THE LIFE SPAN CHAPTER

REFLECTIONS ON THE LIFE SPAN CHAPTER

This chapter is considered the most important and you may ask why? I believe because it deals with life and death issues.There can be no more important question in life then that. Most of our suffering comes from the knowledge that we and our loved ones must die. The Buddha knew this was the root of all suffering and it was the reason he left the gates of his kingdom to solve the dilemma. He saw the four sufferings of humanity, old age, sickness, death and illness. It all came down to the fact that we must die and this causes fear and suffering to people eventually. 

What does the life span teach then? When the Buddha expounds that he had lived and was enlightened aeons and aeons of time ago, the Buddha immediately teaches that we should not look at our present life as the only one. We, like the Buddha had lived aeons of times past and also will exist into the future and that life is eternal. This can immediately change one aspect of suffering which could be fear of death. However some people would see that as wishful thinking for those who can not except their demise but an easy way to face the horrors of what we feel would be extinction. It could work the other way that  life is eternal then there is no cop out because the Buddha also explained in this chapter that we experience what we have laid down in previous lives. Also what we do in this life will have an effect on our lives to come. The Buddha rarely tells us directly but usually in a graphic way by an example in his life. Everyone present listening to his teachings thought he had gained enlightenment under the Bodhi tree 40 years or so before but he said no he had gained enlightenment aeons and aeons times before. This also can tell us we must have made certain causes to even hear his teachings. This will also give us hope when we realise we will gain enlightenment and Buddhahood in the future. This was later impressed on those present when he made predictions  that they would achieve Buddhahood in the future. The Buddha uses positive examples but we can also adapt this concept and realise if we are in difficult circumstances we have also made the cause to be so. But really we should concentrate on the most important teachings that we have heard the Lotus Sutra and able to read the chapter which eventually promises us Buddhahood.. Even those who can not understand or believe still have hope because they have formed a poison drum connection( a reverse connection) due to having experienced the suffering that will occur if they do not believe. Take death of a loved one although there is sorrow when the person departs due to death one can also rejoice that there is a probability that you will meet again if you wish to do so. Also the fear of death that can in itself make someone frightened of life because of the possibility it could come to end any time. Younger people do not think that it is something they should consider but they can also die at any time as people have different spans of life. Other important factor is that we may not value life if we think it is the end and think what does it matter, let us eat drink and be merry as we will all have to die anyway,we just live the once. This is how a lot of people live these days because they see things in a narrow way. The Life Span chapter broadens your vision and shows that life is eternal and what you do now is the sum total off what you have done before and what you will likely do in the future. This is why the Buddha taught this important chapter because he wanted you to see your life and how you should treat it with respect because of this continues flow. Everything can be seen in this perspective which is a most profound one. Take fears usually they boil down to fear of death, fear of being alone, fear of not having enough money. If you do not have money you will starve or if you are alone you will not to be protected. When you are ill, your illness could lead to death .Greed can come from fear , people think if they had enough money they can live longer but there is no security there. In fact it can work the other way and make you a target of desperate thieves who may kill you for your wealth. There are endless examples of the suffering you will have to endue. Take drinking alcohol this can give a temporary feeling of courage .They even say he has a "lot of bottle" which means this courage comes from taking the alcohol as it disinhibits. But eventually due to the bad effects of alcohol ones health suffers and quickens ones demise in many cases when taken in excess . So eventually all ways of escape will lead to the eventually realisation that we need to put our faith and trust in what the Buddha taught, it is the only way. Another aspect to look at in this chapter is that the Buddha said that he dies in order for people to really value his teachings and his example. This is also a very profound aspect of death. We as humans can be complacent with people and not really value them until they have gone .The Buddha said he uses his death in order to make people realise it is rare to see a Buddha and not to take him and his teachings for granted . This could be another lesson to learn perhaps with those around us that we need to value people as if they could die tomorrow. Imagine how you would treat someone if it was the last time you would be able to see them. Also people who have nearly died had realised they should value life because they also could die any time. The life span chapter also teaches just because we know life is eternal we should value every moment because it continues from that point always and has a strong influence on the moment of death . 

I had an experience of my father dying a number of years ago. When I visited him in the hospice he looked very agitated and his face was dark and etched with deep pain and anguish. The medical staff could not understand why he was so bad as they had a regime that gave strong drugs that kill pain and that were given regularly. I had come to visit knowing he was dying of cancer but I wanted to chant by his death bed and I bought along my two young daughters. We all started to chant by his bedside and slowly he became more restful and peaceful also his face became smooth and golden in colour.I shall never forget it. Also the lady who had opened the hospice a Dame Cecily Saunders was well known for her work and pioneering methods for those who were dying, asked to see me .I was surprised at the time but she wanted to let me know she admired my approach to my father dying and that I had brought in two young children to visit and not hidden them away from the situation. Looking back I think she was probably affected by the chanting and what it had done for my father as he died soon after peacefully. However she was probably unable to do so being a confirmed Christian.

    Not long after I read Nichiren's Gosho and he explained that if someone died in a Hell state they would stay in that state for a certain amount of time. One of the ways you could tell if someone had died in this state was the dark colour of the body at the time of their death. I believe this proved that my father had changed something very deep just before he died and my family was privileged to help him do so.

back to Rissho Kosei-kai web site             The Sutra of the Lotus Flower of the Wonderful Law Chapter 12 - Devadatta

At that time the Buddha addressed the bodhisattvas, the celestial beings, and the four groups,1 [saying]: "Through innumerable kalpas of the past, I have tirelessly sought the Law-Flower Sutra; during many kalpas I was long a king and vowed to seek the supreme Bodhi,2 my mind never faltering. Desiring to fulfill the Six Paramitas, I earnestly bestowed alms with an unsparing mind--elephants, horses, the rare seven,3 countries, cities, wives, children, male and female slaves, servants and followers, head, eyes, marrow, brain, the flesh of my body, hands, and feet, unsparing of body and life. At that time people's lifetime was beyond measure. For the sake of the Law, I gave up the throne of my domain, deputed my government to the crown prince, and with beating drum and open proclamation, sought everywhere for the truth, [promising]: 'Whoever is able to tell me of a Great-vehicle, I will all my life provide for him and be his footman.' At that time a certain hermit came to [me] the king and said: 'I have a Great-vehicle named Wonderful Law-Flower Sutra. If you will not disobey me, I will explain it to you.' [I] the king, hearing what the hermit said, became ecstatic with joy and instantly followed him, providing for his needs, gathering fruit, drawing water, collecting fuel, laying his food, even turning my body into his seat and bed, yet never feeling fatigue of body or mind. While I thus served a millennium passed, [and] for the sake of the Law, I zealously waited on him that he should lack nothing." Then the World-honored One, desiring to proclaim this meaning over again, spoke thus in verse: "I remember in past kalpas, When, to seek the Great Law - Though I was a king in the world, Yet coveted not earthly pleasures4 - With toll of bell, I proclaimed to the four quarters: 'Whoever possesses the Great Law, If he will expound it to me, To him I will become servant.' Then there was the sage Asita, Who came and said to the great king: 'I possess the wonderful Law Rarely [heard] in the world. If you are able to practice it, I will preach it to you.' Then the king, hearing the sage's word, Conceived great joy in his heart And thereupon followed him, Providing for his needs, Gathering fuel, fruit, and gourds, And in season reverently offering them. Keeping the Wonderful Law in my heart, Body and mind were unwearied; Universally for all living beings I diligently sought the Great Law, Not indeed for my own sake, Not for the delight of the five desires. So I, king of a great domain, By zealous seeking obtained this Law And as last became a buddha. Now, therefore, I preach it to you." The Buddha said to all the bhikshus: "The former king was myself and the sage at that juncture was the present Devadatta himself. Through the good friendship of Devadatta I was enabled to become perfect in the Six Paramitas, in kindness, compassion, joy, and indifference,5 in the thirty-two signs, the eighty kinds of excellence, the　deep golden-hued [skin], the ten powers, the four kinds of fearlessness, the four social laws,6 the eighteen special unique characteristics, the transcendent powers of the Way, the attainment of Perfect Enlightenment, and the widespread saving of the living--all this is due to the good friendship of Devadatta. I declare to all you four groups: Devadatta, after his departure and innumerable kalpas have passed, will become a buddha, whose title will be King of the Gods Tathagata, Worshipful, All Wise, Perfectly Enlightened in Conduct, Well Departed, Understander of the World, Peerless Leader, Controller, Teacher of Gods and Men, Buddha, World-honored One, and whose world will be named Divine Way. At that time the Buddha King of Gods shall dwell in the world for twenty intermediate kalpas. He shall widely preach the Wonderful Law for all the living, and living beings [numerous] as the sands of the Ganges will attain arhatship; innumerable beings will devote themselves to pratyekabuddhahood; and living beings [numerous] as the sands of the Ganges, devoting themselves to the supreme Way, will attain to the assurance of no [re]birth7 and reach the [stage] of never falling back [into mortal life]. Then after the parinirvana of the Buddha King of Gods, the Righteous Law will dwell in his world during twenty intermediate kalpas. For his complete body relic, a stupa of the precious seven shall be erected, sixty yojanas in height and forty yojanas in length and width. All the gods and people, with various flowers, sandal powder, incense for burning, perfumed unguents, garments, garlands, banners, flags, jeweled canopies, music, and song, shall respectfully salute and pay homage to the wonderful Stupa of the Precious Seven. Innumerable living beings will attain arhatship; incalculable living creatures will awaken to pratyekabuddhahood; and inconceivable [numbers of] the living will be aroused to Bodhi and reach the [stage] of never falling back [into mortality]." The Buddha said to the bhikshus: "If there be in a future world any good son or good daughter to hear this Devadatta chapter of the Wonderful Law-Flower Sutra with pure heart and believing reverence, and is free from doubt, such a one shall not fall into the hells or become a hungry spirit or animal, [but shall] be born into the presence of the buddhas of the universe. Wherever he be born he will always hear this sutra; and if he be born amongst men and gods, he will enjoy marvelous delight. As to the Buddha into whose presence [he is born], his birth shall be by emanation from a lotus flower." Thereupon a bodhisattva-attendant, from a region beneath, of the World-honored One Abundant Treasures, named Wisdom Accumulation, said to the Buddha Abundant Treasures: "Let us return to our own land!" But Shakyamuni Buddha said to Wisdom Accumulation: "Good son! Wait a while! Here is the Bodhisattva Manjushri. [First] meet and discuss with him the Wonderful Law and then return to your own land." Thereupon Manjushri, sitting on a thousand-petal lotus flower as large as a carriage wheel, with the bodhisattvas who accompanied him also sitting on jeweled lotus flowers, unaided sprang up from the great ocean, out of the palace of the Sagara Dragon [King]. Taking up his place in the sky, he advanced to the Divine Vulture Peak, alighted from his lotus flower, went before the Buddha, and reverently made obeisance at the feet of the two World-honored Ones. When he had expressed his reverence he went over to Wisdom Accumulation, and after they had asked after each other's welfare, they withdrew and sat to one side. The Bodhisattva Wisdom Accumulation asked Manjushri: "Virtuous sir! Since you went to the dragon palace how many beings have you converted?" Manjushri answered: "Their numbers are immeasurable; they cannot be calculated, nor expressed in words, nor fathomed by the mind. Just wait a moment! One must bring the proof." Before he had finished speaking numberless bodhisattvas sitting on jeweled lotus flowers sprang up from the sea, advanced to the Divine Vulture Peak, and took up their place in the sky. All these bodhisattvas had been converted and saved by Manjushri, had become perfect in bodhisattva-deeds, and together discussed and expounded the Six Paramitas. Those in the sky, who had formerly been shravakas, told of [their former] shravaka-deeds. [But] now they all maintained the spiritual principle of the Great-vehicle. Then said Manjushri to Wisdom Accumulation: "Such has been the result of my course of instruction in the ocean." Then the Bodhisattva Wisdom Accumulation extolled him thus in verse: "Most wise, virtuous, brave, and strong one! Thou hast converted innumerable beings, As now this great assembly And I have all seen. Expounding the principle of Reality And revealing the One-vehicle Law, Extensively hast thou led living beings To attain with speed Bodhi." Manjushri replied: "That which I in the midst of the ocean always proclaimed was no other than the Wonderful Law-Flower Sutra." Wisdom Accumulation asked Manjushri: "This sutra is very profound and subtle, the pearl of all the sutras, a rare thing in the world. Is there any being who, diligently and zealously practicing this sutra, can attain speedily buddhahood?" Manjushri replied: "There is the daughter of the Dragon King Sagara, just eight years old, wise and of keen faculties, well acquainted with the karma arising from the roots of action of all creatures, who has obtained dharani, has been able to receive and keep all the most profound and mystic treasuries revealed by buddhas, and has deeply entered into meditations and penetrated into all laws. In a moment of time,8 she resolved on Bodhi and attained nonrelapse [into mortality]. She has unembarrassed powers of argument and a compassionate mind for all the living as if they were [her] children; her merits are complete and the thoughts of her mind and explanations of her mouth are both subtle and great. Kind and compassionate, virtuous and modest, gentle and beautiful in her disposition, she has been able to attain Bodhi." The Bodhisattva Wisdom Accumulation said: "I have seen [how] Shakyamuni Tathagata, during innumerable kalpas, in doing arduous and painful deeds, accumulating merit, and heaping up virtue, sought the Way of Bodhi ceaselessly and without rest. I have observed that in the three-thousand-great-thousandfold world there is not even [a spot] as small as a mustard seed where he has not laid down his body and life as a bodhisattva for the sake of the living; and only after that did he attain Bodhi. It is incredible that this girl, in but a moment, should become perfectly enlightened." Before he had ceased talking, the daughter of the dragon king suddenly appeared before [them] and after making reverent obeisance [to the Buddha] withdrew to one side, extolling him in verse: "Profound of insight into sin and blessedness, He illuminates the universe; His spiritual body, ethereal and pure, Has the thirty-two perfect signs; With the eighty kinds of excellence Is his spiritual body adorned: He to whom gods and men look up, Dragons and spirits pay reverence, And all species of living beings Do worship and honor. That, having heard [the Truth], I attained Bodhi Only the Buddha may bear witness. I will reveal the teaching of the Great-vehicle Which delivers creatures from suffering." Thereupon Shariputra said to the daughter of the dragon: "You state that in no length of time you attained the supreme Way. This thing is hard to believe. Wherefore? [Because] the body of a women is filthy and not a vessel of the Law. How can she attain supreme Bodhi? The Buddha-way is so vast that only after passing through innumerable kalpas, enduring hardship, accumulating good works, and perfectly practicing the Perfections can it be accomplished. Moreover, a woman by her body still has five hindrances: she cannot become first, king of the Brahma-heaven; second, Shakra; third, a Mara-king; fourth, a holy wheel-rolling king; and fifth, a buddha. How then could a woman's body so speedily become a buddha?" Now, the dragon's daughter possessed a precious pearl worth a three-thousand-great-thousandfold world, which she held up and presented to the Buddha, and which the Buddha immediately accepted. The dragon's daughter then said to the Bodhisattva Wisdom Accumulation and the honored Shariputra: "I have offered my pearl, and the World-honored One has accepted it--was this action speedy?" They answered: "Most speedy." The daughter said: "By your supernatural powers behold me become a buddha even more rapidly than that!" At that moment the entire congregation saw the dragon's daughter suddenly transformed into a male, perfect in bodhisattva-deeds, who instantly went to the world Spotless in the southern quarter, where [she] sat on a precious lotus flower, attaining Perfect Enlightenment, with the thirty-two signs and the eighty kinds of excellence, and universally proclaiming the Wonderful Law to all living creatures in the universe. Then the saha-world of bodhisattvas, shravakas, the eight groups of gods and dragons, and human and nonhuman beings, all from afar beholding the dragon's daughter become a buddha and universally preach the Law to gods, men, [and others] amongst that congregation, all rejoiced greatly and made reverent salutation from afar. The countless multitude, on hearing [her preach] the Law, were aroused to apprehension and attained never sliding back [into mortality]. The countless multitude also received their prediction of the [perfect] Way. The world Spotless made the sixfold movement. Three thousand living beings in the saha-world took up their abode in the stage of never returning [to mortality], while three thousand living beings set their minds on Bodhi and obtained their prediction [of attaining it]. The Bodhisattva Wisdom Accumulation and Shariputra and all the congregation silently believed.* back to top 1 This can also be translated as "gods, men, [and] the four groups"--monks, nuns, and male and female lay devotees. 2 Perfect Enlightenment. 3 The precious seven. 4 Literally, "the pleasures of the five desires." 5 Maitri, kindness or benevolence; karuna, compassion; mudita, joy; and upeksha, indifference, or the state of absolute indifference attained by renouncing any exercise of the mental faculties. These four are termed the four kinds of infinite mind or infinite virtues. 6 The four guiding rules for human society: almsgiving, kind speech, helpful conduct, and mutual service. 7 Literally, "the patience of no [re]birth," interpreted as the assurance of no (re)birth. This is the stage at which a bodhisattva has transcended life and death. 8 Kshana, an instantaneous point of time. * The extant Sanskrit text, two other Chinese translations, and the Tibetan version of the Lotus Sutra include the Devadatta section of the text in chapter 11. Kumarajiva's version divides chapter 11 into two parts, making a new chapter, the twelfth, begin here with the title "Devadatta." Some have asserted that Kumarajiva did not translate this chapter, and it is said not to have been included in his Chinese text for some time. But Chih-i, founder of the T'ien-t'ai sect, supported the opposite view, saying that he had seen an old original copy of Kumarajiva's translation containing the translation of this portion. Devadatta, "gift of the devas," was one of Shakyamuni's cousins but became his rival and enemy. He is said to have fallen into hell because he committed the five worst sins. That the Buddha in this chapter predicts that Devadatta will become a buddha indicates that all beings, however evil, can become buddhas. In addition, in the latter half of this chapter it is also proclaimed that the daughter of a dragon king will become a buddha, indicating that all women can also attain buddhahood. Generally speaking, apart from this sutra Buddhism does not recognize that women can become buddhas. Thus two great doctrines, the possibility of the worst men and also of women attaining buddhahood, are taught in this chapter.

Devadatta :Chapter 12

This chapter I believe is very important for this day and age for many reasons. Firstly Devadatta was considered an evil person and was a cousin to the Buddha and the eldest brother to  Ananda who was a devoted follower . He was constantly at the Buddha's side and was able to memorise the teachings because  of his incredible memory.  Devadatta was very jealous of the Buddha because he was said to have married the woman he loved. So you can imagine there was much emotion and difficulties that had to be sorted within them to remain true to the teachings and to not allow so called karmic connections through the family to get in the way.This is happening everywhere lately, families are being split up because of different beliefs and opinions . However the Buddha was able to still keep to his mission and not to be swayed by these considerations although it must of grieved him at times . Also one of his sons plotted against him. After all that he was able to understand that he owed a lot to Devadatta and said he was a teacher to him in  a previous life. This is how we need to see relationships as we have probably been connected to people who are close family or those we eventually marry or have close partnerships with.

        I  was able to change some horrendous karma with my brother who was an alcoholic and drug addict when he was young. He use to wake me up any time in the middle of the night drunk and scream down the phone that he would shoot me with a double barrel shot gun if I  should chant for him . Also he attempted to push me down the stairs but my daughter managed to stop him . One day he came to my house and started screaming down the road (he had some lungs on him ) and then smashed the glass in my door.  Anyway I could go on .  But as you can imagine I was beside myself about what I should do. I even  one day went to try and smash the brandy bottle he was going to consume but he was so drunk he did not realise I had grabbed hold of it and hurled to the wall .It did.nt even smash and he probably drunk it later. Anyway I knew if I spoke to people they would all agree he was a pain in the neck and be very sympathetic but this would have done me no good. So I decided to do a marathon of chanting 10 hours. After several hours of chanting  I realised I must have been an alcoholic in a previous life . It is interesting when I was young  I could not take alcohol I would become very sick and this is a symptom of alcoholics who are at the end of the road. And it seemed that my present life had begun as it left off  as an intolerance of alcohol. When I realised that I was going through what I may have put him through in a previous life the anger and despair seem to go .Very soon after the relationship changed and he was unable to have access to a phone and it would have been difficult for him to just pop round also he developed Emphysema .Which was very sad. I am glad to say the last phone call I had from him was to tell me he loved me .This was a few weeks before he died after several years  of a more respectful relationship.

            Now we have the second part of the chapter which is the narrative of the Dragon kings daughter. This is also very important for this day and age. In the Buddha's  age there was much  prejudice towards women so teaching that a women can reach Buddhahood was highly revolutionary statement. For thousands of years we have been dominated by patriarchical agendas. Firstly going through the system of inheritance of wealth and through all the main religions . I believe one of the reasons the world is in such a mess is because the female principle is not truly addressed. But the time must be right now as women no longer need to depend on men to feed themselves  or to have any status. However women have bought this on themselves as looking to men to be a complete authority over them and allowing them to take the complete reins. O you may say we have women in power but half of them act like men and have been a disgrace to their own sex.

        It is an important chapter because not only was she a female but eight years old , I pondered over this and realised that we need to see that Buddhahood is not dependent on intellect or status or from a hierarchical structure . It is not a state of mind that we need to gain points along the way . It can happen instantaneously as we have Buddhahood within us .This certainly must have stretched the belief of those Buddha preached to, as it was such a progressive statement not only because of the system of class and how society was structured but also from previous religious doctrines. Women and men need to really respect each other and men will have to put aside their idea of what being a man is really all about . Also women will have to understand their roles in this world and not keep looking towards men to be their savour or path to happiness. We have both different roles but they need to  complement each other .This creates something new and progressive towards the future.It is no coincidence there is many problems going on with relationships because the ingrained perception of a man and women relationship on all levels.The established religions made sure  of that ,subjugating women .The garden of Eden gives a women a feeling of inferiority and deep down guilt and that they deserve to be treated this way. Hence why even in cases of rape the judge has taken the side of the man and said the women deserved it and in cases of sexual abuse in the family that the female must have liked it because they kept quiet about it . It is a two way street that  women need to get real power and not feel they deserve this behaviour. Also sexual relationships will improve as the idea a women needs to be pure but at the same time if they do allow themselves to be seduced she must be a whore.You can see the confusion .This is why many Italian men marry their pure Madonna sweet hearts and then run after the so called whores once they are married. This is due to the ingrained christian attitude to sex. I think that all this suppression of women was to keep them in their place and at the same time the economic structure and power. In order to inherit and pass your money down you needed to know who the father is. 

            So this must be tied up with understanding how a women would express her high states of life and Buddhahood and to express her true feminine nature in rhythm with the Law. It  just came to mind writing this about something I found very hard to understand, the abuse of children and  how it is on the increase . Maybe because women are not in situations of being entirely dependent on men and there is a revolution going on to address the equality . Some men who can not catch up with this will turn to defenceless children as they can not separate sex from the feeling of being in complete power which is evil  to use children this way. I appreciate any thoughts on what I have written.