Category Archives: WONS

LS32, WONS

Day 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.

Day 26 Text with annotationsPlay MP3

Having last month considered Gladly-Seen-By-All-Beings’ ultimate gift to the Buddha, we conclude today’s portion of Chapter 23, The Previous Life of Medicine-King Bodhisattva.

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.

While not specific to this section, here’s something Nichiren wrote on the main meaning of the “Medicine King Bodhisattva” chapter:

As for the main meaning of the “Medicine King Bodhisattva” chapter, it is in the seventh fascicle of the sūtra and is the 23rd of the 28 chapters. The first fascicle of the Lotus Sūtra includes the “Introductory” and “Expedients” chapters, the former being the introduction to the 28 chapters. The eight chapters from the “Expedients” to the “Assurance of Future Buddhahood of Learners and Adepts” chapters chiefly clarifies the attainment of Buddhahood by the Two Vehicles of śrāvaka and Pratyekabuddha and secondly explains the attainment of Buddhahood by bodhisattvas and ordinary people.

The five chapters, “The Teacher of the Dharma,” “The Appearance of the Stupa of Treasures,” “Devadatta,” “Encouragement for Upholding This Sūtra,” and “Peaceful Practices” chapters, expound the way ordinary people in the Latter Age of Degeneration should practice the eight chapters following the second “Expedients” chapter. Also, the 15th “Appearance of Bodhisattvas from Underground” chapter is the introductory to the 16th “Life Span of the Buddha” chapter. The 12 chapters beginning with the 17th chapter, “Variety of Merits,” explain mainly how ordinary people in the Latter Age of Degeneration should practice the “Life Span of the Buddha” chapter, while in the second place they also preach how to practice the eight chapters beginning with the “Expedients” chapter. Accordingly, this “Medicine King Bodhisattva” chapter explains the way to practice the eight chapters following the “Expedients” chapter as well as the “Life Span of the Buddha” chapter.

Yakuō-bon Tokui-shō, The Essence of the “Medicine King Bodhisattva” Chapter, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 27-28

WONS

The Merit of the Lotus Sutra

You should know that the merit of the Lotus Sūtra is the same whether you chant the whole eight scrolls or just one scroll, one chapter, one stanza, one phrase, one character, or the daimoku. For instance, a drop of ocean water contains the water of numerous rivers, large and small, while a wish-fulfilling gem produces numerous treasures. In this sense, a drop of ocean water is the same as numerous drops and a gem is the same as numerous gems. One character of the Lotus Sutra is like this one drop of ocean water or one wishfulfilling gem. Numerous characters of the sutra are like numerous drops of ocean water or numerous wish -fulfilling gems.

Gassui Gasho, A Letter on Menstruation, Nyonin Gosho, Letters Addressed to Female Followers, Page 28

Blog, WONS

The Need for Study

I recently completed reading Santideva’s The Bodhicaryavatara: A Guide to the Buddhist Path to Awakening. This book was the subject of the Nichiren Shu service and lecture put on my Rev. Ryuei McCormick in Oakland that I attended on Nov. 25. I’ve already used portions from the introduction to help illuminate some of what I’m learning. (See this post.)

I have more than 200 quotes from the Bodhicaryavatara that I consider inspiring and worth taking the time to input into this website so that I can easily access them, perhaps having them randomly appear in order to prompt consideration of these Mahāyāna ideals.

But as I consider this I wonder whether it can be done without distracting from my primary practice of reciting the Lotus Sūtra and chanting Namu Myōhō Renge Kyō.

As it happens, I am preparing to start publishing daily quotations from Nichiren’s writings as published by Nichiren Shū. I gathered the quotes during my “100 Days of Study.” In introducing that project I mentioned:

“Over the past few months I’ve been reading books about Bodhisattvas and the Six Perfections from Zen authors, books on the basics of Buddhism and introductions to the Lotus Sutra by authors outside Nichiren Shu. On my to-read pile are books on T’ien-Tai philosophy and the Establishment of the Japanese Tendai School, two volumes of dharma talks by the Most Venerable Nichidatsu Fujii and, for good measure, the Vimalakirti Sutra.

“This is all part of my effort to follow Nichiren’s admonition: “Strive to carry out the two ways of practice and learning. Without practice and learning, Buddhism will cease to exist.” (Shohō Jissō Shō, Writings of Nichiren Shōnin, Volume 4 p.79)”

This blog post was prompted by quotes from two of Nichiren’s letters. These quotes underline my dilemma, illustrating both the need for study and the danger from study.

The Need

The Lotus Sūtra of the fifth period consists of one fascicle of the Sūtra of Infinite Meaning as an introduction, eight fascicles of the Lotus Sūtra, and one fascicle of the Sūtra of Meditation on the Universal Sage Bodhisattva as the conclusion, bringing the total number of fascicles to ten.

The reason for my commentaries on the Four Teachings (Tripiṭaka, Common, Distinct, and Perfect) and the Four Periods (Flower Garland, Agama, Expanded, and Wisdom) is to help others learn what the Lotus Sūtra is. For one cannot correctly understand the teaching of the Lotus Sūtra without learning the pre-Lotus Sūtras, although one may study the pre-Lotus Sūtras without learning about other Sūtras.

In support of this, Grand Master T’ien-t’ai stated in his Profound Meaning of the Lotus Sūtra, “When attempting to spread various sūtras other than the Lotus Sūtra, the essential part of the teaching will not be lost even if a doctrinal analysis of all the teachings of the Buddha is not rendered. When attempting to spread the Lotus Sūtra, however, the essence of the teaching may be lost if a doctrinal analysis is not made.” It is preached in the Lotus Sūtra (chapter 2, “Expedients”), “Although the Buddhas expound various teachings, it is for the purpose of leading the people into the world of the One Buddha Vehicle.” “Various teachings” here refer to all the pre-Lotus Sūtras. “For the purpose of leading the people into the world of the One Buddha Vehicle” means to expound all the scriptures of Buddhism to reveal the Lotus Sūtra.

Ichidai Shōgyō Tai-I, Outline of All the Holy Teachings of the Buddha, Writings of Nichiren Shōnin, Doctrine 3, Page 81

Underscore For one cannot correctly understand the teaching of the Lotus Sūtra without learning the pre-Lotus Sūtras.

The Danger

[A]bsolute subtlety (zetsudaimyō) is a doctrine of revealing the truth (single path to enlightenment) and merging all the provisional teachings for bodhisattvas, pratyekabuddha, and śrāvaka (kaie). Here the pre-Lotus sūtras, which are abandoned as expedient by the doctrine of relative subtlety (sōdaimyō), are all included in the ocean of the Lotus Sūtra. Once entering the ocean of the Lotus Sūtra, the pre-Lotus sūtras will no longer be dismissed as expedient. All the sūtras entering the ocean of the Lotus Sūtra take up the one flavor of Namu Myōhō Renge Kyō because of the wonderful merit of the ocean of the Lotus Sūtra. There is no reason why they have to be referred to by other names such as nembutsu, Ritsu, Shingon, or Zen. Consequently, Grand Master T’ien-t’ai said in his Profound Meaning of the Lotus Sūtra, “Just as water becomes salty when it flows into the sea, any wisdom ceases to exist in itself after it is taken in the True Wisdom.” Thus he instructs us that no original names be mentioned. People of the Tendai School generally maintain:

The pre-Lotus sūtras with the first four flavors, which were dismissed in comparing the Lotus Sūtra with other sūtras (relative subtlety), can be kept and any names of Buddhas and bodhisattvas can be recited even after the single path is revealed through the doctrine of absolute subtlety because these sūtras, Buddhas and bodhisattvas are included in the wonderful entity of the Lotus Sūtra. Waters in rivers before entering the sea differ in size, or in cleanliness, but once they flow into the ocean, we can see that it is a serious mistake to distinguish or select water saying that some waters are cleaner than others. Both the dirty water that is undesirable and clean water that is loved stem originally from the same ocean. Therefore, even when we put a special name on some water, water is water wherever it is taken out from, and it is a mistake to think that there is a difference in water. Likewise, it is not a terrible idea to believe in any teaching one likes or comes across.

Thus they accept and believe any teaching which comes to the mind such as the nembutsu and mantras.

When speaking in vague terms, a point of view such as this seems rational, but strictly speaking it is a serious fallacy leading to hell. The reason is that while one person who truly understands the doctrine of kaie may uphold various provisional sūtras or recite any names of the Buddhas and bodhisattvas, all other people generally keep or chant them with the usual prejudice without understanding the meaning of kaie. Consequently, such a view can be an evil teaching in which even if a person who understands the doctrine may get enlightened, most people will fall into hell. Any doctrines expounded in the pre-Lotus sūtras and the “ultimate truth” shown in those doctrines are all composed of biased thoughts and convictions. As stated in the second chapter, “Expedients,” of the Lotus Sūtra, “They are astray in the thick forest of wrong views on existence and non-existence.”

Then both those who know the doctrine of kaie and those who do not know it cannot avoid going down to hell if they uphold provisional sūtras and recite the names of the Buddhas and bodhisattvas in them and contemplate the “ultimate truth” of the expedient teachings. Those who are convinced that they know the doctrine of kaie are no less wrong than those who believe that it is possible to put the water of the ocean into a puddle made by a hoof of a cattle. How can they escape from falling into the Three Evil Realms (hell, the realm of hungry souls, and realm of beasts and birds)? What’s worse, those who do not know the doctrine of kaie, basically taking in wrong teachings, are so attached to the wrong views or expedient teachings that they are sure to fall into the Hell of Incessant Suffering. Even after realizing the doctrine of kaie, they should dismiss such ideas considering them expedient teachings with which enlightenment cannot be achieved. Do not recite or uphold the names and the “ultimate wisdom” of evil doctrines.

Shoshū Mondō-shō, Questions and Answers Regarding Other Schools, Writings of Nichiren Shōnin, Doctrine 3, Page 179-181

This dilemma is especially important here in the United States, where – unlike Japan – there is no foundation of Buddhist understanding. Study is necessary to build that foundation. Or to put it in the context of the Lotus Sūtra, by studying the pre-Lotus sūtras we can correctly understand how these expedient teachings flowed into the ocean of the Lotus Sūtra.

Namu Myōhō Renge Kyō

LS32, WONS

Day 30

Day 30 covers all of Chapter 26, Dhāraṇīs

Day 30 Full Text

Having last time received Medicine-King Bodhisattva’s dhārāni spells and Śākyamuni Buddha’s response, we greet Brave-In-Giving Bodhisattva and receive his dhārāni spells.

Thereupon Brave-In-Giving Bodhisattva said to the Buddha:

“World-Honored One! I also will utter dhārānis in order to protect the person who reads, recites and keeps the Sūtra of the Lotus Flower of the Wonderful Dharma. If he keeps these dhārānis, this teacher of the Dharma will not have his weak points taken advantage of by any yakṣa, rākṣasa, pūtana, kṛtya, kumbhāṇḍa or hungry spirit.”

Then he uttered spells before the Buddha:

“Zarei (1), makazarei (2), ukki (3), mokki (4), arei (5), arahatei (6), netsureitei (7), netsureitahatei (8), ichini (9), ichini (10), shichini(11), netsureichini (12), netsurichihachi (13).”

[He said to the Buddha:]

“World-Honored One! These dhārānis, these divine spells, have already been uttered by as many Buddhas as there are sands in the River Ganges. Those Buddhas uttered them with joy. 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

LS32, WONS

Day 27

Day 27 concludes Chapter 23, The Previous Life of Medicine-King Bodhisattva.

Day 27 Full Text

Having last time learned of the saving power of the Lotus Sūtra, we learn of the merits to be received by those who hear this chapter.

“Star-King-Flower! Anyone who hears [especially] this chapter of the Previous Life of Medicine-King Bodhisattva also will be able to obtain innumerable merits. The woman who hears and keeps this chapter of the Previous Life of Medicine-King Bodhisattva will not be a woman in her next life. The woman who hears this sūtra and acts according to the teachings of it in the later’ five hundred years after my extinction, will be able to be reborn, after her life in this world, [as a man sitting] on the jeweled seat in the lotus flower blooming in the World of Happiness where Amitayus Buddha lives surrounded by great Bodhisattvas. He [no more she] will not be troubled by greed, anger, ignorance, arrogance, jealousy, or any other impurity. He will be able to obtain the supernatural powers of a Bodhisattva and the truth of birthlessness. When he obtains this truth, his eyes will be purified. With his purified eyes, he will be able to see seven billion and two hundred thousand million nayuta Buddhas or Tathāgatas, that is, as many Buddhas as there are sands in the River Ganges. At that time those Buddhas will praise him, saying simultaneously from afar, ‘Excellent, excellent, good man! You kept, read and recited this sūtra, thought it over, and expounded it to others under Śākyamuni Buddha. Now you have obtained innumerable merits and virtues, which cannot be burned by fire or washed away by water. Your merits cannot be described even by the combined efforts of one thousand Buddhas. Now you have defeated the army of Mara, beaten the forces of birth and death, and annihilated all your enemies. Good man! Hundreds of thousands of Buddhas are now protecting you by their supernatural powers. None of the gods or men in the world surpasses you. None but the Tathāgatas, none of the Śrāvakas or Pratyekabuddhas or Bodhisattvas surpasses you in wisdom and dhyāna-concentration.’ Star-King-Flower! [He is a Bodhisattva.] This Bodhisattva will obtain these merits and the power of wisdom.

“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.

This promise of rebirth “on the jeweled seat in the lotus flower blooming in the World of Happiness where Amitayus Buddha lives surrounded by great Bodhisattvas” is addressed in Nichiren’s Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Pages 68-69:

The Pure Lands preached in the pre-Lotus expedient sutras are mere substitutes tentatively shown by replicas of Śākyamuni Buddha, the Eternal True Buddha. In fact, they all are lands of impurity. Therefore, when the true Pure Land was decided in “The Life Span of the Buddha” chapter of the Lotus Sūtra, the essence of which consists of chapters on the “Expedients” and “The Life Span of the Buddha,” it was declared that this Sahā World is the true Pure Land of the Tranquil Light.

As for the question why, the Lotus Sūtra also recommends the Tuṣita Heaven, the Realm of Peace and Sustenance (Pure Land of the Buddha of Infinite Life), and Pure Lands all over the universe, it is merely that designations of the Pure Lands, such as Tuṣita Heaven and Realm of Peace and Sustenance, preached in the pre-Lotus sūtras are used without modification to name the Pure Lands to be established in this world. It is like names of the three vehicles (śrāvaka, pratyekabuddha, and bodhisattva), mentioned in the Lotus Sūtra, which does not actually preach three different teachings; it preaches the sole teaching leading to Buddhahood. It is stated in the Lotus Sūtra, chapter 23, that those who practice this sūtra “will immediately be reborn in the World of Happiness.” In the Annotations on the Words and Phrases of the Lotus Sūtra, fascicle 10, Grand Master Miao-lê interprets: “This does not mean the Pure Land of the Buddha of Infinite Life preached in the Sūtra of Meditation on the Buddha of Infinite Life.” His interpretation is the same as stated above.

Doctrines of Nichiren, WONS

We Who Follow Nichiren

Quote

In the Rissyo-ankoku Ron Nichiren writes: “O believers in false doctrines! Change your beliefs; be converted and return to the true. You will then find that the worlds of evils – mortal, material, and spiritual – are all the World of Buddha. And the World of Buddha” – that state of mind in which complete enlightenment has been attained – “is not subject to decay; the Land of Jewels” – another name for the same mental state – “can never disappear. The World is changeless and eternal, the Land is imperishable and secure. All enjoy rest and peace, while their minds are wrapped in ecstasy.”

To establish the Good Law and tranquilize the State is the main object of our Sect’s teaching. The Sect points to the Three Secret Ordinances … as the means by which Buddhahood may be attained by everybody. It also promulgates the doctrine that an eternal reality underlies all fleeting forms. In a word, we who follow Nichiren offer all men blessings in the present life, and an immunity from suffering hereafter.

Doctrines of Nichiren (1893)

LS32, WONS

Day 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 been introduced to a Buddha called Sun-Moon-Pure-Bright-Virtue, we meet Gladly-Seen-By-All-Beings Bodhisattva and witness his reaction to hearing the Sūtra of the Lotus Flower of the Wonderful Dharma.

“Thereupon [Sun-Moon-Pure-Bright-Virtue] Buddha expounded the Sūtra of the Lotus Flower of the Wonderful Dharma to Gladly-Seen-By-All-Beings Bodhisattva, to the other Bodhisattvas, and also to the Śrāvakas. Gladly-Seen-By-All-Beings Bodhisattva willingly practiced austerities under Sun-Moon-Pure-Bright-Virtue Buddha. He walked about the world, seeking Buddhahood strenuously with all his heart for twelve thousand years until at last he obtained the samadhi by which he could transform himself into any other living being: Having obtained this samadhi, he had great joy.

“He thought, ‘I have obtained the samadhi by which I can transform myself into any other living being because I heard the Sūtra of the Lotus Flower of the Wonderful Dharma. Now I will make offerings to Sun-Moon-Pure-Bright-Virtue Buddha and also to the Sūtra of the Lotus Flower of the Wonderful Dharma.’

“He entered into this samadhi at once. He filled the sky with the clouds of mandārava-flowers, mahā-mandārava-flowers and the powdered incense of hard and black candana, and rained down those flowers and incense. He also rained down the powdered incense of the candana grown on this shore of the sea [between Mt. Sumeru and the Jambudvipa]. Six shu of this incense was worth the Sahā-World. He offered all these things to the Buddha.

Nichiren writes concerning this chapter in his letter “A Response to My Lady Nichinyo”:

It is said in the “Medicine King Bodhisattva” chapter that a bodhisattva called Issaishujōkiken (Gladly Seen by All) learned the Lotus Sūtra from the Buddha Sun Moon Brilliance. With deep admiration for his master’s favor and the value of the Lotus Sūtra, he made offerings of thousands of invaluable treasures. Issaishujōkiken felt that this was not enough, however, and proceeded to anoint his own body with oil, set it aflame, and continued to burn it like a lamp wick to venerate the Buddha for twelve hundred years. Thereafter, he burned a light on his elbow for seventy-two thousand years to venerate the Lotus Sūtra. Thus, if a woman venerates the Lotus Sūtra in the fifth 500-year period after the demise of the Buddha, during the Latter Age of Degeneration, the Buddha will bestow upon her all merits of the Lotus Sūtra just as a rich man gives all his wealth to his son.

Nichinyo Gozen Gohenji, A Response to My Lady Nichinyo, Writings of Nichiren Shōnin, Volume 4, Faith and Practice, Page 133

LS32, WONS

Day 2

Day 2 completes Chapter 1, Introductory.

Having last month considered the role of Wonderful-Light Bodhisattva, we conclude Chapter 1, Introductory.

The ray of light of [Sun-Moon-] Light Buddha,
That is, the good omen, was the same as what I see now.
Judging from this, the present Buddha also will expound
The Sūtra of the Lotus Flower of the Wonderful Dharma.

The good omen I see now is like that of old.
This is an expedient employed by the Buddhas.
The present Buddha is also emitting a ray of light
In order to reveal the truth of the reality [of all things].

[Mañjuśrī said to the multitude:]

All of you, know this, join your hands together,
And wait with one mind!
The Buddha will send the rain of the Dharma
And satisfy those who seek enlightenment.

The Buddha will remove
Any doubt of those who seek
The teaching of the Three Vehicles.
No question will be left unresolved.

Nichiren Shōnin compares the omens of this chapter with what’s to come in the Lotus Sūtra in his letter Zuisō Gosho, Writing on Omens:

The Buddha … showed the ten supernatural powers in the “Divine Powers of the Buddha” chapter. These divine powers were far superior to the omens displayed in the “Introductory” and “Emergence of the Bodhisattvas from the Earth” chapters. In the case of the “Introductory” chapter, the rays of light emitted from the forehead of the Buddha shone on 18,000 lands to the east. Compared to this, similar rays of light shown in the “Divine Powers of the Buddha” chapter shone on all the worlds throughout the universe. The trembling of the earth described in the “Introductory” chapter was limited to the triple thousand worlds, but the great earthquakes of the “Divine Powers of the Buddha” chapter covered all the worlds of numerous Buddhas, where the earth trembled in six different ways. Compared to the great omens described in the “Divine Powers of the Buddha” chapter, other omens were indeed inferior.

Zuisō Gosho, Writing on Omens, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 123

LS32, WONS

Day 29

Day 29 covers all of Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva.

Having last month concluded Chapter 25, we begin again at the top.

Thereupon Endless-Intent Bodhisattva rose from his seat, bare j his right shoulder, joined rus hands together towards the Buddha, and said, “World-Honored One! Why is World-Voice-Perceiver Bodhisattva called World-Voice-Perceiver?”

The Buddha said to Endless-Intent Bodhisattva:

“Good man! If many hundreds of thousands of billions of living beings hear [the name of] World-Voice-Perceiver Bodhisattva and call his name with all their hearts when they are under various sufferings, World-Voice-Perceiver Bodhisattva will immediately perceive their voices, and cause them to emancipate themselves [from the sufferings]. Those who keep the name of this World-Voice-Perceiver Bodhisattva will not be burned when they are put into a conflagration [because they are protected] by, the supernatural powers of this Bodhisattva. Those who call his name will be able to take ground when they are washed by an inundation. Suppose hundreds of thousands of billions of living beings are crossing an ocean in order to obtain gold, silver, lapis lazuli, shell, agate, coral, amber pearl, and other treasures, and suppose the ship carrying them is blown to the country of rākṣasa-devils by a storm. If one of the crew calls the name of World-Voice-Perceiver Bodhisattva, all the crew will be saved from the attacks of the rākṣasas. Because of this, [this Bodhisattva] is called World-Voice-Perceiver.

Nichiren writes in his “A Response to My Lady Nichinyo”:

The chapter “Bodhisattva Voice Perceiver” is also known as the chapter “Universal Gate.” Since the first half of this chapter tells of the merits of a person who pays homage to the Bodhisattva World Voice Perceiver (Avalokiteśvara), this chapter is named “Voice Perceiver.” It is also named “Universal Gate” since the latter half tells of the merits of a person who takes refuge with the Lotus Sutra which the Bodhisattva Voice Perceiver maintains.

Nichinyo Gozen Gohenji, A Response to My Lady Nichinyo, Writings of Nichiren Shōnin, Volume 4, Faith and Practice, Pages 133-134

LS32, WONS

Day 27

Day 27 concludes Chapter 23, The Previous Life of Medicine-King Bodhisattva.

Having last month considered the merits of making offerings to the Lotus Sūtra, we compare the Lotus Sūtra to all other sūtras.

“Star-King-Flower! Just as the sea is larger than the rivers, this Sūtra of the Lotus Flower of the Wonderful Dharma is more profound than any of the other sūtras expounded by the Tathāgatas. Just as Mt. Sumeru is the largest of all the mountains including earth mountains, black mountains, the Small Surrounding Iron Mountains, the Great Surrounding Iron Mountains, and the Ten Treasure Mountains, this Sūtra of the Lotus Flower of the Wonderful Dharma is above all the other sūtras. Just as the Moon God is brighter than the stars, this Sūtra of the Lotus Flower of the Wonderful Dharma gives us more light than any of the other sūtras numbering thousands of billions. Just as the Sun God dispels all darkness, this sūtra drives away all the darkness of evils. Just as the wheel-turning-holy-king is superior to the kings of small countries, this sūtra is more honorable than the other sūtras. Just as King Sakra is the king of the thirty-three gods, this sūtra is the king of all the sūtras. Just as the Great Brahman Heavenly-King is the father of all living beings, this sūtra is the father of all the sages and saints, of the Śrāvakas who have something more to learn, of the Śrāvakas who have nothing more to learn, and of those who aspire for Bodhisattvahood. Just as Srota-āpannas, Sakrdāgāmins, Anāgāmins, Arhats, and Pratyekabuddhas are superior to ordinary men, this sūtra is superior to any of the other sūtras expounded either by Tathāgatas or by Bodhisattvas or by Śrāvakas. The person who keeps this sūtra is superior to any other living being. Just as Bodhisattvas are superior to Śrāvakas or to Pratyekabuddhas, this sūtra is superior to any other sūtra. Just as the Buddha is the king of the Dharma, this sūtra is the king of all the sūtras.

Nichiren offers this on the 10 parables of this chapter.

The ten parables preached in the “Medicine King Bodhisattva” chapter of the Lotus Sūtra seem to compare the relative merits of the Lotus Sūtra against all other Buddhist scriptures, though this is not the true intent of Śākyamuni Buddha. In actuality, what the Buddha is preaching is that when we compare the practicer of the Lotus Sūtra against the practicer of all other scriptures of Buddhism, the former is like the sun and moon while the latter is like stars and lights.

How do we know this? We know this because of the most important statement in the eighth parable: “Likewise, one who is able to uphold this sūtra is the most superior of all living beings.” These 22 Chinese characters are the foremost essence of the entire Lotus Sūtra. They are the eyes of all living beings. This scriptural statement means, “The practicer of the Lotus Sūtra is like the Sun Deity, Moon Deity, King of the Brahma Heaven, and a Buddha while the practicer of the Great Sun Buddha Sūtra is like a star, river and an ordinary being.”

Therefore, anyone in this world, male or female, laity or clergy, who upholds the Lotus Sūtra will be regarded by the Buddha to be the lord of all living beings, and revered by the King of the Brahma Heaven and Indra. When I think of this, my joy is beyond expression.

Shijō Kingo-dono Nyōbō Gohenji, A Reply to the Wife of Lord Shijō Kingo, Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 120-121