Day 16

Day 16 concludes Chapter 11, Beholding the Stūpa of Treasures, and completes the Fourth Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.

Having last month concluded Chapter 11, Beholding the Stūpa of Treasures, we begin today’s portion of the chapter with the preparations for the arrival of Buddhas of the replicas of Śākyamuni Buddha.

Thereupon each of the Buddhas of the [worlds of the] ten quarters said to the Bodhisattvas under him, “Good men! Now I will go to Śākyamuni Buddha of the Sahā-World. I also will make offerings to the stūpa of treasures of Many-Treasures Tathāgata.”
At that instant the Sahā-World was purified. The ground of the world became lapis lazuli. The world was adorned with jeweled trees. The eight roads were marked off by ropes of gold. The towns, villages, cities, oceans, rivers, mountains, forests and thickets were eliminated. The incense of great treasures was burned; mandārava flowers, strewn over the ground; and jeweled nets and curtains with jeweled bells, hung over the world. The gods and men were removed to other worlds except those who were in the congregation.

At that time each of the Buddhas was accompanied by an attendant who was a great Bodhisattva. Some of the Buddhas came under the jeweled trees in the Sahā-World. The jeweled trees were five hundred yojanas tall, and adorned with branches, leaves, flowers and fruits. Under the jeweled trees were lion-like seats five yojanas tall, adorned with great treasures. The Buddhas sat cross-legged on the seats [under the jeweled trees]. The seats [under the jeweled trees] in the [Sahā-World composed of] one thousand million Sumeru-worlds were, however, too few to receive all the Buddhas of Śākyamuni Buddha’s replicas who were to come from the worlds even of one of the ten quarters. [Seeing this,] Śākyamuni Buddha purified two hundred billion nayuta worlds of each of the eight quarters [neighboring the Sahā-World] to receive all the Buddhas of his replicas. The hells, the regions of hungry spirit , the regions of animals, and the regions of asuras [of those worlds] were eliminated; and the gods and men [of those worlds] were removed to other worlds. The ground of those purified world became lapis lazuli. The worlds were adorned with jeweled trees five hundred yojanas tall. The trees were adorned with branches, leaves, flowers and fruits. Under the trees were lion-like seats of treasures five yojanas tall, adorned with various treasures. The great oceans, rivers, the Mucilinda Mountains, the Maha-Mucilinda Mountains, the Surrounding Iron Mountains, the Great Surrounding Iron Mountains, the Sumeru Mountains, and all the other great mountains [of those worlds] were eliminated, and all those worlds were amalgamated into one Buddha-world [that is, into the world of Śākyamuni Buddha). The jeweled ground of this [expanded] world was even. Jeweled curtains and canopies adorned with streamers were hung over this [expanded] world; the incense of great treasures, burned; and jeweled flowers of heaven, strewn over the ground.

See The Reality of Both the One and the Many

The Reality of Both the One and the Many

This image of the reality of one and many can also be seen in the image of Shakyamuni Buddha bringing together billions and billions of worlds to create a temporary unification of them into a single buddha land. Their reality as many lands does not disappear when they are brought together to function as one. Later in the Sutra they will return to being, as they were, many. In this way, Shakyamuni Buddha, as well as being the buddha of this world, is at the same time the Universal Buddha – the buddha who, by virtue of his embodiments, is represented or present everywhere throughout the universe.

One reason that this holding together of the reality of both the one and the many is important in the Dharma Flower Sutra is that it provides a general framework for understanding the One Vehicle of many skillful means. It provides, in other words, a way of understanding through images how the many ways of Buddhism can all have an importance and reality within one Buddhism.

The Stories of the Lotus Sutra, p142-143

Bye Bye, 2020


Traditionally I clean my altar on the last day of the year in preparation for the New Year. Never before have I looked forward to the end of a year as I do 2020.

While I’m here I figure I should clean out my blog to-do list.


Following an online service back on December 6 at the Nichiren Buddhist Kannon Temple of Nevada, Rev. Shoda Kanai gave a sermon playing with kanji character for “Buddha” and the kanji character for “me” or “I” and showing how, in kanji, the Buddha is literally inside you and me.

The Buddha Inside you and ame

Here’s PDF copy of the article in the January 2021 Radiance newsletter that Rev. Shoda Kanai adapted from his sermon.


Back in September, Rev. Ryuei McCormick was interviewed as part of a video series organized by filmmaker Yujiro Seki, who is promoting his movie Carving the Divine.

The stated topic of the interview is the The Four Aims (Siddhantas) of Buddhist Practice. When I first saw that the interview lasts nearly 40 minutes I kept putting off listening to it. As result it was only last week when I finally realized what I had missed. Yes, there is a discussion the question “What are the four siddantas/the four aims?” But that is only a minor portion of the full video.

While I recommend everyone watch the full video, I’ve created links to the various topics for those with a particular interest.

We Need Love and Affection, Warmth and Nurturance

Bodhisattva Seen with Joy by All Living Beings became a very good disciple of the Buddha Pure and Bright Excellence of Sun and Moon. He felt great devotion and love toward his teacher, and the bond between them was very deep. Because of the great affection between teacher and disciple, he made a lot of progress. Looking deeply into the nature of this bodhisattva’s practice, we can see the devotion, dedication, love, and faithfulness.

You might wonder how devotion and affection are part of the practice of looking deeply and attaining enlightenment. Do we need to love our teacher? Do we need to love our disciples? Do we need to love our Dharma brothers and sisters in order to succeed in our practice? The answer is, yes. Just as the loving presence of the parents is quite crucial for the growth of a baby, the loving presence of a teacher is very important for his or her disciples. The loving presence of our brothers and sisters in the Sangha is very important for us to grow as practitioners. That is the message sent forth by this bodhisattva. We need love and affection, warmth and nurturance in order to grow and progress on the path.

Peaceful Action, Open Heart, p156-157

Wherever and Whenever One Chants Namu Myoho Renge Kyo

There is another important point regarding Odaimoku: Namu Myoho Renge Kyo is not simply one of the Three Great Secret Dharmas, but is itself all three. Namu Myoho Renge Kyo is the Wonderful Dharma, which is the true nature of reality–the Eternal Shakyamuni Buddha. When we chant Odaimoku, we abide in the presence of the Eternal Shakyamuni Buddha, the true Focus of Devotion. Upholding Namu Myoho Renge Kyo is itself the most essential precept; thus, anywhere we chant is transformed into the Precept Platform at that time. Wherever and whenever one chants Namu Myoho Renge Kyo all Three Great Secret Dharmas are present.

Lotus Seeds

Blind Fools

Someone may wonder: “Among the sūtras transmitted to China and Japan, not one may be superior to the Lotus Sūtra. But there are numerous sūtras in India, in the Dragon Palace, in the heavens of the Four Heavenly Kings, in the sun and moon and in Trāyastriṃsá Heaven (abode of Indra at the top of Mt. Sumeru) and Tuṣita Heaven (abode of Bodhisattva Maitreya). It may be possible to find a sūtra among them which is superior to the Lotus Sūtra.”

In response, I would say that we can judge in general by observing one instance. We can see what is going on in the world without going out of the door. Ignorant people who look at the sky only in the south without looking at the sky in other directions may think that there is a sun in each direction. Seeing smoke hanging over a mountain, they may say that it is not a fire, because they do not see any flames. Those who think in such a way, you should know, are icchantika. They are nothing but blind fools!

Hōon-jō, Essay on Gratitude, Writings of Nichiren Shōnin, Doctrine 3, Pages 5.

Daily Dharma – Dec. 31, 2020

When the Buddha expounded this Chapter of Wonderful-Voice Bodhisattva, the eighty-four thousand people, who had come accompanying Wonderful-Voice Bodhisattva, obtained the ability to practice the samādhi by which they could transform themselves into other living beings. Innumerable Bodhisattvas of this Sahā-World also obtained the ability to practice this samādhi.

This description comes at the end of Chapter Twenty-Four of the Lotus Sūtra. In the story, Wonderful-Voice Bodhisattva had come to our world of conflict and delusion from his perfect world to hear the Buddha teach the Wonderful Dharma. The Bodhisattvas in this world asked the Buddha about the transformations Wonderful-Voice made to benefit others. This chapter shows how those beings who have vowed to benefit us appear in ways we may not recognize right away. It also shows us the capability we have as Bodhisattvas to transform ourselves for the benefit of others.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

Day 15

Day 15 concludes Chapter 10, The Teacher of the Dharma, and opens Chapter 11, Beholding the Stūpa of Treasures.

Having last month considered the merits of the Lotus Sutra at the start of today’s portion of Chapter 10, The Teacher of the Dharma, we consider the thirsty man on a plateau.

“Medicine-King! Erect a stupa of the seven treasures in any place where this sūtra is expounded, read, recited or copied, or in any place where a copy of this sūtra exists! The stupa should be tall, spacious and adorned. You need not enshrine my śarīras in the stupa. Why not? It is because it will contain my perfect body. Offer flowers, incense, necklaces, canopies, banners, streamers, music and songs of praise to the stupa! Respect the stupa, honor it, and praise it! Anyone who, after seeing the stupa, bows to it, and makes offerings to it, know this, will approach Anuttara-samyak-saṃbodhi.

“Medicine-King! Although many laymen or monks will practice the Way of Bodhisattvas, they will not be able to practice it satisfactorily, know this, unless they see, hear, read, recite, copy or keep this Sūtra of the Lotus Flower of the Wonderful Dharma or make offerings to it. If they hear this sūtra, they will. Anyone who, while seeking the enlightenment of the Buddha, sees or hears this Sūtra of the Lotus Flower of the Wonderful Dharma, and after hearing it, understands it by faith and keeps it, know this, will approach Anuttara-samyak-saṃbodhi.

“Medicine-King! Suppose a man on a plateau felt thirsty and sought water. He dug a hole in order to get water. As long as he saw the dug-out lumps of earth were dry, he knew that water was still far off. He went on digging, and then found the dug-out lumps of earth wet. When he finally found mud, he was convinced that water was near. In the same manner, know this, the Bodhisattvas who have not yet heard, understood or practised this Sūtra of the Lotus Flower of the Wonderful Dharma, are still far from Anuttara-samyak-saṃbodhi. [The Bodhisattvas] who hear, understand, think over and practice this sūtra, will approach Anuttara-samyak-saṃbodhi. Why is that? It is because Anuttara-samyak-saṃbodhi which all the Bodhisattvas [should attain] is expounded only in this sūtra. 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].

See Even A Single Verse Can Plant a Seed

Even A Single Verse Can Plant a Seed

[I]t is sometimes said that the Lotus Sutra offers an easy way to awakening, and that this is why it has been so popular throughout the history of East Asia, and, judging by the large number of fragments that continue to be found, probably it was once popular in India and Central Asia as well. But is the way of the Dharma Flower Sutra so easy?

This matter is a little complicated, because, as is so often the case with this text, two things are asserted that seem incompatible on the surface. On the one hand, it teaches that anyone and everyone can be, and to some degree, no doubt, has already been, a Dharma teacher and bodhisattva for someone else. We can say that all have planted seeds of becoming a buddha, or that they have entered the Way of becoming a buddha. In Chapter 10 we are told that if anyone rejoices even for a single moment from hearing even a single verse of the Sutra, he or she will attain supreme awakening. Please notice, however, that it does not say “has” attained supreme awakening, but “will.” What is between the hearing of a single verse and the attainment of awakening is, at least normally, a great deal of effort and work. As we have seen, the treasure we seek is at once both near and very distant – and what the Sutra teaches here is that even a single verse can plant a seed, a starting point for entering the Way. Like any seed, the seed and the bud that springs from it have to be watered and nourished in order to grow, flower, and bear fruit.

The Stories of the Lotus Sutra, p128

The Action of Non-Action

The Sutra in Forty-Two Chapters, the earliest sutra to be translated into Chinese, in the second century C.E., has the line, “The Dharma I offer is the practice of non-practice, the action of non-action.” We think of action and non-action as two different things. When we say, “Don’t just sit there, do something!” we are urging people to act. But if someone is in a poor state of being, if they don’t have enough peace, enough understanding, enough inclusiveness, if they still have a lot of anger and fear, then not only will their action have no value, it may even be harmful. The quality of our action depends on the quality of our being: skillful action arises from the foundation of being, and being is non-action. So the calm, mindful, fully present quality of our being, the quality of our non-action, is already a kind of “action” in this sense.

Peaceful Action, Open Heart, p154-155