The Lotus of the Wonderful Law                             LOTUS1.TXT
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From David J. Lu, Sources of Japanese History, Vol 1, (New
York: MgGraw-Hill, 1974), 52-54, repr. in Mark A. Kishlansky,
ed., Sources of World History, Volume I, (New York:
HarperCollins CollegePublishers, 1995), pp. 152-54

[Kishlansky Introduction] In the eighth century CE, a new form of Buddhism
spread from China to Japan.

It was known as the Tendai sect and it derived
its inspiration from a series of Sanskrit texts that focused on
the Lotus Sutra, regarded by the Tendai as the final and most
authentic teaching of the Buddha. The Tendai sect was established
in Japan by Siacho (767-822) who had made several missions to
China and was permitted to remain there in search of Buddhist
texts. On his return Siacho was given imperial permission to found
a new Buddhist secy on Mt. Hiei based on the teaching of the Lotus
Sutra. 

 The use of parables was one of the favorite methods of Tendai
teaching. The Parable of the Burning House, which is a part of
the otus of the Wonderful Law is designed to show the superiority
of the single sutra (that of the Lotus) over traditional Buddhist
teaching of the equal power of the three sutras. Tendai Buddhists
believed that all humans could be redeemed and reach universal
enlightenment. 

A PARABLE OF THE BURNING HOUSE 

 Let us suppose the following case, Sariputra....There was a
certain housekeeper, old, aged, decrepit, very advanced in years,
rich, wealthy, opulent; he had a great house, high, spacious,
 built a long time ago and old,
inhabited by some two, three, four, or five hundred living beings.
The house had but one door, and a thatch; its terraces were tottering,
the bases of its pillars rot- ten, the coverings and plaster of
the walls loose. On a sudden the whole house was from every side
put in conflagration by a mass of fire. Let us suppose that the
man had many little boys, say five, or ten, or even twenty, and
that he himself had come out of the house. 

 Now, Sariputra, that man, on seeing the house from every side
wrapt in a blaze by a great mass of fire, got afraid, and...calls
to the boys: <Come, my children; the house is burning with
a mass of fire; come, lest you be burnt in the mass fire, and
come to grief and disaster,< But the ignorant boys do not
heed the words of him who is their well-wisher; they are not afraid
nor know the purport of the word <burning>; they run
hither and thither, walk about, and repeatedly look at their father;
all, because they are so ignorant. 

  ..The man has a clear perception of their inclinations. Now
these boys happen to have many and manifold toys to play with,
pretty, nice, pleasant, dear, amusing, and precious. The man,
knowing the disposition of the boys, says to them: <My children,
your toys, which you are so loath to miss, which are so various
and multifarious, [such as] bullock-carts, goat-carts, deer-carts,
which are so pretty, nice, dear, and precious to you, have all
been put by me outside the house-door for you to play with. Come,
run our, leave the house; to each of you I shall give what he
wants. Come soon, come out for the sake of these toys.< And
the boys, on hearing the names mentioned of such playthings as
they like and desire, quickly rush out from the burning house,
with eager effort and great alacrity, one having no time to wait
for the other, and pushing each other on the cry of <Who
shall arrive first, the very first?'

  The man, seeing that his children have safely lnd happily escaped,
goes and sits down in the open air on the square of the village,
his heart is filled with joy and delight. The boys go up to the
place where their father is sitting, and say: 'Father, give us
those toys to play with, those bullock-carts, and deer-carts.<
Then, Sariputra, the man gives to his sons, who run swift as the
wind, bullock-carts only, made of seven precious substances, provided
with benches, hung with a rnultitude of small bells, lofty, adorned
with rare and wonderful jewels, embellished with jewel wreaths,
decorated with garlands of flowers, carpeted with cotton mattresses
and woolen coverlets, covered with white cloth and silk, having
on both sides easy cushions, yoked with white, very fair and fleet
bullocks, led by a multitude of men. To each of his children he
gives several bullock-carts of one appearance and one kind, provided
with flags, and swift as wind. That man does so, Sariputra because
being rich,... he rightly thinks: Why should I give these boys
inferior carts, al1 these boys being my own children, dear and
precious? I have such great vehicles, and ought to treat all the
boys equally and without partiality. As I won many treasures and
granaries, I could give such great vehicles to all beings, how
much more then to my own children,< Meanwhile the boys are
mounting the vehicles with feelings of astonishment and wonder.

Now, Sariputra, what is thy opinion? Has that man made himself
guilty of a falsehood by first holding out to his children the
prospect of three vehicles and afterwards going to each of them
the greatest vehicles only, the most magnificent vehicle? Sariputra
answered: By no means, Lord. That is not sufficient to qualify
the man as a speaker of falsehood, since it only was a skilful
device to persuade his children to go out of the burning house
and save their lives. Nay, besides recovering their very bodies,
O Lord, they have received all those toys. If that man, O Lord,
had given no single cart, even then he would not have been a speaker
of falsehood, for he had previously been meditating on saving
the little boys from a great mass of pain by some able device.

 The venerable Sariputra having thus spoken, the Lord said to
him: Very well, Sariputra, quite so; it is even as you say. So
too, Sariputra, the Tathagata is free from all dangers, wholly
exempt from all misfortune, despondency, calamity, pain, grief,
the thick enveloping dark mists of ignorance. He, the Tathagata,
endowed with Buddha-knowledge, forces, absence of hesitation,
uncommon properties, and mighty by magical power, is the father
of the world, who has reached the highest perfection in the knowledge
of skilful means, who is most merciful, long-suffering, benevolent,
compassionate. He appears in this triple world, which is like
a house the roof and shelter whereof are decayed, [a house] burning
by a mass of misery,.... Once born, he sees how the creatures
are burnt, tormented, vexed, distressed by birth, old age, disease,
death, grief, wailing, pain, melan- choly, despondency; how for
the sake of enjoyment, and prompted by sensual desires, they severally
suffer various pains. In consequence both of what in this world
they are seeking and what they have acquired, they will in a future
state suffer various pains, in hell, in the brute creation, in
the realm of Yamaraja (king of the dead); suffer such pains as
poverty in the world of gods or men, union with hateful persons
or things, and separation from the beloved ones. And while incessantly
whirling in that mass of evils they are sporting, playing, diverting
themselves; they do not fear, nor dread, nor are they seized with
terror; they do not know, nor mind; they are not startled, do
not try to escape, but are enjoying themselves in that triple
world which is like unto a burning house, and run hither and thither.
Though overwhelmed by that mass of evil, they do not conceive
the idea that they must beware of it. Under such circumstances,
Sariputra, the Tathagata reflects thus: <Verify, I am the
father of these beings; I must save them from this mass of evil,
and bestow on them the immense, inconceivable bliss of Buddha-knowledge,
wherewith they shall sport, play, and divert themselves, wherein
they shall find their rest. If, in the conviction of my possessing
the power of knowledge and magical faculties. I manifest to these
beings the knowledge, forces and absence of hesitation of the
Tathagata, without availing myself of some device, these beings
will not escape. For they are attached to the pleasures of the
five senses, to worldly pleasure.< they will not be freed
from birth, old age, disease, death, grief, wailing, pain, melancholy,
despondency, by which they are burnt., tormented, vexed, distressed.
Unless they are forced to leave the triple world which is like
a house the shelter and roof whereof is in a blaze, how are they
to get acquainted with Buddha-knowledge?< 

 Now, Sariputra, even as that man with powerful arms, without
using the strength of his arms, attracts his children out of the
burning house by an able device, and afterwards gives them magnificent,
great carts, so Sariputra, the Tathagata possessed of knowledge
and freedom from all hesitation, without using them, in order
to attract the creatures out of the triple world which is like
a burning house with decayed roof and shelter, shows, by his knowledge
of able devices, three vehicles, viz. the vehicle of the disciples,
the vehicle of the pratyeka-buddhas, the vehicle of the bodhisattvas.

By means these three vehicles he attracts the creatures a speaks
to them thus: <Do not delight in the triple world, which
is like a burning house, these miserable forms, sounds, odors,
flavc and contacts. For in delighting in this triple world you
are burnt, heated, inflamed with thirst inseparable from the pleasures
of the five senses. Fly from this triple world; betake yourselves
to the three vehicles.... I give you pledge for it, that I shall
give you these three vehicles, make an effort to run out of this
triple world. And to attract them I say <These vehicles are
grand, praised by the Aryas, and provided with most pleasant things;
with such you are sport, play, and divert yourselves in a noble
manner. You will feel the great delight of the faculties, powers,
constituents of Bodhi, meditations, the eight degrees of emancipation,
self-concentration, and the results of self-concentration, a you
will become greatly happy and cheerful.<
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Questions

1. Why did Sariputra have to bribe the boys with toys to get
them burning house?

2. With what dilemma is Sariputra faced once the boys escaped?

3. What is the Lord's answer? 

4. How does the parable prove the superiority of the single
sutra?