Category Archives: LS32

Day 1

Day 1 covers the first half of Chapter 1, Introductory

Having last month considered practices of the bodhisattvas of those worlds that Maitreya sees, we consider the bodhisattvas’s offerings to the śarīras of a Buddha.

Mañjuśrī!
Some Bodhisattvas make offerings
To the śarīras of a Buddha
After his extinction.

I also see some sons of the Buddha
Adorning the world of the Buddha
With as many stupa-mausoleums
As there are sands in the River Ganges.

Those stupas of treasures are
Lofty and wonderful.
They are five thousand yojanas high,
And two thousand yojanas wide and deep.

Each of the stupa-mausoleums has
One thousand pairs of banners and streamers.
It also has curtains adorned with gems.
It also has jeweled bells ringing.

Gods, dragons, men, and nonhuman beings
Constantly offer incense, flowers, and music
[To the stupa-mausoleums].

Mañjuśrī!
Those sons of the Buddha
Adorn the stupa-mausoleums
And offer the adornments
To the śarīras [of the Buddha].

The worlds [of the Buddha] naturally become
As wonderful and as beautiful
As the [flowers] of the kingly tree
In full bloom on the top of Mt. Sumeru.
The multitude of this congregation and I
Can see the various wonderful things
Of those worlds
By the ray of light of the Buddha [of this world].

See A Teaching Applicable Throughout the Cosmos

Another Innumerable Day Before Day 1

Having last month considered the fifth of the 10 Beneficial Effects of the Sutra of Innumerable Meaning, we consider the sixth beneficial effect:

“Sixth, this sutra’s unimaginable power for beneficial effect is this: Whether during or after the lifetime of a buddha, if men and women of good intent accept, keep faith with, and internalize and recite this sutra, although they themselves may have delusive worldly passions they nevertheless will expound the teachings for living beings, enabling them to overcome delusive worldly passions and the cycle of births and deaths and put an end to all suffering. Living beings that practice after hearing them will grasp the Dharma, attain its fruits, and realize the Way no differently than if they were with the buddha tathāgatas. Suppose there is a youthful and inexperienced prince. When the king, while traveling or due to ill health, entrusts this prince to manage the affairs of state, the prince, following the great king’s instructions, then leads the government officials and the various ministries, governing justly and properly according to the laws of the land. And all of the country’s citizens are at ease, following along in a manner no different than if it were the rule of the king. So it is also with the women and men of good intent who keep faith with this sutra, whether during or after the lifetime of a buddha. Even though unable to initially become steadfast in the stage of equanimity, these men and women of good intent, following the discourses given by the Buddha, expound the teachings and spread them far and wide. Living beings that practice wholeheartedly after hearing them will cast delusive worldly passions away, grasp the Dharma, attain its fruits, and realize the Way. O you of good intent! This is known as the inconceivable power of the sixth beneficial effect of this sutra.

Underscore although they themselves may have delusive worldly passions they nevertheless will expound the teachings for living beings.

Between Day 32 and Day 1: Fattery, Deprecating Words, Duplicity, Defamation and Slander

Going through each of the senses and their karmic consequences – the sense faculty of sight, the sense faculty of hearing, the sense faculty of smell, the sense faculty of speech and the sense faculty of the body and mind – we continue with sense faculty of speech.

When the self-amendment process is completed, the practitioner must again internalize and recite the Great Vehicle sutras without laziness of body or mind. Through the power of the Great Vehicle, an ethereal voice will declare to the Dharma successor:

“You must now face the buddhas of the ten directions and praise and give voice to the Great Vehicle! Before the buddhas, relate your faults yourself! The buddha tathāgatas are your compassionate fathers. You must yourself declare the unwholesome and harmful karmic acts produced by your sense faculty of speech: ‘This sense faculty of speech musters characteristics of undesirable karma: lies, flattery, deprecating words, duplicity, defamation and slander, praise of wrong views, and use of useless words. In the manner of such many and multiple varieties and kinds of harmful karmic acts, it instigates conflicts and confusion and asserts that Dharma is not Dharma. I now amend myself of all impurities such as these!’ ”

After saying these words before the Heroes of the World, the practitioner must cast him- or herself upon the ground and universally pay homage to the buddhas of the ten directions. The practitioner must then kneel erectly on both knees, place palms together, and say:

“The troubles and faults of this tongue are innumerable and limitless! The thorns of harmful karmic causes grow from the sense faculty of speech. Estrangement from correct discourse on the Dharma begins with this tongue, and thus does this unwholesome tongue destroy seeds of beneficial effects. It forcefully discourses on many matters that have no meaning. Its praise of wrong views is like stoking their fires, thereby intensifying the flames that harm living beings. It is like something that poisons and brings death with no outward signs. The detrimental, adverse, dire consequence of all of this is to fall into bitter conditions for a hundred or a thousand kalpas. I sink into a great hell because of deceitful speech. I now take refuge in the buddhas of the southern direction and avow my very grave faults!”

When the practitioner effects this mindfulness, a voice will fill the air:

“There is a buddha in the southern direction whose name is Sandalwood Virtue. This buddha also has innumerable buddhas emanated from him, all of whom expound the Great Vehicle that destroys and eliminates impurities and faults. As for your impurities: you should now face the innumerable buddhas of the ten directions, the greatly compassionate World-honored Ones! Avow your very grave faults and sincerely amend yourself!”

In considering our speech, it is helpful to consider the promise of the Lotus Sutra as explained in the Oct. 29, 2020, Daily Dharma:

When they expound the Dharma to the great multitude with their tongues, they will be able to raise deep and wonderful voices, to cause their voices to reach the hearts of the great multitude so that the great multitude may be joyful and cheerful. Hearing their speeches given in good order by their deep and wonderful voices, Śakra, Brahman, and the other gods and goddesses will come and listen to them.

The Buddha declares these lines to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. When we share the Buddha Dharma with others, it is as if the Buddha’s mind is finding voice in our words. It should then come as no surprise to us that beings of all dispositions will want to hear more of what the Buddha has taught us. When we “practice the sūtra with our bodies,” as Nichiren described, when we make this teaching a part of our lives, then we find the words we need to reach all beings and lead them to the Buddha’s enlightenment.

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

Day 32

Day 32 covers Chapter 28, The Encouragement of Universal-Sage Bodhisattva, closing the Eighth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Having last month considered the promised benefits for anyone who keeps, reads and recites this sūtra, we consider Śākyamuni’s response.

Thereupon Śākyamuni Buddha praised him, saying:

“Excellent, excellent, Universal-Sage! You will protect this sūtra so that many living beings may obtain peace and benefits. You have already obtained inconceivable merits and great compassion. You aspired for Anuttara-samyak-saṃbodhi and vowed [to protect this sūtra] by your supernatural powers in the remotest past, and have been protecting this sūtra since then. By my supernatural powers, I will protect anyone who keeps your name.

“Universal-Sage! Anyone who keeps, reads and recites this Sūtra of the Lotus Flower of the Wonderful Dharma, memorizes it correctly, studies it, practices it, and copies it, should be considered to see me, and hear this sūtra from my mouth. He should be considered to be making offerings to me. He should be considered to be praised by me with the word ‘Excellent!’ He should be considered to be caressed by me on the head. He should be considered to be covered with my robe. He will not be attached to worldly pleasures. He will not like to read heretical scriptures or any other writings of heretics. He will not be intimate with heretics, slaughterers, boar-breeders, sheep-breeders, fowl-breeders, dog­breeders, hunters, prostitutes, or any other evil people. He will be upright. He will have correct memory and the powers of merits and virtues. He will not be troubled by the three poisons. He will not be troubled by jealousy, arrogance from selfishness, arrogance from self-assumed attainment of enlightenment, or arrogance from self-assumed acquisition of virtues. He will want little, know contentment, and practice just as you do.

“Universal-Sage! If you see anyone who keeps, reads and recites the Sūtra of the Lotus Flower of the Wonderful Dharma in the later five hundred years after my extinction, you should think, ‘Before long be will go to the place of enlightenment, defeat Mara and his followers, attain Anuttara-samyak-saṃbodhi, turn the wheel of the Dharma, beat the drum of the Dharma, blow the conch-shell horn of the Dharma, send the rain of the Dharma, and sit on the lion-like seat of the Dharma in the midst of the great multitude of gods and men.’

The Daily Dharma from Dec. 24, 2020, offers this:

Universal-Sage! If you see anyone who keeps, reads and recites the Sūtra of the Lotus Flower of the Wonderful Dharma in the later five hundred years after my extinction, you should think, ‘Before long he will go to the place of enlightenment, defeat Māra and his followers, attain Anuttara-samyak-saṃbodhi, turn the wheel of the Dharma, beat the drum of the Dharma, blow the conch-shell horn of the Dharma, send the rain of the Dharma, and sit on the lion-like seat of the Dharma in the midst of the great multitude of gods and men.’

The Buddha gives this instruction to Universal-Sage Bodhisattva (Fugen, Samantabhadra) in Chapter Twenty-Eight of the Lotus Sūtra. Nichiren explained that the later five hundred years mentioned in this passage is the time in which we are living today. The Buddha is therefore talking about all of us who practice the Wonderful Dharma. When we can grow our capacity to respect each other as we respect the Buddha, it inspires the respect at the core of all beings, and transforms this world.

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

Day 31

Day 31 covers Chapter 27, King Wonderful-Adornment as the Previous Life of a Bodhisattva.

Having last month considered consider the family’s decision to go to Cloud-Thunderpeal-Star-King-Flower-Wisdom Buddha, we witness the family’s journey to see Cloud-Thunderpeal-Star-King-Flower-Wisdom Buddha.

“Pure-Eyes Bodhisattva had already practiced the samādhi for the Lotus Flower of the Wonderful Dharma for a long time. Pure-Store Bodhisattva had already practiced the samādhi for the release from evil regions in order to release all living beings from evil regions for many hundreds of thousands of billions of kalpas.

“Now the queen practiced the samādhi for the assembly of Buddhas, and understood the treasury of their hidden core. The two sons led their father by these expedients and caused him to understand the teachings of the Buddha by faith and to wish [to act according to those teachings].

“Thereupon King Wonderful-Adornment, Queen Pure-Virtue, and their two sons came to that Buddha. The king was accompanied by his ministers and attendants; the queen, by her ladies and attendants; and their two sons, by forty-two thousand men. They worshiped the feet of that Buddha with their heads, walked around the Buddha three times, retired, and stood to one side.

“Thereupon the Buddha expounded the Dharma to the king, showed him the Way, taught him, benefited him, and caused him to rejoice. The king had great joy. The king and queen took off their necklaces of pearls worth hundreds of thousands, and strewed the necklaces to the Buddha. The necklaces flew up to the sky [seven times as high as the tala-tree], and changed into a jeweled platform equipped with four pillars. On the platform was a couch of great treasures, and thousands of millions of heavenly garment were spread [on the couch]. The Buddha [went up,] sat cross-legged [on the couch], and emitted great rays of light. King Wonderful-Adornment thought, ‘The Buddha is exceptional. He is exceedingly handsome. He has the most wonderful form.’

See Buddhism in Everyday Life

Buddhism in Everyday Life

The Lotus Sutra teaches that we should reflect the Dharma in our own lives, especially in relation to those who are close to us, such as other members of our family. Just thinking we are Buddhist, or saying we are Buddhist, or belonging to a Buddhist organization, or even regularly performing Buddhist practices such as meditation or recitation, is not enough. It doesn’t mean much unless it affects how we behave in everyday life.

And when this happens, all kinds of transformations are possible. When the King and Queen give their extremely valuable necklaces to the Buddha, the necklaces are transformed into a jeweled platform with a seat for the Buddha from which he emits light. The point of this, I think, is that when we devote ourselves to the Buddha, not only can our lives be transformed, but ordinary things as well. The necklaces can symbolize any gift to the Buddha. Here the necklaces are exceptionally valuable because they are from a king and queen. But every gift to the Buddha is valuable in its own way.

The Stories of the Lotus Sutra, p288-289

Day 30

Day 30 covers all of Chapter 26, Dhāraṇīs

Having last month met the 10 rākṣasas daughters, we consider the 10 rākṣasas daughters’ vow.

[They said to the Buddha:]

“Anyone may step on our heads, but shall not trouble this teacher of the Dharma. Neither shall any yakṣa, rākṣasa, hungry spirit, pūtana, kṛtya, vetāda, kumbhāṇḍa, umāraka, apasmāraka, yakṣa-kṛtya or human kṛtya. Neither shall anyone who causes others to suffer from a fever for a day, two days, three days, four days, seven days or forever. Neither shall anyone who takes the shape of a man, a woman, a boy or a girl and appears in his dream.”

Then they sang in gāthās before the Buddha:

Anyone who does not keep our spells
But troubles the expounder of the Dharma
Shall have his head split into seven pieces
Just as the branches of the arjaka-tree [ are split].

Anyone who attacks this teacher of the Dharma
Will receive the same retribution
As to be received by the person who kills his parents,
Or who makes [sesame] oil without taking out worms [from the sesame],
Or who deceives others by using wrong measures and scales,
Or by Devadatta who split the Saṃgha.

Having sung these gāthās, the rākṣasas said to the Buddha:

“World-Honored One! We also will protect the person who keeps, reads and recites this sūtra, and acts according to it so that he may be peaceful, that he may have no trouble, and that poison taken by him may be neutralized.”

The Daily Dharma from Oct. 3, 2020, offers this:

Anyone who does not keep our spells
But troubles the expounder of the Dharma
Shall have his head split into seven pieces
Just as the branches of the arjaka-tree [are split].

The ten rakṣasī demons and Mother-of-Devils sing these verses in Chapter Twenty-Six of the Lotus Sūtra. They are among the many gods and other supernatural beings who vow to protect all those who keep and practice the Buddha Dharma. These verses help us to understand the nature of those who create harm in the world and to develop a heart of compassion towards them. The nature of delusion is that it sets up a world separate from the world we all share. It puts a barrier between us and the world out of fear that this world will harm us. The Buddha’s teachings show us how to develop the courage to live in harmony with this world, rather than splitting ourselves from it, and splitting ourselves in it.

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

Day 29

Day 29 covers all of Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva.

Having last month considered the question of how World-Voice-Perceiver got his name, we consider some of the benefits of calling the name of World-Voice-Perceiver Bodhisattva.

“If anyone calls the name of World-Voice-Perceiver Bodhisattva when he is about to be killed, the sword or stick raised against him will suddenly break asunder, and he will be saved. If as many yakṣas and rākṣasas as to fill one thousand million Sumeru worlds hear a person call the name of World-Voice-Perceiver Bodhisattva when they come to him with the intention of killing him, those devils will not be able even to see him with their malicious eyes, and needless to say, kill him. If anyone, guilty or not, calls the name of World-Voice-Perceiver Bodhisattva when he is bound up in manacles, fetters, pillories or chains, those things [in which he is bound up] will break asunder, and he will be saved. Suppose the chief of a party of merchants is leading his party carrying invaluable treasures along a dangerous road haunted by as many bandits as to fill one thousand million Sumeru-worlds, and suppose one of the members of the party says [to others], ‘Good men! Do not be afraid! Call the name of World-Voice-Perceiver Bodhisattva with all your hearts! This Bodhisattva gives fearlessness to all living beings. If you call his name, you will be saved from [the attacks of] these bandits.’ If the other members of the party hear this and say simultaneously, ‘Namas to World-Voice-Perceiver Bodhisattva,’ all of them will be saved because of their calling of his name. Endless-Intent! The supernatural powers of World-Voice-Perceiver Bodhisattva-mahāsattva are as great as previously stated.

“Those who have much lust will be saved from lust if they constantly think of World-Voice-Perceiver Bodhisattva and respect him. Those who have much anger will be saved from anger if they constantly think of World-Voice-Perceiver Bodhisattva and respect him. Those who have much stupidity will be saved from stupidity if they constantly think of World-Voice-Perceiver Bodhisattva and respect him. Endless-Intent! World-Voice-Perceiver Bodhisattva has these great supernatural powers. He gives many benefits to all living beings. Therefore, they should constantly think of him.

The Daily Dharma from Aug. 3, 2020, offers this:

Those who have much lust will be saved from lust if they constantly think of World-Voice-Perceiver Bodhisattva and respect him. Those who have much anger will be saved from anger if they constantly think of World-Voice-Perceiver Bodhisattva and respect him. Those who have much stupidity will be saved from stupidity if they constantly think of World-Voice-Perceiver Bodhisattva and respect him.

The Buddha gives this description of World-Voice-Perceiver Bodhisattva (Kannon, Kanzeon, Avalokitesvara) to Endless-Intent Bodhisattva in Chapter Twenty-Five of the Lotus Sūtra. World-Voice-Perceiver is the embodiment of compassion for all beings, the wish that all beings be freed from suffering and realize the enlightenment of the Buddha. This compassion is the antidote to the three poisons of lust, anger and stupidity. By aspiring to the example of World-Voice-Perceiver and awakening our own compassion, we can overcome these poisons and bring benefits to all beings.

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

Those Who Keep This Sūtra

In his Outstanding Principles of the Lotus Sūtra, Grand Master Dengyō cites the passage of the Lotus Sūtra, chapter 23, which claims: “This sūtra likewise is superior to any of the other sūtras. Those who keep this sūtra are also superior to all living beings.” Noting that the above is a scriptural statement, Grand Master Dengyō then quotes from the Profound Meaning of the Lotus Sūtra of Grand Master T’ien-t’ai. Noting that this is a citation from the Profound Meaning of the Lotus Sūtra, he interprets its meaning: “You should know that the canons of other schools are not perfect, and those who uphold them are also not perfect. The basic canon of the Tendai-Hokke School, the Lotus Sūtra, is superior. Therefore, those who uphold it are superior to all people. This is what the Buddha stated. How could it be self-admiration?”

Hōon-jō, Essay on Gratitude, Writings of Nichiren Shōnin, Doctrine 3, Pages 28.

Day 28

Day 28 covers all of Chapter 24, Wonderful-Voice Bodhisattva, and concludes the Seventh Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.


Having last month witnessed the arrival of Wonderful-Voice Bodhisattva, we learn about Wonderful-Voice Bodhisattva’s past life.

Thereupon Flower-Virtue Bodhisattva said to Śākyamuni Buddha:

“World-Honored One! What root of good did this Wonderful-Voice Bodhisattva plant and what kind of meritorious deeds did he do in order to obtain this supernatural power?”

Śākyamuni Buddha said to Flower-Virtue Bodhisattva:

“There was once a Buddha called Cloud-Thunder-Sound-King, the Tathāgata, the Arhat, the Samyak-sambuddha. His world was called Appearance-Of-All-Worlds; and the kalpa in which he lived, Gladly-Seen. [There lived] a Bodhisattva called Wonderful-Voice [under that Buddha. The Bodhisattva] offered hundreds of thousands of kinds of music and eighty-four thousand patras of the seven treasures to Cloud-Thunder-Sound-King Buddha for twelve thousand years. Because of this, he was able to appear in the world of Pure-Flower-Star-King-Wisdom Buddha, and obtain supernatural power such as this.

“Flower-Virtue! What do you think of this? Wonderful-Voice Bodhisattva who had offered the music and the jeweled bowls to Cloud-Thunder-Sound-King Buddha [at that time] was no one but this Wonderful-Voice Bodhisattva-mahāsattva [whom you see here now].

“Flower-Virtue! This Wonderful-Voice Bodhisattva already made offerings to innumerable Buddhas, attended on them, and planted the roots of virtue a long time ago. He also already saw hundreds of thousands of billions of nayutas of Buddhas, that is, as many Buddhas as there are sands in the River Ganges.

See The Missing Voice