Having last month introduced the Bodhisattvas and other followers gathered on Mt. Gṛdhrakūṭa in the City of King-House, we meet the gods and others in the gathering.
Sakra-Devanam-Indra was also present. Twenty thousand gods were attending on him. There were also Beautiful-Moon God, Universal-Fragrance God, Treasure-Light God, and the four great heavenly-kings. Ten thousand gods were attending on them. Freedom God and Great-Freedom God were also present. Thirty thousand gods were attending on them. Brahman Heavenly-King who was the lord of the Saha-World, Great Brahman Sikhin, and Great Brahman Light were also present. Twelve thousand gods were attending on them.
There were also the eight dragon-kings: Nanda Dragon-King, Upananda Dragon-King, Sagara Dragon-King, Vasuki DragonKing, Taksaka Dragon-King, Anavatapta Dragon-King, Manasvin Dragon-King, and Utpalaka Dragon-King, each accompanied by hundreds of thousands of attendants. There were also the four kiṃnara-kings: Dharma Kiṃnara-King, Wonderful-Dharma Kiṃnara-King, Great-Dharma Kiṃnara-King, and DharmaKeeping Kiṃnara-King, each accompanied by hundreds of thousands of attendants.
There were also the four gandharva-kings: Musical GandharvaKing, Musical-Voice Gandharva-King, Beautiful Gandharva-King, and Beautiful-Voice Gandharva-King, each accompanied by hundreds of thousands of attendants.
There were also the four asura-kings: Balin Asura-King, Kharaskandha Asura-King, Vemacitrin Asura-King, and Rahu Asura-King, each accompanied by hundreds of thousands of attendants.
There were also the four garuda-kings: Great-Power-Virtue Garuda-King, Great-Body Garuda-King, Great-Fulfillment GarudaKing, and Free-At-Will Garuda-King, each accompanied by hundreds of thousands of attendants.
Priest Tenjō of Yamato Province was living on Mount Mitake. He had a strong character and lost his temper quickly. He relied on the Law, was devoted to the Hokekyō, and had memorized six rolls of the sūtra. However, he was unable to learn the seventh and the eighth rolls even though he spent days and nights in the attempt.
Months and years passed. Now Tenjō was middle-aged. Once again he decided to learn all the chapters of the sūtra and carefully recited so as to learn them by heart. He spent several months but was unable to learn even a few pages of these chapters. How could he learn an entire chapter in this way? With firmer determination, Tenjō repeated a single phrase thirty thousand times, spending days and nights. Yet he could not learn it.
Finally, Tenjō visited the Great Bodhisattva Zaō, remaining for ninety days during his summer retreat. He offered purified water, incense, and tapers six times a day, and prayed nightly three thousand times to Zaō. Towards the end of his retreat, Tenjō dreamed of the Yaksa arrayed in dragon headgear. He was dressed in a heavenly person’s garments with various ornaments, and stepped on lotus flowers, holding an iron rod in his hand. He was surrounded by his relatives. The Yaksa said to Tenjō, “Due to the karmic relationship, you are unable to learn these two chapters. In your former existence, you were a large poisonous snake living in a mountain stable of the Akaho District of Harima Province. One day, a holy man took shelter in the stable. You, the snake on the eaves, were hungry since you had been without food for a long time, and you thought of devouring the holy man.
Unaware of the snake, the holy man washed his hands and mouth, and began to recite the Hokekyō. His voice was clear and resonant as if to expiate the listeners’ sins. As the snake heard the reciting voice, he closed his eyes, suppressed his desires, left his evil thoughts, and fervently listened to the recitation.
When the holy man finished the sixth chapter, day dawned, and he left the stable without reciting the seventh and the eighth chapters. Thanks to having suppressed your evil desires and thoughts, and to having earnestly listened to the recitation, you could alter your suffering state as a snake in numerous cycles of birth and death and were reborn as a human Hokekyō devotee. Since you had not heard the last two chapters in your previous life, you are still unable to learn them in this life. Your characteristics are those of the snake. However, if you practice diligently and recite the sūtra devotedly, you will attain enlightenment in your present life and will leave the cycle of birth and death in the future.”
Tenjō woke up and appreciated his dream. His deep faith was affirmed, and he continued to recite the sūtra more fervently. Finally, a Deva King, Vaiśravaṇa, helped Tenjō to attain the Buddhahood he had desired. Tenjō passed away during the second year of Kashō. (Page 115-116)
Regarding the faith and understanding of Buddhist teachings, there are four types of people: (1) those who believe without understanding, (2) those who understand without having faith, (3) those with both faith and understanding, and (4) those who have neither faith nor understanding.
QUESTION: Do those who believe the teaching without understanding slander it?
ANSWER: The Lotus Sūtra, “A Parable,” preaches that even Śāriputra “was able to gain entrance (to Buddhahood) through faith alone.” The Nirvana Sūtra, fascicle 9, preaches to the same effect, “Upon hearing this sūtra (with faith) everything without exception will be the cause of enlightenment.” With faith one can attain Buddhahood even if one does not possess the knowledge to understand the dharma. How can such a person be a slanderer of the True Dharma?
Ken Hōbō-shō, A Clarificaton of Slandering the True Dharma, Writings of Nichiren Shōnin, Doctrine 3, Pages 134-135.
The Buddha will remove
Any doubt of those who seek
The teaching of the Three Vehicles.
No question will be left unresolved.
Mañjuśrī declares these verses at the end of Chapter One of the Lotus Sūtra. They remind us how important questions are to what the Buddha teaches. Questions come up throughout the book, and they lead to many important aspects of this Wonderful Dharma. It is important for us to ask questions respectfully whenever we hear a teaching, knowing that we will find an answer.
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Tea following the Sunday service at Ro-Ō Zan Enkyoji Nichiren Buddhist TempleLike a good Mahayana Buddhist, I took the Middle Path to Lewiston.
I’ve been in Churchville, NY, for a week helping to prepare my wife’s parents’ house to be sold. Today, I took the opportunity to visit Kanjo Grohman’s Ro-Ō Zan Enkyoji Nichiren Buddhist Temple and attend the 9am service.
After the service we were discussing tea and the dharma and it occurred to be that understanding the properties of tea – this one will calm, this will energize, this will help digestion – is much like studying the dharma.
As Nichiren Buddhists we know that chanting Namu Myōhō Renge Kyō is the essential practice. Nothing else is required. As I like to envision it, the daimoku is a magnifying glass that focuses the sunlight of the Buddha’s teaching into a single spot so hot that it can burn away our delusions.
But as our practice’s focus shifts from inward to outward, from easing our own troubles to saving all sentient beings, we benefit from studying. The example that came up in the meeting was the use of chamomile tea. Weakly brewed chamomile is soothing and helps relax and promote sleep. Strongly brewed chamomile is bitter and perfect for digestive distress.
In Ichidai Shōgyō Tai-i, Outline of All the Holy Teachings of the Buddha, Writings of Nichiren Shōnin, Doctrine 3, Pages 81, Nichiren underscores the importance of study. He writes:
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.
Personally, I hold to the theory that, especially in a country like America where Buddhism is relatively unknown, it helps to know the expedient teachings that paved the way for the Lotus Sūtra.
However, even with such study, we need to keep our primary focus on the daimoku.
In Ueno-dono Gohenji, A Reply to Lord Ueno, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 119, Nichiren writes:
Some of my disciples pretend to know the details of doctrines. They are mistaken. The odaimoku, Namu Myōhō Renge Kyō, is the essence of the Lotus Sūtra. It is like a human being’s spirit. If any other teachings were to be added to the odaimoku, it would be the cause of great trouble. It would be like the Empress marrying two Emperors, or committing adultery. The teachings of the Lotus Sūtra did not spread far enough during the Ages of the True Dharma and the Semblance Dharma. This was because these periods were intended for other sūtras.
We are presently living in the Latter Age of Degeneration. The Lotus Sūtra and other sūtras are no longer efficacious in bringing about enlightenment. Only the odaimoku can accomplish this. This is not my arbitrary opinion. It was so-arranged by the Buddha, the Buddha of Many Treasures, various Buddhas from all over the universe, and numerous great bodhisattvas from beneath the earth such as Superior Practice Bodhisattva.
It is a serious mistake to mix other teachings with the odaimoku. For example, when the sun rises, we no longer need to use lamps. When it rains, the dew is of no use. A baby does not need any nourishment except for milk. We do not need to add supplements to effective medicine.
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)
* * *
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)
* * *
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)
* * *
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)
* * *
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)
Day 32 covers Chapter 28, The Encouragement of Universal-Sage Bodhisattva, closing the Eighth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.
Having last month heard what one needs to do to hear the Lotus Sūtra in the Latter Day, we hear Universal-Sage Bodhisattva’s vow to protect anyone who practices the Sūtra of the Lotus Flower of the Wonderful Dharma.
Thereupon Universal-Sage Bodhisattva said to the Buddha:
“World-Honored One! If anyone keeps this sūtra in the defiled world in the later five hundred years after [your extinction], I will protect him so that he may be free from any trouble, that he may be peaceful, and that no one may take advantage [of his weak points]. Mara, his sons, his daughters, his subjects, his attendants, yakṣas, rākṣasas, kumbhāṇḍas, piśācakas, kṛtyas, pūtanas, vetādas or other living beings who trouble men shall not take advantage [of his weak points]. If anyone keeps, reads and recites this sūtra while he walks or stands, I will mount a kingly white elephant with six tusks, go to him together with great Bodhisattvas, show myself to rum, make offerings to him, protect him, and comfort him, because I wish to make offerings to the Sūtra of the Lotus Flower of the Wonderful Dharma. If he sits and thinks over this sūtra, I also will mount a kingly white elephant and appear before him. If he forgets a phrase or a gāthā of the Sūtra of the Lotus Flower of the Wonderful Dharma, I will remind him of it, and read and recite it with him so that he may be able to understand it. Anyone who keeps, reads and recites the Sūtra of the Lotus Flower of the Wonderful Dharma [after your extinction], will be able to see me with such joy that he will make more efforts. Because he sees me, he will be able to obtain samadhis and a set of dhārāṇis. The set of dhārāṇis will be the dhārāṇis by which he can memorize repetitions of teachings, the dhārāṇis by which he can memorize hundreds of thousands of billions of repetitions of teachings, and the dhārāṇis by which he can understand the expediency of the voice of the Dharma.
Priest Kakunen was an elder brother of Preceptor Myōkai. Avoiding secular affairs, he aspired to the Law. Having shaven his head, he entered the priesthood. After receiving the precepts, he dressed and carried himself properly as a full-fledged priest. He was gentle, pure, and straightforward. Fearing sin, he repented of his past mistakes, affirmed his faith, and recited the Hokekyō regularly.
In reciting the Hokekyō, Kakunen found that he could not memorize and repeat three lines in the text. No matter how much he tried, and no matter how many times he recited, he could not learn these lines by heart. The grieving Kakunen prayed to the Three Treasures and implored the assistance of the deity Fugen. Kakunen dreamed that an old priest said, “Due to karmic causes, you always forget these three lines. In your former existence, you had been born as a bookworm and ate the portion of a text which contained these three lines. Since you were living in a copy of the Hokekyō, you were reborn as a human being in this life and are reciting the sūtra. But you cannot learn these three lines because you had eaten them in the past. Now you have contritely repented and developed your piety. So I will help you and enable you to learn these lines.”
After he awoke, Kakunen learned these three lines without difficulty. He further repented for his past sins in his former existence and was never idle in reciting the sūtra three times a day. Withdrawing from secular fame and profits, he sought Supreme Enlightenment for eternity. Since his practices were in compliance with the Law, he had no doubts about his future life. (Page 98)
[T]he original teaching of the triple doctrine was that the believer should be charitable and observe the precepts in order to earn the karmic reward of rebirth in heaven, but the idea behind the teaching is that through the gradual and continuous practice of giving and the precepts the practitioner will come to understand the true nature of existence, abandon the lesser goal of rebirth in a heavenly realm, and begin to practice giving and the precepts with no thought of karmic reward. When this stage of awareness is reached, the practitioner has perfected the indestructible precepts, one of the four indestructible objects of faith (Buddha, Law, Order, and precepts) and is on the sage path leading eventually to enlightenment. The practitioner will continue on this path through various stages of spiritual development, stopping short of becoming an arhat only because lay people cannot devote themselves fully to meditation. If a practitioner can perfect the final practice of meditation, that reward, too, will be won.
Twenty important doctrines are in this Lotus Sūtra. Such sects as Kusha, Jōjitsu, Ritsu, Hossō, and Sanron do not know even their names while two sects of Kegon and Shingon plagiarized them to build their own fundamental structure. The “3,000 in one thought” doctrine, is hidden between the lines of the sixteenth chapter on “The Life Span of the Buddha” in the essential (hommon) section of the Lotus Sūtra. Although Nāgārjuna and Vasubandhu were aware of it. It is only our Grand Master T’ien-t’ai who embraced it.
Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 34-35
