The Analogy of the Transformed City

Chapter 7

Sutra:

“Bhikshus, we, as Shramaneras each taught and transformed limitless hundreds of thousands of myriads of millions of Ganges’ sands of living beings, who, hearing the Dharma from us, were set towards anuttarasamyaksambodhi.”

Ouline:

M2. The disciples of past and present.
N1. Great affinities established in the past.

Commentary:

“Bhikshus,” Shakyamuni Buddha continues speaking to the Bhikshus, “We, as Shramaneras, novices, each taught and transformed limitless hundreds of thousands of myriads of millions of Ganges’ sands of living beings, who; each one of us taught quite a large number of living beings.” Here we are, Bhikshus, and we have not taught or transformed a single living being. Shame on us! Hearing the Dharma from us, studying the Buddhadharma under our tutelage, they were set towards anuttarasamyaksambodhi. Why did they study the Dharma? Because they wanted enlightenment.

Sutra:

Of these living beings, there are those who dwell at the level of Hearers. I constantly instruct and transform them in anuttarasamyaksambodhi. All these people will, by means of this Dharma, gradually enter the Buddha Path. Why? The Thus Come One’s wisdom is hard to believe and hard to understand.

Outline:

N2. Clearing up doubts of present Hearers.

Commentary:

Of these living beings, there are those who already dwell at the level of Hearers. I constantly instruct and transform them in anuttarasamyaksambodhi, teaching them the Dharma of Perfect Enlightenment. All these people will, by means of this Dharma, gradually enter the Buddha Path. Why? The Thus Come One’s wisdom is hard to believe and hard to understand. Because it is hard to believe, it is difficult to cultivate. Because it is hard to understand, it is difficult to attain the fruit.

Sutra:

You were Bhikshus while I transformed living beings as limitless as Ganges sands who shall become disciples as Hearers after my extinction in the future.

Outline:

N3. Past and present connections.

Commentary:

You were Bhikshus, they are all of you present here, while I transformed living beings as limitless as Ganges sands who shall become disciples as Hearers after my extinction in the future. Disciples of the Hearer Vehicle who will attain the fruits of Arhatship. They are those I taught before.

The Buddhadharma tells us about causes and conditions. If there are no causes, then there are no conditions. Without the cause, there is no effect. For example, before Shakyamuni Buddha became a Buddha, he taught and transformed limitless living beings. Every time, he appeared in the world, he became a Bhikshu and went about everywhere propagating the Buddhadharma. He lectured on the Sutras and spoke the Dharma, and all the living beings believed in him. They thought more of him than they did of their own parents. They felt closer to him than even to themselves!

Therefore, they were determined to follow their “Dharma-body parent.” Shakyamuni Buddha used his great and equal compassion to teach those living beings. Day by day, their numbers grew, and his position of fruition rose higher day by day as well, until he finally became a Buddha named Shakyamuni. All his students had tremendously deep affinities with him and came to protect the Dharma.

Before he became a Buddha, he was also protected by those disciples throughout life after life. They helped him spread the Dharma in every life, right up to and including the lifetime in which he became a Buddha. When he became a Buddha, they all showed up to protect the Dharma. Some did not show up, however. But they are the ones referred to here in the text “who will be Hearer disciples in the future, after my extinction.” They certify to the fruition of Arhatship, then become Buddhas. Things depend on causes and conditions. So, the Buddha said,

“All dharmas arise from conditions;
All dharmas from conditions cease.
Our teacher, the Buddha, the great Shramana,
Always teaches it thus.”

Sutra:

After my extinction, furthermore, there will be disciples who will not hear this Sutra, who will not know or be aware of the Bodhisattva conduct, but who will, through the attainment of their own merit and virtue give rise to the thought of extinction and who will enter Nirvana. I shall be a Buddha in another land, with another name. Although these people will have produced the thought of extinction and enter into Nirvana, they will, in those lands, seek the Buddha’s wisdom and get to hear this Sutra and that it is only by means of the Buddha Vehicle that extinction can be attained. There are no other vehicles, except for those expedient devices taught by other Thus Come Ones.”

Outline:

N4. Disciples of the future.

Commentary:

“After my extinction,” says Shakyamuni Buddha, “when I have gone to Nirvana, furthermore, there will be disciples, who did not see me when I appeared in the world, who will not hear this Sutra; because they will cultivate the Dharmas of the Small Vehicle, they will not understand the wonderful principles of the Great Vehicle. Therefore, they will not hear The Dharma Flower Sutra. Who will not know or be aware of the Bodhisattva conduct. They would not know what it is to practice as a Bodhisattva, that is, what Bodhisattvas are supposed to do. But who will, through the attainment of their own merit and virtue--they may have sat in Dhyana meditation or attained some state, and so will give rise to the thought of extinction and enter nirvana.”

I shall be a Buddha in another land, with another name. I would not be in the Saha world; I will be in another world. I would not be called Shakyamuni Buddha, either. I will have another name. Although these people will have produced the thought of extinction and enter into Nirvana--although these disciples of the Buddha will have had the false thought that they have entered into Nirvana and attained the state of Nirvana, which is beyond production and extinction--they will, in those lands, seek the Buddha’s wisdom and get to hear this Sutra and that it is only by means of the Buddha Vehicle, the One Buddha Vehicle, that extinction can be attained.

There are no other vehicles, except for those expedient devices taught by other Thus Come Ones. The one-sided emptiness of the Hearers does not count as true extinction. The Dharma Flower Sutra sets forth the One Buddha Vehicle, so that they can enter Nirvana. Sometimes the Buddha will use expedient devices suited for a particular period so he can become enlightened, but these are just expedient devices.

Sutra:

“Bhikshus, when the Thus Come One knows of himself, that the time of his Nirvana has come, that the assembly is pure, that their faith and understanding are solid and firm, that they fully comprehend the Dharma of emptiness and have deeply entered into Dhyana samadhi, he will gather together the host of Bodhisattvas and Hearers and speak this Sutra for them, saying, “there are not two vehicles by which extinction is attained. There is only the one Buddha Vehicle by which extinction can be attained.”

Outline:

L2. Still speaking the Dharma Flower.
M1. The time for speaking.

Commentary:

Bhikshus, when the Thus Come One knows of himself that the time of his Nirvana has come, that the assembly is pure--all his students have attained purity--and that their faith and understanding are solid and firm--they would not be moved; they would not waver--that they fully comprehend the Dharma of emptiness--they understand that all Dharmas are empty appearances--and have deeply entered into Dhyana samadhi, he will gather together the host of Bodhisattvas and Hearers and speak this Sutra for them, The Dharma Flower Sutra, saying, “there are not two vehicles by which extinction is attained. As far as methods of cultivation go, one can only gain extinction through the One Buddha Vehicle. The Two Vehicles may make claims to extinction, but their extinction is not ultimate. Those of the Two Vehicles do not attain extinction. There is only the One Buddha Vehicle by which extinction can be attained.” The position of extinction can be attained only through cultivating the One Buddha Vehicle. Other Vehicles will not get you there.

Sutra:

Bhikshus, you should know, the expedients of the Thus Come One deeply enter the natures of living beings. Knowing that they aspire to and are content with lesser Dharmas and are deeply attached to the five desires, he speaks to them of Nirvana. When they hear him, then they immediately believe and accept it.

Outline:

M2. Their intentions previously expressed.

Commentary:

Bhikshus, you should know, the expedients of the Thus Come One deeply enter the natures of living beings. If you started right out teaching living beings the real Dharma, living beings’ natures are such that they would not believe it. If you use expedient Dharma-doors, and teach them expediently, they will believe you. The expedient devices of the Buddha are in direct accord with the natures of living beings. Why does he use expedient devices to teach living beings? Because they have their own individual potentials. He speaks according to their individual dispositions.

Knowing that they aspire to and are content with lesser Dharmas and are deeply attached to the five desires. He knows that they cannot see far ahead. All they know are petty things, minor principles. If you spoke to them about the entire universe, they would not understand you. All they know are their own small problems. If you try to talk to them about the big picture, they would not understand you. They like to cultivate on a tiny pathway and are deeply attached to the five desires. They crave wealth, sex, fame, food, and sleep.

Wealth: In this world, money talks. You can get anything with it. Everyone clings to it madly. If you can view money as “empty” then you would not be attached to it. If you cannot see it as empty, you will have to fight for it. I have often told you about the word for money. In Chinese it is qian （錢）， a word composed of two swords （戔). On the left of the swords stands the radical for gold （金） . This means “You have a sword, and I have a sword, and the two of us fight over the gold.” If you have money, you have a lot of problems. If you have no money, you would not have so many problems.

But everyone wants money and they are not afraid of the trouble involved. If you know how to use your money, you can create blessings. If you do not know how to use it, you create offenses. With money you can create merit and virtue, or else you can create offenses. Money is really the worst thing there is! It is also the filthiest thing there is! Haven’t you noticed that whenever people count money, they spit on their fingers and then count up the bills? Who knows how many germs are on that money? Quite unsanitary, and yet no one minds. When it comes to money, no one is concerned about hygiene. The desire for money is one thing.

There is also the desire for sex, which includes the desire for beautiful things.

Everyone wants fame; everyone wants a good reputation. If someone says something bad about you, you feel as hurt as if someone had stuck a knife into your heart. Reputation is very important to people, But it is just one of the five desires.

Everybody likes to eat. If you eat one kind of food for a while, you will start feeling like you would like something else. You never quite satisfy your desire for food. If you eat one thing, you cannot eat another, and so you think about the first kind. If you eat both kinds at the same time, you cannot eat enough of either one to get full. In general, there is no way you can ever satisfy your desire for food. If you cultivate the Way, you must not look upon food and drink as so important. You should think of it as medicine that you use to keep your body from falling apart.

The fifth desire is sleep. If you sleep one hour, it is not enough. Two, three, four, five, six hours--you sleep for seven or eight hours and enjoy it immensely. These are the five desires which everyone thinks are so important. Everyone feels that they just cannot get along without wealth, sex, fame, food, and sleep.

Once a person asked me a question. He said, “You lecture on so many principles and set forth so many methods. Ultimately, do you know how many people there are in the world? If you know how many people there are in the world, then I will take refuge with you and you can be my teacher. But, if you have no exact figures…”

I said, “If you are thinking of taking refuge with me, basically, I cannot answer your questions. Why not? I do not take disciples with questions like that. If you have not taken refuge and you have so many questions, you will have even more once you take refuge. So, I do not want you for a disciple. However, I will tell you how many people there are in this world. In this world there are two people--one man and one woman. No matter where you go—it is just men and women. These two people also fit into two categories based on their behavior.

The first seeks fame and the second seeks benefit. Those who seek fame try to think of ways to get famous. Haven’t you seen such people? There are those who have no fame and try to think of a way to get attention so they fake suicide! They may overdose on sleeping pills, not enough to finish them off, but enough to get the attention of the police and get their name and picture in the newspaper. “So-and-so tried suicide, is in serious condition in such-and-such a hospital…” Others, feeling that faking suicide is too dangerous, go out and try to kidnap someone. All for fame. There are many variations on the publicity game. Those who seek fame get “burned by the fire.” They are not immune to the flames. If you can be unattached to a good or bad reputation, then you can “enter the flames and emerge unburned.”

Those who seek benefit think up many plots. They may sell dope, or engage in various illegal activities. Those who seek benefit “drown in the water.” If you seek benefit too energetically, you will drown yourself. So, I answered him that in the world there are only two people. Can you find a third?

He agreed wholeheartedly with me and asked to take refuge. I said, “I would not accept you as a disciple.” I put him outside the door, as it were. That was a long time ago.

He speaks to them of Nirvana. To those of the Two Vehicles who delight in lesser Dharmas, he teaches the Four Truths and the Twelve Links, so they can attain their “Nirvana.” But, actually, it is an expedient device. Those of the Two Vehicles cannot attain Nirvana. When they hear him, then they immediately believe and accept it. People’s faith then grow. “This is not too bad. It does not take too much time and effort. Just cultivate the Four Truth and the Twelve Causes and Conditions and we will attain Nirvana.” Therefore they go and cultivate. In fact, they could only certify to the fruition of Arhatship through cultivating the Four Truths and Twelve Causes and Conditions. They could not acquire true Nirvana without residue.

Sutra:

“It is as if, for example, there is a road, five hundred yojanas long, steep, dangerous and bad, an uninhabited and terrifying place. A large group of people wish to travel this road to reach a cache of precious jewels. Among them, there is a guide, intelligent, wise and clear-headed, who knows the road well, both its passable and impassable features…”

Outline:

J2. The analogy.
K1. Setting up the analogy.
L1. Analogy of the guide.

Commentary:

It is as if, for example, there is a road. Shakyamuni Buddha says, “I will set up an analogy for you as to why one first teaches people expedient Dharmas and the doctrines of the Two Vehicles. Five hundred yojanas long, steep, dangerous, and bad. One yojana is about 27 miles. Ten yojanas is approximately 270 miles. One hundred yojanas is about 2700 miles. Therefore a road the length of five hundred yojanas is about 13,500 miles. There were thieves on the road, wolves and tigers, it was extremely dangerous.

An uninhabited and terrifying place. Such a long ways, and not a person in sight! Really scary! And suppose a large group of people wish to travel this road to reach a cache of precious jewels. The five hundred yojanas symbolize the difficulty of our seeking the Way of the Buddha. The cache of precious jewels represents the highest fruition, that is, Buddhahood. Along the way is this Transformational City of the Two Vehicles. Among them there is a guide, intelligent, wise, and clear-headed. He is intelligent and smart. This guide is a metaphor for the Buddha. He knows the way. Who knows the road well, both its passable and impassable features. He knows which ways you can walk and which ways are blocked.

Sutra:

“…and who wishes to lead the group through this hardship.”

Outline:

L2. Wishing to guide the followers.
M1. Followers being led.

Commentary:

And who wishes to lead the group through this hardship. This represents the Buddha teaching those with whom he has affinities, but who have not yet attained liberation. Their past affinities remain, and so they are led by the guide.

Sutra:

Midway, the group he is leading grows weary and wishes to turn back. They say to the guide, “we are exhausted and afraid. We cannot go forward. It’s too far. We want to turn back now.”

Outline:

M2. Tiring midway and wishing to retreat.
N1. Retreating from Great Vehicle.

Commentary:

Midway, the group he is leading grows weary and wishes to turn back. For instance, when you start something but you quit halfway. That is to grow weary and turn back. If you cultivate and cultivate, then stop, you have become weary and retreat halfway. This group is weary and wish to turn back. They say to the guide, to the Buddha, “We are exhausted and afraid, we are extremely tired. We cannot go forward. It’s too far. We want to turn back now. We do not want to go forward. We want to turn back.”

Sutra:

Their leader, who has many expedients, has this thought; “How pitiful they are. How can they renounce the great and precious treasure and wish to turn back?” Having had this thought, through the power of his expedient devices, he transforms a city in the center of the dangerous road, three hundred yojanas in extent, and says to them, “Do not be afraid. Do not turn back; Stay here now in this great city I have created just for you. If you go into this city, you will be happy and at peace. If you then wish to proceed to the jewel cache, you may do so.”

Outline:

N2. Leading those of the Small Vehicle.
O1. Expedient set up.

Commentary:

Their leader, who has many expedients, has this thought, “How pitiful they are. How can they renounce the great and precious treasure and wish to turn back?” How can they let go of the great jewel of the Buddha fruit and return? Having had this thought, through the power of his expedient devices, he transforms a city in the center of the dangerous road, three hundred yojanas in extent. The dangerous road is the five paths of rebirth, the five destinies: Humans, gods, hungry ghosts, animals, and hell beings. Asuras are included in each of the other five. If you do not become a cow, you become a horse, or if you do not become a horse, you become a person. Or a ghost, or you fall into the hells. Or you enter the heavens. It is extremely dangerous! The fact that the city is three hundred yojanas in extent represents that they have traveled halfway through their journey.

And says to them, “Do not be afraid. Do not turn back; stay here now, in this great city I have created just for you. You may do whatever pleases you at this Transformational City. I have transformed it just for you, the position of the Two Vehicles. They are not ultimately real, however. Even though the Arhats say they have done what they had to do and will undergo no further becoming. Still, their position is not ultimate. If you go into this city, you will be happy and at peace. You will quickly attain serenity and great peace there. If you then wish to proceed to the jewel cache--if having attained Arhatship you wish to go ahead and cultivate for Buddhahood, you can attain the Buddha fruit--you may do so.”

Sutra:

Then the exhausted group rejoiced greatly, having gained what they had never had. “We have now escaped this bad road and gained happiness and peace.” Then the group went forward and entered the transformed city; thinking that they had already been saved, they felt happy and at peace.

Outline:

O2. Entering the city in their joy.

Commentary:

Then the exhausted group rejoiced greatly, having gained what they had never had. They were extremely tired, when, all of a sudden, a city appeared where they could stop and rest. After cultivating for a while, one may feel very tired. Now, hearing about the rest stop, their minds were filled with joy. They had never seen such a fine city before. The city represents the fruit of the Hearers. We have now escaped this bad road, we have escaped the paths of the gods, humans, animals, hell-beings, and hungry ghosts--the five evil paths in the Three Realms--and gained happiness and peace. Then the group went forward and entered the transformed city; thinking that they had already been saved, they felt happy and at peace. They felt they had reached a very high level.

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