Dharma Talk by Dr.Reeves - The Place of Awakened Practice

"The Place of Awakened Practice"
October 28, 2001

Dr. Gene Reeves, International Advisor to the IBC, gave a Dharma Talk entitled "The Place of Awakened Practice." He began by referring to a verse which is chanted at the beginning of the sutra recitation in the IBC service.

We should know that this place is the place of awakened practice.
Here the Buddhas reach supreme awakening.
Here the Buddhas roll the Dharma wheel.
Here the Buddhas enter complete nirvana.

Then he explained that the verse is found in Chapter 21 of the Lotus Sutra, and introduced the whole passage.

"…after the extinction of the Tathagata, you should all wholeheartedly embrace, read and recite, explain and copy, and practice it as you have been taught. In any land, wherever any one accepts and embraces, reads and recites, explains and copies, and practices it as taught or wherever a volume of a sutra is kept, whether in a garden, or a woods, or under a tree, or in a monk's cell, or a layman's house, or a palace or in a mountain valley or an open field, in all these places you should put up a stupa and make offerings. Why? You should understand that all such places are places of awakened practice. They are where the Buddhas attain supreme awakening; they are where the Buddhas turn the Dharma-wheel; they are where the Buddhas reach complete nirvana?"

To "reach supreme awakening," he said, means be born in the dharma or enter the Buddha way in order to become a bodhisattva. "Roll the Dharma wheel" is a kind of standard phrase in Buddhism meaning teaching the dharma to others. "Enter complete nirvana" means to die in a completely peaceful state.

"This place" means that wherever we are is the place of practicing the dharma. Not only places such as temples, churches or shrines, but also the work place, the home, the ball park or even the bus or train are places where we can learn and practice the dharma.

What is meaning of "awakened"? We are reminded of the simile of the cloud and rain in the Chapter 5, "The Parable of the Plants" of the Lotus Sutra. The cloud covers the whole world which has the great variety of plants--big trees, middle-size trees, small plants and so on. Rain from the cloud nourishes all of the plants whether big or small equally according to their needs.

The dharma is like the rain. It seeks the lowest points--where people are suffering or in need of nourishment. Although some seek the mountain top, some great, ultimate truth, the Buddha-dharma always flows to lower places like water. The dharma seeks places where people living ordinary lives are suffering.

This image of the dharma as rain along with the image of "this place" remind us that as followers of the teaching of the Lotus Sutra we belong, not on the mountain tops, but in the low places where the way of bodhisattva practice can be followed.

We should notice that the passage says that in this place, "the Buddhas reach supreme awakening, the Buddhas roll the dharma wheel and the Buddhas enter complete nirvana." Shakyamuni was and is the Buddha, but here we can also see that each of us practicing the Dharma becomes the Buddha. The life of the Buddha depends on each of us, and our own awakened practice wherever we are.

Dr. Reeves concluded his talk sharing a somewhat shortened version a story by a Delta Airlines crew member which he had received from a friend in the United States. Here is the full original story:

"We were about 5 hours out of Frankfurt flying over the North Atlantic and I was in my crew rest seat taking my scheduled rest break. All of a sudden the curtains parted violently and I was told to go to the cockpit, right now, to see the captain. As soon as I got there I noticed that the crew had one of those "All Business" looks on their faces. The captain handed me a printed message. I quickly read the message and realized the importance of it. The message was from Atlanta, addressed to our flight, and simply said, "All airways over the Continental US are closed. Land ASAP at the nearest airport, advise your destination."

Now, when a dispatcher tells you to land immediately without suggesting which airport, one can assume that the dispatcher has reluctantly given up control of the flight to the captain. We knew it was a serious situation and we needed to find terra firma quickly. It was quickly decided that the nearest airport was 400 miles away, behind our right shoulder, in Gander, on the island of New Foundland. A quick request was made to the Canadian traffic controller and a right turn, directly to Gander, was approved immediately. We found out later why there was no hesitation by the Canadian controller approving our request. We, the in-flight crew, were told to get the airplane ready for an immediate landing.

While this was going on another message arrived from Atlanta telling us about some terrorist activity in the New York area. We briefed the in-flight crew about going to Gander and we went about our business 'closing down' the airplane for a landing. A few minutes later I went back to the cockpit to find out that some airplanes had been hijacked and were being flown into buildings all over the US. We decided to make an announcement and LIE to the passengers for the time being. We told them that an instrument problem had arisen on the airplane and that we needed to land at Gander, to have it checked. We promised to give more information after landing in Gander. There were many unhappy passengers but that is par for the course. We landed in Gander about 40 minutes after the start of this episode.

There were already about 20 other airplanes on the ground from all over the world. After we parked on the ramp the captain made the following announcement. "Ladies and gentlemen, you must be wondering if all these airplanes around us have the same instrument problem as we have. But the reality is that we are here for a good reason." Then he went on to explain the little bit we knew about the situation in the US. There were loud gasps and stares of disbelief. Local time at Gander was 12:30 pm. (11:00 AM EST) Gander control told us to stay put. No one was allowed to get off the aircraft. No one on the ground was allowed to come near the aircrafts.

Only a car from the airport police would come around once in a while, look us over and go on to the next airplane. In the next hour or so all the airways over the North Atlantic were vacated and Gander alone ended up with 53 airplanes from all over the world, out of which 27 were flying US flags.

We were told that each and every plane was to be offloaded, one at a time, with the foreign carriers given the priority. We were No.14 in the US category. We were further told that we would be given a tentative time to deplane at 6 pm. Meanwhile bits of news started to come in over the aircraft radio and for the first time we learned that airplanes were flown into the World Trade Center in New York and into the Pentagon in DC. People were trying to use their cell phones but were unable to connect due to a different cell system in Canada. Some did get through but were only able to get to the Canadian operator who would tell them that the lines to the US were either blocked or jammed and to try again. Some time late in the evening the news filtered to us that the World Trade Center buildings had collapsed and that a fourth hijacking had resulted in a crash.Now the passengers were totally bewildered and emotionally exhausted but stayed calm as we kept reminding them to look around to see that we were not the only ones in this predicament. There were 52 other planes with people on them in the same situation. We also told them that the Canadian Government was in charge and we were at their mercy. True to their word, at 6 PM, Gander airport told us that our turn to deplane would come at 11 AM, the next morning. That took the last wind out of the passengers and they simply resigned and accepted this news without much noise and really started to get into a mode of spending the night on the airplane. Gander had promised us any and all medical attention if needed; medicine, water, and lavatory servicing. And they were true to their word.

Fortunately we had no medical situation during the night. We did have a young lady who was 33 weeks into her pregnancy. We took REALLY good care of her. The night passed without any further complications on our airplane despite the uncomfortable sleeping arrangements. About 10:30 on the morning of the 12th we were told to get ready to leave the aircraft. A convoy of school buses showed up at the side of the airplane, the stairway was hooked up and the passengers were taken to the terminal for "processing" We, the crew, were taken to the same terminal but were told to go to a different section, where we were processed through Immigration and customs and then had to register with the Red Cross.

After that we were isolated from our passengers and were taken in a caravan of vans to a very small hotel in the town of Gander. We had no idea where our passengers were going. The town of Gander has a population of 10,400 people. Red Cross told us that they were going to process about 10,500 passengers from all the airplanes that were forced into Gander. We were told to just relax at the hotel and wait for a call to go back to the airport, but not to expect that call for a while. We found out the total scope of the terror back home only after getting to our hotel and turning on the TV, 24 hours after it all started. Meanwhile we enjoyed ourselves going around town discovering things and enjoying the hospitality. The people were so friendly and they just knew that we were the "Plane people".

We all had a great time until we got that call, 2 days later, on the 14th at 7AM. We made it to the airport by 8:30AM and left for Atlanta at 12:30 PM arriving in Atlanta at about 4:30PM. (Gander is 1 hour and 30 minutes ahead of EST, yes!, 1 hour and 30 minutes.)

But that's not what I wanted to tell you. What passengers told us was so uplifting and incredible and the timing couldn't have been better. We found out that Gander and the surrounding small communities, within a 75 Kilometer radius, had closed all the high schools, meeting halls, lodges, and any other large gathering places. They converted all these facilities to a mass lodging area. Some had cots set up, some had mats with sleeping bags and pillows set up. ALL the high school students HAD to volunteer taking care of the "GUESTS".

Our 218 passengers ended up in a town called Lewisporte, about 45 Kilometers from Gander. There they were put in a high school. If any women wanted to be in a women only facility, that was arranged. Families were kept together. All the elderly passengers were given no choice and were taken to private homes. Remember that young pregnant lady, she was put up in a private home right across the street from a 24 hour Urgent Care type facility. There were DDS on call and they had both male and female nurses available and stayed with the crowd for the duration. Phone calls and emails to US and Europe were available for every one once a day. During the days the passengers were given a choice of "Excursion" trips. Some people went on boat cruises of the lakes and harbors. Some went to see the local forests. Local bakeries stayed open to make fresh bread for the guests. Food was prepared by all the residents and brought to the school for those who elected to stay put. Others were driven to the eatery of their choice and fed. They were given tokens to go to the local Laundromat to wash their clothes, since their luggage was still on the aircraft.

In other words every single need was met for those unfortunate travelers. Passengers were crying while telling us these stories. After all that, they were delivered to the airport right on time and without a single one missing or late. All because the local Red Cross had all the information about the goings on back at Gander and knew which group needed to leave for the airport at what time. Absolutely incredible. When passengers came on board, it was like they had been on a cruise.

Everybody knew everybody else by their name. They were swapping stories of their stay, impressing each other with who had the better time. It was mind boggling. Our flight back to Atlanta looked like a party flight. We simply stayed out of their way. The passengers had totally bonded and they were calling each other by their first names, exchanging phone numbers, addresses, and email addresses. And then a strange thing happened. One of our business class passengers approached me and asked if he could speak over the PA to his fellow passengers. We never, never, allow that. But something told me to get out of his way. I said "of course". The gentleman picked up the PA and reminded everyone about what they had just gone through in the last few days. He reminded them of the hospitality they had received at the hands of total strangers. He further stated that he would like to do something in return for the good folks of the town of Lewisporte. He said he was going to set up a Trust Fund under the name of DELTA 15 (our flight number). The purpose of the trust fund is to provide a scholarship for high school student(s) of Lewisporte to help them go to college. He asked for donations of any amount from his fellow travelers. When the paper with donations got back to us with the amounts, names, phone numbers and addresses, it totaled to $14.5K or about $20K Canadian. The gentleman who started all this turned out to be an MD from Virginia. He promised to match the donations and to start the administrative work on the scholarship. He also said that he would forward this proposal to Delta Corporate and ask them to donate as well.

Why, all of this? Just because some people in far away places were kind to some strangers, who happened to literallydrop in among them? WHY NOT?"

We should know, Reeves concluded, that this place is the place of awakened practice!

"Wanting you to be in comfort and able to satisfy the five desires , a long time ago?, I sewed a precious jewel into the lining of your robe. It should still be there. In your ignorance you are slaving and worrying to keep yourself alive. How dumb! Go and exchange that jewel for whatever you need. Then you can be free to have whatever you want, and be free from all poverty and want."

After hearing parable, the monks who were in the assembly said to the Buddha as;

"…World-honored One, now we understand that we are really bodhisattvas, assured of attaining supreme awakening. For this we are filled with joy…" This story tells us what the Buddha is trying to do. It is to make us happy and joyous.

Then Dr. Reeves told the story of "The Fantastic Castle" in Chapter 7. It also provides an image of the Buddha's skillful means in guiding human beings to be happy. He concluded his talk by referring to the "Twelve similes" in Chapter 23, "Former Lives of Medicine King."

May all those who are thirsty find cool, clear water.
May those who are cold find a warm fire.
May those who are naked find clothing.
May those who are without leadership find a lead.
May children find their mothers.
May those who need a ferry find a boat.
May those who are sick find a doctor.
May those who are in the dark find a lamp.
May those who are poor find riches.
May those who in need of one find a ruler.
May those who want to trade find the sea.
May those who are in dark find the light.

All of these are images of happiness, of being satisfied and of being rewarded in life. That is what Buddhism is finally about. What is basic to Buddhism finally is the goal of happiness. In Sanskrit this is called "Sukhavarti," which is the goal of happiness, of well-being, even of "salvation" for all.It is a goal which:

always stands before us, never completed
never requires doctrines, but benefits enormously from them
always recognizes our utter interdependence
never requires obedience, but loves faithfulness
always seeks the best that is possible from what is given to us
never requires more of us than we can give
always balances fantastic vision with rootedness in the world
never insists on more than we can do.

"Are your ailments and troubles few? Is your daily life and practice going smoothly? ... Are the affairs of the
world tolerable? Are the living beings easy to save? Are they not excessively greedy, angry, foolish, jealous
and arrogant? .... Don't they have wrong views and inadequate goodness? Are they not unrestrained in their
five emotions?"

Dr. Reeves concluded this talk by suggesting four things Buddhists can do now in response to this tragedy.

First of all, we can express sympathy-sympathy for the victims, their friends and loved ones; sympathy for those who have worked so hard to rescue or treat or comfort victims; and sympathy, too, for those who are now and will suffer from acts of vengeful retaliation.

Second, we can reflect on what contributed to the Tuesday's tragedy. We might ask ourselves, for example, whether by blindly supporting American policies on the Middle East Japan has also contributed to Tuesday's tragedy?

Third, we need to work to spread the dharma. Too few Buddhist voices are being heard in America today. Buddhism is becoming more and more popular in the West, but this week I haven't heard a single Buddhist voice on American television or radio.

Finally, we might cooperate with those who seek peace. Many Christians, Muslims, and Jews are, in a sense, practicing Buddha-dharma without knowing it. Through a variety of international agencies we can try to support them, encourage them in many ways. The same Bible that says, "an eye for an eye" also says, "turn the other cheek." We need to join the peacemakers of every religious tradition, promoting interfaith cooperation and encouraging them to work together to build a more peaceful world.

"Bodhisattva" means one who seeks to be enlightened by working for others. But another meaning of "bodhisattva" is one from whom we can learn, just as Shakyamuni learned from Devadatta. May Tuesday's tragedy be Tuesday's bodhisattva for all of us?

Dharma Talk by Dr.Reeves - Sukhavarti

"Sukhavarti"
October 21, 2001

"Basic Buddhism," usually refers to basic Buddhist doctrines, such as the Four Noble Truths, the Eightfold Path, the Six Practices, and so on. Dr. Gene Reeves, International Advisor to the IBC, however, suggested seven things which seem to be beyond or before such basic Buddhist teachings. His talk this week was entitled "Sukhavarti."

1. Living with suffering
Buddhism begins with suffering, with the experience of suffering, in ourselves and in others. As the first concept of the Four Noble Truths, it is the state of suffering. What is important is feeling the suffering of others, not just some truth or idea about it, but the reality of real suffering. In Buddhism, this truth begins with a story, Shakyamuni left from his comfort place in his palace and met sick, old age and death. What he got from that was experience of other people's suffering. He understood the suffering not in an intellectual way but felt a kind of sympathy for the suffering of other living beings.

2. Living skillfully
The Lotus Sutra's One Buddha-vehicle of skillful means is a way to overcome suffering. It is to live by helping others with skill and intelligence.

3. Living wisely-intelligently
The Bodhisattva way involves helping others with intelligence, insight and understanding. Traditionally this is called "wisdom."

4. Living compassionately
Buddhism proposes a way of behaving and way of life--a life of compassion. Compassion is not primarily an idea, nor is it primarily a part of meditation practice, it is first of all a matter of how we live own lives in relation to other people.

5. Living imaginatively or creatively
Life is a kind of one way ticket. We can not predict our future exactly, therefore Buddhism calls us to challenge and adventure, and to living imaginatively and creatively.

6. Universal Buddha of Buddha Nature
Buddhism, especially the Lotus Sutra, talks of embodying the Buddha in own lives, thereby fulfilling our own Buddha nature.

7. Sukhavarti
Sukhavarti is usually translated into Japanese as "gokuraku." "Goku" means utmost or extreme, and "raku" means happiness or bliss, with overtones of comfort. In Pure Land Buddhism, it is called as "the Pure land," the land of Amida Buddha located in the West.

Buddhism is not about the elimination of suffering. As we see, babies are born crying and, while we hope to die calmly, life is filled with loss and suffering. This is why Buddhist organizations should be about the business of creating happiness of all. Buddhism, however, is, not only for individuals but also for the world, it embodies a global vision. "World peace" is a contemporary term for speaking about the Buddhist notion of Sukhavarti.

Throughout the Lotus Sutra, all are encouraged to develop the Buddha nature that they have in themselves by living the life of a bodhisattva. It summarizes Bodhisattva practices as being two things: transforming individuals into bodhisattvas and purifying Buddha lands.

This world is Shakyamuni's land, not Amida's. As the Buddha said in Chapter 16 of the Lotus Sutra, "I am the father of this world," he chose this world for himself. This is why enlightened bodhisattvas understand themselves to be transforming this world into a pure land in the tradition of pure land Buddhism.

Dr. Reeves then told a couple of stories found in the Lotus Sutra.

"The Treasure in the Robe" in Chapter 8 is a story about a poor man who one day visited his friend. They drank together and had an enjoyable time. Then the poor man fell asleep in the friend's house. The rich friend took an extremely valuable jewel and sewed it into the poor man's robe in order to help him. In the morning the rich friend went off to work without saying anything to his sleeping friend. Later, the poor man woke up and left the house.

Years later, the two met accidentally in another town. The rich friend saw that his poor friend was still wearing a tattered robe and said to him:

"Wanting you to be in comfort and able to satisfy the five desires , a long time ago?, I sewed a precious jewel into the lining of your robe. It should still be there. In your ignorance you are slaving and worrying to keep yourself alive. How dumb! Go and exchange that jewel for whatever you need. Then you can be free to have whatever you want, and be free from all poverty and want."

After hearing parable, the monks who were in the assembly said to the Buddha as;

"…World-honored One, now we understand that we are really bodhisattvas, assured of attaining supreme awakening. For this we are filled with joy…" This story tells us what the Buddha is trying to do. It is to make us happy and joyous.

Then Dr. Reeves told the story of "The Fantastic Castle" in Chapter 7. It also provides an image of the Buddha's skillful means in guiding human beings to be happy. He concluded his talk by referring to the "Twelve similes" in Chapter 23, "Former Lives of Medicine King."

May all those who are thirsty find cool, clear water.
May those who are cold find a warm fire.
May those who are naked find clothing.
May those who are without leadership find a lead.
May children find their mothers.
May those who need a ferry find a boat.
May those who are sick find a doctor.
May those who are in the dark find a lamp.
May those who are poor find riches.
May those who in need of one find a ruler.
May those who want to trade find the sea.
May those who are in dark find the light.

All of these are images of happiness, of being satisfied and of being rewarded in life. That is what Buddhism is finally about. What is basic to Buddhism finally is the goal of happiness. In Sanskrit this is called "Sukhavarti," which is the goal of happiness, of well-being, even of "salvation" for all.It is a goal which:

always stands before us, never completed
never requires doctrines, but benefits enormously from them
always recognizes our utter interdependence
never requires obedience, but loves faithfulness
always seeks the best that is possible from what is given to us
never requires more of us than we can give
always balances fantastic vision with rootedness in the world
never insists on more than we can do.

"Are your ailments and troubles few? Is your daily life and practice going smoothly? ... Are the affairs of the
world tolerable? Are the living beings easy to save? Are they not excessively greedy, angry, foolish, jealous
and arrogant? .... Don't they have wrong views and inadequate goodness? Are they not unrestrained in their
five emotions?"

Dr. Reeves concluded this talk by suggesting four things Buddhists can do now in response to this tragedy.

First of all, we can express sympathy-sympathy for the victims, their friends and loved ones; sympathy for those who have worked so hard to rescue or treat or comfort victims; and sympathy, too, for those who are now and will suffer from acts of vengeful retaliation.

Second, we can reflect on what contributed to the Tuesday's tragedy. We might ask ourselves, for example, whether by blindly supporting American policies on the Middle East Japan has also contributed to Tuesday's tragedy?

Third, we need to work to spread the dharma. Too few Buddhist voices are being heard in America today. Buddhism is becoming more and more popular in the West, but this week I haven't heard a single Buddhist voice on American television or radio.

Finally, we might cooperate with those who seek peace. Many Christians, Muslims, and Jews are, in a sense, practicing Buddha-dharma without knowing it. Through a variety of international agencies we can try to support them, encourage them in many ways. The same Bible that says, "an eye for an eye" also says, "turn the other cheek." We need to join the peacemakers of every religious tradition, promoting interfaith cooperation and encouraging them to work together to build a more peaceful world.

"Bodhisattva" means one who seeks to be enlightened by working for others. But another meaning of "bodhisattva" is one from whom we can learn, just as Shakyamuni learned from Devadatta. May Tuesday's tragedy be Tuesday's bodhisattva for all of us?

Dharma Talk by Dr. Reeves - Kosei-kai

"Kosei-kai"
September 23, 2001

Dr. Gene Reeves, International Advisor to the IBC, started his Dharma talk with some comments on Ms. Akiko Mori's testimony, saying: "The Buddha always gives you new challenges and opportunities as a gift through which you'll grow and be a stronger person in the Bodhisattva Way. Your speech shows a good example of how the Buddha is a part of your life."

Then he gave a talk entitled "Kosei-kai," referring to some significant implications involved in this term.

Let's start with "kai" which means association. This common Japanese word is very important in the sense that this organization is not just temple Buddhism but a Buddhist association or community, a kind of congregational Buddhism.

"Rissho" comes from Nichiren's writing, Rissho Ankoku Ron (立正安国論), and so the word reminds us of Nichiren and our debt to him. "Ritsu (立)" is to establish and "sho (正)" is the truth or right. So, the term "Rissho" means to establish the true Dharma. "Kosei (佼成)" also consists of two characters. The second one, "sei," means to become or perfect or create or even transform, while the first one, "ko," signifies associations or relationships of human beings. "Ko-sei" together, therefore, means a development of relationships among human beings.

In short, Rissho Kosei-kai is an association for the purpose of establishing the true Dharma through working on or developing association between human beings. People here are learning to develop themselves through relationships with other people.

Interestingly, Buddhism was not founded in India as a natural community determined by birth. Buddhism created a new kind of community, the community of monks and nuns, and a large number of people chose to join this voluntary association, rejecting their natural communities of family and village.

Today we have a similar kind of situation. After the Second World War, the traditional extended family system began to break down for several reasons. In Japan and around the world, people began moving to cities where the physical size of housing made it more difficult to maintain extended families. City life also made it unnecessary to have a lot of children to help with the work on farms. Also, while having lots of kids once worked as a kind of social security system to prepare for old age, in which you were usually taken care of by your children, with improved health systems, fewer people die while young. More and more, children could live longer than their parents. We also have social security systems and pension schemes, making it unnecessary in old age to depend on children as much as before. Besides, the transportation system facilitated this tendency. After the war everyone was beginning to live in suburbs and drive cars. How many kids can you put in a car? All these rapid changes in the social structure created much less need to have big families.

In place of traditional village life as a community, people began to look for other forms of "kosei" or social association. That's one of the reasons why Rissho Kosei-kai grew so rapidly into a huge organization in just fifteen years or so from 1950 to 1965. This organization satisfied the needs of people who wanted to grow together within a large family-like system.

Then Dr. Reeves discussed a community described in the Lotus Sutra.

There isn't much discussion of community in the Lotus Sutra In the parables you often have fathers and sons, but no wives or mothers are around. The father-son relationship is very common, but there is not much discussion about communities or other relationships between the monks.

But there is an exception, which comes almost at the end of the Lotus Sutra. It's the wonderful story in Chapter 27 about a king called Wonderfully Adorned.

In that story the Buddha tells the assembly that long ago there was a Buddha who taught the Lotus Sutra named Wisdom Blessed by the King of Constellations called the Sound of Thunder in the Clouds. In his realm was a king named Wonderfully Adorned and a queen, Pure Virtue, with two sons, Pure Treasury and Pure Eyes. The sons had already gained great magical powers by following the bodhisattva way.

Seeing such magic, the King was impressed and wanted to know who had taught the sons. They replied that it was the Buddha Wisdom Blessed, and the father indicated his desire to go with them to the Buddha. Then they went back to their mother and begged her to allow them to leave the family and follow the Buddha. The father, mother and two sons went to visit the Buddha, accompanied by various attendants, and the whole family together became members of the Buddha's Sangha.

This story is interesting because a whole family entered the Buddhist community. It's a kind of integration of two kinds of communities, one natural and one voluntary. And it also shows a kind of Buddhist respect for the integrity of a family. The four of them respected each other. It's a nice little story of people respecting and helping each other, supporting each other, encouraging each other. And the result of it is that the whole family became a part of a larger Sangha.

The King and Queen took off valuable necklaces and placed them over the Buddha. Then the necklaces flew up into the sky and were transformed into a platform. This scene implies that even a small gift given to the Buddha can become a very great thing. I like the analogy to the Donate-One-Meal Campaign, where people's small donation can be multiplied into something quite wonderful.

Then the Buddha announced to everyone that this King Wonderfully Adorned was going to become a Buddha named Sal-Tree King.

Following this, the King renounced ordinary life and under that Buddha, with his wife and two sons, practiced the Buddha Way according to the Lotus Sutra for eighty-four thousand years. Following contemplation, the former king went to the Buddha up in the sky to praise his sons for being his teachers. Almost everywhere else in the Sutra, it's always the older Buddha or Buddha-figure who is the teacher. But here we have a very nice example of children teaching their parents. We should all be open to learning from people we don't expect to learn from. We shouldn't assume that we're only going to learn from our teachers. You can learn from your own children.

This is a kind of nice lesson. The magic the sons used is a symbol of the transformed power of the Dharma. Their magical powers are an indication that by following the Buddha, they not only have learned some teachings, they have incorporated them into their lives. The ability to do all these things is a symbol of a fact that their whole life had been changed. And they in turn transform the life of their father by putting on a great magical show.

The family members respected and helped each other despite differences. Notice that in this story the family value isn't merely conservative, as so many would like us to believe. In this story it's just the opposite--the family members give support to each other for their transformation, for their change.

My hope is that this IBC will become a kind of "kosei," not merely for protecting and serving the Dharma, but for finding new ways for the Dharma to be embodied both in our lives and in the world. We are creating here a kind of experimental "kosei," for the purpose of doing some transformation for the sake of the Dharma. I hope that pretty soon all of you, all of us, like the sons of King Wonderfully Adorned, will be able to walk on water.

"Are your ailments and troubles few? Is your daily life and practice going smoothly? ... Are the affairs of the
world tolerable? Are the living beings easy to save? Are they not excessively greedy, angry, foolish, jealous
and arrogant? .... Don't they have wrong views and inadequate goodness? Are they not unrestrained in their
five emotions?"

Dr. Reeves concluded this talk by suggesting four things Buddhists can do now in response to this tragedy.

First of all, we can express sympathy-sympathy for the victims, their friends and loved ones; sympathy for those who have worked so hard to rescue or treat or comfort victims; and sympathy, too, for those who are now and will suffer from acts of vengeful retaliation.

Second, we can reflect on what contributed to the Tuesday's tragedy. We might ask ourselves, for example, whether by blindly supporting American policies on the Middle East Japan has also contributed to Tuesday's tragedy?

Third, we need to work to spread the dharma. Too few Buddhist voices are being heard in America today. Buddhism is becoming more and more popular in the West, but this week I haven't heard a single Buddhist voice on American television or radio.

Finally, we might cooperate with those who seek peace. Many Christians, Muslims, and Jews are, in a sense, practicing Buddha-dharma without knowing it. Through a variety of international agencies we can try to support them, encourage them in many ways. The same Bible that says, "an eye for an eye" also says, "turn the other cheek." We need to join the peacemakers of every religious tradition, promoting interfaith cooperation and encouraging them to work together to build a more peaceful world.

"Bodhisattva" means one who seeks to be enlightened by working for others. But another meaning of "bodhisattva" is one from whom we can learn, just as Shakyamuni learned from Devadatta. May Tuesday's tragedy be Tuesday's bodhisattva for all of us?

Dharma Talk by Dr.Reeves - Tuesday's Devadatta

"Tuesday's Devadatta"
September 16, 2001

The magnitude of what happened in the United States on Tuesday, September 11, is beyond imagination. Nearly five thousand people are still missing, more than ten thousand were injured and hundreds of thousands were directlyeffected. We do not yet know the exact number of victims.

He asked us to think of children returning home to no parents, parents going to bed knowing their children are probably dead, wives and husbands returning home to no spouse, friends dead, friends missing, friends in grief.

The dead are not only Americans but people of more than 30 countries. All of us are related to these people in a variety ways. Some of us will discover in incoming weeks that people who have been close to us died in this tragic incident.

Our response was predictable-disbelief, shock, grief, fear, sadness, anger, even hatred. All are forms of suffering.

Most Americans, at least, now feel more vulnerable, no longer safe, feel as though their home is no long a place of safety. Although Pearl Harbor was attacked by Japanese in 1941, it is in Hawaii, felt to be a long way from the mainland, the United States has not been attacked for nearly two centuries.

Deep in human, or Western, nature there seems to be a need for revenge, retaliation, striking back, inflicting pain and punishment on those who have offended or wronged us. This is usually called "justice." In America, the "criminal justice system" is for the purpose of punishing criminals, as a way of getting even.

It is likely, however, that Tuesday's terrorists believed deeply that they were working for justice, giving their own lives for what they believed to be justice. One of the saddest things to see on television news was of some people in Palestine cheering the attacks on the World Trade Center Buildings and Pentagon. What was in their experience that led them to such a reaction to the killing of thousands of innocent people?

Now, others want to punish Arabs, or even Muslims, everywhere as potential "terrorists," and bomb the extremely poor country and people of Afghanistan into oblivion. Too often this is the nature of "justice." An eye for an eye, says the Bible. Justice looks back to correct wrongs or get even by inflicting punishment. These days, religious people all over the world are being encouraged to subscribe to Western notions of the "justice."

This is not, however, the Buddhist way. Buddhists are asked, even in the midst of enormous suffering, to look back in order better to understand causes and conditions giving rise to suffering. They have to ask not only who, but why?

But Buddhists are also asked to try to look forward-asking for, seeking for, a way ahead, a better world and a world of peace. Not to right the wrong, but to create the good.

This creates both a challenge and a problem for Buddhists. The problem is, how can there be peace in a world in which so many seek justice through punishment and retaliation, people who have no interest in causes or reasons, only in striking back? It is clear that Buddhists have an enormous healing ministry to perform.

Dr. Reeves next reminded us of the story of "Devadatta" in Chapter 12 of the Lotus Sutra.

Devadatta, the cousin of Shakyamuni, was known throughout Buddhism as the embodiment of evil, almost as a kind of devil. He tried to kill Shakyamuni at least three times and later tried to split the community of monks.

In the Lotus Sutra, however, Devadatta is thanked for teaching Shakyamuni. The beginning of the chapter is a story about a former life of the Buddha. Shakyamuni was once a king who learned the dharma from a wise man who was Devadatta in a former life. Because of Devadatta the king could become enlightened and became the Buddha. Thanking him, Shakyamuni announced that in a future age Devadatta too would become a Buddha.

It is impossible now for us to be thankful for Tuesday's devastation, the tragedy and loss is too great, but we can learn from it. We might learn that violence produces more violence. Retaliation does not cut the chain of violent retribution. We might learn that we should look into the causes and conditions creating the attitudes which enable someone to kill thousands of innocent people, along with oneself. The terrorists obviously were not pursuing their own selfish interests or desires. They apparently thought they were doing justice. If we are to work to create a better future we need to understand their motivation.

We Americans might learn that great profits from arms sales to Israel and others may not be so profitable after all. Selling weapons has been a big business for the United States.

However optimistic we may have been, we should have learned that the way to peace is a long and difficult one. Maybe Wonderful Voice Bodhisattva (妙音菩薩) in Chapter 24 of the Lotus Sutra was correct when he asked Shakyamuni Buddha about people of this world:

"Are your ailments and troubles few? Is your daily life and practice going smoothly? ... Are the affairs of the
world tolerable? Are the living beings easy to save? Are they not excessively greedy, angry, foolish, jealous
and arrogant? .... Don't they have wrong views and inadequate goodness? Are they not unrestrained in their
five emotions?"

Dr. Reeves concluded this talk by suggesting four things Buddhists can do now in response to this tragedy.

First of all, we can express sympathy-sympathy for the victims, their friends and loved ones; sympathy for those who have worked so hard to rescue or treat or comfort victims; and sympathy, too, for those who are now and will suffer from acts of vengeful retaliation.

Second, we can reflect on what contributed to the Tuesday's tragedy. We might ask ourselves, for example, whether by blindly supporting American policies on the Middle East Japan has also contributed to Tuesday's tragedy?

Third, we need to work to spread the dharma. Too few Buddhist voices are being heard in America today. Buddhism is becoming more and more popular in the West, but this week I haven't heard a single Buddhist voice on American television or radio.

Finally, we might cooperate with those who seek peace. Many Christians, Muslims, and Jews are, in a sense, practicing Buddha-dharma without knowing it. Through a variety of international agencies we can try to support them, encourage them in many ways. The same Bible that says, "an eye for an eye" also says, "turn the other cheek." We need to join the peacemakers of every religious tradition, promoting interfaith cooperation and encouraging them to work together to build a more peaceful world.

"Bodhisattva" means one who seeks to be enlightened by working for others. But another meaning of "bodhisattva" is one from whom we can learn, just as Shakyamuni learned from Devadatta. May Tuesday's tragedy be Tuesday's bodhisattva for all of us?

Dharma Talk by Dr. Reeves - Kuan-yin's Universal Gate

"Kuan-yin's Universal Gate"
June 10, 2001

Kuan-yin became the most popular Buddhist figure in East Asia. We can find Kuan-yin images in every temple in China and Taiwan, and in many temples nuns regularly chant Chapter 25, "Kuan-yin's Universal Gate." Many believe that Chapter 25 is the whole Lotus Sutra, and it is often circulated and read as an independent sutra.

"Kuan-yin," more completely "Kuan-shih-yin," is a translation from Sanskrit of "Avalokiteshvara," a figure who perceives or hears the cries of people who suffer from a variety of difficulties in the world. In Japanese Avalokiteshvara is known as "Kannon" or "Kanzeon." In Chapter 25 the Bodhisattva Inexhaustible Mind asks, "For what reason does the Bodhisattva Kuan-shih-yin have the name Kuan-shih-yin?" Then Shakyamuni Buddha explains that if anyone who is suffering calls Avalokiteshvara's name with all their heart, they will immediately be heard and will be able to free themselves from suffering.

In the Sutra named "The Mahayana Marks of the Treasure King Sutra" it is even says that Kuan-yin is greater than any buddha, and has created the world.

In Chinese temples we almost always see a central Buddha statue or statues, with Manjushri somewhere on right, Universal Wisdom on the left, and Kuan-yin behind the Buddha image. It is as if Kuan-yin is supporting the Buddha from behind. As Kuan-yin's figure was developed as female in China, she became a powerful symbol of compassion as "the Goddess of Mercy" or bodhisattva of compassion.
In the Lotus Sutra as well as in other sutras it is said that a Buddha is always male. One of the 32 marks of a buddha is a male sexual organ. That is why there are many stories, including the story of Dragon Princess in the Lotus Sutra, in which a female figure is transformed into a male in order to become a buddha.

If we would visit a Kuan-yin temple in China or in Japan and ask ordinary people who the central figure is, they would probably reply "Buddha." Kuan-yin is often confused with Buddha. Dr. Reeves indicated that while this is a mistake from an academic or strict perspective, it might be a kind of wisdom of ordinary people which recognizes the importance of equality in Mahayana Buddhism, including the equality of men and women. Although an understanding of Kuan-yin as Buddha is incorrect in once sense, in an other sense recognizing the female Kuan-yin as Buddha is correct, as the Lotus Sutra teaches us that everyone has a Buddha nature, the potential to become a Buddha. Thus it is correct to see Buddha nature in this compassionate bodhisattva, Kuan-yin. Even today many Buddhists in East Asia pray to Kuan-yin and not to Shakyamuni Buddha.

One of reasons that the Lotus Sutra became so popular is because of a close association with Kuan-yin. Although Kuan-yin appears in many sutras, the Lotus Sutra is the only sutra that includes a significant story about Kuan-yin.

Chapter 25 of the Lotus Sutra is called "Kuan-yin's Universal Gate." A gate in Buddhism is an entrance to the Dharma and a beginning toward awakening. A beginning point is always regarded as very important in Buddhism, and Kuan-yin is understood as making it possible for all people to take the path, which is the Buddha-way.The Buddha-way may be difficult for ordinary people to follow, but the Universal gate of Kuan-yin was very wide, and can accommodate all kinds of people.

In the Rissho Kosei-kai Guest hall, Horinkaku, there is a magnificent Thousand-armed Kuan-yin statue. Each of the hands holds a symbol representing the different tools and skills by which Kuan-yin can help people. In the tradition of East Asia, when people had problems with family, job, health and so on, they turned to Kuan-yin for help. Thus, for some, Kuan-yin is a kind of supernatural deity.

But, as Founder of Rissho Kosei-kai, the late Rev. Nikkyo Niwano emphasized, Dr. Reeves, stressed that it was a mistake for us to think that Kuan-yin is a kind of supernatural power for helping us with our problems. Kuan-yin should be understood as a model for us, who should take up a bodhisattva way. We should see in Kuan-yin a model of what we could be. As Kuan-yin has a thousand skills, we too should develop a thousand skills for helping others.

Dr. Reeves concluded his talk by saying, "The Bodhisattva is ourselves," and then he read a Chinese poem:The Dharma-body of Kuan-yin is neither male nor female.Even the body is not the body, what attributes can there be?
Let it be known to all Buddhists:
Do not cling to form.
The bodhisattva is you:
Not the picture or the image.

Dharma Talk by Dr. Reeves - Generosity

"Generosity"
June 03, 2001

The Rev. George Mullins, an Episcopal minister from Australia, gave a talk as a personal testimony. He showed a picture of a tree near the precious Sputa of the One Vehicle, in which Founder Nikkyo Niwano's remains are resting. The central trunk of the tree looked dead, but it is surrounded by many new branches with green leaves. Referring to this tree, Mullins said that even though the lifetime of a human being is limited and not eternal, as we see with the passing of Founder Niwano in 1999, the Dharma taught by the Founder has been enthusiastically inherited by his disciples, and thus is flourishing eternally.Then Dr. Gene Reeves gave his Dharma talk entitled as "Generosity."

The bodhisattva way, which can be understood simply as doing good or being helpful for others, is advocated in the Lotus Sutra. Within the traditions of Buddhism there are many ideas about the bodhisattva path, but one of the practices found throughout Buddhism is generosity, the first of the six bodhisattva practices or "perfections" (generosity, morality, patient endurance of hardship, persistence, concentration and wisdom).

"Generosity is a translation of the Sanskrit Buddhist term dana. It has been translated into Japanese as fuse, the original meaning of which is to give coins, especially to monks.

There is a story about a king and his three sons, namely Mahapranada, Mahadeva and Mahasattva. One day the king took the three princes for a walk in the garden. The boys wandered off by themselves into the woods, where they met a female tiger with five cubs who had just been born. The mother tiger was so exhausted after delivery that she could not move to get food for her hungry, newborn cubs. The three princes were afraid of the tigress, but they did not have anything to give to feed her. These princes discussed with each other "What should we dofor this tigress?"

Mahasattva, then, decided to give his body to feed the tigress and threw his body in front of her. But she did not try to eat him. Realizing that she hardly had enough energy to move, Mahasattva cut himself with a bamboo stick, so that the smell of his blood stimulated the tigress to eat his body.

We are told that Mahasattva later became Shakyamuni Buddha, and that having made such an extreme act of generosity was a cause of his enlightenment. This story illustrates extreme generosity in order to encourage people to become more generous.

There are two meanings of "generosity" in English. The first is liberality in giving, which can be translated into Japanese as kandai, and the other is freedom from smallness or narrowness of mind, which corresponds to the Japanese phrase kokoro ga hiroi. Dr. Reeves said that both of these two meanings are included in the Buddhist notion of dana and correspond to the Japanese translation of fuse whose broad meaning includes both being generous in giving and openness.

Dr. Reeves explained several types of generosity. Making donations of money or things to others and to organizations is a basic component of giving and generosity. Most religious organizations, for example, have to have donations to survive.

However, in the Lotus Sutra, more important than giving money or things is to give the Dharma to others. One who has the received the Dharma from others is to pass it on to others, so that Dharma-wheel rolls on and on.

The so-called transference of blessings is also a sign of generosity. In Chapter 7 of the Lotus Sutra we find:

"May the blessing from this recitation
extend to all,
That we with all the living
together attain the Buddha way."


This is a kind of generosity related in the Lotus Sutra. The purpose of this expression is to open our hearts to share what we have done with others. From this sense we can understand that we are a part of wide and extensive community, and that we recite not only for individual benefit but for the benefit of others as well.

In addition to these meanings, moral support or encouragement is also a kind of embodiment of generosity. The Founder of Rissho Kosei-kai, Nikkyo Niwano, was always very generous with his smile. It always encouraged us and was a kind of gift.
The other side of generosity is openness. This might mean exercising skills of listening so that one is really able to hear others. Listening to people who are angry or disappointed may require an extra effort, but it will heal those people.

To be generous, not only in giving, but in having an open attitude toward others or other religious movements is also an act of generosity and the mark of a generous person. Thus, we should never say that all truths are in Buddhism.The Lotus Sutra teaches that wherever and whenever people are doing good the dharma is present, whether or not anyone has ever heard of Buddhism. In this sense, the important notion of generosity can be understood not only as giving, a kind of outgoing, but also as receiving, a kind of welcoming. Thus there are both directions to generosity, namely away from attachment to things and to self and away from selfishness and self-centeredness.

Dr. Reeves concluded by referring briefly to Chapter 17 of the Lotus Sutra, which teaches how to be generous.

It says if we are generous we will be rewarded. But if we are generous in order to be rewarded, we will be disappointed. This tells us we should be generous both in the sense of giving and in sense of openness toward others. But if our real intention is to gain rewards, then we are the opposite of generous."Let us be generous with one another!"

Dharma Talk by Dr. Reeves - Doing Good

"Doing Good"
May 27, 2001

Before the service, the Venerable Biku Narathevo, a Japanese monk of Wat Pa Sukato, Thamafaiwan Village in Thailand, gave a talk about meditation in the Theravada tradition. He explained that meditation is to gaze at one's self. "Although we can hear sounds of our external world, it is sometime difficult to hear the voice of own hearts," he said. "In order to hear that voice, wisdom is needed and not knowledge. There will be a release from a state of slavery through introspection with the eye of wisdom." This was followed by a lesson on the practice of meditation.Dr. Gene Reeves' Dharma talk was entitled as "Doing Good."

Although asking, "What is your gohonzon (focus of devotion)?" is important among Buddhists in Japan, a more important question among Western Buddhists is, "What is your main practice?"

In East Asian countries including Japan, chanting and meditation are both popular, and members of Rissho Kosei-kai also practice chanting. Zen has become popular in West, in part due to Japanese teachers. Consequently, meditation is often equated with Buddhist practice. People often ask, "How many hours a day do you practice?"

The Lotus Sutra, however, emphasizes "practice" as a matter of following the bodhisattva way. Yet this practice is sometimes understood in complicated ways. The Lotus Sutra often speaks of the importance of the six practices (generosity, morality, patient endurance of hardship, perseverance, meditation and wisdom) which are associated with the bodhisattva way. In other sutras various levels of bodhisattva practice are distinguished Thus, practicing the bodhisattva way may seem complicated and especially difficult.

Dr. Reeves, however, said that the basic idea of the bodhisattva way is quite simple-"doing good." In Chapter Two of the Lotus Sutra, the Chapter on Skillful Means, it is said that:

"Sinful living beings, because of the evil they have done in the past throughout immeasurable kalpas, fail to hear the names of the three treasures. But those who do good, are gentle and do what is right will all see me here teaching the Dharma."

Chapter 20 of the Sutra is the story about a bodhisattva called "Never Disrespectful." This bodhisattva did not chant sutras. He did not meditate. He did not go to temples. He did not do anything that had been thought of as bodhisattva practices. What he did was to bow in respect before everyone he met, whether monk, nun, laymen or laywomen, and praise them saying, "I deeply respect you. I would never dare to be disrespectful or arrogant toward you. Why? Because all of you are practicing the bodhisattva way and surely will become Buddhas."

For a long time people despised him for this. Sometimes he had to run and hide behind a tree to escape from the stones and sticks they threw at him. But later the extremely arrogant monks, nuns, laymen, and laywomen who had slighted and shown contempt for this man and given him the name "Never Disrespectful," seeing his great goodness and tranquility and having heard him preach, believed in him and followed him. This bodhisattva transformed a multitude of a thousand, ten thousands of millions enabling them to live in a state of supreme awakening. And it is written that this bodhisattva went on eventually to become Shakyamuni Buddha.

Dr. Reeves concluded his talk by saying "In simple acts of kindness, we too can become the hands and feet of Shakyamuni Buddha. This is a core message of the Lotus Sutra. We believe in the eternal life of Shakyamuni Buddha. This means that his life depends on our hands and our feet. This is one very important reason why Shakyamuni Buddha is alive in the world of today. The Lotus Sutra encourages us to take the bodhisattva way by being kind to our friends, our neighbors and to all people. That is the truth which brings joy to the hearts of all the living!"

Dharma Talk by Dr. Reeves - Be Full of Joy

"Be Full of Joy"
April 28, 2001

After personal testimony by Mr. Ken Nagata, a staff member of Rissho Kosei-kai's Overseas Mission Section who recently completed missionary training at the Tsu Branch of RKK in Mie Prefecture, Dr. Gene Reeves gave a Dharma talk entitled "Be Full of Joy."

Recently, Dr. Reeves was given a statue of a standing Buddha. The standing Buddha symbolizes the action of the Buddha and Buddhists in the world. Reeves had searched for such an image for a long time, without success. Finally, he received an image of the Buddha similar to the statue enshrined at Rissho Kosei-kai. It was, he said, a gift much greater than he could ever have imagined. He was enormously pleased and ecstatic with joy. He then showed how the Lotus Sutra is filled with expressions of "joy."

In Chapter 2, "Skilful Means" ends that Buddha speaking to shravakas: "But all of you, now knowing that Buddhas, teachers of the worlds, according to what is needed, use skilful means, should have no more doubt. Your hearts hould be filled with joy, for you know that you too will become Buddhas."

Shariputra has been assured of becoming a Buddha in Chapter 2. Then Chapter 3 begins: "At that time, Shariputra, ecstatic with joy, stood up, put his hands together, reverently looked up at the face of the honorable one, and said to the Buddha, 'Hearing this sound of the Dharma from the World-honored One, I am filled with ecstasy, something I have never experienced before.'"

Dr. Reeves continued to introduce portions of the Lotus Sutra in which expressions of "joy" are described. He quotedmore than twenty paragraphs, showing us that the Lotus Sutra is filled with "joy."

He concluded his talk by saying:
"We need to remember this as we design and develop IBC activities--our purpose is not so much to study and educate, though it is that not so much to practice worship, though it is that;not so much to provide a friendly social environment, though it is that;our purpose is to bring joy to the members and participants, and joy to the whole world."