Bhikṣus! It is a very long time since that Buddha passed away. Suppose someone smashed all the earth-particles of one thousand million Sumeru-worlds into ink-powder. Then he went to the east[, carrying the ink-powder with him]. He inked a dot as large as a particle of dust [with that ink-powder] on the world at a distance of one thousand worlds from his world. Then he went again and repeated the inking of a dot on the world at every distance of one thousand worlds until the ink-powder was exhausted. What do you think of this? Do you think that any mathematician or any disciple of a mathematician could count the number of the worlds [he went through]?

The Buddha gives this explanation in Chapter Seven of the Lotus Sūtra. Our concept of time can be limited to what happens in the brief existence we enjoy in this world. We often feel we have no time for what is necessary, much less what we enjoy. With this limited viewpoint, we can find it hard to believe that we have enough time to become enlightened. The Buddha reminds us that there is no shortage of time, and that in all of our existence, we will have opportunities to increase our capacity to benefit others.

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Faith is nothing special. A wife loves her husband, the husband devotes his life to her, parents do not give away their children, and children do not desert their mother. Likewise, believe in the Lotus Sutra, the Buddha Śākyamuni, the Buddha Tahō, all Buddhas, Bodhisattvas and deities. Then chant “Namu Myoho Renge Kyo.” This is faith.

Nichiren wrote this in his Letter to the Nun Myoichi (Myoichi Ama Gozen Gohenji). For many people, Buddhism can be a complicated practice requiring years of study, mastering difficult concepts, even learning new languages. In this letter, Nichiren emphasizes the simple, everyday aspects of our faith and practice. He describes how we can start from the simple love and concern we have for each other, chant “Namu Myoho Renge Kyo” to grow the seeds of faith in our Buddha nature and awaken compassion and wisdom in all beings, and find the joy of the Buddha Dharma in our everyday experience.

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Anyone who rejoices at hearing this sūtra,
And who receives it respectfully,
Know this, has already reached
The stage of not-returning.

The Buddha sings these verses in Chapter Three of the Lotus Sūtra. The state of non-returning means having the certainty of reaching enlightenment. As Bodhisattvas, when we go into any realm, whether higher or lower, it is to benefit the beings there. It is easy to become discouraged by the difficulties we face in this world of conflict, and to forget that we are not alone in our efforts to help others. When we return to the joy of the Lotus Sūtra, the Buddha reminds us of who we are, what we are doing, and where we are going, no matter what obstacles we may find.

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The good men or women who keep, read, recite, expound or copy this Sūtra of the Lotus Flower of the Wonderful Dharma, will be able to obtain eight hundred merits of the eye, twelve hundred merits of the ear, eight hundred merits of the nose, twelve hundred merits of the tongue, eight hundred merits of the body, and twelve hundred merits of the mind.

The Buddha gives this teaching in Chapter Nineteen of the Lotus Sūtra. This is another reminder that the practice of the Wonderful Dharma does not take us out of the world of conflict we live in. Instead, it helps us to use the senses we have, in ways we did not think were possible, to see the world for what it is. Merits in this sense are not status symbols. They are an indication of clarity, of our faculties not being impeded by anything that blocks their capacity.

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Universal-Sage! Anyone who keeps, reads and recites this sūtra [in the later five hundred years] after [my extinction], will not be attached to clothing, bedding, food or drink, or any other thing for living. What he wishes will not remain unfulfilled. He will be able to obtain the rewards of his merits in his present life.

The Buddha makes this promise to Universal-Sage Bodhisattva in Chapter Twenty-Eight of the Lotus Sūtra. When we who are living in this latter age of Degeneration keep and practice this Sūtra, we change the focus of our own existence. We lose our dependence on the things we thought we needed to make us happy, and thus learn to appreciate them for what they are. We set aside our fear of losing these things and gain the courage to handle situations we previously thought were impossible. We stop focusing on what we need to live and find

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Mañjuśrī! A Bodhisattva-mahāsattva who performs this fourth set of [peaceful] practices after my extinction, will be able to expound the Dharma flawlessly. Bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, kings, princes, ministers, common people, brāhmaṇas and householders will make offerings to him, honor him, respect him, and praise him. The gods in the sky will always serve him in order to hear the Dharma from him. When someone comes to his abode located in a village, in a city, in a retired place or in a forest, and wishes to ask him a question, the gods will protect him day and night for the sake of the Dharma so that the hearer may rejoice because this sūtra was, is, and will be protected by the supernatural powers of the past, present and future Buddhas.

The Buddha gives this explanation to Mañjuśrī Bodhisattva in Chapter Fourteen of the Lotus Sūtra. The fourth set of peaceful practices is not blaming those who do not hear the Lotus Sūtra and resolving to save them when one becomes perfectly enlightened. Rather than becoming upset with those who do not accept this teaching, it is useful to know that we are not alone in wanting to save them, and that by reducing our own delusions we increase our capacity to benefit others.

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The Buddhas, the Leaders, expound the teaching of Nirvāṇa
In order to give a rest [to all living beings].
When they see them having already had a rest,
They lead them to the wisdom of the Buddha.

The Buddha sings these verses in Chapter Seven of the Lotus Sūtra. These are part of his explanation of the parable of the Magic City. In this story, a group of people hire a guide to lead them through a dangerous wilderness to reach a city of treasures. Halfway through the journey, the people lose confidence and ask the guide to take them back to where they started. The guide conjures up a magic city and gives the people a chance to rest. The people believed this illusion was their destination. The guide then made the city disappear and implored his charges to continue their journey. The Buddha compares his teachings of the end of suffering to the fabricated city, and the true city of treasures to his enlightenment. As the travelers had to leave their delusions about suffering and continue on the way of the Bodhisattva towards enlightenment, so must we set aside the Buddha’s expedient teachings and uphold the Wonderful Dharma of the Lotus Sūtra.

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When the sky is blue, the land is bright. In this way those who know the Lotus Sutra can see the reasons for occurrences in the world. For those who are incapable of understanding the truth of the “3000 existences contained in one thought,” Lord Śākyamuni Buddha with his great compassion, wraps this jewel with the five characters of myō, hō, ren, ge and kyō and hangs it around the neck of the ignorant in the Latter Age of Degeneration. The four great Bodhisattvas will protect such people, just as the Duke of Chou assisted the young ruler, King Chen, or the Four Elders attended the child Emperor Hui.

Nichiren wrote this in his treatise on Spiritual Contemplation and the Most Venerable (Kanjin Honzon-Shō). This reminds us that whether or not we are able to make sense of the Buddha’s most difficult teaching, what is important is to rely on his determination to help us become enlightened. It is in our practice of reciting the sacred title: “Namu Myoho Renge Kyo,” that we express all the teachings of the Buddha and help all beings become enlightened. Continue reading Daily Dharma – April 19, 2024 →

If a person born a commoner states that he is equal to a samurai, he is bound to be punished. If he states that he is equal to or superior to the king, it is not only he himself but also his parents, wife, and children who are bound to be punished. If those who believe that some other sutra is the same as or superior to the Lotus Sutra according to what they believe without knowing the comparative superiority of the sutras, they are happy because their sutras are being praised. However, it will be a crime of slandering the True Dharma, for which priests and their disciples, as well as their lay followers, will all go to hell as speedily as a flying arrow. On the contrary, to say that the Lotus Sutra is superior to all other sutras is no crime at all. Instead it will be an act of great merit because it is so stated in the sutras.

Nichiren wrote this passage in his Response to My Lady the Nun, Mother of Lord Ueno (Ueno-dono Haha-ama Gozen Gohenji). In other writings, Nichiren explains that the superiority of the Lotus Sutra is not due to some inherent magical power it has to get us what we want. The superiority of the Lotus Sutra comes from its embodiment of the Buddha’s highest teaching, the revelation of his Ever-Present existence, and the ability of the Lotus Sūtra to lead all beings to enlightenment.

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Although we were your sons then as we are now, we wished to hear only the teachings of the Lesser Vehicle. If we had aspired for the teaching of the Great Vehicle, you would have already expounded it to us.

Subhūti, Mahā-Kātyāyana, Mahā-Kāśyapa, and Mahā-Maudgalyāyana speak this passage in Chapter Four of the Lotus Sūtra. This is before they tell the story of the Wayward Son. They explain their realization that the Buddha holds nothing back from us. The reason we hear expedient teachings rather than the highest teaching is because of the limits of our own aspiration. When we aspire to become Buddhas, we receive the highest teaching.

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