THE LION'S ROAR

. Indeed there are two ways to now teach, preserve and project the true Dharma. 

The first is like the sweet song of the magnificent Karavika bird.

 The second is with the roar of a lion.

The Nirvana Sutra affirms that there are situations in which there is no necessity for piercing words to signal the faults and errors of the Identities of others. That is when the gentle method of the Karavika is indicated.

But the Sutra also declares that it is necessary to bear staves and swords to cut off heads. This is a clear reference to the second method, the roar of the lion.

One is gentle and the other severe, but both bring Dharma benefits. Look at Buddha’s condemnation and his answer.

The Nirvana Sutra says: "Bodhisattva Kashyapa addressed the Buddha, saying: 

‘The body of the Law that you, the Thus Come One, possess is as indestructible as a diamond. But I do not yet understand the means by which you acquired it. Would you tell me?’

"The Buddha replied, ‘Kashyapa, it is because I was a defender of the correct teaching that I have been able to attain this diamond-like body. Kashyapa, because [in the past] I devoted myself to the correct teaching, I have been able to achieve this diamond-like body that abides forever and is never destroyed. Good man, defenders of the correct teaching need not observe the five precepts or practice the rules of proper behavior. Rather they should carry knives and swords, bows and arrows...'"

"‘The monks [who do not profoundly understand the Dharma] preach various teachings, but still they are not able to utter "the lion’s roar." ...

Nor are they able to refute and convert evil persons who go against the correct teaching. Monks of this kind can bring no benefit either to themselves or to the populace. You should realize that they are in fact shirkers and idlers. Though they are careful in observing the precepts and maintain spotless conduct, you should realize that they cannot achieve anything. [Then when a monk raises "the lion’s roar." ...] Those who break the precepts, upon listening to his preaching, are all enraged to the point where they attack him.

This preacher of the Law, though he may in the end lose his life, is still worthy of being called a person who observes the precepts and brings benefits to both himself and others.’ " For this reason, there are two types of valid Masters."

The Sutra says: "There are two ways to spread the Buddha’s teachings. The first is gentle and the second is severe. When it declares that one should not speak of the shortcomings of others, it is referring to the gentle method. But when the Nirvana Sutra says that one should carry swords and staves or that one should cut off their heads, it is clearly referring to the more critical method.

All the sutras and treatises deal with one or the other of these two methods."

Japanese commentaries based on the Nirvana Sutra state that: “(…) One should associate closely with the ruler, bearing bows and arrows and helping overthrow evil persons.”

And yet another chapter of the Lotus Sutra says that one should stay away from persons in power and should behave with humility and loving kindness. There seems to be a major contradiction between the sternness of one approach and the gentleness of the other. Why should they differ so? “

The answer given is that the Nirvana Sutra speaks mostly about the critical approach. But it also mentions dwelling in the state where one looks on all living beings as one’s own children. It is clear that in the presence of the critical approach there must also be true, not social, compassion.

The Lotus Sutra, on the other hand, deals with the lenient approach, but says in one chapter that there is also the curse [on anyone who troubles the preachers of the Law] which says he will have his head split into seven pieces. Therefore, within the lenient approach, there is also severity when the occasion demands.

The Commentary on the Nirvana Sutra states … "When monks or laymen are defending the Law, the most important thing is for them to adopt the proper basic mental attitude. They should disregard external details, stick to the principles, and in this way spread the teachings of the Nirvana Sutra.”

Defenders of the correct teaching need not abide by petty regulations. And that is why it says they need not practice the rules of proper behavior. Naturally it is speaking here of the use of severe verbal actions which may appear to those who do not see deeply the Dharma way, to be divisive and lacking in compassion.

In past times Mara was present, but the Dharma Law was understood and practiced without the necessity to be formally written. It was proper to observe the precepts that rose naturally from within and not to carry staves. But now the age is perilous, for the Dharma and the Law is overshadowed and has been converted into a tool of power and a haven for the weak under the influence of Mara.

Therefore, it is proper for those with an understanding of the highest principles to carry staves and to disregard the written precepts, adhering instead to the Dharma law which dwells within that can never be well expressed with words...

The choice for these Dharma Warriors (who must have encountered the truth of the Pure Mind, the primordial State) must never adhere solely to gentleness or severity. They must not seek followers nor power, nor dwell in great halls, nor seek reputation or fame. They should draw unto themselves only other potential warriors, for then Mara will not enter easily their ranks.

These practitioners of Bodhisattvayana would reject with condemnation those who are severe. But at any given moment when there are persons of mistaken or shallow views who weaken the Dharma by teaching that which is easy and not profound, then the critical should prevail... T’ien t’ai declares, "The method chosen should be that which accords with the time." If it is not, you will be like someone who fishes in a dried stream. Though you may carefully add the bait and cast the rod nothing will take the bait.

Chan declares, "You should let your choices be fitting and never adhere solely to one or the other."

This appears like good advice.

THE DHARMA IS FOR ALL HUMAN CREATURES LOST IN SAMSARA: THE GREEDY, THOSE WITH AVERSION AND THE CONFUSED OR DELUDED.