Two Buddhas, p 260-261In one passage, Nichiren gives a humorous account of Samantabhadra’s [Universal-Sage Bodhisattva] late arrival at the Lotus assembly:
Among all the many bodhisattvas, Samantabhadra and Mañjuśrī were like ministers of the right and left to the Lord Śākyamuni. It was strange, therefore, that Samantabhadra, as one of those two ministers, should have failed to be in attendance during the eight or so years when the Buddha preached the Lotus Sūtra, which surpasses all the other teachings of his lifetime and which all buddhas and bodhisattvas of the ten directions, more numerous than the dust particles of the great earth, had assembled to hear. But when the Buddha had finished expounding the “King Śubhavyūha” [King Wonderful-Adornment] chapter and was about to conclude his preaching of the Lotus Sūtra, Samantabhadra came hastily from the land of the buddha Ratnatejo’bhyudgatarāja [Treasure-PowerVirtue-Superior-King Buddha] in the eastern quarter, accompanied by the sounds of ten billion musical instruments and leading countless numbers of the eight kinds of nonhuman beings. Probably fearing the Buddha’s displeasure at his tardy arrival, he assumed a serious expression and pledged in all earnestness to protect those who practice the Lotus Sūtra in the latter age. But the Buddha, no doubt pleased with his extraordinary sincerity in vowing to spread the Lotus Sūtra throughout the continent of Jambudvipa, praised him even more highly than he had earlier praised other bodhisattvas of higher rank.
Monthly Archives: November 2019
Saichō’s Ideal Tendai Practitioner
Kimura Shōshū has argued that Gyōgi provided Saichō with a model of the ideal Tendai practitioner, the bosatsusō or bodhisattva monk. Saichō planned to train Tendai monks so that they would be able to both preach to the populace and supervise construction projects which would help the common people. These were the same types of activities in which Gyōgi and his followers engaged. Gyōgi was often called a bodhisattva during his lifetime; after his death people believed he was a manifestation of Mañjuśrī. Since Saichō had proposed that Mañjuśrī be installed as elder (jōza) in the dining hall on Mount Hiei, Saichō might have regarded Gyōgi as a model of the ideal monk as manifested by Mañjuśrī. Saichō’s proposal that his monks be called ‘bodhisattva monks’ might have reflected the influence of figures such as as Gyōgi who had been called bodhisattvas by the populace. In the Nihon ryōiki, Gyōgi was described in the following way: “On the outside he had the form of a monk, but within were hidden the deeds of a bodhisattva.” This description was derived from the Lotus Sūtra. Saichō cited the same passage from the Lotus Sūtra in his last instructions to his disciples.
Saichō: The Establishment of the Japanese Tendai School, p240Distinguishing the True Sūtra from Provisional
It is also said in the Nirvana Sūtra that we should rely only upon sūtras that completely reveal the truth, not upon sūtras that do not completely reveal the truth. This means that we must distinguish the true sūtra from provisional ones before relying upon it. In the Commentary on the Ten Stages by Bodhisattva Nāgārjuna, it is also said that we should rely upon the just commentaries on sūtras and not upon evil ones. Grand Master T’ien-t’ai says, “Adopt whatever agrees with the sūtra, and do not believe in that which is not found in the sūtra in word or in meaning;” while Grand Master Dengyō states, “Rely upon the words of the Buddha in sūtras; do not believe in what has been transmitted orally.” Enchin, the Grand Master Chishō, states that we should transmit the Buddha’s teaching only from sūtras.
Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 84-85
Daily Dharma – Nov. 1, 2019
This sūtra opens the gate of expedients and reveals the seal of the truth. The store of this Sūtra of the Lotus Flower of the Wonderful Dharma is sound and deep. No one can reach its core. Now I show it to the Bodhisattvas in order to teach them and cause them to attain [Anuttara-samyak-saṃbodhi].
The Buddha declares these lines to Medicine-King Bodhisattva in Chapter Ten of the Lotus Sūtra. At the beginning of the sūtra, the Buddha declared that he was no longer preparing those who hear him to receive his highest wisdom. The purpose of his instruction was always to lead all beings to unsurpassed enlightenment, even though it seemed that he was ending their suffering. When later the Buddha revealed his true existence as constantly present in our world, he showed that this teaching is not just something he did 2500 years ago. He is teaching this Wonderful Dharma for the benefit of all beings right now, today.
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