Likewise, those who uphold the daimoku of the Lotus Sūtra can change the black (evil) karma, which they committed in this life or during the numerous kalpa (aeons) in the past, into white (good) great karma, not to speak of the meritorious good acts performed in the past since the eternal past, which will all be changed to golden-colored.
Myōhō-ama Gozen Gohenji, A Reply to My Lady, the Nun Myōhō
Yoshiro Tamura, "Introduction to the Lotus Sutra", p116When it came to the theory of three Buddha-bodies, Zhiyi gave primary importance to the reward body. Commenting on chapter 16, he claims that “the main theme throughout this chapter is the revelation of the three bodies. But if we take it differently, it is really concerned with the reward body. The real intention is to discuss the merits of the reward body. ” The reward body is a figure of merit attained, in which eternal life is active in the actual world. To truly understand the reward body is to feel the throbbing life of the eternal Buddha in the midst of concrete, actual reality woven from joy and sadness, suffering and pleasure, good and evil.
The Lotus School … is based on the most truthful words of all teachings of the Buddha. Not only does the Lotus Sūtra consist of true words but also provisional sūtras preached by the Buddha during His lifetime, upon flowing into the great ocean of the Lotus Sūtra, are all converted to the sūtra of the true words by the power of the Lotus Sūtra. Let alone the daimoku of the Lotus Sūtra.
Myōhō-ama Gozen Gohenji, A Reply to My Lady, the Nun Myōhō
Yoshiro Tamura, "Introduction to the Lotus Sutra", p104-105The Everlasting Buddha is not a Creator but unceasingly engages in bodhisattva practice. Moreover, the sutra teaches that our becoming a buddha is substantially the same as it is for the Everlasting Original Buddha, but is expressed in different terms. For what purpose, then, does the sutra insist upon the idea of Everlasting Original Buddha? We can summarize it in the following three points:
- It resolves views of the Buddha—in other words, its purpose is to bring together and make coherent the various buddhas. In this regard, we can say that whereas we find the unity of Dharma or truth in chapter 2, we find the unity of Buddha or the personal in chapter 16.
- It shows that we can see the personal life of the Everlasting Original Buddha wherever there is unified truth—that is, it reveals that the unifying truth of the cosmos is not merely a matter of natural law, but that the eternal body of truth, which affects all life, is personal and dynamically alive.
- It shows that the dynamism of eternal life can inspire us in the midst of religious practice within this life. This is why chapter 16 teaches that Shakyamuni Buddha is the Everlasting Original Buddha and that he has never ceased doing bodhisattva practice.
Note: This is another in the monthly excerpts from “Tales of the Lotus Sutra.”
There was a certain bhikṣunī, her name [long since] forgotten, who lived on the outskirts of the Kunshan district of Suzhou. She became a nun at an early age and took to constant recitation of the Lotus Sūtra, which she performed devotedly a day for some twenty-odd years. In appearance she was unusually beautiful and refined, so much so that anyone who caught sight of her was struck immediately with affection for her. During the first year of the Yongchang era [689] a certain district office manager named Zhu began to entertain wicked fantasies about her and sought to press her with his less than honorable designs. Yet the bhikṣunī remained firm in her chastity and refused to give in to him.
Angered by her rejection, Zhu made a great deal of trouble for the abbey and intentionally sought to disrupt their regular means of livelihood. The bhikṣunīs were at a total loss as to where to turn to rid themselves of this plight. Whereupon, the nun who kept the Lotus said, “How could the Lotus Sūtra fail to show its spiritual potency in this matter?” She then donned her purified robe, entered the Buddha hall, burned incense, and professed [solemn] vows.
Not long thereafter the office manager, availing himself of some official pretext, came to the abbey to pass the night. His heart, of course, harbored other intentions. But the very instant he sought to find his way to the nun’s quarters, his lower extremities were seized with a burning pain and his male member dropped off. Rivulets of perspiration streamed from his skin, leprous ulcers broke out over his entire body, and his eyebrows, beard, and sideburns all fell out. The office manager grievously recanted, but even after trying a hundred remedies, he still was never completely cured.
Except for bodhisattvas such as Superior Practice and Limitless Practice, highest-ranking leaders of the bodhisattvas who emerged from the earth, no one is allowed to appear in the 500-year period at the beginning of the Latter Age of Degeneration and to spread the five letters of myō, hō, ren, ge, and kyō, which is the substance of all existing things. Furthermore, no one else can form the Most Venerable One (honzon) with the two Buddhas, Śākyamuni and Many Treasures, seated side by side inside the Stupa of Treasures. This is because these (daimoku and honzon) are the gist of the “actual three thousand existences contained in one thought” doctrine expounded in the “Life Span of the Buddha” chapter in the essential section of the Lotus Sūtra, and it should be spread by bodhisattva disciples of the Original Buddha.
Shohō Jisso-shō, Treatise on All Phenomena as Ultimate Reality