The Parable of the Phantom City and the Treasure Land
(Kejo hosho no tatoe)
Okyobi Sermon, September, 2005
Reverend Shogu Kimura
Introduction
The Lotus Sutra contains seven parables. Since the Lotus Sutra is the supreme teaching expounded by Shakyamuni during his lifetime and since it is extremely difficult to believe and understand, Shakyamuni used these parables to further explain the difficult concepts. The Parable of the Phantom City and the Treasure Land is the fourth such parable. It is expounded in the Phantom City (Kejoyu; seventh) chapter of the Lotus Sutra.
The Three Cycles of Preaching (Sanshu no seppo)
Before I launch into an explanation of the Parable of the Phantom City and the Treasure Land, I will first describe the context in which these parables were presented.
Shakyamuni expounded the Law, based on the three cycles of preaching – that is, according to the high, moderate, and low capacities of the disciples in the state of Learning (the shomon disciples). He taught the Law according to the varying capacity of the people (the men of Learning) to understand it.
To those who possessed a high capacity, he directly expounded the doctrine in unmitigated form. This was known as the cycle of preaching the Law. With those who possessed a moderate capacity, Shakyamuni used parables to explain his teachings. This process was called the cycle of preaching the parables. In addressing those who possessed a low capacity, Shakyamuni expounded the significance of karmic bonds from the past. This was referred to as the cycle of preaching the karmic bonds. Thus, Shakyamuni taught the Law through these three separate processes to lead the men of Learning.
In the Lotus Sutra, the cycle of preaching the Law was used in the Expedient Means (Hoben; second) chapter and the Parable (Hiyu; third) chapter. The cycle of preaching the parables was employed in the Parable, the Belief and Understanding (Shinge; fourth), the Medicinal Herbs (Yakusoyu; fifth), and the Bestowal of Prophecy (Juki; sixth) chapters. The cycle of preaching the karmic bonds was used in the Phantom City (Kejoyu; seventh), the Prophecy of the Enlightenment for Five-Hundred Disciples (Gohyaku deshi juki; eighth), and the Prophecies Conferred on Learners and Adepts (Jugaku mugaku ninki; ninth) chapters. Accordingly, the Parable of the Phantom City and the Treasure Land, contained in the Phantom City chapter, was a cycle of preaching the karmic bonds (innen setsushu).
“Victorious through Great Penetrating Wisdom” Buddha (Daitsuchisho butsu; Skt. Mahabhijnajnanabhibhu)
The first half of the Phantom City (Kejoyu; seventh) chapter contains a description of how Mahabhijnajnanabhibhu (Daitsuchisho) expounded the Lotus Sutra in the immensely long past of three thousand dust particle kalpas (sanzen-jindengo) ago and how his sixteen sons once again taught the Lotus Sutra. Three thousand dust particle kalpas represent an incredibly long period of time that is described in the following way: Suppose a person reduces a major world system, such as the world in which we live, to small dust particles and travels eastward, carrying the entire mass of dust. When he has passed a thousand worlds, he drops one particle. When he has passed another thousand worlds, he drops another particle, and he continues this process until he disposes of the entire mass of particles. Then he gathers all the worlds where he has dropped the particles and also reduces them to dust. Then each of the resulting dust particles represents a kalpa or aeon (approximately 16 million years). The inordinately long time corresponding to the total number of these dust particles is called three thousand dust particle kalpas (sanzen-jindengo).
The sixteenth son of Mahabhijnajnanabhibhu Buddha, in the inconceivable past of three thousand dust particle kalpas ago, is none other than Shakyamuni, who made his advent into this world in India. The disciples in the state of Learning during the lifetime of Shakyamuni were individuals with karmic bonds, who had already received the seed of Buddhism three thousand dust particle kalpas ago. Based on these karmic bonds, the capacities of the disciples in the world of Learning who lived during the lifetime of Shakyamuni were nourished by the pre-Lotus Sutra teachings. They were then able to attain enlightenment through the Lotus Sutra.
The Phantom City chapter essentially presents the beginning and conclusion of the teachings based on the karmic bond between the Buddha and his disciples from the inconceivable past (kuon).
The Parable of the Phantom City and the Treasure Land (Kejo hosho no tatoe)
The Parable of the Phantom City and the Treasure Land (Kejo hosho no tatoe) is contained in the latter half of the Phantom City (Kejoyu; seventh) chapter. The following is a brief synopsis of the story:
A leader was taking a large number of people to a place where there was treasure. Their destination was extremely far – a distance of five hundred yojana – and the road was steep and treacherous. Midway, the travelers were exhausted and did not want to advance any further. They wanted to turn back. After they had all traveled a distance of three hundred yojana, the brilliant leader used his mystic power to make a castle city appear,. He stated, “Look, there is a large castle city. There is nothing to fear and there is no reason for us to turn back. Let us enter the castle city and rest and regain our spirits. Let us then go to the treasure land. After that we can certainly turn back.” Hearing this, the travelers felt that the leader’s words were reasonable, and they happily entered the castle city to rest. When the people had relaxed sufficiently, the leader told them, “When we leave this temporary castle city and advance further, we will arrive at the site of the treasure. This was simply a phantom city that I created so that you could all rest.” The leader encouraged the travelers in this way and successfully led them to the treasure land.
The brilliant leader in this Parable represents the Buddha, and the treasure land located at the distant destination that is five hundred yojana away signifies the Lotus Sutra. The phantom city conjured by the leader at the midway point refers to the pre-Lotus Sutra teachings that were taught by the Buddha for forty-two years, to lead people to the supreme teaching of the Lotus Sutra.
The Phantom City and the Treasure Land
In terms of our lives, the distance of five hundred yojana signifies our life journey until we attain enlightenment. The phantom city at the midway point represents our lives in the nine worlds. The treasure land refers to the world of Buddhahood. The phantom city also represents earthly desires, and the treasure land is the Buddha and, together, they denote the principle of earthly desires are in themselves enlightenment (bonno soku bodai). The phantom city represents the nine worlds of delusion, and the treasure land is the world of Buddhahood, the life condition of enlightenment. This dichotomy can also be used to separate the Buddha from the ordinary people. The temporary castle city denotes the common mortals with earthly desires and the treasure land signifies the very entity of the Buddha.
Nichiren Daishonin stated the following in his “Orally Transmitted Teachings” (Ongi kuden):
The five hundred yojana represent illusions of thought and desire, illusions innumerable as particles of dust and sand, and illusions about the true nature of existence. (Gosho, p. 1745)
The Daishonin explained that the long and difficult journey of five hundred yojana was characterized by the earthly desires arising from the three categories of illusion. First are the illusions of thought and desire that cause people to form incorrect views and cravings. Second, are the illusions innumerable as particles of dust and sand, which are countless illusions encountered during Bodhisattva practice that cause people to form attachments to incorrect doctrines. Third, are the illusions about the true nature of existence, which cause people to harbor illusions about the true nature of the Law and which prevent them from attaining enlightenment. Nichiren Daishonin further stated:
The revelation that the five hundred yojana represent the five characters of the Mystic Law signifies that the Phantom City is in itself the treasure land. (Gosho, p. 1745)
The Daishonin explains that if one understands that earthly desires are a part of the Mystic Law, he will attain Buddhahood. This is likened to climbing a high and steep mountain. The process of climbing is difficult, but without this difficulty, one would be unable to experience the tremendous joy of ultimately conquering the peak. Moreover, when the individual finally reaches the mountain summit, the difficulty and suffering that he experienced during his climb would function to redouble his joy.
As common mortals, we are deeply tied to our earthly desires. However, if we assiduously uphold True Buddhism, we can gain the life condition of Buddhahood, as represented by the treasure land. In other words, we can use the earthly desires to our advantage. Nichiren Daishonin further states:
“Phantom” signifies our body, and “castle city” represents our mind and spirit. The essence of the provisional teachings is to expound the impermanence of the body and mind. The intent of the Lotus Sutra is to teach the permanence of such impermanence. The phantom castle city is in itself the treasure land. (Gosho, p. 1745)
In the phrase “phantom castle city,” the word “phantom” denotes the body (a tangible form, physical body, or solid substance), while “castle city” signifies the mind (spirit or life). These were considered to be impermanent, according to the pre-Lotus Sutra teachings. However, in the Lotus Sutra they are considered to be permanent, based on the principle of “the phantom city is in itself the treasure land.”
Our body and mind are superficially extinguished by death. However, our actions and deeds during our lifetime will remain as karma, and these are transferred to our next lifetime. Thus, our lives are permanent. Moreover, when we believe in the Gohonzon, chant Nam-Myoho-Renge-Kyo, and practice assiduously, we are able to extinguish our negative karma. At the same time, we increasingly amass the benefits of our positive karma and carry them into our future lives. Thus, superficial extinction does not influence those who assiduously uphold faith and practice, which is correctly based on the principle of cause and effect. Those who understand the correct principle of cause and effect will not grow arrogant if they currently experience great happiness and fortune. Moreover, even if they encounter misfortune, they will never debase themselves and they will not fall into hopelessness. Happiness and good fortune can easily deteriorate into misfortune, if the karmic bonds or happiness are destroyed. Conversely, by continuing to uphold True Buddhism, all misfortune can be transformed, without fail, into happiness. Therefore, it is essential for us to base our lives on True Buddhism and to control our arrogance and self-deprecation.
Nichiren Daishonin stated the following in his “Orally Transmitted Teachings” (Ongi kuden):
In the phrase, “the phantom castle city is in itself the treasure land” (kejo soku hosho), the words “in itself” (soku) represent Nam-Myoho-Renge-Kyo. The essential life-moment in the phantom castle city is none other than the essential life-moment in the treasure land. (Gosho, p. 1745)
The pre-Lotus Sutra doctrines taught that the principle of “the phantom castle city is in itself the nine worlds” is separate from the principle of “the treasure land is in itself the world of Buddhahood.” The Lotus Sutra expounds the principle of the mutual possession of the ten worlds (jikkai gogu), in which the nine worlds are in themselves Buddhahood and Buddhahood is in itself the nine worlds.
In essence, both the phantom city and the treasure land characterize our lives. The Daishonin taught that, regardless of our life condition, we will be able to achieve Buddhahood – the treasure land – without fail, if we assiduously carry through our faith.
Conclusion
When we look upon the Parable of the Phantom City and the Treasure Land, from the standpoint of Nichiren Daishonin’s Buddhism, the leader who guides the people represents Nichiren Daishonin, the True Buddha of the Latter Day of the Law. The treasure land refers to Nam-Myoho-Renge-Kyo of the Three Great Secret Laws.
As individuals in the Latter Day of the Law, we must follow Nichiren Daishonin’s directions and believe in the Dai-Gohonzon of the High Sanctuary of True Buddhism as the absolute entity, and we must chant Nam-Myoho-Renge-Kyo. By so doing, we will be able to overcome all earthly desires and achieve the life condition of Buddhahood.
The Daishonin explained the following in the Gosho, “On the True Cause” (Honnin myo sho):
You must uphold strong faith and single-mindedly chant Nam-Myoho-Renge-Kyo. By so doing, your entity as a common mortal will immediately transform into a Buddha. This characterizes the natural process of clear singular enlightenment (tenshin dokuro) known as enlightenment in one’s present form (sokushin jobutsu). (Gosho, p. 1679)
Our profound karmic bonds have enabled us to uphold faith in Nichiren Shoshu. Let us appreciate these karmic bonds and follow the directions of our High Priest Nikken Shonin. Let us successfully achieve the objective of doubling the number of our fellow Bodhisattvas of the Earth. In fact, let’s surpass our goal of doubling the number of fellow believers who will congregate on the occasion of the 750th anniversary of the revelation of the truth through the writing of the Rissho ankoku-ron. Let’s exert our utmost efforts to do shakubuku, fostering a karmic bond with the Mystic Law for as many people as possible.