The Śrāvakas will have already eliminated āsravas,
And reached the final stage of their physical existence.
They will become sons of the King of the Dharma.
Their number also will be beyond calculation.
Even those who have heavenly eyes
Will not be able to count them.
The Buddha sings these verses in Chapter Six of the Lotus Sūtra. The Śrāvakas are those who want only to eliminate their delusions and end their suffering. They do not yet realize that the Buddha leads them to become Bodhisattvas and work for the benefit of all beings. They do not believe they can reach the Buddha’s own wisdom. The Buddha assures even these beings that in the course of time, as they realize their true nature, they too will become enlightened.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 16 concludes Chapter 11, Beholding the Stūpa of Treasures, and completes the Fourth Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.
Having last month considered the difficulty of expounding the Lotus Sūtra, we conclude Chapter 11, Beholding the Stūpa of Treasures.
It is difficult to keep this sūtra.
I shall be glad to see
Anyone keeping it even for a moment.
So will all the other Buddhas.
He will be praised by all the Buddhas.
He will be a man of valor,
A man of endeavor.
He should be considered
To have already observed the precepts,
And practiced the dhuta.
He will quickly attain
The unsurpassed enlightenment of the Buddha.
Anyone who reads and recites this sūtra in the future
Is a true son of mine.
He shall be considered to live
On the stage of purity and good.
Anyone, after my extinction,
Who understands the meaning of this sūtra,
Will be the eye of the worlds
Of gods and men.
Anyone who expounds this sūtra
Even for a moment in this dreadful world,
Should be honored with offerings
By all gods and men.
[Here ends] the Fourth Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.
It is difficult to keep this sūtra.
I shall be glad to see
Anyone keeping it even for a moment.
So will all the other Buddhas.
The Buddha sings these verses in Chapter Eleven of the Lotus Sūtra. He is well aware of how hard it is to move from expedient teachings to the Wonderful Dharma. We have habits and attachments built up over many lifetimes, and live in a world that does not always support our practice. Still, one cannot underestimate the importance of trying, even for the briefest amount of time, to hold on to this teaching and bring it to life in this world.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
This doctrine forms the essence of the Makashikan (Mo-ho-chih-kuan), a twenty-section work in which T’ien-t’ai Chih-i of China systematized various teachings included in the Lotus Sutra. This was his new interpretation of the Lotus Sutra. Nichiren regarded Chih-i’s doctrine of the Three Thousand Realms in One Mind as the essence of the Buddha’s teachings.
In the second section his work Kaimoku-shō (Essay on the Eye-opener), Nichiren extolled this doctrine in the following words: “Unless man attains buddhahood through the teaching of the Three Thousand Realms in One Mind, his attaining nirvana and becoming a buddha will be little more than a mere name.” In the first section of the same work, he also praised the doctrine as follows: “The very doctrine of the Three Thousand Realms in One Mind of the Tendai sect appears to be the way to lead man to buddhahood.” Nichiren specifically extolled this doctrine a total of eighteen times in his works.
What is the teaching of the Three Thousand Realms in One Mind? As has been mentioned, our minds revolve ceaselessly in the six worlds of hell (anger), hungry spirits (covetousness), animals (ignorance), demons (dispute), human beings (normality), and heaven (joy). Thus our sufferings continue endlessly.
However, even an ordinary person sometimes rises to the level of the four realms of the saints. He conceives the desire to study the right way to live (śrāvaka), realizing it intuitively from his experiences (pratyekabuddha), and wishing to live for the benefit of people and society (bodhisattva). But he will seldom if ever reach such a mental state of absolute compassion that he completely forgets himself. It would be a great thing if he could maintain such a mental state constantly. But soon his mind returns to that of an ordinary person without his having made any lasting improvement. …
Everyone’s mind possesses the ten realms, the six of the ordinary person and the four of the saint. These ten realms exist in the minds of heavenly beings, as well. The ten realms exist in the mind of each person in each of the ten realms. This is jikkai-gogu, or “the ten realms of being found in one another.”
The seed of the buddha-nature is also possessed by those who are in the worlds of hell and demons, although it is very undeveloped. The doctrine of the Three Thousand Realms in One Mind teaches that even those who are in such a state of mind have the possibility of attaining buddhahood and that the chance of salvation can be found anywhere. In other words, this doctrine teaches plainly that the Buddha’s compassion extends to all living beings. On the other hand, even when one thinks he has realized and become free of the bonds of illusion and suffering, by studying the doctrine he will become able to reflect on his remaining seeds of illusion and will come to wish to devote himself still more to his practice. …
The Ten Suchnesses: This doctrine consists often words prefaced by “such a” or “such an” : “such a form” (nyoze sō), “such a nature” (nyoze shō), “such an embodiment” (nyoze tai), “such a potency” (nyoze riki), “such a function” (nyoze sa), “such a primary cause” (nyoze in), “such a secondary cause” (nyoze en), “such an effect” (nyoze ka), “such a recompense” (nyoze hō), and “such a complete fundamental whole” (nyoze hommatsu kukyō-tō). This doctrine reveals the deepest reality of the existence of all things in the universe, which is called the principle of the Reality of All Existence (shohō jissō). Modern science has analyzed physical substances to the extent of subatomic particles. But the principle of the Reality of All Existence is much more profound than such an analysis, extending even to the mental world. The Chinese character read nyo means shinnyo, meaning “that which is constant and unchanging.” Nyoze means “such” or “thus,” and also “invariably,” “without fail,” or “without error.” …
Buddhism teaches that there are three ways of thinking about society. The first is go’on seken, or the world where an individual mind exerts an influence upon others, in other words, environment in the narrow sense. The second is shujō seken, or the world of which its living beings are regarded as a constituent. Generally speaking, this is a society or nation. The third is kokudo seken, or the world consisting of many societies and countries. This is commonly considered to be the whole world.
We all form part of these three kinds of worlds, which coexist, whether we like it or not. The one thousand functions of our minds are spread over these three kinds of worlds. One thousand multiplied by three is three thousand; thus, all relations in the three constituents of the world (sanzen) are included in a single momentary thought (ichinen) of a human being in his daily life. Hence the term “Three Thousand Realms in One Mind” (ichinen sanzen).
One Chinese character of the Lotus Sūtra gives birth to all things as the great earth does. It is like the ocean that absorbs all the river waters. It brightens the entire world as the sun and moon do. What is more, it becomes the moon, which in turn changes to a Buddha. The seed of a rice plant becomes a rice seedling, which in turn becomes a rice plant, grains of rice, then a human being and finally a Buddha. Likewise, a woman, through her faith in the Lotus Sūtra, becomes the character Myō, which in turn becomes Śākyamuni Buddha on the lotus pedestal. Namu Myōhō Renge Kyō. Namu Myōhō Renge Kyō.
Ōnichi-dono Gohenji, A Response to Lord Ōnichi, Writings of Nichiren Shōnin, Followers II, Volume 7, Page 144-145
When the sun shines brightly in the sky, everything is made clearly visible on the earth. In the same manner, when one knows the teachings of the Lotus Sutra, one will understand the meaning of occurrences in the world.
Nichiren wrote this passage in his great work, Spiritual Contemplation and the Object of Devotion (Kanjin Honzon Shō). When we awaken to our nature as Bodhisattvas who have chosen our lives to benefit others and improve the world, we are freed from the confusion and anxiety around us. By keeping the Dharma of the Lotus Sutra, and following the guidance of Nichiren’s writings, we see what to do to make the world we live in now better for everyone.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Having last month considered the Buddha’s response to the question of why this stupa appeared, we conclude today’s portion of Chapter 11, Beholding the Stūpa of Treasures.
Thereupon Great-Eloquence Bodhisattva, resorting to the supernatural powers of [Śākyamuni] Tathāgata, said to him, “World-Honored One! We wish to see that Buddha.”
The Buddha said to Great-Eloquence Bodhisattva-mahāsattvas:
“Many-Treasures Buddha made another great vow: ‘If a Buddha wishes to show me to the four kinds of devotees when my stūpa of treasures appears before him in order that l may be able to hear the Sūtra of the Lotus Flower of the Wonderful Dharma [directly from him], he must call back all the Buddhas of his replicas who will be expounding the Dharma in the worlds of the ten quarters at that time. Then I will show myself [to the four kinds of devotees].’ Great-Eloquence! Now I will collect the Buddhas of my replicas who are now expounding the Dharma in the worlds of the ten quarters.”
Great-Eloquence said to him, “World-Honored One! We also wish to see the Buddhas of your replicas, bow to them, and make offerings to them.”
Thereupon the Buddha emitted a ray of light from the white curls [between his eyebrows, and faced the east]. The congregation saw the Buddhas of five hundred billion nayuta worlds, that is, as many worlds as there are sands in the River Ganges, in the east. The ground of those worlds was made of crystal. Those worlds were adorned with jeweled trees and garments, and filled with many thousands of billions of Bodhisattvas. Jeweled curtains were stretched and jeweled nets were hung over those worlds, where the Buddhas were expounding the Dharma with loud and wonderful voices. The congregation also saw that many thousands of billions of Bodhisattvas, with whom those worlds were filled, were expounding the Dharma to the living beings of those worlds.
The Buddha also illumined the worlds of the south, west, north, the four intermediate quarters, zenith, and nadir, with rays of light emitted from the white curls [between his eyebrows]. The worlds of those quarters looked like those of the east.
I have now completed publishing “Nichiren, The Buddhist Prophet” by Masaharu Anesaki. Back in June, when I started, I offered a lengthy quote that I felt showed Anesaki’s insight into Nichiren’s Buddhism. It seems fitting to offer a concluding quote:
Buddhahood, or Truth, is eternal. It can be, and ought to be, made a fact in our own life. Nichiren is the man sent to lead all to that life, and he is now assisted by his followers, who are, therefore, the Saints prophesied in the [Lotus Sutra]. The attainment of Buddhahood is not a matter of individuals or of the aggregate of individuals, it is the embodiment of the all-embracing communion of all beings in the organic unity of Buddhahood which is inherent in them all. This realization is the Kingdom of Buddha, the establishment of the Land of Treasures, as Nichiren had declared in his Risshō Ankoku Ron and explained on many occasions.
On the eighth of the ninth month, he left his beloved retreat at Minobu, where he had lived for more than eight years. His intention had been to go to a hot spring, but, probably because he was unable to proceed farther, he stopped at Ikegami, near the modern Tokyo, where he was welcomed by Lord Ikegami. The letter he wrote on his arrival at Ikegami, to Lord Hakiri in Minobu, was his last. This letter, dated the nineteenth, is full of delicate sentiment, and in it he again expresses his thanks for the protection extended to him by Lord Hakiri during more than eight years. He even gives thought to such details as the care of the horse that, with its harness, Lord Hakiri had presented him. Thenceforward, he lay on a sickbed. During nearly a month he lectured again on his old Risshō Ankoku Ron, with which he had launched upon his career of conflict and danger. The lectures were unfortunately not recorded, but we can imagine how the prophet reviewed and reinterpreted the most significant document of his whole life in the light thrown on it by his experiences through more than twenty years.
His disciples and followers flocked to his bedside, and the master charged them with the work to be done after his death. Six elders were appointed to be the leaders, and they took a vow to perpetuate the legacy of the master. Besides them, an important appointment was made, of a boy of fourteen [named Nichizō] to whom was committed the task of converting the Imperial family in Miyako. The motive of the selection is not clear, but whatever it may have been, the boy subsequently proved himself deserving of the Master’s confidence and became the pioneer of the propaganda in the Imperial capital.
When all had been finished, Nichiren’s last hour approached. Early in the morning of the thirteenth day of the tenth month, 1282, surrounded by his devout followers, and reciting with them the Stanzas of Eternity, the prophet passed away. The stanzas are:
Since I attained Buddhahood, Aeons have passed, the number of which Is beyond all measure, hundreds and thousands Of millions of billions, and immeasurable.
During this time I have constantly been preaching truths, And leading innumerable beings to maturity, Taking them on the Way of the Buddhas; Thus, innumerable aeons have passed, ever in the same way.
For the sake of awakening all beings, I manifest the Great Decease, by the method of tactfulness; And yet in reality I never vanish, But reveal truths by being eternally present. …
I am the Father of the world, The One who cures all ills and averts disasters. Since I see the mass of men infatuated, I appear to die, although I am really living. For, if they saw me perpetually abiding among them, They might grow slack, Become careless, and being attached to the five passions, Finally fall into the woeful resorts.
I am ever watching to see whether all beings Are faithful to the Way or not; And I preach to them various aspects of truth, According to their capacities, and for the sake of their salvation.
Thus, my constant solicitude is, How can all beings Be led to the incomparable Way, And ere long attain Buddhahood?
Chapter 11 The Last Stage of Nichiren’s Life and His Death
In ancient times, when the Buddha was begging for alms in Rājagṛha, it is said that two little boys named Tokushō and Mushō offered rice cakes made of mud to the Buddha and as a result of this pious deed they were reborn as Emperor Aśoka and his prime minister, Rādhagupta, who helped Aśoka to rule the continent of Jambudvīpa. Rādhagupta was like Lord Hōjō Yoshitoki, who supported the shogun of the military government at Kamakura as the shogunal regent. The merit of your donation is far greater than that of Tokushō and Mushō. The horse that carried your donated articles will become “Kondeigoma,” the horse on which Prince Siddhārtha left his family, and your servant who led the horse to Minobu will become Chaṇḍaka, the driver who accompanied the prince when he left the royal castle, and they both will ultimately attain Buddhahood.
Although this happened in the past, I repeat it again because I feel that it is precious and inspiring.
Hyōesakan-dono Gohenji, Answer to Lord Ikegami Munenaga, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 97
