HEMMER: … I will not fight for Starfleet, but I will defend its ideals. Pacifism is not passivity. It is the active protection of all living things in the natural universe.
Star Trek: Strange New Worlds, “Momento Mori” (s1ep4), Stardate 3177.3
I love Star Trek: Strange New Worlds, and I love this quote.
The first precept of Buddhism, regardless of whichlist you talk about, starts with a vow not to destroy life. Further, in such texts as the venerable Dhammapada (collected sayings of the Buddha), you can see quotations like so:
129. All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill.
and:
142. Even though he be well-attired, yet if he is poised, calm, controlled and established in the holy life, having set aside violence towards all beings — he, truly, is a holy man, a renunciate, a monk
Per tradition, monks in the Buddhist tradition are often strictly vegetarian and why some devout lay Buddhists choose to be vegetarian, either full-time or on specific holidays.
But, I think Hemmer’s quote goes a step further, peace, goodwill, and pacifism are not simply refraining from violence; it is also respect for all life (even the Gollums in life). This requires empathy, putting yourself in their shoes. You see this expressed in such popular liturgy as the Four Bodhisattva Vows, dedication of merit, and so on.
But like many things in Buddhism, such a lofty goal is hard to uphold at first. So, the precepts more narrowly focus on simple training rules (not to do X, not to do Y), and overtime, as basic training rules become second-nature, and your understanding of the Buddha-Dharma deepens, one’s practice refines more and more over time. So, if you feel you can’t live up to such an ideal, don’t worry. It’s important to know that the ideal exists, and that every starts from somewhere.
Namu Shakamuni Butsu Namu Kanzeon Bosatsu
P.S. Double post today to celebrate Strange New Worlds, season three. I cancelled my subscription of Paramount Plus some months ago (no regrets), but I enjoy the first two seasons on BluRay, and waiting to get the subsequent seasons on BluRay as well.
Today we explore the fourth chapter of five of the 19th-century Soto Zen text called the Shushōgi (修証義, “Meaning of Practice and Verification”), which I introduced here. Chapter four delves into the importance of helping others as a fundamental Buddhist practice. You can read chapter three here.
And now, onwards dear readers…
Awakening the wisdom mind means vowing to save all beings before we ourselves have crossed to the other shore. Everyone — whether layman, priest, deva, or man — whether enjoying pleasure or suffering pain — should quickly awaken this vow.
Translation by Soto Zen Text Project of Stanford University, courtesy of Sotozen.net.
This “vow” is a concept in Mahayana Buddhism called the “Bodhi Mind”: the aspiration for Enlightenment no matter how long it takes, but also help liberate others along the way. The Four Bodhisattva Vows recited in Buddhist services encapsulate this sentiment.
Lord of the Rings meme I found online recently. Denethor was a terrible dad. 🤣
Much like the precepts, it’s not something you master immediately, but if you choose to recite the vows, it may provide a beacon for yourself (and others) in difficult times.
Though humble in appearance, anyone who has awakened this vow is already the teacher of mankind. Even a girl of seven may be the teacher of the four classes of Buddhists and the compassionate mother of all beings. This emphasis on the equality of the sexes represents one of the finest teachings of Buddhism.
The “girl of seven” alluded to here, is actually a reference to the Dragon Princess (竜女, ryūnyo) in the twelfth chapter of the Lotus Sutra. Her miraculous progress along the Buddhist path to full Enlightenment, in spite of her being…
a girl in a patriarchal society,
a child, and
non-human
… was meant to blow the minds of the establishment and show how literally anyone can achieve Awakening if they put their mind to it.
Admittedly, Buddhism as a religion has had a complicated history with respect to gender and equality, but like Star Trek, it strives to see the best in all of us.
After the desire for Buddhahood has been aroused, even wandering in the six worlds and the four forms of life becomes an opportunity to realize this desire. Though we may have wasted our time in the past, we still have time to arouse this vow. Our merits toward Buddhahood may have fully ripened, but let us concentrate this merit on enlightening all living beings. Through all ages some have put Buddhahood for themselves secondary to working for the benefit and salvation of all beings.
As with taking refuge in the Three Treasures from chapter two, small acts can have big impact in the long-run even if it’s not entirely clear. Simply awakening this aspiration even for this moment can help fully actualize one’s practice regardless of how wanders through various states of rebirth (chapter one).
In other words, compared to the aimless wandering that is Samsara one has a sense of direction now, regardless of where the path takes you.
Frodo didn’t know the way to Mordor, but he knew he needed to go there. 💍
To benefit others we have four types of wisdom: charity, tenderness, benevolence, and sympathy. These represent the desires and efforts of the Bodhisattvas.
This part is important. Buddhism isn’t just about “being wise” or “not doing bad stuff”, the ethical lifestyle that is the Buddhist path encourages certain traits that benefit others:
charity
tenderness
benevolence
sympathy
…these are explained in detail below. In some sources, these are known as the The Four Bases of Community. In any case, the Four Bases are grounded in Buddhist metta (goodwill).
Charity stands opposed to covetousness. It is the principle of not preventing offerings though we ourselves give nothing. We need not mind how small the gift so long as the results are true. Offering even a phrase or a verse of the teaching becomes the seed of good in this world and the next. Similarly goodness arises from the gift of one cent or a single blade of grass. The teaching is the treasure, and the treasure is the teaching. Let us not covet reward but share our power with others. Supplying a ferry and building a bridge are acts of charity — nor is industry in all its form separated from it.
Like it says, no gift is too small if sincerely given.
Tenderness means viewing all beings with compassion and addressing them with kind words. Tenderness is to speak while bearing in mind the words: “I love all living beings as my children.” Praise the virtuous and pity the virtueless. Through tenderness we make friends of our enemies and strengthen intimacy with our friends. Kind words, when spoken directly to anyone, brighten his face and warm his heart. When spoken behind his back, they leave a deep impression. We should learn that tenderness has a revolutionary impact on the human mind.
Kind or patient speech really is a powerful thing. You don’t need to kiss up to people. Just say “thank you” or “good job” or “hang in there”.
Benevolence means devising wise ways to benefit beings both high and low. Those who rescued the helpless tortoise or the sick sparrow did not look for reward: they acted solely out of benevolence. The foolish believe that their benefits dwindle because they help others, but this is not true. Benevolence, the universal law, benefits oneself as well as others.
The sentence about “dwindling benefits” is important. As we saw in chapter one, karma matters. As we saw with the Bodhisattva Precepts, it’s important not to be stingy.
Sympathy means non-differentiation — the identity of self and not-self. For example, the Tathagata [Buddha] appeared in the human world in human form. Sympathy refutes the distinction between self and others. Sometimes the self is infinite; sometimes, others. Sympathy, like the sea, repulses no water, and all waters gather to form the sea.
Putting yourself in another person’s shoes is one of the best things you can do. You don’t have to like the person, but if you can empathize with them, you will learn a lot.
The simile of the ocean is really powerful here.
Seekers of enlightenment, meditate on these teachings. Do not belittle them. Revere and respect the merits that benefit all living beings and help them cross to the other shore.
The image of the Other Shore is very prevalent in Buddhism, and describes a great river with two shores: one shore which we are standing on is the shore of grief, strife, frustration, etc., and the other shore is peace, well-being, goodwill and of course Enlightenment. Thus, the image of crossing toward the other shore (preferably helping others to do the same), is a popular one. It is also the impetus for the Japanese-Buddhist holidays of Spring and FallOhigan.
Having said that, tomorrow will be our last chapter. Thanks for reading!
P.S. If you ever wanted to see how the fourth chapter is traditionally chanted, please enjoy this video:
P.P.S. I have more LoTR memes on my phone camera roll than I care to admit. 😅
DROXINE: But what else can they [the Troglytes] understand, Mister Spock? SPOCK: All the little things you and I understand and expect from life, such as equality, kindness, justice.
Star Trek, “The Cloud Minders” (s3ep21), Stardate: 5818.4
This is another one of those deepthoughts I’ve been having lately. Discrimination and bias once again rear their ugly heads in our society, and it’s really disheartening. It’s as if we’ve made so little progress after all these generations, struggles, achievements and so on.
It also makes me wonder something: how much of this discrimination is taught, and how much of it is ingrained? In other words: nuture (taught) versus nature (ingrained). Are some people just born inherently more xenophobic, or does the environment cultivate a more heightened sense of identity at the expense of others? Are we still just mostly hairless apes, fighting over more sophisticated tribal forms, or does our human nature give us the power of reason to override this?
Anyhow, the reason why I posted the Star Trek quote above is that I think what Spock says is true: discrimination and xenophobia are self-centered, and the opposite of goodwill. If a person has empathy and puts themselves in the shoes of another, it’s a lot hard to discriminate against them.
An illustration of the Buddha, Shakyamuni, placing his hand gently on the head of an elephant that had been riled up by his cousin Devadatta, to trample the Buddha out of spite.
In the venerable Buddhist text, the Karaniya Metta Sutta (Sn 1.8 of the Pali Canon), the Buddha says simply (emphasis added):
Whatever living beings there may be; Whether they are weak or strong, omitting none, The great or the mighty, medium, short or small, The seen and the unseen, Those living near and far away, Those born and to-be-born — May all beings be at ease!
Translation by The Amaravati Sangha
The Buddha didn’t equivocate: goodwill towards others must be equitable, and toward all.
Still, this is, admittedly, easier said than done: developing such a level of goodwill takes work, introspection, and such. For some, their sense of goodwill and empathy towards others is somehow stunted, or in some cases completely absent. If it were easy, why don’t we all just be kind towards others?
I think this is where our biological nature gets in the way sometimes. As hairless apes, our basic instinct is to still fight and defend, even if the specific causes of conflict are different than our ancient ancestors. The way our blood gets boiling when we’re competing with someone, or someone makes us mad is no accident. That’s evolution. But, at least through introspection and mindfulness, we can catch these feelings as they arise and make intelligent decisions. Breaking out of our own self-centered viewpoint is what it’s all about, and is one thing that separates us from other animal lifeforms.
Suffering is endemic to this world, whether it be a stripper hustling just to make $20, refugees who lose their homes, or soldiers fighting to defend their homeland, or children who are simply neglected and unloved.
If you stop to think about all this suffering, pain and misery, it’s completely overwhelming, heartbreaking.
Even if you had all the money in the world, and give it away, it provides only temporary relief. If you held all the power in the world, you could only affect so much change. Worse, you might fall into hubris.
From the game Fire Emblem: Three Houses
I think this is why the Buddha-Dharma is so helpful.
Photo courtesy of the Yomiuri Shimbun newspaper. This is the fumetsu no hōtō (不滅の法灯), the “Unextinguished Lamp of the Dharma” at Mount Hiei.
A candle flame doesn’t seem like much, but in a very dark place, that candle flame really stands out.
The majestic light of the Buddha Amitāyus is the most exalted….If, sentient beings encounter his light, their three defilements are removed; they feel tenderness, joy and pleasure; and good thoughts arise. If sentient beings in the three realms of suffering see his light, they will all be relieved and freed from affliction. At the end of their lives, they all reach emancipation.
The Immeasurable Life Sutra, translation by Rev. Hisao Inagaki
I often think about the old stories of Honen, the 12th century monk who spread the Pure Land teachings in Japan. It was a time of rampant disease, warfare, and income inequality. Honen couldn’t fix any of these things but he taught a simple message to any who wouldlisten. If nothing else, it gave hope and a sense of direction in a directionless world.
A multilingual sign posted at the front of Chion-in Temple in Kyoto, Japan.1
Sometimes, small, sincere gestures of kindness can be the best help of all.
This is a path toward closeness with Chion-in Temple. That is to say the path for encountering Master Honen. It is also a path for receiving the teachings of the nembutsu. One receives the compassion of the Buddha, regardless of age or gender, a path that leads to a bright, upright, affable life. A path that heals weariness, reveres life, leads to sincere joy; this is that path. A path of Compassion.
In Ukrainian via Google Translate:
Дорога до улюбленого храму Чіон-ін. Це шлях до зустрічі з Хонен-самою. І шлях до отримання вчення Нембуцу. Шлях, який веде до людей різного віку, чоловіків і жінок, які живуть яскраво, праведно та гармонійно завдяки мудрості Будди. Шлях, який дозволяє зцілити втому життя та насолоджуватися гідністю та радістю життя. Ось цей шлях. Шлях мудрості.
In Arabic via Google Translate:
الطريق إلى معبد تشيون إن المحبوب. هذا هو الطريق لمقابلة هونين-ساما. والطريق لتلقي تعاليم نيمبوتسو. طريق يؤدي إلى الناس من جميع الأعمار، رجالًا ونساءً، للعيش بشكل مشرق وصالح ومتناغم من خلال حكمة بوذا. طريق يسمح لك بالشفاء من تعب الحياة والاستمتاع بكرامة الحياة ومتعتها. هذا هو هذا الطريق. طريق الحكمة.
In Spanish via Google Translate:
El camino hacia el querido templo Chion-in. Ese es el camino para encontrar a Honen-sama. Y el camino para recibir las enseñanzas del Nembutsu. Un camino que lleva a personas de todas las edades, hombres y mujeres, a vivir de manera brillante, recta y armoniosa a través de la sabiduría de Buda. Un camino que permite sanar el cansancio de la vida y disfrutar de la dignidad y la alegría de vivir. Ese es este camino. El camino de la sabiduría.
Recently, I was watching an iconic episode of Star Trek, “Arena” (s1ep19, a.k.a. the one with the Gorn), and I noticed this dialogue for the first time:
SPOCK: You mean to destroy the alien ship, Captain? KIRK: Of course. SPOCK: I thought perhaps the hot pursuit alone might be sufficient. Destruction might be unnecessary. KIRK: Colony Cestus Three has been obliterated, Mister Spock. SPOCK: The destruction of the alien vessel will not help that colony, Jim. KIRK: If the aliens go unpunished, they’ll be back, attacking other Federation installations. SPOCK: I merely suggested that a regard for sentient life — KIRK: There’s no time for that.
I was impressed by how much Spock went out of his way to avoid destroying sentient life, as his duty allowed. This is not the only time he does this, see for example in Devil in the Dark (s1ep25):
SPOCK: Or it is the last of a race of creatures which made these tunnels. If so, if it is the only survivor of a dead race, to kill it would be a crime against science.
Of course, it’s also known that Leonard Nimoy helped develop the character’s iconic Vulcan Neck Pinch too: a non-violent way of subduing humanoids. He also didn’t hesitate to toss people from time to time…
Nonetheless, Spock’s respect for all life, and commitment to reason, science, and non-violence is really admirable. In Arena, Kirk is taking vengeance against the Gorn for the destruction of Cestus III, but Spock points out that destroying the Gorn vessel won’t bring back Cestus III. Later, as the episode shows, the destruction of Cestus III was due to a misunderstanding between the Federation and the Gorn. Spock was right: wanton destruction would have done no good. Kirk’s mercy toward the Gorn at the end is also praised by the Metrons who instigated the arena-style battle of the episode.
I suppose my point here is that science, reason, and respect for all life are worthy traits to uphold even today. 🖖🏼
P.S. Many years ago, when I visited the Star Trek museum exhibit at the Museum of Pop Culture in Seattle and I got to see the original Gorn costume:
SPOCK: Insults are effective only where emotion is present.
Star Trek, “Who Mourns for Adonais?” (s2ep2), stardate 3468.1
SPOCK: Where there’s no emotion, there’s no motive for violence.
Star Trek, “Dagger of the Mind” (s1ep9), stardate 2715.1
I wrote about the Buddhist virtue of forbearance before, but I had an important reminder recently why this matters so much in Buddhist practice.
Our natural tendency is to hold a grudge when someone slights us, or when we have been wronged. This is normal human pattern of behavior. But, like self-doubt, this is a form of conceit, putting ourselves and our ego before others.
In the Dhammapada, a collection of sayings attributed to the Buddha and one of the very earliest Buddhist texts still preserved, the Buddha has much to say regarding the subject. For example:
133. Speak not harshly to anyone, for those thus spoken to might retort. Indeed, angry speech hurts, and retaliation may overtake you.
134. If, like a broken gong, you silence yourself, you have approached Nibbana [a.k.a. Nirvana, final Unbiding], for vindictiveness is no longer in you.
The Dhammapada, translation by Acharya Buddharakkhita
The Buddha was uncompromising on this: no vengeance, lest you bring even further misery upon yourself.
Indeed, the Buddha taught by freeing oneself of ill-will and other negative emotions, one is liberated:
197. Happy indeed we live, friendly amidst the hostile. Amidst hostile men we dwell free from hatred.
198. Happy indeed we live, friendly amidst the afflicted (by craving). Amidst afflicted men we dwell free from affliction.
199. Happy indeed we live, free from avarice amidst the avaricious. Amidst the avaricious men we dwell free from avarice.
200. Happy indeed we live, we who possess nothing. Feeders on joy we shall be, like the Radiant Gods.
The Dhammapada, translation by Acharya Buddharakkhita
Of course, this is easier said than done.
As with self-doubt or any negative emotion, stop and think like a Vulcan: assess the situation including your own feelings. Is this productive? Is it harmful? Is it based on conceit?
Spock in season 3 episode 21, the “Cloud Minders”, played by Leonard Nimoy
Many times, we are prone to act or lash out, but if we take a moment to assess our feelings, and the situation, we are more capable of handling it rationally. In so doing, we avoid further misery for ourselves and others.
When the ego is bruised, it demands attention and resolution. But that is short-sighted, and rarely fixes anything.
SEPTIMUS: Our way is peace.
Star Trek, the Son Worshiper, “Bread and Circuses” (s2ep25), stardate 4040.7.
A commitment toward peace and well-being towards others feels counter-intuitive at times, but peace toward others inevitably leads toward peace for oneself.
A rich man thinks all other people are rich, and an intelligent man thinks all other people are similarly gifted. Both are always terribly shocked when they discover the truth of the world.
“I, Strahd” by P.N.Elrod
Another book I have been reading lately for Halloween is the novel I, Strahd, which is a fictional autobiography of the villain of the “Barovia” fantasy-gothic horror setting: Strahd von Zarovich. As an autobiography, Strahd talks about his origins and justifies why he’s such a monster, literally and figuratively. It was one of the most popular novels of the Ravenloft series that was published in the 1990’s to promote this venerable Dungeons and Dragons setting, and is a kind of “bible” for fans of the setting due to broad number of characters, helpful backstories, and compelling story.1
But I digress.
People naturally assume their values and beliefs are pristine because that’s all they ever know, and that others will naturally agree to them. They are then shocked to discover that other functional adults subscribe to very different beliefs. Their own world is briefly shattered or they feel threatened, and conclude that such adults are just stupid, insane or evil. What follows usually isn’t good.
Even when people claim they are open to discussion or free-thinkers, I am reminded of Dave Barry’s famous quote:
People who want to share their religious views with you almost never want you to share yours with them.
Of course this applies to me as well. But on the other hand, I have to remind myself that I am not the center of the Universe. Whether I am actually right or not is irrelevant; I have to accept that not everyone comes to the same conclusions that I do, and I have no right to judge them for their views:
Gandalf: “Do not be too eager to deal out death in judgment. Even the very wise can not see all ends. My heart tells me that Gollum has some part to play yet, for good or ill before this is over.”
Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.
Translation by Ven. Acharya Buddharakkhita
It doesn’t mean you have to be best friends with other people, but you have to accept the sheer variety of people, ideas and beliefs no matter how stupid they seem.
Spock: Madness has no purpose. Or reason. But it may have a goal.
Star Trek, “The Alternative Factor”, stardate 3088.7
You don’t have to give them oxygen either. Some ideas are better left dead. It’s about tolerance of people, not tolerance of bad ideas. Ideas are, like all phenomena, contingent and impermanent (Buddhism par excellence).
As soon as you begin to harbor ill-will toward others who are different, you will quickly spiral into a dark path of your own doing.
Namu Amida Butsu
P.S. I have a huge backlog of drafted posts lately, so you may see a few more this week. I hope you enjoy.
1 It is a terrific read, but I admit I still like Vampire in the Mists featuring his rival, the elf-vampire Jander Sunstar, even more. Strahd is definitely *not* the hero in that tale. Heart of Midnight was also an excellent read and a close third for me. To be honest, all the novels I’ve read int he series so far, even the less compelling ones, are still good reads.
Something that’s been on my mind lately is this quote from the original Star Trek series:
Dr. McCoy: Spock, I’ve found that evil usually triumphs – unless good is very, very careful.
Star Trek, “The Omega Glory” (1968)
These days, pretty much the entirety of the 2020’s in particular, it really feels like good has to extra vigilant, doesn’t it? Like wherever one turns, evil seems to always get the upper hand.
Different episode (“Bread and Circuses”), but same energy. RIP DeForrest Kelley …
This isn’t even just a statement of politics. We are definitely living through some pretty difficult times, and it brings out the worst in others.
Consider this iconic quote from the Buddhist text, the Dhammapada:
183. To avoid all evil, to cultivate good, and to cleanse one’s mind — this is the teaching of the Buddhas.
Trans. Acharya Buddharakkhita
The statement is pretty vague, but to me it feels like there’s an order and logic to this statement.
Avoiding all evil begins with things like the Five Precepts and is probably the first step as a Buddhist. It doesn’t solve everything, but it’s a good starting point. You’re stemming the worst instincts at least.
Next, one cultivates good through Buddhist practice such as dedication of merit, the four bodhisattva vows, and just good old-fashioned metta. The idea being that cultivating wholesome states of mind gradually sinks in and reinforces itself. Presumably.
Finally, cleansing the mind. This is where practices like meditation, mindfulness and such really come in handy. Having a good heart is not enough: one needs to balance it with wisdom and clarity.
In another episode of Star Trek, titled “The Savage Curtain” (the one with Space Lincoln), the founder of Vulcan philosophy Surak heedlessly goes alone to try and negotiate peace. His stubbornness costs him his life. Lincoln also tries to save him but gets killed as well.
“Space Lincoln” was awesome.
This theme repeats across multiple episodes: striving to do good not enough, one needs to vigilant. On the other hand, being passive and intellectual doesn’t accomplish much good either.
So, you need both.
Even in these difficult times, it’s helpful to maintain goodwill towards all beings (even the really awful jerks who might not deserve it), have realistic expectations, meet evil with good, but also meet ignorance with wisdom including your own.
For today, we are looking at the Chapter Twenty. This chapter features a bodhisattva named Sadāparibhūta, who in Chinese was named 常不輕菩薩 (cháng bù qīng púsà), which in turn became jōfukyōbosatsu in Japanese. In English, we translate this as the Never-Disparaging Bodhisattva.
The story of Chapter Twenty is that Never-Disparaging Bodhisattva previously lived as a simple, unlettered monk during a past aeon where the Buddhist monastic community was arrogant and domineering. Nonetheless, this humble monk always bowed to other monks, nuns and laity stating that they would one day become Buddhas themselves.
As an uneducated monk making such bold statements, the other monks and nuns found him presumptuousness (I would have appreciated the compliment, personally), and assaulted him. Rather than fighting back, he would retreat and then bow toward them from a distance, still acknowledging their inherent Buddha-nature (e.g. they had the capacity to become Buddhas someday).
This continued on for years, yet the monk never got angry and continued venerating those around him. When he was finally on his deathbed though…
…he heard up in the sky fully twenty thousand, ten thousand, a million verses of the Lotus Sutra….and he was able to accept and uphold them all. Immediately he gained the kind of purity of vision and purity of the faculties of the ear, nose, tongue, body and mind….Having gained this purity of the six faculties, his life span was increased by two hundred ten million nayutas of years, and he went about widely preaching the Lotus Sutra for people.
Translation by Dr Burton Watson
The monks, nuns, and laity were astounded by the transformation reformed their ways, becoming sincere disciples. The chapter then ends in a lengthy series of “plot twists” where such and such person in that past aeon was now a disciple in Shakyamuni’s retinue, while Shakyamuni himself was originally Bodhisattva Never-Disparaging.
I say this a bit tongue-in-cheek because the narrative style of the Lotus Sutra can feel a bit forced at times to modern audiences. However, the underlying message is really profound and something I think about regularly, especially when someone really annoys me.
Chapter Twenty is all about forbearance.
This isn’t a new teaching within Buddhism. You can find many similar teachings on forbearance in older texts such as Pali Canon (example here), the Dhammapada, and also one of the SixPerfections. From the very beginning, Buddhism elevated forbearance as a crucial teaching. It is central to the concept of goodwill in Buddhism.
3. “He abused me, he struck me, he overpowered me, he robbed me.” Those who harbor such thoughts do not still their hatred.
4. “He abused me, he struck me, he overpowered me, he robbed me.” Those who do not harbor such thoughts still their hatred.
The Dhammapada, translation by Ven. Acharya Buddharakkhita
What makes the Lotus Sutra approach interesting is the use of simile and archetypal characters. Nonetheless, even in a later text like the Lotus Sutra, the message remains the same: a disciple must always practice forebearance and avoid ill-will towards others if they intend to attain a state of peace.
This is harder than it sounds, believe me.
A scene from Fire Emblem: Three Hopes… Mercedes is a great character
Not too long ago, I was yelled at by a neighbor for something me (and my dog) didn’t do. It was frustrating. I tried to explain, but they didn’t listen and cursed and yelled at me. I was pretty angry, but I managed to hold my tongue and just walk away. Even now, weeks later, I am still a bit raw about it, and every time I walk past that house (which is almost daily, unfortunately), I still am a little bitter about it.
But then I have to remind myself the opening words of the Dhammapada, or the example of the Bodhisattva Never-Disparaging. Because ill-will is one of the Five Hindrances, it must be counteracted with goodwill (or at least wisdom to see why ill-will is self-destructive).
Further, because the Never-Disparaging Bodhisattva was able to practice the Buddhist path to fruition, there’s a second, related teaching that the Lotus Sutra emphasizes.
The start of the chapter talks about how those who uphold the Lotus Sutra purify their senses, and the Bodhisattva Never-Disparaging has his senses purified before his death. This “Lotus Sutra” isn’t the historical Lotus Sutra as a text, it is the deep, fundamental teaching of Buddhism that the text represents. The Bodhisattava’s unwavering conduct in the face of adversity led to his awakening to (i.e. he “heard” the teachings of) the Lotus Sutra and his senses were purified. He saw world with clarity and purity, and was this capable of teachings others.
Further, the other disciples picked up on his change. It’s not clear how or why, but there was just something “different” about him, and this metaphorical (not literal) aura was something that others around him picked up on.
You can find similar teachings in Yogacara school of Buddhism, even when it’s phrased differently. In Yogacara Buddhism, they talk about the mental feedback loop or “seeds” of the mind planting and replanting themselves through our thoughts, choices and habits. Like a pair of jeans, these seeds also give off a “scent” or “perfume” in Yogacara terms. If you wear a pair of jeans to a bar, it smells like tobacco and alcohol. If you wear a pair of jeans at a bbq, it will smell like bbq. If you wear a pair of jeans to a Buddhist temple, it will smell like incense. In the same way, one’s environment and conduct does “perfume” a person, and if one chooses the wholesome, noble path, people will eventually pick up on it. But it does require patience (shall we say _forbearance_ 😉).
Forbearance, like the other Six Perfections, is a very long-term virtue to perfect, with many setbacks, but as the Lotus Sutra shows, if carried to fruition, it is a great benefit to oneself, but also those around you.
P.S. The featured image is from Fire Emblem: Three Hopes, the successor to Three Houses. I have been enjoying this game too. The character here, Mercedes, is one of the nicest and most positive characters of the game. Also shout-out to Dorothy Elias-Fahn for her excellent voice-acting.
Gleanings in Buddha-Fields 
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