This concludes the introduction to Miraculous Stories from the Japanese Buddhist Tradition.
While many of Kyōkai’s stories didn’t meet my requirements for inclusion in my 32 Days of the Lotus Sūtra practice, I wanted to set aside some of the “morals” that Kyōkai added to his tales.
Swift is the penalty for evil deeds. How can we not believe in the law of karmic causality? Beasts in the present life might have been our parents in a past life. We pass through the six modes of existence and four manners of birth. Reflection shows us that we cannot be without mercy. (Page 133)
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Truly we learn that retribution is close at hand in the present life. Why do we not behave ourselves prudently? The Nehan-gyō [Nirvāṇa Sūtra] is referring to this when it says: “All evil deeds originate in wicked minds.” The Daijōbu-ron says: “If you offer alms with compassion, the merit will be as great as earth; if you do so to all for your own sake, the reward will be as tiny as a mustard seed. It is better to save a person in danger than to make all kinds of offerings. (Page 143)
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How miraculous! Just as the Nehan-gyō [Nirvāṇa Sūtra] says: “If a man does good deeds, his name will be noticed among heavenly beings; if he does evil deeds, his name will be recorded in hell.” (Page 187)
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Indeed, we learn that an evil mind is a sharp sword which kills the bearer; an angry mind is an evil fiend which incurs calamities; greediness causes the suffering of a hungry fiend; avarice is an impenetrable bush to block the offering of compassion. When you see a mendicant, you should be merciful and happy and make spiritual and material offerings. Therefore, the Jōbu-ron gives this passage: “Those who are greedy value even mud more than gold and jewels, while those who are merciful offer gold and jade, caring less for them than grass and trees. At the sight of a mendicant they cannot bear to say they have no alms and wail in sorrow…” (Page 242)
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Speaking of wealth, it is shared by five parties: first, government officials who might come and ask for it unreasonably; second, robbers who might come to steal it; third, water which might wash it away; fourth, fire which might destroy it suddenly; fifth, wicked children who might waste it unreasonably. Therefore, a bodhisattva is very happy to make offerings. (Page 269)