Saien, a priest of the Tōji Temple was from Suhō Province. Since his youth, he had recited the Hokekyō with a firm faith.

In the prime of his life, he returned to his native province and lived in the Misanji Temple known for its miraculous Kannon. Saien recited the Hokekyō, offered incense and flowers, and remained in the temple for several years.

The snow fell heavily one winter. For several tens of days no one could come to the temple because of the high-piled snow. Saien almost starved to death. Still reciting the Hokekyō, he endured his hunger.

When he looked at the temple yard one morning, he saw a deer that had been killed by a wolf. Saien took and ate some of the venison. He continued his recitation.

Saien survived for three days on the meat which he had boiled in a pan. Villagers finally came to the temple. Saien was very ashamed of having eaten the venison. However, when the villagers looked into the pan they only saw pieces of oak.

Feeling strange, the villagers asked Saien, “Why have you cooked these pieces of wood?” Seeing the deer meat transformed into the pieces of wood in the pan, Saien thought, “Something most extraordinary and unknown since olden times has happened.”

Saien told the villagers the detailed story of the deer meat. Hearing this story, the joyous villagers were deeply moved and said, “This truly results from the mercy of Kannon and the power of the recitation of the sūtra.”

Saien looked at the Kannon statue of the temple and found that the side of the statue had been carved out and a large hole made. He clearly understood that the Kannon had become incarnated as the dead deer to provide him with food. Saien developed a stronger faith in Kannon and recited the Hokekyō more fervently.

Later many more miraculous events occurred, but all of them cannot be mentioned here.
(Page 96)

Priest Ryosan was from an eastern province. He was never idle but was strong and active by nature. Since entering the priesthood, he had abstained from cereals, and ate only greens. He did nothing but recite the Hokekyō. He lived in a remote place in a deep mountain and never resided among people.

He used vines and birch bark as his best clothes, and the shade under trees as his finest mansions. He always considered his body to be as fragile as foam, and his life to be as perishable as the morning dew. If he had cherished his body as a treasure, how could he ever receive the protection of the Rasetsu guardians of the Law? He also thought, “My body is a temporary shelter for the Five Shades and the Demons of the Four Delusions who distract my mind so that I commit various sins. So how sad it is! My wisdom is not comparable even to that of the Suffering Bird of Snow Mountain, nor are my offerings comparable to that of the Lotus King who turned himself into a red fish for the nourishment of his sick people.”

Thinking thus, Ryōsan was never concerned about covering and feeding his body.

Ryōsan ascended Mount Mitake and lived on Tokoro Peak for scores of years during which he recited only the Hokekyō, while engaging in difficult ascetic practices. In the beginning demon deities appeared as fearsome figures but tried in vain to frighten Ryōsan. Later they came to him with offerings of fruits and nuts, and were accompanied by bears, foxes and even poisonous snakes. Sometimes beautiful Heavenly Ladies including Kōtainyo, a rasetsu woman, descended and paid homage to him by bowing.

The offerings of noble and lowly people did not overjoy Ryōsan, nor did evil slander affect him. When talking with people, he never forgot to recite the sūtra. While closing his eyes in sleep, his reciting voice sounded more sonorously.

At the end of his life, his complexion became fairer, his face glowed with joy, his body had no pain, and his mind was high-spirited. When friends asked why Ryōsan was so pleased, he replied, “Finally my solitary self, which has endured poverty all these years, is now blooming with glory and official titles. How can I help rejoicing? I am abandoning my soiled body of delusion and transiency and receiving the pure and permanent fruit of the Buddha!” Ryōsan passed away as he finished speaking. (Page 76-77)

Miraculous Tales of the Lotus Sutra from Ancient Japan



NOTES:

• The Five Shades refers to temporary existence in this world of phenomena, which consists of five elements of form, perception, ideas, volition, and consciousness.
• The Four Delusions refers to the Four Illusions, the permanence, the pleasure, and the purity of this world, and the existence of ego.
• It refers to the bird in the Snow Mountains or in the Himalaya Mountains which cries because of suffering from the cold.

Priest Chinren was a disciple of Great Abbot Myōson of the Miidera Temple. He was born in Mutsu Province and came to the capital when he was still small. Following his karmic destiny, he took the tonsure and practised the Way. Thanks to his firm faith and his devoted concentration, he could memorize the Hokekyō.

He visited various miraculous places and withdrew for the ango retreat at each place. His difficult ascetic practices were rewarded by many marvelous revelations.

When in his prime, Chinren left Mutsu Province for the capital. On the way in the wild fields, Chinren and his attendants were trapped in the midst of the fire which had been set purposely to drive out animals for hunting. The fire extended for several hundred square chō, and Chinren and his men were completely surrounded by flames. Having no means of escape, they grievously mourned their prospect of being burnt to death. The frightened and confused horses jumped into the fire.

As Chinren realized that they could not save their lives, he decided to renounce his life, fervently recited the Hokekyō with his hands pressed together, and solely wished for rebirth in the Pure Land. When he began to recite the second roll, the smoke became unbearable and the fire was fiercely pressing on him. Chinren lay prone in the bushes, placing his forehead on the ground, and single-mindedly recited the Hokekyō. After a while, the burning flames subsided, the smoke disappeared, and Chinren felt cool. Raising his head, Chinren looked about and found the fire extinct. Several square jō around him remained unincinerated. He clearly knew that they had been saved by the marvelous power of the sūtra. Throwing his body on the ground, the rejoicing Chinren paid homage to the Law and affirmed his faith in the Way. Chinren and his men were immensely impressed with their miraculous survival.

Thereafter, Chinren respected the Law more devotedly, and relied on it more heavily. For years Chinren recited the sūtra and engaged in the veneration of the Law and the ascetic practices, wherever he was. He was never negligent, and finally attained Buddhahood. (Page 80-81)

The Hokekyō reciter Eijitsu was not a man of low birth but a descendant of royalty. In his youth, he left his parents and entered the priesthood. He was merciful by nature and had pity on those suffering. He lived in Mount Atago and recited the Hokekyō.

When it was cold, he removed his robe to cover someone without clothes. When he had no clothes for himself, he filled a large barrel with leaves, placed himself inside the barrel to avoid the cold and recited the Hokekyō.

A heavy snow fell on one occasion. Eijitsu had no food for several days. He ate earth from the hearth, which tasted very sweet. Thus he prolonged his life while continuously reciting the sūtra. As he completed his recitation of an entire copy of the sūtra with difficult ascetic practices, a white elephant appeared in front of him and released a radiance from its mouth. Such extraordinary incidents happened frequently.

Eijitsu’s reciting voice was so beautiful that the listeners all shed tears. There is no doubt that the miraculous power of his recitation subjugated evil and cured the pains of the sick. The emperor and his ministers, as well as those near and far, were all joyful and respected him as they listened to his recitations.

A sick person was lying on the street, soiled by his excrement which had a terrible odor. The passers-by ran away, closing their eyes and holding their noses. Eijitsu remained with the sick person, covered him with a robe, held him and lay beside him while reciting the Hokekyō. Thanks to the power of the sūtra and Eijitsu’s influence, the sick person recovered. Such examples were numerous. Certainly these deeds of mercy, which alleviated pain and suffering, would not be possible by an ordinary man.

Eijitsu once went down to Kyūshū where he became very successful, like a wealthy man, in managing secular affairs such as cultivating fields with abundant profit in rice and sake. Sometimes he ate fish and fowl and at other times he equipped himself with a bow and arrow. While in secular life, Eijitsu had unusual experiences. When he recited the Hokekyō to the broiled fish, the fish began to breathe with quivering gills and swam about as they were released in the water. At another time, he was carrying a quiver of arrows on his back. A nearby person saw him carrying a bunch of lotus flowers on his back. The surprised person took a second look at his back, and this time he saw a quiver with arrows on his back.

The governor of Higo Province of Kyūshū slandered Eijitsu and confiscated his property, saying, “Eijitsu is a precept-violating priest. No one should associate with him!” Sometime later the governor’s wife became fatally ill. Medicinal treatments and abundant prayers proved ineffective. The distressed governor showed his grief in every movement. His deputy suggested that they should invite Eijitsu to recite the Hokekyō. The governor became enraged, saying, ”A priest committing such violations should not be invited here!” But on the deputy’s repeated recommendations, the governor finally said, “I don’t know, but you do as you like.” So the deputy sent the invitation to Eijitsu, who first refused, saying, “Since I am a precept-violating priest and as ignorant as a vulgar man, you will not trust me.” However, at the deputy’s sincere repeated request, Eijitsu finally went to the governor’s mansion and began to recite the Hokekyō. Before he finished the first chapter, the spirit of a guardian deity possessed the wife, and kicked down and struck the screens several hundred times in front of Eijitsu. Then the wife became free of pain and suffering, ate her food, felt comfortable in her movements, and again became her healthy self.

Clasping his hands, the governor paid homage to Eijitsu, apologized for his mistakes and rudeness, and tried to return to Eijitsu all that had been taken from him. But Eijitsu declined the governor’s offer.

Towards the end of his life, Eijitsu became aware of the approach of his death, built a hut and secluded himself. He recited the Hokekyō and fasted for several days. His reciting voice was heard even in distant places. Those who listened all said piously, “Oh, that is Eijitsu’s voice in his last recitation before his death!” Shortly after, clasping his hands, Eijitsu passed away, meditating with a firm faith.

A person said that Eijitsu, in his last moments, encountered a malignant influence and made an erroneous vow. Others denied this, explaining, “He did not develop an incorrect view. He apparently may have conceived an erroneous idea, but later he repented, generated deep piety, and passed away while reciting the Hokekyō.” (Page 88-89)

Having left his parents in his youth, Genson entered the priesthood. Being gentle and pure-hearted by nature, he avoided evil for a long time, venerated the Hokekyō, and recited several copies of the sūtra every day. However, he was still unable to memorize it.

In his prime, he became seriously ill, and was about to die. He was taken to the King Enra’s Palace in the World After Death, where the officials wore crowns and the demons in armor wore sleeveless robes or garments with unsewn sides or loincloths. Some held spears and others sat at writing desks, opening the boxes which contained writing utensils, and recording the good and evil deeds of the deceased on cards. They all looked very frightening.

A noble priest, holding a walking stick in one hand and a casket containing sūtras in his other hand, spoke to King Enra, “Priest Genson has spent many years reciting the Hokekyō. Please seat him properly.” The noble priest opened the casket, took out a copy of the Hokekyō, and handed it to Genson. Genson began to recite from the first to the eighth rolls in a high voice. King Enra and all his attendants listened to the recitation with their hands clasped.

The noble priest escorted Genson from the palace to send him back to his country. Genson observed that the noble priest who had spoken to him had the appearance of Kannon. The noble priest said, “After returning to your country, read the Hokekyō well. I will assist you in memorizing it with my mysterious powers.”

Genson revived after a day and night. He recovered from his illness and regained his health. He became very familiar with the sūtra since he had recited at King Enra’s palace, and finally memorized it completely. He daily recited three copies of the Hokekyō, two for others and one for himself.

At the end of his life, Genson became slightly ill. Retaining his mental and physical composure, Genson passed away while reciting the Hokekyō. (Page 55-56)

A man of Bizen Province whose name is unknown had been blind since the age of twelve. He visited the Yakushi Buddha of Chūdō and prayed for his sight. Twenty-seven days later, an old priest appeared to the man and said to him, “You became blind due to your karma from your previous life, and you will not regain your sight. In your former life, you were a snake living in the trunk of a nettle tree at the north corner of the Kawadaji Temple. A hijiri who lived in that temple recited the Hokekyō and you listened during the days and nights. Since you had grave sins, you got little food and underwent many sufferings. At night, you used to go into the temple hall and lick the oil for the taper.

“Thanks to the merit of listening to the Hokekyō recitation, you received a human body and have learned about the Law. However, because you stole the oil for the tapers, you have become blind and will not be able to see again during this life. You should immediately recite the Hokekyō and expiate your sins. In another life, you will be endowed with the clear sight of a heavenly person perceiving the vast world of the Law and you will benefit others.”

The man became repentant, expiated his karmic sins and recited the Hokekyō. He understood the whole sūtra from the beginning to the end and acquired its merits. Now he could control his delusions, became completely free from his physical and mental sufferings, and finally attained enlightenment. (Page 54-55)

Having abstained from evil deeds for a long time, a government official with the title of Ōsumi-no-jō strongly aspired to the Way. He had been reciting the Hokekyō for years and had never neglected his daily recitation of a chapter or a copy of the sūtra. He was also devoted to Kannon and observed the proper precepts on the eighteenth day of the month.

He once accompanied the governor to Satsuma Province. After the governor had completed his term of duty, he and his men, including Ōsumi-no-jō, were travelling home to the capital. The governor had developed a grudge against Ōsumi-no-jō and intended to harm him. While crossing the waters between Agi and Suō, they stopped at a remote uninhabited island and marooned Ōsumi-no-jō there.

That was the eighteenth day of the month. Ōsumi-no-jō observed the precepts and recited the eighth roll of the Hokekyō while he tearfully grieved over being marooned and separated from his people, including his wife and children. Thus, he waited for his death.

He tearfully continued to recite the sūtra until the following day. In the morning, when he looked at the sea he saw a black dot on the horizon. The black dot was a small boat which came towards shore as fast as a gale.

The boatmen were surprised to see Ōsumi-no-jō and asked, “Since long ago, no one has come to this island. How did you happen to come ashore?”

Ōsumi-no-jō explained his situation. The amazed boatmen felt sorry for him and gave him food. They said to each other, “We have seen this island from a distance for years but have never been here before. However, last night we suddenly decided to come here and arrived this morning to find this man. Now we clearly know why we hurried to this island. Thanks to the Buddhas’ assistance, this man was to be rescued. We should take him to our village.”

So the boatmen immediately escorted Ōsumi-no-jō to the provincial office of Suhō. Thus thanks to the assistance of Kannon and the miraculous power of the Hokekyō, Ōsumino-jō prolonged his life span. After his safe return to the capital, his faith in Kannon and the Hokekyō increased. (Page 126)

Renson, a priest of the Gangōji Temple, was of Mimasaka Province. Devoted to the Hokekyō recitation for years, he perfectly memorized twenty-seven chapters of the sūtra, but not the Chapter of Fugen. With further concentration, he tried to memorize the chapter verse by verse, repeating each verse several thousand times in vain. Greatly distressed, Renson engaged himself in difficult practices while observing a Summer Retreat and prayed to Fugen saying, “Bodhisattva Fugen, with a great vow on the Hokekyō, please protect me, a Hokekyō reciter, and make me remember when I forget some verses. I am still imperfect in following the precepts. But my efforts and devotion are all in compliance. I may not be great enough to comply with the teachings of the great sūtra. I have been reciting it with utmost respect and faith which are hard to acquire. I should be able to memorize the entire sūtra with the assistance of Fugen and other Buddhas. Why can’t I learn by heart this single chapter?”

Thus in prayer, Renson spent a summer in retreat. One night he dreamed of a Heavenly Boy who said to him, “I am a messenger from Fugen. I have come here to let you know about your past relationship. In your former life, you were a puppy living with your mother under the plank floor of this temple. A Hokekyō reciter recited the sūtra in the room above you. Both you and your mother listened to all the twenty-seven chapters beginning with the introductory chapter.

But when your mother left from under the floor, you followed her. Because of this, you failed to hear the Chapter of Fugen. Thanks to your merit in listening to the Hokekyō recitation, you were born as a human being in this life, became a priest, and have been able to recite the sūtra. But your karmic relationship to the Chapter of Fugen has not been close enough for you to learn it well in this life. But just continue your efforts. Someday, as you memorize the complete chapter, you will be able to meet various Buddhas in your next life, and to venerate the sūtra again.”

The awakened Renson now clearly knew the karmic cause. He devoted himself to the sūtra more fervently, and finally was able to master the Fugen Chapter. (Page 83)

Priest Shunchō was not an ordinary man but an incarnation of a bodhisattva. He fervently recited the Hokekyō in a beautiful voice; listeners never tired of his recitation and felt as if they were enjoying a feast. Having a sympathetic nature, Shunchō showed mercy to others. When he saw suffering, he regarded it as if it were his own; when he observed others living in peace and comfort, he appreciated their peace and comfort as if his own.

Royal, noble, official, and prestigious families all competed in inviting Shunchō and listening to his recitals, and all wanted him to stay at their places. The people of the capital and those of the countryside, those of high and low estate, nobles and commoners, went to his place, listened to his recitals, and were all impressed by his recitations.

Shunchō noticed prisoners in the two prisons in the east and west of the capital, heard about their sufferings, and became very sad and distressed. He wondered, “What sort of skillful means should I use to release these criminals from their sufferings and bring them to the Buddhas for their future salvation? I will take a solemn vow and have myself imprisoned seven times so that all the criminals in these prisons may hear my recitation of the Hokekyō.” So Shunchō visited a nobleman’s house, stole a silver bowl, and played a game of backgammon. He was soon caught and taken off to prison. As soon as he was imprisoned, he began reciting the sūtra. His high voice resounded like the ringing of bells. Those in the prison joined their hands in a posture of prayer and wept joyful tears.

Ex-emperors and princes sent messages to the chief of police and issued orders to his jailers not to examine or beat Shunchō.

The jailers dreamed that the prison was filled with hundreds of white elephants and various Deva Kings, the protectors of the Law, who asked Shunchō many questions. The chief of police also dreamed that the Bodhisattva Fugen, riding on a white elephant and sending forth radiance, stood facing the prison gate holding a bowl of rice. When the chief of police asked the reason, Fugen replied that he had come every day to offer food to Shunchō. Startled by this revelation in his dream, the chief of police released Shunchō from the prison.

Shunchō was imprisoned six more times; he was not questioned, however, and was released every time. One day the police officials discussed the case among themselves.

“Shunchō has never been interrogated. Although he is a very evil thief, he has been released without being questioned. He has taken advantage of this and has stolen other people’s property just as he wishes. This must be stopped. His legs should be cut off, and he should be treated as a criminal.”

After they had taken this decision, police officers of various ranks took Shunchō to the Riding Ground of Ukon, and were about to cut off his legs. At that very moment Shunchō began to recite the sūtra aloud. When those sixteen wicked officials, who had never done any good deeds, heard his recitation, they could not help shedding tears; they bowed to Shunchō and left. The fettered criminals and those who had gathered to see the event also shed tears of joy.

The chief of police had another dream in which a Heavenly Boy appeared and said, “In order to save criminals in prison, the holy man Shunchō stayed there seven times. This was nothing but the expedience of various Buddhas who concealed their glory from sentient beings in order to make contact with them.”

Shunchō stayed at the riding ground for some time, then he left there and died. His skull lay in the vicinity and recited the Hokekyō every night. All those who heard the recitation were awestruck. One day a hijiri picked up the skull and buried it in a remote mountain. After that the voice was no longer heard. (Page 50-51)

Kōkū, a priest of Konshōji Temple, was from Ōmi Province. During many years of ascetic practices, he recited the Hokekyō in a pure and beautiful voice with ringing bell-like tones.

Heikō of Hyōbu, a close relative of Masakado of Taira, was a wild warrior who had committed evil deeds. Hyōbu became acquainted with Priest Kōkū, trusted him, and had him stay in his house for several years. His retainers started a rumor that his wife had a relationship with Kōkū. Hearing the rumor, Hyōbu developed a resentment against Kōkū, took him into a deep mountain, bound him to a large tree, and had his retainer release an arrow at him. But the arrow broke before reaching Kōkū’s abdomen.

Kōkū saw that his suffering was due to karmic causes. Even though innocent, he only concentrated on the recitation of the Hokekyō in his high and noble voice.

Several arrows were vainly released, since all broke before striking Kōkū. Now Hyōbu himself tried to shoot, but his arrows became broken just like the others. Thirty-nine arrows were released futilely. In the end, the greatly impressed Hyōbu released Kōkū, begged his pardon, and said, “I have made a great mistake by trying to harm the holy man. Hereafter, I will never harm him.” Hyōbu tearfully repented for his sins and took Kōkū home.

Hyōbu dreamed at night of a golden-hued Bodhisattva Fugen mounted on a white elephant. The shafts of many arrows projected from the middle of Fugen’s body. In his dream, Hyōbu questioned Fugen about the arrows. Fugen replied, “On the previous day, you tried to kill the Hokekyō reciter, Kōkū, in spite of his innocence. I have received all the arrows in his place!”

The awakened Hyōbu was appalled, tearfully repented of his sin in front of Kōkū, retired to his room, and told everything to his retainers.

Three days later, being deeply disappointed by secular life, Kōkū took his Buddhist images and left Hyōbu’s house about midnight.

Hyōbu dreamed again of Fugen who said, “You have venerated me during past years. Due to your merits, you will be delivered in due course. Yet, you once wanted to harm me, in spite of my innocence. You should quickly refrain from evil deeds and progress to goodness. This is what the Buddhas have been preaching and this is why I have left your place forever and am moving to a different location.”

After awakening, the surprised Hyōbu hurried to Kōkū’s room, only to find that Kōkū had already gone. Hyōbu greatly lamented and grieved. (Page 93-94)