I $L+ EDITOR'S INTRODrnON

Cover Photo. Tke corer photqrqh dwws the tro w s on the centrd dtu of SoL#l Tmpk where Zen Center's San Flcacl#o zondo & located I n j m t is Jbo Bontau, (Krhitfgubha Bodhimton, Ti-Tnng), The protector ~f h ~ & r s 4 mdl ch- Jko k r my p o p k &n in jqm there stom r w w s of h b , d y sIandlw, m to be found the nmds ad In the fields,

br;khwl Jko skmdr bnteon Barruu, (Arrlokltawli Bodhhttva, Kurn.yin). Onr of thr most important j&nw fn dl&y&u Buddhlm, Kameon Ir the Boclfrb t in o j ir#t empurlon, mwcy end he, & h a v o d to m d macnlirnt k b s with his rn -purba

Tkr trcmdrtknr of the gacbr(drott wsu) Ik.t 1)) ths begimlw #d ~ ~ . n i * r ~ k ~ ~ ~ ~ r ~ u k t m $ Z - & - d + t , O f

Swruhl Roshl, Kobwn Qllrco Shurb RWvrd Bdkrr, wdhw Seimkkr. Tkr f ist p l h & that lndltbdy chatad Irr Sot0 Zm nwwkrbr before

smm tar rd befm * r w u ( ~ m*). ~ l u m d i s t * p k j i v w trAs? qf mdC, w d f y CkPllkd in conjull~tkl) ufth S&tw ck.nHv (as a eco), u welt rc ajtff kotura~ P-, the ma recited on nnny otxulorv, both cmwwruffy a d #*&*

hk. h e of the Wkd were od$d ] r proibnwd Sn t b &en by ~hunryu ~uruk i Ikonhi, at &a Mabtain ~ e n m

pnctlca perid. The m~&lliu been.edited , for the mke of claritji adetmtbulty, lrto

n of nome main pofntofo-.

Lotus of tks Ttvs Lacrr, oc dmply the !%b Stitm, conridered the "King Soma" of Adhkya~ Buddhkm, many weat teacherr of the past have considered the q u i t e un of the t t e r M y i n n . As well as b e k the focal mint of

L i u a and ve

ullx the

of both the Soto and Rinxat d o o l r of Japanese

e Amida Buddha is one

of the Trikiya ia of fundamental importance in delineating the W y i a r , and &om clearly the development of the uddh from the earlier Thtrcrvndtn doctrine to the later

It was with thew points in mind that the following They indicate Suzuki Rorhi's emphaL on intellectual

ur Pazm practice. Tim Buckley

adNotitieWindBell Volume VIII, Nos. 3-4, spring 1969

THE TRIKAYA An unsurpassed, penetrating rnd perfect Dharma Is rarely met with even in a hundred thousand million kalpas. Having it to ree and listen to, to remember and accept, 1 vow to taste the truth of the Tath'olpta's words.

THE HISTORICAL BUDDHA AND THE LOTUS S ~ R A

There are several points I want to make. One is that when we read Buddhist rniptures it is necessary for us to know on what kind of historical stage they were told. In other words, who told the zcrlphrre? For instance, when Werternen started to study Buddhist scriptures they thou t that these scriptures were a kind of myth. Scriptures may seem Wte not %+but myths if someone studies them Uterdly, without knowing what kind of rckground they have. Or, when someone describes or compiles a scdpture in a very visionary way the acriptum It& may seem to be v a y strange, or very mysterious. So we should know what kind of people compiled the scripmu whether It is buad on ~ W y i n a teachings or on m teachings. I am not compari or saying which b c ~ , just that w=d kww. hd T a t kind C

t feel in w of atdtu&. the rr a r e was told, or elw* not un eraand what It is.

It is the aame with things and with people. Without knowing who a person

A, . . u -

h8d Bud mdere nan was they ch head of LOW the vubur dirdples to cornp& nrouv, uul he recited what Buddha bad mid: Then this was dimwed. In ;hat -wa they set up some I teaching; 'This t what Buddha told us and these ace t e precepts Buddha rat up." Naturally the became very attached to the teaching, rigidly so. Those who knew this &d of teaching, who studied this kind of teaching, of course had a special position among Buddhists, and t h e m t w e e n @ four clrudr of Buddha's disciples, between layman and laywoman, priest a d nun, became more and more strict.

It is said that r rec nd meetiag was held at ~ a h l i in a big cave, perhaps seventyfive or ~n-~euc aft- Buddhism had become already by that ttae a re1 n of ierts, not of usual, o r k y people or

-+++I- laymen. They say that w en t u wcon meeting was held - Y Y ople who did not ioin in, That group, and there were many good k i p es s d followers among the people who did not come, naturally got together

I Buddhism wems to have developed from & d a s to the Mahiyina, yet ' in reality it was not changed and a d not develop. Rather, ~udd&ists L v e -. - always tried to the or- undemanding of ~uddha.

\ h u m has changed from its oridnal form to some different teaching, but it is not so. ~c tua l l~ r t rue &hiyinolBuddhismuddhism resumed the traditional and fundamental teachinn of Buddha. So. the effort

in thew lecturw m e was in teach

-, u erstan t h point? at

How did pre-Buddhistic H i n a y i ~ teaching which k a comdetelv different h d l e for ~cr-~uddh~rlc-

C Bod

of Buddhicm; Buddhism had a long h of the htroricll Buddha came about. tachiag mr tralumltted by tbe m who were tho dlrolpler, or the followers, in their memory, through dimubm 4 there meed- were held, but lt is mid t

p u have a cup of coffee on the Ereaway, that is very good, but no m y In the coffee shop-you must go on to $an Francisco, We tionally, that coffee shop and a big banana split, but men though it

idwhf Iha who t r w R h t .

old the t w c w When we r&e

that was thir mil

murce of dl the currents ol m see that even the Himvba

u Buddha's? He told them that hb good character wu a result of his long + practice, and they thought that dace hh character was so profound and deep.

his fonasr practice must have been m incredibly hard and long one, When Buddha's disciples' adomtion was ltnitlau they felt that the practice he had before a t t a w enl@rsnment, a Buddha-hood, should be bitlass. Here Buddha in not jue I, hwam being hit former her must have been endless,

lDmitleu limitlessness-me to his disciples' minds. Buddha became more like an abtolute being.

I_c L tb same thinp with ur We appeared in this world, but how did we appear in this worid? We had a l i m i t l ~ o u n d . We & not appear d l of a sudden from nothing, There t something, there must be something before we appear in this world and before Buddha also. That Buddha was so peat m s because he had a limitless background a limitless practice. This point is very important in the development of the idea of Buddha.

Buddha was described in rubus ways. He had

They say this is just a description, just a big a jective for the Buddha. b y b e so, but there w some reason bhind wing such a big adjective for Buddha so that this kind of thing was described even in the Hinayina Siinas. But actually Buddha was a human being and when he was eighty years old he pasred away. At this point he was not a super-natural or super-human

in terms of his -human? d not have been any need to take

Nirvina. When we say 'yo take Nuvaw " thii means- his choice to die . - I w m mmak alive. For other people it is not possible to have this kind of

&*who h e in karma. That is%u;ldha*~ teaching. b d this kind df 1

b, 31 of thb kind of teachinn is ddhinn. But if I I b$md e these understan& t a c h closely you see t m Y M.hayinistk

in them-it is difficult to toy which is h h h h y ~ n a &china and which is Hinayina teachina. Bpt I said "incarnated WV.~' So

~ E ~ ~ H O O A C Y A BUDD IS- L: I l t r t ed this K i d of talk to explain who told the Lotus Sam. This

Fbtra was s u p p o ~ d to have been told by the historical Buddha, but actually, told here was told by the SambhomkGva Buddha, not the historical

It is valuable ~CCOK(G it was told by the Sambhogakiya Buddha erd of the historical Buddha. $&kyamuni Buddha, as I told you in the

L ht lecture, has two elements; Buddha as a human being and Buddha as a being. The idea of a super-human nature of Buddha i s the result emotional attachment to his character and bis teaching, which or Hinayina Buddhists, had. This Buddha, Sikyamuni Buddha, -. -

o has two natures, or two elements-that of the historical Buddha and it of the idealized Buddha-L called the Nkm'rnok'ava Buddha. Actually,

I

or h k y m u n i ~uddha, a ~ i m i ~ i y r BUW That 4, we murt knok th t Buddba is the &mbhogak~ya Buddha and that tho Sunbh&ya Bud& t the Perfect 0110, a Truth It& TNth Itself, when it h obaervod by people al truth, may be a terchort but won pkuu m d mimrlr, mountains a d h a r t , can be our teachers when we d y have oyea to mo thorn. When tk idea of the historical Buddha hu tht kind of ba+und, he wil l be accepted at out terchet in Ltr true reare. Not jut in m emotional way, but whole- heutcdly we cm accept the hhtoricrl Buddha u our twhct , because he is

For the Buddhist, Buddha is not just an historical person, he is Truth t but the background of the

~ ? s : ~ T z ~ Z u?$%iath itsew should be the 4 out this kind of background, Buddha would not have

t d bv human beinm for ruch a lonn time. When Buddha is ulnowledged as &th Itself, the;, lonu u Trurh ex& and u long as

we can remain as Wr, -e

The true Buddha is the Sambhogak&ya Buddha, and when the Sambhoga- h y a Buddha takes mme activity, or is observed by someone, he may be called the Nkminakiya Buddha. So before the N i r m i n u d d h a there be the Sarnbhoaekava Buddha, and before a Bodhlrrttva appears to save others, here must be the Sambhogakiya Buddha as a background Bodhisatmas, and Buddhu, and their activity of helping others come fiom this source, from this origin in Sambhogakiya Buddha, who is Truth Itself.

1 Buddha's teaching is not the written teaching, or something told by the

h&taical Buddha. When the Sambhogakiya Buddha tells the teaching, it is the aue Buddha's teaching, very much so. But when we read, trying to f ~ u r e qut what he told us, what the true teachina war, and who the .hicrorical S&yamuni Buddha was, we are heply attachid to someone else, forgetting

about tho ultimate fact that "we are here." Ac long as we try to ~fs- tius way, we m o t understand who he TO help others and to help ourselv-&, is the same thing; to realize the

ttuth myself and to make you realize it, too, is the rune thing. enlkhtened doer not mean to be w e of it. or to observe onwlf ~bic~tively. Of course when ~ u d d h a attained enlightenment he waa aware of himself, but not objectively, He had confldonec in h l f . If u he

He knew that ' I am here" and accepted th-care fix , anything, you know "1 am hae" rlroady! That is the most importmt point.

I To aand on out own feet be ore & ab o 'ectivel , that is e tme r n ~ en y ~ u a " 0 M ' or '%ht o e k. nment tlf~a d a w r Buddha atulned this

knew exa~tly who b wr&

it includes the wn a d stus and everything. His virtue i s limitleu, and his wisdom b alto limitless. So, for Buddha, to save others and to be enlightened himrelf b the same thing.To help others and to help himulEit the same thing. For him there is nothing without. That is the Sambhogakiya Buddha.

The Sixth Patriarch toid, "When we are in delusion, the Locur SBtra will tum US, but when our mind is clarr we will turn the Lotus SBtra." When the Low, SQtra & understood by us as a Sitra whkh war told by the Sunbhqpkiya Buddha, then it makw sense to us, and if we lose this point we will turn it. I aay "I am nadinp", but actuallv. I am tsllb~ the Lotus

We will ten the Lotus SQtra for Buddha. So to read and to study the Lotus Sfitrr, to listen to it and to tell it are not two diiferent things! to read it and to tell it are the same thing. Whenever we talk we tell the Lotus Siitra. Now I've come to the conclusion already but Let us think more calmly, md understand clearly what wa have been studying in these lecturer

When we say Nature, Nature &, of course, t we see, and Truth IS not, m ik strict sense,

something which we can we. Btcaure mrny people may ask us, 'What is DhumP?" oc 'What is the Dhacma Body?" we must say mme about it. "1, What can we rry about it? If I don't say anything people may t ink, "He

, doedt know any* about It, he is not a good teacher." I must make m e narrow amps. I rrrw calk about some truth. There's no way to talk

8 a b u t tbs D b Body, but still, if you allow me to a comethiq aboqt like the Sam b X d Y a . mere is vou cannot seal you cm see the

Body the mrco of dl mth, ofdl rules, GE rll ~rhw.

J -- --- -. --- - - w - - - S&kyamuni Buddha au la reality. This kiid of unbratanding, which accomplimhed by hia disciples, gave Buddha a new life, and mado him the per tun1 bddha. So Buddha, in thia wnm k called the ~ ~ t u ? T h k it t C h a y of how undermtandtq of B U ~ ~ L developed and, at the rime time, the hue understanding of him teaching.

n

endleu end, he k always enlightened. Only the Nirmhahya Buddha attains enlightenment, and becomes Buddha. Thia it our way of understanding things, and it aaxnctlv our outen.

We say "just sit." What doat it mean, "jut dt"? When we say "just sit" it includes, actually, all of the activity, all the potential activity whkh we . . . . potq&& have; we rern . In this sense our practice includes everything. When we sit we are just sitting; each one of us ir sitting, and each one of us is the Dharmak4ya Buddha. But, even though we are sitting, we breathe, our heart k beating, so we are, in activity, the SarnbhoRpLkya Buddha and the Numinakiya Buddha too. We

-&tad before the ~ j r d n a b ~ r o and Dhurmltiya me e t e d

or, in Jrpanele, Shkjyo. chit kind drodty, tbe wotld of the Tathigata.

on r bk c W ccrlp, In &at, tho Lotus SJtm k the

I the Tathigata k and how everything exirts in the

d t y , the realm of the Tathigau, this world. Of course, it k in a very dramatic way, but what it means is, dmply, how th

world, thk Dhana wotld, thir world of the T a t h u . q

- . Body L jw a source of act lh , b& not activity hmelf, y& lee? out this murce then is no activity. When there it activity there must k e, but this source daes not always expect aome activity. YOU %

the Mea of Source, or Body, without activity, of s o m e t h i whkh I rotivity, but actually there ia no wch thing-whatever it is, it has mom

Mty. Even a stone has some activity. So we cannot talk about the ~harma-

o? No one know. We know it, but we cannot say any* about it. F my mething, it u not Dharma Body, it t Dharma Nature, k t an bp of the D h m a Body. So we cannot talk about what the Dhuma ir But we understand that them must be some source: that k the

a Buddha t the ati ire of Dharma, and Dharmakiya ir the D h m a Body, which it beyond our wor&, which cannot be -3

When we limmn to the Lotus 1 t r a we will understand what k tha ,: ' S w y a Buddha, and who is NltminJLiya SIkyununi Buddha. "-parposa of thh S a m L to describe ow Dhama Nature. Buddha w91 k b so he w u the Bnllghtened One, he waa illuminated by hh o

I- Nature, whkh is wetyoae'r nature. He knew who he wm, J 1' y&sre was no disciple, and m *c~bjwtive" world. So he PM dl '

u e his mu, ore rn of him. That wu Buddha. Qnlv*

Whrt do you m a n by "rnakirg your best effort in each moment"?

Tht is the kind of effort

QUESTIONS

16 17

. I to W e at tom; common b+bn ua&i them. No twtr i ~ m r e d in ritli.'

/,' & h . o f + e h u ~ h n a a t . l t ~ e f B ~ k i . t h a t o f t - - S f # n E ~ f ~ A c c # d l n & ( ~ t M r a t b ckw, --i =pate or blnortal soul, nore pasribultk#, in Bddba colyatrsddharsuurtk,t pat of RKb tsrahbp u that cWUW k tha Thee Marks-tkrt mrytkh& even the dhunur, In : I k I D y ~ o , l a ~ c h 6 w b t h d b t l s c t l # r ~ n ~ " , d ~ s ~ o r "pcapaft)ll"-tk forar r rtrk concept, tho htwr fluid owr-tbey c o d me me '&!:em ~uddtu md hb tarchty chgm latkhwaythy w h i m u r p m B.ddb!@ ebureter.

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