Stories of the Lotus Sutra - Chapter 13: Dharma Teachers

[Bion]

image-22.jpg Hello, friends.

It’s Monday again (or it was, for us Europeans… excuse the delay in posting this. I’m still very much struggling with my terrible pinched nerve).

We’re turning to a new chapter, which Reeves introduces with a warning that it doesn’t offer any great story, so there shouldn’t be much to say—yet he then proceeds to write the longest chapter we’ve seen so far. So, without further ado:

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Reading Assignment: Chapter 13 – Dharma Teachers

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I’m curious to see what you all make of this. I’m sure it will raise a few eyebrows, but also, hopefully, offer some encouragement. I’m excited to see what each of you takes away from this reading. We do get a little story in this chapter, too, by the way.

Last Saturday we had our Zoom meeting, and it was great. If you missed it and want to catch up, the recording is available on the Study Page. We had a lot of fun!

Okay, enough chit-chat. Please enjoy this chapter, and come back whenever you’re ready to share your reflections.


With metta and in gassho
sat lah

[Chikyou]

I really enjoyed this chapter. I feel like Reeves redeemed himself a little bit with this one; I found a lot here to chew on, that I didn’t necessarily get when reading the Sutra itself.

One thing that stood out to me was Reeves’ assertion that we are all teachers of the Dharma and bodhisattvas. I admit I often find myself falling into the trap of believing that a bodhisattva is a goal to attain, something that I can hope to become, not something that I am or am capable of being by my actions now. That bodhisattva is a rank, not an action. A noun, not a verb.

Reeves makes it clear here that this is only partially the case (as there are apparently two meanings of the word ‘bodhisattva’). That we are all empowered to teach the Dharma and to act as the Buddhas disciples., and that we are therefore entitled to the blessings promised to those who teach the Dharma.

To me, this is a powerful lesson. And while I read it in the Sutra, I didn’t really understand it until I read it in Reeves’ words.

Gassho,
SatLah,
Chikyō

[Tairin]

I made several little notes to myself about this chapter. I haven’t commented on the last couple of chapters but the same thing keeps coming up. I am not particularly troubled by this but I am calling it out. The last couple of chapters has the Buddha assuring the various characters that they will become buddhas in the future. That offers a weird sort of divinity and omniscience to the Buddha that isn’t consistent with my view or practice. I prefer to view the Buddha as more of a model human (archetype) than someone almost otherworldly. I do realize that people need different things though. I don’t need assurances I will become a Buddha to keep going with this practice. Others might.

i appreciated the discussion on idolatry. I can certainly see how, from the outside, Buddhism and Buddhist statues may look like idolatry.

What doing the Buddha’s work requires may be an understanding that what we do now makes an important difference, to ourselves, to others…

I liked this


Tairin
sat today and lah

[Bion]

I made several little notes to myself about this chapter. I haven’t commented on the last couple of chapters but the same thing keeps coming up. I am not particularly troubled by this but I am calling it out. The last couple of chapters has the Buddha assuring the various characters that they will become buddhas in the future. That offers a weird sort of divinity and omniscience to the Buddha that isn’t consistent with my view or practice. I prefer to view the Buddha as more of a model human (archetype) than someone almost otherworldly. I do realize that people need different things though. I don’t need assurances I will become a Buddha to keep going with this practice. Others might.

i appreciated the discussion on idolatry. I can certainly see how, from the outside, Buddhism and Buddhist statues may look like idolatry.



I liked this


Tairin
sat today and lah

In early Mahayana, one of the main issues was the belief that someone could only become a Buddha after receiving a prediction from a living Buddha. The issue was significant since Shakyamuni was dead. So, they needed to make him eternal, his lifespan infinite; they needed other buddhas, such as Amithaba, and they very much embraced visions in which other buddhas could talk to them. These were some of the problems that came along with the development of the bodhisattva path, because there was nothing in the canons about this aspiration.

gassho
sat lah

[Tairin]

In early Mahayana, one of the main issues was the belief that someone could only become a Buddha after receiving a prediction from a living Buddha. The issue was significant since Shakyamuni was dead. So, they needed to make him eternal, his lifespan infinite; they needed other buddhas, such as Amithaba, and they very much embraced visions in which other buddhas could talk to them. These were some of the problems that came along with the development of the bodhisattva path, because there was nothing in the canons about this aspiration.

gassho
sat lah

Thanks for the explanation. Like I said, I am not particularly trouble by this. I view the entire Lotus Sutra as mostly fictitious. I am primarily here for the historical context given the frequent references to the Sutra stories. It is interesting, though, how a non-theistic religion veers toward attributing the Buddha with god like abilities.


Tairin
sat today and lah

[MikeH]

An edifying meeting this past weekend made this line from Reeves stand out for me: "if we can realize that we can be a teacher of the Dharma, it is only a short step, perhaps not even a step at all, to realize that anyone else can be a Dharma teacher for us."

A few minutes from my home, Chan (I think?) Buddhists are building what is supposed to be the largest Buddhist garden outside of China. So I went to visit on Saturday, and while there, a monk offered to give me a tour of the three-story Temple. While we were walking, we passed a room called "Lotus Sutra Hall," and I casually mentioned that I was reading the Sutra. The monk stopped in his tracks, grabbed my arm, looked me in the eyes intently, and said, "You are reading the Lotus Sutra? Tell me, please, what have you seen in it so far?"

I was struck that this monk, a clear case of a Dharma teacher who clearly knew the Sutra well, would ask me, an obvious beginner, with such eagerness what I saw in the Sutra, as if he might learn something from me. It was just like Reeves said: the teacher of the Sutra saw that he could also be the student of the Sutra at any moment. (But, as he should have expected, I disappointed him. I said, "Well, I've learned I can become a Buddha!" To which he replied, "Well, yes, everyone knows that!" )

I would be very curious to hear at our next meeting the single most important thing everyone has learned from our book study so far. How would you answer that monk?

Gassho,
Satlah,
Mike

[Choujou]

Hello everyone,

Jumping back in, and apologies for my absence…

What resonated with me in this chapter was the fact that ANYONE can be a Dharma teacher. I also feel that sometimes life itself… things that happen before you, and how you respond, can also be a lesson at times..
Here we are, discussing the Dharma flower sutra, helping each other to understand it… doing the Buddhas work. This is the whole point of this chapter for me. We are ALL Dharma teachers for each other in life. Reeves says: "if we can realize that we can be a teacher of the Dharma, it is only a short step, perhaps not even a step at all, to realize that anyone else can be a Dharma teacher for us." … and there is no exception! Even the “bad” moments and people can teach us valuable lessons in compassion, patience, kindness, gentleness… when you look for the lessons, they will unfold before you. Here at Treeleaf, I feel that we represent this chapter very well. When reading our forum, how often has each of us shared something that has resonated with another member of the Sangha? We all are digging for water, and sometimes it helps to have another set of hands to dig a little deeper, maybe in spots you didn’t think of, to finally get to the mud and then the water underneath. Some events or people may even guide you to a spring!

Reeves says: “While there is no guarantee that by digging we will find water, at least in this lifetime, we, too, if we make an effort to follow the bodhisattva way, may receive a promise of riches to come. Along the way we too may receive some help from the Buddha. In Chapter 10 we are told that the Buddha will send various people to hear the Dharma taught and to help the teacher when he needs it. We should be prepared to meet such people.”

I am grateful for all the teachers in life that I meet and help me to further understand the Dharma. I am extremely grateful to have met all of you, my teaching Buddha Family, here in our wonderful Sangha! I have learned so much from many of you through discussions and posts… I thank and bow to you all.

Gassho,
Choujou

sat/lah today

[Hokuu]

"...anyone else can be a Dharma teacher for us."
Yes, although there is no need to remain in toxic, unhealthy relationships or situations just because "they're great bodhisattvas who can teach me humility".

gassho
satlah

[Maro]

How very true, for me, dear Hokuu.

I think this is the reason I have written in a past post that I can see a great deal of arrogance and unskilfulness in what we call or see as challenges.

I was referring mainly to my arrogance in thinking that "I can cope with this" (this was what I had to do at some early point of my life and it stayed as a tendency) while I couldn't! There was a lot of work put just in getting past this tendency. But this work has also offered me valuable gifts :-)

Gassho
Maro
sat lah

[Maro]

Hello everyone,

I am extremely grateful to have met all of you, my teaching Buddha Family, here in our wonderful Sangha! I have learned so much from many of you through discussions and posts… I thank and bow to you all.

Gassho,
Choujou

sat/lah today

Me too Choujou. I am also grateful.
For the precious kalyanamitras (I don't use the word teacher that often now, because I still remember vividly the mess I made in relating to the role and function of a teacher when I met the teachings years ago)

Gassho
Maro
satlah

[Chiko]

I recently heard the analogy of awakening and teaching being two wings of the same bird. They work in harmony or they don’t work at all.

I like the subtlety that Reeves brings to the term “teacher.” In a Zen context, teaching, saving, benefiting…these point to helping people wake up, and in the context of our Sangha, they point to encouraging our aspiration to fully realize Buddhahood. And how much more valuable that we should feel emboldened to teach in whatever subtle way we can, to employ skillful means in our daily lives. That will look different for each of us in our own circumstances, and the circumstances of those we help.

It also occurred to me while reading that awakening can’t be contextualized, meaning it isn’t dependent on anything, including the Dharma and including our identities as Bodhisattvas. Because of this, the awakening that we strive to teach in others may never manifest in a Buddhist context, in the same way that volunteering or supporting others doesn’t need to be “Buddhist” help in order to be effective. I think that’s really empowering, and makes the idea of teaching much more accessible than a traditional qualification.

Gassho,
Chiko
st/lah

[Bion]

One thing that stood out to me was Reeves’ assertion that we are all teachers of the Dharma and bodhisattvas. I admit I often find myself falling into the trap of believing that a bodhisattva is a goal to attain, something that I can hope to become, not something that I am or am capable of being by my actions now. That bodhisattva is a rank, not an action. A noun, not a verb.

It is a good reminder, indeed. The fact that many might miss this exact reality is a good reason why we have the monthly Fusatsu. Signed the "contract" at Jukai, review the terms at every Fusatsu.

"...anyone else can be a Dharma teacher for us."
Yes, although there is no need to remain in toxic, unhealthy relationships or situations just because "they're great bodhisattvas who can teach me humility".

gassho
satlah

Even the Buddha warned against unwholesome associations. Master Dōgen instructed his followers not to accept donations from people of dubious reputation and not to allow individuals of a certain type to spend the night in the monastery. You make a great point about wisdom in action.

I was referring mainly to my arrogance in thinking that "I can cope with this" (this was what I had to do at some early point of my life, and it stayed as a tendency) while I couldn't! There was a lot of work put into just getting past this tendency. But this work has also offered me valuable gifts :-)

Gassho
Maro
sat lah

I think we can hold both things simultaneously: the conviction that we can cope with everything and the humility of acknowledging that we might not know exactly how in the moment.

I am grateful for all the teachers in life that I meet and help me to further understand the Dharma. I am extremely grateful to have met all of you, my teaching Buddha Family, here in our wonderful Sangha! I have learned so much from many of you through discussions and posts… I thank and bow to you all.

Gassho,
Choujou

sat/lah today

You are a big, supportive branch in this tree of ours.

gassho
sat lah

[Menmoku]

I have always been very afraid of being percieved as a Dharma teacher. I have been a teacher in a different context and knowxwhat a difficult position it is. When it cones to Dharma though, our responsibility is huge if we take oncthat role.
Coincidentally though, yesterday a friend asked me the meaning of the three refuges; I just launched straight into a dharma talk without hesitation where I described the three eefuges in a way I had never thought of them or heard them explained before...
Essentially I said; the Buddha is our true nature free from hatred, craving and ignorance - if you can just drop back into that (take refuge in that) when assailed by life then it helps you to deal with things wisely.
If you cannot manage that then you can go to the teaching of Shakyamuni, Dogen or anyone who is talking from their true nature andcthat might bring balance to the mind. For that reason it is very valuable to learn parts of the Dharma by heart.
If you find that doesn't help then it is so valuable to have a teacher ir at least a good friend on the path who you can be honest with about whatever your struggle is
I said more but essentially this was it.
I think my fellowship here may be making me a little more spontaneous and confident in sharing the Dharma.
That aside though, what do you good people think of the explanation which emerged?

[Maro]

Bion you wrote: I think we can hold both things simultaneously: the conviction that we can cope with everything and the humility of acknowledging that we might not know exactly how in the moment.

I stayed with this for sometime today. When I first read it I noticed a reaction in the line of "too theoretical/ideal". But because I noticed this loss of openness I wanted to stay with it and see if it can't get past and arrive to something I could relate by looking at my experience.

I don't know if this is any close to what you meant Bion, but I understood my discomfort steaming from inappropriate effort. What I can relate to is the notion of cultivation. Just because I perceive myself as poor farmer this is not good reason to stop caring for my field. From my side I do what I feel is the best I can do, not cling to any result and trust that the earth, the sun, the rain or whatever else will support the seeds I have planted.

So grateful both to you for making this comment and whatever it was that led me to that place of "being still, be silent, be kind" and just look again.

Gassho
Maro
sat lah

[Bion]

Bion you wrote: I think we can hold both things simultaneously: the conviction that we can cope with everything and the humility of acknowledging that we might not know exactly how in the moment.

I stayed with this for sometime today. When I first read it I noticed a reaction in the line of "too theoretical/ideal". But because I noticed this loss of openness I wanted to stay with it and see if it can't get past and arrive to something I could relate by looking at my experience.

I don't know if this is any close to what you meant Bion, but I understood my discomfort steaming from inappropriate effort. What I can relate to is the notion of cultivation. Just because I perceive myself as poor farmer this is not good reason to stop caring for my field. From my side I do what I feel is the best I can do, not cling to any result and trust that the earth, the sun, the rain or whatever else will support the seeds I have planted.

So grateful both to you for making this comment and whatever it was that led me to that place of "being still, be silent, be kind" and just look again.

Gassho
Maro
sat lah

Oh, yeah! Precisely that, Maro. I can have complete trust in my ability to achieve something, and also admit that it might take me some work and effort to reach that full potential. The second I throw seeds in the ground and water them, I do the work of a farmer, and with every day that passes as I continue to care for the field and my crop, I remain a farmer. I know I am just as able as any other farmer to be skilled and successful, and I also try to know what I don't know, so that my farming becomes as good as it can be. Something like that

Gassho
sat lah