The Bodhisattva Way and Valuing the Real World

in the Lotus Siityla

Hiroshi Kanno

THE JOtJRNAL

OF
ORIENTAL STUDIES
VoL 17
0ctober, 2007

TtIE

ZNSTm

OF

ORm

PHmOSOPY

cates that ira-vakas a]

rebirth of threefold w
The Bodhisattva Way and Vuing the RealWorld

as a pessimistic rehgi(
However, Mahay

in the Lotus SBira

Nikya Buddhism (
Naguna states in th

ation" in the Mdama

Hiroshi Kanno

something special, se
ness beingus, bow

The Problem

comments on the verf

s is well known, the Lotus Siiira is one of the exemplary Mahyna

sBtras in hdia and we infer that it was compiled between thest

century before the common era (hereafter BCE)d the second century

after the common era (hereafter CE), even thoughwe do not know its
precise date Altogether there are three complete translations of the text
into Chinese: (1) the ten-fascicle Zhengfa huajing, translated in

286 CE by Dharmara (Zhu Fahu) of the Western Jin

(bom around 230; died age 78), (2) the seven- or eight-fascicle Miaofa
lianhua jing, translated in 406 by Kumrajivaof the
Ya-Qin(dates variously given as 344-413 and 350AO9);and (3)
the seven-fascicle Tianpin miaofa lianhua jing, translated

dhamas, we do not 5
birand deaAs

nirv*aJ Within this

`This is sat?Sra, this

on "Examination of l
not the slightest disti

the slightest distincti

this world, between
Nguna advocate

Opposed to each othe

ence life and death is
(suopo shlj'ie

jointly by Janagupta (523-605)and Dharmagupta (d 619) in 601 CE

Kumarajiva's translation became the most popular in the area of East

Asia andall of the Chinese commentaries were based on it. Even though

his translation did not include the "Devadatta" chapter, another person
translated it into Chinese and it had been incorporated into Kum-

rajiva,s trzmslation before the period of Zhiyi(5381598)and Jizang

which people must e

endurance (kanren sJ
real wod not to be

evaluation was an

thought of valuing i
way proposed by

(549-623).1 h this paper I use the Chinese translation of the Lotus

sBtra consisting of 28 chapters which incorporates die "Devadatta"

chapter

This paper considers the Bodhisattva way and valuing the realworld

in the Lotus Si2tra. Nikaya Buddhism, practitioners of whichaim to

Viewedom the

Grst chapter ("htrod

of chapters from two

ferred onLeamers a
Buddha vehicle" and

emancipate themselves from the world of rebirth and to enter nirva by

sevenngal1 inner earthly desires regards rebirth and nirv*a as two

entirely different pnnciples In an extreme case, it considers Hreducing

the body to ashes and amihilating consciousness" to be theaim and

object This idea shows that after sevenngall the earthly desires of

the theme of chap

("Entrustment") is ]

hisattvas emerging i
Lotus Siiafter th
three ("Former A

threefld world, ira-vakas (in Chinese, literally uvoice-headers") enter

the aame samdhi, burn both body and consciousness and enter empty

and quiescent nirv*a This seems not to be reality andmight be just an

idea. However, even though it is just an idea, to set up such anaim indi180

eight ("Encotwage
like an appendix to

tents. They indicate

THE BODHISAmA WAY AND TE REAL WORLD18l

cates that ira-vakas are very eager to emancipate themselyes ffom the

rebirth of threefold world It is unavoidable that Buddhism is regarded

as a pessimistic religion based onis aspect.

However, Mahyna Buddhism developed a different idea from

Nikya Buddhism concerning rebirth and nirva. For exnPle,
Ngzjuna states in the chapter on "Examination of Bondage and Liber-

ation" in the Mdlamadhyamakaka-rika (Zhonglun), `Nirya is not

Hiroshi Kanno

something special, separateom birth and death. The meaning Of thusness beingus, how canere be any distinctions?"2 and Pigala ()

comments on the verse, "h the highest sense of the realcharacter ofal1
emplary Mahayana

dhmas, we do not speak of a specialnirya which exists apart from

ed between therst

birth and death.Asthe sras say, `Nirva is sarPsra, saSra is

i the second century

nirva'Within this true character ofall dhamas how cyOu Say

we do I10t know its

mSlations of the text

`Ts is saSara, this ismima'?"3And Ngdtma states in the chapter

on "Examination of Nirva," "Between nirva and the world, there is

ight-fasciele Miaofa

notthe slightest distinction. Between the world and nirv*a, there is not
the slightest distinction"4 and "The reallimit of nirv*a and the limit of
this world, between these two limits, there is not the least distinction."5

ajivaof the

Ngduna advocated a new thought that rebirth and nirva are not

, translated in

le Westem Jin

1 350-409); and (3)

opposed to each other but equalin essence The world where we experi-

, translated

ence life and death is a realworld fr ourselves and is named saha--loka

d.619) in 601 CE.

(suopo shljie) in Buddhism and there are lots of sufferings

I in the area of East

which people must endure as saha--loka is translated into the world of

a on it. Evenough

endurance (kanren shlj-ie). The new idea that we consider this

pier, another person

realworld not to be dishked and abandoned but to have an amadve

)orated into Kum-

evaluation was an epoch-making change. This paper considers the

38-598) and Jizang

thought of valuing the real world throughConsidering the bodhisattva

slation of the Lotus

way proposed by the Lotustra ftomthis point Of view.

ese "DevadaaM

Viewed ftom the perspecdve of the overall structure Of the text, the
rst chapter ("Introduction") is a preface to the Lotus Sdira. The theme

ge real world

of chaptersom two (Skilhl Means") throughnine ("Prophecies Con-

s of whichaim to

ferred on Leamers and Adepts") is an advocacy of the idea of the "one

to enter nirva by

Lndmirva as two

Buddha vehicle" and prophecies conferred on ira-vakas based on it.And

the theme of chapters ten ("Dhma Preacher") through twenty-two

:onsiders "recing

(Entrustment") isuddhaakyamuni's age-old existence and bod-

to be the aim and

hisattvas emerging &om the earth who are in charge of propagag the

earthly desires of

Lotus Siitra aer the Buddha's death The last chaptersom twenty-

)ice-healers") enter

three ("Former Affairs of the Bodhisattva Medicine King") to twenty-

ss and enter empty

eight (Encouragements of the Bodhisattva Universally Worthy"), awe

nd might be just an

hke an appendix to the previous chapters and are diverse in their con-

p such an aim indi-

tents They indicate the intimate relationship between bodhisattvas such

182THE BODHISAmA WAY AND THE REAL WORLD

(1) At that time

as the Bodhisattva Medicine King, the Bodhisattva WondeI Sound,

cine King, and

Bdhisattva Perceiver of the World's Sounds (Avalokitegvara) and Bod-

=Medicine Kin

hisattva Universally Worthy and the Lotus Stra, and preach dharapis

number of heav

which protect followers of the Lotus Shtra, and tell the story of King
wonderful Adornment, who had indulged in heterodoxy but later took

garudas, kirpnar
monks, nuns, 1

refuge in Buddhism accepting his two sons'teaching

ira-vakas, who s
If we consider the bodhisattva way in the Lotus Stra, chapters ten

dha way? Upon

(Dhama Preacher) to twenty-two ("EntrustmentM) should be regarded

Buddha listen t(

as very lmPOrtant As for this point, Yoshiro Tamura wrote, uthe central

dedid Law and

Point Of the Lotus Shtra is bodhisattva practice related to entrustment

From this viewpoint, the Lotus Sdtra makes a clear distinction between

them a prophec

no. 262, 9. 30b:

the ninth chapter ("Prophecies Conferred on Learners and Adepts") and

bia University f

the tenth chapter ("Dharma Preacher")I and the chapters from ten to
twenty-one (supematural Powers of the Thus Come OneM) or twenty-

This paragraph expl1

two (Entrustment") compose one grOup Even though this group was

listen to one verse o

compiled later than the fb-er chapters, this group can be said to be a

think of it with joy,

central part of the Lotus Stra from the standpoint of the philosophical

met.

content."6

Therefore, this paper first introduces bodhisattvas who can be born in

this world on the basis of their previous vows in the "Dha-a Preacher"
chapter They can be interpreted as bodhisattvas who are in charge of

(2) The Bud

Come OIle has

tens tothe Lo

upholding the Lotus Sdtra, i.e, the bodhisattvas of the earth in the

phrase, and fr

Emerging from the Earth" chapter Secondly, how does the Lotus Stra

him a prophes

understand the saha- world, where bodhisattvas who can be born on the

262, 9. 30C7;

basis of their previous vows wish to be born? I introduce the fact that the

This paragraph expla

sahLi world is described as an especially impure and evil land where reli-

one verse or one pr

giously inferior living beings live after Sakyamuni's death Finally, as

with joy, they will

the "The Life Span of the Thus Come One" chapter describes the saha-

though there is a die

world as a pure land where age-old Sakyamunl Permanently abides, I

the Buddha and a

consider its philosophical meaning in the context of practices of the

that persons who tis

bodhisattvas of the earth.

future enlightenmenl
Next, the idea of

1. Bodhisattvas who can be bornon the basis of their

previous vows in the iq)karma PreacherM chapter

previous vows is sho

(3) Again iHb

copy the Lotus

At the beginninof the -Dha-a Preacher- chapter, gakyamuni

expounds the ments of believing in the Lotus Shtra and the true identities
of followers of the Lotus Shtra to eight thousand bodhisattvas including

Bodhisattva MedicineKing I will provisionally divide the sentences of

100k upon this

presentlng Vah
incense, paste

and banners, c
e beginning into eight paragraphs and considerem individually
reverence,e

THE BODHISATTVA WAY AND THE REAL WORLD183

a Wonderful Sound,

(1) At that time the World-Honored One addressed Bodhisattva Medi-

okiteivara) and Bod-

cine King, and through him the eightythousand great men, saying:
"Medicine King, do you see in this great assembly the immeasurable

and preach dhragis

number of heavenly beings, dragon kings, yak!as, gandharvas, asuras,

11e story of King

garu*S, kimnaras, mahoragas, human and nonhuman beings, as well as

odoxy but later took

lg

monks,

s Shire, chapters ten

') should be regarded

Ara-vakas, who seek to become pratyekabuddhas, or who seek the Bud-

nuns,

laymen

and

laywomen,ose

who

seek

to

become

dha way? Upon these various kinds of beings who in the presence of the

ra wrote, "the central

Buddha listen to one verse or one phrase Of the Lotus Sdtra ofihe Won-

lated to entrustment.

def Law and for a moment think of itwith joy i will bestow onall of

r distinction between

them a prophecy that they will attain anuttara-samyak-saqlbodhi." (T

ers and Adepts") and

no. 262, 9. 30b29-C7; B. Watson, 771e Lotus Sutra, New York: Colum-

:hapters from ten to

bia University Press, 1993. pp. 160-16withminor ehanges)

me Orle") or twentyough this group was

)can be said to be a

of the philosophical

Ths paragraph explains that if in the presence of the Buddha persons

listen to one verse or one phrase of the Lotus Sdtra and for a moment

think of it with joy, theywill receive a prophecy of future enlightenment.

s who can be bom in

(2) The Buddha said to Medicine King: "In addition, if after the Thus

"Dhama Preachern

Come One has passed into extinction there should be someone who lis-

Who are in charge of

tens to the Lotus Sdtra of the WondeI Law, even one verse or one

of the earth in the

phrase, and for a moment thinks of it with joy, twill likewise bestow on
him a prophesy that hewill attaiIl anuttara-Samyak-satTlbodhi." (T no.

does the Lotus Sdira

o can be bom on the

Puce the fact that the

l

L eviHand where reli!i, dea. Finally, as

r describes the saha-

remanently abides, I
of pradces f the
l

262, 9. 30C7-9; Watson, p. 16Hwith minor changes)

This paragraph explains that if after the Buddha's death persons listen to
one verse or one phrase of the Lotus Sdtra and for a moment think of it

with joy, theywi1l receive a prophecy offuture enlightenment. Even

though there is a difference in terms of the time both in the presence Of

the Buddha and after the Buddha's death, both (1) and (2) are equalin

that persons who listen to the Lotus Siiirawill be given a prophecy of

future enlightenment.
Next, the idea of Bodhisattvas who can be born on the basis of their
is of their

'chapter

previous vows is shown in paragraphs (3) to (5).

(3) Again if there are persons who embrace, read, recite, expound and
dlaPtef, Skyamuni

copy the Lotus Siitra of the WondeI Law, even only one verse, and

hd the true identities

look upon this sGtrawith the sane reverence as they would the Buddha,
presentlng Various offerings of aowefS, incense, necklaces, powdered

SETsaesnit:cnlcueT.gf
individually.

incense, paste incense, incense for buming, silken canopies, Streamers

and banners, clothing and music, and pressing their Palms together in

reverence, then, Medicine King, you should understand that suchperson

184THE BODHISAm WAY AND THE REAL WORLD

havealready ofEeFedalms to a hundred thousandmilhon Buddhas and

in the place of the Buddhas havefu1lled their great vow, and because

they take pity on living beings they have been bom in this human world

(T no. 262, 9 30C9-15; Watson, p 161 lwithminor changes])

This paragraph explains that persons who embrace, read; recite,
expound and copy even one phrase of the Lotus Sdtra and look upon this
sra with the same reverence as they would the Buddha, presentlng Var-

ious offerings such as aowers and incense and presslngtheir pahs

e:A:pne:feiTeaxi,veddPb3

together in reverence havealready offered alms to a hundred thousand

rnilhon Buddhas and in the place of the Buddhas havefullled their

great vow, and because they take pity on living beings they have been
born in this human world.

(4) -Medicine King, if someone should ask what living beings win be

paragraph (3) clari

serious manner have a

havefulalled their gre

able to atmin Buddhahood in a latter-day existence, then you should

could have enjoyed

show him thatall these people in a latter-day existence are certain to

this evil world &om

atmin Buddhahood. Why? Because if good men and good women

embrace, read, recite, expound and copy the Lotus Shtra, even one

phrase of it, offer various kinds of alms to the sBtra, Bowers, incense,

necklaces, powdered incense, paste incense incense for buming, silken

canopleS, Streamers and banners, clothing and music, and press their
hands together in reverence, then these persons will be looked up to and
honored byall the world s wibe offered to them such as would

be offered to the Thus Come One. You shotlld understand that these
persons are great bodhisattvas who succeed in attamlng anuttara-

samyak-saq2bodhi Pitying hving beings, they have vowed to be born

among them where they may broadly expound and make distinctions
regarding the Lotus Shiva of the WondeI LLIW." (T no 262, 9 30cl5-

23; Watson, p. 161 lwithminor changes])

emphasizes that they i

super perfect enlighti

offTeredalms as the Tt
points out that they al
the idea that "they h

and the idea that "thes

their pure deeds" in p
bodhisattvas who can

the basis of their prev

The idea of bodhis;

ous vows Was Seen ln

Nikd-ya Buddhism F
ghika views, the yibu
states, "If the bodh

This paragraph explains that persons who embrace, read, recite,

to confer benets to

expound and copy even one phrase of the Lotus Shtra and look upon this

2031, 49. 15cl0-ll)

sra, presenting various offerings such as Bowers and incense and

According to the

pressing their palms together in reverence, win be looked up to and hon-

rebirth in this world

ored byall the world andwibe offered alms as the Thus Come One

cause of rebirth is bi

would be. And it explains that they are great bodhisattvas who are delib-

idea that bodhisattva:

erately bom in this worldand broadly expound the Lotus Shira because

tion are born in ths 1

of pity on hving beings

to have been unsuitat

(5) How much more so is this tme, then, of those who can embrace the
entire s5tra and offer various types of aims to it!MedicineKing, you

should understand that these persons voluntarily relinquish the reward

notice oe power o

e cause of boisa

who can be born on

TE BODHISAmA WAY AND THE REAL WORLD185

d milhon Buddhas and

due for their pure deeds and, in the time after I have passed into extinc-

great vow, and because

tion, because they pity living beings, they are bom ithis evil world so

m inis human WOrld.

they may broadly expound this sra." (T no. 262, 9 30C23-26; Watson,

LOT ChazLgeS )

pp 161-162 lwith minor changes])

nbrace, read, recite,

and look upon this

Lddha, presenting Var-

presslng their palms

) a hundred thousand
ts havefu111ed their

elngSey have been

This paragraph explains that as it is so in the case of only one phrase of

the Lotus Sh&a, it is even more SO in the case of embracing the Lotus

SBtra in its entiretyand presenting various offerings to itAnd it is

explained that these persons abandon the reward of their pure kama and
are bom in the eyil world out of deep compassion for living beings,

where they expound broadly the Lotus Sdtra.

Paragraph (3) claries that persons who practice the Lotus Shire in a

serious manner havealready ofEeredalms to innumerable Buddhas and

at living beings will be

havefulGlled their great vow of becormng enlightened, and thoughthey

tence, then you should

could have enjoyed their splendid reward suciently, they are born in

1StenCe are Certain tO

this evil world &om great pity on liying beings Paragraph (4)also

Ben and good women

emphasizes that they are regarded as great bodhisattvas who completed

Lotus Siitra, even one

super perfect enlightenment and honorable existence who should be

sGtra, aowers, Incense,

offeredalms as the Thus Come One would be. Moreover, paragraph (5)

3nSe for burning, silken

Points Out that they abandoned the rewaqd of their pure kama Like as

music, and press their

the idea that they have vowed to be born amongem" in paragraph (4)

ill be looked up to and

andthe idea that "these persons voluntarily relinquish the reward due for

to them such as would

their pure deeds" in paragraph (5), these paragraphs indicate the idea of

tlnderstand that these

bodhisattvas who can be born not on the basis of their past karma but on

in ahining anuitara-

the basis of their previous vows.

ave vowed to be bom

The idea of bodhisattvas who can be born on the basis of their pFeYi-

and make distinctions

" Crno. 262, 9. 30cl5-

ous vows was seen in the school of the MahSrPghikas in the period of

Nike-ya Buddhism. For example, in the section describing MahS

ghika views, thebu zonglun luntranslated by Xuanzang

brace, read, recite,

a and look upon this

states, If the bodhisattya [kya]wishes to be born in the evil realm

to confer benets to living beings, he haseedom to do that"7 (T no

2031, 49. 15cl0-ll)

er and incense and

looked up to and hon-

'the Thus Come One

;attvas who are delib-

) Lotus Shira because

l

According to the idea of kama in the early period of Buddhism,

rebirth in this world is a repetition of the deluded existenceAnd the

cause of rebirth is bad kama deIed by earthly desires. However, the

idea that bodhisattvas assuming that to save living beings is an obligation are bom in this world simply on the basis of past evil kama seems
to have been unsuitable for some of Buddhists'feehngs. Then, they paid

ie who can embrace the

notice to the power of vowraidha-na,) of saving living beings as

E! "MedicineKing, you

the Cause of bodhisattvas'birth in this world. The idea of bodhisattyas

relinquish the reward

who can be bom on the basis of their previous vows seen in the school

186THE BODISAmA WAY AND THE REAL WORLD

of the MahSghikas is thought by some scholars to have developed

extremely interesting r

into the idea of the bodhisattva of Mahyna Buddhism In any event,

wbicb hopes to be say(

such a thought shown in theDha-a Preacher" chapter described

Amitbha Buddha and

above can be regarded as one of its typical examplesI

sm Evenoh I

It is often pointed out that followers of the Lotus Siitra are pr-actical
and active. I think that this indication is related to the thought shown in

:ehealdiTdgeahu.TMWahPaOyWa

the paragraph from (3) to (5)I In fact, followers of the Lotus SBtra are

sons to be saved" to "i

said to be advanced bodhisattvas who have been born in this evil world

people i mean this idd

out of deep compassion fr living beings, relinquishinge rewd of

their good ka-a and propagating the Lotus Shira According to this

are compiled on the bat

certainatey empha

idea, it can be interpreted that no matter how someone embracingth

should be saved. How(

in the Lotus Siitra is left in disadvantaged circumstances, it is so because

who vow to save oer

he daringly abandon his advantaged reward out of deep compassion.

saved." Evenough

Even though this interpretation seems to be self-righteous overcon-

as savior, there must h

dence, it can cast a light which can changee worldview of persons

stood in self-awareness

who really groan under the weight of suffering However even though

Lotus Shtra, which ad-

one may have volunmily chosen to be born in disadvantaged circum-

the conversion of each

stances, just being content with one'S present circumstances is nothing

beings supported by gr

other ththe resigned view of liferuled by fate In fact, birth on the

basis of past kamad birth on the basis of previous vowsght be

called a "double standard" and cause some confusion, but the fact that
one deepens awareness from a perspective of realizing past kamas to
one of realizing previous vows bn7a-Praflidhana,), changes his
circumstCeS, and actively saves other people, brings andamental

conversion in one's view of life. If someone hopes to transcendthe cir-

cumstances of an ordinary person ruled by past kama, it is necessary

rst that he not ascribe responsibility for his present circumstances to

other things or people but rather accept it as his own responsibility This

is self-realization of one's past kama However, he does not stop there,

What,en, lS One's

que stion :
(6) If one ofes(

passed into extinc

One Person, even (

is the envoy oftl

Thus Come One 8

much more so
expounde sBtra

lwithminor chanB

but advances in Buddhist practice, asplnng tO Change and transform

This paragraph explair

himself. The self-realization of the previous vows can be actualized in

private to one perso

such a process This is none other thanself-awareness aS a bodhisattva

Tathgata, or Buddha,

This conversion from Hself-awareness of past karma" to uself-aware-

of the Tathgata and h

ness of previous vowsM is a characteristic of some forms of Mahyna

Si2ira in themidst oftt

Buddhism,and I would like to call this a "religion of vows:'To

very noble and veneral

explain this standpoint in fuller detail, followers of the Lotus Siitra do

evil word toem is m

not seek to attain enlightenment through their own efforts, nor do they

the Buddha for such al

seek to be saved by an absolute savior. They strongly bear inmind

this person should be

their true identity that they have been born into this evil world of their

son why such persons

own will to propagate the Lotus SBirafor the sake ofall hving beings,

when they expound

and thus feel satisGed by fuluing theirmission Herein lies an

become Buddhas. Para

THE BODHISAmA WAY AND THE REAL WORLD187

ars to have developed

extremely Interesting religious theory. In fact, there is some faith

ddhism In any event,

which hopes to be saved by Buddhas and bodhisattvas, for example,

ler" chapter described

Amitbha Buddha and Bodhisattva Avalokitevara in Mahyna Bud-

tes.

dhism. Even thoughI admit that praying tO SOme great existence

ius Siitra are practical

exceeding human powers has important slgniacance, i think that the

) the thought shown in

centralidea of Mahyna satras is to realize the conversion from per-

of the Lotus Siitra are

sons to be saved" to "persons who save''and to actually save other

bom in this evil world

people. i mean this idea by religion of vows" As Mahyna sdtras

Fuishing the reward of

are compiled on the basis of hoping to save lots of living beings, it is

fra According to this

certain that they emphasize the existence of lots of living beings who

neone embracing faith

should be saved. However, We can infer that there must be persons

lances, it is so because

who vow to save other people behind the existence of Hpersons to be

of deep compassion.

saved." Even though many Buddhas and bodhisattvas appear in sras

f-righteous overcon-

as savior, there must have denitely been unknown bodhisattvas who

worldyiew of persons

stood in self-awareness as persons who vowed to save I think that the

Elowever, even though

Lotus Sdtra, which advocates that everyone is a bodhisattva, aims at

iisadvantaged circum-

the conversion of each person to someone who vows to save living

cumstances is nothing

beings supported by great power.

t. In fact, birth on the

3Vious vowsmight be

What, then, is one'Smission in this life? Paragraph (6) answers this

question:

sion, but the fact that

lZlng past kamas to

,), changes his
bgs a fundamental

s to transcend the cir-

karma, it is necessary
seIlt ClrCumStanCeS tO
reSPOnSibility. This

le does not stop there,

(6) If one of these good men or good women in the time after I have
passed into extinction is able to expound the Lotus Siitra in pnvate to
one person, even one phrase of it, then you should know that he or she

is the envoy of the Thus Come One He has been dispatched by the

Thus Come One and carries ouHhe Thus Come One's work. And how
much more so those who in the midst of the great assembly broadly
expound the sra fr others! (T no. 262, 9. 30C26-29; Watson, p 162

[with minor changes])

:hange and transform

This paragraph explains that persons who expound the Lotus Sdtra in

s can be actualized in

pnvate to one person after the Buddha's death are envoys of the

Less aS a bodhisattva.

Tathgata, or Buddha, dispatched by the Tathgata to undertake the task

.ama" to "self-aware-

of the Tathgata and how much more so those who expound the Lotus

e forms of Mahyna

Siitra in themidst of the great assembly. As such persons of mission are

ligion of vows." Tb

very noble and venerable, an offence of a person who speaks only one

of the Lotus Sdtra do

evil word to them is more graye than that of a person who speaks evil of

rn efforts, nor do they

the Buddha for such an extraordinary long time aS One kalpa Therefore

trongly bear inmind

this person should be raer greeted wireverence and alms The rea-

his evil world of their

son why such persons of mission are very noble and venerable is that

e ofal1 living beings,

when they expound the Lotus Sdtra, the listeners can immediately

ion. Herein lies an

become Buddhas. Paragraph (7) and (8) indicate this point:

188TIiE BODHISATVA WAY ANDTHE REAL WORLD

(7) "MedicineKing, if there should be an evil person who, hismitLd

Means" chapter expl

destitute of goodness, should for the space of a kalpa appear in the pres-

impurities and do not i

ence of the Buddha and constantly curse and revile the Buddha, that

beings of inferior spidt

person's offense would still be rather light. But if there were a person

the power of skinful ml

who spoke only one evil word to curse or defame the lay pgsons or

The ave impurities are

monks or nuns who read and recite the Lotus SBira, then his offense

of living beings, impmi

would be very grave." (T no. 262, 9 30C29-31a3; Watson, p 162 lwith

e age ise condi

nor changes)

desire means being col

the situation in which

(8) "MedicineKing, these persons who read and recite the Lotus
siitra-you should understand that these persons adorn themselves with

the adornments of the Buddha; they are borne upon the shoulders of the

Thus Come One. Wherever they may go, one should greet them with

bows, widl Palms pressed single-mindedly together, with reverence and

alms, with respect and praise, Bowers, incense, necklaces, powdered

incense, paste incense, incense for bming, silken canopies, Streamers

and banners, clothing, delicacies andthe making of mtlSic Thenest

alms that can be offered to a person should be offered to them Heavenly treasures should be scattered over them, the treasure hoards of heaven

should begiven them as giftsWhy do l say this? Because these persons

delight in expounding the Law.And if one listens to them for even a
moment, he win immediately atmin the ultimate anuttwa-samyaksabodhi." (T no. 262, 9. 31a3111, Watson, pl 162 [withminor
changes)

weak and experience I

thoughts prevail in the
have short life-spl
Applyingis concept t

Buddha, it goes withol

evil world ofve imf

descnptlOnS Wbicb co

wie evil wod,10 d]

especially regarded as 2
and Parable" compares
the burning house and (

description Which empI

AIso in the chaptl

kyamuni Buddha gl

from the worlds of the

As the Lotustra is considered to be the teaching given immediately

sure Tower. After he l

beforekyamuni's death, it is fair to say that the upholders of the

abide as pure lands, he

Lotus Sdira refTerred to at the begimig of the "Dharma Preacher" chap-

Buddhas together. Frol

ter are actually those who live after the Buddha's death Therefore the

is originally considere(

bodhisattvas described here are none other than the bodhisattvas of the

The saha- world ae

earth who appear in the furteenth chapter, "Emerging ftom the Earth"

who are born on the

In summary, bodhisattvas of the earth are great bodhisattvas who volun-

hisattvas of the earth

tarily choose to appear in this saha- world Even thoughin the narraBve

world as described ab(

of the Lotus Shtra, they appear in the presence ofkyamuni Buddha,

interesting Story Which

they can be said to be the upholders of the Lotus Shtra who wish to be

tive. Finallye task t(

born in this saha- world aRer the Buddha's death.a

ed to bodhisattvas who
bodhisattvas of the earl

"Encouraging Devotio:
2. The SahWorld as an lmptlre Land in the Loins Siiira

what is the nature of the saha- world where bodhisattvas born on the

s:roZ:uLasoiudSS&:Sh&ah&etnTa33

basis of their previous vows, ie, bodhisattvas of the earth, wish to be

born in theDhama Preacher" chapter of the Lotus Sdira? The "Skil1

AsSkyamuni Bud

TE BODHISAmA WAY AND TE REAL WORLD189

il persozI Who, hismizld

Means" chapter explains that the Buddhas appear in evil worlds of aye

kalpa appear ine pres-

impties and do not immediately preach one Buddha vehicle to living

l revile the Buddha, that

beings of inferior spiritualcapacity, but preach three vehicles utihzing

ut if there were a person

the power of skillful means in accordance with their spiritualcapacity.9

bfame the lay persons or

leve impurities are impurity of the age, impurity of desire, impurity

s Siiira, then his offense

of living beings, impurity of view, and impurity of life span. impurity of

a3; Watson, p. 162 [with

the age is the condition of war, epidemics, famines, etc. impurity of

desire means being controlled by passion.lmpurity of living beings is
the situation in whiche bodies andminds of living beings become

d and recitee Lotus

.ns adom themselves with

upon the shoulders of the

weak and experience many sufferings. impurity of view is when evil

thoughts prevail in the world.lmpurity of life span is when living beings

have short life-span. These are the chaqacteristics of the evil world.

should greet them wi

ether,with reverence and

LSe, necklaces, powdered

ilken canopies, Streamers

Applying this concept ofve impmities to the saha- world of Skyamuni

Buddha, it goes without saying that the saha- world is regarded as the
evil world ofve impmities.Asin the Lotus Siiira there are many
descriptions which correlate the time aer Skyamuni Buddha's death

uns of music. lenest

with the evil world,10 the saha- world after Skyamuni Buddha's death is
o,red to them. Heayen-

treasufe hoards of heaven

especially regarded as an impureand evil land.Also, the chapter "Simile

and Parable" compares the saha- world where living beings are reborn to

ese persons

stems to them for even a

ate anuitwa-samyak-

)n, p. 162 [withminor

the buming house and depicts its awful situation in detail.ll This is also a
descnpt10n Which emphasizes that the saha- world is an impure land12

AIso in the chapter "The Emergence of the Treasure Tower"

Skyamuni Buddha gathersall the Buddhas who are his emanations

&om the worlds of the ten directions to open the door of the Many Treag glVen immediately
I the upholders of the

hama Preacher" chap's death. rnlerefore the

sure Tower. Aer he describesthe worlds where Emanation Buddhas

abide as pure lands, he puries the saha- world and calls the Emanation

Buddhas together. From this narrative, it is obvious that the saha- world

is originally considered to be an impure land.13

the bodhisattvas of the

The saha- world afterakyamuni Buddha's death, where bodhisattvas

rgingom the Earth:'

who are bom on the basis of their previous vows-i.e., where bod-

odhisattvas who volun-

hisattvas of the earth wish to be born-is regaqded as an impure and evil

though in the narrative

world as described above The chapter "Encouraging Devotion" tells an

Df Skyamuni Buddha,

interesting Story Which explicitly shows this idea kom another perspec-

Siitrla Who wish to be

tive Finally the task to uphold and propagate the Lotus Saira is entrusted to bodhisattvas who are born on the basis of their previous vows, i.e.,

bodhisattvas of the earth. h contrastwith these bodhisattvas, the chapter

"Encourglng Devotion" refers to bodhisattvas who vow to propagate

the Lotus Sh&a

the Lotus Shira in the saha- world but are notpermitted to do so and

dhisattvas born on the

ira-vakas who from the beginning rese to uphold and propagate the

f the ear, wish to be

Lotus Siltra in the saha- world.

us Siiira? The "Skilll

AsSkyamuni Buddha states in the chapter "The Emergence of the

190THE BODHISAmA WAY AND THE REAL WORLD

Treasure Tower," Hbnmediately Skyamuni Buddha used his transcen-

dental powers to lift the members of the great assembly up into theair

And in a loud voice he addressedallthefour kinds of believers, saying,

who is capable of broadly preaching the Lotus Sdtra of the Wonderful

Law in this sahd world? Now is the time to do so, for befre long the

gate the Lotus Siiira in la

they avoid the saha- wor
capacity as shown in the
is not explicitly stated, t]

shown in the vow of Bod

Thus Come One will enter nirv*a. The Buddha wishes to entrust this

ever, in the last case eve

Lotus Siiira of the Wonderhl Law to someone so that it may be pre-

by Skyamuni Buddha t

served." (T no. 262, 9. 33cl1-15; Watson, p 176 lwithminor

saha- world. For needless

changes]), he appeals the audiences to uphold and propagate the Lotus

bodhisattvas of the earth.

siitra after his death. In response to this appeal, Bodhisattva Medicine

As I have just mentiol

King and Bodhisattva Great Joy of Preaching along with their twenty

and evil world. Concrete

thollSand bodhisattva followersrst vow to propagate the s5tra after the

beings and monks ine

Buddha's death They state in their vow, "Living beings in the evil age

ers of Lotus Sdtra is de!

to come will have fewer and fewer good roots Many will be overbear-

Devotion.14 However, th

ingly arrogant and greedy for offerings and other forms of gain, increas-

One" proposes a new id

ing the roots that are not good and movlnger away than ever from

an impured evil world

emancipation But although it will be difBcult to teachand converHhem,

We win stmon up the power of great patience and will read and recite

3. Skyamuni Btlddl

this sBtra, embrace, preach,and copy it, offering lt many kinds of alms

the Purication ot

and never begrudging our bodies or lives:'(T no 262, 9 33clll15.,

watson, pp. 190119l lwithminor changes]) According to their statement, it is dicult to cultivate living beings in the evil world after the

Buddha,s death because they are inferior in religious capacity, but in

spite Of this, they vow to become responsible for the Lotus Sdtra by "the
power of great patience"
Next,ve hundred arhats, who were bestowed a prophecy of the

future enlightenment in the chapter HProphecy of Enhghtenment fr

Five Hundred Disciples," vow "h lands other than this one we will
broadly preach this sa." Cr no 262, 9 36a7; Watson, p 191 lwith

minor changes]) Moreover, eight thousand ira-vakas, who were given a

prophecy offuture enlightenment in the chapter "Prophecies Conferred

on Leamers and Adepts," vow that "We too ir-ther landswill broadly

Starting With Bodhisattv;

earth in the chapter "a

relates ine chapter "T

not in this life but in the

enment bye parable o]

kalpas" and that hisfutti

from the time of his.
preached the Lotus SdiT
immensity of his life sp;
the chapter The Life Sl

that Skyamuni Bllddhal

his entry Into nirv*a

nirva" (the idea that a

preach this saWhy? Because in this saha- world the people are glVen

to corruption and evil, beset by overbearing arrogance, shallow in merit,

nalnirva merely as a

irascible, muddled, fawnlng and devious, and their heartsare not sin-

the part of living beings

cere." (T no. 262, 9. 36a9112; Watson, pl 191 lwithminor changes])

abiding Buddha will apf

And nuns, who were given a Prophecy offuture enlightenment in the

ive of living beingSe

chapter "Encouraging Devotion" vow "We too will be able to go to

may "see or meete Bu

lands in other regionsand broadly propagate this sra" (T no 262, 9

36b7-8; Watson, p. 192 [with minor changes)

What these ira-vakas have in common is the vow to uphold and propa-

The second point, "S

Buddha entered nia
not entermirvna. For e

THE BODHISATTVA WAY AND THE REAL WORLD191

.D

ddba used his transcen-

gate the Lotus Stra in lands other than this saha- world. The reason why

ssembly up Into the air.

they avoid the saha- world isthat living beings are inferior in religious

lds of believers, saying,

capacity aS Shown in the vow of eight thousand ira-vakas. Even though it

Stra of the Wonderful

is not explicitly stated, they seem to lack Hthe power of great patience"

so, for before long the

shown in the vow of Bodhisattva Medicine King described above. How-

a wishes to entrust this

ever, in the last case even Bodhisattva Medicine King lS not pemitted

so that it may be pre-

by Skyamuni Buddha to uphold and propagate the Lotus Siitra in the

p. 176 [with minor

d propagate the Lotus

saha- world. For needless to say, the task is supposed to be entrusted to

bodhisattvas of the earth.

I, Bodhisattva Medicine

As I have just mentioned, the saha- world is understood as an impure

along with their twenty

and evil world. Concretely speaking, there are religiously inferior living

agate the satra after the

g beings in the evil age

beings and monks in the evil world and their persecution of the followers of Lotus Siitra is described at the end of the chapter "Encouraging

Many will be overbear

r fbms of gain, increas-

Devotion.14 However, the chapter "The Life Span of the Thus Come

her away than ever from

an impure and evil world. i will consider this issue in the next section

OneM proposes a new idea completely different from the saha- world as

I teach and convell them,

. and will read and recite

g lt many kinds of alms

3. Skyamuni Buddha as Enlightened in the Remote Past and

the Purication of the SahWorld

no. 262, 9. 33cl1-15;

lccording to their state-

Startingwith Bodhisattva Maitreya's question about bodhisattvas of the

the evil world after the

earth in the chapter uEmerglngfrom the Earth," Skyamuni Buddha

ligious capacity, but in

relates in the chapter "The LSpan of the Thus Come OneM that it is

r the Lotus Siitra by Hthe

not in this life but in the remote past that he onglnally attained enlightenment by the parable of "numberless major WOrld-system dust-particle

rwed a prophecy of the

kalpas" and that his future life span will last twice as many as the years

y of Enlightenment for

from the time of his onglnal enlightenment to the time when he

r than this one we will

7; Watson, p 191 [with

akas, who were given a

tr "prophecies Conferred

preached the Lotus Stra. In other words, the Lotus Siitra shows the

immensity Of his life span as a Buddha. There are three main points in
the chapter The Life Span of the Thus Come One." The Brst point is

that Skyamuni Buddha's life span is immense. The second one is that
his entry Into nirva is merely intended as a Hskillful display of

LorTdetrhlean,I Lberog

nirva" (the idea that the Buddha provisionally shows himself to enter
final nirva merely as a skillful measure to arouse a keen resolution on

Lz;rceiesLasl lowwe Inn.TesTnt:

the part of living beings to seek the way). The third one is that the long-

with minor changes)

abiding Buddhawill appear to persons of deep faith (from the perspec-

ire enlightenment in the

tive of living beings themselves, this is to grant the possibility that one

o will be able to go to

may Hsee or meet the Buddha").

s sBtra:'(T no. 262, 9.

The second point, Hskillful display of nirva means thatkyamuni

Buddha entered nirva merely as a skillfulmeasure and in reality does

ow to uphold and propa-

not enter nirva. For example, the sra states, =0riginally I practiced

192THE BODHISAmA WAY AND TIjE REAL WORLD

the bodhisattva way, and the lspan that i acquired then has yet to

come to an end but wilHast twice the number of years that havealready
passed Now, however,although in fact I do not actually enter extinction, I amOunCe that I am going tO adopt the course of extinction This
is a skillful meZmS Which the Thus Come One uses to teach and convert

living beings." (T no. 262, 9 42C22-24; Watson, pl 227 lwith minor

changes) And it states, "In order to save living beings, as a skillful

means I appear to enter nirva But in truth I am not passing Into

extinction. I am constantly here preaching the Law I am consntly

Some beat him wistil

and stones. Bllt even ag

and continue to cdl oli

you, for you areal1 (

50C29-51al; Watson, ]
this practice for his en

heard &om the sky the

ly preached by the Bu

retain them in their enti

here, but through my transcendentalpowers I make it so that living

its of purication of th

beings in their befuddlement do not see me even when close by" (T no

fr two hundred tens o

262, 9. 43b16119; Watson, p. 227 lwithminor changes]) In other words,

lag Which time he prez

akyamuni Buddha enlightened in the remote past continues to abide

the prolongation of his

here and preach the law, and continues to save living beings Buddhas

purpose of expounding

abiding in different pure lands other than the saha- world, eg, Amitabha

people. This can be inl

Buddha, cannot appear as they are in the saha- world since it is an

Never Disparaging live

impure land Therefore, Mahyana sBtras expound various stories that

bodhisattvas such as Bodhisattva Avalokitevara and Bodhisattva Earth

Repository (Kiitigarbha) and so on save living beings in the saha- world

instead of the Buda ine age whene Buda does not exist In
contrast,kyamuni Buddha enlightened in the remote past in truth has

not passed into nia and is engaged in saving lig beings ine
saha- world. Therefre, i think that it is possible to say Syamuni Bud-

is to expoundthe Lots
Disparaglng lS Said to t
In relation to the br

enlightened ine rem

which had been consi

Other words, Vulture P

ened in the remote pa

dha, though enlightened in the remote past Walks on an eternal "bod-

lows: "This, my land,

hisattva way,, playing the role of various bodhisattvas in the sahd world

heavenly and human b

when we consider the bodhisattva way in the Lotus SBira, we and that

groves aye adorned wi

kyamuni Buddha has an aspect of a bodhisattva in a sense that he is

the agent of savmg living beings in the sahar world, which is a point
overlooked easily. 15

Bowers andit wher

strike heavenly
Mandrava blossoms

This idea of valuing the saha- world isalso shown in the nawative of

great assembly. My pu

Bodhisattva Never Disparaglng Whatever people Bodhisattva Never

Watson, pp. 2301231)

Disparaging happened to encounter, whether monks, nuns, laymen or

idea that the saha- wor

laywomen, he would bow in obeisance toall of them and speak words

existence of this pure

of praise, saying a Certain set of words He would say, "I have profound

activity of saving livin

reverence for you I would never dare treat you with disparaging and

This pure land is d

arrogance why? Because you areal1 practicing the bodhisattva way and
are cermin to attain Buddhahood." (T no. 262. 9. 50cl9-20; Watson, p
266) However, certain persons became exceedingly annoyed by Bod-

existing Pure land in

hisattva Never Disparaglng's bestowals of prophecy offuture Buddha-

not exist as a reality fl

hood, since he was not yet a Buddha himself and thus had no

one might propose a p

recognizable power or auOrity to make such momentous statements

One." Even thoughW

exists forkyamuni

land in meditation, W

THE BODHISAJTVA WAY ANDTfIE REAL WORLD193

ICquired then has yet to

Some beat himwith sticks and staves, while others pelted himwith tiles

f years that have already

aJld stones But even as he Bed he would take up his stance at a distance

lot actually enter extinc-

and continue to call out in a loud voice, "I would never dare disparage

ourse of extinction. This

you, for you areall certain to attain Buddhahood!" (T no. 262. 9.

on, p. 227 [wiminor

50C29-51al; Watson, p 267) Bodhisattva Never Disparaging kept up

this practice for his entire life When he was on the point Of death he

ng beings, as a skillful

heardom the sky the verses of the Lotus Sdira that had been previous-

i am not passing into

ly preached by the Buddha King of Awesome Sound. He was able to

e Law. I am constantly

retain them in their entirety, whereupon he immediately gained the mer-

make it so that hving

its of puriGcation of the six sense faculties His life span was extended

a when close by." (T no.

hanges]) h other words,

for two hundred tens of thousands ofmillions of nayutas of years, during Which time he preached the Lotus Shtrawidelyfor people Why is

past continues to abide

the prolongation of his life introduced as a topic? I think that it is for the

se to teach and conyert

hving beings. Buddhas

purpose of expounding the Lotus Siiira heard and memorized by him to

ha- world, e.g.,Amitbha

ha- world since it is an

people This can be interpreted as valuing the place where Bodhisattva

Never Disparaging lives in order to practice the bodhisattva way, which

)und various stories that

is to expound the Lotus Shire in this context. This Bodhisattva Never

ra and Bodhisattva Earth

Disparaging is said to be Skyamuni Buddha in a prior life.

beings in the saha world

uddha does not exist. h

h relation tothe brand new idea of Skyamuni Buddha having been

enlightened in the remote past, a completely new idea of the saha- world,

i remote Past in truth has

which had been considered an impure and evil world, was proposed In

ring living beings in the

other words, Vulture Peak where Skyamuni Buddha, who was enlight-

tO Say
Budas
on Sakyamuni
an etemal"bod-

ened in the remote past, now abides is described as a pure land as follows: This, my land, remains safe and tranquil, constantlyIledwith

attvas in the saha- Wrld.

heavenly and human beings The halls and pavilions in its gaqdens and

otus Siiirla, Wend that

Ettva in a sense that he is

groves are adomed with various kinds of gems. Jeweled trees abound in
Bowers andit where hving beings enjoy themselves at ease. The gods

strike heavenly drums, constantly making many kinds of music.

Mandarava blossoms rain down, scattering over the Buddha and the
Lw.o;lnd,inWt:eChnaativPeOi.A;

great assembly My pure land is not destroyed." (T no. 262. 9. 43C7-12;

Watson, pp 230-231) This description of a pure land is opposed to the

bp.lAs?Tavyam:new:;

idea that the saha- world is regarded as an impure land I think that the

Lf them and speak words

existence of this pure land is established on the ground of the ongoing

Lld say, -I have profound

activity of saving living beings by Sakyamupi

This pure land is described not as an aim tO be attained but as an

existing Pure land in the chapter HThe Life Span of the Thus Come

One" Even thoughwe say "an existing Pure land," such a pure land
exists f'or skyammiBuddha enhghtened in the remote past, but does

not exist as a reality for ordinary people sunk in suffering Thus some-

onemight propose a practice of contemplating the saha- world as a pure

P:mTnf.uTTs;atden?S?

land in meditation, which he thinks is recommended in the Lotus jtrla.

194THE BODHISAmA WAY AND THE REAL WORLD

h the period afterkyamuni Buddha's death, this pure land should be

pletely ideal 1and h

supported and sustained by the bodhisattva ways of bodhisattvas of the

society relieved kom

earth who are the legitimate successors of Skyamuni Buddha From the

target. To live one'S

viewpoint of ordinary people this idea shows that the pure land for

political and econo

akyamuni Buddha enlightened in the remote past is shared.with ordi-

humanity and

nary people by the bodhisattva practices of the bodhisattvas of the earth

And &om the viewpoint Of the latter, we can understand that they are

bodhisattvas whoaim at reforming the impure and evil saha- world into

;oZv:ceehTbTe.ideeS:fzea?a?vOsq

a pure land
h short, the existence ofkyamuni Buddha who was enlightened in

share.

the remote past and the practice of the bodhisattvas of the earth cooperate with one another. From the perspective ofakyamuni, theaim is

gbfdVCnVfehEO:neu;halo;yae;Ser3
1

the recovery of an original pure land; from the standpoint of the

bodhisattvas of the earth and ordinary unenlightened people, it is the

acttlalization of a pure land Even though thismight be a progressive interpretation of the Lotus Siiira, we can say that classics maintain their
vitality through such creative interpretation The original meaning of
uptlre land is a land brought about through thefu1llment of vows

taken when a Buddha was a bodhisattva. The saha- world, where lots of

earth should bring ab

religiously inferior living beings and lots of persecutors of the bod-

bodhisattvas ofe ei

hisattvas of the earth can be found, canL10t be a pure land Thus we can

world and thateir ai

infer that the bodhisattvas of the earthaim at the realization of a pure

land where living beings can enjoy themselves at ease through their

4. ConcltlSion

practice of bodhisattva waysI As I Consider the practice of the bodhisattva of the earth to be very important, I interpret the pure land of the "The

First, I have shown th

Life Span of the Thus Come One" chapter neither as an existing Pure

ble for tlPholding the

land nor as a pure land perceived in meditation, but as a pure land which

described as bodhisatl

we should aim to achieve.

vows. Secondly, con(

However, We tend to think of a pure land as completely ideal, as

deepening Of awarene

understood for example from the fact that the absence of living beings

vows, and I have ana

of the three evil paths (hell, hungry ghosts, and animals) is one charac-

saviors to saving O

teristic of the Pure Land of Perfect Bliss of Amitabha Buddha.16 But a

the extremely long-lil

pure land is not a place where only Buddhas and bodhisattvas reside, but

saha world and the p]

includes various practitioners of Buddhism as welll Considering the

true successors of S

nature of the world where we live, we must admit that part of it is still

Siitra as saying that p

experiencing StlfEerings like those of the three evil paths due to warand

from it as an impure a

starvation. Even in materiallyrich advanced countries, some people are

ln certain fbms of

experiencing suffering because of various types of violence, discrimination, bullying,d harassment Such a world cannot be considered a

pure land. Therefre, even though bodhisattvas of the earth pmifythe

saha- world, it does not necessarily mean that we can bring about a com-

tredrenaTpT:eadS t?dj
an idea seems to hat
can now serve as th

THE BODHISATTVA WAY AND THE REAL WORLD195

LD

pletely ideal landJn reality, lt is important to be practical, aiming at a

society relieved from the sufferings of the three evil paths as a minimum

Eio:fn:bugeduhilainhad:.:Ehrso.UOS :

target. To live one's life in a humane manner is often set as a goal in

political and economic contexts I think it is a very natural objective for

humanity and we can say that it is also only a very modest objective

Nevertheless, everyoneknows that it is actually a difBcult problem to

solve. Therefore, even though it is dicult to achieve the pure land

kd evil saha- world into

which bodhisattvas should aim at, it is not simply a plpe dream or the
objective only of a specic religion, but a goal which many people can

Lwahso.T?hSeeenighhtce.n.epdeiTT

share.
Even though there arose the idea that "the saha- world is in itself the

Land of Etemally Tranquil Light,M that is, that Hthis seemlngly impure
land is in itself a pure land,")7 it would be pointless were this idea to be

taken only as philosophical speculation by aristocrats isolated from the

hardships of reallife. Needless to say, there was historically an idea of a

contemplative pure land, and even thoughwe admit that it played a certain role, i would like to understand the pure land ine chapter The

Life Span of the Thus Come One" as that which bodhisattvas of the
earth should bring about. In other words, I would like to understand that

bodhisattvas of the earthwish to be bornin the impure and evil sahaworld and that their aim is to purify it

s at ease through their

4. Conclusion

kreacpticree?afntdh e.fb?hdehf'sTaLt;

First, I have shown that the bodhisattvas of the earth, who are responsi-

ilhe, as an existing pure

ble for upholding the Lotus Siitra after Skyamuni Buddha's death, are

but as a pure land which

described as bodhisattvas who can be bo on the basis of their previous

as completely ideal, as

deepening Of awareness from realizing past karmas to realizing previous

bsence oHiving beings

vows, and I have analyzed the transition from being saved by powerful

vows. Secondly, concemlng the concept of vows, I have analyzed the

animals) is one charac1

saviors to saving Other living beings. Finally, based oll the existence of

1itbha Buddha.16 But a

the extremely long-lived Skyamuni Buddha who is the Teacher of this

bodhisattvas reside, but

sahd world and the practice of the bodhisattvas of the earth who are the

well. Considering the

true successors of Skyamuni Buddha, I have interpreted the Lotus

mit that part of it is still

Siitra as saying that people should purify this saha- world without fleeing

il paths due to war and

from it as an impure and evil place.

ntries, some people are

In certain forms of Mahyna Buddhism, the idea of regarding rebirth

of violence, discrimina-

and nirva as two entirely different principles was transcended and

cannot be considered a

there appeared the idea of valuing the real world where we live8 Such

of the earth purify the

an idea seems to have developped Buddhism into a world religion, and

can bring about a com-

can now serve as the background for proposing an idealof creating a

196TBODHISmA WAY AND THE REAL WORLD

new culture.

chapter "Skilll Means" and i

The teaching found in the Lotus Sdira that the realworld is a place
where human beings can be happy and at ease should encourage us to

and Parable" in reladon to thI

Z6tei hoke no seiritsu to s

lrevised edition]), pp. 281-28

reconsct our own society as such a world i myself wt tO leamom

the Lotus Saira a way Of living which changes the world from a place

where much suffering exists to that where living beings are happy and at

descnpt10n
:3C.nnazee
Of the :dfepaEfa;aB
idea that

'The Life Span of the Thus

ine chapter "The Emergenc

ease.

supernomalpower ofy

Come One" the saha- world is

Notes

SkyamtmiBuddha and the b1

.4 See T no. 262, 9. 36b21-

I would like to offer my sincere thanks to Prof Jam Nattier for her expertise in editing
e Emglisb version ofis paper

1 Daosheng'S (ca. 355?1434) Miaofa lianhua jing shuand the

15 As for this point, the San

ticed the bodhisattva way, an

end but will last twice the nl

although in fact I do

Fayun'S(467-529) Fahua yljidid not include annotadon on the Deva-

datta" chapter because their corr-entaries were written on the Loins Saira consistulg Of
27 chapters

2 T no. 1564, 30. 21b15-16; Brian Bocking, Naga-rjuna in ChinaJ A translation of the
Middle Treatiseampeter: The Edwin Mellen Press, 1995), p 256 lwithminor

changes] I
3 T no. 1564, 30. 21b17119; BriBocking, ibid, p. 256 lwithminor changes]

4 T no. 1564, 30. 36a4-5; Brian Bocking, ibid, pp. 365-366 lwithminor changes]
5 T no. 1564, 30. 36al0-ll; Brian Bocking, ibid, p. 366 lwithminor changes]

6 See Tanura Yoshiro, `The spirit of the bodhisattva in the Lotus SWa," in Daljb
bosatsudb no ken(edited by Nishi GiyG, Kyoto: Heirakuji shoten, 1968), p 236
7 A110ther translation by Zhendi, the Bu zhiyi lun, states, If the bod-

ever, Nakamura Zuiry5 pointe

the Kumarajiva's translation.
ShunjBsha, 1998, p. 237.

hisattva lkya]wishes to be bom in the evil realm, he can rapidly be bom there
because of the power of vow. (T no. 2031, 49 20cl1-12) See Yamada RyBj6, Daljo-

Bukb7b seiritsu ron josetsu (Kyoto: Heirakuji shoten, 1959), pp 162-1641Also see
Nakamura Hajime, Genshi Bu70l kara Da,joI Bukb7 e (Tokyo: ShunjBsha, 1994), ppl
9596.
8 If weview the compilation of the Lotus SWaom a historicalperspective, it seems

plausible to me that the bodhisattvas of the earth represent the self-image and self-con-

sciousness of the followers of the Lotus Shira at the time when it was compiled in hdia

16 See the Larger Sukha-ii-w

hungry splntS, and animals iZ

360, 12. 267cl7-18)

17 See Zhanran'S ## Fahul

not destroyed and I hve etema

Etemally Tranquil Light sepi

world outside the Land of Tra
The idea of "humanisdc

9 See "The Buddhas appear in evil worlds of ave impurities These are the so-Called
Taixu(1890-1947) share
impty of the age,purity of desire impurity of hving beings, impurity of view, and
impurity of hfe span Saripa, when the age is impure and the times are chaotic, then
the deIements of living beings age grave, they are greedy and jealous and put down

roots that are not good Because of this,the Buddhas utilizing the power of skillful

means, apply distincdons to the one Buddha vehicle and preach as thoughit were thfeeM
(T no, 262, 9. 7b23-27; Watson, pp, 32-33 lwithminor changes)
10 For example, see b the evil world following my extinction Cr no 262, 9 31a25;
watson, p. 163), But if after the Buddha has entered extinction, in the time of evil" (T

no. 262, 9. 34a22; Watson, p. 179), "But if after the Buddha has passed into extinction,
in the time of evil." (T no. 262, 9. 34a27; Watson, p. 179) and so on

ll Conceming the description, See T no 262, 9 13cl9-14b141

12 As for theviewpolnt Which takes notice ofe evil world ofve impurities in the

as found in the LoizLS SBira.

IRLD

THE BODHISAlTVA WAY AND THE REAL WORLD197

chapter "Skillful Means" and the description Of the burning house in the chapter "Simile
te real world is a place

and Parable" in relation to the saha- world being an impure land, see Suguro Shinj6,

.se should encourage us to

Z6tei hokeoL no seiritsu to shiso-, Tokyo: Dait6 shuppansha, 1993 lArst edition], 1996

myself want to learn from

;es the world from a place

ng beings are happy and at

revised edition), pp. 281-282.

13 The narrative of purification of the saha- world can be interpreted as a prelimnary

description Of the idea that the saha world is regarded as an pure land in the chapter

`The Life Span of the Thus Come OneM, but there is a difference between them. While

in the chapter "The Emergence of the Treasure Tower" the saha- world is puTiGed by the
supemormalpower ofakyamuni Buddha, in the chapter The Life Span of the Thus

Come One" the saha- world is puriaed by the collaboration of the extremely long-lived
Skyamuni Buddha and the bodhisattvas of the earth.

4 See T no. 262, 9. 36b21-37a1.

aer for her expertise in editing

-5Asfor this point, the Sanskrit text corresponding to the passages "Originally I practiced the bodhisattva way, and the life spanthat I acquired then has yet to come to an

end but will 1asHwice the number of years that have already passed Now, howeyer,
jing shuand the
lClllde annotation on the "Devaon the Lotus Stra consistlng Of

na in China. A translation of the

ss, 1995), p 256 lwithminor

although in fact I do not actually enter extinction, I announce that I am going tO adopt

the course of extinction. This is a skillful means which the Thus Come One uses to teach

and convert living beings/'(T no 262, 9. 42C22124; Watson, p. 227 [withminor

changes]), which was cited in this main text, reads as follows.A "And even now, young

gentlemen of good family, i have not accomplished my ancient Bodhisattva-course, and

the measure of my lifetime is not full." (Saddhat7na-Pundarl-ka or The LDtuS Oflhe True
Law, translated by Jam Hendric Ken. Sacred Books of the East, ol. 21. Oxford: Claren-

56 wiminor changes.
don Press, 1884, p 302) The originalSazISkrit text reads as follows: na ca tvan me
5-366 with minor changes1.

66 [withminor changes].

kula-putradypi paurviki bodhisattva-caryparinl!Pdit'yu!-pramam apy

apadprpam" (Saddharmapudarl-ka, ed by HKem and Bunyiu Nanjio, p. 3 19) How-

a in the Lotus Siitra," in Dalj

akuji shoten, 1968), p. 236.

ever, Nakamura ZuiryG pointed out that there is a Sanskrit manuscript COrreSPOnding to
the Kumrajiva's translation See Nakamura ZuiryG, Gendaigo yaku Koke, Tokyo:

un, states, =If the bod

he can rapidly be born there

ShunjBsha, 1998, p. 237.

16 See the Larger Sukha-ti-ha, Even though I become enlightened, if there are hell,

-12) See Yamada Ry6, Dalj0-

1959), pp. 162-164. Also see

okyo: Shunjdsha, 1994), pp.

a historical perspective, it seems

ent the self-image and self-con: when it was compiled in India.

pufitiesI These are the so-Called

g beings, impunty of view, and
and the times are chaotic, then

and jealous and put down

utilizlngthe power of skillful

preach as though it were three."

xtinction''(T no. 262, 9. 3la25;

(dnction, in the time of evil" (T
da has passed into extinction,

) and so on.

I world offive impurities in the

hungry spirits,and animals in my pure land, I would not attain Buddhahoodj'(T no.
360, 12. 267cl7-18)
17 See Zhanran'SFahua wenjujivol. 9B, uA sra states, `my land is

not destroyed and I live etemally on Vulture Peak'Why should we seek for the Land of
Eternally Tranquil Light sepaTatelyfrom Buddhagay? There does not exist a saha-

world outside the Land of Tranquil Light.H (T no. 1719, 34. 333C2-4)
lS The idea of "humanistic Buddhism" () proposed by the Chinese monk

Taixu(1890-1947) shares some common points with the idea of valuingis world

as found in the Lotus Sdtra.