Category Archives: LS32

d32b, WONS

Universal Sage Bodhisattva’s Obligation To Spread the Lotus Sūtra

The chapter “Encouragement of Universal Sage Bodhisattva” says that among many disciples of Śākyamuni Buddha, Kāśyapa and Ānanda waited on Him. They were like ministers attending both sides of a king. But this was the Buddha preaching sūtras of the Lesser Vehicle. Among many bodhisattvas, the Bodhisattva Universal Sage and the Bodhisattva Mañjuśrī attended Śākyamuni Buddha, the Lord Teacher, like two ministers attending both sides of a king. During the last eight years of the life of Śākyamuni Buddha, in which He expounded the Lotus Sūtra, so many Buddhas and bodhisattvas, more than dust particles on the earth, gathered from ten quarters in the universe. But strangely, Bodhisattva Universal Sage, one of the attendants of Śākyamuni Buddha, was not found there.

However, when Śākyamuni Buddha was about to finish His preaching by expounding the chapter “Wonderful Adornment King,” Bodhisattva Universal Sage came late from the land of the Jeweled Dignity and Virtue Purity King Buddha, performing hundreds of thousands of pieces of music and accompanied by a countless number of eight kinds of gods and demi-gods. Concerned about the reaction of the Buddha toward his late arrival, the bodhisattva turned pale and obligingly vowed to protect the practicer of the Lotus Sūtra in the Latter Age of Degeneration. Śākyamuni Buddha was pleased and told that it was his obligation to spread the Lotus Sūtra in the whole world. Śākyamuni Buddha thus praised Bodhisattva Universal Sage more cordially than his superiors.

Nichinyo Gozen Gohenji, Response to My Lady Nichinyo, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 137-138

LS32

Day 6

Day 6 continues Chapter 3, A Parable

Day 6 Text with annotationsPlay MP3
Having last month considered how each cart relates to each Dharma vehicle, we consider why the Buddha gives the large cart.

“Śāriputra! Seeing that all his children had come out of the burning house safely and reached a carefree place, the rich man remembered that he had immeasurable wealth. So without partiality, he gave them each a large cart. I am also a father, the father of all living beings. Seeing that many hundreds of thousands of millions of living beings have come out of the painful, fearful and rough road of the triple world through the gate of the teachings of the Buddha, and obtained the pleasure of Nirvāṇa, I thought, ‘I have the store of the Dharma in which the immeasurable wisdom, powers and fearlessness of the Buddhas are housed. These living beings are all my children. I will give them the Great Vehicle. I will not cause them to attain extinction by their own ways. I will cause them to attain the extinction of the Tathāgata.’

“To those who have left the triple world, I will give the dhyāna concentrations and emancipations of the Buddhas for their pleasure. These things are of the same nature and of the same species. These things are extolled by the saints because these things bring the purest and most wonderful pleasure.

“Śāriputra! The rich man persuaded his children to come out at first by promising them the gifts of the three kinds of carts. But the carts which he gave them later were the largest and most comfortable carts adorned with treasures. In spite of this, the rich man was not accused of falsehood. Neither am I. I led all living beings at first with the teaching of the Three Vehicles. Now I will save them by the Great Vehicle only. Why is that? It is because, if I had given them the teaching of the Great Vehicle at first directly from my store of the Dharma in which my immeasurable wisdom, powers and fearlessness are housed, they would not have received all of the Dharma. Śāriputra! Therefore, know this! The Buddhas divide the One Buddha-Vehicle into three by their power to employ expedients.”

See The Many Skillful Means Within the One Buddha Way

LS32, d3b, d6b, stories

The Many Skillful Means Within the One Buddha Way

It is extremely important, I believe, to understand that the many skillful means are always within the One Buddha Way, not alternatives to it. The many skillful means are “skillful” only because they skillfully lead to the One Way, and the One Way exists only by being embodied in many skillful means. Understanding the One Way and the many skillful means as separate, alternative ways has been a great mistake, a mistake that has sometimes led to disrespect, intolerance, and disdain for others.

The Stories of the Lotus Sutra, p50
d21b, Vasubandhu

The Enlightenment of the Three Types of Buddhas

The enlightenment of the three types of buddhas is explained in order to illustrate the supreme meaning of achieving great enlightenment.

First, [the supreme meaning of achieving great enlightenment] is illustrated by the enlightenment of the transformation buddha (nirmāṇakāya). [This type of buddha] manifests himself wherever he needs to be seen. Just as it says [in the chapter on “The Life Span of the Tathāgatas”] in the Lotus Sutra:

They all said the tathāgatas left the palace of the Śākyas, sat on the terrace of enlightenment not far from the city of Gayā, and attained highest, complete enlightenment.

Second, it is illustrated by the enlightenment of the enjoyment buddha (sambhogakāya), since the realization of permanent nirvana is attained by completing the practice of the ten stages. Just as it says in the Lotus Sutra:

O sons [and daughters] of good family! Countless and limitless, hundreds, thousands, ten thousands of myriads of kotis of world-ages have elapsed since I actually became a buddha.

Third, it is illustrated by the enlightenment of the absolute buddha (dharmakāya), “the tathāgatagarbha that is pure by nature and nirvana that is eternally permanent, quiescent, and changeless.” Just as it says in the Lotus Sutra:

The Tathāgata perceives all the aspects of the triple world in accordance with his knowledge of true reality. [He perceives there is no birth or death, no coming or going, no existence or extinction, no truth or falsehood, no this way or otherwise.] He does not perceive the triple world as those of the triple world perceive it.

“Aspects of the triple world” means that the realm of living beings is the realm of nirvana and that the tathāgatagarbha is not separate from the realm of living beings. “There is no birth or death, coming or going” refers to that which is permanent, quiescent, and unchangeable. Also, “no existence or extinction” refers to the essence of suchness of the tathāgatagarbha, which is neither [part of] the realm of living beings nor separate from it. ”No truth or falsehood, no this way or otherwise” refers to [true reality] being apart from the four marks [of existence] because that which possesses the four marks is impermanent. “He does not perceive the triple world as those in the triple world perceive it” means the buddhas, the tathāgatas, are able to perceive and able to realize the true absolute body, [even though] ordinary people do not perceive it. Therefore it says in the Lotus Sutra, “The Tathāgata clearly perceives [that which pertains to the triple world] without any delusion.”

“That the bodhisattva path I have previously practiced is even now incomplete” is due to his original vow, because his vow is incomplete as long as the realm of living beings remains unextinguished. “Incomplete” does not mean [that his] enlightenment is incomplete. “I furthermore have twice the number [of world-ages mentioned above] before my life span is complete.” This passage illustrates the Tathāgata’s eternal life, which through skill in expedient means is shown as an extremely great number. [That his life span] surpasses the number above means that it is countless.

“My pure land does not decay yet living beings perceive its conflagration” means the true pure land of the enjoyment buddha, the Tathāgata, is incorporated in the highest truth.

Vasubandhu's Commentary on the Lotus Sutra, p 143-144
LS32

Day 5

Day 5 begins Chapter 3, A Parable

Day 5 Text with annotationsPlay MP3
Having last month considered the Parable of the Burning House, we consider the expedient the father used to entice his children to leave the burning house and conclude today’s portion of Chapter 3, A Parable.

“Thereupon the rich man thought, ‘This house will be burned down soon by this great fire. If they and I do not get out at once, we shall be burned. I will save them from this danger with an expedient.

“An idea came to his mind that his children would be attracted by the various toys which they wished to have. He said to them, ‘The toys you wish to have are rare and difficult to obtain. You will be sorry if you do not get them now. There are sheep-carts, deer carts, and bullock-carts outside the gate. You can play with them. Come out of this burning house quickly! I will give you any of them according to your wishes.’

“Hearing of the toys from their father, the children rushed quickly out of the burning house, pushing one another, and striving to be first, because they thought that they could get what they each wished to have. The rich man, who saw them having come out safely and sitting in the open on the crossroad with no more hindrance, felt relieved and danced with joy. They said to their father, ‘Father! Give us the toys! Give us the sheep-carts, deer-cart and bullock-carts you promised us!’

“Thereupon the rich man thought, ‘This house will be burned down soon by this great fire. If they and I do not get out at once, we shall be burned. I will save them from this danger with an expedient.

“An idea came to his mind that his children would be attracted by the various toys which they wished to have. He said to them, ‘The toys you wish to have are rare and difficult to obtain. You will be sorry if you do not get them now. There are sheep-carts, deer carts, and bullock-carts outside the gate. You can play with them. Come out of this burning house quickly! I will give you any of them according to your wishes.’

“Hearing of the toys from their father, the children rushed quickly out of the burning house, pushing one another, and striving to be first, because they thought that they could get what they each wished to have. The rich man, who saw them having come out safely and sitting in the open on the crossroad with no more hindrance, felt relieved and danced with joy. They said to their father, ‘Father! Give us the toys! Give us the sheep-carts, deer-cart and bullock-carts you promised us!’

“Śāriputra! Then the rich man gave each of them a large cart of the same size. The cart was tall, wide and deep, adorned with many treasures, surrounded by railings, and having bells hanging on the four sides. A canopy adorned with rare treasures was fixed on the top of it. Garlands of flowers, tied with jeweled ropes, were hanging from the canopy. In the cart were quilts spread one on another, and a red pillow. The cart was yoked with white bullocks. The color of the skin of the white bullocks was bright; their build, beautiful and stout; and their pace, regular. They could run as swift as the wind. The cart was guarded by many attendants. [This great rich man gave one of these carts to each of his children] because his wealth was so immeasurable that his various storehouses were full [of treasures]. He thought, ‘My treasures are limitless. I should not give inferior, smaller carts to them. They are all my children. Therefore, I love them without partiality. I have a countless number of these large carts of the seven treasures. I gave one of these to each of my children equally. There should be no discrimination. The large carts are numerous enough to be given to all the people of this country. Needless to say, I can give them to my sons. [Therefore, I did.]’

See The Power of the Lotus Sutra’s Stories

d5b, stories

The Power of the Lotus Sutra’s Stories

It 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.

The Stories of the Lotus Sutra, p22-23
d15b, d16b, Vasubandhu

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.

  1. “The stupa” is revealed to show the establishment of the Tathāgata’s relics.
  2. “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.
  3. “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.
  4. “The establishment” is revealed to show the self-mastery of the absolute body of all the buddhas, the tathāgatas.
  5. “The manifestation of countless buddhas” is revealed to show there is no difference in the acts done by the buddhas.
  6. “Being far removed from impurities” is revealed to show the universality and the purity of all the buddha worlds.
  7. “The prolific adornment” is revealed to show the same adorned nature of all buddha worlds.
  8. “[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

d27b, WONS

‘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

LS32

Day 4

Day 4 concludes Chapter 2, Expedients, and completes the first volume of the Sūtra of the Lotus flower of the Wonderful Dharma.

Day 4 Text with annotationsPlay MP3
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.

d22b, Vasubandhu

Four Entrances to the Power of the Dharma

There are four entrances to the [power of the] Dharma shown in the chapter “Bodhisattva Maitreya” [Chapter 17, The Variety of Merits]:

  1. 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.

  2. 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.

  3. 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. …

  4. The entrance of hearing the Dharma. It should be known that this
    [entrance] is explained in the chapter “Joyful Acceptance.”
Vasubandhu's Commentary on the Lotus Sutra, p 146