We welcome you to join us at the San Mateo Buddhist Temple on Sunday, April 9, 2017, at 9:30 a.m. for our Hanamatsuri Service, the “Festival of Flowers” where we celebrate the birth of Sakyamuni Buddha in present-day Nepal about 2,500 years ago.
The Buddhacarita, a traditional biography of the Buddha, tells us that his mother Queen Maya longed to retreat from the chaos of the world to live a life of peaceful contemplation: “In her weariness she railed at the commonplace and longed to stay in a secluded forest, in the excellent garden of Lumbinī, where springs flowed and flowers and fruits were luxuriant. She wanted to meditate in quietude and beseeched the king for permission to travel there. The king understood her earnest wish and thought that it was wonderful.”
We are told that while delighting in the beauty and serenity of the of the gardens, Queen Maya gave birth to the child who would grow up to become the Buddha. The Buddhacarita, describes his moment of birth in the following verses:
Upright and clear of mind, he walked seven steps with dignity. On the bottom of his feet his level soles were well placed. His brightness was as penetrating as the seven stars.
Stepping like a lion, king of the animals, he observed the four directions. With thorough insight into the meaning of the truth, he thus spoke with the fullest assurance:
“As this birth is a buddha’s birth, it is my last birth. Just in this one birth I shall save all!”
(Buddhacarita: In Praise of the Buddha’s Acts, translated by Charles Willemen, pg. 4)
The seven steps taken at the time of his birth represent the Buddha’s intention to transcend the six paths of rebirth and realize final liberation from the chains of birth and death.
Buddhist teachings reflect a traditional Indian worldview that describes six paths of birth-and-death, or samsara, through which sentient beings continuously cycle lifetime after lifetime. These six paths of existence also provide insight into the way our thoughts and feelings change moment to moment. Below is a brief summary of the six paths described by the Genshin (942-1017) in the Essentials for Birth (Ojo Yoshu):
The hells are paths of uninterrupted physical and emotional torment. In Buddhism, a hell is not a place to which a person is permanently doomed according to the judgment of a divine being. Rather, hell is the unhappiness that results from hateful and violent living. As with all six paths, life in a hell path is not permanent and will eventually give way to birth in another path.
Hungry ghosts have insatiable appetites, but any food or beverage they try to enjoy bursts into flames the moment it touches their lips. Birth as a hungry ghost occurs as the result of greed, as in a case where a person receives something good but fails to appreciate it because they want something even better.
To dwell in the animal path is to be shameless, unconcerned with the results of one’s foolish behavior. Some animals live as predators and prey in the wild; others are subjected to lives of servitude and grueling labor. One who dwells in the animal path is ruled by fear of punishment and the desire to be rewarded. Birth as an animal occurs when foolishness and ignorance rule one’s mind.
Asuras (Fighting Titans)
Asuras are constantly competing, envious of those who appear to have better things than they do, especially the devas. Life among asuras is divided into winners and losers, and they suffer from the terror of being surrounded by enemies and the wounds of battle.
Genshin describes three characteristics of human life: 1) Impurity: the human body is subject to disease and decay in all its parts, 2) Suffering: human life is characterized by suffering, and 3) Impermanence: all human life comes to an end. Nevertheless, human birth is most favorable among the six paths because it is an ideal circumstance for hearing the Dharma and breaking free from the cycle of death and rebirth.
Devas (Heavenly beings)
Devas lead lives of power, pleasure, and satisfied desire. However, at the end of their lives, devas experience the same suffering of separation and death shared by all beings in the six paths. As their death approaches, devas find themselves rejected by their companions who turn blind to their suffering, cast out of their heavenly palaces to die alone. Following death as a deva, any manner of rebirth may occur, even into the lowest hell of uninterrupted misery.
Prior to his birth in Lumbini, Sakyamuni passed through all these paths over the course of countless lives. That is why his teachings speak directly and clearly to our experiences. In the words of Shinran Shonin:
Sakyamuni Tathagata appeared in this world
Solely to teach the ocean-like Primal Vow of Amida;
We, an ocean of beings in an evil age of five defilements,
Should entrust ourselves to the Tathagata’s words of truth.
(Collected Works of Shinran, p. 70)
As we celebrate the appearance of our true teacher Sakyamuni Buddha in this world, let us continually turn our minds to the Nembutsu of the Primal Vow, so that we may follow in his footsteps, and cease our confused wandering through the six paths of birth-and-death.
Namo Amida Butsu