Purification of the six senses, which we discussed in the previous chapter, “Merits of the Teacher of the Law,” means purification of the bodily senses of sight, hearing, smell, taste, touch, and mind. Once Never-Despising had purified his six senses, he was able to extend his lifetime for many years, and teach the Sutra to others. Thanks to his teaching, the same arrogant and conceited priests who had persecuted him before, now came to believe in the Lotus Sutra, themselves. In this way, he led many people to supreme enlightenment, and he himself became a Buddha.
Introduction to the Lotus SutraCategory Archives: LS32
Day 24
Day 24 concludes Chapter 19, The Merits of the Teacher of the Dharma and closes the Sixth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.
Having last month considered eight hundred merits of the nose to be received by the Teacher of the Dharma, we repeat these in gāthās.
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Their nose will be purified.
They will be able to know
The smells of all things,
Be they good or bad.They will be able to recognize by smell
The sumanas-flowers and jātika-flowers;
Tamala[pattra] and candana;
Aloes and sappanwood;
Various flowers and fruits;
And all Jiving beings including men and women.Anyone who expounds the Dharma will be able to locate
All living beings from afar by smell.
He will be able to locate by smell
The wheel-turning-kings of great [countries],
The wheel-turning-kings of small [countries],
And their sons, ministers and attendants.He will be able to locate by smell
The wonderful treasures of personal ornaments,
The underground stores of treasures,
And the ladies of the wheel-turning-kings.He will be able to recognize persons
By smelling their ornaments or garments
Or by smelling their necklaces
Or by smelling the incense applied to their skin.Anyone who keeps
This Sūtra of the Lotus Flower of the Wonderful Dharma
Will be able to know by smell
Whether the gods are walking, sitting, playing or performing wonders.Anyone who keeps this sūtra
Will be able to locate by smell, without moving about,
The flowers and fruits of trees,
And the oil taken from sumanas-flowers.He will be able to recognize by smell
The flowers of the candana-trees
Blooming in steep mountains,
And the living beings in those mountains.Anyone who keeps this sūtra
Will be able to locate by smell
The living beings in the Surrounding Iron Mountains,
In the oceans, and underground.He will be able to know by smell
Whether asuras and their daughters
And their attendants are fighting
Or playing with each other.He will be able to locate by smell
Lions, elephants, tigers,
Wolves, wild oxen and buffalos
In the wilderness and in steep places.He will be able to know by smell
Whether an unborn child is a boy or a girl,
Or a child of ambiguous sex,
Or the embryo of a nonhuman being.He will be able to know by smell
Whether a woman is an expectant mother,
Or whether she will give an easy birth
To a happy child or not.He will be able to know by smell
What a man or a woman is thinking of,
Or whether he or she is greedy, ignorant or angry,
Or whether he or she is doing good.He will be able to recognize by smell
The gold, silver, and other treasures
Deposited underground,
And the things enclosed in a copper box.He will be able to know by smell
The values of various necklaces,
And the deposits of their materials,
And also to locate the necklaces [when they are lost].He will be able to recognize by smell
The mandārava-flowers,
And the mañjūṣaka-flowers,
And the pārijātaka-trees in heaven.He will be able to know by smell
Whether a heavenly palace
Adorned with jeweled flowers
Is superior, mean or inferior.He will be able to recognize by smell
Gardens, forests, excellent palaces,
And the wonderful hall of the Dharma in heaven,
And other stately buildings where [the gods] enjoy themselves.He will be able to know by smell
Whether the gods are hearing the Dharma
Or satisfying their five desires,
Or coming, going, walking, sitting or reclining.He will be able to know by smell
Whether the goddesses, clad in the garments
Adorned with fragrant flowers,
Are playing as they are moving about.He will be able to know by smell
Who has reached the Heaven of Brahman,
Who has entered into dhyāna,
And who has come out of it.He will be able to know by smell
The person who has appeared for the first time in the Light-Sound Heaven
Or in the Universal-Pure Heaven or in the Highest Heaven,
And who has disappeared from there.Anyone who keeps this sūtra
Will be able to locate by smell
The bhikṣus who are sitting or walking about
In seeking the Dharma strenuously,
And the bhikṣus who are reading or reciting [this] sūtra
Or devoting themselves
To sitting in dhyāna
Under the trees of forests.He will be able to know by smell
The Bodhisattvas who are resolute in mind,
And who are sitting in dhyāna or reading [this] sūtra
Or reciting it or expounding it to others.He will be able to locate by smell
The World-Honored One who is expounding the Dharma
Out of his compassion
Towards all living beings who respect him.He will be able to know by smell
Those who rejoice at hearing [this] sūtra
From the Buddha,
And act according to the Dharma.Anyone who keeps this sūtra
Will be able to have these merits of the nose
Although he has not yet obtained the nose
Of the Bodhisattva [who attained] the
Dharma-without-āsravas.
Practitioners and Teachers
In the previous chapter, “Merits of a Person Who Rejoices at Hearing This Sutra,” the merits acquired by those who have just begun practicing the teaching are emphasized. This chapter, on the other hand, “Merits of the Teachers of the Law,” speaks about merits acquired by practitioners in general. It is assumed that a practitioner of the Sutra will also be a teacher of the Dharma.
Introduction to the Lotus SutraDay 23
Day 23 covers all of Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra, and opens Chapter 19, The Merits of the Teacher of the Dharma.
Having last month considered in gāthās rewards for 50th person to rejoice at hearing the Dharma, we conclude Chapter 18.
Anyone who persuades even a single person
To hear the Sūtra of the Lotus Flower
Of the Wonderful Dharma, saying:
“This sūtra is profound and wonderful.
It is difficult to meet it
Even during ten million kalpas,”
And causes him to go and hear it even for a moment,
Will be able to obtain the following merits:In his future lives, he will have no disease of the mouth.
His teeth will not be few, yellow or black.
His lips will not be thick, shrunk or broken.
There will be nothing loathsome [on his lips].
His tongue will not be dry, black or short.
His nose will be high, long and straight.
His forehead will be broad and even.
His face will be handsome.
All people will wish to see him.
His breath will not be foul.
The fragrance of the utpala-flowers
Will always be emitted from his mouth.Anyone who visits a monastery to hear
The Sūtra of the Lotus Flower of the Wonderful Dharma
And rejoices at hearing it even for a moment,
Will be able to obtain the following merits:He will be reborn among gods and men.
He will be able to go up to the palace of heaven,
Riding in a wonderful elephant-cart or horse-cart,
Or in a palanquin of wonderful treasures.Anyone who persuades others to sit and hear this sūtra
In the place where the Dharma is expounded,
Will be able to obtain the seat of Sakra or of Brahman
Or of a wheel-turning-holy-king by his merits.
Needless to say, boundless will be the merits
Of the person who hears this sūtra with all his heart,
And expounds its meanings,
And acts according to its teachings.
The Merits of that First Moment of Joy
“Rejoicing” is the joy which one experiences when the significance of the Sutra first sinks in like a ray of light. When this ray of light first illuminates our soul, we have not yet undertaken any profound studies or done any difficult practices. But the merits of that first moment of joy are greater than those of any other practices we may undertake later. It is the hinge upon which everything else turns. This is the essential and most important point of [Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra]. Faith is simple; it is also decisive.
Introduction to the Lotus SutraDay 22
Day 22 covers all of Chapter 17, The Variety of Merits.
Having last month considered the merits of any good man or woman who keeps, reads, or recites this sūtra, we repeat in gāthās.
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Anyone who keeps this sūtra
After my extinction
Will be able to obtain
Innumerable merits a previously stated.He should be considered
To have already made various offerings.
He should be considered
To have already built a stupa
With a yasti soaring up to the Heaven of Brahman,
The upper part of it being the smaller,
A stupa which was adorned with the seven treasures,
And with thousands of billions of jeweled bells
Sounding wonderful when fanned by the wind.
He should be considered to have already enshrined
My śarīras in this stupa,
And offered flowers, incense, necklaces, heavenly garments,
And various kinds of music to it,
And lit lamps of perfumed oil around it for innumerable kalpas.Anyone who keeps this sūtra in the evil world
In the age of the decline of my teachings
Should be considered
To have already made these offerings.
Four Faiths in the Present
The Four Faiths in the Present mean four steps of belief: Understanding by Faith in a Single Moment’s Thought, Understanding the Meaning, Disseminating it to Others, and Entering into Deep Faith.
- 1. Understanding by Faith in a Single Moment’s Thought
- As a first step, if anyone opens the heart in faith and understands the gist of the Sutra, even for just a moment, his or her happiness and virtue will be everlasting (p. 254-255
- 2. Understanding the Meaning
- In the next step, one becomes clearly aware of the inner meaning of the Sutra.
- 3. Disseminating it to Others
- In the third step, one’s practice makes further progress. The practitioner upholds and copies the Lotus Sutra, not only for personal satisfaction, but also for the sake of others, expounding it to them, and having them copy it, too, or make offerings to it (p. 257).
- 4. Entering into Deep Faith
- At the fourth step, the practitioner mentally sees clearly the figure of the Original Buddha and his Pure Land and is able to enter into the state of deep faith, thanks to the teaching of the “Duration of the Life of the Tathagata” (p. 258).
Day 21
Day 21 covers all of Chapter 16, The Duration of the Life of the Tathāgata.
Having last month concluded the chapter, we start again at the top.
Thereupon the Buddha aid to the great multitude including Bodhisattvas and others, “Good men! Understand my sincere and infallible words by faith!”
He said to the great multitude again, “Understand my sincere and infallible words by faith!”
He said to them once again, “Understand my sincere and infallible words by faith!”
Thereupon the great multitude of Bodhisattvas, headed by Maitreya, joined their hands together and said to the Buddha, “World-Honor done, tell us! We will receive your words by faith.”
They said this three times. Then they said once again, “Tell us! We will receive your words by faith.”
Thereupon the World-Honored One, seeing that they repeated their appeal even after they repeated it three times, said to them:
“Listen to me attentively! I will tell you about my hidden core and supernatural powers. The gods, men and asuras in the world think that I, Śākyamuni Buddha, left the palace of the Śākyas, sat at the place of enlightenment not far from the City of Gayā, and attained Anuttara-samyak-saṃbodhi [forty and odd years ago]. To tell the truth, good men, it is many hundreds of thousands of billions of nayutas of kalpas since I became the Buddha. Suppose someone smashed into dust five hundred thousand billion nayuta asaṃkhya worlds, which were each composed of one thousand million Sumeru-worlds, and went to the east [carrying the dust with him). When he reached a world at a distance of five hundred thousand billion nayuta asaṃkhya worlds [from this world], he put a particle of dust on that world. Then he went on again to the east, and repeated the putting of a particle of the dust [on the world at every distance of five hundred thousand billion nayuta asaṃkhya worlds] until the particles of the dust were exhausted. Good men! What do you think of this? Do you think that the number of the world he went through is conceivable, countable, or not?”
Maitreya Bodhisattva and others said to the Buddha:
“World-Honored One! Those worlds are innumerable, uncountable, inconceivable. No Śrāvaka or Pratyekabuddha could count them even by his wisdom-without-āsravas. We are now in the state of avaivartika, but cannot, either. World-Honored One! Those worlds are innumerable.”
Thereupon the Buddha said to the great multitude of Bodhisattvas:
“Good Men! Now I will tell you clearly. Suppose those worlds, whether they were marked with the particles of the dust or not, were smashed into dust. The number of the kalpas which have elapsed since I became the Buddha is on hundred thousand billion nayuta asaṃkhyas larger than the number of the particles of the dust thus produced. All this time J have been living in this Sahā-World, and teaching [the living beings of this world] by expounding the Dharma to them. I also have been leading and benefiting the living beings of one hundred thousand billion nayuta asaṃkhya worlds outside this world.
Five Hundred Dust-Atom Kalpas
By means of these enormous numbers, numbers far beyond the ability of mathematics to conceive, Sakyamuni compares his life span to eternity. The simile which he uses is commonly called the “Five Hundred Dust-atom Kalpas.”
Introduction to the Lotus SutraDay 20
Day 20 completes Chapter 15, The Appearance of Bodhisattvas from Underground, and concludes the Fifth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.
Having last month heard Śākyamuni’s response to the questions posed by the Bodhisattvas from Underground, we consider Maitreya’s puzzlement.
Thereupon Maitreya Bodhisattva and the [other] Bodhisattvas [who had already been present in the congregation before the arrival of the Bodhisattvas from underground], eight thousand times as many as the sands of the River Ganges in number, thought:
‘We have never before seen these great Bodhisattva-mahāsattvas who sprang up from underground, stood before [Śākyamuni,] the World-Honored One, joined their hands together towards him, and made offerings to him. [Now we see that their leaders] inquire after him.’
Thereupon Maitreya Bodhisattva-mahāsattva, seeing what the Bodhisattvas numbering eight thousand times as many as the sands of the River Ganges had in their minds, and also wishing to remove his own doubts, joined his hands together towards the Buddha, and asked him in gāthās:
We have never seen
These many thousands of billions
Of Bodhisattvas.
Tell me, Most Honorable Biped!
Where did they come from?
They have gigantic bodies,
Great supernatural powers, and inconceivable wisdom.
They are resolute in mind.
They have a great power of patience.
All living beings are glad to see them.
Where did they come from?They are each accompanied
By as many attendants
As there are sands
In the River Ganges.Some great Bodhisattvas are each accompanied by attendants
Sixty thousand times as many as the sands of the River Ganges.
They are seeking the enlightenment of the Buddha
With all their hearts.The number of these great teachers is sixty thousand times
The number of the sands of the River Ganges.
They came together and made offerings to you.
Now they protect and keep this sūtra.
The attendants or disciples accompanying
Each [of the other great Bodhisattvas] number
Fifty thousand times or forty thousand times
Or thirty thousand times or twenty thousand times
Or ten thousand times or a thousand times
Or a hundred times as many as the sands of the River Ganges,
Or a half, a third, or a quarter
Of the number of the sands of the River Ganges,
Or as many as the sands of the River Ganges Divided by a billion;
Or ten million nayuta, a billion or fifty million,
Or a million, ten thousand, a thousand or a hundred,
Or fifty, ten, three, two or one.
[The great Bodhisattvas] who are accompanied
By less attendants are even more numerous.
Some [great Bodhisattvas] have no attendants
Because they prefer a solitary life.
They are the most numerous.
They came together to you.No one will be able to count
All [these great Bodhisattvas] even if he uses
A counting wand for more kalpas
Than the number of the sands of the River Ganges.