The Faith that comes with trust
Among Western converts to Buddhism, there are a great many who come to Buddhism after having left the religion of their birth. Often, leaving one’s cultural religion comes with a great deal of pain, change and angst. Therefore, it is not uncommon for these converts to develop a sense of distrust in religious forms and religious propositions, on their journey towards the Buddha-Dharma. I sometimes call this developing an “allergy to religion”, and this illness, for that is what it is if it clouds our capacity to talk honestly, is dangerous to our Dharma-journey.
We can usually diagnose someone with this allergy, when they express an insistence on commenting on Buddhist social media posts, ad nauseum, with the claim that: “Buddhism is not a religion, but a philosophy/way of life.” It is indeed true that Buddhism is not a religion of the monotheistic kind we have traditionally been exposed to in the West. But Buddhism is, a religion of the Dharmic sort. And any presentation of the Dharma which shy’s away from the faith aspect of Buddhism, does so in ignorance, or deception.
The Broader Buddhist Tradition:
We can say with a large degree of confidence, that all genuine transmissions of the Buddha-Dharma, begin the path proper with the newcomer taking refuge in the Three Jewels of Buddha, Dharma and Sangha (śaraṇa/ 歸依三寶). No matter how the traditions might differ in their doctrines and practices, they all agree that we begin our practise by taking refuge. The wonderful Digital Dictionary of Buddhism built by Dr Charles Muller, defines “taking refuge” 歸依 in the Buddhist sense, as “trust[ing] in absolutely; to rely upon without any trace of doubt.” By taking refuge in the Buddha, Dharma and Sangha then, we can be certain that the implication is that we entrust our entire being to these three things, such that they our only refuge from the vicissitudes of the world.
As I am saying all of this, I suspect that most English speakers will think of a particular word- that is, faith 信. The Sanskrit word most commonly meant when speaking of faith is śraddhā, and the original leaves little ambiguity as to its meaning: śrad = heart; dhā = to hold to. Any time an outsider sees a Buddhist recite the name of a Buddha, or a text, or a monastic, with the word “namaḥ” before it (CH: 南無 Namo/ JP: 南無 Namu /ENG: reverence to; devotion to; homage to; bow to etc), they are witnessing the recomittal of the Buddhist to this initial entrustment. We quite literally perform prostrations while doing this, with our heads touching the ground! Buddhist practise therefore, always begins with a declaration of faith. Naturally, when we first make this declaration we usually do so without a mature sense of what it means to entrust oneself in this way. And this certainly does not mean that during these early stages, one is not able to progress along the Path. We start with this declaration of faith, precisely because it takes time to develop such an unwavering sense of devotion.
It is not just the cultivation, but also the study and intellectual side of Buddha-Dharma which begins with faith. Whether one subscribes to the Theravāda 上座部, Mahāyāna 大乘 or Vajrayāna 金剛乘/ 密教 branches of the Buddha-Dharma’s family tree, one’s scriptures will always begin with the phrase evaṃ mayā śrutam/ 如是我聞 /i.e. “Thus have I heard”. The person reciting these words in the case of the sūtras and abhidharma is the Buddhaʼs disciple Ānanda 阿難陀, and in the case of of the vinaya is Upāli 優波離. This phrase is so common to most Buddhists, that they sometimes simply skim over these words as if they were a meaningless stock phrase.
But if we take a moment to think it through, we discover that much like the practise, we begin our investigation of the Buddha’s words with a declaration of faith. When we read or recite the phrase “Thus have I heard”, we implicitly trust and believe that the disciples Ānanda and Upāli are about to tell us what they actually heard. In other words, we believe that these two members of the sangha are transmitting to us honestly; that is, we have faith in the sangha 僧. We also take on faith, that the content which has been heard, constitutes the truth without any ambiguity; that is, we have faith in the Dharma 法. And finally, we trust that the speaker of this Dharma (i.e. the Buddha) is telling the truth; that is, we have faith in the Buddha 佛. Whether we realise it or not then, everytime we open and read or recite the texts, we begin with a declaration of our faith in the Three Jewels of Buddha, Dharma and Sangha 佛法僧寶.
Why the Emphasis on Faith?
We might wonder why there is such an emphasis on faith 信 or śraddhā not only at the beginning of our journey, but also consistently throughout one’s progression through the Buddha-Dharma? Having faith in the Three Jewels does not mean that we blindly hold to something, even when it is unreasonable or wrong. Rather, faith is the trusting in something or someone, prior to the full-understanding or realisation of the thing or one in question. That is, we withhold our disbelief in something, long enough to investigate it with proper humility. This is why for example, even the very erudite and complex Sarvāstivāda 說一切有部 school, insisted that every form of jñāna 智 or knowledge, is preceded by kṣānti 忍 or receptivity. In other words, knowledge does not occur if we do not have the humility to not reject something, just because we do not yet understand it, or perhaps because it does not conform with our current understanding. In short, we must be receptive to the Buddha’s teachings, and humble enough to start with the admission that we do not know better.
If instead, we begin our journey into the Buddha-Dharma with an allergy to religion, which causes us to treat any sense of faith as bad blood to be purged at all costs, we are not beginning with the type of receptivity which Buddhism has always and everywhere encouraged. This is not to say that having faith or trusting in something or someone is absent any danger. It can be a very dangerous decision, and should therefore be made only under very careful consideration. Indeed it is precisely due to this ‘danger’ that faith can be characterised as a sign of one’s religious humility. If faith is rightly given to a worthy source, then one is receptive to, and humble enough to entertain something that they don’t already know– this is humble receptivity. If on the other hand, faith is given to an unworthy source, we can loudly identify it as a sign of one’s naive impatience by contradistinction.
And this is why the Buddha-Dharma asks us to continually and regularly reaffirm and re-assess this faith, every time we study the texts and read those opening words, or every time we engage in the practice and take refuge. It is precisely because there is a danger in this act of faith, not in spite of it, that faith in the Buddha-Dharma is worth anything in a spiritual sense. In the Abhidharmakośa 倶舍論, the Great Master Vasubandhu 世親 warns that when applied unskilfully, it is little more than guru-worship; but when applied skilfully, it is the beginning of transformation. Like all things of value then, it can be turned to the good, or turned to the bad. When the Śākyamuni made the great sacrifice of giving up all that is difficult to give up, He had faith, and He certainly took a risk. It is no accident of course, that He did this at the very beginning of His journey (or at least the one He manifested for us). Turned to the good, this was a sacrifice for the benefit of countless beings; turned to the bad, it could have been an escapism which shirked responsibility and obligation. In either eventuality, it required risk on his part, to humble himself in this way.
Even if we go no further, Buddhism/ Buddha-Dharma is a religion, inasmuch as it asks of us a devotion of trust which neither picks nor chooses what it likes and dislikes from the teachings; neither jumps in nor jumps out of the Dharma in conformity with our current world-view; and is humble enough to be receptive to things which it does not know. We must be honest and up-front on these matters, even if doing so results in fewer new members or the mockery of those who distrust religious tendencies. We might argue that by downplaying the religious aspects of the Buddha-Dharma, we can help more people- by being affirmative of those who dislike religious forms. But our goal, like the Buddha’s, is nothing less than the Buddhahood of ourselves and all other beings. And we cannot hope to inculcate a sense of this lofty goal in our new members, without establishing in them a simultaneous humility/receptivity to the Dharma on the one hand, and a capacity to develop the kind of vigour which extends beyond mundane difficulties on the other. If we have faith in the Buddha-Dharma then, we need not apologise for this. We should not be embarrassed about this, or try to downplay it.
Relation to the Three Trainings?
If we develop a basic understanding of Buddhism, we are very likely to come across a division of the Buddhist Path into three components known as the Three Trainings 三學. These are as follows:
- Śīla 戒學 or Moral Discipline
- Samādhi 定學 or Meditative Training
- Prajñā 慧學 or The Development of Wisdom
On looking at this division, we might wonder where faith finds its home? The short answer, is that Śīla 戒學 or Moral Discipline finds itself in the main, as an aspect of our faith in the Buddha-Dharma. Why? Though Śīla is itself a multifaceted concept, let us keep it simple, and consider the fact that an important element of Moral Discipline, is the voluntary submission to certain moral precepts. A ‘precept’ is in its most basic sense, a rule which aims to direct one’s action or behaviour in a certain way. A ‘Buddhist precept’ then, is a rule which directs one’s actions and behaviour in such a way that it is conducive to liberation. From these definitions, we can see that to voluntarily take on a precept, is to ‘restrict’ one’s actions by identifying the kinds of conduct which are not conducive to liberation. We agree to ‘limit’ the actions, words and thoughts, which we’re happy to carry out.
One does not voluntary ‘put limits’ on the freedom of their behaviour, unless they have a very good reason to do so. Indeed, to be truly successful in moderating our own behaviour, in the face of temptation and desire, we require an equally forceful and opposing force to keep us from ‘swerving off the Path’- And this is called faith.
Our founder in China, Great Master Zhiyi 智顗, makes the relationship between faith and moral discipline very clear in his Commentary on the Benevolent Kings Sūtra 仁王護國般若經疏 (T 1705), where he states that there are only four objects of faith which cannot be destroyed 四不壞淨:
- the Buddha 佛
- the Dharma 法
- the Sangha 僧
- and the Rules of Moral Discipline (i.e. Śīla 戒).
How do we know if we ourselves, or others have faith in the Buddha-Dharma？
We might conclude then, that we ourselves as well as others, have faith in the Buddha-Dharma if we voluntarily undertake to uphold the precepts of moral discipline. However, we human beings can often deceive ourselves and others, by acting in ways that are conducive to what we hope to have, rather than what we actually possess. I might for example, agree to willingly restrict my actions with the precepts, because I hope to develop faith in the Buddha-Dharma. Or I might voluntarily choose to limit my actions, because I want others to think that I am a good and faithful Buddhist.
Luckily for us, the Buddha reminds us that there is a very simple way to know a person’s heart on this matter; a way which is accessible and open to all:
我等千二百， 及餘求佛者， 願為此眾故， 唯垂分別說。 是等聞此法， 則生大歡喜。」」(CBETA 2022.Q3, T09, no. 262, pp. 6c26-7a4)
We twelve-hundred and others who desire Buddhahood, hope for the sake of this multitude only [that you will] condescend to discriminate and expound it. These [beings] hearing this Dharma will then give rise to great joy.”
《妙法蓮華經》卷1〈2 方便品〉：“The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 1: Chapter 2: “Skilful Means”)
While I can easily pretend to believe the words of the Buddha, a display of genuine and simultaneous joy after having heard what the Buddha has said, demonstrates that I do indeed have faith in His words. I would not immediately leap for joy for example, when the Buddha tells me I will also become a Buddha, if I did not in my heart of hearts believe that this was true. On the other hand, if I do trust what He has said, then this is naturally a great cause of joy to me:
「汝等既已知， 諸佛世之師， 隨宜方便事， 無復諸疑惑， 心生大歡喜， 自知當作佛。」(CBETA 2022.Q3, T09, no. 262, p. 10b18-20)
You all already know that all the Buddhas as the Teachers of the World, [preach with] skilful means according to what is appropriate, [and therefore you should] be without any further doubts, give rise to great joy in your hearts, for you know that you too will become Buddhas.
《妙法蓮華經》卷 1 “The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 1: Chapter 2: “Skilful Means”)
Taking joy in the Buddha’s words then, is the characteristic of having faith in them. And having faith in them is the very beginning of the path itself, for as the Buddha also tells us:
「汝等若能， 信受是語，
一切皆當， 得成佛道。」(CBETA 2023.Q4, T09, no. 262, p. 15a6-7)
If you all are able to believe and accept these words, [then] all of you will attain Buddhahood.
《妙法蓮華經》卷 2〈3譬喻品〉“The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 2: Chapter 3: “The Parable”)
If we have this trust, we will attain Buddhahood. He does not say might, or possibly, but ‘will’ 當; it is an assurance! And this is why the Great Master and Patriarch Nāgārjuna 龍樹 emphasises the importance of this point in his Mahāprajñāpāramita Upadeśa 大智度論 when he says:
佛法大海，信為能入，智為能度。…若人心中有信清淨，是人能入佛法；若無信，是人不能入佛法。…譬如牛皮未柔，不可屈折；無信人亦如是。譬如牛皮已柔，隨用可作；有信人亦如是。復次，經中說：「信如手。」如人有手，入寶山中，自在取寶；有信亦如是，入佛法無漏根、力、覺、道、禪定寶山中，自在所取。無信如無手，無手人入寶山中，則不能有所取；無信亦如是，入佛法寶山，都無所得。佛言：「若人有信，是人能入我大法海中，能得沙門果，不空剃頭染袈裟。若無信，是人不能入我法海中，如枯樹不生華實，不得沙門果，雖剃頭染衣，讀種種經，能難能答，於佛法中空無所得。」以是故，如是義在佛法初，善信相故。
[To] the Great Ocean of Buddha-Dharma, [one is] able to enter by faith, [and one] is able to cross it by knowledge…If a person possesses purity of faith within his heart, this person is able to enter the Buddha-Dharma; If one is without faith, this person is not able to enter the Buddha-Dharma. It is like the example of a cow’s skin which is as yet not pliable and which cannot be folded. The individual without faith is also like this. It is [also] like the example of a cow’s skin which is already pliable and can be utilised according to its purpose. The individual who possesses faith is also like this. Furthermore, in a sutra it says: “Faith is like a hand.” Just as a person who possesses hands can enter the Mountain of Treasures and take jewels freely. The [individual] who possesses faith is also like this [for he] enters into the Treasure Mountain of the Buddha-Dharma’s Without-outflow faculties (anāsravendriya), powers (bala), [Factors of] Awakening (bodhipakṣika), Path (bodhimārga) and Dhyāna-concentrations, and can take freely. Those without faith are like those without hands, for those without hands amidst the Mountain of Treasures, are thereby not capable of taking anything. [A person] without faith is also like this [for] on entering the Mountain of Treasure that is Buddha-Dharma, he cannot attain anything. The Buddha has said “If there are individuals in possession of faith, these individuals are able to enter into the Great Ocean of My Great Dharma, able to attain the fruit of śrāmaṇa, and do not shave their head [and wear] the dyed kāṣāya in vain. If one is without faith, this individual is not able the enter into the Great Ocean of My Dharma, is not able to attain the fruit of the śrāmaṇa, and though they shave their head [and wear] the dyed kāṣāya, read various sutra, and are able to question and able to answer, within the Buddha-Dharma they are empty of anything attained.” It is for these reasons that the significance of [the word] “thus” is [found] at the beginning of the Buddha-Dharma, because it is the sign of wholesome faith.
We start the Path proper, with the hearty joy that comes from our faith in the Buddha’s words. Everything we do in the Dharma before this point, is merely preparation. As Nāgārjuna states plainly: “[one is] able to enter by faith”.
Lotus Sūtra Buddhism & the Return of Faith: the Faith that comes with trust
Even if our initial foray into the Buddha-Dharma involves making contact with a school identified as a Lotus Sūtra School (these would be the Tiantai/Tendai 天台宗, or the Nichiren schools 日蓮宗派方), we must always have it in our mind that this discourse was expounded towards the end of the Buddha’s lifetime (i.e. in the last 8 years). This is important, because the Lotus Sūtra goes on to repudiate many an idea which the disciples would have heard previously from the Buddha. And it is due to this tension, that we’re told that the disciples were inclined to treat this discourse with suspicion:
「爾時舍利弗知四眾心疑，自亦未了，而白佛言：「世尊！何因何緣慇懃稱歎諸佛第一方便、甚深微妙、難解之法？我自昔來，未曾從佛聞如是說；今者四眾咸皆有疑。唯願世尊敷演斯事。世尊何故慇懃稱歎甚深微妙難解之法？」」(CBETA 2022.Q3, T09, no. 262, p. 6b7-12)
Thereupon Śāriputra knowing the doubts in the minds of the four assemblies, and himself not yet understanding, then questioned the Buddha saying: “World Honoured One! For what reason and what circumstance [do you] intently praise the supreme skilful means of all the Buddhas, the deeply profound sublime and difficult to understand Dharma? I have from the past until now not heard such discourse from the Buddha. Presently all of the four assemblies have their doubts. I only hope that the World Honoured One will explain this matter [for us]. World Honoured One, why do you so intently praise this deeply profound and subtly Sublime Dharma which is difficult to understand?”
《妙法蓮華經》卷 1〈2 方便品〉“The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 1: Chapter 2: “Skilful Means”)
Though we might not notice it at first, we have explicit reference to the fact that Śāriputra himself did not understand the Buddha’s discourse here, let alone the rest of the assembly. And it is here that our appreciation for the fact that this discourse appears late in the Buddha’s overall ministry, comes into play. If we’re familiar with the material that was expounded earlier, we know that among the ten core disciples of the Buddha 十大弟子, Śāriputra was famed among them for being Foremost in Wisdom 智慧第一.And yet here, we are told rather shockingly that even Śāriputra was “himself not yet understanding”. Indeed the Lotus Sūtra makes clear that this is why Buddhas spend so much of their lives utilising skilful means or upāya/ 方便, before they teach The Sublime Dharma (i.e. the truth):
「我即自思惟： 『若但讚佛乘， 眾生沒在苦， 不能信是法； 破法不信故， 墜於三惡道。 我寧不說法， 疾入於涅槃。 尋念過去佛， 所行方便力， 我今所得道， 亦應說三乘。』」(CBETA 2022.Q3, T09, no. 262, p. 9c13-18)
I then thought to myself: “If I only praise the Buddha-vehicle(i.e. the truth), sentient beings mired in suffering, will not believe this Dharma; and destroying the Dharma due to their disbelieving, will descend to the Three Evil Paths. I would prefer not to preach [this] Dharma, and quickly enter into nirvana. [I then] Reflected upon the power of skilful means cultivated by Buddhas of the past. The Path which I now have attained should also be preached as Three Vehicles(i.e. with skilful means).”
《妙法蓮華經》卷 1 “The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 1: Chapter 2: “Skilful Means”)
Śāriputra is foremost in wisdom among all of the the śrāvakas and pratyekabuddhas, and yet even to him, the doctrines which the Śākyamuni expounds in this Lotus Sūtra seem so different from what he had heard before, that he doubts, and is led to ask the Buddha:
「於諸聲聞眾， 佛說我第一。 我今自於智， 疑惑不能了， 為是究竟法？ 為是所行道？ 佛口所生子， 合掌瞻仰待， 願出微妙音， 時為如實說。」(CBETA 2022.Q3, T09, no. 262, p. 6b27-c2)
“Among the assembly of all the śrāvakas the Buddha says that I am supreme [in wisdom]. [But] now with my own knowledge I doubt that I am able to understand whether this [discourse] is the Ultimate Dharma? Or is this a Path to be cultivated (i.e. just a skilful means)? The children born of the Buddha’s mouth wait respectfully with palms together, desiring that you put forth the profound sound, and now preach in accord with the truth.
《妙法蓮華經》卷 1 “The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 1: Chapter 2: “Skilful Means”)
We should pay attention to what the text is revealing to us. Śāriputra’s doubt stems from his inability to understand. Because he cannot yet see the big picture, he cannot believe what he is being told. There is here established a link between understanding and believing 解信. Indeed the linkage between these two components is correct, according to the Buddha. In fact, there is a distinct Sanskrit word which points towards this union of belief and understanding which is translated into Chinese quite literally as ‘belief-and-understanding’ 信解. That word is ‘adhimukti’ 信解, and goes further than the word śraddhā 信 discussed at the beginning of this article.
We could spend many a profitable hour discussing ‘adhimukti’, but here we will call upon what we’ve already learnt above, to form our understanding of this new term. Above we discussed the idea that for any true knowledge (jñāna 智) to develop in us, we must first be ‘receptive’ (kṣānti 忍) to it. We saw that without the quality of being open to something, it is not able to take root in us, in any meaningful way. We identified this quality of ‘being receptive’ to something, as equivalent to ‘faith’ (śraddhā 信). Lurking within this understanding though, is the idea that knowledge cannot even exist without receptivity. Once we begin to see the two as intimately linked in such a way that they cannot stand on their own, we start to see them as qualities of each other: i.e. knowledge is nothing more than being receptive to something; and being receptive to something is nothing more than knowing it. The word for this one thing, which we used to talk about as ‘faith’ and ‘knowledge/understanding’, is ‘adhimukti’ 信解. And this is why ‘adhi’ means to incline towards; to be partial to; to lean towards…and ‘mukti’ is liberative-understanding. ‘Receptivity’ or ‘faith’ leads you towards, or inclines you towards, liberative-understanding: These two things together are ‘adhimukti’ 信解.
Śāriputra’s error above then, was not that there is a link between the two, but that he has got the relationship between the two components backwards:
「一切聲聞， 及辟支佛， 於此經中， 力所不及。 汝舍利弗！ 尚於此經， 以信得入； 況餘聲聞。 其餘聲聞， 信佛語故， 隨順此經， 非己智分。」
[In the case of] all of the śrāvakas and pratyekabuddhas, in respect to the contents of this Sūtra, their capacities do not reach it. You, Śāriputra! attain entry to this Sūtra with faith; how much more so the other śrāvakas! These other śrāvakas on the basis of faith in the Buddha’s words, [can] follow this Sūtra, [but] not [by] their own wisdom.
《妙法蓮華經》卷 2〈3 譬喻品〉 “The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 2: Chapter 3: “The Parable”)
Remember that Nāgārjuna told us that we are “able to enter by faith, [and] able to cross by knowledge”. This is the correct ordering of the two components- not Śāriputra’s. Faith or receptivity, preceeds any form of knowing. And this is why The Buddha’s advice to Śāriputra, is as follows:
「舍利弗當知， 諸佛語無異， 於佛所說法， 當生大信力， 世尊法久後， 要當說真實。」(CBETA 2022.Q3, T09, no. 262, p. 6a21-23)
Śāriputra! You ought to know that the words of all the Buddhas are without contradiction; you ought to give rise to great strength of faith in the dharmas which are preached by the Buddha. In the Dharma of the World Honoured Ones [only] after a long time will they preach the truth.
《妙法蓮華經》卷 1 “The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 1: Chapter 2: “Skilful Means”)
Some commentators to this relationship between faith and understanding in the Lotus Sūtra, take these pronouncements to be an anti-intellectual bent inherent in the text’s message. They take this to mean that trying to understand the underlying message of the Buddhas is beyond us, and that from our vantage point it is faith in His message rather than an understanding of it, which affords us the benefits of Buddha-Dharma. Indeed looking at some of the passages above in isolation, it does seem to imply that an understanding of these things is beyond us. Those predisposed to this reading will often refer us back to the following passage to confirm this misunderstanding:
「「諸佛智慧甚深無量，其智慧門難解難入，一切聲聞、辟支佛所不能知。所以者何？佛曾親近百千萬億無數諸佛，盡行諸佛無量道法，勇猛精進名稱普聞，成就甚深未曾有法，隨宜所說意趣難解。」(CBETA 2022.Q3, T09, no. 262, p. 5b25-c1)
The wisdom of all the Buddhas is deeply profound and infinite. Their wisdom-gate is difficult to understand and difficult to enter into. It is that which all the śrāvakas and pratyekabuddhas are unable to know. Why is this? The Buddhas have in the past been in intimate proximity to all the tens and hundreds of thousands of numberless Buddhas; have exhaustively cultivated all of the infinite dharmas of all those Buddhas; have courageously and diligently [become] extensively renowned. Having accomplished the deeply profound and unprecedented dharma, they have preached in accord with what is appropriate, [but] their intentions are difficult to understand.
《妙法蓮華經》卷 1〈2 方便品〉“The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 1: Chapter 2: “Skilful Means”)
In other words, the Wisdom of the Buddhas is beyond the śrāvakas and pratyekabuddhas, let alone us wordly beings! And the reasoning for this is that Buddhas, unlike śrāvakas, pratyekabuddhas and the rest of us, have been in intimate contact with tens and hundreds and thousands of numberless Buddhas. Until we ourselves have become Buddhas and likewise been in intimate proximity to millions of other Buddhas then, we are to have faith. This reading of the Lotus Sūtra is very common among English speaking devotees, and lurks in many corners of the internet and various publications to boot! But beware dear reader, for the intentions of the Buddhas are difficult to understand, and without guidance and care, you may walk down paths that lead far away from where you started, or from where the Buddha intended for you. And I would prefer not to preach [this] Dharma (我寧不說法), than to be the cause of your misunderstanding.
We now know of this term called ‘adhimukti’ 信解, and so we know how knowledge and faith cannot be separated as easily as we first thought.So let us return to the Lotus Sūtra once more, and try to be on the look out for features which might confirm this inseparability, rather than the singular primacy of faith over understanding (i.e. the misunderstanding). Before we look at the first passage, it is wise to recall that the reason for our inability to understand the wisdom of the Buddhas, was said to be the fact that Buddhas have been in intimate contact with countless Buddhas, unlike us. Let us continue:
「若人有能， 信汝所說， 則為見我， 亦見於汝， 及比丘僧， 并諸菩薩。 」(CBETA 2023.Q4, T09, no. 262, p. 15b12-14)
If there are individuals who are able to believe that which I have expounded, then they will see Me, and also see you as well as the bhikṣusaṃgha together with all the bodhisattvas.
《妙法蓮華經》卷 2〈3 譬喻品〉“The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 2: Chapter 3: “The Parable”)
Interesting no!? The person speaking these words is Śākyamuni Buddha himself. If we have faith in the Lotus Sūtra then, we are told that we will see Śākyamuni! Great! By believing in His teachings, I will see a Buddha with my own eyes! This sounds like a pretty good deal to me, but let us not be overcome with such happiness that we leap with joy so high that we forget what we were talking about. The crucial point here is that by having faith, I will draw close to a Buddha– in this case, the Śākyamuni. Let us keep going:
「若有信受， 此經法者， 是人已曾， 見過去佛， 恭敬供養， 亦聞是法。 」(CBETA 2023.Q4, T09, no. 262, p. 15b10-12)
If there are those who believe and accept the Dharma in this Sūtra, these people have already seen the Buddhas of the past, made obeisance and offerings to them, and also heard this Dharma.
《妙法蓮華經》卷 2〈3 譬喻品〉“The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 2: Chapter 3: “The Parable”)
Hmm…perhaps by having faith in the Lotus Sūtra I will not only draw close to the Śākyamuni himself, but it also means that I have already drawn close to the Buddhas of the past! I’m not a betting man (for that is forbidden in the precepts), but if I was, I’d bet that something curious is going on here! But let us not stop here while the going is good, for we’re beginning to put the pieces together clearly I hope:
「爾時佛告舍利弗：「吾今於天、人、沙門、婆羅門等大眾中說，我昔曾於二萬億佛所，為無上道故，常教化汝，汝亦長夜隨我受學。我以方便引導汝故，生我法中。舍利弗！我昔教汝志願佛道，汝今悉忘，而便自謂已得滅度。我今還欲令汝憶念本願所行道故，為諸聲聞說是大乘經，名妙法蓮華，教菩薩法，佛所護念。」(CBETA 2022.Q3, T09, no. 262, p. 11b9-16)
Thereupon the Buddha told Sariputra: “Presently in the midst of this great assembly of gods, men, sramanas and brahmins I preach that in the past in the presence of one hundred and twenty thousands Buddhas, for the sake of the unsurpassed way I constantly taught and transformed you so that during the long night you also would follow me and accept my teachings. Because I guided you by means of skilful means, [you] have been born into my Dharma [now]. Sariputra! In the past I taught you to aspire after the Buddha Way, but now you have forgotten all of this and so you say of yourself that you have already attained the extinction of liberation. Because I now desire to cause you to return to the way of cultivation of your original vow, that for the sake of all the sravakas I preach this Great Vehicle Sutra, known as the Lotus Flower of the Sublime Dharma, [which is] the Dharma for instructing bodhisattva, and that which is protected and kept in mind by the Buddhas.
《妙法蓮華經》卷 2〈3 譬喻品〉“The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 2: Chapter 3: “The Parable”)
Are you seeing the pattern dear reader? We were first told that we couldn’t possibly understand the wisdom of the Buddhas. Only Buddhas could possibly understand this, for they have trained in close proximity with Buddhas for countless aeons! We were told therefore, to trust the Buddha, on this matter which we did not yet understand; in a word, to have faith. And when we did, we were then told that by having faith in the present, our past was undoubtedly one in which we drew close to countless Buddhas. My faith in the present, has transformed my past. My faith inclines me towards liberation; it makes me receptive to the Buddha-Dharma. But by having this faith in the present, it is not just my future which is transformed, but also my past! This is indeed “difficult to understand, and difficult to believe!”. Do you suspect that I am reading too much into this, dear reader? If so, read on:
「無量無數劫， 聞是法亦難，能聽是法者， 斯人亦復難。 譬如優曇花， 一切皆愛樂， 天人所希有， 時時乃一出。 聞法歡喜讚， 乃至發一言， 則為已供養， 一切三世佛， 是人甚希有， 過於優曇花。 汝等勿有疑， 我為諸法王， 普告諸大眾， 但以一乘道， 教化諸菩薩， 無聲聞弟子。 汝等舍利弗， 聲聞及菩薩， 當知是妙法， 諸佛之祕要。」(CBETA 2023.Q4, T09, no. 262, p. 10a26-b8)
In infinite numberless aeons, hearing This Dharma is also rare. Those who’re able to hear This Dharma are rarer still! It is like the Udumbara flower, which brings joy and is loved by all. It is rare for gods and men [to see it], and in ages it appears but once! If one hears This Dharma, and rejoices praising it, even with a single word, then [they] have already made offerings to all the Buddhas of the three times (i.e. past, present and future). These individuals are extremely rare, even more so than the Udumbara Flower! All of you be without doubts [for] I am the King of all the Dharmas, and universally inform all of this great assembly: that it is only with the Path of the One Vehicle that I teach and transform all you bodhisattvas, for I am without śrāvaka-disciples. All of you Śāriputra, śrāvakas and bodhisattvas, should know this Sublime Dharma [which is] the Secret Essence of all the Buddhas.
《妙法蓮華經》卷 1〈2 方便品〉“The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 1: Chapter 2: “Skilful Means”)
Is my explanation starting to draw you in perhaps? If we did not enter by faith, as the Buddha advised initially, we would still simply be common wordlings, who were unable to comprehend the wisdom of Buddhas. But if instead, we entered by faith, then this transformed our past and our future, such that we have been in close proximity with the Buddhas of the past, present and future. You will naturally remember that this ‘close proximity’ with Buddhas is what allowed Buddhas to understand the deeply profound and difficult Dharma which others are not privy to. Our faith and understanding are intricately linked; they are one. This one, is adhimukti 信解. Indeed, if someone claims to you dear reader, that they have faith in the Lotus Sūtra, but then proceeds to misunderstand this- you are right to have reason to pause…
The critic might still argue of course, that I am wrong, and that this is an abherent reading of this Great Sūtra. Your job dear reader, is to decide which of these two readings makes sense of this Secret Essence of all the Buddhas, and to ask yourself whether you can ever look at seemingly simple statements like the following, in the same way again:
「汝等若能， 信受是語，一切皆當， 得成佛道。」(CBETA 2023.Q4, T09, no. 262, p. 15a6-7)
If you all are able to believe and accept these words, [then] all of you will attain Buddhahood.
《妙法蓮華經》卷 2〈3 譬喻品〉“The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 2: Chapter 3: “The Parable”)
And maybe, just maybe, the next time you read:
「唯佛與佛, 乃能究盡, 諸法實相。」(CBETA 2022.Q3, T09, no. 262, p. 5c10-14)
Only a Buddha together with a Buddha can fully fathom the True Characteristic of all dharmas.
《妙法蓮華經》卷 1〈2 方便品〉“The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 1: Chapter 2: “Skilful Means”)
…you will read with new eyes…and leap for joy…
I will leave you with one more quote from our deeply profound and sublime Lotus Sūtra, which I hope you will at least chew upon, and at most, ultimately believe-and-understand. Before I do however, I’d like to offer a small piece of advice regarding the passage: in this section, the Buddha Śākyamuni (釋迦牟尼佛) of the present, is speaking to ‘Ajita’ (阿逸多), which is the personal name of Maitreya (彌勒佛), the Buddha of the future. This then, is a conversation between a Buddha together with a Buddha:
「「阿逸多！若善男子、善女人，聞我說壽命長遠，深心信解，則為見佛常在耆闍崛山，共大菩薩、諸聲聞眾圍繞說法。又見此娑婆世界，其地琉璃，坦然平正，閻浮檀金以界八道，寶樹行列，諸臺樓觀皆悉寶成，其菩薩眾咸處其中。若有能如是觀者，當知是為深信解相。」(CBETA 2023.Q4, T09, no. 262, p. 45b16-22)
Ajita! If there are good sons and good daughters, who in hearing Me expound the length and breadth of [a Buddha’s] lifespan, have deep thoughts of belief-and-understanding (i.e. adhimukti), then they see the Buddha eternally abiding on Vulture Peak together with the Great Bodhisattvas and all the śrāvakas surrounding Him, as He preaches the Dharma. Furthermore, they see this Sahā world with ground of vaiḍūrya (i.e. lapis lazuli or beryl), laid out flat and even; its eight roads skirted with jambūnada gold, and jeweled treas lining the paths. All of its terraces and towers will be seen as replete with jewels, and all of the assembly of bodhisattvas will dwell therein. If one is able to observe things in this way, you ought to know that this is the sign of deep belief-and-understanding (i.e. adhimukti).
《妙法蓮華經》卷 5〈17 分別功德品〉“The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 5: Chapter 17: “Discriminating the Merits”)
