Tao-sheng Commentary on the Lotus Sutra, p196Those who bowed to the image of the Buddha,
Or just joined their hands together towards it,
Or raised only one hand towards it,
Or bent their head a little towards it
And offered the bending to it,
Became able to see innumerable Buddhas one after another.What is shown in this and following paragraphs is that beings in the time of the past Buddhas planted the good seeds; one tiny part of one kind of good deed after another, they were all accumulated to perfect the Tao.
Monthly Archives: March 2025
Myōhō Renge Kyō Promise for March 5, 2025
Thereupon Medicine-King Bodhisattva-mahāsattva and Great-Eloquence Bodhisattva-mahāsattva, together with their twenty-thousand attendants who were also Bodhisattvas, vowed to the Buddha:
“World-Honored One, do not worry! We will keep, read, recite and expound Myōhō Renge Kyō after your extinction. The living beings in the evil world after [your extinction] will have less roots of good, more arrogance, more greed for offerings of worldly things, and more roots of evil. It will be difficult to teach them because they will go away from emancipation. But we will patiently read, recite, keep, expound and copy Myōhō Renge Kyō, and make various offerings to Myōhō Renge Kyō. We will not spare even our lives [in doing all this].”
Myōhō Renge Kyō
Tao-sheng: Expedient Devices
Tao-sheng Commentary on the Lotus Sutra, p196All those Great Saintly Masters
Who knew the deep desires
Of the gods, men, and other living beings
Of all the worlds,
Revealed the Highest Truth [Prime Meaning]
With various expedients.li is originally of the unspeakable [nature]. He has borrowed words to speak about it. They are called [expedient] devices (upāya). Again, the two vehicles are employed as [teaching] aids for transforming them (beings). They are called other [expedient] devices. The One Vehicle is so deep that it has to rely on them to be manifested. According to one theory, what was preached [by the Buddha] for forty-nine years belong to expedient devices. The subject of the present preaching, the Dharma Blossom (or Lotus), belongs to “other [expedient] devices.”
Myōhō Renge Kyō Promise for March 4, 2025
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, Myōhō Renge Kyō is above all the other sūtras.
Tao-sheng: Within the Delusion of the Three Realms
Tao-sheng Commentary on the Lotus Sutra, p196Through their consecutive previous existences,
Their small embryos have continued to grow up
To become men of few virtues and merits.[Hurwitz: That, receiving the frail form of a foetus,
For generation after generation they would constantly grow;]Being within the delusion of the three realms, they are referred to as frail. Only the Dharma-body (-kāya) is great.
The Buddhist Monk Jingjian
Note: This is another in the monthly excerpts from “Tales of the Lotus Sutra.”
Buddhism in Practice, p438-439The Buddhist monk Jingjian. Details of his background are unknown, but he left home as a young boy and for the most part lived on mounts Chonggao and Longmen. He recited the Lotus Sūtra in its entirety as many as thirteen thousand times. Internally he applied himself zealously to the contemplation of the wondrous [truth], thereby becoming quite skilled in the essentials of dhyāna. However, due to having recited [the sūtra] for such an extended period of time, his physical strength was exhausted [to the point on distress].
After [he had suffered from this illness] for more than twenty years, one day children began to gather and chatter raucously on the north side of his hut. This caused him to feel even more stressed and dispirited. Jian could not figure out where they came from. At that time a white-haired codger appeared, dressed in a short coat and skirt of crude white silk. Every day he would come and inquire [of Jian’s health], asking: “How are the dhyāna master’s four elements doing today?” To which Jian would usually reply, “I am feeling progressively more run down. Moreover, I have no idea where all these children are coming from; but daily their disturbance grows worse. I don’t think I can bear it much longer.”
The old man instructed, “Master, you should go and sit near the spot where they play. Wait for them to take off their clothes and enter the river to bathe. Then take one of the boy’s garments and come back [to your hermitage]. When he comes to reclaim it, don’t give it back to him. If he curses you, be sure not to respond. I, your disciple, will come to speak with him.”
Jian set out to do as the old man instructed. He went and waited for the children to take off their clothes and enter the pool to bathe. Then he snatched up one of the boy’s garments and returned promptly to his hut. When the child came after him looking for his robe, Jian recalled the old man’s cautions and refused to hand it over. The child bad-mouthed and slandered the dhyāna master in the most vile way, even extending his remarks to his ancestors. But the master showed no response. Soon the old man arrived and said to the lad, “[I command you to] enter the master’s chest.” At first the boy was unwilling to do as he was told. But the old man pressed him repeatedly, until he proceeded to enter Jian’s chest and vanish within his belly. The old man asked the master, “How do your four elements feel now?” To which Jian replied, “My vital energy (qi) is far better than ever before.” The old man thereupon took his leave [and disappeared].
From that day forward Jian felt physically robust and at ease, and his practice of dhyāna and recitation doubled in intensity. Those who understand this sort of thing say that surely this was the work of the bodhisattva Samantabhadra (“Universal Worthy”). The bodhisattva had the [local] mountain spirit compel the seminal essences of different medicinal herbs to transform into the child and become absorbed into [Jian’s] body, thereby curing Jian of his illness. Jingjian was the master who instructed dhyāna master Mo in the arts of dhyāna.
We do not know where and how he ended his days.
Myōhō Renge Kyō Promise for March 3, 2025
The good men or women who expound even a phrase of Myōhō Renge Kyō even to one person even in secret after my extinction, know this, are my messengers. They are dispatched by me. They do my work. It is needless to say this of those who expound Myōhō Renge Kyō to many people in a great multitude.
Tao-sheng: No Trace of Unbelief
Tao-sheng Commentary on the Lotus Sutra, p195-196Some bhikṣus who live in a period in which no Buddha lives after my extinction may not believe the Dharma after they attain Arhatship because in that period it will be difficult to meet a person who keeps, reads, and recites this sūtra, and understands the meanings of it. They will be able to understand the Dharma when they meet another Buddha.
[For the interim period] between two Sages, when there is no Sage-Lord, unbelief may prevail. If one lives when a Buddha is present, one is certain to have faith and no doubts. Contemporary men have been taken unwittingly to where the Buddha is present, so there should be no [trace of] unbelief.
Myōhō Renge Kyō Promise for March 2, 2025
“Those who keep Myōhō Renge Kyō will be able to recognize, without moving about, the scents of the sumanas-flowers, jātika-flowers, mallikā-flowers, campaka-flowers, pāṭala-flowers, red lotus flowers, blue lotus flowers, white lotus flowers, flower-trees and fruit-trees. They also will be able to recognize the scents of candana, aloes, tamālapattra and tagara, and the scents of tens of millions of kinds of mixed incense which are either powdered or made in lumps or made applicable to the skin. They also will be able to recognize the living beings including elephants, horses, cows, sheep, men, women, boys and girls by smell. They also will be able to recognize without fallacy grasses, trees, thickets and forests by smell, be the nearby or at a distance.”
Tao-sheng: Total Obliteration of the Three
Tao-sheng Commentary on the Lotus Sutra, p195Therefore, the Buddhas divide the One Buddha-Vehicle into three as an expedient.
As the Buddha thought that men in the defiled age had no lofty will, and because the li of the Buddhas was so profound and distant that they (men) were unable to believe in it, the Buddha designed the doctrine of the three vehicles in order to make it accessible to men. Although it is said that he preached the three, what he preached always [in reality] was the One. Men are now personally in contact with the Buddha. Isn’t this a case of adaptation to make it accessible to men? Traces are closer to men. External demonstration is easier to apprehend. Even if it is possible to make it easy to learn, there is the distance inherent in its self-soness (Izu-jan). Moreover, it has been said that [followers of] the two vehicles had exhausted the bonds of existence; [and yet] they did not have [their] perfuming impressions (vāsanā) disposed of. By moving men close to [the One], [the Buddha] makes [it] easier to go beyond [the three]. If it is possible for them to go beyond [the three] and seek the self-soness [of the One at the same time], they will head for the total obliteration [of the three].