TEXT Thereupon the Buddha addressed all those bodhisattva-mahasattvas: "Good sons! Now I must clearly announce and declare to you. Suppose you take as atomized all those worlds where an atom has been deposited or where it has not been deposited, and [count] an atom as a kalpa, [the time] since I became Buddha still surpasses these by hundreds of thousands of myriads of kotis of nayutas of asamkhyeya kalpas.

COMMENTARY The "measureless and boundless" worlds spoken of up to this point have referred to infinite space. In actuality, this has been a prerequisite for speaking about infinite time.

It is already beyond comprehension to imagine these worlds as atoms and then to imagine those atoms deposited one at a time such great distances apart. Now one is to take all the worlds where atoms have been deposited and the hundreds of thousands of myriads of kotis of nayutas of asamkhyeya worlds where atoms have not been deposited and atomize them. These numbers together equal something so immense that it can only be called absolute.

The Buddha is not merely preaching by means of a metaphor that defies imagination. It is in order to discuss absoluteness and infinity that he is taking such trouble. The words absoluteness and infinity are hard for ordinary minds to grasp. That is why he makes use of relative, finite criteria that the mind can deal with, such as this world and stars, to elicit some idea of just what is meant by absoluteness and infinity.

Having done this, he calls on the bodhisattva-mahasattvas to consider this infinite number in terms of time. Each of this already incalculable number of atoms is to be taken as one kalpa. He says that the time that has passed since he became a buddha surpasses this number by hundreds of thousands of myriads of kotis of nayutas of asamkhyeya kalpas. In other words, he became a buddha in the infinite past.

If the Buddha has been in this world ever since the infinite past, then he is undoubtedly an absolute entity. It is most important that a buddha be an absolute entity. As I have said earlier, that which we depend on must be an absolute entity. No matter how great a person may be, that person is a human being and is hence relative to us. One day that person will die. In other words, human beings are finite. Consequently, we cannot in a true sense make them our foundation. Likewise, however sophisticated and powerful the machines made by human beings may be, they will eventually break down or wear out and become unusable. Therefore, they too are relative to humankind and finite.

However enormous a sum of money one may have, someday it will be spent. However powerful a position one may attain, there will come a day when one will have to step down from that position. These, too, are finite and relative things. Even the gods who dwell in heaven are entities relative to human beings. Since they are relative entities, we may be forsaken. Therefore, as far as we are concerned they are finite. We cannot truly depend or rely on any of these.

The Buddha, however, exists inside us, outside us, everywhere; and because he has existed since the infinite past and will exist into the infinite future, even though we may seek to shut ourselves off from him we cannot. As a consequence, he is absolute. The Buddha is like oxygen. Oxygen surrounds us constantly. We cannot live a single moment without it. Still, there are people who know absolutely nothing about oxygen, or, if they do know about it, seldom think of it. Although we depend on it to stay alive, it is generally far from our minds. We are only occasionally grateful for it. When we are in a crowded room and there is not enough oxygen, for example, we open a window and appreciate the fresh air that flows in. Yet no matter how unconscious we are of it, oxygen is in plentiful supply within us and around us.

In the same way, because the fundamental Law, or Dharma, which cannot be abandoned even if we try and which sustains our lives, is the Buddha, who is absolute and infinite. Because he is absolute and infinite, we can cast our entire being, mental and physical, upon him in faith and have complete trust in him.

TEXT From that time forward I have constantly been preaching and teaching in this saha world, and also leading and benefiting all living beings in other places in hundreds of thousands of myriads of kotis of nayutas of asamkhyeya domains.

COMMENTARY This is another very important passage. The Buddha says, in effect, "I have appeared in the world as a human being, and although only forty-odd years have passed since I became a buddha, the Original Buddha that is my true being has been in this saha world since the infinite past." That is not all. He also says that the Tathagata Shakyamuni, the Eternal Original Buddha, has been instructing living beings everywhere in the universe.

As I have said previously, there is a world that each buddha is charged with instructing and leading. For example, the Tathagata Medicine Master (Bhaishajyaguru) is charged with the World of Pure Emerald Light in the east, the Tathagata Amitabha is charged with the Pure Land of Utmost Bliss in the west, and the Tathagata Shakyamuni is charged with this saha world. However, it is clear here that the Tathagata Shakyamuni, the Eternal Original Buddha, is not confined to this limited realm but is present in all domains in the ten directions, providing life to all beings.

Depending on conditions, the Eternal Original Buddha appears in different forms as the various buddhas of the reward-body and the manifest-body. Each and every buddha is a noble being, but here we learn that if we trace them back to their origin they are all united in the single Eternal Original Buddha.

Since the Eternal Original Buddha is the fundamental Law that sustains everything in the universe, he does not assume a specific fixed form. Invisible and intangible, he is Thusness, the supreme Truth itself. For this very reason, he can appear in any form. He can be symbolized in any form, too.

We ordinary people, even when we try to hold fast to the fundamental Law, find it difficult to call forth an image of what it might be like. Unless we envisage a specific form, our minds cannot focus on the fundamental Law. If our minds are unfocused, deep feeling does not well up within us. If we are left uninspired, the religious sentiment of devotion to the Law simply does not occur. This being the case, in what form are we to envision the fundamental Law, and how are we to symbolize it? I may seem to repeat myself, but it seems most natural for human beings to symbolize this in human form. This is how our minds can focus most clearly.

What kind of person are we to symbolize? We may picture an august person like a god or wizard, capable of performing miracles or displaying supernatural power. Or we may imagine a great mythical or legendary figure. But when all is said and done, the most natural figure, that which is the most compelling and makes the greatest impression on our hearts, is one who expounds the teachings to us. One sees the absolute profundity of such a figure. That is precisely why in Christianity one feels the abundant love of God through the figure of Jesus Christ and why in Confucianism it is through veneration of Confucius that the Way (tao) that he expounded becomes etched on one's heart.

Accordingly, in Buddhism it is most natural and proper that we pay obeisance to the exaltedness of the fundamental Law (the Eternal Original Buddha) in the figure of Shakyamuni Buddha, who appeared in this world, expounded the profound teaching of the Buddha, and provided a living example of it.

In this chapter, Shakyamuni is speaking particularly to those who believe in the teaching of the Lotus Sutra, stating explicitly that he has constantly since the infinite past been instructing and leading living beings in all parts of the universe. And so, casting aside all doubts, they must see and venerate the fundamental Law, the Eternal Original Buddha, in the figure of Shakyamuni. That is to say, the principal focus of devotion for believers in the Lotus Sutra must be the Eternal Buddha Shakyamuni, the Great Benevolent Teacher, the World-honored One. Establishing the main focus of devotion is the most important thing for a believer. This chapter makes the principal focus of devotion quite clear.

Another significant point here is that Shakyamuni does not say that he has proclaimed the teachings throughout the universe from the very beginning. He says, "From that time forward I have constantly been preaching and teaching in this saha world." He goes on to say that he has been leading and providing benefit to all living beings in innumerable other places. I believe there is a significant lesson for us here.

The Buddha's compassion is impartial. Having instructed and led the saha world, he goes on to save beings of other worlds, so there should be no distinction among them. From our human viewpoint, however, there is a natural order in the bodhisattva way that we practice. We cannot just declare that we will save the world and then set out to do it.

The proper order is to first save those closest to us and then extend our concern toward those with whom we have certain relationships. In terms of locality, we start by making our village or town better, then extend our efforts to our district or region. Gradually, as our ability develops, we may extend teaching and salvation to the nation and, ultimately, to the world.

Some people are so impelled by gratitude for the teachings that they boast that they plan to save the world. It is fine to have great ambition, and it is admirable to aspire to save the world. But no matter how grand one's aspiration, unless it is accompanied by actual deeds they will result in nothing. A person who is unable to save even one of his or her friends will certainly not be able to save the entire world. Despite having a great aspiration and splendid dream at the start, such a person will collapse before he or she knows it. The reason is that while the aspiration is great and true, the strength is inadequate.

Strength is developed by slow degrees. No one has sufficient power to teach the entire world at a single stroke. Through first saving one person, then guiding two people to the truth, then teaching the Way to three others, slowly but surely, like a snowball gathering speed as it rolls downhill, one builds up one's strength in teaching the true Way. The expression "extending from near to far" does not refer merely to the realm of exertion, but in a deeper sense refers also to the strength to make that exertion. We should understand Shakyamuni's distinction between "preaching and teaching in this saha world" and "leading and benefiting all living beings in other places" in this light.

TEXT Good sons! During this time I have ever spoken of myself as the Buddha Burning Light and other [buddhas], and also have told of their entering into nirvana. Thus have I tactfully described them all.

COMMENTARY It has become clear that Shakyamuni attained enlightenment in the infinite past and has always been preaching and teaching in this saha world. Perceiving that those assembled seem to be wondering about the relationship between Shakyamuni and the Buddha Burning Light - who appeared in this world in the past, saved living beings, and departed from this world - and other buddhas, Shakyamuni responds to their doubts by explaining that the Buddha Burning Light (Dipamkara) and other buddhas, who appeared in the past to save all sentient beings, were forms of Shakyamuni (the Original Buddha).
• Have told of their entering into nirvana. The nirvana spoken of here is not the state wherein all illusions are extinguished, but should be taken in the sense of becoming extinct and leaving this world. This is the meaning of nirvana in the following passage in chapter 1, "Introductory": "Today, at midnight, will the tathagata enter the nirvana of no remains." On many different occasions the Buddha says that he will disappear from the world.
• Tactfully described. In this case to describe means to discern and discriminate the Law so that everyone can understand it clearly.

TEXT Good sons! Whenever living beings come to me, I behold with a buddha's eyes all the faculties, keen or dull, of their faith and so on. And I explain to them, in stage after stage, according to their capacity and degree of salvation, my different names and the length of my lives, and moreover plainly state that I must enter nirvana. I also, in various tactful ways, preach the Wonderful Law which is able to cause all the living to beget a joyful heart.

COMMENTARY Here we come to understand more deeply the meaning of tactfulness. Not only is tactfulness considered inestimable in the teaching of the Buddha, but we also see here that the appearance of Shakyamuni in this world is in and of itself the beneficent tactfulness of the Eternal Original Buddha, which causes sentient beings to live in the proper way. The same is true of other buddhas.

The Original Buddha is like the radio waves of television. These waves are being transmitted all around us, but unless there is "tactfulness" in the form of a television set, we can neither see an image nor hear a sound. The Original Buddha pervades every corner of this world, but it is because of the tactfulness of the Buddha's appearance as a buddha of present existence that we register that salvation and are able to comprehend keenly just how great a blessing it is.

Because the receptivity of living beings varies from extremely high to very low, the Buddha distinguishes the capacity of each one, increasing or decreasing the voltage and altering the wavelength as it were, appearing as the form of buddha that exactly matches each one and presenting the teaching in a manner that is easy to receive. This is the compassionate tactfulness of the Buddha.
• The faculties . . . of their faith and so on. This refers to the five roots of emancipation (pancendriyani): faith, endeavor, mindfulness, concentration, and wisdom. They are the fundamental conditions of the life of faith.

Faith is the spiritual basis upon which one establishes belief. As was explained in detail in chapter 4, "Faith Discernment," religion is not something that can be merely understood intellectually and still provide the power of salvation for oneself and others. It is only when one believes in the very depths of one's mind what one has come to understand that salvation results. That is true faith.

Endeavor is an undiluted, unchanging spirit of effort. Faith alone is insufficient; unless one constantly endeavors to keep that faith free of impurities, to keep it from weakening or backsliding, and to strengthen it, it cannot be called true faith.

Mindfulness is remembering something and never forgetting it. Mindfulness refers to the spirit that remembers the Buddha and never forgets him. In actual fact, of course, it is virtually impossible to not forget the Buddha for even one second. When students are absorbed in studying and workers are engrossed in their jobs, they must concentrate their minds on that alone. This accords with the Way of the Buddha. Even at such times, however, one may briefly stop and think, "My life is sustained by the Buddha." When one draws a deep breath after finishing a job, one may think gratefully, "Good. Sure enough, I am being watched over by the Buddha." Or when one is tempted to do wrong or suddenly becomes angry, one may suddenly reflect, "Is this the Way of the Buddha? If I do this will the Buddha be pleased?" Mindfulness is this spirit of keeping the Buddha in one's mind and recalling him from time to time.

Concentration is the source of the focused mind. Regard-less of what mishaps occur around one, no matter how one's fortunes change, one's mind remains unshaken. Concentration is the basis of a quiet, composed mind.

Wisdom is the foundation of true prudence. Wisdom does not mean a narrow concern with one's own interests. True wisdom surpasses egotistic attachment and sweeps away all delusions. As long as one has this kind of wisdom, one will never be tempted to stray from the right path.

Naturally, wisdom is important in daily life, but it is also important in faith. If one becomes caught up in the cravings of self-centeredness, one may inadvertently stray off into a mistaken faith. When faith is mistaken, no matter how much one believes, endeavors in that path, constantly remembers it, and concentrates on its teachings, because it is the wrong path there is no salvation, and one simply falls deeper into delusion. Actual cases of this in society are innumerable and are both frightening and unfortunate. Consequently, although wisdom is the last of the five faculties, it is the most important.
• A buddha's eyes. This refers to the greatest of all the ways of seeing things. Not only do a buddha's eyes see through to the real aspect of all things, but they see everything with compassion, as well. Fundamental is a compassionate spirit that wants all beings to manifest their value to the fullest and live as they truly are. I have explained the five types of vision in detail in the May/June 2002 issue of Dharma World. They consist of the correct physical eye, the divine eye, the wisdom eye, the Dharma eye, and finally the way of seeing that is filled with compassion, in other words, the way of seeing things as they truly are that we call the Buddha eye.

When one looks upon living beings with "a buddha's eyes," one is naturally able to see how best to guide each individual. In the Buddha this is complete and faultless. Although we ordinary people cannot possibly attain such a state, through striving to practice the Buddha Way we can gradually approach it. It is crucial for believers always to strive to see all things with compassion.
• My different names and the length of my lives. The Buddha is originally united in the Eternal Original Buddha, but in the different appearances his names include the Tathagata Amitabha, the Tathagata Medicine Master, and the Buddha Burning Light. This is the meaning of "my different names." The Lotus Sutra also teaches that some buddhas abide in this world for hundreds of kalpas, while others remain for dozens of kalpas. "The length of my lives" refers to the differing lengths of buddhas' lives.

TEXT Good sons! Beholding the propensities of all the living toward lower things, so that they have little virtue and much vileness, to these men the Tathagata declares: "In my youth I left home and attained Perfect Enlightenment.'

COMMENTARY Propensities . . . toward lower things. This refers to the belief that having the awareness of the shravaka or the pratyekabuddha is sufficient. To those who hold such a belief, Shakyamuni explains his own past as the trace Buddha, teaching them that if they only make the same kind of effort they too will attain such a state.

There could hardly be a greater form of encouragement. It is difficult for ordinary people to grasp the teaching that there is a god in heaven that cannot be seen and that we should obey that being's words. It amounts to saying that one should follow what an invisible person says. In Buddhism, however, we are fortunate in having Shakyamuni as a living model. We need only assiduously follow in his majestic footsteps; no teaching provides a greater sense of security and hope.

The Buddha proclaims that he preaches to those who are content with "lower things" that they should follow him, and to those of us who live in the latter days this is a great source of encouragement. Of course we ought to seek out and strive for greater things, but as we do we must not forget that we follow the path already trod by Shakyamuni one step at a time.
• Little virtue and much vileness. "Little virtue" means that the merit accumulated so far is quite small. "Much vileness" means that there are many defilements heaped one upon another. Defilements refer to earthly cares. Earthly cares are not part of the essence of humanity but are merely things that become attached to the surface of humanity. Although they are attachments, earthly cares are not external in origin but rather develop when the instincts of human beings degenerate. Defilements are like an admixture of dead skin, sebum, and sweat. When one habitually cleanses one's mind, defilements do not accumulate, but when one is neglectful, dirt and grime accumulate quickly on the surface of the mind, concealing the buddha-nature.

TEXT But since I verily became Buddha, thus have I ever been, and thus have I made declaration, only by my tactful methods to teach and transform all living things, so that they may enter the Way of the Buddha.

COMMENTARY Enter the Way of the Buddha. In contemporary language we refer to this as "entering the way of truth." By studying and becoming aware of the truth of this world, the true Dharma taught by the Buddha, and placing our entire lives on the path of its truth we enter the Way of the Buddha.

TEXT Good sons! All the sutras which the Tathagata preaches are for the deliverance of the living. Whether speaking of himself or speaking of others, whether indicating himself or indicating others, and whether indicating his own affairs or the affairs of others, whatever he says is all real and not empty air.

COMMENTARY This passage concerning the working of the perfect freedom of buddhas is of great significance.
• Whether speaking of himself. The word himself refers to the true form (the Law-body), and therefore to the Original Buddha. Thus "speaking of himself" means to preach about the Law-body, which is the Original Buddha.
• Or speaking of others. The word others here refers to other buddhas (the reward-body) in which the Original Buddha manifests himself, such as the Buddha Burning Light and the Tathagata Amitabha. Therefore "speaking of others" means preaching about the reward-body.
• Whether indicating himself. The word himself refers to the Buddha who appeared in this world, that is, Shakyamuni. Hence he is referring to the manifest-body.
• Or indicating others. This refers to those who have appeared in this world as saints and sages. In addition to widely revered saints and sages, they include ordinary people virtually unknown beyond their immediate neighborhoods. Depending upon our resolution and deeds, we too can become buddhas in this sense of the word.
• Whether indicating his own affairs or the affairs of others. There are various interpretations of this phrase, but I believe the following is the most practical. The salvation of the Buddha is what places our minds on the path of the truth, causes us to live correct lives, and creates harmony between us and everything around us. "His own affairs" means that the salvation of the Buddha's great benevolence and compassion appears directly as salvation. "The affairs of others" means that salvation does not always appear directly as salvation.

For example, imagine that one's abdomen suddenly begins to hurt. The pain is a warning that something strange has occurred in the stomach or intestines. It indicates that one may have either eaten or drunk more than one can digest or that some harmful bacteria have begun to propagate and that as a result the body is out of balance. To get rid of the pain, one either takes medicine or goes to see a doctor. Until the condition is alleviated, one will undoubtedly be moderate in eating or drinking.

What would we do if no pain occurred? If the problem was caused by neglect of our health, we would continue to live carelessly, and eventually the stomach and intestines would totally break down. How much more disastrous it would be if cholera or typhus bacteria were breeding in the digestive tract. With no warning sign of accompanying pain or fever, we might soon reach a condition from which recovery would be impossible. Without the mediation of pain and distress, unwelcome and unpleasant as they are, we would be unaware that something terribly wrong was occurring in the body.

This is not true of the body alone. As we have seen in the Parable of the Burning House, when people indulge themselves in the pleasures of the five desires, they are unaware of the hellish fire burning their bodies and minds. People do reflect on themselves, however, when they feel some spiritual affliction, suffering, anxiety, or emptiness. They reflect on their lives, asking themselves whether their current state is satisfactory and what will become of them if they remain in such a spiritual state. Becoming conscious of affliction and suffering is the first step on the path to salvation.

Consequently, troubles of the mind are steppingstones toward becoming a better person, and this is surely to be welcomed. When we do not succumb to such pain but overcome it by our own efforts, we elevate ourselves. When we feel distress in any aspect of our life, because it is evidence that something untoward is occurring in our mind or body or that there is conflict or resistance between ourselves and our surroundings, we ought to accept it meekly and immediately endeavor to return mind and body to the path of the truth. We must surmount it in accordance with the correct nature of things. The occasion for this is one of the salvations of the Buddha.

There are, thus, times when the Buddha's salvation does not at first seem like salvation at all. This is what is meant by "the affairs of others." It is necessary to pay careful attention when dealing with them, since in our daily lives we have more experience with "the affairs of others" than with "his own affairs."

Shakyamuni is saying that "whether speaking of himself or speaking of others, whether indicating himself or indicating others, and whether indicating his own affairs or the affairs of others," the teaching is all true, never false, never void - that is, nothing is in vain when it comes to the goal of elevating humankind and bringing people to enlightenment.

Herein lies the boundlessness of Buddhism. The teachings of the Buddha in no way oppose the teachings of Christ or Muhammad or of sages like Confucius, Mencius, and Lao-tzu. As I have already mentioned, those great saints and sages are likewise manifestations of the Buddha, and one can clearly see that their teachings are manifestations of the teachings of the Buddha. This is not simply my interpretation because I am a Buddhist. Because the Original Buddha is neither arising nor perishing and is the fundamental Law that gives life to all things, there can be no teaching that is not embraced by the fundamental Law and no Law other than the fundamental Law. Consequently, those who make exclusivist claims that Buddhism is the real thing and consequently there is no value in Christianity, for instance, are not true Buddhists.

That which is correct is correct regardless of whose teaching it is. That which is true is true regardless of who teaches it. Since all great people who guide sentient beings according to correct teachings and messages of truth are revered as buddhas, there can be no opposition to them.

To use an everyday metaphor, nutrients are inseparable from the foods in which they are found, such as rice, bread, beans, vegetables, milk, and fish. Rice provides nourishment for the body, milk provides nourishment for the body, and vegetables provide nourishment for the body. Nourishment incorporates all the basic elements that sustain the body. It would be ludicrous to say, "I eat bread, milk, and vegetables, therefore I don't need nourishment." The truth expounded in the teaching of the Buddha is the "nourishment" of this metaphor. The teachings of all the saints and sages are like the separate foods of rice, vegetables, and milk. But the core of all these teachings is the truth of Buddhism.

Accordingly, the Buddha's teaching is a complete feast in which every nutrient necessary for sustaining the mind is present, so one need only partake of it. At the same time, one who is unwilling to partake of the teachings of Christianity or who sets aside particular dishes from the banquet table of the teachings of Confucius and Mencius is one who possesses a narrow mind and a small stomach. It goes without saying that this does not accord with the spirit of the Buddha, who envelops the whole universe.

Because the teaching of the Buddha is so vast and boundless, Shakyamuni, the trace Buddha who appeared in this world, did not reject other teachings, either. He also recognized the influential gods of the Brahmanism of his day - Brahma, Indra, Dhritarashtra, Virudhaka, Virupaksha, and Vaishravana - both as sentient beings saved by hearing the teaching of the Buddha and as benevolent deities protecting the Buddha's Law with supernatural powers.

I have mentioned before that an influential general in Vaishali was a believer in Jainism, one of the prominent religions of India in the Buddha's time. Deeply moved upon hearing the Buddha preach the Law, he took refuge in it. He wanted to proclaim his conversion throughout the land, but the Buddha told him, "Doing that is not necessary." The Buddha continued, "Continue as you always have to support the religious tenets of Jainism." This great tolerance is the essence of Buddhism, and it is the true will of the Buddha.

While the true Dharma was being transmitted, the Buddha's spirit remained. Even the great king Ashoka, who united virtually all of India and was a devout Buddhist, did not move to suppress other religions but recognized freedom of religion.

One naturally wonders about Nichiren's admonition "Nembutsu [the Pure Land sects] will fall into Avici Hell; Zen is the act of the Mara king in the sixth heaven of the realm of desire who hinders the Buddha Dharma; Shingon [the True Word sect] will ruin the country; Ritsu [the sect of the precepts] corresponds to the traitor to the country," yet there is a rationale for it. At the time (the thirteenth century), already the period of the Decay of the Law, there was opposition among the various Buddhist sects in Japan, and there was a tendency to lose sight of the true intention of the Buddha. Nichiren called for the eradication of sectarianism and said that the true believer was one who practiced the true will of the Buddha. He used such harsh language because otherwise the people of his time would not have opened their eyes. His aim was to bring about the Buddha's salvation by means of "the affairs of others."

Today, however, both clergy and the general public for the most part are endowed with reason, and their views have progressed, so there is no real need to resort to such expedients (tactful means). Because an expedient is a means of teaching that is appropriate to people's capacity, it is foolish to continue using the same expedient when people's capacity has changed. It results in improper practice of the Buddha's teaching.

In future the world must be bound together, both materially and spiritually, in accordance with the Buddha mind. This is a historical inevitability. The trend toward this is already emerging little by little. It is the mission of Buddhists to take the initiative and propel it forward. We must become deeply aware and, with great tolerance, join hands with adherents of other religions all over the world, working toward the building of a new age. This, without doubt, is the manifestation of the Buddha's true will in this age.

TEXT Wherefore? [Because] the Tathagata knows and sees the character of the triple world as it really is: [to him] there is neither birth nor death, or going away or coming forth; neither living nor dead;

COMMENTARY This passage is extremely difficult to understand.
• Wherefore? Having just said that the Tathagata's teaching is manifested in many ways, that all are true and none are void, Shakyamuni begins to elucidate the underlying reasons.
• The triple world. The realms of transmigration are divided into three worlds: the world of desire (kama-dhatu), the world of form (rupa-dhatu), and the formless world (arupya-dhatu). (See the March/April 1995 issue of Dharma World.) The Buddha is capable of penetrating the real aspect of the triple world. We are only capable of seeing the surface phenomena, but those who have achieved the enlightenment of a buddha are able to see the real aspect of all things.
• Neither birth nor death, or going away or coming forth. "Birth" and "death" refer to the fact that all beings are born and die, and also to the changes that all things undergo. "Going away" refers to the disappearance of phenomena, and "coming forth" refers to their manifestation. The phrase "neither birth nor death, or going away or coming forth" means that although it may appear that everything is changing, this is only at the level of phenomena; truth neither appears nor disappears. When we recall the truth of emptiness (see the January/February 1993 issue and the November/December 1997 issue of Dharma World), we will agree that this is an obvious truth.
• Neither living nor dead. "Living" refers to the time when Shakyamuni was living in this world. "Dead" refers to his entrance into nirvana. Therefore, "neither living nor dead" is a reference to not discriminating among people while the Buddha was alive and after his extinction. In other words, the Eternal Buddha is always in this world, always giving life and offering salvation to all sentient beings of every period equally. This is the great benevolence and compassion of the Original Buddha.

Because we ordinary people are in the habit of seeing things only as they appear, we lose sight of the Buddha's all-encompassing compassion and sometimes become frightened, sad, or depressed. But those who through true faith in the Original Buddha have achieved enlightenment possess eyes to see the real aspect of all things, so they are able to comprehend fully that there is "neither living nor dead."

If we have come this far in the study of the Buddha's teachings, we should cast aside any sense that we are only ordinary people. With a serene mind and eyes that can penetrate the real aspect of things, we must believe and become enlightened to the fact that we are given life through the Buddha's great benevolence and compassion. Unless we do this, studying all the sutras will be of no avail. The Buddha's precious teaching will come to nothing.

I truly hope that readers will put aside merely studying the teachings intellectually and will reduce everything to the fundamental problem of one's own faith, think deeply, read, and learn.

TEXT neither reality nor unreality; neither thus nor otherwise. Unlike [the way] the triple world beholds the triple world,

COMMENTARY Neither reality nor unreality. "Reality" here means seeing that things are actually there. "Neither reality," then, means that seeing the form of things as actually existing, that is, being bound by appearances or phenomena, is mistaken. All things are intrinsically empty, so there is no way for them to remain unchanged and unrelated to everything else. Still, we should not jump to the conclusion that things are not there. That would be mistaken, too, for although things are not unchanging, what is there is actually there.

People often confuse nonexistence with emptiness, but "nonexistence" means that there really is nothing, while "emptiness" refers to everything that exists in this world according to the law of dependent origination but does not have an absolute substance. Therefore, it is mistaken to hold that nothing exists. In other words, things actually exist, but it is mistaken to assume, as ordinary people do, that things exist as they appear to the eye. It is essential to differentiate between the two.

Establishing this viewpoint is important because ordinary people think that only what is visible actually exists and, caught up in such thinking, fall into confusion. There are also those who see things in a superficial, philosophical manner, adopt a nihilistic view of the world, and wind up becoming pessimistic.

Neither of these two ways of viewing the world grasps the real aspect of things. Neither view represents a correct conception of human life, and as a result neither can lead to a correct way of living. This is why the Buddha teaches "neither reality nor unreality."
• Neither thus nor otherwise. "Thus" has a variety of meanings. Here it carries the meaning of constant or eternal, that is, always existing and never changing. "Neither thus" means that everything changes; there is not a single thing that exists just the way it is forever. If, however, one is preoccupied by the idea that things change, one does not have a firm sense of assurance. One has a feeling of helplessness, of precariousness. That is why we must constantly bear in mind "nor otherwise." "Otherwise" means change, so "nor otherwise" means that things that appear to ordinary people to be changing are in essence entirely unchanging.

"Neither thus nor otherwise" means that it is distorted to see everything as either changing or unchanging. Ordinary people are liable to adopt such one-sided views, but if one has the eye of a tathagata, one can see through both that which does not change and that which does. In other words, one can see the real aspect of things.
• Unlike [the way] the triple world beholds the triple world. This is a natural consequence. In contrast to the way in which people living in the triple world see it in a narrow and blurred way, the Tathagata sees this world in its true aspect, with penetrating vision.

This sort of highly philosophical explanation is rather hard to relate to everyday life, so let us consider how this teaching fits into ordinary life. Take the example of the value put on a person's academic credentials in Japan. When companies are hiring new employees, credentials are the very first thing considered. Young people about to step out into the world become frantic in their efforts to attain excellent academic credentials. But academic accomplishment both exists and does not exist. What is actually important is what a person was able to learn at school; which school one graduated from is no more than a superficial adornment of the reality. It is like the shiny foil that wraps a bar of chocolate. No matter how pretty the wrapper may be, it is inedible. In other words, it is not reality.

Judging a person on the basis of academic credentials is like judging whether chocolate is delicious by looking only at the wrapper. This is hardly a dependable way to make such a decision. Meanwhile, there is great futility in young people single-mindedly pursuing entrance to schools with superior reputations; that is nothing more than wanting to be wrapped in bright, shiny paper.

Nevertheless, it is not possible to overlook academic credentials altogether. If a person has studied well, he or she has presumably acquired a deeper and broader understanding, so in that sense high school is better than middle school and going to university is better than only finishing high school. Therefore, one cannot dismiss academic credentials as unreality. Thus, it is a mistake to see academic credentials as reality and become captivated by them, just as one should not see them as unreality and ignore them entirely. What is important is to see through the surface to the content. This is seeing the true aspect.

Next, let us turn to "neither thus nor otherwise." Depending on our viewpoint, everything seems to be either changing or not changing. For example, the parent-child relationship in Japan appears to have changed considerably since World War II. Previously, when a child came before his or her father, he or she would sit properly, make a formal bow, and speak respectfully. But now children speak frankly and are as unreserved as they are with their friends. Yet one should not assume from this that children have lost respect for their fathers. If the father is worthy of respect, the child will respect him. It is simply that the child no longer shows that respect in a formal way.

Does this mean that it is permissible to be rude as long as <i>one feels respectful</i>? Hardly. One may be unreserved, but certain rules are still necessary. Young people today who really respect their fathers still exercise some moderation.

In this way, the expression of feelings in the parent-child relationship slowly change according to the times. This is "neither thus." A stubborn father who does not comprehend this may become angry, thinking that the child does not respect him or that the child is being unfilial, and this causes complications and fissures in the relationship.

Regardless of the times, the reality of parent-child affection does not change. This is "nor otherwise." All that changes is the way in which those feelings are expressed. If the father realizes that and can remain even tempered, he will be able to see the real aspect of the child. With this sort of broad understanding, the relationship between parent and child will develop smoothly. The same can be said of all human relationships, whether between husband and wife, friends, colleagues, or business partners.

In other words, whatever we look at, we ought not be preoccupied by just those aspects that change, nor should we be preoccupied by only those aspects that remain constant. Looking only at the aspects that differ is not a complete way of seeing, nor is looking only at those that are the same. We must take a balanced view, one that encompasses a broad aspect.

Let us look a little more deeply into how the teaching can be put into effect in daily life. First and foremost, "neither reality nor unreality" teaches us that we should not be complacent, assuming that something exists, nor should we be pessimistic, assuming that something does not exist. When it does exist, we should assume that it does not and be prepared for that; when it does not exist, we should assume that it does exist somewhere and make an effort to search it out.

The same can be said of our work. We should always do what we ought, not swayed by whether the goal is immediately visible. When we do this, our minds will always be at ease and we will always be able to lead a full life.

Let us take a river as an example. The water in it is constantly flowing. When we look at a meter-wide section of the surface, the water that was there a moment ago is already gone. The water there at this moment will not be there the next. We do not conclude from this that the river has disappeared, because it is of course still there.

Our bodies and minds are similar. Strictly speaking, the self that existed yesterday was different from that which exists today. Moment by moment the cells in our bodies are being replaced. On top of that, the condition of our intellectual faculties, our physical strength, our performance, have changed ever so slightly from the day before.

Nevertheless, we cannot say that what we were yesterday was entirely different from what we are today. This is because our minds and bodies are continuous from yesterday to today and from today to tomorrow. Just as we cannot block off a one-meter width of the river flowing in front of us and declare, "This is a river," we cannot consider the body and the mind as belonging entirely to a discrete segment of time.

Therefore we cannot simply fall into thinking that yesterday was yesterday, today is today, and tomorrow's wind will blow as it will, so we might as well pass this moment as merrily as possible. The river is constant, and the deeds (karma) we performed yesterday continue into today. The karma we accumulate today will surely be carried over to tomorrow. If we place poison in just that meter-wide segment of river water, the fish downstream will die. If we stir up just that one-meter width of river water, the muddy water will continue to be muddy as it flows downstream. So we should make the most of each day. We have to care for the present. For convenience we divide what we call time into past, present, and future, but in actuality there are no distinctions in our minds and bodies between past, present, and future.

We cannot isolate the one-meter width of water in front of us and call it present, and call the water upstream past and the water downstream future. All the water, including that upstream and downstream, is the present river. Our minds and bodies are of a whole and continually in the present. Therefore we must value the present. If we value the present, then even if there has been some muddiness upstream, it will clear up. And this will lead to a limpid river downstream. The present may seem like a fleeting moment, but actually it endures for eternity. And we ourselves live continually in this present moment. Let us look carefully at this present and make the most of it.

Let us move on to consider "neither thus nor otherwise." It is easy for ordinary people to fall into the delusion that things that change are not actually changeable. For example, if we fall into thinking that our business has such a solid foundation that no matter what happens it will never be shaken, so it is all right to become engrossed in golf or nightlife, something entirely unforeseen may happen. Because the entire world is interconnected, we can never tell how an unforeseeable change in a distant nation may affect our economic environment. As a result, no matter how solid the foundation of an enterprise may be, or rather, no matter how solid it may appear to be, it is not unchangeable, so we must always consider that things may shift and not relax our normal diligence.

This much should be apparent to anyone who operates a business, but as you know, there are innumerable people who have failed because of conceit and negligence. So no matter how affluent one may be or how great a business leader or politician, one must open one's heart and kneel before the teaching of the Buddha.

To feel that the teaching of Buddha is the fundamental principle of human life in the universe but that it is remote from actual daily life is a great mistake. Precisely because it is a fundamental principle, it is applicable to actual life. That which does not hold true for actual life cannot be a fundamental principle.

The same can be said of the body. When we are in good health, we pay no attention to changes in our physical being. That is because the bodily changes that occur do so gradually. Therefore despite ourselves we develop overconfidence in the body. We tend to overestimate its capacities.

There are older people who do not realize that they are physically unable to indulge in the kind of heavy drinking they could when they were younger. They mistakenly think that the changeable is constant. There are always occasions for recognizing the changes in the body, but when a person overindulges in alcohol he or she ignores these warnings. The person who correctly knows the Buddha Law obeys the warnings with a flexible mind and is therefore able to enjoy a normal life span.

When the mind is pliant, we can easily comprehend such natural cautions. For example, when we are young we can nonchalantly embark on adventures, but as we grow older, most of us gradually become afraid of such adventures. This is only natural, because the physical capabilities we enjoyed when we were young gradually dwindle.

When we are young, we step quickly when descending a steep mountain road, but when we grow older we descend carefully, one step at a time. In youth, our legs are strong and our reflexes quick, but as we age the body knows that its ability to react promptly to an untoward event, such as a slip or a misstep, has declined. When we are young, we can recover quickly from injury, but the body realizes that when we are older we cannot recover quite so easily. Consequently, even if we are not conscious of it, the body becomes more cautious.

That is the natural form of warning. An older person who is pliant will obey this cautionary advice and slowly descend the mountain, but one who wants to show off will jog down briskly, and may end up falling and even breaking a leg. This is a case of an older person not knowing how to be prudent. So we ought not to be deluded into thinking that what changes is actually constant. When we look at things with an unprejudiced eye, changes are easily visible. Complying with those changes is the proper way to live.

We cannot say, however, that being preoccupied by change is the correct way to live, either. "I've grown old and I can't keep up with young people. There's no reason to work. I'll just depend on my children and enjoy my remaining years." For a sixty- or seventy-year-old to think this way is the result of becoming preoccupied by change. Despite growing old, we are bound to have some ability that has not diminished. Whether it be experience, intellect, skill, ability to take charge, or leadership capacity, the proper way to live is to utilize what we have and work for the betterment of humankind as long as we draw breath.

After retiring from politics Winston Churchill published a large number of works, including his memoirs, and late in life was awarded the Nobel Prize for literature. The kabuki actor Nakamura Utaemon V, even when it became difficult for him to walk due to old age, was helped onto the stage and continued to give superb performances while seated. The priest Gempo Yamamoto, said to be a reincarnation of the Zen priest Hakuin (1685-1768) embarked upon the rigorous ascetic practice known as the Diamond Samadhi (<i>vajra-samadhi</i>) when he was eighty-nine. Despite his failing eyesight and flagging physical strength, he continued reciting from memory great portions of the Diamond Sutra (<i>Vajracchedika-prajnaparamita-sutra</i>) until his death at the age of ninety-six.

So far I have written almost entirely about older people, but the same can be said of young people. For example, as a result of the postwar Japanese constitution, women possess the same rights as men. This is a major change. It is simply a recognition of equal rights as human beings, however; there has been no change related to the female body, which enables women to give birth. In this respect, things remain constant.

Therefore, to say that because men and women have equal rights women can deport themselves in the same way as men is to be preoccupied by change and does not stand to reason. Of course there are some who behave that way, but for the most part, especially among those who have listened to the teaching of the Buddha, women lead womanly lives in accord with natural wisdom.

If in this way we learn from the Buddha's way of seeing things and do not allow ourselves to be swayed by existence, nothingness, change, and constancy but devote ourselves to seeing the real aspect of things, we will be able to lead correct, cheerful lives and be fully capable of carrying out the mission for which we were born into this world.

To be continued