To cause all people to attain Buddhahood; to direct them all to the one Buddha-world; and to establish Paradise in this actual world of ours, so that absolute individual peace of mind and absolute peace of society are realized. These are the great purposes of the teachings of the Lotus Sutra.
Introduction to the Lotus SutraCategory Archives: LS32
Day 30
Day 30 covers all of Chapter 26, Dhāraṇīs
Having last month heard Medicine-King Bodhisattva ask about the merits given to the good men or women who keep, read, recite, understand or copy the Lotus Sūtra, we hear Medicine-King Bodhisattva dhāraṇīs.
Thereupon Medicine-King Bodhisattva said to the Buddha,
“World-Honored One! Now I will give dhārāni-spells to the expounder of the Dharma’ in order to protect him.”
Then he uttered spells:
“Ani (1), mani (2), manei (3), mamanei (4), shirei (5), sharitei (6), shamya (7), shabi-tai (8), sentei (9), mokutei (10), mokutabi (11), shabi (12), aishabi (13), sōbi (14), shabi (15), shaei (16), ashaei (17), agini (18), sentei (19), shabi (20), darani (21 ), arokya-basai-ha habi-shani (22), neibitei (23), abentarancibitei (24), atantahareishudai(25), ukurei (26), mukurei (27), ararei (28), hararei (29), shukyashi (30), asammasambi (31), botsudabikirijittei (32), darumaharishitei (33), sōgyanekkushanei (34), bashabashashudai(35), mantara (36), manta ashayata (37), urntaurota (38), kyōsharya(39), ashara (40), ashay taya (41), abaro (42), amanyanataya (43).”
[He said to the Buddha:]
“World-Honored One! These dhārānis, these divine spells, have already been uttered by six thousand and two hundred million Buddhas, that is, as many Buddhas as there are sands in the River Ganges. Those who attack and abuse this teacher of the Dharma should be considered to have attacked and abused those Buddhas.”
Thereupon Śākyamuni Buddha praised Medicine-King Bodhisattva, saying:
“Excellent, excellent, Medicine-King! You uttered these dhārānis in order to protect this teacher of the Dharma out of your compassion towards him. You will be able to give many benefits to all living beings.”
Buddhas One and All
[Chapter 10, The Teacher of the Dharma,] opens with Sakyamuni speaking to a Bodhisattva named Medicine-King in the presence of eighty thousand great beings:
Medicine-King! Do you see the many human beings, nonhuman beings, monks, nuns, laymen, and laywomen in this congregation, who are seeking the goals for Sravakahood and Pratyekabuddhahood or the enlightenment of the Buddha? If any of them rejoice in my presence, even for one moment’s thought, at hearing a verse or a phrase of the Lotus Sutra, I can assure them all of their future Buddhahood. Even after my extinction, if they rejoice for one moment’s thought at hearing a verse or a phrase of the Lotus Sutra, I can assure them all of their future attainment of supreme-perfect-enlightenment. Moreover, if anyone keeps, reads, recites, expounds, and copies even a verse or a phrase of the Sutra, and respects a scroll of the Sutra just as he respects me, and makes offerings to it, he or she should be considered to have already made offerings to ten billion Buddhas in a previous existence, and will surely become a Buddha in a future life.
These words of the Buddha introduce a new development in the teachings of the Lotus Sutra. Up until Chapter 10, only “hearers” had been assured of their future Buddhahood. This statement, on the other hand, indicates that not only the “hearers,” but all other people in the congregation are also assured of future Buddhahood. What is more, the account goes on to say that even after the Buddha’s extinction, anyone who rejoices at hearing the Sutra will be assured of his or her future Buddhahood. Furthermore, these words tell us that after the Buddha’s extinction, the Lotus Sutra should be written on a scroll, and we should respect it and make offerings to it.
Introduction to the Lotus SutraDay 29
Day 29 covers all of Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva.
Having last month learned of the merits to be earned by keeping the name of World-Voice-Perceiver Bodhisattva, we learn how World-Voice-Perceiver Bodhisattva goes about this Sahā-World:
World-Honored One! How does World-Voice-Perceiver Bodhisattva go about this Sahā-World? How does he expound the Dharma to the living beings? What expedients does he employ?”
The Buddha said to Endless-Intent Bodhisattva:
“Good man! In a certain world, World-Voice-Perceiver Bodhisattva takes the shape of a Buddha and expounds the Dharma to those who are to be saved by a Buddha. He takes the shape of a Pratyekabuddha and expounds the Dharma to those who are to be saved by a Pratyekabuddha. He takes the shape of a Śrāvaka and expounds the Dharma to those who are to be saved by a Śrāvaka. He takes the shape of King Brahman and expounds the Dharma to those who are to be saved by King Brahman. He takes the shape of King Śakra and expounds the Dharma to those who are to be saved by King Śakra. He takes the shape of Freedom God and expounds the Dharma to those who are to be saved by Freedom God. He takes the shape of Great-Freedom God and expounds the Dharma to those who are to be saved by Great-Freedom God. He takes the shape of a great general in heaven and expounds the Dharma to those who are to be saved by a great general in heaven. He takes the shape of Vaiśravaṇa and expounds the Dharma to those who are to be saved by Vaiśravaṇa. He takes the shape of the king of a small country and expounds the Dharma to those who are to be saved by the king of a small country. He takes the shape of a rich man and expounds the Dharma to those who are to be saved by a rich man. He takes the shape of a householder and expounds the Dharma to those who are to be saved by a householder. He takes the shape of a prime minister and expounds the Dharma to those who are to be saved by a prime minister. He takes the shape of a brahmana and expounds the Dharma to those who are to be saved by a brāhmana. He takes the shape of a bhikṣu, a bhikṣunī, an upāsakā or an upāsikā and expounds the Dharma to those who are to be saved by a bhikṣu, a bhikṣunī, an upāsakā or an upāsikā. He takes the shape of a wife and expounds the Dharma to those who are to be saved by the wife of a rich man, of a householder, of a prime minister, or of a brāhmana. He takes the shape of a boy or a girl and expounds the Dharma to those who are to be saved by a boy or a girl. He takes the shape of a god, a dragon, a yakṣa, a gandharva, an asura, a garuda, a kiṃnara, a mahoraga, a human being or a nonhuman being and expounds the Dharma to those who are to be saved by one or another of these living beings. He takes the shape of Vajra-Holding God and expounds the Dharma to those who are to be saved by Vajra-Holding God.
“Endless-Intent! This World-Voice-Perceiver Bodhisattva does these meritorious deeds. He takes various shapes, walks about many worlds, and saves the living beings [of those worlds]. Make offerings to World-Voice-Perceiver Bodhisattva with all your hearts! This World-Voice-Perceiver Bodhisattva-mahāsattva gives fearlessness [to those who are] in fearful emergencies. Therefore, he is called the ‘Giver of Fearlessness’ in this Sahā-World.”
World-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 SutraDay 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 concluded Chapter 24, Wonderful-Voice Bodhisattva, we begin again.
Thereupon Śākyamuni Buddha [faced the east and] emitted rays of light from the fleshy tuft on his head, that is, from one of the marks of a great man, and also from the white curls between his eyebrows. The light illumined one hundred and eight billion nayuta Buddha-worlds, that is, as many worlds in the east as there are sands in the River Ganges. There was a world called [All-] Pure-Light-Adornment [in the east] beyond those worlds. In that world was a Buddha called Pure-Flower-Star-King-Wisdom, 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. He expounded the Dharma to a great multitude of innumerable Bodhisattvas who were surrounding him respectfully. The ray of light, which was emitted from the white curls [between the eyebrows] of Śākyamuni Buddha, also illumined that world.
At that time there was a Bodhisattva called Wonderful-Voice in the All-Pure-Light-Adornment World. He had already planted roots of virtue a long time ago. He had already made offerings to many hundreds of thousands of billions of Buddhas, and attended on them. He had already obtained profound wisdom. He had already obtained hundreds of thousands of billions of great samadhis, that is, as many great samadhis as there are sands in the River Ganges, such as the samadhi as wonderful as the banner of a general, the samadhi for the traveling of the king of the stars, the samadhi for freedom from causality, the samadhi for the seal of wisdom, the samadhi by which one could understand the words of all living beings, the samadhi by which one could collect all merits, the samadhi for purity, the samadhi for exhibiting supernatural powers, the samadhi for the torch of wisdom, the samadhi for the Adornment-King, the samadhi for pure light, the samadhi for pure store, the samadhi for special teachings, and the samadhi for the revolution of the sun.
Master, Teacher, and Parent
According to Nichiren, Sakyamuni, a Buddha whom we should recognize as the Original Buddha, had the three virtues of master, teacher, and parent. The Buddha is our master (whom we should obey), teacher (whose words we should study), and parent (whose concern for us is boundless).
Of course, these three virtues are familiar in our everyday world, where they are recognized as ethical values. But religious philosophy must go deeper. Nichiren’s reference to the Buddha with the virtues of master, teacher, and parent are meant to humanize an otherwise abstract Buddha, making him seem more human and less transcendent.
Thus the idea of the three virtues signifies that the Buddha, as the Savior of all people, is not just a principle, but also humane in his grace and compassion, like a parent with his children. This view of the Buddha is based upon the philosophy of the Lotus Sutra.
Introduction to the Lotus SutraDay 27
Day 27 concludes Chapter 23, The Previous Life of Medicine-King Bodhisattva.
Having last month considered the innumerable merits to be obtained by anyone who hears this chapter, we consider the rewards for rejoicing at hearing this chapter.
“Anyone who rejoices at hearing this chapter of the Previous Life of Medicine-King Bodhisattva and praises [this chapter], saying, ‘Excellent,’ will be able to emit the fragrance of the blue lotus flower from his mouth and the fragrance of the candana of Mt. Ox-Head from his pores, and obtain these merits in his present life.
“Therefore, Star-King-Flower! I will transmit this chapter of the Previous Life of Medicine-King Bodhisattva to you. Propagate this chapter throughout the Jambudvipa in the later five hundred years after my extinction lest it should be lost, and lest Mara the Evil One, the followers of Mara, gods, dragons, yakṣas, and kumbha]das should take advantage [of the weak points of the people of the Jambudvipa].
Reaching the Stage of Freedom
The Buddha sings these verses to Superior-Practice Bodhisattva in Chapter 21 of the Lotus Sūtra:
Anyone who keeps this sūtra
Will be able to expound
The meanings of the teachings,
And the names and words [of this sūtra].
Their eloquence will be as boundless
And as unhindered as the wind in the sky.
Anyone who believes in and upholds the Lotus Sutra, which is transmitted from Sakyamuni, has a thorough knowledge of the meanings of its diverse teachings, words, and interpretations, and is able to expound them impartially, just as the wind sails freely through the sky. That person will be able to reach a stage of freedom, and remain there.
Introduction to the Lotus SutraDay 26
Day 26 concludes Chapter 21, The Supernatural Powers of the Tathāgatas, includes Chapter 22, Transmission, and introduces Chapter 23, The Previous Life of Medicine-King Bodhisattva.
Having last month witnessed Gladly-Seen-By-All-Beings’ ultimate offering to the Sun-Moon-Pure-Bright-Virtue Buddha, we conclude the Day 26 portion of The Previous Life of Medicine-King Bodhisattva.
“Having said this, they became silent. The body of the Bodhisattva kept burning for twelve hundred years, and then was consumed. Having made this offering according to the Dharma, Gladly-Seen-By-All-Beings Bodhisattva passed away. In his next life, he appeared again in the world of Sun-Moon-Pure-Bright-Virtue Buddha. It was in the house of King Pure-Virtue [in that world] that he suddenly appeared with his legs crossed [in the person of the son of the king] . He said to his father in a gāthā:
Great King, know this, [in my previous existence]
I walked about this world, and at once obtained
The samadhi by which I can transform myself
Into any other living being. With a great endeavor,
I gave up my own dear body.“Having sung this gāthā, he said to his father, ‘Sun-Moon-Pure-Bright-Virtue Buddha is still alive. [In my previous existence] I made offerings to him, and obtained the dhārāṇis by which I can understand the words of all living beings. I also heard from him the eight hundred thousands of billions of nayuta of kankaras of bimbaras of asaṃkhyas of gāthās of this Sūtra o the Lotus Flower of the Wonderful Dharma. Great King! Now I will make another offering to the Buddha.’
“Having said this, he sat on a platform of the seven treasures. The platform went up to the sky seven times as high as the tala-tree. He came to the Buddha [who was staying in the sky], worshipped the feet of the Buddha with his head, joined his ten fingers [and palms] together, and praised the Buddha in a gāthā:
Your face is most wonderful.
Your light illumines the worlds of the ten quarters.
I once made offerings to you.
Now I have come to see you again.