The Stories of the Lotus Sutra, p11-12A Chinese/Japanese term often used for “introduction” is more literally “entrance gateway.” And while that is not what the first chapter of the Lotus Sutra is called, that is exactly what it is. It is a gateway through which one can enter a new and mysterious world, an enchanting world – a world of the imagination.
The setting, the opening scene, is on Holy Eagle Peak. This Holy Eagle Peak is not off somewhere in another world. It is a real place on a mountain in northeast India. I was there a few years ago. But as well as being an actual, physical, and historical place, the Holy Eagle Peak of the Dharma Flower Sutra is a mythical place.
The place we visited, the geographical place, is like a ledge set on a steep mountainside, perhaps three-fourths of the way up the mountain. Above and below it, the mountain is both steep and rough, not the kind of place where anyone could sit and listen to a sermon or lecture. And the ledge itself would not hold more than three dozen or so people at a time.
In the Sutra this little place is populated by a huge assembly, with thousands of monks and nuns and laypeople, eighty thousand bodhisattvas, and a large number of gods, god-kings (including Indra, King of the Gods), dragon kings, chimera kings, Centaur kings, ashura kings, griffin kings, satyrs, pythons, minor kings, and holy wheel-rolling kings. Already, just from the listing of such a population, and there is more, we know we have entered a realm that is special, even magical.
We do not know much about the Indian origins of the Lotus Sutra, but we can be reasonably confident that it was produced in northern India by monks, and it is very likely that many of its first hearers and readers would have known perfectly well that Holy Eagle Peak was in actuality much too small for the kind of assembly described at the beginning of Chapter 1. We are to understand from the very beginning, in other words, that this is a story, not a precise description of historical events, but a mythical account of historical events. It is meant not just for our knowledge, but for our participation. It invites us to use our own imagination to participate in the Sutra’s world of enchantment.
Category Archives: LS32
Another Innumerable Day Before Day 1
In the second chapter of The Infinite Meanings Sutra, we get this discussion of emptiness:
The Buddha replied: “O you of good intent! This particular Dharma approach is known as Infinite Meanings. A bodhisattva who wishes to achieve mastery in the practice of Infinite Meanings must perceive and observe that, in and of themselves, all phenomena intrinsically have been, successively will be, and currently are tranquil and empty in nature and aspect, without greatness or smallness, without origination or cessation, neither fixed nor moving, non-advancing and non-retreating. Like the emptiness of space, they are without duality. Living beings, however, thoughtlessly and falsely make polar assessments: ‘It is this,’ ‘It is that’; ‘It is gain,’ ‘It is loss.’ Unwholesome thoughts arise in them, producing harmful karmic causes. They cycle and recycle in the six realms of existence, piling up harmful passions and sufferings, and for hundreds of millions of myriads of kalpas they cannot break themselves free. Clearly perceiving this, the great-being bodhisattva must bring forth a mind of mercy and give rise to great compassion—particularly wishing to relieve living beings of suffering.
“He or she must then more completely fathom all phenomena: aspects of phenomena being as such, as such will phenomena come forth; aspects of phenomena being as such, as such will phenomena settle; aspects of phenomena being as such, as such will phenomena change; aspects of phenomena being as such, as such will phenomena become void. Aspects of phenomena being as such, an unwholesome phenomenon is able to come forth. Aspects of phenomena being as such, a wholesome phenomenon is able to come forth. So it is also with regard to settling, changing, and becoming void.
“After perceiving, observing, and fully understanding everything about these four modes from beginning to end, the bodhisattva must next perceive and observe that all phenomena are impermanent—coming forth and becoming void over and over again from moment to moment, and further grasp that their coming forth, settling, changing, and becoming void are instantaneously occurring. Having perceived and comprehended this, the bodhisattva will then have insight into the various conditioned desires of the senses of living beings.
When I read this it struck me how this is the foundation upon which Ichinen Sanzen is built.
Between Day 32 and Day 1: The Goal of Practice
In my morning reading of The Sutra of Contemplation of The Dharma Practice of Universal Sage Bodhisattva I was struck by the stated goal of this practice:
“World-honored One! After you have passed away, O Tathāgata, how do living beings produce the bodhisattva mind, practice in accordance with the comprehensive sutras of the Great Vehicle (Mahayana), and, with right mindfulness, bring their thoughts into the realm of one reality? How do they avoid losing sight of the aspiration for ultimate enlightenment (bodhicitta)? Moreover, without cutting off worldly passions and without abandoning the five desires, how do they achieve purity of the sense faculties and eliminate accumulated impurities? Without giving up the five desires, how can they still become capable of seeing events and things free from encumbrance with the pure natural eyes received from their parents at birth?”
Underscore: Without giving up the five desires, how can they still become capable of seeing events and things free from encumbrance with the pure natural eyes received from their parents at birth?
Keeping this in mind during my evening service, I was struck by the gāthās summarizing the impact of the impurities of the senses:
Then, expounding further, the World-honored One spoke in verse:
“When the sense faculty of sight is corrupted
By karmic encumbrances that make it impure,
You must resolutely internalize the Great Vehicle
And ponder its ultimate principle!
This is called doing self-amendment for the eye
To bring unwholesome karmic influences to an end.
The sense faculty of hearing gives ear to disruptive sounds
And spoils your sense of accord.
Because such confusion occurs,
You become just like a foolish monkey.
You must resolutely internalize the Great Vehicle
And contemplate the emptiness and formlessness of all things!
You will lastingly bring an end to unwholesomeness
And hear in all ten directions with a celestial ear!
The sense faculty of smell has attachments to scents
And, so affected, drives you to make contacts.
The nose is thus crazed and seduced,
And, so affected, begets impure perceptions.
When you internalize the Great Vehicle sutras
And contemplate the true reality of all things,
You will lastingly part from harmful karmic actions
And, in lives to come, not produce them again!
The sense faculty of speech promotes the five wrong views29–
An unwholesome karmic cause resulting from the wanton use of words.
When you aspire to effect self-control,
Diligently foster a heart of compassion!
Reflect on how the tranquil true reality of all phenomena
Has no aspects for you to discern!
The sense faculty of the mind, just as a monkey,
Takes not even one moment of rest.
When you aspire to govern it,
You must diligently internalize the Great Vehicle!
Focus on the buddhas – on their fully awakened embodiments,
With the capabilities and dauntlessness they have achieved!
The material body, the agency of actions,
Behaves like dust blown about by the wind:
Six thieves have their way within it–
Without limit and free from control.
When you aspire to end this inferior condition,
To lastingly part from overwhelming desires,
To abide always in the city of nirvana,
And to be serene and have a calm mind,
You must internalize the Great Vehicle sutras
And turn your mind to the mother of bodhisattvas!
Countless surpassing skillful means are gained
By reflecting on the true reality of all things.
These six ways
Are thus named the governing of the six sense faculties.
The ocean of all karmic encumbrances
Is produced by deluded perceptions.
When you aspire to amend yourself of them,
Focus on the true reality of all phenomena while sitting upright and properly!
All impurities, like frost and dew,
Can be dispelled by wisdom’s sun;
Accordingly, with utmost dedication,
Do self-amendment for the six sense faculties!”
Underscore: All impurities, like frost and dew,
Can be dispelled by wisdom’s sun;
Meaning Behind the Symbolism
Buddhism for Today, p428-429The expression “The Bodhisattva Universal Virtue [Universal Sage] is boundless in the size of his body, boundless in the sound of his voice, and boundless in the form of his image” indicates the unfathomed store of virtues and powers possessed by the Bodhisattva Universal Virtue. If this bodhisattva looked completely different from the people of this sahā-world when he appeared to instruct them, they would feel ill at ease with him and would feel unable to follow him. Therefore he appears in human form and as such should be regarded as the personification of the “principle of half a step.” …
The “three hindrances” refer to the three evils of arrogance, envy, and covetousness. Because people in the sahā-world are burdened with these three heavy hindrances, they should be guided through practices that relate to their own environment. This is the work of the Bodhisattva Universal Virtue. For this reason he rides a white elephant, which is symbolic of Buddhist practice and represents purity. The six tusks of the elephant suggest the purity of the six sense organs: eye, ear, nose, tongue, body, and mind. The elephant’s seven legs suggest the absence of the seven evils of killing, stealing, committing adultery, lying, ill speaking, improper language, and a double tongue.
Next, the body of the elephant and its beauty are described in various ways. This symbolizes how beautiful and valuable it is to practice the Buddha’s teachings. Then is mentioned a precious daughter appearing on each of the lotus flowers that grow from the bathing pools at the end of the elephant’s tusks, along with many musical instruments and colorful birds. This means that if anyone practices the Buddha’s teachings, those around him will be naturally purified.
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 heard Śākyamuni Buddha praise Universal-Sage Bodhisattva, we conclude Chapter 28, The Encouragement of Universal-Sage Bodhisattva.
“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. Those who abuse him, saying, ‘You are perverted. You are doing this for nothing,’ will be reborn blind in their successive lives in retribution for their sin. Those who make offerings to rum and praise him, will be able to obtain rewards in their present life. Those who, upon seeing the keeper of this sūtra, blame him justly or unjustly, will suffer from white leprosy in their present life. Those who laugh at him will have few teeth, ugly lips, flat noses, contorted limbs, squint eyes, and foul and filthy bodies, and suffer from bloody pus of scabs, abdominal dropsy, tuberculosis, and other serious diseases in their successive lives. Therefore, Universal-Sage! When you see the keeper of this sūtra in the distance, you should rise from your seat, go to him, receive him, and respect him just as you respect me.
When the Buddha expounded this chapter of the Encouragement of Universal-Sage, as many Bodhisattvas as there are sands in the River Ganges obtained the dhārāṇis by which they could memorize hundreds of thousands of billions of repetitions of teachings, and as many Bodhisattvas as the particles of dust of one thousand million Sumeru-worlds [understood how to] practice the Way of Universal-Sage.
When the Buddha expounded this sūtra, the great congregation including the Bodhisattvas headed by Universal-Sage, the Śrāvakas headed by Śāriputra, and the other living beings such as gods, dragons, men and nonhuman beings, had great joy, kept the words of the Buddha, bowed [to him], and retired.
[Here ends] the Eighth Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.
The Introduction to the Lotus Sutra offers this:
[Chapter 28, The Encouragement of Universal-Sage Bodhisattva] is the last chapter of the Lotus Sutra. By the merits of this teaching, as many Bodhisattvas as there are sands in the River Ganges obtained the dharanis of Samantabhadra Bodhisattva, and as many Bodhisattvas as the particles of dust filling the great universe grasped how to practice the Way of Universal-Sage.
When the Buddha finished expounding this Sutra, all the congregation, including Bodhisattvas, deities, and other living beings, rejoiced greatly, memorized the words of the Buddha, bowed before him, and departed from Mount Sacred Eagle.
Introduction to the Lotus Sutra
Day 31
Day 31 covers Chapter 27, King Wonderful-Adornment as the Previous Life of a Bodhisattva.
Having last month witnessed the wonders displayed by the sons and the father’s reaction, we witness the two sons invite their parents to visit Cloud-Thunderpeal-Star-King-Flower-Wisdom Buddha.“Thereupon the two sons descended from the sky, came to their mother, joined their hands together, and said to her, ‘Our father, the king, has now understood the Dharma by faith. He is now able to aspire for Anuttara-samyak-saṃbodhi. We did the work of the Buddha for the sake of our father. Mother! Allow us to renounce the world and practice the Way under that Buddha!’
“Thereupon the two sons, wishing to repeat what they had said, said to their mother in gāthās:
Mother! Allow us to renounce the world
And become śramaṇas!
It is difficult to see a Buddha.
We will follow that Buddha and study.
To see a Buddha is as difficult
As to see an udumbara[-flower ]
To avert a misfortune is also difficult.
Allow us to renounce the world!“The mother said, ‘I allow you to renounce the world because it is difficult to see a Buddha.’
“Thereupon the [father came to them. The] two sons said to their parents, ‘Excellent, Father and Mother! Go to Cloud-Thunderpeal-Star-King-Flower-Wisdom Buddha, see him, and make offerings to him because to see a Buddha is as difficult as to see an udumbara flower or as for a one-eyed tortoise to find a hole in a floating piece of wood! We accumulated so many merits in our previous existence that we are now able to meet the teachings of the Buddha in this life of ours. Allow us to renounce the world because it is difficult to see a Buddha, and also because it is difficult to have such a good opportunity as this to see him.’
“Thereupon the eighty-four thousand people in the harem of King Wonderful-Adornment became able to keep the Sūtra of the Lotus Flower of the Wonderful Dharma.
See Sons and Fathers
Sons and Fathers
The story of how two sons, Pure-Store and Pure-Eyes, at the behest of their mother, Pure-Virtue, brought their father, King Wonderful-Adornment, to have faith in the Lotus Sūtra has always inspired me. And that’s why I suppose I was so taken by the story of the first meeting of Śākyamuni with his father, Śuddhodana (which means Pure Rice), after Siddhartha Gautama became the Buddha. Both involve children performing miracles.
All of this comes up because I recently finished reading The Fo Sho Hing Tsan King, A Life of Buddha written by Aśvaghoṣa Bodhisattva and translated from Sanskrit into Chinese by Dharmaraksha in 420 CE. The Fo Sho Hing Tsan King was translated into English by Samuel Beal and originally published by Oxford in 1883. The book is the 19th volume of Oxford’s The Sacred Books of the East edited by F. Max Müller in 1883.
Chapter 19 of The Fo Sho Hing Tsan King details the “Interview between Father and Son.” Here’s the pertinent section that comes to mind when I read the story of Pure-Store and Pure-Eyes and their father, King Wonderful-Adornment:
Knowing that Buddha was now returning to his country [the king’s spies] hastened back and quickly announced the tidings, ‘The prince who wandered forth afar to obtain enlightenment, having fulfilled his aim, is now coming back.’
The king hearing the news was greatly rejoiced, and forthwith went out with his gaudy equipage to meet (his son) ; and the whole body of gentry (sse) belonging to the country, went forth with him in his company.
Gradually advancing he beheld Buddha from afar, his marks of beauty sparkling with splendour two-fold greater than of yore; placed in the middle of the great congregation he seemed to be even as Brahma raga.
Descending from his chariot and advancing with dignity, (the king) was anxious lest there should be any religious difficulty (in the way of instant recognition); and now beholding his beauty he inwardly rejoiced, but his mouth found no words to
utter.He reflected, too, how that he was still dwelling among the unconverted throng, whilst his son had advanced and become a saint (Rishi) ; and although he was his son, yet as he now occupied the position of a religious lord, he knew not by what name to address him.
Furthermore he thought with himself how he had long ago desired earnestly (this interview), which now had happened unawares (without arrangement). Meantime his son in silence took a seat, perfectly composed and with unchanged countenance.
Thus for some time sitting opposite each other, with no expression of feeling (the king reflected thus), ‘How desolate and sad does he now make my heart, as that of a man, who, fainting, longs for water, upon the road espies a fountain pure and cold;
‘With haste he speeds towards it and longs to drink, when suddenly the spring up and disappears. Thus, now I see my son, his well-known features as of old;
‘But how estranged his heart! and how his manner high and lifted up! There are no grateful outflowings of soul, his feelings seem unwilling to express themselves; cold and vacant (there he sits); and like a thirsty man before a dried-up fountain (so am I).’
Still distant thus (they sat), with crowding thoughts rushing through the mind, their eyes full met, but no responding joy; each looking at the other, seemed as one who thinking of a distant friend, gazes by accident upon his pictured form.
‘That you’ (the king reflected) ‘who of right might rule the world, even as that Mândhâtri râga, should now go begging here and there your food! what joy or charm has such a life as this?
‘Composed and firm as Sumeru, with marks of beauty bright as the sunlight, with dignity of step like the ox king, fearless as any lion,
‘And yet receiving not the tribute of the world, but begging food sufficient for your body’s nourishment!’
Buddha, knowing his father’s mind, still kept to his own filial purpose.
And then to open out his mind, and moved with pity for the multitude of people, by his miraculous power he rose in mid-air, and with his hands (appeared) to grasp the sun and moon.
Then he walked to and fro in space, and underwent all kinds of transformation, dividing his body into many parts, then joining all in one again.
Treading firm on water as on dry land, entering the earth as in the water, passing through walls of stone without impediment, from the right side and the left water and fire produced!
The king, his father, filled with joy, now dismissed all thought of son and father; then upon a lotus throne, seated in space, he (Buddha) for his father’s sake declared the law.
‘I know that the king’s heart (is full of) love and recollection, and that for his son’s sake he adds grief to grief; but now let the bands of love that bind him, thinking of his son, be instantly unloosed and utterly destroyed.
‘Ceasing from thoughts of love, let your calmed mind receive from me, your son, religious nourishment; such as no son has offered yet to father, such do I present to you the king, my father.
‘And what no father yet has from a son received, now from your son you may accept, a gift miraculous for any mortal king to enjoy, and seldom had by any heavenly king!’
The miracles of children, the salvation of fathers, all part of a whole: the Wonderful Dharma of the Lotus Flower Sutra, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas.
Day 30
Day 30 covers all of Chapter 26, Dhāraṇīs
Having last month received Vaiśravaṇa Heavenly-King’s dhārāni spells, we receive World-Holding Heavenly-King’s dhārāni spells.Thereupon World-Holding Heavenly-King, accompanied by thousands of billions of nayutas of gandharvas who were surrounding him respectfully, came to the Buddha, joined his hands together, and said to him, “World-Honored One! I also will protect the keeper of the Sūtra of the Lotus Flower of the Wonderful Dharma with dhārānis, with divine spells.”
Then he uttered spells,” Akyanei (1), kyanei (2), kuri (3), kendari (4), sendari (5), matōgi (6), jōguri (7), furoshani (8), atchi (9).”
[He said to the Buddha:]
“World-Honored One! These dhārānis, these divine spells, have already been uttered by four thousand and two hundred million Buddhas. Those who attack and abuse this teacher of the Dharma should be considered to have attacked and abused those Buddhas.”
Nichiren offers this on the Dhārāṇi chapter:
The Dhārāṇi chapter states that two bodhisattvas, two heavenly kings and ten female rākṣasa demons will protect the practicer of the Lotus Sūtra. The two bodhisattvas are the Bodhisattva Medicine King and the Bodhisattva Brave Donor. The two heavenly kings are Vaiśravaṇa and Dhṛtarāṣṭra. The ten female rākṣasa demons are ten great demons, mothers of all demons in the four quarters of the world. Their mother is Hāriti.
They eat men after the custom of demons. A man’s body is composed of thirty-six substances such as excrement, urine, spittle, flesh, blood, skin, bone, five viscera and six entrails, hair, breath, and spirit. Inferior demons feed on excrement and the like. Mediocre demons feed on bones and the like. Superior demons feed on spiritual essence. The ten female rākṣasa demons have supreme qualities and thus feed on man’s spiritual essence. They are the great demons of epidemic.
Nichinyo Gozen Gohenji, A Response to My Lady Nichinyo, Writings of Nichiren Shōnin, Volume 4, Faith and Practice,
Page 134
Bodhisattvas With Close Relationships with Sahā World
During the first 500 years in the millennium of the Age of the True Dharma, men of śrāvaka all passed away, while in the last 500 years nearly all those bodhisattvas who had come from other worlds went back to their own lands. In the 1,000 years of the Age of the Semblance Dharma, Avalokiteśvara was reincarnated as Nan-yüeh; Medicine King Bodhisattva as T’ien-t’ai or Dengyō; Mañjuśrī as Gyōki, and Maitreya as Great Teacher Fu Hsi to help all the people.
Now in the Latter Age of Degeneration, these bodhisattvas, too, have all retired to their original dwellings. Other heavenly gods and terrestrial deities who are supposed to protect this world have either left it for other places or refused to protect the evil country while remaining in this world. They are also powerless in this world because they have not been fed with the taste of the True Dharma. For instance, nobody except great bodhisattvas with the Dharma Body can enter the three evil realms to save suffering beings because nobody except them are able to bear the great suffering there.
On the other hand, those great bodhisattvas emerged from the great earth in the first place have been in the Sahā World for incalculable aeons; in the second place they have been disciples of Śākyamuni Buddha ever since He was awakened by aspiration for enlightenment in the eternal past; and thirdly they were the first to receive the seed of Buddhahood in this Sahā World. More than any other great bodhisattvas, they have thus had close relationships with this Sahā World from their past lives.
Soya Nyūdō-dono-gari Gosho, A Letter to Lay Priest Lord Soya, Writings of Nichiren Shōnin, Doctrine 3, Pages 160-161.
Day 29
Day 29 covers all of Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva.
Having last month heard Endless-Intent Bodhisattva’s question, we learn of the powers 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.