Category Archives: LS32

Day 16

Day 16 concludes Chapter 11, Beholding the Stūpa of Treasures, and completes the Fourth Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.

Having last month concluded Chapter 11, Beholding the Stūpa of Treasures, we begin today’s portion of the chapter with the preparations for the arrival of Buddhas of the replicas of Śākyamuni Buddha.

Thereupon each of the Buddhas of the [worlds of the] ten quarters said to the Bodhisattvas under him, “Good men! Now I will go to Śākyamuni Buddha of the Sahā-World. I also will make offerings to the stūpa of treasures of Many-Treasures Tathāgata.”
At that instant the Sahā-World was purified. The ground of the world became lapis lazuli. The world was adorned with jeweled trees. The eight roads were marked off by ropes of gold. The towns, villages, cities, oceans, rivers, mountains, forests and thickets were eliminated. The incense of great treasures was burned; mandārava flowers, strewn over the ground; and jeweled nets and curtains with jeweled bells, hung over the world. The gods and men were removed to other worlds except those who were in the congregation.

At that time each of the Buddhas was accompanied by an attendant who was a great Bodhisattva. Some of the Buddhas came under the jeweled trees in the Sahā-World. The jeweled trees were five hundred yojanas tall, and adorned with branches, leaves, flowers and fruits. Under the jeweled trees were lion-like seats five yojanas tall, adorned with great treasures. The Buddhas sat cross-legged on the seats [under the jeweled trees]. The seats [under the jeweled trees] in the [Sahā-World composed of] one thousand million Sumeru-worlds were, however, too few to receive all the Buddhas of Śākyamuni Buddha’s replicas who were to come from the worlds even of one of the ten quarters. [Seeing this,] Śākyamuni Buddha purified two hundred billion nayuta worlds of each of the eight quarters [neighboring the Sahā-World] to receive all the Buddhas of his replicas. The hells, the regions of hungry spirit , the regions of animals, and the regions of asuras [of those worlds] were eliminated; and the gods and men [of those worlds] were removed to other worlds. The ground of those purified world became lapis lazuli. The worlds were adorned with jeweled trees five hundred yojanas tall. The trees were adorned with branches, leaves, flowers and fruits. Under the trees were lion-like seats of treasures five yojanas tall, adorned with various treasures. The great oceans, rivers, the Mucilinda Mountains, the Maha-Mucilinda Mountains, the Surrounding Iron Mountains, the Great Surrounding Iron Mountains, the Sumeru Mountains, and all the other great mountains [of those worlds] were eliminated, and all those worlds were amalgamated into one Buddha-world [that is, into the world of Śākyamuni Buddha). The jeweled ground of this [expanded] world was even. Jeweled curtains and canopies adorned with streamers were hung over this [expanded] world; the incense of great treasures, burned; and jeweled flowers of heaven, strewn over the ground.

See The Reality of Both the One and the Many

The Reality of Both the One and the Many

This image of the reality of one and many can also be seen in the image of Shakyamuni Buddha bringing together billions and billions of worlds to create a temporary unification of them into a single buddha land. Their reality as many lands does not disappear when they are brought together to function as one. Later in the Sutra they will return to being, as they were, many. In this way, Shakyamuni Buddha, as well as being the buddha of this world, is at the same time the Universal Buddha – the buddha who, by virtue of his embodiments, is represented or present everywhere throughout the universe.

One reason that this holding together of the reality of both the one and the many is important in the Dharma Flower Sutra is that it provides a general framework for understanding the One Vehicle of many skillful means. It provides, in other words, a way of understanding through images how the many ways of Buddhism can all have an importance and reality within one Buddhism.

The Stories of the Lotus Sutra, p142-143

We Need Love and Affection, Warmth and Nurturance

Bodhisattva Seen with Joy by All Living Beings became a very good disciple of the Buddha Pure and Bright Excellence of Sun and Moon. He felt great devotion and love toward his teacher, and the bond between them was very deep. Because of the great affection between teacher and disciple, he made a lot of progress. Looking deeply into the nature of this bodhisattva’s practice, we can see the devotion, dedication, love, and faithfulness.

You might wonder how devotion and affection are part of the practice of looking deeply and attaining enlightenment. Do we need to love our teacher? Do we need to love our disciples? Do we need to love our Dharma brothers and sisters in order to succeed in our practice? The answer is, yes. Just as the loving presence of the parents is quite crucial for the growth of a baby, the loving presence of a teacher is very important for his or her disciples. The loving presence of our brothers and sisters in the Sangha is very important for us to grow as practitioners. That is the message sent forth by this bodhisattva. We need love and affection, warmth and nurturance in order to grow and progress on the path.

Peaceful Action, Open Heart, p156-157

Day 15

Day 15 concludes Chapter 10, The Teacher of the Dharma, and opens Chapter 11, Beholding the Stūpa of Treasures.

Having last month considered the merits of the Lotus Sutra at the start of today’s portion of Chapter 10, The Teacher of the Dharma, we consider the thirsty man on a plateau.

“Medicine-King! Erect a stupa of the seven treasures in any place where this sūtra is expounded, read, recited or copied, or in any place where a copy of this sūtra exists! The stupa should be tall, spacious and adorned. You need not enshrine my śarīras in the stupa. Why not? It is because it will contain my perfect body. Offer flowers, incense, necklaces, canopies, banners, streamers, music and songs of praise to the stupa! Respect the stupa, honor it, and praise it! Anyone who, after seeing the stupa, bows to it, and makes offerings to it, know this, will approach Anuttara-samyak-saṃbodhi.

“Medicine-King! Although many laymen or monks will practice the Way of Bodhisattvas, they will not be able to practice it satisfactorily, know this, unless they see, hear, read, recite, copy or keep this Sūtra of the Lotus Flower of the Wonderful Dharma or make offerings to it. If they hear this sūtra, they will. Anyone who, while seeking the enlightenment of the Buddha, sees or hears this Sūtra of the Lotus Flower of the Wonderful Dharma, and after hearing it, understands it by faith and keeps it, know this, will approach Anuttara-samyak-saṃbodhi.

“Medicine-King! Suppose a man on a plateau felt thirsty and sought water. He dug a hole in order to get water. As long as he saw the dug-out lumps of earth were dry, he knew that water was still far off. He went on digging, and then found the dug-out lumps of earth wet. When he finally found mud, he was convinced that water was near. In the same manner, know this, the Bodhisattvas who have not yet heard, understood or practised this Sūtra of the Lotus Flower of the Wonderful Dharma, are still far from Anuttara-samyak-saṃbodhi. [The Bodhisattvas] who hear, understand, think over and practice this sūtra, will approach Anuttara-samyak-saṃbodhi. Why is that? It is because Anuttara-samyak-saṃbodhi which all the Bodhisattvas [should attain] is expounded only in this sūtra. This sūtra opens the gate of expedients and reveals the seal of the truth. The store of this Sūtra of the Lotus Flower of the Wonderful Dharma is sound and deep. No one can reach its core. Now I show it to the Bodhisattvas in order to teach them and cause them to attain [Anuttara-samyak-saṃbodhi].

See Even A Single Verse Can Plant a Seed

Even A Single Verse Can Plant a Seed

[I]t is sometimes said that the Lotus Sutra offers an easy way to awakening, and that this is why it has been so popular throughout the history of East Asia, and, judging by the large number of fragments that continue to be found, probably it was once popular in India and Central Asia as well. But is the way of the Dharma Flower Sutra so easy?

This matter is a little complicated, because, as is so often the case with this text, two things are asserted that seem incompatible on the surface. On the one hand, it teaches that anyone and everyone can be, and to some degree, no doubt, has already been, a Dharma teacher and bodhisattva for someone else. We can say that all have planted seeds of becoming a buddha, or that they have entered the Way of becoming a buddha. In Chapter 10 we are told that if anyone rejoices even for a single moment from hearing even a single verse of the Sutra, he or she will attain supreme awakening. Please notice, however, that it does not say “has” attained supreme awakening, but “will.” What is between the hearing of a single verse and the attainment of awakening is, at least normally, a great deal of effort and work. As we have seen, the treasure we seek is at once both near and very distant – and what the Sutra teaches here is that even a single verse can plant a seed, a starting point for entering the Way. Like any seed, the seed and the bud that springs from it have to be watered and nourished in order to grow, flower, and bear fruit.

The Stories of the Lotus Sutra, p128

Day 14

Day 14 covers all of Chapter 9, The Assurance of Future Buddhahood of the Śrāvakas Who Have Something More to Learn and the Śrāvakas Who Have Nothing More to Learn, and opens Chapter 10, The Teacher of the Dharma.

Having last month concluded Chapter 9, we hear the World-Honored One address Medicine-King Bodhisattva in the presence of the eighty thousand great men as we open today’s portion of Chapter 10, The Teacher of the Dharma.

Thereupon the World-Honored One said to Medicine-King Bodhisattva in the presence of the eighty thousand great men:

“Medicine-King! Do you see the innumerable gods, dragon­kings, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men, and nonhuman beings, and [the four kinds of devotees:] bhikṣus, bhikṣunīs, upāsakās, and upāsikās, and those who are seeking Śrāvakahood or Pratyekabuddhahood or the enlightenment of the Buddha in this great multitude? If in my presence any of them rejoices, even on a moment’s thought, at hearing even a gāthā or a phrase of the Sūtra of the Lotus Flower of the Wonderful Dharma, I will assure him of his future Buddhahood, saying to him, ‘You will be able to attain Anuttara-samyak-saṃbodhi.’ ”

The Buddha said to Medicine-King:

“If after my extinction anyone rejoices, even on a moment’s thought, at hearing even a gāthā or a phrase of the Sūtra of the Lotus Flower of the Wonderful Dharma, I also will assure him of his future attainment of Anuttara-samyak-saṃbodhi. If anyone keeps, reads, recites, expounds and copies even a gāthā of the Sūtra of the Lotus Flower of the Wonderful Dharma, and respects a copy of this sūtra just as he respects me, and offers flowers, incense, necklaces, incense powder, incense applicable to the skin, incense to burn, canopies, banners, streamers, garments and music to it, or just joins his hands together respectfully towards it, Medicine-King, know this, he should be considered to have appeared in the world of men out of his compassion towards all living beings, although he already made offerings to ten billion Buddhas and fulfilled his great vow under those Buddhas in a previous existence.

See An Emissary of the Buddha

An Emissary of the Buddha

[W]ith “bodhisattva” being associated in our minds with such great ones as Maitreya and Manjushri, it may be very difficult for us to believe that we are capable of being bodhisattvas. We are too young, we may think, or too old or too stupid or too tired or too lazy or too selfish or too something else to be a bodhisattva! It’s impossible, we may feel. This is where Chapter 10, and the idea of the teacher of the Dharma, comes in. It may be hard for me to believe that I can be a bodhisattva, but not as difficult to believe that I might be a good man or good woman who is able “even in secret, to teach to one person even one phrase of the Dharma Flower Sutra” and, therefore, be an emissary of the Buddha, one who does the Buddha’s work. In other words, Chapter 10 gives us what may be perceived to be a more attainable goal.

What’s more, the gender gap so often prevalent in Buddhist texts is broken through here. Not only buddhas, but all of the famous, great mythical bodhisattvas are male, almost always dressed as Indian princes. But “any good son or good daughter,” the text says, who privately explains even a phrase of the Sutra to a single person is a messenger of the Buddha, one who does the Buddha’s work.

The Stories of the Lotus Sutra, p126-127

The Sphere of Devotion, Faith, and Gratitude

Chapter 23 of the Lotus Sutra, “The Former Affairs of the Bodhisattva Medicine King,” introduces us to another great bodhisattva, Bhaisajyaraja, Medicine King. Bhaisaiya means medicine, raja means king. Just like Sadaparibhuta, this bodhisattva is also a model of enlightened action. Medicine King realizes the teachings of the Lotus Sutra in another sphere of action, the sphere of devotion, faith, and gratitude. Without faith it is not possible for human beings to live. Without love we cannot truly realize our full humanity. We practice the Dharma not only to gain knowledge but to transform ourselves into someone who is capable of love, affection, and gratitude. Medicine King represents this aspect. The bodhisattvas in the Lotus Sutra are the arms and hands of the Buddha, carrying out the various actions of the Buddha. Just as Bodhisattva Sadaparibhuta has a specific role to play, Medicine King Bodhisattva has another role to play.

Peaceful Action, Open Heart, p154

Day 13

Day 13 covers all of Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples.

Having last month heard the prediction for Pūrṇa’s future buddhahood gāthās, we consider the prediction for the twelve hundred Arhats.

Thereupon the twelve hundred Arhats, who had already obtained freedom of mind, thought:

“We have never been so joyful before. How glad we shall be if we are assured of our future Buddhahood by the World-Honored One just as the other great disciples were!”

Seeing what they had in their minds, the Buddha said to Maha-Kāśyapa:

“Now I will assure these twelve hundred Arhats, who are present before me, of their future attainment of Anuttara-samyak-saṃbodhi one after another. My great disciple Kauṇḍinya Bhikṣu, who is among them, will make offerings to six billion and two hundred thousand million Buddhas, and then become a Buddha called Universal-Brightness, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. The others of the five hundred Arhats, including Uruvilvā-Kāśyapa, Gaya­Kāśyapa, Nadī-Kāśyapa, Kālodāyin, Udāyin, Aniruddha, Revata, Kapphina, Bakkula, Cunda, and Svāgata, also will attain Anuttara-samyak-saṃbodhi, and become Buddhas also called Universal-Brightness.”

Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:

Kauṇḍinya Bhikṣu will see
Innumerable Buddhas.
After asaṃkhya kalpas from now,
He will attain perfect enlightenment.

He will emit great rays of light [from his body].
He will have all supernatural powers.
His fame will spread over the worlds of the ten quarters.
Respected by all living beings,
He will expound unsurpassed enlightenment to them.
Therefore, he will be called Universal-Brightness.

His world will be pure.
The Bodhisattvas [of that world] will be brave.
They will go up to the tops of wonderful, tall buildings,
And then go out into the worlds of the ten quarters.
There they will make the best offerings
To the Buddhas of those worlds.

After making offerings, they will have great joy.
They will return to their home world in a moment.
They will be able to do all this
By their supernatural powers.

[Universal-Brightness] Buddha will live for sixty thousand kalpas.
His right teachings will be preserved twice as long as his life;
And the counterfeit of them, also twice as long as his right teachings.
When his teachings are eliminated, gods and men will be sad.

The five hundred bhikṣus
Will become Buddhas one after another.
They also will be called Universal-Brightness.
One who has become a Buddha will say to another:
“You will become a Buddha after my extinction.
[The living beings of] the world
To be saved by that Buddha
Will be like those whom I am teaching today.”

The beauty of the worlds [of those Buddhas],
And the supernatural powers [of those Buddhas],
And the number of the Bodhisattvas and Śrāvakas [of those worlds],
And the number of kalpas of the lives [of those Buddhas],
Of their right teachings, and of the counterfeit of them,
Will be the same [as in the case of Kauṇḍinya].

Kāśyapa! Now you have heard of the future
Of the five hundred Arhats
Who have freedom of mind.
All the other Śrāvakas also will [become Buddhas].
Tell this to the Śrāvakas
Who are not present here!

See Incorporating the Shravaka Vehicle into the One Vehicle

Incorporating the Shravaka Vehicle into the One Vehicle

It is, I believe, unfortunate that the Lotus Sutra includes the Mahayana practice of referring to the twenty or so traditional Buddhist sects of that time with the demeaning term “Hinayana,” meaning “inferior,” “lesser,” or “small.” But we should understand that the Sutra teaches that this lesser way is sufficient to save people, as it is the attraction of the lesser vehicles that saves the children from the burning house. Consistent with this, whenever in this Sutra there is a description of a more or less paradise-like, future world, there are plenty of shravakas in it. Rather than reject “Hinayana” teachings and methods, the Dharma Flower Sutra seeks to incorporate them into the One Vehicle.

What’s more, teachings about the shravaka way in this Sutra should not be understood as being merely, or even primarily, about monks living many centuries ago. These teachings are for us as well. It is we ourselves, above all, who should not be arrogant or lazy, or feel too comfortable with what we have achieved or too worn-out to do anything more. It is we who need always to remember that we have entered a way that is very difficult and comes to no final end in life.

The Stories of the Lotus Sutra, p64-65