INTRODUCTION As frequently mentioned, this chapter constitutes the core of the realm of origin. Together with chapter 2, "Tactfulness," which constitutes the core of the realm of trace, it is the nucleus of the entire Lotus Sutra.

Since antiquity it has been held that this chapter has three important meanings: (1) opening up the near and revealing the far, (2) opening up the trace and revealing the origin, and (3) opening up the temporary and revealing the true. The expression "opening up the near and revealing the far" (k'ai-chin-hsien-yüan in Chinese) means that we take the fact that we see near at hand as our departure point and by gradually tracing the origin of this fact reveal that which is far off. The fact that is near at hand is that Shakyamuni Buddha appeared in this world, attained enlightenment, and preached the path of enlightenment to many. That which is far off is the Buddha's having attained buddhahood in the infinite past.

Could Shakyamuni have suddenly appeared, unrelated in any way whatsoever to the history of the universe and of humankind, and become enlightened to the true Law as it appears in the Lotus Sutra? Such a thing is beyond the realm of the possible. The true Law must have existed since the moment the universe was formed. Those who lived in antiquity, however, did not know the Law, living without knowing what they were doing. They lived as their instincts commanded them.

Because instinct is based on the fundamental delusion that the physical body is the self, as consciousness developed within human beings it gradually bolstered the covetousness of instinct, and consequently human beings came to know numerous sufferings unknown to other animals. For humanity this is a great contradiction and tragedy. Unless this contradiction can be resolved, the suffering of human beings will only increase. Nevertheless, human beings cannot retrogress to being instinctual creatures like birds and other animals. Rather, humankind must, as consciousness develops, look for a means of ameliorating the torment that arises from it.

What is vital for accomplishing this? There can be only one thing. With the advanced wisdom of human beings, we learn the true Law and align our way of living along the path of the truth and the Law. There is no other path. Someone had to become aware of this path and show it to humankind. When all seemed impossible, the path opened up. That which is absolutely necessary will invariably emerge. Out of this necessity, Shakyamuni appeared in the world and attained enlightenment. It is no accident that he was born into this world. He was manifested in this world because it was necessary for humankind. By means of Shakyamuni's enlightenment, the true Law, which had existed in full authority since primeval times but had not been grasped by anyone, was made clear for the first time. The present chapter elucidates this, and through the proximate fact of Shakyamuni's birth and attainment of buddhahood, we can come to understand the true Law that has been in existence since time immemorial and realize that Shakyamuni attained buddhahood in the infinite past. Herein lies the meaning of "opening up the near and revealing the far."

The expression "opening up the trace and revealing the origin" (k'ai-chi-hsien-pên in Chinese) can be taken to mean "accepting the historical Buddha as a temporary manifestation of the Eternal Buddha and revealing the eternity of Shakyamuni Buddha," and is essentially the same as "opening up the near and revealing the far." Whereas "opening up the near and revealing the far" teaches that Shakyamuni is the Buddha who achieved enlightenment in the infinite past and elucidates that he is "neither arising nor perishing" in temporal terms, "opening up the trace and revealing the origin" clarifies the meaning of and relationship between the trace Buddha and the Original Buddha.

The Chinese term translated as "trace" also means "footprints." We are so constituted that whatever we look at, we actually see not its substance, or true form, but only its "footprints." For example, although we are certain that air exists, we cannot actually see it directly. All we can do is observe its "footprints" by looking at the rustling of leaves on trees and by feeling it on our skin.

We can directly perceive physical objects like stones, earth, and trees, but as everyone knows, all these are made up of invisible matter called elementary particles. No one has yet directly observed these elementary particles. Not even the world's most sophisticated electron microscope can see them. Atomic physicists are able to grasp the existence of these entities only by tracing their activity, in other words, by means of their movement.

Even if something is not visible or tangible, as long as it leaves a trace or imprint of some kind, there is an entity. Precisely because it exists, there is a trace of it. Such reasoning also holds true for the existence of the Buddha. As long as there is a trace, there is an entity. Shakyamuni was an actual human being who was visible to anyone. As a consequence, he is also spoken of as the trace Buddha. In that he appeared in this world, he must have a true form, and this true buddha we speak of as the Original Buddha.

What kind of being is the Original Buddha? When and where does he exist and how does he act? The answer to these questions appears most clearly in the present chapter.

The phrase "opening up the temporary and revealing the true" (k'ai-ch'üan-hsien-shih in Chinese) exhorts us to "open up" the temporary, or expedient, teaching and thereby manifest that which is true. "Temporary" here means an instrumental truth. It is a provisional teaching that is a prerequisite to the preaching of the truth. By means of this expedient teaching, the minds of sentient beings have been elevated and people have been awakened to the way they truly ought to live, but for the most part this has been a rational awakening. An awakening that comes from reason is dispassionate; although one can enter the correct path and obtain peace of mind, such an awakening lacks the passionate energy necessary for extending that enlightenment to all people.

If enlightenment is not accompanied by an excitement that moves one to the very bottom of one's heart, one will not lay hold of true religious strength. This vital awakening is based not on reason but on enlightenment that is directly tied to the buddha-nature that is one's true essence. In other words, it is the kind of startling awareness that reverberates to the very depths of the heart.

This is the cardinal element of the present chapter. It teaches of the Eternal Original Buddha and elucidates the truth that we are alive through the benevolence of the Original Buddha. It is precisely because of this teaching that we feel an unlimited joy that seems to gush forth from the very depths of our bodies. This is not to imply that we should reject the expedient teaching. Rather, the teaching in chapter 16 opens up and reveals the truth that lies concealed within the expedient teaching, that is, it provides true life to the expedient teaching, hence the expression "opening up the temporary and revealing the true."

Those who are analytically inclined maintain that "opening up the temporary and revealing the true" refers to the realm of trace, the first half of the Lotus Sutra, and that "opening up the trace and revealing the origin" and "opening up the near and revealing the far" refer to the realm of origin, the latter half of the sutra. Such detailed inquiry is best left to the realm of scholarship, however; lay believers ought to accept chapter 16, the focus of the entire Lotus Sutra, as the culmination of all the teachings of the Buddha's lifetime.

Let us now review the teaching of the realm of trace. The central teaching of the realm of trace is chapter 2, "Tactfulness," and the essence of that chapter is the Ten Suchnesses. The doctrine of the Lotus Sutra is concentrated in these ten aspects of all existence: such a form, nature, embodiment, potency, function, primary cause, secondary cause, effect, recompense, and complete fundamental whole. The Ten Suchnesses, representing as they do the distillation of the teaching, have long been referred to as "the abbreviated Lotus Sutra."

The Ten Suchnesses describe the state of the universe, that is, they are a concise expression of the fundamental law that pervades all phenomena. More precisely, they mean that all things in the universe have such a form, such a nature, such an embodiment, such a potency, such a function, such a primary cause, such a secondary cause, such an effect, and such a recompense. All things are based on the great law of the universe, and though in appearance they seem to constitute an infinite variety, in reality they are equally part of a great harmony from beginning (form) to end (recompense), that is, they are part of a complete fundamental whole.

From this alone, it is difficult to understand what that law is all about, so let us delve further. It is extremely important to recall that the ultimate basis of Shakyamuni's enlightenment is the teaching of emptiness: Nothing in the universe is immutable, unrelated to others, and existing independently; everything is part of a great harmony. Why then does the word emptiness not appear in the Ten Suchnesses? It is merely my own conjecture, but could it not be that the doctrine of emptiness was so basic that to those who had heard the Buddha's teaching over a long period it was self-evident, so that there was no need to preach it?

Emptiness is also a major premise of the teaching of the Twelve Causes and Conditions (see the January/February 2004 issue of DHARMA WORLD). The secondary cause of the Twelve Causes and Conditions is a condition, and because it is an indirect cause there must be another, fundamental cause, in other words, a primary cause. This fundamental, primary cause is ignorance. Ignorance is lack of wisdom, and "ignorance causes actions" means that our acts are based on a fundamental ignorance that prevents us from seeing things correctly. Hence it becomes a matter of what it is that we see incorrectly, what we are ignorant of. The answer is that we are ignorant of the real aspect of all things. In other words, we are unaware of emptiness. We see those things that are originally empty in such a way that they seem to have real form. The teaching of the Twelve Causes and Conditions shows that ignorance is the source of all suffering. Hence, emptiness is a major premise of the Twelve Causes and Conditions.

The same is true of the Three Seals of the Law. When we distill the three teachings that "all things are impermanent," "all things are devoid of self," and "nirvana is tranquil," we are left with emptiness. These teachings are in no way different from the tenet that all things are originally empty.

In the Ten Suchnesses, the idea of emptiness is expressed as "such a complete fundamental whole." This means that when we look at everything in this world, from beginning (form) to end (recompense), it appears that there is a truly great transformation taking place and that phenomena are of infinite variety, but everything is penetrated by the true Law. In its deepest sense it means that whatever changes occur, from form to recompense, in the final analysis everything is empty and equal in that all things never fail to function according to the Law.

Let us now turn to the law that governs the changes from form to recompense.

Form: Everything has its own peculiar form or shape. Though at first glance things may seem identical, on closer examination each has a special form.

Nature: Each thing has a differentiated form, so it is entirely natural that this form is provided with specific characteristics. The individuality each possesses is its nature, or quality.

Embodiment: Whatever has form and nature also has substance, or embodiment. This does not mean that it possesses a special existence, that it exists eternally unchanged or that it exists unrelated to all else, complete in and of itself. It is the thing itself, its substance.

Potency: Whatever has embodiment possesses latent strength or energy - in other words, potency.

Function: When this potency comes into play, it always generates a function.

Primary cause: When this energy is set into action and performs some form of activity, there must always be an origin, a primary cause.

Secondary cause: That there is a primary cause does not mean that a certain function will be completed. It is due to the interrelatedness of various conditions that accord with the primary cause that a function can be completed. For example, if we have one morning glory seed (primary cause), without the necessary conditions, such as soil to plant it in and the appropriate temperature and moisture to nurture it, the seed will not germinate. These conditions we refer to as the secondary cause.

Effect: When an action is complete, it will produce a result, or effect.

Recompense: An effect does not merely come into existence and stop there. Rather, it always leaves some kind of trace, or residue. It is like the vapor of the air, which, when it comes into contact with the secondary cause of a plant, creates frost and as a consequence causes damage to crops. This kind of influence is called recompense.

Complete fundamental whole: Due to all the above, the reality in which we find ourselves entangled is so complex that it often seems impossible to determine what is cause and what is effect. All things occur in accordance with the law of the Ten Suchnesses, and at the same time within these changes the progress from form to recompense will always be fundamentally identical. This truth of ultimate nondifferentiation is called the complete fundamental whole.

The Ten Suchnesses represent the worldview of the Lotus Sutra. Because they are extremely hard to understand, Shakyamuni hesitated before preaching them: "Enough, Shariputra, there is no need to say more. Wherefore? [Because] the Law which the Buddha has perfected is the chief unprecedented Law, and difficult to understand. Only a buddha together with a buddha can fathom the true aspect of all things."

What is it that we must learn from the law of the Ten Suchnesses taught in chapter 2? And how ought we to apply that to the way in which we live our lives? Of course, there are an infinite number of ideas and teachings that develop from this outlook on the world, but I believe that first of all we must ascertain through this the undifferentiated (the aspect of equality) and differentiated (the intrinsic discriminated form) states of human existence. We must establish a view that merges these two.

This view when applied to human beings emerges in chapter 5, "The Parable of the Herbs," blossoms in chapter 11, "Beholding the Precious Stupa," and bears fruit in chapter 16, "Revelation of the [Eternal] Life of the Tathagata." To confirm this connection, let us trace the thread of the view of humanity that emerges from the Ten Suchnesses.

To humankind, the most important thing is the mind, the heart. The mind is the core of a human being, and it is the source of all activity, the driving force. One might say that the mind is what makes the person. If you recall the teaching of the Three Thousand [Realms] in One Thought, I believe you will agree (see the January/February 1998 issue). Let us then restrict our consideration of the teaching of the Ten Suchnesses to the issue of the human mind.

As I have frequently noted, all human beings possess the buddha-nature. In actual manifestation, human beings appear to have a variety of minds, but if we pursue the essence of each, we will discover that all human beings possess an identical buddha-nature. This truth is known as "the equality of the buddha-nature." I have also pointed out that this buddha-nature does not exist in its authentic form in the human mind but is thickly overlaid by the dust and rubbish of defilements. Furthermore, as I commented in the discussion of the Twelve Causes and Conditions (see the January/ February 2004 issue), because we have long been involved in the cycle of transmigration due to ignorance, our true mind has been so heavily buried beneath the accumulation of defilements that this original mind has come to appear entirely different.

The outward appearance appears to be entirely different, but its true nature remains the unchanged buddha-nature. That the mind appears altered is due entirely to the accumulated defilements. It is like rays of sunlight, which as they emanate from the sun are entirely colorless but appear red when seen through smoke, become greenish in a forest, and turn to seven colors when passed through a prism. Moreover, when the sky is covered in thick, dark cloud, the world looks gray. Just as the sun's true light shines brilliantly when we remove the impurities in the air, our original buddha-nature shines forth when we remove the dust and debris of defilements from our minds. This is what is meant in Buddhism by the expression "extinguish defilements."

More than anything else it is this that we ought to learn from the teachings of the Twelve Causes and Conditions and the Ten Suchnesses. We must become aware that we can change our mental state of our own accord. In other words, should the mind turn upward, it will open toward the buddha-nature, and should it turn downward, it will fall into the hell of foul impurities. The doctrine of the Three Thousand [Realms] in One Thought, which evolved from the teaching of the Ten Suchnesses, teaches this unlimited potential of the human mind.

Despite the fact that the minds of all human beings equally possess the buddha-nature, the forms in which it appears are extremely varied. There are combative people, mild-mannered people, selfish people, compassionate people, cold-blooded people, kind people, profound people, and frivolous people. Consequently, it is true that human beings are all equal in terms of the buddha-nature, but it is also true that in appearance they are different. Therefore when one looks at a human being, if one does not see both the undifferentiated and the differentiated, one cannot grasp the truth of humanity as it is.

Upon deeper reflection, we understand that the differentiated aspect is not fixed but is in constant flux. That is to say, the primary cause in a person's mind, if it encounters suitable conditions (the secondary cause), can become either meanness or nobility, or can turn from humility to perversity. Accordingly, we are equal in the sense that we can turn to whatever spiritual realm we choose. As a result, the differentiated form that we see before us is not a fixed thing, but can be turned in any direction, depending on the inclination of the mind. This is the teaching of the Three Thousand [Realms] in One Thought, which is the quintessence of the teaching of the Ten Suchnesses.

Earlier I noted that when we look at a person, we must see both the undifferentiated and the differentiated aspects. That means that we should look upon these two aspects not as fixed but as flexible. This, I believe, is the culmination of Shakyamuni's view of the Middle Path. This way of thought leans toward neither the undifferentiated aspect (the aspect of equality) nor the differentiated aspect (the aspect of distinction), yet does not merely assume an intermediate viewpoint between the two. Instead it finds truth in the unlimited possibility of mobility.

The ultimate way of seeing things that was taught by Shakyamuni is the view of the Middle Path, but in his sermons instructing disciples and lay people there had to be a certain order. Further, the manner of teaching had to suit the listeners' inner capacity and be adapted to the circumstances.

When an ordinary person views other people, he or she is inclined to focus on the distinguishing aspects. As you consider how you yourself view others, you will undoubtedly notice the truth of this. Accordingly, Shakyamuni devoted special attention to teaching the equality of human beings and the equality of the buddha-nature. This is true also of the teaching of the Ten Suchnesses, and at least superficially it seems that he preached this as a strict philosophical principle quite carefully explicated. Nevertheless, we must recall that Shakyamuni's motivation was the deeply compassionate wish to make everyone aware of the equality of the buddha-nature. As evidence, in the somewhat philosophical sermon in chapter 2, when Shakyamuni became aware that Shariputra alone had become enlightened, he quickly related the Parable of the Burning House and taught how all human beings could attain the enlightenment of the Buddha equally, that is, how they could reveal their buddha-nature. Thereupon Subhuti, Maha-Katyayana, Maha-Kashyapa, and Maha-Maudgalyayana attained enlightenment.

Moreover, in chapter 5, "The Parable of the Herbs," in the Parable of the Three Grasses and Two Trees Shakyamuni preached the correct way of seeing both the undifferentiated and the differentiated aspects of human beings, and also guaranteed that everyone would attain buddhahood. In chapter 7, "The Parable of the Magic City," he explained once again what true salvation consists of and provided great encouragement to his followers. In later sermons many more people were given the guarantee of buddhahood.

No matter how many metaphors one may employ, however, it is extremely difficult to teach the truth of the equality of the buddha-nature theoretically and to bring another person to understand it in a way that penetrates to the bottom of the heart. It may be possible when addressing someone of considerable spiritual capacity, but it is a hard task when dealing with an ordinary person. It is hardly necessary to mention that Shakyamuni's desire was not to bring a mere handful of superior disciples to enlightenment but to save all humankind.

If that is the case, the issue then becomes what method is necessary to bring ordinary people to a deep awareness. The most effective way is to point to something that has form: not to teach by means of abstract theories but rather to elucidate in terms of things that are visible. Shakyamuni, of course, made use of this method, too. In chapter 11, "Beholding the Precious Stupa," one of the climaxes of the drama of the Lotus Sutra, he caused the Precious Stupa to spring up out of the earth before the assembly and seated himself within it. This stupa symbolized the buddha-nature. When he sat down in it together with the Tathagata Abundant Treasures, he showed that he embodied the buddha-nature. This is clear in his words "In this stupa there is the whole body of the Tathagata."

Shakyamuni united the wisdom to discern the real aspect of all things, the ability to guide people by explaining that wisdom to them, and unlimited compassion toward all living beings. In other words, he was the greatest embodiment of the buddha-nature in this world.

Not only were others conscious of this, but he himself carefully nurtured this self-awareness. This is apparent in the Buddha's first encounters following his enlightenment under the Bodhi tree. On his way to the city of Gaya, he was asked by Upaka, a young follower of another teacher, "Venerable One, what do you seek in leaving the world? Who is your teacher?" Shakyamuni replied, "Victor am I over all, and omniscient. For me there is no teacher. I alone am the perfectly enlightened." When he met the five ascetics at Deer Park, they called him "friend" and "Gautama," but he solemnly told them, "Bhikshus, do not address a tathagata by name or as 'friend.' Bhikshus, I am a tathagata, a perfectly enlightened one."

If anyone else made such a declaration, it would seem as if he or she were bragging of his or her own power. But in regard to the Buddha's self-knowledge, no such attitude was apparent. His was a self-realization that transcended the distinction between subject and object, one in which he embraced everything in the universe within himself, so if he had not had this self-assurance and had not declared himself the Buddha it would have amounted to a falsehood. The Buddha's self-awareness was a state of selflessness that was unified with everything in heaven and earth and was clearly far removed from the commonplace thinking of worldly ways.

Shakyamuni clearly had the understanding of a buddha. The people of his age offered reverence to him as one possessed of perfect human character, as a superior leader of all human beings, and as a person like an affectionate, loving father. Unless we grasp this background of the interchange between Shakyamuni and the veneration of the assembly, we will be unable to comprehend the Lotus Sutra. Therefore I would like you to visualize as clearly as possible the circumstances of that time. If you can do so, you will be able to accept the mystical spectacle described in chapter 11.

Up to this point, the truth of the equality of the buddha-nature had often been taught. Therefore, the listeners understood it well - in a theoretical sense - but did not clearly grasp it as a reality, so it merely spun round and round in their minds. We, on the other hand, when we consider Shakyamuni, respect him unconditionally as a being who possessed the ideals of humanity and love him earnestly as our savior who devoted boundless compassion to us. We are convinced that he was a being without parallel in this world. In chapter 11, however, he said, pointing at the stupa that had sprung up out of the earth, "In this stupa there is the whole body of the Tathagata." Tathagata means "one who has come from Thusness," or the supreme Truth; that means that within this stupa dwells the supreme Truth. As already stated, this stupa was a symbol of the buddha-nature. Consequently, if we delve deeper, we see that this means that a person who manifests the buddha-nature is one who embodies Thusness, or the supreme Truth.

In order to open the Precious Stupa, Shakyamuni rose into the sky and came to a halt before the stupa, thus showing the listeners, who until then had thought that buddhahood was no more than an ideal state far removed from reality, that an actual human being was capable of attaining buddhahood. In this way they developed the ability to see a connection between the living human being and the buddha-nature, which they had previously regarded only as a philosophical principle, an abstract ideal. In other words, they came to see that the Buddha who stood before them was the embodiment of the buddha-nature. And from this sprang the desire to become the same kind of ideal human being.

Shakyamuni opened the door of the Precious Stupa. That is, he revealed to the assembly the truth of the buddha-nature. Within the stupa the Tathagata Abundant Treasures, symbolizing Thusness, or the supreme Truth, in its complete form, was seated in meditation. Abundant Treasures praised Shakyamuni, saying, "Excellent! Excellent! Shakyamuni Buddha has preached the Law Flower Sutra." In other words, he praised Shakyamuni for having mobilized Thusness, manifested its merit, and developed it for human society.

Had Thusness not moved into action, it would have been as if it had not existed in the first place, and its true merit would not have appeared. Unless the buddha-nature is manifested in a living human being, its value is not exercised. Moreover, unless the buddha-nature is developed in all humanity through its truth being taught to the multitude, its value is not perfected.

Here lies the true value of the Buddha, who was the embodiment of the buddha-nature and explicated its truth. As a consequence, Abundant Treasures invited Shakyamuni to sit with him, sharing his throne. He showed the assembly that they sat side by side as buddhas of equal stature.

Shakyamuni was the embodiment of the buddha-nature. He gave living form to the buddha-nature and taught it for the benefit of humankind, that is, he activated Thusness. At the same time, it is implied that Abundant Treasures, the Buddha of the Law-body (the Buddha of absolute Truth), and Shakyamuni, the manifest-body Buddha (the Buddha who appeared in this world as a human being), were one and equal.

This teaching is also associated with chapter 15, "Springing Up out of the Earth." The host of great bodhisattvas who "had all before been dwelling in [infinite] space below this saha world" enjoying contemplation "sprang forth from below." This signifies that the teaching of the truth that they had been contemplating was put into action in the world.

Because we are human beings of a later age, we are able to analyze and comprehend the dramatic events that unfolded in the sutra, but the disciples and the assembly that actually witnessed in India 2,500 years ago how countless great bodhisattvas sprang up from crevices in the earth could only have stood by in blank amazement. Shakyamuni said of these great bodhisattvas, who had achieved a state clearly more elevated than the bodhisattvas who had for long years engaged in practice in this world, that they were those he had instructed in the distant past.

The disciples and the rest of the assembly were confused: Shakyamuni, whom they had always believed to have been born as a human being in this world and to have become an embodiment of the buddha-nature through his attainment of enlightenment under the Bodhi tree, was saying that he had instructed these great bodhisattvas in the distant past. Temporally this was implausible, and spatially they could not comprehend where this instruction could have taken place. When they considered how Shakyamuni, the Buddha of present existence, and Abundant Treasures, the Buddha of the Law-body, sat side by side in the Precious Stupa, they could sense a certain thread of connectivity, but that thread was tangled in mysterious darkness, and no matter how hard they tried, they could not comprehend it.

When the assembly was in this delicate state, the sermon of chapter 16 commenced. Let us now turn to the text.

TEXT At that time the Buddha said to the bodhisattvas and all the great assembly: "Believe and discern, all you good sons, the veracious word of the Tathagata." Again he said to the great assembly: "Believe and discern the veracious word of the Tathagata." And again he said to all the great assembly: "Believe and discern the veracious word of the Tathagata."

COMMENTARY The admonition is repeated three times. From this we can infer just how important the forthcoming teaching will be.
･ The veracious word. "Veracious," meaning "true," is used in correlation with "tactfulness." Tactfulness is repeatedly advanced as a valuable teaching in the realm of trace, because the truth is presented in various ways in accordance with the capabilities of those who hear it. Unless ordinary people become acquainted with tactfulness, they cannot approach the truth.

"The veracious word" means truth in full measure, undiluted truth. It is neither sugarcoated to make it more palatable nor mixed with bitter substances to jolt people awake, but is simple, unvarnished truth. One reason for clarifying the truth in its unvarnished state at this point is that Shakyamuni's disciples had advanced in understanding far enough that he felt it was now appropriate. Another reason is that Shakyamuni was nearing the time when he would depart from the world, and if he did not preach the supreme Truth at this point it would not be complete. Upon hearing the phrase "the veracious word" we are clearly forewarned that what is about to be explicated is indeed profound.

TEXT Then the great host of bodhisattvas, Maitreya at their head, folded their hands and said to the Buddha: "World-honored One! Be pleased to expound the matter, and we will believingly receive the Buddha's words." Thus they spoke three times, repeating the words: "Be pleased to expound the matter, and we will believingly receive the Buddha's words."

COMMENTARY The repetition of this plea indicates both the fervor of the bodhisattvas' desire to hear the Law and their resolve to put it into practice. "Believingly receive" conveys that fervor and the resolve to embrace the truth and never forget it.

Another point that should not be overlooked is that it is Maitreya who assumed the role of representative of the assembly in requesting that the Buddha preach the Law. In chapter 1, "Introductory," when the Buddha sent forth from the circle of white hair between his eyebrows a ray of light that illuminated innumerable domains, it was Maitreya who asked Manjushri to resolve his doubts. In response, Manjushri reflected upon past experience and replied that this act had always signified that the Buddha was about to preach the Great Vehicle sutra called the Lotus Flower of the Wonderful Law.

This tells us that Manjushri was the most prominent of the great bodhisattvas, first among equals, as it were. Later, in chapter 12, "Devadatta," the Buddha caused Manjushri and the Bodhisattva Wisdom Accumulation to discuss the merits of the Lotus Sutra. And in chapter 14, "A Happy Life," Manjushri served as the representative of the assembly to ask the Buddha to expound the Law.

From the second half of chapter 15, "Springing Up out of the Earth," onward, however, Maitreya became the spokesman for the assembly. Manjushri appeared again in chapter 24, "The Bodhisattva Wonder Sound," but only in a secondary role. In the present chapter, as well, Maitreya served in a leading role. This was not accidental. Manjushri was the bodhisattva associated with wisdom. Therefore, in the realm of trace, which is the teaching of wisdom, for the most part it was Manjushri who acted as representative of the assembly. Maitreya was the bodhisattva associated with compassion. Therefore, in the realm of origin, which is the teaching of compassion, it was he who assumed the representative role.

When we come to chapter 28, "Encouragement of the Bodhisattva Universal Virtue," we will see Universal Virtue, who was associated with practice, in the role of representative. (The bodhisattva Universal Virtue was considered to preside over principle, practice, and the witness to enlightenment and the truth, and the Lotus Sutra especially emphasizes practice.)

The sequence of the bodhisattvas' relative prominence gives us a good view of the structure of the Lotus Sutra: Manjushri - wisdom, Maitreya - benevolence and compassion, and Universal Virtue - practice.

Becoming a good, just person requires wisdom before all else. In the sense that ignorance is sin, a person who does evil does so because he or she does not have true wisdom. Naturally, what we mean here by wisdom is different from the ordinary usage of the word. For example, a person who understands the inner workings of politics or government may profit handsomely or skillfully evade justice. Some call such people wise or resourceful, but this kind of cleverness is not true wisdom.

True wisdom means having the intellect to penetrate to the true essence of all things in the world, to comprehend clearly the way things occur and change, and to grasp the complex relationship among things. If one is endowed with such true wisdom, whatever one does is naturally correct. One will be unable to do evil even if asked to do so, nor will one be deceived or tempted into doing evil. If everyone in the world were able to attain such wisdom, how pure and bright the world would be. Because of this, the Buddha teaches us that we must acquire true wisdom before all else.

Once we possess true wisdom, we understand that all things are related and interdependent (the law that all things are devoid of self) and that if we alone possess wisdom or we alone are right, the world as a whole will not improve. As a result, we cannot help wishing to teach the Law to those who have not acquired wisdom and to return those who have strayed to the correct path. In other words, the spirit of compassion wells up within our hearts.

Once this compassion springs forth, we cannot help showing it in our actions. We cannot help teaching the Law to those who do not know it, guiding wanderers back to the correct path and teaching and protecting all who are trying to live according to the Law.

When we can perfectly perform the three practices of wisdom, compassion, and practice, the teaching of the Buddha will be perfected in us. This world will be transformed into the Land of Tranquil Light. The teaching of the Lotus Sutra is organized systematically in this way, so we cannot grasp the true meaning of the sutra by skipping around, reading a little here and a little there.

TEXT Then the World-honored One, perceiving that the bodhisattvas thrice without ceasing repeated their request, addressed them, saying: "Listen then all of you attentively to the secret, mysterious, and supernaturally pervading power of the Tathagata.

COMMENTARY The secret, mysterious, and supernaturally pervading power of the Tathagata. This phrase does not connote concealed or hidden but rather something so profound that it is difficult to fathom. When the boundless life-instilling power (the force that sustains all; great compassion) in the true form of the Tathagata works on each and every sentient being, it is unobstructed and is capable of influencing everything freely. In other words, what is "secret, mysterious" is the true form of the Tathagata, and "supernaturally pervading power" signifies the compassionate working of the Tathagata.

It is of great significance that true form and working are expounded separately. The true form of the Tathagata is his original power, and the working of the Tathagata is the manifestation of his power. We can achieve nothing unless we are endowed with both this original power and its manifestation. Some people are fond of flashy display in their way of working. Some companies and other organizations act in a similar way. But such ostentatious displays do not bear fruit of true value. Such working does not come from true inner strength but is merely activity stemming from vanity. As a consequence, like a shallow well it soon dries up. By the same token, no matter how great original power may be, if it is not accompanied by manifestation it is not complete. It is just like unlimited groundwater that is of no use in our daily lives unless it either gushes out as a spring or is pumped out of the earth.

The true form of the Tathagata, the power that sustains everything, is infinite, and the working of the Tathagata, the manifestation of his vital power, is free and unrestricted. So it is clear that the salvation of the Tathagata is perfect. Thusness (tathata) is the supreme Truth of the universe, the pure, never-changing reality. It is something that one cannot awaken to completely unless one attains buddhahood, and through it all things and beings in the universe are given life.

Up to this point, we have seen that everything in the universe exists through dependent origination and that there is no fixed, perpetual existence. We can say that Thusness is the truth of dependent origination and, moreover, that it is the fundamental Law, or Dharma; it is ultimate reality in the sense that it is not conditioned. Since it is pure truth, ordinary people have a hard time grasping it, whether it is called Thusness or the fundamental Law. Even when we are told that Thusness sustains everything, it seems vast and abstract, and we feel as if we are grasping at clouds. When we take a photograph and do not focus clearly on the subject, we end up with a blurred image. Likewise, when we try to conceive of Thusness, which has no form, unless we can envision it in some form that we can focus on we will not end up with a clear image.

It is only natural, then, that we visualize Thusness as a person. It is most natural for us to imagine a perfect human being, an absolute being who from the infinite past into the infinite future is at all times in this world and gives us life. For the first time, blood begins to flow within the stern truth of Thusness. Warmth comes through, and we feel keenly that we are embraced by something great that is alive and full-blooded. We call Thusness, which gives life to all of us, the Buddha. Our belief in and veneration of the Buddha is based upon this certain truth, and through this we receive the power of true salvation.

If we did not need this sort of salvation, it would be sufficient merely to comprehend Thusness as the philosophical principle of the supreme Truth or fundamental Law. If we understand it only philosophically, however, the anxieties of our complex human mind will not be relieved, nor will we have the courage to stand up to the hardships of life. One in ten thousand may be saved by philosophical understanding alone, but the other ninety-nine hundred and ninety-nine would not. Although the truth is the same, it is important to grasp it in a religious way. This is something anyone can do. It is, therefore, religion that serves as the power of salvation for the ten thousand.

As we have seen, Thusness is the fundamental Law. It is the fundamental strength of all things and all beings, so it can appear in any form. It is free and versatile. When we attempt to visualize it, it is natural to visualize a human form. In reality, when it manifests itself in this world, it is not only most natural but one might say even inevitable that it takes human form. What might such a person be like? It would be like one who has awakened to Thusness and has self-awareness of being one with it. We call such a person tathagata, because that person "has come from Thusness."

When we think of it in this way, we are surely aware that the one we call the Buddha can assume three forms (for details, see the May/June 1992 issue of DHARMA WORLD).

The Law-body (dharma-kaya) is the Buddha as Thusness, or the supreme Truth, an unchanging entity with no beginning and no end. It is the fundamental Law that is the pure truth. This is the true form of the Buddha.

The reward-body (sambhoga-kaya) is the Buddha in a form with human characteristics that is comprehensible to the human mind, a form that personifies the fundamental Law. It is called the reward-body because it has become endowed with perfect wisdom in reward for having continued religious practice for a long time. The Tathagata Amitabha, the principal focus of devotion in Pure Land Buddhism, is a reward-body.

The manifest-body (nirmana-kaya) is the historical Buddha, a human being who was enlightened to the truth and in accordance with that truth instructed and saved living beings. This body is a manifestation of Thusness, and since it appeared in this form to respond to the needs of the human world, it is also called the transformed-body. Shakyamuni, who was born in India twenty-five hundred years ago, is the manifest-body of the Buddha.

To sum up, the Law-body is Thusness itself, the reward-body is the personified power that embodies Thusness, and the manifest-body is the Buddha who as a human being manifests that power in this world. Therefore, although one may speak of the Law-body, the reward-body, and the manifest-body, the three are only distinctions within the mind; actually they are all one perfect whole.

In this passage Shakyamuni, who faces the bodhisattvas and proclaims the Law, is the Buddha of the manifest-body. "The secret, mysterious, and supernatural pervading power of the Tathagata" indicates the mystical strength of the Buddha of the Law-body and the reward-body that lies concealed within Shakyamuni the manifest-body.

TEXT All the worlds of gods, men, and asuras consider: 'Now has Shakyamuni Buddha come forth from the palace of the Shakya clan, and seated at the training place of enlightenment, not far from the city of Gaya, has attained Perfect Enlightenment.' But, my good sons, since I veritably became Buddha [there have passed] infinite, boundless hundreds of thousands of myriads of kotis of nayutas of kalpas.

COMMENTARY At this point, the true form of the Buddha is finally made clear. Ordinary people believe only what they see with their own eyes. They think that Shakyamuni before them is the only one Buddha that exists, and he is their spiritual foundation and the hope of their practice. But here he states clearly that they are mistaken, that the Buddha exists from the infinite past to the infinite future.

He declares this to the disciples. He declares this to all human beings. He declares this even to the heavenly beings and asuras. The reason is that even those who dwell in the heavenly realm have not achieved nirvana. They exist in a world of temporary joy and solace. Therefore they too must hear the teaching of the Buddha in order to attain true salvation. Likewise, however bad a person may be, that person can achieve salvation if given the opportunity to hear about the Way of the Buddha. The same is true of other beings. In the eyes of the Buddha, all beings are equal. It is of great significance that gods and asuras are included here.
･ The training place of enlightenment. There was no special building for religious practice along the banks of the Nairanjana River near Bodhgaya. Shakyamuni sat beneath the Bodhi tree in a forest and entered meditation. It is because it was here that he meditated in his quest for enlightenment that it is called a training place. Any place where people practice in seeking the Way is a "training place of enlightenment." The home or the workplace can be a training place. The commuter train one takes, the playground, virtually any place can serve as a training place.

This does not mean there is no need to build training halls. Religious practice requires a conducive environment. Even a peerless personage like Shakyamuni chose a quiet forest and there entered meditation. That is, he chose an environment that was suitable for practice. In the places where we spend our daily lives, we are likely to be distracted by various factors. Therefore it is essential to create as many opportunities as possible to go to a designated place where like-minded people gather to practice together, to learn the teaching of the Buddha, and to purify the heart and mind. As we persevere with such practice, eventually we will achieve a level at which we can practice in all the training places of everyday life.

The Buddha says that an infinite length of time has passed since he achieved enlightenment, and to make his hearers truly aware of the meaning of "infinite," he explains further.

TEXT For instance, suppose there were five hundred thousand myriad kotis of nayutas of asamkhyeya three-thousand-great-thousandfold worlds; let someone grind them to atoms, pass eastward through five hundred thousand myriad kotis of nayutas of asamkhyeya countries, and then drop one of those atoms; suppose he thus proceeded eastward till he had finished those atoms - what do you think, my good sons, is it possible to imagine and calculate all those worlds so as to know their number?"

COMMENTARY Three-thousand-great-thousandfold worlds. A three-thousand-great-thousandfold world refers to the world that one buddha is assigned to instruct, but for us there is nothing wrong with considering it as this world.
･ Five hundred thousand myriad kotis of nayutas of asamkhyeya countries. In this phrase, the word nayuta is an extremely large number; one theory holds that it is equivalent to one hundred billion. Asamkhyeya is also an immense unit. When these two numbers are put together, they represent an infinite number.
･ Country. Here "country" refers to the celestial bodies in space, that is, the stars. Take the powder ground from one world and fly through the universe past an infinite number of stars before dropping one atom, then fly past another in-finite number of these stars before dropping another atom - just how many stars would one have to pass? Not even Maitreya can comprehend such a number. Hence he and the other bodhisattva-mahasattvas reply as follows.

TEXT Maitreya Bodhisattva and the others all said to the Buddha: "World-honored One! Those worlds are infinite, boundless, beyond the knowledge of reckoning and beyond the reach of thought. Not all the shravakas and pratyekabuddhas, with their faultless wisdom, would be able to imagine and know the bounds of those numbers. And to us also, who are dwelling in the state of avaivartika, these matters are beyond apprehension. World-honored One! All such worlds as these are measureless and boundless."

COMMENTARY "Measureless" here means "beyond estimation"; "boundless" means "without limit." In other words, only the buddhas are capable of comprehending such worlds.

The shravakas and pratyekabuddhas are beings that have heard the Way of the Buddha, have contemplated it, and have eliminated all delusions. Yet those who have attained this stage still occupy the narrow world of the self. They are satisfied with their present condition of having purified themselves and extinguished all delusions.
･ Not all the shravakas and pratyekabuddhas, with their faultless wisdom, would be able to imagine and know the bounds of those numbers. As long as they are in such a restricted realm, their wisdom has certain limitations. These words of Maitreya certainly ring true.

The bodhisattvas, who have attained a higher state than shravakas and pratyekabuddhas, are beings who are engaged in religious practice in order to save people everywhere. They possess a magnanimous spirit, and their wisdom is profound. They have attained the state of avaivartika.
･ The state of avaivartika. This is the state of nonretrogression, or no backsliding. To dwell in the state of avaivartika is to have achieved a state of mind in which one is no longer swayed by changes in circumstances and does not retrogress. Although one may have attained this state, however, one must still persevere in practicing the teaching. As might be expected, there remains within one's consciousness a "self." In that one feels that "I" will save others and that "I" will make the world better, one is still conscious of a distinction between "self" and "others" or "society." One still considers them as separate entities. Of course, bodhisattvas have achieved a state of superior spiritual awareness, entirely beyond that of ordinary people, but it cannot yet be called a state of perfect freedom. As a result, there is a limit to how far the heart can reach out. That is precisely why Maitreya makes such a confession.

The Buddha, however, is completely selfless. The "self" is one with the universe, so all sense of a distinct "self" disappears. Because all things in heaven and earth are contained within the mind, one can penetrate whatever one addresses. This is the wisdom of the Buddha.

Achieving such a splendid state of awareness is not possible within one or even two lifetimes. Still, we can become increasingly permeated with wisdom as we rid ourselves of "self." The stronger our sense of working in behalf of others, in behalf of the world - that is, the stronger our altruism - the more extensive our wisdom.

Hearing Maitreya's response, the Buddha silently nods and continues.

To be continued