This continues my Office Lens housecleaning and follows my quotes from The Vimalakīrti Sutra here and here.

Today’s quote comes from page 279 of Faces of Compassion: Classic Bodhisattva Archetypes and Their Modern Expression.

Another bodhisattva named Jagatīṃdhara tells of being approached by Māra, the evil tempter spirit, in disguise as Shakra, king of the Indian gods, and accompanied by twelve thousand heavenly maidens. Māra offers the maidens as servants to Jagatīṃdhara, who hastily refuses the offering as unfitting, since he is a monk bodhisattva, vowed to celibacy. Vimalakirti abruptly shows up and reveals to Jagatīṃdhara that this is not Shakra but Māra tempting him. Vimalakirti thereupon requests the maidens for himself from Māra, who is intimidated by the layman and his power. Vimalakirti takes and educates these daughters of gods, leading them to arouse the thought of universal enlightenment and develop bodhisattva qualities. When Māra later demands their return, Vimalakirti complies only after instructing the maidens on how to sustain their illumination and spread it, even after they return to Māra’s palace.

This follows yesterday’s post, The Bodhisattva’s Illness.

The Vimalakirti Sutra contains a fascinating description of a world in which everything is composed of fragrances (Page 112-115).

At that time Shariputra thought to himself, “It is almost noon. What are all these bodhisattvas going to eat?”

Then Vimalakirti, knowing what was in his mind, said, “The Buddha preached the eight emancipations. You, sir, should undertake to practice them. Why be distracted by thoughts of eating when you are listening to the Law? If you want something to eat, wait a moment. I will see that you get the sort of food you have never had before! ”

Vimalakirti then entered samadhi and, employing his transcendental powers, showed the great assembly a country called Many Fragrances, situated in a region high above, beyond Buddha lands as numerous as the sands of forty-two Ganges. The Buddha named Fragrance Accumulated was at that time present there. The fragrance of his country was finer than the fragrance of all the human and heavenly realms of the Buddha lands of the ten directions. In this land there was not even the term voice-hearer or pratyekabuddha, but only great bodhisattvas, pure and clean, for whom the Buddha preached the Law. All the inhabitants of his world built their halls and towers out of fragrances, strolled the fragrant ground, and had gardens all made of fragrances. The fragrant aroma of their food wafted to immeasurable worlds in the ten directions. At this time the Buddha and the various bodhisattvas were just sitting down together to eat. Heavenly offspring, all named Fragrant Garland, all with their minds set on attaining anuttara-samyak-sambodhi, were serving the meal to the Buddha an the bodhisattvas.

Among the great assembly [gathered at Vimalakirti’s house,] there were none who could not see these things with their own eyes.

Then Vimalakirti addressed the bodhisattvas, saying, “Sirs, who among you can bring us some of that Buddha’s food ?”

Out of deference to Manjushri’s authority and supernatural powers, however, all of them remained silent.

[Addressing Manjushri,] Vimalakirti said, “Sir, a great assembly such as this – this is shameful, is it not?”

Manjushri replied, “As the Buddha has told us, never despise those who have yet to learn.”

Thereupon Vimalakirti, without rising from his seat but in the presence of the whole gathering, conjured up a phantom bodhisattva whose auspicious features, shining brightness, authority and virtue were so superior that they outshone the entire group. Then he announced to this bodhisattva, “You must go to the region high above, beyond Buddha lands numerous as the sands of forty-two Ganges, where there is a country called Many Fragrances. The Buddha, named Fragrance Accumulated, is just now sitting down with his bodhisattvas to a meal. When you arrive in his presence, speak as I instruct you, saying, ‘Vimalakirti bows his head before the feet of the World-Honored One with immeasurable reverence and begs to inquire if in your daily activities your illnesses are few, your worries are few. Does your strength suffice you? He desires to obtain the leftovers from this meal of the World-Honored One so he may carry out the Buddha’s work by dispensing them in the saha world, enabling those who delight in a lesser doctrine to be broadened by the great way, and also to cause the Thus Come One’s fame to be heard on all sides.’ ”

At that time this conjured bodhisattva in the presence of the gathering ascended to the region high above. Everyone in the entire assembly could see him as he departed, and as he arrived in the world called Many Fragrances and made his obeisance at the feet of the Buddha there. And they could hear him say, ‘Vimalakirti bows his head before the feet of the WorldHonored One with immeasurable reverence and begs to inquire if in your daily activities your illnesses are few, your worries are few. Does your strength suffice you? He desires to obtain the leftovers from this meal of the World-Honored One so he may carry out the Buddha’s work by dispensing them in the saha world, ensuring that those who delight in a lesser doctrine will be broadened by the great way, and also that the Thus Come One’s fame may be heard on all sides.”

When the great men [of the country Many Fragrances] saw this conjured bodhisattva, they sighed at seeing what they had never seen before, and said, “Where has this superior being come from? The saha world – where is that? What is this thing he calls a ‘lesser doctrine?’ ”

When they had put these questions to their Buddha, the
Buddha announced to them, “In the lower region, beyond Buddha lands as numerous as the sands of forty-two Ganges, there is a world called saha. The Buddha named Shakyamuni is at present manifesting himself in that evil world of the five impurities in order to expound the teachings of the Way to living beings who delight in a lesser doctrine. He has a bodhisattva named Vimalakirti who dwells in the emancipation Beyond Comprehension and preaches the Law for the other bodhisattvas. He has purposely dispatched this phantom being to come and extol my name and praise this land, so that thereby he may bring increased benefits to those bodhisattvas.”

The bodhisattvas said, “How can this man conjure up a phantom such as this? Does he possess such strength of virtue, such fearlessness, such transcendental powers?”

The Buddha replied, “His powers are great indeed! He dispatches phantoms in all the ten directions to carry out the Buddha’s work and bring enrichment to living beings.”

Then the Thus Come One Fragrance Accumulated took a bowl of many fragrances, filled it with fragrant rice, and gave it to the phantom bodhisattva.

The provisional nature of The Vimalakirti Sutra is underscored by this denigration of voice-hearers or pratyekabuddhas. As is explained in the Profound Meaning of the Lotus Sutra:

For Chih-i, the … differentiation of the coarse and the subtle is for the purpose of reaching non-distinction, since the intention of the Buddha is for universal salvation. Ultimately speaking, the coarseness and the subtlety are all merged in the Lotus Sūtra, for the Buddha made decisive and clear that all of them are dissolved in the subtlety (Chüeh-liao Jumiao). Regardless of whether they are viewed as coarse or subtle, and or neither coarse nor subtle, they all contain the ultimate intention of the Buddha in leading beings to attain Buddhahood. (Vol. 2, Page 105)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism

Or as Nichiren writes:

As all Mahāyāna sūtras except one do not preach on the basis of the “revealing the truth and merging all the provisional” doctrine, neither the doctrine of obtaining Buddhahood for the Two Vehicles nor that of attainment of Buddhahood by Śākyamuni Buddha in the eternal past is preached in them. The Lotus Sūtra on the other hand, is expounded on the basis of the “revealing the truth and merging all the provisional” doctrine, thus both doctrines of attaining Buddhahood by the Two Vehicles and the attainment of Buddhahood by Śākyamuni Buddha in the eternal past are revealed in it.

Ken Hōbō-shō, A Clarificaton of Slandering the True Dharma, Writings of Nichiren Shōnin, Doctrine 3, Pages 133.

One other link between the Vimalakirti and Lotus sutras is this warning given following the above discussion of the saha world:

At that time the nine million bodhisattvas all spoke out in unison, saying, “We wish to visit that saha world and offer alms to Shakyamuni Buddha. And we also wish to see Vimalakirti and the many other bodhisattvas.”

“You may go,” said the Buddha. “But draw in your bodily fragrances so that you will not cause living beings to be deluded or beguiled by them. And you should put aside your real form so that the persons in that country who are striving to become bodhisattvas will not feel intimidated or ashamed. And you must not look on that land with disdain or contempt or rouse thoughts that obstruct progress. Why? Because all the lands in the ten directions are as empty as the sky. It is just that, since the Buddhas wish to convert those who delight in a lesser doctrine, they do not reveal the full purity of the land.”

Compare that with Pure-Flower-Star-King-Wisdom Buddha’s admonition to Wonderful-Voice Bodhisattva in Chapter 24:

“Do not despise that world! Do not consider it to be inferior [to our world]! Good Man! The Sahā-World is not even. It is full of mud, stones, mountains’ and impurities. The Buddha [of that world] is short in stature! So are the Bodhisattvas [of that world]. You are forty-two thousand yojanas tall. I am six million an eight hundred thousand yojanas tall. You are the most handsome. You have thousands of millions of marks of merits, and your light is wonderful. Do not despise that world when you go there! Do not consider that the Buddha and Bodhisattvas of that world are inferior [to us]! Do not consider that that world is inferior [to ours]!”

California recently prohibited all indoor religious services and so the Sacramento Nichiren Buddhist Church set up outside in a grassy area between the Social Hall and the Temple.

Three 20 by 10 feet canopies were erected on Saturday. These canopies are normally used during the Summer Food Festival.

Rev. Igarashi stands at podium next to makeshift altar. The podium originally belonged to the San Francisco Nichiren Buddhist Church, where Rev. Igarashi worked before moving to Sacramento in 1989. The Mandala Gohonzon was presented to Rev. Igarashi after the completion of his third Aragyo session, the 100-day ascetic practice. Rev. Igarashi has completed five of the Aragyo sessions.

Rev. Igarashi at the altar.

Rev. Igarashi chats with masked, socially-distant parishioners under the canopies.

A group of masked-parishioners chat after the service.

Having the service outside was workable, but it was quite warm at times – could have used a litttle more breeze – and the traffic on the nearby street made Rev. Igarashi’s Dharma talk difficult to hear at times.

Recently I completed reading The Vimalakirti Sutra as translated by Burton Watson. I was reading this as part of Rev. Ryuei McCormick’s Buddhist Study Program. This also plays into reading I’ve been doing on T’ien-t’ai’s teaching and, in particular, how it constrasts with the Madhyamika.

As with all of my quotes here, the purpose is to file these away for future reference. I’ve never been famous for my retention of what I read, and at 68 years of age I’m not getting any better.

Today’s quote is about illness, from pages 64-66.

INQUIRING ABOUT THE ILLNESS

At that time the Buddha said to Manjushri, “You must go visit Vimalakirti and inquire about his illness.”

Manjushri replied to the Buddha, “World-Honored One, that eminent man is very difficult to confront. He is profoundly enlightened in the true nature of reality and skilled at preaching the essentials of the Law. His eloquence never falters, his wisdom is free of impediments. He understands all the rules of bodhisattva conduct, and nothing in the secret storehouse of the Buddhas is beyond his grasp. He has overcome the host of devils and disports himself with transcendental powers. In wisdom and expedient means he has mastered all there is to know. Nevertheless, in obedience to the Buddha’s august command, I will go visit him and inquire about his illness.” …

“Layman, this illness of yours – can you endure it? Is the treatment perhaps not making it worse rather than better? The World-Honored One countless times has made solicitous inquiries concerning you. Layman, what is the cause of this illness? Has it been with you long? And how can it be cured?”

Vimalakirti replied, “This illness of mine is born of ignorance and feelings of attachment. Because all living beings are sick, therefore I am sick. If all living beings are relieved of sickness, then my sickness will be mended. Why? Because the bodhisattva for the sake of living beings enters the realm of birth and death, and because he is in the realm of birth and death he suffers illness. If living beings can gain release from illness, then the bodhisattva will no longer be ill.

“It is like the case of a rich man who has only one child. If the child falls ill, then the father and mother too will be ill, but if the child’s illness is cured, the father and mother too will be cured. The bodhisattva is like this, for he loves living beings as though they were his children. If living beings are sick, the bodhisattva will be sick, but if living beings are cured, the bodhisattva too will be cured. You ask what cause this illness arises from – the illness of the bodhisattva arises from his great compassion.”

This certainly resonates with this day of COVID-19.

Members of Rev. Ryusho Jeffus’ online Sangha gathered today to hold a service and offer prayers for Ryusho, who has been in hospital since Friday. Ryusho communicated with my wife to say his news from the doctors “was not good” and that he was receiving palliative care at the Syracuse VA Medical Center for extreme pain and difficulty breathing. Nothing has been heard since. Davie Byden-Oakes, who led Sunday’s service from England, said he had received a brief note from Ryusho saying he was in hospital and receiving palliative care.

The secret to my constant flow of quotes from books I read is an app on my phone called Office Lens. This is a Microsoft product that integrates with One Drive. Using Office Lens I can take a picture of a block of text and have the app save an editable version of the text in a Word file. Best of all, the image is included so that occasional OCR failures can be fixed.

Not every book I read merits extensive quotes. My Office Lens folder is cluttered with quotes I’ve set aside but never uploaded here. Since they don’t do me any good there, I’m working my way through the odds and ends.

Today’s example is The Awakening of Faith, which is attributed to Aśvaghoṣa. The Awakening of Faith is described as a “comprehensive summary of the essentials of Mahāyāna Buddhism.” While there is a great deal of substance here, I only set aside two things I felt merited saving for use later.

First is the full title of the work, The Awakening of Faith in the Mahāyāna.

It should be noted that the term “Mahāyāna” here is not used in the usual sense of the word, that is, Mahāyāna versus Hinayāna. According to the definition given in the discussion immediately following, Mahāyāna designates Suchness or the Absolute. The title of the text, the Awakening of Faith in the Mahāyāna, should therefore be understood as the “Awakening of Faith in the Absolute,” not in Mahāyāna Buddhism as distinguished from Hinayāna Buddhism.

I wonder whether this applies in more instances where the Great Vehicle is discussed.

The second concerns how one is to look at the Reality of Dependent Origination.

“Because these two aspects are mutually inclusive”: Reality is conceived as the intersection of the Absolute order and the phenomenal order; therefore, it contains in itself both the Absolute and the phenomenal order at once. The Absolute order is thought to be transcendental and yet is conceived as not being outside of the phenomenal order. Again the phenomenal order is thought to be temporal and yet is conceived as not being outside of the Absolute order. In other words, they are ontologically identical; they are two aspects of one and the same Reality. Perhaps the most famous and simplest statement of the relationship between the Absolute and the phenomenal order can be found in the sayings of Nāgārjuna (second century A.D.), e.g., “There is no difference whatsoever between nirvāṇa (Absolute) and saṃsāra (phenomena); there is no difference whatsoever between saṃsāra and nirvāṇa.”

This is a recurring discussion. I recently finished T’ien-t’ai Buddhism and Early Mādhyamika, which is almost entirely devoted where Nāgārjuna and T’ien-t’ai intersect and diverge. I’ve lots of quotes that I’ll need to eventually add here.

Finally, I have this excellent summary of what it means to be a Buddhist.

On Mount Chunwang in Henan province there was a monk [Chan Master Daolin] who practiced meditation sitting in a tall pine tree day after day. His practice was so effortless and spontaneous that birds formed their nests next to his meditation Site. People gave him the nickname “Bird Nest Master” and frequented his treehouse to seek his guidance. …

One day the great Tang poet Bo Juyi (772-846), who was then a regional magistrate, visited Daolin at his treehouse. Bo Juyi asked Daolin, “Master, your residence looks so high on the tree. Isn’t it dangerous?”

The master said, “Magistrate, yours is far more dangerous than mine.”

Bo continued, “But, Master, I, your humble disciple, rule over all the rivers, mountains, and lands in this region. Why am I in a danger?

“Fire and firewood destroying each other,” replied the Master, “that’s how your mind ‘s thoughts operate, and you cannot quiet them. Is that not truly dangerous?”

Bo paused and then asked again, “Master, please instruct me in the cardinal teaching of Buddhism.”

Daolin said, “Abstain from all bad deeds, and practice all good deeds.”

“Even a three-year-old child knows that,” said Bo with dissatisfaction.

Daolin told Bo, “A three-year-old child may know it, but even an eighty-year-old man cannot put it into practice.”

Bo Juyi bowed low at the master’s feet.

I have scanned and uploaded to the Sacramento Nichiren Buddhist Church’s Brochures page a copy of a small biography of Nichiren published in 1968. The Lotus Sutra and Nichiren was written by the Rev. Eisen Hosino, who at the time was Chief Priest of Jitsujoji Temple, Jomkuji, Achi-ken. The book was translated into English by Senchu Murano, then a Rissho University professor.

The book is factually thorough but not particularly inspiring. I much prefer Nichiren, the Buddhist Prophet, by Masaharu Anesaki or Nichiren, Leader of Buddhist Reformation in Japan by J.A. Christensen.  I also highly recommend Rev. Ryuie McCormick’s Lotus in a Sea of Flames, a novelized account of Nichiren’s life steeped in Nichiren Shu doctrine.

Recently I came across a Nichiren Shu brochure published in 1994 to mark the 700th memorial year of Nichiji Shonin. The brochure includes photos of objects found at Rikkaji Temple in Senka, China.

1. 1. A scroll of Mandala written by Nichiren Shonin
   2. An image of Nichiren Shonin
   3. Odaimoku written by Nichiji Shonin
   4. A cup made of silver
   5. Kegon Sutra
   6. A container of Incense
   7. A pill case
   8. An incense case
   9. A crape wrapper

Included with these objects was a poem:

Seven years of travel seems
but one night’s dream,
Endless missionary journeys
East and West and East
Against the Moon, a bird – please!
fly one thousand leagues,
Speak my heart to my master
loving to his grave.

I’ve posted the text and images from the brochure on the Sacramento Nichiren Buddhist Church website.

For several days I’ve wanted to write about my new supplemental service booklet I created but I keep getting distracted. Sanshō-shima.

My first attempt was sidetracked into an illustrated tour of my altar’s evolution.

When I started today I got distracted updating the booklet text to include macrons that had been dropped from several words.

So here I am again.

In the past 2000 days, my daily service has not evolved as much as my altar, but it has changed. For example, back in September 2015, I was chanting Daimoku an average 10 minutes each service. Today, it’s more like 20 minutes. Then I used a timer; now I have a ritual that includes counting 40 to 50 Daimoku while focusing on the Mandala Gohonzon, then 40 to 50 Daimoku on Śākyamuni, and then 40 to 50 Daimoku on Many Treasures and then 40 to 50 Daimoku on the Buddhas in Manifestation Throughout the Universe. Then I focus 40 to 50 Daimoku on Nichiren and then move on to my traveling altar, first the mandala amulet and then the Kishimojin amulet. (I count using my fingers, with four or five Daimoku for each finger depending on how many I can chant with one breath.) Then I greet each of the Seven Happy Gods, identifying each of them – e.g. Bishamon, Vaiśravaṇa, Heavenly King of the North, who represents Dignity – followed by three Daimoku. After I’ve identified all seven I repeat their features – Dignity, Honesty, Joy, Wisdom, Longevity, Happiness and Fortune – and three more Daimoku. I then focus three Dailmoku each on my deceased parents and stepmother and my wife’s parents. I finished by chanting while reading silently a portion of the Letter to Hōren, Writings of Nichiren Shōnin, Volume 6, Followers I, Pages 56-57.

Since last summer, when I added the Seven Happy Gods to my altar, I have given each god it’s own day. In November last year, I settled on my present order – Monday, Bishamon; Tuesday, Ebisu; Wednesday, Benten; Thursday, Jurojin; Friday, Fukurokuju; Saturday, Hotei; and Sunday, Daikoku – and in March, I assigned each a character from Na Mu Myo Ho Ren Ge Kyo.

These are not the only gods I’m including in my daily service. In January of last year I began offering a daily prayer for the 30 Guardian of he Lotus Sutra, Sanjubanshin. At the time there was a booklet you could buy with a page for each of the 30 deities, but that is no longer available.

Prayers for the daily Happy God and the daily guardian deity are said before my morning service.

What prompted the creation of my new supplemental service booklet was the desire to add a daily quote from Nichiren’s writing. I found the quotes in Raihai Seiten, a Nichiren Shu Service Book Companion compiled by the Los Angeles Nichiren Buddhist Temple’s Nichiren Shu Beikoku Sangha Association. This was compiled in 2001-2002 when Rev. Shokai Kanai was the head priest. I was able to purchase a copy of the booklet from Rev. Shokai Kanai’s son, Rev. Shoda Kanai, who is the head priest at the Nichiren Buddhist Kannon Temple of Nevada. The quotes are not the same as the A Phrase A Day booklet created in 1986.

I’ve created two PDF versions of the booklet. One is suitable for reading and the other is formatted to be printed on both sides of 8.5×11 paper.

PDF files updated April 2, 2021

Download Readable PDF

Download Printable Booklet

For anyone who donates $20 or more to the Sacramento Nichiren Buddhist Church, I will print out the booklet on my laser printer, fold and staple the pages, and mail the booklet to you. Forward a copy of your donation receipt to me at [email protected] along with your mailing address.

On June 23, I passed the 2,000 day marker on this 500 Yojanas Journey to the Place of Treasures. It occurred to me while chanting this morning that a pictorial view of the evolution of my altar would be a nice way to mark the occasion.

My blog post from the conclusion of the first 500 days offers a nice retrospective on how this journey began. But sitting in front of my altar today I am in awe of how my life has changed in such a short 2000 days. I’m not suggesting the elaborate changes to my altar space are particularly beneficial. I often think a simple altar with just a Lotus Sutra, a candle, flowers, incense and water would be a perfect tribute to the One Vehicle. Still, the evolution of my altar reflects my growing faith.

So, here’s a retrospective:

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