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.