Day 17

Day 17 covers all of Chapter 12, Devadatta, and opens Chapter 13, Encouragement for Keeping this Sutra.

Having last month considered Accumulated-Wisdom Bodhisattva’s objection that a dragon girl can become a Buddha quickly and met the dragon girl, we consider Śāriputra’s objection.

Thereupon Śāriputra said to the daughter of the dragon-king:

“You think that you will be able to attain unsurpassed enlightenment [and become a Buddha] before long. This is difficult to believe because the body of a woman is too defiled to be a recipient of the teachings of the Buddha. How can you attain unsurpassed Bodhi? The enlightenment of the Buddha is far off. It can be attained only by those who perform the [Bodhisattva] practices with strenuous efforts for innumerable kalpas. A woman has five impossibilities. She cannot become 1. the Brahman-Heavenly-King, 2. King Śakra, 3. King Mara, 4. a wheel-turning-holy-king, and 5. a Buddha. How can it be that you, being a woman, will become a Buddha, quickly [or not]?”

See Even A Girl

Even A Girl

While today we can regret the fact that early Buddhists failed to challenge the assumption that a buddha must always have a male body, it is not surprising that this was simply assumed in this story of the dragon princess.

It is an incorrect representation of the story, however, to claim that the Sutra “insists” on such a transformation. What is insisted on is the claim that “even” a girl can become a buddha. Since by definition buddhas are male, the story simply says in one brief phrase that her body was transformed into that of a male during the process of her becoming a buddha. There is no insistence. It is simply assumed to be a necessary step in becoming a buddha.

The Stories of the Lotus Sutra, p161

Kumārajīva’s Different Levels of Truth

Kumārajīva left very little of his own writings. The only works extant are a commentary on the Vimalakīrtinirdeśa Sūtra in the form of notes probably taken down by his disciples (T. 38, No. 1775), and a collection of his correspondence with Hui-yüan (T. 45, No. 1856), often called the Ta Ch’eng ta i chang (hereafter referred to as the Correspondence). Neither text contains a discussion of the two truths as such, but in the Correspondence Kumārajīva does allude to different levels of truth, or doctrine. …

This work also contains the idea, based on the Ta Chih tu lun (The Treatise on the Great Prajñāpāramitā), that the śrāvakas follow the Four Noble Truths to realize the Buddhist path, but bodhisattvas know that the truth is One. Kumārajīva puts it this way:

The wisdom of śrāvakas is dull, therefore they must first learn this path [of advancing gradually from the stage of stream winner to Arhat] and later attain power. Since bodhisattvas understand profoundly, they have the insight that the four [noble] truths are one truth. … The śrāvakas use the four truths to understand the true aspects of reality. Bodhisattvas use the one truth to understand the true aspects of reality. The wisdom of the śrāvakas is dull so they often have a fearful mind. The wisdom of the bodhisattva is acute, so they often have a compassionate mind. Both realize the same true aspects of reality. [T. 45, 140b28-c5]

There is no mention of the two truths as such, but the idea of different levels of truth, which are ultimately one truth, is clear.

Kumārajīva also declares that:

one cannot state that form and so forth have permanence. For what reason? Because they arise from groups of causes and conditions, and perish moment by moment. Also, because they are included in the skahdha, dhātu, and āyatana, we cannot say that they are inexistent. [T. 45, 137c12-14]

This is reminiscent of Chih-i’s presentation of the threefold truth without the third aspect of the Middle: (a) Form is not permanent; it is comprised of a group of causes and conditions. This is the meaning of “emptiness,” and the content of the first aspect of Chih-i’s threefold truth concept. (b) However, this does not mean that one is affirming a nihilistic nothingness or inexistence. The forms of skahdha dhātu, and āyatana have conventional existence. This is the viewpoint of the worldly truth, and is the content of the second aspect of Chih-i’s threefold truth concept.

In China the viewpoint of emptiness (a) was identified as the supreme truth, so Chih-i utilized the concept of the Middle as a “third truth” to bring the two viewpoints (a) and (b) together into a united whole. At the time of Kumārajīva the problem had not yet taken this form. If Kumārajīva had been asked how he would harmonize his above statement with the Mādhyamika doctrine of the two truths, we may speculate that he would have said that both standpoints (a) and (b) are the conventional truth (saṃvṛtisatya) and that both of them together, or neither, are the supreme truth (paramārthasatya).

In both the Correspondence and commentary on the Vimalakīrtinirdeśa Sūtra Kumārajīva reveals himself to be an orthodox Śūnyavādin and Mādhyamikan who relies chiefly on the Pañcaviṃśati-sāhasrikā-prajn͂āpāramitā Sūtra and Ta Chih tu lun for his doctrine. In fact Robinson goes so far as to conclude that “Kumārajīva’s doctrine is the doctrine of the Great Perfection of Wisdom Treatise.”

Foundations of T'ien T'ai Philosophy, p 19-21

‘Only I Can’

Śākyamuni Buddha preaches in chapter 3 on “A Parable” of the Lotus Sūtra, “All living beings in this world are My children. There are many sufferings in this world, and only I can save all living beings.” This explains that only Śākyamuni Buddha possesses the three virtues of the master, the teacher and the parent, and other Buddhas such as the Buddha of Infinite Life are not equipped with them. I have already told this many times before. However, be sure that the words “only I can” are not found in Hinayāna sūtras nor in any of the pre-Lotus Mahāyāna sūtras, which resort to expedient means or do not reveal the truth to those whose capacities to understand are not sufficient. They are the golden words of Śākyamuni Buddha in the Lotus Sūtra, validated by the Buddha of Many Treasures and all other Buddhas from all the worlds throughout the universe.

Gochū Shujō Gosho, People in the World Letter, Writings of Nichiren Shōnin, Doctrine 2, Page 201

Daily Dharma – Feb. 4, 2021

Seeing [these wonders displayed by] the supernatural powers of his sons, the father had the greatest joy that he had ever had. He joined his hands together towards his sons [staying in the sky], and said, ‘Who is your teacher? Whose disciples are you?’

King Wonderful-Adornment makes this declaration to his sons in Chapter Twenty-Seven of the Lotus Sūtra. His sons had been asked by their mother to display their supernatural powers to their father and awaken the desire in him to hear the Buddha Dharma. We all have abilities of which we are not aware, and can cultivate those abilities so that they may seem miraculous to those who do not understand them. But it is important for us not to fall in the trap of using these abilities to strengthen our ego delusion. Instead we should dedicate our talents towards awakening the joy of the Wonderful Dharma in all beings.

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

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 considered the preparations for the arrival of Buddhas of the replicas of Śākyamuni Buddha, we witness the arrival of the Buddhas of the replicas of Śākyamuni Buddha from the 10 quarters.

Śākyamuni Buddha again purified two hundred billion nayuta more worlds of each of the eight quarters [neighboring the expanded world] to seat all the Buddhas of his replicas. The hells, the regions of hungry spirits, 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 worlds 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 great 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.

Thereupon the Buddhas of the replicas of Śākyamuni Buddha in the worlds of the east, who were expounding the Dharma in those worlds numbering hundreds of thousands of billions of nayutas, that is, as many as there are sands in the River Ganges, came [to this expanded world]. So did the Buddhas of the worlds of the nine other quarters. They sat on the seats [under the jeweled trees]. [The Sahā-World and] the four hundred billion nayuta worlds of each of the eight quarters[, which were amalgamated into one Buddha world,] were filled with those Buddhas, with those Tathāgatas.

See The Reality and Togetherness of Being Both One and Many

Kumārajīva

A discussion of the two truths controversy and Mādhyamika philosophy in China properly begins with Kumārajīva, surely one of the greatest translators and transmitters of a religious tradition at any time or place. Kumārajīva (344-413) was born in Serindia and left lay life at the age of seven. He first studied Hinayāna, mostly Sarvāstivādin, philosophy and other non-Buddhist subjects, but later converted to Mahāyāna and studied the Śūnyavāda tradition. He settled in Kucha where he established his reputation. When a Chinese army conquered Kucha in 383 Kumārajīva was taken captive and brought back to Liang-chou in northwestern China where, it is assumed, he learned Chinese. In 401 the Liang were conquered by the Later Ch’in, who welcomed Kumārajīva to their capital in Ch’ang-an. Here Kumārajīva received the support needed to complete his voluminous and superb translations.

Not only did Kumārajīva introduce and establish Mādhyamika philosophy in China, but also his translations became the authoritative texts for much of later Chinese and Japanese Buddhism. They provided Chih-i with the authoritative texts on which he based his philosophy and practice. Particularly important for Tien-t’ai philosophy are Kumārajīva’s translations of the Lotus Sūtra (T. 9, No. 262), the Pañcaviṃśati-sāhasrikā-prajn͂āpāramitā Sūtra [Perfection of Wisdom in Twenty-five Thousand Lines] (T. 8, No. 223), the Ta Chih tu lun [Treatise on the Great Perfection of Wisdom] (T. 25, No. 1509), the Mūlamadhyamakakārika [Fundamentals of the Middle Way] (T. 30, No. 1564), the Vimalakīrtinirdeśa Sūtra [Vimalakīrti Sūtra] (T. 14, No. 475), Vajracchedikā Sūtra [The Diamond Sūtra] (T. 8, No. 235), and the Ch’eng shih lun (Satyasiddhi Śāstra?) [True Attainment Treatise] (T. 32, No. 1646).

As we shall see later, Chih-i’s philosophy often relies to a great extent on the wording of Kumārajīva’s translations.

Foundations of T'ien T'ai Philosophy, p 18-19

Śānavāsa

The Sūtra of the Transmission of the Dharma explains how the Buddhist dharma would be propagated after His death. It says, “During the Age of the True Dharma, a one-thousand-year period following the death of the Buddha, many propagators will spread His teachings. The first of them will be Venerable Kāśyapa for the first twenty years; the second, Venerable Ānanda for the next twenty years; the third, Śānavāsa for the next twenty years; and the twenty-third will be Āryasimha.”

Regarding the third propagator, Śānavāsa, the Buddha explained that his name came from the garment in which he was born. To be born wearing clothes is indeed a wonder. In the six realms of the unenlightened, all those from hell to the human realm are born naked; but only those in heaven are born with clothes on. All people, even sages and wisemen, are born in the nude. Even bodhisattvas destined to be Buddhas in the next life are born in the nude, not to say of all others. Nevertheless, Śānavāsa was born wearing a wonderful garment called Śāna-clothes.

This garment was never stained with blood or soiled just as a lotus in a pond and wings of an eagle never get wet. As Śānavāsa grew, the garment grew wider and longer. It became thicker in winter and thinner in summer, blue in spring and white in winter. He was wealthy, so he suffered no inconvenience. Later, as the Buddha had predicted, he entered the priesthood under Ānanda. Then, the garment became the ceremonial robes of gojō, shichijō, and kyūjō. The Buddha explains this wonder of Śānavāsa as follows:

Billions of years ago, this man, Śānavāsa, was a merchant. One day, he crossed an ocean for trade with five hundred merchants. There, he found a sick priest named Pratyekabuddha on the beach. Probably due to his ill karma the priest was in critical condition, had lost consciousness, and lay in filth. Feeling compassionate, the merchant nursed the sick man and brought him back to consciousness, cleaned up the filth, and wrapped him with Śāna-clothes made of a hemp garment. This sage appreciated his kindness, saying, “You helped me and covered up my shame. I shall use this garment not only in this life but also in future lives.” He then passed away. With this merit, during the incalculably long period in the past, every time Śānavāsa was reborn in heaven or on earth, he was wearing the garment. … In this life he became the third transmitter of the dharma after the death of the Buddha, and a sage called Śānavāsa. He built a great temple on Mt. Ulda in Matela. He taught the dharma to numerous people for twenty years.

Thus the Buddha preached that all the happiness and wonder of Priest Śānavāsa stemmed from this one garment.

Myōhō Bikuni Go-henji, A Reply to Nun Myōhō, Nyonin Gosho, Letters Addressed to Female Followers, Page 176-180

Daily Dharma – Feb. 3, 2021

You have a grandson, Lord Jibu, who is a Buddhist priest. This priest is neither an upholder of precepts nor especially rich in wisdom. He neither observes even one of the 250 precepts nor maintains even one of the 3000 solemn rules of conduct. In wisdom he is like a horse or a cow while in dignity he is like a monkey. Nevertheless, what he reveres is Śākyamuni Buddha and what he believes in is the Lotus Sutra. This like a snake holding a gem or a dragon gratefully holding the relics of the Buddha in Dharma Body.

Nichiren wrote this passage in his Treatise on the Ullambana Service (Urabon Gosho) written to the Grandmother of Lord Jibu. While it may seem to us that Nichiren is criticizing Lord Jibu, but he is praising the young man in the highest terms. Our ability to use the Wonderful Dharma to benefit others does not depend on our skill, dedication or wisdom. It depends only on our devotion to the Ever-Present Buddha Śākyamuni, and our confidence and faith in the Lotus Sūtra.

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 thirsty man on a plateau, we consider the plight of those who have heard the Lotus Sutra.

“Medicine-King! The Bodhisattvas who, having been surprised at hearing this Sūtra of the Lotus Flower of the Wonderful Dharma, doubt and fear it, know this, are beginners in Bodhisattvahood. The Śrāvakas who, having been surprised at hearing this sūtra, doubt and fear it, know this, are men of arrogance.

“Medicine-King! How should the good men or women who live after my extinction expound this Sūtra of the Lotus Flower of the Wonderful Dharma to the four kinds of devotees when they wish to? They should enter the room of the Tathāgata, wear the robe of the Tathāgata, sit on the seat of the Tathāgata, and then expound this sūtra to the four kinds of devotees. To enter the room of the Tathāgata means to have great compassion towards all living beings. To wear the robe of the Tathāgata means to be gentle and patient. To sit on the seat of the Tathāgata means to see the voidness of all things. They should do these [three] things and then without indolence expound this Sūtra of the Lotus Flower of the Wonderful Dharma to Bodhisattvas and the four kinds of devotees.

See Digging In A Tableland