A Single Stalk of Lotus Flower

Note: This is another in the monthly excerpts from “Tales of the Lotus Sutra.”


The Buddhist monk Zhiye had the secular surname of Yang. He left home as a small boy and took up residence at Changle Monastery in Yangzhou. He kept the monastic precepts assiduously and learned to recite the Lotus Sūtra with such fluency that the lines flowed from his mouth like a stream of water from a vase. At the end of the Daye era of the Sui [617], Yuwen Huaji committed the heinous act of murdering Emperor Yang in the palace bathhouse. Thereupon the world fell apart and the populace was thrown into famine. Residents scattered and [the region] became a maelstrom [of chaos], with the price of rice soaring to ten thousand cash amidst the tumult. Zhiye at the time was living in a small room of a detached cloister, where he was engaged in uninterrupted recitation of the Lotus Sūtra. Consequently, he died of starvation in his chamber. There was no one to bury him, and the room itself collapsed around him, trapping his remains beneath it.

When peace was finally restored during the Yining era [617-618], a single stalk of lotus flower suddenly appeared on the spot. Its radiantly colored petals opened forth to display the most extraordinary freshness and beauty. Monks and laity alike were struck with awe, and no one could think of an explanation for it. At that time, an old monk who was a former resident of the monastery realized what was going on and said, “There was once a monk who devoted himself exclusively to recitation of the Lotus Sūtra on this site. He must have perished here as a result of the turmoil of the times. Since there would have been no one to bury him, his bones are probably still here, and [this lotus has appeared] as a result of the monk’s spiritual potency.”

They cleared away the debris around the stalk of the flower until they un covered his skeleton. It turned out that the blue lotus flower had grown up through the skull and was rooted beneath the tongue. The tongue itself was as though still alive, showing no sign of decomposition whatsoever. The monastic assembly took the tongue and blossom to the head of the hall. They rang the bell, gathered the monks, and performed cyclic recitation of the Lotus. When the tongue heard the scripture it appeared to be able to move about. Once local monks and laymen heard of it, sightseers gathered around forming a solid human wall. There wasn’t one who didn’t sigh in admiration. All made the supreme resolution [to seek buddhahood].

Buddhism in Practice, p442-443

Help Others Instead of Yourself

In Nichiren Buddhism, we are told that practice and learning are required to keep Buddhism alive. (See this post.) But Chinese Master Hsuan Hua offers a different perspective: Help others instead of yourself.


We are all gathered here to investigate the Buddhadharma, and we should put into practice all that we know, no matter how little it may be. If you fail to apply what you know, then it would be better if you didn’t know it at all. Before learning any Buddhadharma, you cannot put it into practice, as you are unaware of it. However, once you have learned the Buddhadharma, you should cultivate the teachings in a serious, down-to-earth manner. You should walk solidly on the ground, leaving a footprint with every step you take. This is how pragmatic you should be as you advance in your cultivation.

Benefiting others is of utmost importance in cultivation. Help others instead of yourself. Forget about yourself. Cultivation is about helping others selflessly in all that you do. What are the most crucial aspects of cultivation? Do not be jealous, obstructive, or afflicted. You must end afflictions. If you do not end afflictions, you will not be able to end birth and death. You can end afflictions by transforming them into bodhi. Having transformed them into bodhi, you will always be wise, leaving ignorance behind. If you are afflicted, you will always be ignorant, never gaining wisdom. Do not get afflicted over trivial matters. Do not be jealous or obstructive. This is very important. So, just as we study the Buddhadharma every day, we must put it into practice every day. As the saying goes,

Words spoken wonderfully, words spoken well,
If not put into practice, are not the Path.

No matter how eloquent and wonderful your words are, if you do not cultivate honestly and diligently, you will never attain the Path. There are a few people here who are about to become awakened. All they have to do is to cultivate their resolve to benefit others and forget about themselves.

Hsuan Hua Lotus Sutra Commentary, v6, p189-190

Myōhō Renge Kyō Promise for July 7, 2025

The great multitude present here
Shall remove their doubts.
The Buddhas do not speak differently.
There is only one vehicle, Myōhō Renge Kyō.

Lotus Sutra, Chapter 2

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Unwanted Fireworks

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On July 1 500yojanas.org had 40 unique visitors. On July 2, it had 55 unique visitors. On July 3, it had another 55 unique visitors. On Friday, July 4, 3,310 unique visitors tried to hack 500yojanas.org. They looked for a page called signup 614 times. They looked for a login page 597 times. They tried to find a password reset page 536 times. And, best of call, tried to load a page named “forgot” 524 times. These are the “Page not found” efforts. My retelling of The Spider’s Thread had 647 impressions and a biography of Kumarajiva had 658 impressions.

Since nothing seems to have been damaged, I assume – make an ass of u and me – the hackers were unable to gain access to the administration functions of my content management software. If you start seeing ads for Cialis, then I wasn’t so lucky.

Tao-sheng: The Taste of Sweet Dew

Anything which tastes good, bad, delicious, distasteful, bitter or astringent, will become as delicious as the nectar of heaven and not distasteful when it is put on their tongues
Innate endowment benefits and enriches us, enabling us to obtain the taste of the “sweet dew” present in us. Yet the rewards we receive are originally not “bitter and astringent.” How then can there be changes? But [the Buddha] says that there are, in order to draw them into a feeling of intimacy. The same is true when it comes to the rewards in connection with “sounds” and “scents.” How can they be spoken of as “ugly”? Yet, worldly sounds and scents [can be distinguished as] good or bad. When the bodhisattvas hear it, what harm is there then?

Tao-sheng Commentary on the Lotus Sutra, p312-313

Eight Consciousnesses

Below is an entry from the Glossary which is repeated in each of Chinese Master Hsuan Hua’s 14-volume commentary on the Lotus Sutra. Again, another example of the value of these books.


Eight consciousnesses, Ch. 八識, ba shi.

The eightfold division of the mind taught by the Consciousness-Only School (Ch.唯識 weishi; Skt. Yogācāra).

This school describes the mind as a system of seven active consciousnesses (Skt. Vijñāna) that develop out of the eighth consciousness (Skt. Ālayavijñāna; Ch. Translit. 阿赖耶識 alaiye shi). The first five are the physical sense consciousnesses; the sixth is cognitive consciousness; and the seventh mediates between the first six and the eighth.

This eighth consciousness accounts for karmic continuity from life to life and during states of concentration in which the first seven cease. The eighth takes as its primary object the karmic impressions brought about by activity in the first six; because of this, it is often called the “storehouse consciousness” – that is, the metaphorical storehouse of karma. The seventh (Skt. Manas-vijñāna; Ch. Translit. 末那識 mona shi) takes the eighth as its primary object and mistakes it for a persistent self. The seventh is thus the origin of self-identity in the mind.

The seventh also transmits karmic impressions from the first six to the eighth; in doing so, it imbues them with a sense of self that is said to “defile” the eighth consciousness. When conditions arise for the ripening of karma “stored” in the eighth, karmic impressions pass once again through the seventh on their way to the six, where they give rise to various objects and circumstances of experience. On their way through the seventh, the karmic impressions again receive the imprint of self. This circular process – from sense impression to karmic impression and back, always mediated by the sense of self – is described as the “consciousness-only” nature of deluded experience. While the first seven consciousnesses are acquired at conception, relinquished at death, and may be inactive during states of deep concentration, the eighth continues indefinitely and without interruption until its transformation (along with the other seven) into wisdom by means of spiritual cultivation. The transformation of deluded consciousness into the omniscient wisdom of a Buddha is the project of Bodhisattva practice according to the Consciousness-Only School.

Myōhō Renge Kyō Promise for July 6, 2025

Anyone who wishes to expound Myōhō Renge Kyō
Should give up jealousy, anger, arrogance,
Flattery, deception and dishonesty.
He should always be upright.

He should not despise others,
Or have fruitless disputes about the teachings.
He should not perplex others by saying to them:
“You will not be able to attain Buddhahood.”

Lotus Sutra, Chapter 14

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Tao-sheng: Counting Merits

twelve hundred merits

“One thousand two hundred” meritorious virtues are based on the ten kinds of goodness. They are as follows: Self-practice, converting [others] through teaching, praise, and appropriate joy. Each has ten kinds of goodness, making a total of forty. One goodness in turn can be combined with the ten goodnesses. Forty goodnesses, all combined with the same, make the total of four hundred goodnesses. Four hundred goodnesses have [three grades] each: superior, mediocre, and inferior, making twelve hundred. The three faculties, unlike [the other three], consist of two grades, mediocre and inferior, to produce eight hundred goodnesses. The rest of the faculties have a superior [grade], and so they consist of twelve hundred [virtues].

Tao-sheng Commentary on the Lotus Sutra, p312

The Cause of All Suffering

Following yesterday’s discussion of the Four Siddhānta, I’m offering a short discussion of greed and suffering from Chinese Master Hsuan Hua’s commentary on Chapter 3, A Parable.


The cause of all suffering / Can be traced to desire. Of all the factors that aggregate into suffering, greed is foremost. What is greed? It is insatiability. No matter how much one gets, one always wants more. Let’s say you start off with nothing, and you somehow acquire 100 dollars. Before you had 100 dollars, you were satisfied with the idea of acquiring that much money. But once you get that 100 dollars, you feel it is not enough.

“I need 1,000,” you think. But when you get 1,000, you still aren’t satisfied.

“I want to buy some clothes, a house, and some property. A thousand is simply not enough. If I had 10,000 dollars, I’d really be satisfied. In fact, I’d retire. I’d never work again or want anything else. That would be enough for me!”

But once you’ve gotten 10,000 dollars, the price of goods and supplies has inflated. For example, when I first arrived in San Francisco, the price of a box of tofu was two cents. But over time, there has been inflation, and a box of tofu is now much more expensive. Then you think, “I would like to retire, but I need 100,000 to pay all my expenses after retirement, so I can’t retire yet.” As a result, you greedily go after 100,000, but it’s still not enough. When you attain 100,000, your greed is entirely out of hand, and you dream of becoming a millionaire.

But before you get 1,000,000 dollars, impermanence befalls you and it is your time to die. As you die, you think, “I wanted 1,000,000, but I never did reach my goal. I’ll try again next life, for sure.” In your next life, you again work like a horse so you can leave money for your children. What benefits does greed bring? The text says, “The cause of all suffering / Can be traced to desire.” Greed always brings misery, for greed is the root of suffering.

Hsuan Hua Lotus Sutra Commentary, v4, p455-456

Myōhō Renge Kyō Promise for July 5, 2025

The good men or women who keep, read, recite, expound or copy Myōhō Renge Kyō, will be able to obtain eight hundred merits of the body. Their bodies will become as pure as lapis lazuli. All living beings will wish to see them.

Lotus Sutra, Chapter 19

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