Two Buddhas, p236Chapters Twenty-Three, Twenty-Four, and Twenty-Five describe how specific bodhisattvas display their powers in the world to benefit sentient beings. As noted earlier, at one point in its compilation history, the Lotus Sūtra probably concluded with Chapter Twenty-Two, “Entrustment.” These three subsequent chapters represent a later stratum of the text, added as devotion to the bodhisattvas in question was gradually assimilated to the Lotus. From Nichiren’s standpoint, the bodhisattvas appearing in these chapters had received only the general transmission described in the “Entrustment” chapter. Either they had come from other worlds, or they were followers of Śākyamuni in his provisional guise as the Buddha of the trace teaching or shakumon portion of the sūtra. Thus, their work was chiefly confined to the True and Semblance Dharma ages. Yet, as we see, Nichiren drew on these chapters to make points about the Lotus Sūtra and its practice in the Final Dharma age.
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Avalokiteśvara
Two Buddhas, p240-241Unlike Gadgadasvara [Wonderful-Voice Bodhisattva], who would seem to appear only in the Lotus Sūtra, the bodhisattva Avalokiteśvara [World-Voice-Perceiver Bodhisattva] features in numerous texts and has been revered throughout Asia, down to and including the present time. Avalokiteśvara has been worshipped in many guises. The Dalai Lama is regarded as an incarnation of Avalokiteśvara. In China, this bodhisattva was often represented in female form. In Japan one finds pilgrimage routes dedicated to the bodhisattva comprising thirty-three sites, one for each of his manifestations listed in this chapter of the Lotus Sūtra. He also figures prominently in the Pure Land tradition as the right-hand attendant of the buddha Amitābha, accompanying him when he descends to welcome his devotees at the moment of death and escort them to his pure land.
It was possibly because of these Pure Land connections that Nichiren makes so little mention of Avalokiteśvara, despite the pervasiveness in medieval Japan of devotion to this bodhisattva. On the mandalas he inscribed for his followers, Nichiren wrote the names of representative bodhisattvas of the trace teaching below the names of the leaders of the bodhisattvas of the earth. Usually he chose Mañjuśrī and Samantabhadra as these representatives; no extant mandala in his hand bears the name of Avalokiteśvara.
Bodhisattvas Who Meet the Needs of Sentient Beings
[Chapter 24] and the preceding, “Bhaiṣajyarāja” [The Previous Life of Medicine-King Bodhisattva] chapter feature bodhisattvas who manifest themselves in a variety of forms in order to meet the needs of sentient beings. Chapter 24 enumerates thirty-four appearances assumed by the bodhisattva Gadgadasvara [Wonderful-Voice Bodhisattva] through his mastery of the samādhi of manifesting all physical forms, the same samādhi attributed to the bodhisattva Sarvarūpasaṃdarśana [Gladly-Seen-By-All-Beings Bodhisattva] in Chapter 23. Chapter 25 similarly lists thirty-three forms assumed by the bodhisattva Avalokiteśvara [World-Voice-Perceiver Bodhisattva]. The phrase “gateway to everywhere” (J. fumon), sometimes translated as “universal gate,” in the title of Chapter 25 refers to precisely this activity by which buddhas and bodhisattvas assume various forms to aid suffering beings. An eleventh-century poem based on this chapter celebrates the universal compassion of Avalokiteśvara:
the world is saved
because no one can shut
the gate to everywhere:
O who will not enter?
The Exemplar of the Bodhisattva-ideal
The perfect Bodhisattva shares the same heart with the Buddha, helping and saving countless humans and nonhumans by whatever means necessary for the occasion. [In Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva,] Avalokitesvara, World-Voice-Perceiver, is the exemplar of the Bodhisattva-ideal.
Introduction to the Lotus SutraSeven Calamities
[In Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva,] Sakyamuni says World-Voice-Perceiver can save us from seven calamities:
- The calamity of fire. Those who keep the name of Avalokitesvara will not be burned even if they are trapped in a conflagration (p. 136).
- The calamity of u’aten Those who call upon the name of World-Voice-Perceiver will be washed ashore if they are swept away by a flood.
- The calamity of raksasa demons. Suppose people are crossing an ocean in search of a treasure, and their ship is tossed by a storm to a country of raksasa demons. If just one mem ber of the ship’s company calls upon the name of World-Voice-Perceiver, everyone on board will be saved.
- The calamity of swords and clubs. If anyone is about to be struck by a sword or a club, and he calls on the name of Avalokitesvara, the sword or club will suddenly shatter into pieces.
- The calamity of yaksa demons. If a host of yaksa or raksasa demons assault a person who calls upon the name of Avalokitesvara, they will not be able to harm him.
- The calamity of chains and shackles. If anyone, guilty or not, calls the name of World-Voice-Perceiver when he is bound in chains and shackles, the chains will break, and he will be freed.
- The calamity of bandits. Suppose the chief of a party of merchants is leading a richly laden caravan along a dangerous road haunted by many bandits. If all the members of that caravan call upon the name of World-voice-perceiver, they will not be attacked, but will pass by in safety.
Images of World-Voice-Perceiver
[Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva,] ends with verses which repeat the same themes we have seen. Faith in World-Voice-Perceiver is widespread in Asia. Many beautiful works of art have depicted this popular Bodhisattva, sometimes showing her as female and sometimes as male. In English, she is often misnamed the “Goddess of Mercy.” Among the many representations of Avalokitesvara, seven figures are particularly famous, and more especially, two of them: the “World-Voice-Perceiver of Eleven Faces,” and “World-Voice-Perceiver of a Thousand Hands.” The thousand hands signify that World-Voice-Perceiver offers a multitude of gifts to our suffering world.
Introduction to the Lotus SutraWishful Thinking
An often asked question is whether World-Voice-Perceiver is male or female. Many people think she is female. [In Chinese, her name is translated as Kwan Yin, and she is frequently depicted as the gentle “Lady of Mercy.”] That is not exactly correct, however. The true answer to the question depends on people’s desires. If someone wishes to see a beautiful woman, the Bodhisattva looks like just such a woman to that person. If someone wants to see a great man [or a god], the Bodhisattva appears as such a man [or god]. World-Voice-Perceiver is neither masculine nor feminine, but either one or the other. He or she looks male or female depending on people’s desires. Actually, in Sanskrit, all the Buddhas and Bodhisattvas have masculine names, and for that reason they are usually identified as male.
Introduction to the Lotus SutraWorld-Voice-Perceiver’s 33 Transformations
[In Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva,] Endless-Intent Bodhisattva (Aksayamati) asks Sakyamuni, “What expedients does World-Voice-Perceiver (Avalokitesvara) employ to expound the law in this world?”
Answering this question, Sakyamuni says that World-Voice-Perceiver can transform himself into thirty-three different forms to save people. This is similar to the way Wonderful-Voice transforms himself into thirty-four bodies. However, there are a few differences between the two. World-Voice-Perceiver takes on any of the following thirty-three forms:
(1) a Buddha, (2) a Pratyekabuddha, (3) a Sravaka, (4) Heavenly-King-Brahman, (5) King Sakra, (6) Freedom God (Isvara), (7) Great-Freedom God (Mahesvara), (8) a commander of heavenly hosts, (9) the god Vaisravana, (10) the king of a small country, (11) a rich man, (12) a householder, (13) a prime minister, (14) a Brahman [or Brahmin, a member of the highest Indian caste], (15) a monk, (16) a nun, (17) a man of pure faith, (18) a woman of pure faith, (19) the wife of a rich man, (20) the wife of a householder,
(21) the wife of a prime minister, (22) the wife of a Brahman,
(23) a boy or a girl, (24) a god, (25) a dragon, (26) a yaksa, (27) a gandharva, (28) an asura, (29) a garuda, (30) a kimnara, (31) a mahoraga, (32) a human or nonhuman being, and (33) the Vajra-holding God (p. 318-19).
Not only do all of us have different faces and forms, but also different beliefs and aspirations according to our race, nationality, occupation, social status, age, education, and so forth. A leader must understand people’s feelings, and display an attitude and appearance that are harmonious with theirs. That is why this Bodhisattva transforms himself into other living beings.
“Good man,” says Sakyamuni, “In a certain world, World-Voice-Perceiver Bodhisattva takes the shape of a Buddha in order to save those who are to be saved by a Buddha. He takes the shape of Vajradhara [God of Power and Might] by those who are to be saved by Vajradhara” (p. 318-19).
Introduction to the Lotus SutraPerceiver of Our Voices
In this world, we have many problems and sorrows, and since we are not able to overcome them ourselves, we complain about them loudly. When World-Voice-Perceiver hears our voices, he immediately discerns what our problem is, solves it, and leads us towards enlightenment. That is the reason for his name. In Asia, millions of people chant his name sincerely for delivery from their troubles.
Introduction to the Lotus SutraKamon
The studies conducted over so many centuries made possible a deeper understanding of the Lotus Sutra, and methodological standards for its interpretation were established. One example is called Kamon. It is a classification of the twenty-eight chapters into several sets for a systematic explanation of their meaning.
The major Kamon is the “Three Parts of Each of the Two Divisions of the Lotus Sutra” which was established by Great Master Chih-i. Most commentators since his time have accepted his guidelines. …
[T]he “Three Parts of Each of the Two Divisions of the Lotus Sutra” refers to the division of the Sutra into two main sections: the first half, consisting of Chapters One through Fourteen, and the second half, consisting of Chapters Fifteen through Twenty-eight. Kamon gives a detailed explanation of the reason for this division. The first half is named Shakumon, literally “imprinted gate.” Its main purpose is to teach how “hearers” and Pratyekabuddhas can attain Buddhahood in the One Vehicle. The second half is called Hommon, which means “Primal Gate” or “Primal Mystery.” This part reveals Sakyamuni to be the infinite, absolute Buddha, the Buddha who attained enlightenment in the remotest past but still leads living beings in the present. These two points are considered the fundamental ideas of the Lotus Sutra.
Introduction to the Lotus Sutra