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Promises, Blog

Harvesting the Promises of Myōhō Renge Kyō

Please see An Apology for My Arrogance

My effort to replace references to the Lotus Sūtra with Myōhō Renge Kyō while extracting the promises of the sūtra was not as straightforward as I had expected.

Myōhō Renge Kyō is the title of the sūtra but that title is more than just the name of the sūtra.

In Chapter 2, Expedients, for example, the Buddha promises that his true teaching is the One Vehicle. That One Vehicle is Myōhō Renge Kyō.

For my Daily Promises this original quote:

There is only one teaching, that is, the One Vehicle
In the Buddha-worlds of the ten quarters.
There is not a second or a third vehicle
Except when the Buddhas teach expediently.

The Buddhas lead all Living beings
By tentative names [of vehicles]
In order to expound their wisdom.
They appear in the worlds
Only for the One Vehicle.

Becomes:

There is only one teaching, that is, Myōhō Renge Kyō
In the Buddha-worlds of the ten quarters.
There is not a second or a third vehicle
Except when the Buddhas teach expediently.

The Buddhas lead all Living beings
By tentative names [of vehicles]
In order to expound their wisdom.
They appear in the worlds
Only for Myōhō Renge Kyō.

This change is supported by other Nichiren Shu sources. For example,
in the traditional service Invocation the sutra is equated with the One Vehicle:

Honor be the Sutra of the Lotus Flower of the
Wonderful Dharma,
The Teaching of Equality, The Great Wisdom,
The One Vehicle.

The “Dharma” is also Myōhō Renge Kyō.

The concluding stanza of Chapter 2, Expedients:

Those who do not study the Dharma
Cannot understand it.
You have already realized
The fact that the Buddhas, the World-Teachers, employ expedients,
According to the capacities of all living beings.
Know that, when you remove your doubts,
And when you have great joy,
You will become Buddhas!

Becomes:

Those who do not study Myōhō Renge Kyō
Cannot understand Myōhō Renge Kyō.
You have already realized
The fact that the Buddhas, the World-Teachers, employ expedients,
According to the capacities of all living beings.
Know that, when you remove your doubts,
And when you have great joy,
You will become Buddhas!

A footnote in Senchu Murano’s translation of the Lotus Sutra supports this interpretation.

In Chapter 26, Dhārānis, Medicine-King Bodhisattva said to the Buddha, “World-Honored One! Now I will give dhārāni spells to the expounder of the Dharma in order to protect him.” Murano’s note: ” ‘The Dharma’ means the Sutra of the Lotus Flower of the Wonderful Dharma.”

For my purposes I’ve expanded “promises” to include those declarations underlining the importance of Myōhō Renge Kyō in Chapter 11, Beholding the Stūpa of Treasures; Chapter 12, Devadatta; Chapter 13, Encouragement for Keeping this Sutra; and Chapter 20, Never-Despising Bodhisattva.

For example from Chapter 11:

(The Buddha said to the great multitude.)
Who will protect
And keep Myōhō Renge Kyō,
And read and recite Myōhō Renge Kyō
After my extinction?
Make a vow before me to do this!

Or Chapter 12:

Thereupon the Buddha said to the Bodhisattvas, gods, men and the four kinds of devotees: “When I was a Bodhisattva] in my previous existence, I sought Myōhō Renge Kyō for innumerable kalpas without indolence. I became a king [and continued to be so] for many kalpas. [Although I was a king,] I made a vow to attain unsurpassed Bodhi. I never faltered in seeking it. I practiced alms-giving in order to complete the six pāramitās. I never grudged elephants, horses, the seven treasures, countries, cities, wives, children, menservants, maidservants or attendants. I did not spare my head, eyes, marrow, brain, flesh, hands or feet. I did not spare even my life.”

The more recognizable promises appear in Chapter 10, The Teacher of the Dharma:

If after my extinction anyone rejoices, even on a moment’s thought, at hearing even a gāthā or a phrase of Myōhō Renge Kyō, I also will assure him of his future attainment of Anuttara-samyak-saṃbodhi.

And in Chapter 23, The Previous Life of Medicine-King Bodhisattva:

[T]he merits to be given to the person who fills the one thousand million Sumeru-worlds with the seven treasures and offers that amount of the seven treasures to the Buddhas, to the Great Bodhisattvas, to the Pratyekabuddhas, and to the Arhats, are less than the merits to be given to the person who keeps even a single gāthā of four lines of Myōhō Renge Kyō.

Of the 28 chapters, there were seven from which I didn’t extract any promises. Chapter 5, The Simile of Herbs; Chapter 6, Assurance of Future Buddhahood; Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples; Chapter 9, The Assurance of Future Buddhahood of the Śrāvakas Who Have Something More to Learn and the Śrāvakas Who Have Nothing More to Learn; Chapter 15, The Appearance of Bodhisattvas from Underground; Chapter 16, The Duration of the Life of the Tathāgata; and Chapter 27, King Wonderful-Adornment as the Previous Life of a Bodhisattva.

I confess that I chose to limit the number of promises from the one chapter that is nothing but promises.  Chapter 19, The Merits of the Teacher of the Dharma, promises purification of the six sense organs and supernatural powers to those who preach Myōhō Renge Kyō.

For example, I chose to skip these promises:

He will be able to know by smell
Whether an unborn child is a boy or a girl,
Or a child of ambiguous sex,
Or the embryo of a nonhuman being.

He will be able to know by smell
Whether a woman is an expectant mother,
Or whether she will give an easy birth
To a happy child or not.

He will be able to know by smell
What a man or a woman is thinking of,
Or whether he or she is greedy, ignorant or angry,
Or whether he or she is doing good.

He will be able to recognize by smell
The gold, silver, and other treasures
Deposited underground,
And the things enclosed in a copper box.

He will be able to know by smell
The values of various necklaces,
And the deposits of their materials,
And also to locate the necklaces [when they are lost].

The final promises I’ve collected fill every day from January 1 to August 31. I begin with Mañjuśrī’s promise:

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

And I conclude with this quote from Chapter 22: Transmission:

In the future, when you see good men or women who believe in the wisdom of the Tathāgata, you should expound Myōhō Renge Kyō to them, and cause them to hear and know Myōhō Renge Kyō so that they may be able to obtain the wisdom of the Buddha. When you see anyone who does not receive Myōhō Renge Kyō by faith, you should show him some other profound teachings of mine, teach him, benefit him, and cause him to rejoice. When you do all this, you will be able to repay the favors given to you by the Buddhas.”

Having heard these words of the Buddha, the Bodhisattva-mahāsattvas were filled with great joy. With more respect than ever, they bent forward, bowed, joined their hands together towards him, and said simultaneously. “We will do as you command. Certainly, World-Honored One! Do not worry!”

From September 1 through the end of the year I have chosen quotes from Nichiren’s writings that speak to the promise of Myōhō Renge Kyō.

Finally, I should note that I excluded Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva, from this project. The chapter is full of promises, but these are promises about World-Voice-Perceiver and his vow to protect those who call his name. Unlike Wonderful Voice Bodhisattva, who transforms himself into various living beings and expounds Myōhō Renge Kyō to others, World-Voice-Perceiver expounds an expedient Dharma to those who are to be saved. His protection is independent and disconnected from the promises of Myōhō Renge Kyō.

Next: About Those Empty, Vulgar Promises

Previous: The Next 10 Years

Promises, Daily Dharma, Blog

The Next 10 Years

Ryusho Jeffus Shonin inspired my efforts here back in 2015. In his book, “The Magic City: Studying the Lotus Sutra,” Ryusho relates the Parable of the Magic City” in Chapter 7 to our personal practice.

To reach the place of treasure requires traveling a dangerous, bad road five hundred yojanas long. As Ryusho explains: “Yojana is both a measurement of distance as well as time. Simply stated, a yojana is the distance an ox-cart can travel in one day.”

He asks his readers: “I wonder what you could accomplish in your life if you made a commitment from today for 500 days to practice on a regular consistent basis towards the achievement of some change in your life? Would you be able to travel the entire 500 days without giving up or abandoning or forgetting your goal and effort?”

But, really, 500 days is not long. Soon after I started this website, Ryusho suggested a 10-year timeframe would be more useful for judging the merits of the practice of Nichiren Buddhism.

And here I am today, having completed ten years on this journey.

Now I start the next 10 years.

Back in 2022 during my 800 Years of Faith Project, I wrote:

Each time as I cycle through the 32 Days of the Lotus Sutra (which, of course, is actually 34 days with the addition the Sutra of Innumerable Meanings and the Contemplation of Universal Sage) I am struck by the promises offered to everyone. This is especially true in Chapter 2.

“Any Śrāvaka or Bodhisattva
Who hears even a gāthā
Of this sūtra which I am to expound
Will undoubtedly become a Buddha.”

I believe it is these promises that have made the Lotus Sutra so important in Asia and why it translates so well as it is introduced to new readers. How can we not have faith?

At the start of last year, I proposed creating a 365-day collection of those promises contained in the Lotus Sutra. Today I’ll start posting them. These will replace my reprinting of Shinkyo Warner Shonin’s Daily Dharma.

However, I have added a twist. I am replacing references to the Lotus Sutra, this Sutra, the Wonderful Dharma, etc. with Myōhō Renge Kyō.

For example the verse above from Chapter 2 becomes:

“Any Śrāvaka or Bodhisattva
Who hears even a gāthā
Of Myōhō Renge Kyō which I am to expound
Will undoubtedly become a Buddha.”

I am doing this throughout my daily practice.

Here’s the transformed Kaikyoge:

Verses for Opening Myōhō Renge Kyō

The most profound and wonderful teaching
is presented in Myōhō Renge Kyō.
Myōhō Renge Kyō is difficult to meet
Even once in thousands and millions of aeons.
Now we have been able to see,
hear, receive and keep Myōhō Renge Kyō.
May we understand the most excellent teaching of the Tathagata!
The most excellent teaching of Myōhō Renge Kyō is very difficult for us to understand.
We shall be able to approach enlightenment
when we see, hear, or touch Myōhō Renge Kyō.
Expounded is the Buddha’s truth.
Expounding is the Buddha’s essence.
The letters composing Myōhō Renge Kyō
are the Buddha’s manifestation.

Just as perfume is caught by something put nearby,
so shall we be richly benefited by Myōhō Renge Kyō,
even when we are not aware of being so benefited,
because infinite merits are accumulated in Myōhō Renge Kyō.

Anyone can expiate his past transgressions,
do good deeds,
and attain Buddhahood by the merits of Myōhō Renge Kyō.
It does not matter whether he is wise or not,
or whether he believes Myōhō Renge Kyō or rejects it.

Myōhō Renge Kyō is the most wonderful and
most excellent taught by the Buddhas
of the past, present, and future.
May we meet and receive it,
Birth after birth, world after world!

Why insert Myōhō Renge Kyō? For me, this emphasizes that the Odaimoku is the principal practice of Nichiren Buddhism. Studying of the Lotus Sutra and the other teachings of the Buddha are only spices flavoring the meal of the Daimoku.

In Shishin Gohon-shō, The Four Depths of Faith and Five Stages of Practice, Nichiren writes:

The five characters of Myō, Hō, Ren, Ge, and Kyō are not the text of the sūtra nor a mere explanation; rather, they are the sole intent of the whole sūtra. Beginners may practice this without knowing the heart (of the Lotus Sūtra), but their practice will naturally harmonize with its intention.

After 10 years of personally studying and exploring the teachings of the Buddha, I want to emphasize that Myōhō Renge Kyō remains my focus.

Next: Harvesting the promises of Myōhō Renge Kyō

Blog

Edward Conze’s View of Nichiren

Before the year ends I want to put this topic to rest.

While wandering through used bookstores during a visit to Rochester, New York, this year I purchased a copy of Edward Conze’s “Buddhism; It’s Essence and Development.” The book I picked up was published by the Philosophical Library of New York.

In my readings on Buddhism Conze’s name has come up often in the footnotes, a source of information other authors relied on. What sort of information?

Consider this from page 206:

It is customary to reckon the sect of Nichiren (1222-1282) as one of the schools of Amidism. It would be more appropriate to count it among the offshoots of nationalistic Shintoism. Nichiren suffered from self-assertiveness and bad temper, and he manifested a degree of personal and tribal egotism which disqualify him as a Buddhist teacher. He did not only convince himself that he, personally, was mentioned in the Lotus of the Good Law, but also that the Japanese were the chosen race which would regenerate the world. The followers of the Nichiren sect, as Suzuki puts it: even now are more or less militaristic and do not mix well with other Buddhists.”

Let’s break this down:

  1. It is customary to reckon the sect of Nichiren (1222-1282) as one of the schools of Amidism.
  2. more appropriate to count [Nichiren Buddhism] among the offshoots of nationalistic Shintoism
  3. Nichiren suffered from self-assertiveness and bad temper, and he manifested a degree of personal and tribal egotism which disqualify him as a Buddhist teacher.
  4. He did not only convince himself that he, personally, was mentioned in the Lotus of the Good Law, but also that the Japanese were the chosen race which would regenerate the world.
  5. The followers of the Nichiren sect, as Suzuki puts it: even now are more or less militaristic and do not mix well with other Buddhists.”

None of this is excusable for a man who is described as a scholar, but perhaps we can at least offer the suggestion that his view of Nichiren was influenced by his times.

According to Conze’s “Author’s Note,” he gave a series of lectures on Buddhism at Oxford’s St. Peter’s Hall in the early 1940s. In 1948 he was encouraged to create “a work covering the whole range of Buddhist thought.” The first edition of his book was published in 1951.

The Buddhism of Nichiren was very different in the years immediately before and during World War II, when Chigaku Tanaka’s influence held sway.

As Edwin B. Lee explains, Tanaka synthesized Nichiren Buddhist doctrines with Shinto traditions to create a unique form of Japanese nationalism, “Nichirenism,” which intertwined religious and political goals.

This is not unlike Junjiro Takakusu’s unkind view of Nichiren, which was also the product of the pre-war Japan.

Like Takakusu, Conze takes Nichiren’s assertiveness in declaring the supremacy of the Lotus Sutra as “bad tempered.” I disagree and we’ll just have to leave it at that.

One assumes Conze’s statement that Nichiren convinced himself that “he, personally, was mentioned in the Lotus of the Good Law” is a reference to Bodhisattva Jōgyō, Superior Practice, one of the four leaders of the Bodhisattvas who emerged from underground in Chapter 15 of the Lotus Sutra and who is given the task of spreading the sutra in the latter days of the law. Nichiren wondered if he were Bodhisattva Jōgyō. Many of Nichiren’s followers today assume he was. But whether or not he was, that was not a primary feature of Nichiren’s teachings.

What Nichiren did recognize of himself in the Lotus Sutra was the persecutions and harassment predicted for those who attempt to spread the sutra. If Conze considers Nichiren’s view that Chapter 13, Encouragement for Keeping this Sutra, spoke to his life experience as “egotism which disqualify him as a Buddhist teacher,” then, again, I have to disagree.

Finally, there is Conze’s declaration that Nichiren taught just another form of Amidism.

Conze’s book defines Amidism as:

  • It is a kind of totalitarianism of faith in which faith is all-powerful regardless of moral conduct.
  • It is a religion accessible to everyone.
  • It rejects hardships, austerities, and even the mild asceticism of monastic life.
  • All people, good or bad, are admitted to Amitabha’s Pure Land.
  • Faith in Amitabha’s grace is the sole condition for admission to the Pure Land.
  • Amitabha is a compassionate god who, unlike the Christian God, is not a judge.

(This summary is provided by NotebookLM. A PDF of the book is available here if you want a quick AI assistant review.)

The only point of intersection between Conze’s Amidism and Nichiren’s devotion to the Lotus Sutra is that it is a religion accessible to everyone.

I am unapologetic in my admiration for Nichiren and the Lotus Sutra.

In 2025 I will underscore this by publishing daily a short example of the promise of the Lotus Sutra.

Next: The Next 10 Years.

LS45, Blog

Dividing the Threefold Lotus Sutra into 45 Days

45 day division tableI’ve created a table for my 45 Days of the Lotus Sutra cycle. The table contains links to the text for each of the daily morning and evening sessions.

Tao-Sheng Commentary, Blog

The Meaning of Li

Before exploring Tao-sheng and his commentary on the Lotus Sūtra it is necessary to define the meaning of the Chinese word li 理. In his commentary, Tao-sheng repeatedly references li, but what exactly is he pointing at?

The original doctoral thesis upon which Young-Ho Kim’s book, “A Study and Translation: Tao-sheng’s Commentary on the Lotus Sūtra” is based is available for download. (PDF). In addition, Walter Liebenthal published a biography of Tao-sheng in Monumenta Nipponica in October 1955. This too is available for download. (PDF)

I took both PDFs and uploaded them to Google’s NotebookLM. This service allows the user to have an AI assistant analyze specific texts and answer questions based on the content of those texts, which ensures that the answers are limited to the facts at hand and not based on wider and perhaps unreliable sources. I’ve tested this before. See Understanding Kaji Kito.

Tao-sheng’s commentary on Kumārajīva’s translation of the Lotus Sutra was completed in 432 CE, two years before he died. Kumārajīva completed his translation in 406 CE. Tao-sheng’s commentary is the earliest one to survive to this date.

How does Tao-sheng’s philosophy differ from the Chinese Taoist and New Taoist philosophy of his day?

The NotebookLM offered this bottom line:

Overall, Tao-sheng’s philosophy represents a unique synthesis of Buddhist thought with elements of Chinese philosophical language and concepts. While he borrows from the vocabulary of Taoism and Neo-Taoism, his system ultimately centers on the Buddhist goal of enlightenment and universal salvation, differentiating him from the dominant philosophical trends of his day.

On the question of li, NotebookLM summarizes Tao-sheng’s perspective saying:

Tao-sheng’s definition of li is not presented as a clear-cut definition but emerges from his application of the term in his commentary on the Lotus Sutra. He sees li as the underlying principle of Buddhist teachings, the object of enlightenment, and a reality that is both particular and universal. He associates li with profoundness, transcendence, and omnipresence. While advocating sudden enlightenment, he also acknowledges the possibility of a gradual process of realization. His use of li reflects a sophisticated attempt to synthesize Buddhist teachings with Chinese philosophical concepts.

When asked “What is li?”, NotebookLM responded:

Li in Tao-sheng’s Commentary on the Lotus Sutra
The term li 理 is central to Tao-sheng’s commentary on the Lotus Sutra, appearing 139 times throughout the text. It’s a complex concept with a range of meanings, reflecting both Buddhist teachings and Tao-sheng’s engagement with Chinese philosophy, particularly Neo-Taoism. The sources suggest that Tao-sheng does not offer a concise definition of li. Instead, its significance unfolds through how he employs the term to illuminate the Lotus Sutra.

Li as a Tool for Understanding

  • Li acts as a lens through which to understand the deeper meaning and intent behind the Buddha’s words in the Lotus Sutra.
  • Tao-sheng uses li to reveal the essential principles and truths embedded within the text, emphasizing that comprehending li is crucial for attaining enlightenment.

Li as the Underlying Reality

  • Tao-sheng portrays li as a profound, often elusive, reality that underlies the world of appearances.
  • He suggests li is both particular and universal, echoing the Neo-Taoist thinkers Wang Bi and Guo Xiang.
    • Just as Wang Bi recognized a universal li and Guo Xiang focused on the particular li of individual things, Tao-sheng seems to bridge these two perspectives.
  • In the context of the Lotus Sutra, li signifies the ultimate reality that encompasses and harmonizes the seemingly diverse teachings of the Buddha, representing the unity of the three vehicles and the One Vehicle.
  • Tao-sheng also connects li with the Buddhist concept of the Dharma-kāya, suggesting its omnipresent and formless nature.

Li and Language

  • Given the profound nature of li, Tao-sheng acknowledges the limitations of language in fully expressing it.
  • He compares words to “fishnets and traps,” useful for guiding people towards li but ultimately discarded once the goal is reached.
  • Despite their limitations, words and symbols remain essential, particularly for those who have yet to realize li.

Li as the Object of Enlightenment

  • Tao-sheng directly links the realization of li with enlightenment, distinguishing his view from Neo-Taoism, where li may be a philosophical principle but not necessarily the target of spiritual practice.
  • He uses terms like “perceive,” “trace to the end,” “know,” “penetrate,” and “comprehend” to describe the process of realizing li.
  • This suggests a noetic path to enlightenment, involving both understanding and direct experience.

Li and the Path to Enlightenment

  • While Tao-sheng is known for his advocacy of sudden enlightenment, his commentary on the Lotus Sutra reveals a more complex perspective.
  • He acknowledges that grasping li may involve a gradual process of refining one’s understanding and purifying the mind.
  • This apparent contradiction might reflect Tao-sheng’s attempt to harmonize the Lotus Sutra’s teachings on both gradual cultivation and sudden insight with the philosophical context of his time.

Key Characteristics of Li in Tao-sheng’s Commentary

  • Underlying Principle: Li represents the essence of the Buddha’s teachings in the Lotus Sutra.
  • Ultimate Reality: Li points to a profound reality that underlies the world of appearances.
  • Both Particular and Universal: Li encompasses both specific truths and a unifying principle.
  • Object of Enlightenment: Realizing li is equivalent to attaining enlightenment.
  • Beyond Language: Li cannot be fully captured by words, yet language serves as a provisional guide.
  • Path to Enlightenment: Grasping li can involve both sudden insight and gradual cultivation.

Tao-sheng’s use of li showcases his skill in weaving together Buddhist concepts with existing Chinese philosophical language to make the teachings of the Lotus Sutra accessible and meaningful for a Chinese audience.

As I incorporate Tao-sheng’s commentary into my annotations on the Lotus Sutra, I will link each occurrence of the word li back to the above explanation.

Next: Li and Sudden Enlightenment

LS45, LS32, Blog

45 Days of the Lotus Sutra

I have now completed my 101st trip through the Lotus Sutra – my 57th journey through the Sutra of Innumerable Meanings and the Sutra of Contemplation of Universal Sage – and I’ve decided to change my daily practice.

Since March 2015, I’ve recited a portion of the Lotus Sutra in shindoku in the morning and then in the afternoon read aloud the same portion of Senchu Murano’s English translation of the Lotus Sutra.

Starting Dec. 16, I will be reading aloud portions of the Threefold Lotus Sutra in English, morning and evening. The cycle will take 45 days starting with the Sutra of Innumerable Meanings and concluding with the Sutra of Contemplation of Universal Sage.

I will use the Basic Nichiren Shu Service morning and evening, substituting my daily reading for the traditional quotes from the Lotus Sutra.

Going forward, my shindoku practice will be limited to the month of February. Each day in February I will recite a different chapter in shindoku in the morning. In the evening I will continue my English reading. The purpose of the February shindoku recitation is to allow me to recite an entire chapter at one time, following along with the shindoku recordings. The traditional 32-day division splits several chapters over multiple days.

At the start of this year I proposed dividing the Lotus Sutra into 365 roughly equal portions and providing annotations for each section. To that end I created  my annotated version of the Lotus Sutra, but I decided the small size created by dividing the sutra into 365 portions wasn’t practical.

The 45-day practice of reading aloud in English replaces that project. This brings the benefits of the smaller bites to both the Sutra of Innumerable Meanings and the Sutra of Contemplation of Universal Sage. I hope others who want to make the study of the Lotus Sutra a part of their daily practice will consider this method.

For now I will be stopping my daily 32-days of the Lotus Sutra posting.

I’ve added horizontal rules to the Threefold Lotus Sutra for those who want to follow along. Blue rules denote morning service and green rules evening.

Day 1 M Sutra of Innumerable Meanings
E
Day 2 M
E
Day 3 M
E
Day 4 M
E
Day 5 M Chapter 1, Introductory
E
Day 6 M
E
Day 7 M Chapter 2, Expedients
E
Day 8 M
E
Day 9 M
E Chapter 3, A Parable
Day 10 M
E
Day 11 M
E
Day 12 M
E
Day 13 M Chapter 4, Understanding by Faith.
E
Day 14 M
E
Day 15 M Chapter 5, The Simile of Herbs
E
Day 16 M Chapter 6, Assurance of Future Buddhahood
E
Day 17 M Chapter 7, The Parable of a Magic City
E
Day 18 M
E
Day 19 M
E
Day 20 M Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples
E
Day 21 M Chapter 9, The Assurance of Future Buddhahood of the Śrāvakas Who Have Something More to Learn and the Śrāvakas Who Have Nothing More to Learn
E
Day 22 M Chapter 10, The Teacher of the Dharma
E
Day 23 M Chapter 11, Beholding the Stūpa of Treasures
E
Day 24 M
E Chapter 12, Devadatta
Day 25 M
E Chapter 13, Encouragement for Keeping this Sutra
Day 26 M Chapter 14, Peaceful Practices
E
Day 27 M
E Chapter 15, The Appearance of Bodhisattvas from Underground.
Day 28 M
E
Day 29 M Chapter 16, The Duration of the Life of the Tathāgata
E
Day 30 M Chapter 17, The Variety of Merits
E
Day 31 M
E Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra
Day 32 M
E Chapter 19, The Merits of the Teacher of the Dharma
Day 33 M
E
Day 34 M Chapter 20, Never-Despising Bodhisattva
E
Day 35 M Chapter 21, The Supernatural Powers of the Tathāgatas
E Chapter 22, Transmission
Day 36 M Chapter 23, The Previous Life of Medicine-King Bodhisattva
E
Day 37 M
E Chapter 24, Wonderful-Voice Bodhisattva
Day 38 M
E Chapter 25, The Universal Gate of World-Voice-Perceiver
Day 39 M
E Chapter 26, Dhāraṇīs
Day 40 M Chapter 27, King Wonderful-Adornment as the Previous Life of a Bodhisattva
E
Day 41 M Chapter 28, The Encouragement of Universal-Sage Bodhisattva
E
Day 42 M Sutra of Contemplation of Universal Sage
E
Day 43 M
E
Day 44 M
E
Day 45 M
E
Tamura-Intro, Tao-Sheng Commentary, Blog, Books

Tao-sheng’s Commentary on the Lotus Sūtra

tao-sheng-commentary-bookcover
Available from SUNY Press

Young-ho Kim, a student of philosophy at McMaster University in Ontario, Canada, published his doctoral thesis “Tao-sheng’s Commentary on the Saddharmapuṇḍarīka Sūtra: A Study and Translation” in May 1985. The State University of New York Press published Kim’s work as “Tao-sheng’s Commentary on the Lotus Sūtra” in 1990 as part of a SUNY series in Buddhist Studies. At the time of SUNY’s publication, Kim was an Assistant Professor of Philosophy at Inha University in Korea.

For my purposes, I’ll leave the spelling as Tao-sheng, which is the Wade-Giles spelling. The modern spelling is Daosheng.

SUNY’s teaser for the book says:

(Chu) Tao-sheng stands out in history as a unique and preeminent thinker whose paradigmatic, original ideas paved the way for the advent of Chinese Buddhism. The universality of Buddha-nature, which Tao-sheng championed at the cost of excommunication, was to become a cornerstone of the Chinese Buddhist ideology. This book presents a comprehensive study of the only complete document by Tao-sheng still in existence.

The importance of Tao-sheng’s work is underlined by Yoshiro Tamura in his Introduction to the Lotus Sutra. He writes:

When we look at the Lotus Sutra in light of its final form, we can see the merit of the traditional division of the sutra into two halves between chapters fourteen and fifteen. Daosheng, (355-434), a disciple of Kumarajiva who participated in the translation of sutras, made this division for the first time. Soon after the translation of the Lotus Sutra was finished, he wrote a commentary on it—the first in China, or at least the first that we still have.

Daosheng divided the Lotus Sutra into two parts, according to the teachings of cause and effect. That is, the section from chapters 1 through 14 he defined as that which “explicates the three causes and makes them one cause,” and the section from chapters 15 through 21 he defined as that which “speaks of three effects and makes them one effect.” In addition, the remaining chapters were interpreted as that which “makes three kinds of people equal and makes them one.” Here, “three” signifies the three vehicles and “one” signifies the one vehicle.

On the other hand, Daosheng established the idea of four kinds of Dharma wheel: the good and pure Dharma wheel (general religious thought), the Dharma wheel of skillful means (Buddhist upaya), the true Dharma wheel (true Buddhist thought), and the perfect Dharma wheel (ultimate Buddhist thought). The true Dharma wheel is what reveals the truth of the one vehicle, while the perfect Dharma wheel reveals the everlasting life (the Buddha). The teaching of cause, chapters 1-14, corresponds to the true Dharma wheel, while the teaching of effect, chapters 15-21, corresponds to the perfect wheel of Dharma. The remaining chapters are the dissemination or applied part of the sutra.

Yoshiro Tamura, "Introduction to the Lotus Sutra", p65-66

As Tamura points out, Tao-sheng’s commentary played an important role in Tiāntái Zhiyi’s understanding of the Lotus Sutra:

Zhiyi found material for his interpretation of the Lotus Sutra in Daosheng’s Commentary on the Lotus Sutra. While Kumarajiva and his disciples were translating sutras and commentaries they often discussed them with each other and even sought to write commentaries on them. It seems that they set out to write such commentaries on the Lotus Sutra, but of the commentaries written by Kumarajiva’s disciples only Daosheng’s has survived. In any case, of the extant Chinese commentaries on the Lotus Sutra, his is the earliest, making it especially important.

In it Daosheng ponders the title of the Lotus Sutra—Wonderful Dharma Lotus Flower Sutra. In particular, he interprets “Wonderful Dharma” as being the truth that is without shape or sound, and beyond all thought. He understands “Lotus Flower” as including both fruit and blossoms, symbolizing the idea that where there are causes there are effects. This leads him to comment that the pairing of “Lotus Flower” and “Wonderful Dharma” signifies that the Lotus Sutra is the Dharma of wonderful cause and wonderful effect. As mentioned earlier, the sutra has been divided into two halves on the basis of cause and effect.

The law of cause and effect is a law that refers to actual existence. The fact that it is picked out here has to do with the spirit of respect for the concrete and the practical that is generally found in China.

Yoshiro Tamura, "Introduction to the Lotus Sutra", p111

I will be publishing quotes from Kim’s discussion of Tao-sheng and his Commentary on the Lotus Sūtra and incorporating Tao-sheng’s commentary into my annotations of the Lotus Sūtra.

Next: The Meaning of Li

Blog

Understanding Kaji Kito

Kito Blessing
Rev. Igarashi performs a Kito Blessing for me as my grandson looks on. My son took the photo.

Today was the monthly kaji kito service at the Sacramento Nichiren Buddhist Church. During the ceremony, Rev. Kenjo Igarashi moves among the congregation. Each prayer is personalized to the individual.

To become qualified to perform the kaji kito ritual requires surviving a brutal 100-day ascetic practice. Rev. Igarashi has endured five of these sessions. The only other priests in the United States who are qualified to perform kaji kito services are Rev. Shokai Kanai, Bishop of the Nichiren Mission of Hawaii, and his son, Shoda Kanai, at the Nichiren Buddhist Kannon Temple of Nevada in Las Vegas. Rev. Shokai Kanai has completed three 100-day ascetic sessions; Rev. Shoda Kanai has completed two sessions.

Recently I’ve been enjoying the ability to upload source material to Google’s NotebookLM and have the Google’s AI assistant digest the information.

I uploaded the Nichiren Shu brochure on Kito and Kyomi J. Igarashi’s The Development of Kaji Kito in Nichiren Shu Buddhism. (Kyomi is Rev. Igarashi’s daughter.)

My query: Summarize what is kaji kito, incorporating both sources

Kaji Kito: A Blend of Empowerment, Prayer, and the Lotus Sutra

Kaji kito, often translated as “ritual prayer,” is a multifaceted practice deeply embedded in Nichiren Buddhism. Understanding it requires unpacking the layered meanings of its two components: “kaji” and “kito.”

Kaji: The Empowering Connection
“Kaji” represents a connection forged between an individual and a Buddha or a higher deity, often resulting in empowerment and blessings. This connection is closely tied to the concept of “sokushin jobutsu,” achieving Buddhahood in this lifetime, a central tenet of Nichiren Buddhism.

Kukai, a key figure in Japanese esoteric Buddhism, emphasized the reciprocal nature of this connection. He believed individuals could not only receive blessings from Buddhas but also “provide” for them and ultimately merge with them through dedicated practice.

Kito: Transmitting Energy Through Prayer
“Kito” simply means “prayer” and emphasizes the transmission of energy from a higher being to an individual or object. While historically people prayed directly to deities, the belief emerged that a spiritually trained priest could enhance the efficacy of prayers, leading to the merging of “kaji” and “kito.” This highlights the role of a skilled practitioner in facilitating this connection and guiding the flow of energy.

The Lotus Sutra: Foundation of Nichiren Kaji Kito
Nichiren, the founder of Nichiren Buddhism, placed the Lotus Sutra at the heart of his understanding and practice of kaji kito. He believed it was the purest and most powerful form of prayer, capable of bringing the greatest benefits.

He compiled the Kito Kyo, a collection of Lotus Sutra passages specifically for kaji kito, believed to hold a special power of prayer. This text is used by Nichiren priests (gyoja) to this day to address physical and spiritual challenges.

The Purpose of Kaji Kito: Happiness, Healing, and Protection
Nichiren emphasized “sokusai enmei” (living a trouble-free life) and “zaisho shometsu” (removing past sins) as central aims of kaji kito. He believed that through prayer and adherence to the Lotus Sutra, individuals could overcome challenges, achieve happiness, and purify their karma.

The sources mention various purposes for kaji kito, including healing, protection from calamities, and support for specific endeavors. This suggests a practical dimension to the practice, aiming to bring tangible benefits to people’s lives.

Kishimojin, a protective deity featured in the Lotus Sutra, is often a focus of kaji kito blessings. Once a child-stealing demon, she repented and vowed to protect all children, embodying transformation and compassion. Her inclusion in kaji kito reflects its aim of safeguarding well-being and fostering positive change.

Beyond Blessings: The Many Forms of Kaji Kito
Nichiren identified four types of kaji kito, encompassing prayers with specific objectives and those without, demonstrating a diverse understanding of prayer’s motivations. His own life exemplified this, as he performed kaji kito for healing, protection, and even to communicate with deities, suggesting a broader scope than just seeking blessings.

The Evolution of Kaji Kito: Integrating Traditions
After Nichiren’s death, different branches of Nichiren Buddhism emerged, each with its own variations on kaji kito, often integrating elements from other Buddhist schools. For example, the incorporation of bokken, a wooden sword-like object, and juzu, a Buddhist rosary, reflects the evolving nature of the practice. While their exact meaning remains unclear, it’s suggested they ward off negative forces (bokken) and invoke benevolent energies (juzu).

Aragyo: The Rigorous Path to Mastery
To become a kaji kito practitioner (gyoja), Nichiren priests undergo 100 days of intensive training called aragyo. The sources describe its harsh conditions: extreme cold, limited food and sleep, continuous chanting, and water purification rituals. This rigorous training purifies the body and mind, preparing the priest to handle the spiritual energy involved in kaji kito.

Kaji Kito in the Modern World: Enduring Relevance
Despite growing skepticism towards traditional practices, kaji kito continues to resonate because it addresses fundamental human needs for healing, protection, and connection to something greater. The practice might need to adapt to contemporary concerns, bridging ancient rituals with modern anxieties, to ensure its continued relevance in the future.

ai-podcast

Google’s NotebookLM also allows you to create an audio dialogue, essentially a podcast, based on the sources. Below is what NotebookLM offered.

I have several complaints with this. For example, the podcasters erroneously say that priests are required to attend Aragyo five times. They also mangle the pronunciation of Nichiren’s name to a point that it’s sometimes unrecognizable. The concluding discussion is very disappointing. It aimlessly wanders between talking about the priest and the priest’s training to the prayer and its effects.

One of the “features” of working with NotebookLM is the ability to direct the focus of the AI assistant. In the first audio I only suggested that the AI speak to non-members of Nichiren Shu. Unhappy with the result, I deleted that and asked the AI to discuss the priest training while focusing on what it means to experience the kaji kito prayer.

This time NotebookLM came up with a podcast of just under 15 minutes. I noticed no factual errors this time and the topical confusion of the first effort is missing from this version.

Listen on NoteboookLM

Tamura-Intro, Blog

The Buddha’s Practices

Yoshiro Tamura has a curious interpretation of the Lotus Sutra’s Chapter 16 in his book, “Introduction to the Lotus Sutra.”

Tamura writes:

Chapter 16, “The Lifetime of the Tathagata,” as it has been traditionally understood, reveals the eternal life of Shakyamuni Buddha. But the occasion for doing this was provided by a question raised in the previous chapter: How could the innumerable bodhisattvas who have emerged from below the earth have been taught and led to the Buddha way over the short span of the Buddha’s life? The answer is given that the innumerable bodhisattvas have been authentic disciples of Shakyamuni Buddha. That is, in view of the fact that Shakyamuni Buddha only recently became awakened and became a buddha, how could he have so many disciples? Chapter 16 reveals that in reality Shakyamuni Buddha became a buddha an infinitely long time ago, thus an infinite amount of time has passed since he became Buddha. In this way we can see that the advocacy of the Buddha’s universality is related to bodhisattvas.

The important thing to notice in chapter 16 is the way in which the Buddha’s everlasting life is revealed. The text says:

Thus, since I became Buddha, a very long time has passed, a lifetime of innumerable countless eons of constantly living here and never entering extinction. The time that I have devoted to walking the bodhisattva way is not finished even now, but will be twice as many eons as have already passed.

This means that the eternal life of the Buddha is shown through infinite, never-ending bodhisattva practice. The everlasting or eternal life is realized by endlessly doing bodhisattva practice in this actual world.

Yoshiro Tamura, "Introduction to the Lotus Sutra", p52-53

Tamura’s quote from Chapter 16 has a note indicating that it comes from Reeve’s 2008 English translation of the Lotus Sutra. However, it is not a direct quote from Reeve’s translation, which states:

Thus, since I became Buddha a very long time has passed, a lifetime of innumerable countless eons of constantly living here and never entering extinction. Good sons, from the beginning I have practiced the bodhisattva way, and that life is not yet finished, but will be twice as long as what has already passed.

I stumbled over Tamura’s quote because this is not how Senchu Murano translates this portion of Chapter 16. Murano offers:

“Good men! The duration of my life, which I obtained by the practice of the way of Bodhisattvas, has not yet expired. It is twice as long as the length of time as previously stated.

Clearly, the Bodhisattva practices preceded Śākyamuni’s enlightenment. There’s no suggestion that he continued these Bodhisattva practices.

Leon Hurvitz’s 2009 translation is even clearer on this point:

O good men ! The life-span I achieved in my former treading of the bodhisattva path even now is not exhausted, for it is twice the above number.

None of the other English translations of Kumārajīva’s Chinese Lotus Sutra suggests an unceasing practice of the bodhisattva way by the Buddha.

The BDK English Tripiṭaka translation offers:

O sons of a virtuous family! The lifespan that I first attained through practicing the bodhisattva path has not yet expired. It is twice as great as the number previously mentioned.

The Rissho Kosei-Kai Modern Translation says:

Good children, the life span I gained through my long practice of the bodhisattva way is still unending and will continue for twice the duration that I described before.

Burton Watson, in his translation for Soka Gakkai in 1993, offers:

Good men, originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed.

Tamura declares that the eternal life of the Buddha is shown through infinite, never-ending bodhisattva practice. That seems too narrow to me. The entire Lotus Sutra – Myōhōrengekyō – is realized by endlessly doing bodhisattva practice in this actual world. This is how Namu Myōhōrengekyō is put into practice daily.

As for the Buddha:

I am always thinking:
“How shall I cause all living beings
To enter into the unsurpassed Way
And quickly become Buddhas?”

The eternal life of the Buddha is realized in this vow.

Tamura-Intro, original, Blog

Yoshiro Tamura and Original Enlightenment Thought

Search for Yoshiro Tamura on this website and you’ll find that he is “famous” for his views on Original Enlightenment. (He’s also one of the translators of Rissho Kosei-kai’s 1975 edition of The Threefold Lotus Sutra.)

The publisher’s description of Jacqueline Stone’s “Original Enlightenment and the Transformation of Medieval Japanese Buddhism” explains what’s meant by “original enlightenment”:

Original enlightenment thought (hongaku shiso) dominated Buddhist intellectual circles throughout Japan’s medieval period. Enlightenment, this discourse claims, is neither a goal to be achieved nor a potential to be realized but the true status of all things. Every animate and inanimate object manifests the primordially enlightened Buddha just as it is.

In Tamura’s “Introduction to the Lotus Sutra,” he explains original enlightenment in this way:

Saicho skillfully merged the Lotus Sutra’s comprehensive and unifying view of truth with the Flower Garland Sutra’s fundamental and purifying view of the truth. In his thought, the Lotus Sutra’s worldview, which encompasses the actual world, is united with the worldview of the Flower Garland Sutra, which shines with the ideal. This is a unity of the ideal and the actual. In further developments along this line, thinkers after Saicho combined typical Mahayana Buddhist ideas from the Lotus Sutra, the Flower Garland Sutra, the esoteric sutras, Zen, and so forth, eventually achieving the ultimate in philosophical theory—the Tendai doctrine of original enlightenment. The Tendai doctrine of original, innate or intrinsic, enlightenment is the culmination of Buddhism, subsuming all Buddhist teachings on the basis of Tendai Lotus Sutra doctrine. In general, it makes it clear that breaking through the bounds of right and wrong, good and evil, beauty and ugliness—human relative and dualistic thought and judgment—so thoroughly breaks through that barrier that it discloses a very different absolute and monistic world. Here, the boundary between heaven and earth vanishes, the distinction between above and below disappears, and only infinite cosmic space and eternal absolute time remain. From this standpoint, there is a radical affirmation that the actual world is like a dynamic pulsation of ideal light in which a moment is like an eternity. Life and death and everything else come to be affirmed as the activity of eternal life. Tendai doctrine includes such teachings as “The eternal sun and moon, today’s sun and moon, and the future sun and moon are all one sun and moon,” “The wonderful coming of noncoming, the true birth of nonbirth, the perfect going of nongoing, and the great death of nondeath,” and “All things in the universe have the life span of the original Buddha.”

Yoshiro Tamura, "Introduction to the Lotus Sutra", p121-122

In “Original Enlightenment and the Transformation of Medieval Japanese Buddhism,”Stone explains her understanding of Tamura’s theory:

Tamura [Yoshirō] … characterizes Tendai original enlightenment thought as “absolute affirmation of reality” and the “climax” of Buddhist philosophy, a synthesis of Tendai, Kegon, esoteric, and Zen elements that carried to the farthest possible point the denial of any separation between ordinary worldlings and the Buddha’s enlightened reality. Tamura himself terms original enlightenment thought a teaching of “absolute nonduality” (zettaifuni) or “absolute monism” (zettai ichtgen ron), a term now commonly used in Japanese scholarly writing in reference to Tendai hongaku thought. By “absolute monism,” Tamura means not a single entity or essence underlying all phenomena, but that the realm of the Buddha’s enlightenment (i.e., the realm of principle, or ri) and the conventional realm of changing phenomena (ji) are thoroughly conflated. This identification is on the one hand ontological, consistent with classic Madhyamaka teachings about the emptiness of the dharmas and the nonduality of ultimate and conventional truth, as expressed in the phrase “saṃsāra is nirvāṇa.” But in Tendai hongaku thought, the identification holds on the existential level as well: the deluded thoughts of ordinary beings as such are the Buddha’s enlightenment. In Tamura’s terms, both the “existential aspect” and “illusional aspect” of reality are “absolutely affirmed. ”

Original Enlightenment and the Transformation of Medieval Japanese Buddhism


The controversy surrounding this theory is summarized in the publisher’s description of Stone’s book:

Scholars and commentators have long recognized the historical importance of original enlightenment thought but differ heatedly over how it is to be understood. Some tout it as the pinnacle of the Buddhist philosophy of absolute non-dualism. Others claim to find in it the paradigmatic expression of a timeless Japanese spirituality. According to other readings, it represents a dangerous anti-nomianism that undermined observance of moral precepts, precipitated a decline in Buddhist scholarship, and denied the need for religious discipline. Still others denounce it as an authoritarian ideology that, by sacralizing the given order, has in effect legitimized hierarchy and discriminative social practices. Often the acceptance or rejection of original enlightenment thought is seen as the fault line along which traditional Buddhist institutions are to be differentiated from the new Buddhist movements (Zen, Pure Land, and Nichiren) that arose during Japan’s medieval period.

In Gene Reeves’ Introduction to Tamura’s book, he writes:

Some might think that the section of this book dealing with Tendai thought should be updated somehow to reflect how Tamura would have responded to recent critiques of Tendai original enlightenment thought. In fact, we can only speculate on how Tamura might have responded to such developments. My own guess is that he would have rejected any form of monistic ground, while supporting the affirmation of the reality of all things, a notion found both in the Lotus Sutra and some forms of Tendai original enlightenment thought. But, since this is simply speculation on my part, it would seem inappropriate to change Tamura’s text to reflect developments of which he was not a part.

Though Tamura does discuss Tendai thought in this book, it is really about the Lotus Sutra, and very little of what is known about the Lotus Sutra has changed since Tamura wrote it.

Yoshiro Tamura, "Introduction to the Lotus Sutra", p5