Stories of the Lotus Sutra - Chapter 23: Entrusting the Dharma to Us

[Bion]

buddha blessing.jpg Hello, friends.
I hope you're all having a great Monday and that you're coping well with the heat, if you're in parts of the world that are boiling right now. The CO2 in the atmosphere yesterday, July 5th, was 430.15 ppm, a 25.52 ppm increase (6.31 %) since July 5th 2015. Needless to say, it is not good. In Mid-June, Antarctica was having temperatures of 15C (59F).

But enough bad news. Let us move on to a new chapter in our book.

---

Reading Assignment: Chapter 23 - Entrusting the Dharma to Us

---

I feel like this chapter is a bit like the last one, focusing more on what Reeves wants to make of the story, rather than the story itself. I’m eager to hear your thoughts once you’ve finished reading. Please take your time.

Thank you to everyone who showed up on Saturday for the Zoom Meeting, despite it being July 4th and some of you having families waiting for you. I appreciated being able to also spend my birthday with you all. That was fun. For anyone who'd like to catch up with the discussion, the recording of it is available on our Study Page.

Have fun reading. I'll be waiting here for your reflections

With metta, and in gassho
sat lah

[Maro]

. Delayed birthday wishes :-)

Gassho
Maro
sat lah

[Bion]

. Delayed birthday wishes :-)

Gassho
Maro
sat lah

Thank you very much!

gassho
sat lah

[Menmoku]

Happy birthday!

And now for the Sutra.
Very straightforward story.
Again though, I think Brother Reeves is making his own point in the commentary.
One of the best things about Buddhism for me is it's non-prozletizing style.
Now, I am also aware that some Buddhists DO prozletize and the most prozletizy in my experience are the various Nichiren sects all of which are based solely on the Lotus Sutra.
Perhaps this section interpreted in Brother Reeves's way is the reason for that.
In my experience, the more people feel driven to prozletize, the more I suspect they are actually weak in their own practice or faith or that their sect perhaps doesn't have an effective practice apart from........prozletizing....!
I worked in a shop once where my boss was from one Nichiren sect and a senior co-worker was from a different Nichiren sect, they both tried to convert me and constantly argued with each other.
Neither of them - in my not so humble opinion - knew much about Buddhism.
I have been studying Buddhism now for 35 years - more than half my life and the thought of giving a dharma talk makes me want to run out of the room.
I have always managed to duck out of giving talks and done just about every other job in Zen.
Why am I avoiding the ninth precept?
Hmmmmmmmmmm
Gassho
Menmoku

[Ryūdō-Liúdào]

Congrats on another orbit of the sun, Bion!

As for this chapter, I feel the most important point that stood out to me is how the Sutra keeps pushing the responsibility back into our own hands. The Dharma is entrusted to us before we feel ready, and perhaps that is the only way it can ever truly be entrusted.

It’s easy to imagine that first we must become wise enough, compassionate enough, or practiced enough, and then we can help carry the Dharma forward. But perhaps carrying it is exactly how we grow into that wisdom and compassion.

A student asks, “Master, when will I be ready to carry the Dharma?”
The master hands him a broom.
The student says, “No, no. I mean the important Dharma.”
The master says, “Exactly. Sweep carefully.”

Gasshō,
流道-Ryūdō-Liúdào
Satlah

[Maro]

It’s easy to imagine that first we must become wise enough, compassionate enough, or practiced enough, and then we can help carry the Dharma forward. But perhaps carrying it is exactly how we grow into that wisdom and compassion.


This "enough" ...

Appearing at times as wisdom or honesty or being grounded and yet it's only a symptom of the "self"

Gassho
Maro
sat lah

[carolynz]

Happy Birthday, Bion!

[As for this chapter, I feel the most important point that stood out to me is how the Sutra keeps pushing the responsibility back into our own hands. The Dharma is entrusted to us before we feel ready, and perhaps that is the only way it can ever truly be entrusted.

A student asks, “Master, when will I be ready to carry the Dharma?”
The master hands him a broom.
The student says, “No, no. I mean the important Dharma.”
The master says, “Exactly. Sweep carefully.”

Gasshō,
流道-Ryūdō-Liúdào
Satlah
[/QUOTE]

For some time, I belonged to a spiritual organization that really pushed the proseletizing. They had us handing out leaflets on street corners. It wasn't really expected to get results, (although miracles do happen) but one of our doshis said it was a training in humility. (Kind of like pushing a broom, but more challenging.) I am a shy person, and at the timeI was trying to sell insurance, so it fit right in.

Now, I am over the hives and tics, but still tend to backpedal when asked to get someone to do something. At some point, (I believe while reading the Lotus Sutra, ) I came upon a part where it said that there were other paths to end suffering, and we were not to judge. This is my poor memory at work - maybe our great Leader Bion can help shed some light?? Anyway, wherever I read this, I did think, okay, maybe I can do this.

Gassho,
Carolyn
(overslept, but lah)

[Bion]

Happy Birthday, Bion!
At some point, (I believe while reading the Lotus Sutra, ) I came upon a part where it said that there were other paths to end suffering, and we were not to judge. This is my poor memory at work - maybe our great Leader Bion can help shed some light?? Anyway, wherever I read this, I did think, okay, maybe I can do this.

Gassho,
Carolyn
(overslept, but lah)

Thank you, Carolyn!!

The end of suffering can be achieved through various gates, because everyone's suffering is personal to our conditions and karmic debt. Suffering is an umbrella term for dissatisfaction, stress, and friction. Each of us suffers differently, so we each enter the dharma through a gate perfectly suited to us.
I am not sure if that answers your actual question. Please ask more if I haven't properly responded!

gassho
sat lah

[carolynz]

Dear Bion,

Thank you so much -- That really does shed light on the whole question. If I understand it, everyone's suffering is completely their own. Although we may have a lot in common, every "gate" is different because we are an important part of that whole process. Once through the "gate" we can all join, because our condition has changed, is this correct? (I am reminded of a popular song, here!...."I gotta see what condition my condition is in...")

I am still a bit in the dark about things like zazen, esp since it is said to be "good for nothing", but I try to keep my mind focused, or is it "not focused"? Group zazen is so helpful! A big Thank you to ChoJou, and all who do groups!

Gassho,
Carolyn
sat lah

[Bion]

Dear Bion,

Thank you so much -- That really does shed light on the whole question. If I understand it, everyone's suffering is completely their own. Although we may have a lot in common, every "gate" is different because we are an important part of that whole process. Once through the "gate" we can all join, because our condition has changed, is this correct? (I am reminded of a popular song, here!...."I gotta see what condition my condition is in...")

Gassho,
Carolyn
sat lah

Think of it in clear examples, and see if that helps. Everyone craves existence differently, and is attached to one aspect of living or another. One person's greed might be what plagues them; for another, it's hatred; for another, it's sensual desires, etc. Of course, the hindrances of the mind plague everyone, but not equally and not in the same combination. So, for that reason, everyone attains awakening, if they do, in a different way. To speak of dharma gates, we can also consider all the different reasons that bring people to the Dharma, or that suddenly spark profound insights into it.

I am still a bit in the dark about things like zazen, esp since it is said to be "good for nothing", but I try to keep my mind focused, or is it "not focused"? Group zazen is so helpful!

The "good for nothing" expression is lovely, but not necessarily useful for everyone, or always helpful. What Sawaki roshi was trying to say was that one shouldn't sit in zazen with expectations to gain something. If we sit down "striving" for some mental state, for peace, for insight, for enlightenment, or nirvana, then nothing can come out of that practice. We become exhausted and dissatisfied if the practice doesn't give us what we expect. However, if one sits down truly letting go - of goals, desires, selfish motivations, even craving for being this way or that way- one discovers the boundless mind of awakening and gains all the fruits of the practice. But it is only possible when sitting is done with complete abandoning of the self.

Trying to keep the mind focused is a tricky thing, Carolyn, cause it can easily turn into a violent attack on it, trying to beat it into submission. Instead, simply remain present, maintain the posture, breathe, and sit there enjoying the simple being. Being awake and present like that, everything is clearly visible and vibrant. You'd miss most of it if you were focusing on something in particular. Sit down with one thought: this is exactly where I want to be, there's nothing more to do, nowhere else to go.

Let me know the next time you sit how it is!

gassho
sat lah

[Chiko]

I found Reeves’ commentary to be particularly encouraging in this chapter, describing the Dharma as an embodied, rather than merely studied, practice. I’ll be curious to hear your thoughts on his perspective that those who love the Dharma Flower Sutra are “obligated” to share it with others. I think this sharing comes quite naturally to us Bodhisattvas, if we broaden the scope to include all of the Dharma (though I suspect Reeves would suggest the Lotus Sutra does actually include all Dharma, but I’m only speculating). I say “naturally” because I believe that as our practice deepens, we respond to suffering from whatever karmic state we find ourselves in. It’s always possible to respond in ways that are out of alignment with the needs of a situation, but zazen and wholehearted practices make this easier to discern.

I was also particularly taken by the idea that we should work to overcome our shyness in order to spread the Dharma. As someone who communicates better in writing than speaking, I see this as humbling and encouraging. “Do it scared,” as my sister therapist says, and overcome your desire for comfort and convenience in the service of all beings.

Gassho,
Chiko
st/lah

[Naiko]

Happy belated birthday, Bion!

Oh, you all are so positive and thoughtful! I felt my resistance rising as I read the chapter. Proselytizing is a real sticking point for me. The idea makes me so uncomfortable. I am very introverted. I do very much appreciate Reeves commentary and how he framed it, but I just resist. It’s both my discomfort with proselytizing and what I am realizing is a sense of not being worthy to share the dharma.

Gassho,
Naiko
stlah

[carolynz]

Yes I can relate. Right now, I am focused on bettering my relations with others, which involves seeing others as having the dharma within them. I am really surprised by the negative judgments and stuff that goes on in my head. I am practicing being more skillful with the people I am with from day to day, (which seems to involve forgiving myself). It is a bit like a rusty machine coming to life, with a lot of squeaks, complaints and puffs of smoke.

At this morning's Zazen, I did feel much better, and more settled when I told myself: This is where I want to be, I am in exactly the right place. Thank you, Bion! and thank you to the group!

Gassho,
Carolyn
sat lah

[Hokuu]

As the Dharma Flower Sutra often praises itself and asserts its own excellence or superiority, it is very important to notice that in this chapter, which entrusts the teaching to bodhisattvas, the Buddha says that if in the future there are people who cannot have faith in or accept the Dharma Flower Sutra, other profound teachings of the Buddha should be used in order to teach the Dharma Flower Sutra. In other words, the teachings of the Lotus Sutra are not only in the text called the Sutra of the Lotus Flower of the Wonderful Dharma, they are also to be found in all of the profound teachings of the Buddha found in numerous sutras. By clinging too strongly to the text and words that we call the Dharma Flower Sutra, we may limit our ability to spread the teachings of the Sutra, the teachings that comprise the “real” Dharma Flower Sutra.

Apparently, I'm one of those guys.


satlah

[Tenryu]

I found this chapter unexpectedly difficult to read, though not because of the Sutra itself.

While I was reading Reeves' commentary, there were construction workers outside my apartment cutting concrete. An incredible amount of noise. Oddly enough, that became the image in my head for parts of the commentary as well. Whenever I get the impression that a particular book is being presented as the answer, or that everyone ought to embrace it, I notice myself becoming quite rigid. Something in me immediately closes off. I've had that reaction to religious exclusivism for a long time, regardless of the tradition.

The more I sat with that feeling, the clearer it became that it isn't what the Lotus Sutra is pointing to that I resist. It's the feeling that it is being packaged as though it were something to be sold.

I'm actually grateful that I read the Lotus Sutra once before without commentary. It left a different impression on me.

One passage did stay with me, though. Reeves mentions the Buddha giving buddha-wisdom, tathagata-wisdom, and natural wisdom. In another translation I have, the last expression is rendered as self-existent wisdom. That immediately reminded me of Chapter 16, where Reeves describes the Buddha as still being alive through our own embodiment of the Dharma.

Rather than thinking of wisdom as something we acquire, I found myself wondering whether it is something that doesn't need to be manufactured at all. Not something the Buddha hands to us from the outside, but something that practice allows to become visible in our lives.

Also, apologies for the noisy imagery. The construction work outside apparently had its own contribution to this chapter.

Gasshō,
Tenryū
sat and lah