The Stories of the Lotus Sutra, p22-23It is quite possible to study the Dharma Flower Sutra by focusing on its teachings, perhaps using its parables and stories to illustrate those teachings. But by focusing on the stories, we will discover some things that we could not see by focusing on teachings.
In many ways the Dharma Flower Sutra is a difficult book that stretches beyond, and sometimes even makes fun of, the tradition in which it lives. It surprises. But it does so primarily in its stories, which force us to think, for example, about what it means to tell the truth, or what it means to be a bodhisattva or a buddha. And its stories call for, elicit, a creative response from the hearer or reader.
All posts by John Hughes
The Realm of the True Characteristic of the Buddhas
The Stupa of Prabhūtaratna Tathāgata manifesting the purity of all the buddha lands shows that in the realm of the true characteristic of the buddhas there is the splendor of various jeweled arrays. It reveals eight things: 1) the stupa, 2) the extent, 3) the consolidation, 4) the establishment, 5) the manifestation of countless buddhas, 6) being removed from impurities, 7) the prolific adornment, and 8) occupying the same seat in the stupa.
- “The stupa” is revealed to show the establishment of the Tathāgata’s relics.
- “The extent” is an expediency showing the splendor and purity of all the buddha lands. This purity, which transcends mundane reality, is produced from roots of good merit without outflows. It is not the case that it is produced from mundane roots of good merit with outflows.
- “The consolidation” is revealed to show that the pure absolute body of all the buddhas is incorporated in the single essence of the body of Buddha Prabhūtaratna.
- “The establishment” is revealed to show the self-mastery of the absolute body of all the buddhas, the tathāgatas.
- “The manifestation of countless buddhas” is revealed to show there is no difference in the acts done by the buddhas.
- “Being far removed from impurities” is revealed to show the universality and the purity of all the buddha worlds.
- “The prolific adornment” is revealed to show the same adorned nature of all buddha worlds.
- “[Prabhūtaratna and Śākyamuni] occupying the same seat in the stupa” is revealed to show that transformation buddhas and non-transformation buddhas, absolute buddhas and enjoyment buddhas, all accomplish a great deed.
Hereafter, it should be known that the power of the Dharma, the power of preserving it, and the power of practice are shown.
Vasubandhu's Commentary on the Lotus Sutra, p 144-145
Putting Theory Into Practice
The Lotus Sutra is very nice sounding theory. It is theory and remains theoretical until you are able to understand it by faith. Knowing something in our brains, knowing the theory, may be helpful in some aspects of life, but in Buddhism, and especially concerning the teachings in the Lotus Sutra, what is important is the actualization in your life. This brings us back to the opening words of Chapter XVI, the statement by the Buddha that understanding the truth of the Lotus Sutra comes from faith.
Lecture on the Lotus Sutra‘How Lucky I Am To Have Encountered the Lotus Sūtra!’
The Lotus Sūtra, fascicle 7 (chapter 23, “Previous Life of the Medicine King Bodhisattva”), reads: “Propagate this sūtra throughout this world (Jambudvīpa) in the last 500-year period, namely at the beginning of the Latter Age of Degeneration, lest it should become extinct.”
Coming across this passage, I once lamented saying: “It has already been more than 2,220 years since Śākyamuni Buddha passed away. For what sin of mine was I neither born during the Buddha’s lifetime, nor fortunate enough to see the Four Reliances, four ranks of bodhisattva teachers whom people relied on after the death of the Buddha, in the Age of the True Dharma, or such great masters as T’ien-t’ai and Dengyō in the Age of the Semblance Dharma?”
Thinking it over, however, I was elated and said to myself, “How lucky I am to have been born in the last 500-year period and encounter the true teaching of the Lotus Sūtra!”
Kembutsu Mirai-ki, Testimony to the Prediction of the Buddha, Writings of Nichiren Shōnin, Doctrine 2, Page 169
Daily Dharma – Oct. 13, 2020
All things are possible if people are united in one spirit. Nothing can be accomplished if they are not united. It is also true in non-Buddhist scriptures. For instance, a king of Y’in in old China, King Chieh who had an army of seven hundred thousand men disunited in spirit, was defeated by King Wu of Chou and his army of eight hundred men, who were united in one spirit. So that if a person has two thoughts, nothing can be accomplished. Even if there are hundreds or thousands of people, if they are united in one they are surely able to accomplish their aim.
Nichiren wrote this passage in his Treatise on Cooperation (Itai Doshin-ji). When we develop the Bodhisattva mind of compassion, we learn that compassion is present in all beings. As we aspire to the Buddha mind of wisdom, we find that all beings have wisdom. When we act from compassion and wisdom rather than fear and delusion, we are united with the true minds of all beings.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 4
Day 4 concludes Chapter 2, Expedients, and completes the first volume of the Sūtra of the Lotus flower of the Wonderful Dharma.
Having last month learned learn there is only one teaching, we consider what the Buddha thought upon seeing people of no wisdom.
Seeing people of no wisdom, I thought:
“If I teach them only the Way to Buddhahood,
They will be distracted.
They will doubt my teaching, and not receive it.
I know that they did not plant
The roots of good in their previous existence.
They are deeply attached to the five desires.
They suffer because of stupidity and cravings.
Because they have many desires,
They will fall into the three evil regions,
Or go from one to another of the six regions
Only to undergo many sufferings.
Through their consecutive previous existences,
Their small embryos have continued to grow up
To become men of few virtues and merits.
They are now troubled by many sufferings.
They are in the thick forests of wrong views.
They say “Things exist,”
Or “Things do not exist.”
They are attached to sixty-two wrong views.
They are deeply attached to unreal things.
They hold them firmly, and do not give them up.
They are arrogant, self-conceited,
Liable to flatter others, and insincere.
They have never heard of the name of a Buddha
Or of his right teachings
For thousands of billions of kalpas.
It is difficult to save them.”Therefore, Śāriputra!
I expounded an expedient teaching
In order to eliminate their sufferings.
That was the teaching of Nirvana.
The Nirvana which I expounded to them
Was not true extinction.All things are from the outset
In the state of tranquil extinction.
The Buddhas’ sons who complete the practice of the Way
Will become Buddhas in their future lives.
Here’s an appropriate place to repeat The Meaning of the Buddha’s Reluctance to Teach from Two Buddhas Seated Side by Side. This is in turn allows me to remind readers that I find Donald S. Lopez Jr.’s snarky comments about the Lotus Sutra unhelpful. Still, this lengthy quote from the book merits repeating.
Four Entrances to the Power of the Dharma
Vasubandhu's Commentary on the Lotus Sutra, p 146There are four entrances to the [power of the] Dharma shown in the chapter “Bodhisattva Maitreya” [Chapter 17, The Variety of Merits]:
- The entrance of realization. Just as it says in the Lotus Sutra:
While I was explaining about the duration of this Tathāgata’s life span, living beings equal [in number] to the sands of sixty-eight hundred thousand myriads of koṭis of Ganges Rivers realized receptivity to the truth that all things have no origination.It should be known that “receptivity to the truth that all things have no origination” refers to the knowledge that is realized in the first stage [of the bodhisattva path]. That those of one to eight rebirths realized highest, complete enlightenment means they realized the enlightenment of the first stage. “Those of one to eight rebirths” refers to ordinary people who are established [in the path of the Great Vehicle] and are able to realize the first stage. According to their powers and capacities, they will all achieve the first stage in one to eight rebirths. That the [knowledge attained in the first stage] is called “highest, complete enlightenment” means [that those who attain it] are released from [the cycle of] birth and death in the divisions of the three realms, and that according to their capacities they are able to perceive the true buddha-nature. Although they are considered to have attained enlightenment, they are not considered to have totally completed the expedient nirvana of a tathāgata.
- The entrance of faith. Just as it says in the Lotus Sutra:
Moreover there were living beings, equal to the number of particles in the eight worlds, who all produced the thought of highest, complete enlightenment.
- The entrance of honor. Just as it says in the Lotus Sutra:
[When the Buddha explained that] all these bodhisattvas, great beings, had attained the great benefit of the Dharma, mandārava flowers rained down from the sky. …
- The entrance of hearing the Dharma. It should be known that this
[entrance] is explained in the chapter “Joyful Acceptance.”
Kaidan: The Precept Platform
The second of the Three Great Secret Dharmas is the Kaidan, or Precept Platform. The Precept Platform is considered any place where one chants Namu Myoho Renge Kyo, thereby basing one’s life upon the true spirit of Shakyamuni Buddha’s teachings. Traditionally, the Precept Platform was the place where one made formal vows to follow the precepts of Buddhism as a member of the clergy. Nichiren Shonin universalized the concept of the Precept Platform so that all people could uphold the essential teaching and practice of the Lotus Sutra at all times through chanting Namu Myoho Renge Kyo. In Nichiren Buddhism there is no essential difference between the clergy and the laity. The Buddha-nature is equally accessible to all. In addition, the practice of Nichiren Buddhism does not require one to live in a monastery or attend intensive retreats. It is a practice that can be done anytime and anywhere, both by those with families and those who live alone. The most important thing is simply to practice so that wherever you find yourself becomes your Precept Platform.
Lotus SeedsBuddhas in Manifestation Are One with Śākyamuni
The true teaching is what Śākyamuni Buddha has now preached in the Lotus Sūtra. In order to help all the people in the world believe in the daimoku (Namu Myōhō Renge Kyō) consisting of seven (Chinese) characters, the essence of the “Life Span of the Buddha” chapter in the Lotus Sūtra, the Buddha of Many Treasures and the Buddhas in manifestation from all over the universe verified this.
These Buddhas in manifestation from all over the universe wanted to clarify that they are one with Śākyamuni Buddha. Śākyamuni Buddha is like the moon up in the sky; those Buddhas in manifestation are like moons reflected on the water. The land of Śākyamuni Buddha is this Sahā World. If the Buddha, the moon in the sky, does not move, the Buddhas in manifestation do not move either. They live in this Sahā World to protect the practicers of the Lotus Sūtra just as the retainers living in the Sahā World pay respect to their lord, and parents love an only child.
Shimoyama Goshōsoku, The Shimoyama Letter, Writings of Nichiren Shōnin, Volume 5, Page 89
Daily Dharma – Oct. 12, 2020
The Buddhas sat at the place of enlightenment,
And obtained the hidden core.
Anyone who keeps this sūtra will be able
To obtain the same before long.
The Buddha speaks these verses in Chapter Twenty-One of the Lotus Sūtra. They are his assurance to us as those who follow and practice the Lotus Sūtra that we are firmly on the path to enlightenment, no matter what challenges we find in the world.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com