Tales from the Lotus Sutra
The Parable of the Phantom City and the Land of Treasure

This is our fourth installment of the series "Tales from the Lotus 
Sutra." As you read this issue of Nichiren Shoshu Monthly, we have 
entered into the coldest season of the year. We hope that as you read 
Nichiren Shoshu Monthly this month, you will be encouraged to 
strive harder in your sincere practice of True Buddhism and in your 
efforts to achieve Kosen-rufu. This installment is a tale from the 
Kejoyu-hon, or "The Phantom City and the Land of Treasure" 
(seventh) chapter of the Lotus Sutra.
Long, ago, a great multitude of people assembled and ascended a 
steep mountain road. Being a trail within the mountains, the road 
was rugged and uneven. There were many dangerous areas along the 
way. The people's destination, however, was a place filled with rare 
jewels and other treasures.
When the people first commenced their journey, they were filled 
with energy for the first day or two. But after many days as the 
expedition progressed, it seemed as though their destination was still 
far from reach and they began to tire. All the people in the group 
began to feel that they no longer wanted or needed the treasure. 
They started to say that it would be better to give up and return 
home on the same road from where they had come.
However, the leader of the expedition who had brought all these 
people on this journey was a wise man and knew many things. 
Thinking that since they had already come this far, the leader of the 
expedition contemplated ingenious measures to somehow guide all 
these people to the land of treasure. Using supernatural powers, he 
conjured up a great walled city in front of the path of the weary 
travelers. "Look, everyone!" He exclaimed,  "There, far off into the 
distance is a walled city!  Let's continue towards the city and once we 
arrive, we will all be able to rest. Let's not turn back!  Let's keep 
pressing on!"
Upon hearing the leader's words of encouragement, the people 
thought that if they could somehow just make it to the city, they 
would be all right. With that, energy seemed to return to them again 
and they all proceeded on.
As the people entered the great walled city, they were overwhelmed 
with a feeling of how comfortable life in the city was. There were 
even some people in the group who felt that they wanted to live out 
the rest of their lives in this city. Since the reason the leader of the 
expedition had brought all these people over treacherous mountain 
paths and had made it this far on their long journey, was not so that 
they could all rest in this great walled city, he thought, "This just 
won't do. I can not allow them to feel satisfied with staying here."  
The leader of the expedition then made the city disappear in an 
instant.
The leader of the expedition then said, "Listen, all of you. I created 
this great walled city because you were all exhausted from your 
journey and you needed to rest. The purpose of our journey is not to 
remain resting in this city. The place where we'll find all the treasure 
is close by. So, let's get going. Let's press on a just a little farther."  As 
he said this, the leader of the expedition pointed out the great 
mountain of treasure to all the people in the group. 
I'm sure by now you can all easily figure out that the leader of the 
expedition represents "the Buddha". The people who were on the 
journey in search of treasure are actually all of us. These are the 
people who seek faith in the True Buddhism of Nichiren Daishonin. 
The treasure is the perfect enlightenment of the Buddha, the life 
condition of Buddha. The treacherous mountain path the people had 
to cross is the road that all of us experience when we struggle to 
carry out the assiduous practice and faith of the Daishonin's 
Buddhism. 
Along the way, the people encountered a dream-like walled city. 
Since it was not real, the dream-like walled city was called the 
"phantom city" and was a temporary resting place on the way to the 
perfect road of Buddhahood. This city could, therefore, be also 
termed "temporary enlightenment". I'm sure you are aware of the 
various life conditions found within the Ten Worlds.1  Below the 
highest world of the life of Buddhahood are the other states we dwell 
in during our practice of Buddhist austerities, such as the life 
conditions of Bodhisattva, Learning and Realization.
The life conditions of the worlds of Learning, Realization and 
Bodhisattva are, respectively, those people who exert themselves to 
understand things that others do not know, those who possess 
knowledge that excels others, and those who earnestly work to help 
and save others.
People within these three worlds possess a knowledge of and carry 
out many things that other people do not know or do. They often feel 
satisfied with themselves, saying "I know much more than other 
people" or "I do more than others." They are people who feel content 
with remaining in the dream-like "phantom city" that the Buddha 
created and therefore, do not try to pursue more.
The worlds of these three life conditions of Learning, Realization and 
Bodhisattva are tremendous. However, the working of the extremely 
powerful life condition of "the state of Buddhahood" far surpasses 
and cannot be compared in any way to these three worlds. Therefore, 
the Buddha is never satisfied with the mere states of Learning, 
Realization and Bodhisattva. This parable teaches us to seek the life 
condition of Buddhahood by earnestly devoting ourselves to the 
austerities in the faith of the Daishonin's Buddhism. 
Sincerely studying this tale from the Lotus Sutra can enrich us with a 
new perspective into the Ten Worlds and the purpose of our faith in 
the Daishonin's Buddhism. When we were young children, we all 
wondered what we would become later on in life. We might have 
thought that we would become a university professor, a scientist, a 
professional sportsman, or a television or radio talent. There are 
many purposes or objectives for people in life. However, no matter 
which career we choose, have chosen or are now following, the most 
important thing to remember is to always be a fine person who is 
respected throughout the society where one resides.
However, one should never be content with oneself because one has, 
for example, become a scientist, a professional sportsman, has 
amassed great wealth, or built a large house. Throughout life, it is 
vital that we never forget the most important purpose in our faith 
and never feel, "Well, I've received many benefits from the Gohonzon 
and life has become easier. So, I'll take a little rest from my practice." 
Even if one becomes a scientist or a professional sportsman, among 
other things, and no matter how stable and affluent our life style 
may become, all these things are no more than the temporary forms 
of satisfaction of the "phantom city".
The only absolute life condition that we can feel satisfied in having 
established, is in achieving the enlightened state of Buddhahood. 
Since we are all human beings, we sometimes catch colds, fall ill or 
become tired. In times such as these, it is important that we take 
care of ourselves and rest. However, having rested and become 
healthy again, it is important that we draw forth our utmost courage 
and progress towards our final and greatest goal of life: Buddhahood.
The effort and the austerities of our practice and faith of True 
Buddhism on the way to enlightenment are most difficult, but we 
must exert ourselves to the best of our ability. In closing, we hope 
everyone will take good care of themselves as we now approach the 
coldest season of winter. Watch for our next issue that will feature 
The Parable of the Gem in the Robe. 

1 Ten Worlds:  Ten life conditions manifested within a single life 
entity.   In older forms of Buddhism they were considered to be 
separate and distinct physical places. The Lotus Sutras defines them 
instead as being an integral part of life within each individual.  In 
the Maka Shikan, T'ien T'ai  further defined the Ten Worlds within 
his theory of Ichinen Sanzen as being the states of: 1) Hell, 2) Hunger, 
3) Animality, 4) Anger, 5) Tranquillity, 6) Rapture, 7)  Learning, 8) 
Realization, 9) Bodhisattva, and 10) Buddahood.

©1995 Nichiren Shoshu Monthly