By definition, a hagiography is an idealizing or idolizing biography. It’s not history. Threads of truth and threads of imagination are woven into a tapestry and pinned to the wall to encourage the faithful. But if the faithful recognize the hagiography for what it is, how are we to react?
Nichiren Shōnin offers a history Saichō, the Grand Master Dengyō, in his Ankoku-ron Gokanyurai, The Reason for Submitting the “Risshō Ankoku-ron” (Writings of Nichiren Shōnin, Doctrine 1, Pages 147-148):
The line of Japanese sovereigns, beginning with the seven generations of heavenly deities and five generations of terrestrial deities, is supposed to be followed by one hundred generations of human emperors (hyakuō). During the reign of the thirtieth human emperor, Emperor Kimmei, Buddhism was introduced for the first time from the country of Paekche on the Korean Peninsula to Japan. It has been over 260 years since then to the reign of Emperor Kammu, a reign of more than fifty sovereigns. During this period all the scriptures of Buddhism, as well as the six schools of Buddhism in Nara (Kusha, Jōjitsu, Ritsu, Sanron, Hossō and Kegon Schools) were introduced to Japan. Tendai and Shingon schools, however, were not.
“During the reign of Emperor Kammu, a poor monk, Saichō, a disciple of Venerable Gyōhyō of the Yamashinadera (Kōfukuji) Temple in Nara, lived. He was later called Grand Master Dengyō. Saichō studied thoroughly the doctrines of the six schools of Nara, which had been transmitted to Japan earlier, and Zen Buddhism without finding them satisfactory. Later he read the T’ien-t’ai school’s writings transmitted to Japan by Venerable Chien-chên (Ganjin) of T’ang China forty years or so earlier during the reign of Emperor Shōmu, and was awakened to the profound meaning of Buddhism.
Thereupon Saichō founded the Enryakuji Temple on Mt. Hiei in the fourth year of the Enryaku Period (785) in order to pray for peace and tranquility of the country. Taking refuge in the temple, Emperor Kammu named it the “Temple of the Imperial Guardian Star.” He gave up faith in the six schools of Nara, putting sole faith in the “perfect” Tendai School.
In the thirteenth year of the same Enryaku Period (794), the imperial capital was moved from Nagaoka to the newly founded city of Heian (Kyoto). On the nineteenth of the first month in the twenty-first year of the same period (802), the Emperor ordered fourteen scholars of the six schools of Nara, such as Gonsō and Chōyō, from seven great temples in the southern capital (Nara), to meet with Saichō in the Takao-dera Temple for debate. The brilliant scholars of the six schools could not answer even one question, keeping their mouths shut tightly.
The doctrine of five teachings of the Flower Garland (Kegon) Sect, the three-period teaching of the Dharma Characteristics (Hossō) Sect and the doctrines of two storehouses and three periods of the Three Discourses (Sanron) Sect were all refuted by Saichō. Not only were their doctrines destroyed but it also became clear that they were all slanderers of the True Dharma. Ten days later, on the twenty-ninth of the same month, an imperial edict was issued censuring the fourteen scholars of the six schools of Nara, who respectfully submitted a letter of apology to the emperor.
Again in Senji-shō, Selecting the Right time: A Tract by Nichiren, the Buddha’s Disciple (Writings of Nichiren Shōnin, Doctrine 1, Page 202-203), Nichiren Shōnin writes:
[D]uring the reign of Emperor Kammu, the fiftieth emperor, 800 years after the beginning of the Age of the Semblance Dharma, a monk called Saichō appeared, who was later known as Grand Master Dengyo. At first, he studied the six schools of Buddhism (Sanron, Hossō, Kegon, Kusha, Jōjitsu, and Ritsu) as well as Zen Buddhism from such masters as Bishop Gyōhyō. Meanwhile, he himself established the Kokushōji Temple (later renamed the Enryakuji Temple) on Mt. Hiei, where he checked basic sūtras and commentaries of the six schools against the interpretations by scholars of those schools. He found many discrepancies between interpretations of scholars and their basic sūtras and commentaries. Moreover, they produced so many false opinions that he felt that all those who believed in them would fall into the three evil realms (hell, realm of hungry souls, and that of beasts).
Besides, Saichō found that those scholars of the six schools each boastfully claimed mastery of the true teaching of the Lotus Sūtra without actually mastering it. He tormented himself thinking: “If I point this out, there will be disputes; if I keep silent, I will be going against the Buddha’s warning.” Fearful of the Buddha’s warning, he finally appealed to Emperor Kammu, who was astonished and ordered the scholars of the six schools to meet Saichō in debate. At the beginning their banner of self-pride waved as high as a mountain and their evil thoughts were more vicious than poisonous snakes. However, they finally had to surrender to Saichō in front of the Emperor, and the six schools and seven temples all became his disciples.
“A Buddhist Kaleidoscope: Essays on the Lotus Sutra,” published in 2002, includes an article by Nikkyō Niwano (1906-1999), the founder of Risshō Kōsei-kai. Niwano’s essay, “The Threefold Lotus Sutra: An Introduction,” was originally published in Japanese as part of Shinshaku Hokke Sambu-kyō (New Commentary on the Threefold Lotus Sutra) and translated into English for this book.
In discussing the history of Buddhism in Japan in his essay, Niwano writes:
Saichō established a temple called Ichijōshikan-in (later known as Komponchū-dō, the center of the Enryaku-ji temple complex) on Mount Hiei and made it his center for spreading the True Dharma, that is, the Lotus Sutra. His impressive learning and virtue earned him the trust of Emperor Kammu (781-806), who had moved the capital from Nara to Kyoto (then known as Heian-kyō) in 794, thus ushering in the long Heian period (794-1185). The emperor’s favor led to a dramatic increase in Saichō’s following, and the new Tendai sect flourished.
But the eminent priests of the Nara schools of Buddhism did not look kindly on Saichō’s popularity. How uncomfortable it must have made them to see this young man of only thirty or so gaining strength and support—and that in a new place rather than the traditional center of Japanese Buddhism, the old capital of Nara. Their opposition gradually became more overt, finally taking the form of political action. People who felt that this antagonism should not be allowed to fester any longer obtained the court’s permission for a debate between Saichō and representatives of the Nara schools on their positions and beliefs.
The debate was held at the temple Takaosan-ji (present-day Jingo-ji), in Kyoto, with Saichō facing more than ten leading Buddhist scholars of Nara. The entire party of Nara priests was won over by Saichō’s exposition of the wonderful teachings of the Lotus Sutra and conceded defeat. The excellent character of the Nara priests is evinced by the fact that after returning to the old capital they had representatives of the seven Nara schools send a letter to the emperor declaring that they had been made to realize the great worth of the Lotus Sutra. Their respect for the truth and their ability to humble themselves and acknowledge their error are admirable indeed.
With all of that history in mind, I was more than surprised to find nothing about a debate with the leaders of the Nara temples, let alone their defeat and surrender to Saichō’s Tendai school, in Paul Groner’s Saichō: The Establishment of the Japanese Tendai School.
Groner’s book, originally published in 1984 and reissued in 2000 with a new preface, is a footnote-filled scholarly look at Saichō’s effort to carve out a home for his new school in the state machinery that governed Buddhism in that period.
While there is no dramatic showdown at Takaosan-ji where the Nara establishment is soundly defeated, Groner details Saichō’s efforts to gain recognition for his school.
After Saichō submitted his works [to the emperor], the accuracy of his quotations from other texts was verified by the assistant director of the Bureau of Books and Drawings, Tamazukuri. Finding them correct, he forwarded them to the Sōgō (Offce of Monastic Affairs). The Eizan Daishiden reports that the Sōgō was completely overwhelmed by Saichō’s arguments and unable to reply. In fact, Gomyō had already decided to fight Saichō’s proposals through the normal channels, challenging them in the Sōgō and Genbaryō, rather than engaging in a public debate.
While Saichō’s arguments can be said to have won this “debate,” it wasn’t until after his death that the fruits of that victory could be harvested.
On the fourth day of the sixth month of 822, Saichō died. His most influential lay patrons, Minister of the Right (udaijin) Fujiwara no Fuyutsugu, Vice Councilor (chūnagon) Yoshimine no Yasuyo, Provisional Vice Councilor (gonchūnagon) Fujiwara no Mimori, and Vice Controller of the Left (sachūben) Ōtomo no Kunimichi, submitted a petition to the Emperor requesting approval of the Shijōshiki (Regulations in Four Articles). Seven days after he died, Saichō’s request was granted. …
Saichō’s death had presented Fuyutsugu and Saichō’s other supporters with a chance to press for approval of the Shijōshiki. In addition, it had presented the court with an opportunity to grant Saichō’s request as a token of its grief at his passing. Thus the court was able to honor Saichō without allowing the Tendai School an undue advantage over the Nara schools. Approval of Saichō’s requests during his lifetime would have been the equivalent of court recognition of Tendai superiority.
Just to check the history, I purchased a copy of John Stevens’ The Marathon Monks of Mount Hiei, which includes a lengthy history of Saichō’s efforts to establish the Tendai school in Japan. His version matched Groner’s. Success in creating a new school, but no debate, no public defeat on the Nara schools.
Personally I find the history of Saichō’s bureaucratic battle very inspiring. The victory may not have been as clean as the hagiography, but it can still encourage the faithful.
Example card with Thai painting and information on reverse
In 1957 the United States Information Service published a book entitled “The Life of Buddha” that used Thai Temple paintings to tell the story. Some time later, the Asia Buddhist Friendship Association, a Nichiren Shu organization, published sets of 5×7 cards with the paintings on one side and information on the back. I found an envelope of cards 8-1 to 8-8 at the Sacramento Nichiren Buddhist Church Sunday school classroom.
Each card contains a Thai Temple painting. On the back of the card is a list of Famous Buddhist Sites. (Same sites on all cards). Each card has a different ‘Buddha’s saying’ quote and information about that card’s Thai painting. The inside cover of the envelope contains a short biography of the Buddha.
Read this bookletIn cleaning out the old Sunday school classroom at the Sacramento Nichiren Buddhist Church I’ve obtained a number of brochures and booklets from the late 1980s and 1990s. I’ve been adding these to the church website since they are no longer in print.
Today I added Senchu Murano’s 36-page booklet entitled The Gohonzon, which was published in 1997 by the Nichiren Shu Overseas Propagation Promotion Association. (Read it here.)
Murano, who is the principal translator for the Nichiren Shu version of the Lotus Sutra harbors some theories that I take issue with. For example, in this booklet he says:
Sakyamuni Buddha became the Buddha in the remotest past. There was no Buddha before him. He was the first Buddha, the Original Buddha. All the other Buddhas in the past, present and future are his emanations.
In The Gohonzon booklet, Murano offers an abbreviated summary of the teaching of the Lotus Sutra that he entitles:
The Fantasy of the Lotus Sutra
The Pure World of the Original and Eternal Sakyamuni Buddha is a fantasy of the Lotus Sutra. A fantasy may not be real, but it sometimes portrays the truth more eloquently than reality. That is why Shakespeare’s A Midsummer Night’s Dream or Miyazawa Kenji’s Milky Way Railroad Train At Night is immortal.
The fantastic narration of the Lotus Sutra begins with the story of Prabhutaratna (Many-Treasures, Taho) Buddha, as follows:
There lived a Buddha called Taho many kalpas ago in a world called Treasure-Pure, which was located far to the east of the Saha World. Taho Buddha knew the Wonderful Dharma, but did not expound it by himself because he thought that the Wonderful Dharma should be expounded by a Buddha who would emanate from himself as many Replica-Buddhas as there are worlds in the universe, dispatch them to those worlds, and then expound the Wonderful Dharma in a sutra called the Lotus Sutra. Taho Buddha decided to wait for the advent of such a Buddha, and to approve the truthfulness of the Lotus Sutra expounded by that Buddha.
Taho Buddha requested his disciples to build a stupa, and to put his body in it after he passes away. His disciples made a stupa as they were instructed. After his Parinirvana, they positioned his body into a sitting posture of meditation, put it in the stupa, and shut the door.
A Buddha can see, hear, speak, and even move after his Parinirvana. The only thing a past Buddha cannot do is to expound the Dharma. Be must be satisfied with hearing the Dharma expounded by a present Buddha.
Taho Buddha had been watching all the corners of the universe for many kalpas until he finally found a Buddha doing what He had wished to see. He saw Sakyamuni Buddha of the Saha World, which was located far to the west of his world, issue many replicas from himself, dispatch them to all the worlds of the universe, and then expound the Lotus Sutra. Having rejoiced at seeing all this, Taho Buddha prepared himself for the journey to the Saha World. He made his stupa move. It flew through the skies over many worlds, and reached the sky below the Saha World. Then the stupa rose, passed the Saha World from underneath, and floated in the sky above Mt. Sacred Eagle. Taho Buddha turned the stupa toward Sakyamuni, and praised him from within the stupa.
The congregation was astonished to see all this. Representing the congregation, Daigyosetsu Bodhisattva asked Sakyamuni, “Who is in the stupa?” Sakyamuni answered, “Taho Buddha is there.” Daigyosetsu begged Sakyamuni to open the door of the stupa so that all the congregation could see the newly arrived Buddha. But Sakyamuni refused his appeal, saying that Taho Buddha would never allow anyone to open the door of his stupa unless an expounder of the Lotus Sutra collects his Replica-Buddhas from the worlds of the ten quarters. Daigyosetsu begged Sakyamuni to collect them.
Sakyamuni Buddha consented to his appeal. He issued a ray of light from his forehead as a sign to call them forth. Acknowledging this light, the Buddhas of the worlds of the ten quarters returned to their home world, and assembled on Mt. Sacred Eagle. With this Sakyamuni Buddha hovered, and opened the door of the stupa. Taho Buddha moved to the left to make some space for Sakyamuni to sit, and asked him to join him. Sakyamuni entered the stupa and sat on the right of Taho Buddha.
Seeing the two Buddhas sitting side by side in the stupa hanging in the sky, the congregation wished to be near the two Buddhas. Reading the minds of the congregation, Sakyamuni raised them up to the sky below the stupa.
Thereupon Sakyamuni Buddha announced that he would transmit the Lotus Sutra to someone. Hearing this, many Bodhisattvas begged Sakyamuni to transmit it to them. But he refused their appeal, saying, “I meant to say that I would transmit this sutra to someone other than you. You are not needed. I have chosen the ones to whom I will transmit this sutra.”
When he said this, innumerable Bodhisattvas sprang up from the four corners of the Saha World. The four army-like divisions of Bodhisattvas were headed by one or another of the Four Bodhisattvas: Visistacaritra (Jogyo), Anantacaritra (Muhengyo ), Visuddhacaritra (Jogyo) and Spratisthitacaritra (Anryugyo). All the Bodhisattvas from underground rose to the sky, and greeted Sakyamuni Buddha with the disciple-to-master courtesy, saying, “We are very glad to see you again. Are you in good health?” Sakyamuni said to them, “I am very glad .to see that you rejoice at seeing me again.”
The congregation was surprised to see the newcomers from underground greeting Sakyamuni as respectfully and as courteously as if they were the disciples of Sakyamuni Buddha.
Representing the congregation, Maitreya Bodhisattva asked Sakyamuni, saying, “Who are they? We have never seen them before. They must have hidden themselves underground a very long time ago. You are younger than they because it is only forty and some years ago that you became the Buddha. But these elders greet you as respectfully and as courteously as if they were your disciples. This is strange. It is difficult to believe that a handsome, black-haired man of twenty-five years can point to men a hundred years old, and say, ‘They are my sons.’ Who are the newcomers?” Sakyamuni Buddha said to Maireya Bodhisattva, “You think that I left the palace of the Sakyas, sat at the place of enlightenment, and became the Buddha forty and some years ago. You are mistaken. I became the Buddha in the remotest past. These Bodhisattvas from underground are my disciples whom I taught in the remotest past.”
After saying this, Sakyamuni Buddha transmitted the Lotus Sutra to the Bodhisattvas headed by Visistacaritra. Then he descended from the stupa to the ground. All the people who were in the sky also descended. Sakyamuni Buddha put his right hand on the heads of the Bodhisattvas, and said, “Now I will transmit the Lotus Sutra to all of you. Propagate it with all your hearts.”
Sakyamuni Buddha turned toward the stupa in the sky, and said, “May the Buddhas be where they wish to be. May the stupa be where it was.”
Recently I found a stack of old brochures at the Sacramento Nichiren Buddhist Church. The 28-page 6 inch by 8 inch brochure was produced by Nichiren Order of North America in 1991.
According to Nichiren Shonin, the Odaimoku is not a mere representation of Buddha’s Truths. Rather it is the embodiment of Buddha’s Truths when the formula is uttered with a firm belief of the truths contained in the Lotus Sutra and with full acceptance of Buddha as the Saviour.
It also includes this handy list of “Holy Days”:
The Buddha’s Nirvana Day, February 15
After 45 years of preaching, Śākyamuni Buddha entered into Nirvana, perfect tranquility, at the age of 80 in Kusinagara.
Nichiren Shonin’s Birthday, February 16
Nichiren Shon-in was born on February 16, 1222, at Kominato, Chiba.
Sakyamuni Buddha’s Birthday, Apri1 8
Sakyamuni Buddha was born in Lumbini, on April 8, 565 B.C., as a pricce of the Sakya Clan.
Proclamation of the establishment of a new order, April, 28 ·
Nichiren Shonin declared he would establish his faith in the Lotus Sutra at Seichoji Temple in his home town, Kominato on April 28, 1253.
Exile to Izu Peninsula, May 12
In 1260 Nichiren Shōnin presented his work, the “Rissho Ankoku Ron” and admonished the government against believing wrong teachings. On May 12, 1261, he was exiled to Jzu Yeniosula because of his admonition.
Matsubagayatsu ‘ Persecution August 27
The presentation of the “Risshō Ankoku-ron” caused rioters to attack Nichiren Shōnin and they set fire to his hermitage at Matsubagayatsu on Aug. 27, 1260.
Tatsunokuchi Persecution, September J2
In 1271 the government was displeased by Nichiren Shōnin’s propagating acts and he was arrested and exiled to Sado Island. On September 12, on the way to Sado, he was about to be executed at Tatsunokuchi, but his life was saved by a mysterious light from the sky.
Sado Exile, October 10
After Nichiren Shōnin escaped execution at Tatsunokuchi, he was exiled to Sado Island on October 10, 1271. He was there for three years.
Oeshiki, October 13
On the way from Mt. Minobu to Hitachi Spa to cure his illness, Nichiren Shōnin ended his 60 years of eventful life at Ikegami, Tokyo, on October 13, 1282.
Komatsubara Persecution, November 11
Nichiren Shōnin and his disciples were attacked by the lord Kagenobu Tojo, and his conspirators on a path in the forest of Komastubara in Tojo’s territory on November 11, 1264. Nichiren Shōnin was injured on his head and one of his disciples and one follower were killed.
By Rev. Ryuei McCormick
Nichiren Shu News, Aug. 1, 2019
A common practice of Nichiren Buddhism is a triple repetition of a portion of the opening prose section of Chapter 2 of the Lotus Sutra, but not many know why we do this. In English, this passage reads “…that is all phenomena in regard to their appearances as such, their natures as such, their entities as such, their powers as such, their activities as such, their causes as such, their conditions as such, their effects as such, their recompenses as such, and their equality as such despite these differences.” This is the list of the “ten suchnesses” or aspects of phenomena (dharmas in Sanskrit) that comprise reality.
The three repetitions are actually a recognition of three ways of reading the ten suchnesses in accordance with the threefold truth taught by Tiantai Zhiyi (538-597). The threefold truth consists of: (1) the truth of emptiness, meaning that all phenomena are empty of a permanent unchanging or independent self-nature; (2) the truth of provisionality, meaning that nevertheless they do have a provisional existence on the basis of the interdependent flow of causes and conditions; and (3) the truth of the middle way, meaning that things are simultaneously empty and provisionally existent. All three truths of the threefold truth imply one another. Because things have no self-nature, they have a provisional existence, and vice versa. Both emptiness and provisionality express the middle way of empty yet provisionally existent. This is a very subtle and complex teaching which is at the heart of Tiantai Buddhism and was also held in great esteem by Nichiren Shonin.
In the Profound Meaning of the Lotus Sutra, the Great Master Tiantai points out that by rearranging the Chinese characters of each of the ten phrases, one can read them so that one part or another of the threefold truth is emphasized. The first way is to emphasize the suchness of each of the ten. Because suchness is a synonym for emptiness this is a recognition of the truth of emptiness. For instance, to read “such their appearance is” (ze-so-nyo); The second way is to emphasize the distinct character of each of the ten as a recognition of the truth of provisionality. For instance, to read, “their appearances as such” (nyo-ze-so); The third way is to emphasize the copula “as,” representing the truth of the middle way. For instance, to read “as such their appearance” (so-nyo-ze;).
This doesn’t work as well in English as in classical Chinese, and we don’t actually rearrange the characters in our own practice. Nevertheless, the triple repetition is a way of recognizing that each of the ten suchnesses should be understood in terms of the threefold truth of emptiness, provisionality, and the middle way.
This is not a text specific to Nichiren Buddhism but rather a generic teaching. To that end, the book finishes with:
A Catechism for Sunday School
1. Of what religion are you?
I am a Buddhist.
2. What is Buddhism?
Buddhism is the Teaching of the Buddha Sakyamuni.
3. What does the word Buddha mean?
The word Buddha means “The Enlightened One.”
4. When did the Buddha Sakyamuni live?
About two thousands five hundred years ago.
5. Where was he born?
He was born in India, in Lumbini’s garden.
6. When was he born?
623 BCE
7.What was his family name?
His family name was Gotama and his given name, Siddhartha.
8.Who were his parents?
King Sudhodana and Queen Maya.
9. What did the wise hermit Asita say about him when he was born?
The wise hermit Asita said, “Truly this child will become either a king of kings or a Buddha.”
10. What did the king do to try and stop the prince from becoming a Buddha and why?
The king built beautiful palaces and gardens for the prince and tried to keep all knowledge of old age, sickness, and death from him. The king wanted him to become a great king.
11. Did this plan of the king succeed?
No, when the prince passed along the street of the city he met an old man, a sick man, and the funeral of a dead man.
12. What did the prince think when he became aware of these things?
“How can I save all men from suffering and sorrow.”
13. What did the prince decide to do?
To leave his home to go out in search of the Truth.
14. Was it hard for him to leave his home?
Yes, because he had a wife and dear little boy.
15. How old was he when he left his home?
Twenty Nine years.
16. Where did he go after leaving his home?
To the forest, to visit wise hermits and learn from them.
17. Was he satisfied with their teaching?
No, he was not, and practiced himself a severe asceticism.
18. How long did he continue to practice asceticism?
For nearly six years till he almost died of weakness and pain.
19. Did he find the Truth?
No, he realized that asceticism was not the right way to find the truth.
20. What did he decide to do then?
He stopped his practice of asceticism, and left the forest.
21. What did he do then?
He sat under the Bodhi Tree, and decided never to leave there until he attained to Enlightenment.
22. Did he succeed this time?
Yes, while sitting under the Bodhi Tree he suddenly saw the face of Truth and the reason for sorrow, and the way to a better life. He became a Buddha.
23. How can we express the teaching of the Buddha in a few words?
The teaching of the Buddha leads us from suffering, through love, to peace.
24. Why do we mention suffering first?
Because suffering is the fundamental fact in nature and life.
25. Why do we bring love next?
Because love shows us the way from suffering to peace.
26. Why do we mention peace last?
Because peace is our goal or last aim.
27. What did he teach in his first sermon?
He taught the Four Noble Truths and the Eight-fold Path.
28. What are the Four Noble Truths?
That life as we live it, is full of ill-faring (suffering and sorrow)
That there is a cause for this ill-faring.
That this ill-faring may be alleviated.
The way by which this may be done and finally brought to an end.
29. What does the statement “Life is full of suffering” mean?
It means that life is full of discord, jealousy and angry contention.
30. What is the cause of this suffering?
Ignorance, desire, thinking of ourselves apart from other forms of life.
31. Can this suffering be cured?
Yes, this may be done by following the way the Buddha taught.
32. What is the name of that way?
The name of the way is the Eightfold Path.
33. What is the Eight-fold Path?
The Eight-fold Path consists of eight rules. They are Right Understanding, Right Purpose, Right Speech, Right Conduct, Right Livelihood, Right Endeavor, Right Thought, and Right Meditation.
34. What do we mean by Right Understanding?
Right Understanding means that we should try to learn and understand the Teaching of our Buddha Sakyamuni.
35. What do we mean by Right Purpose?
Right Purpose means that we should try always to do what is right.
36. What do we mean by Right Speech?
Right Speech means that we should be Truthful and kind in all we say.
37. What do we mean by Right Conduct?
Right Conduct means that we should behave ourselves at all times.
38. What do we mean by Right Livelihood?
Right Livelihood means that we should earn our living in a way which will not harm anyone.
39. What do we mean by Right Endeavor?
Right Endeavor means that we should try constantly to become better.
40. What do we mean by Right Thought?
Right Thought means that we should cherish our thoughts because our words and our actions arise from our thoughts.
41. What do we mean by Right Meditation?
Right Meditation means that we should think often of the Buddha and repeat His Name.
42. What is Karma?
Karma means that what we sow we shall reap. If we live in the way the Buddha shows us, we shall reap happiness. If not, we shall reap unhappiness.
43. What are the Three Guides which a Buddhist should take refuge in?
The Buddha, The Dharma, and The Sangha. The Buddha is the great teacher. The Dharma is the teaching. The Sangha is the brotherhood.
44. What are the Three Signs of Buddhism?
Change (Anicca), Suffering (Dukkha) and None-self (Anatta) are called “Three Signs.”
45. What are the Five Precepts?
The precept to abstain from taking life unnecessarily.
The precept to abstain from taking things not given.
The precept to abstain from immoral actions.
The precept to abstain from false speech.
The precept to abstain from intoxicating liquors and drugs.
46. What does the lotus stand for?
The lotus is a symbol of purity.
47. How about images of the Buddha?
Images of the Buddha remind us of our gentle Lord with His sweet smile, and are a silent sermon, teaching us to become like our Buddha—gentle, compassionate and loving-kind.
48. How did The Buddha Sakyamuni console his disciples just before his death?
He said “His spirit would still be with them and lead them to peace and happiness.”
A French translation of this book is available here.
I first published my links to Ryusho Jeffus’ Lotus Sutra Practice Guide: 35-Day Practice Outline back in November 2017. Ever since then I have wanted to update this page to include the required reading material. Now it is possible to read each day’s selection from the Lotus Sutra and then jump to Ryusho Jeffus’ website to read the day’s lesson.
35-Day Practice Outline; Introduction to the Lotus Sutra and beginning practice. This 35-Day guide presents an organized introduction to the study of the Lotus Sutra, the sutra revered by Nichiren Buddhists all over the world. Using this book along with a translation of the sutra the practitioner will gain an overview of the entire Lotus Sutra as well as a systematic approach to beginning to practice Nichiren Buddhism. This guide is not intended as an in depth study of the Lotus Sutra, but as a way to begin to establish a greater relationship with one of the most highly respected of the Buddha’s teachings. It is recommended that this serve as a companion book to your own Lotus Sutra translation book.
Each day has a reading assignment followed by a lesson from Rev. Ryusho Jeffus. Below I’ve gathered the reading material and provided a link to the lesson. The page numbers are for the Third Edition of Senchu Murano’s The Lotus Sutra.
Page 5-6
Mañjuśrī!
Why is the Leading Teacher
Emitting a great ray of light
From the white curl between his eyebrows?
[The gods] rained mandārava-flowers
And mañjūṣaka-flowers.
A breeze carrying the fragrance of candana
Is delighting the multitude.
Because of this, the ground has become
Beautiful and pure;
And this world quaked
In the six ways.
The four kinds of devotees
Are joyful.
They are happier than ever
In body and mind.
The light from [the white curls]
Between the eyebrows of the Buddha illumines
Eighteen thousand worlds to the east.
Those worlds look golden-colored.
Page 13-14
Thereupon Mañjuśrī said to Maitreya Bodhisattva-mahasattva and the other great men:
“Good men! I think that the Buddha, the World-Honored One, wishes to expound a great teaching, to send the rain of a great teaching, to blow the conch-shell horn of a great teaching, to beat the drum of a great teaching, and to explain the meaning of a great teaching.
“Good men! I met many Buddhas in my previous existence. At that time I saw the same good omen as this. Those Buddhas emitted the same ray of light as this, and then expounded a great teaching. Therefore, know this! I think that this Buddha also is emitting this ray of light, and showing this good omen, wishing to cause all living beings to hear and understand the most difficult teaching in the world to believe.
Page 24-25
Thereupon the World-Honored One emerged quietly from his samādhi, and said to Śāriputra:
“The wisdom of the [present] Buddhas is profound and immeasurable. The gate to it is difficult to understand and difficult to enter. [Their wisdom] cannot be understood by any Śrāvaka or Pratyekabuddha because the [present] Buddhas attended on many hundreds of thousands of billions of [past] Buddhas, and practiced the innumerable teachings of those Buddhas bravely and strenuously to their far-flung fame until they attained the profound Dharma which you have never heard before, [and became Buddhas,] and also because [since they became Buddhas] they have been expounding the Dharma according to the capacities of all living beings in such various ways that the true purpose of their [various] teachings is difficult to understand.
“Śāriputra! Since I became a Buddha, I [also] have been expounding various teachings with various stories of previous lives, with various parables, and with various similes. I have been leading all living beings with innumerable expedients in order to save them from various attachments, because I have the power to employ expedients and the power to perform the pāramitā of insight.
“Śāriputra! The insight of the Tathāgatas is wide and deep. [The Tathāgatas] have all the [states of mind towards] innumerable [living beings,] unhindered [eloquence,] powers, fearlessness, dhyāna-concentrations, emancipations, and samādhis. They entered deep into boundlessness, and attained the Dharma which you have never heard before.
“Śāriputra! The Tathāgatas divide [the Dharma] into various teachings, and expound those teachings to all living beings so skillfully and with such gentle voices that living beings are delighted. Śāriputra! In short, the Buddhas attained the innumerable teachings which you have never heard before. No more, Śāriputra, will I say because the Dharma attained by the Buddhas is the highest Truth, rare [to hear] and difficult to understand. Only the Buddhas attained [the highest Truth, that is,] the reality of all things’ in regard to their appearances as such, their natures as such, their entities as such, their powers as such, their activities as such, their primary causes as such, their environmental causes as such, their effects as such, their rewards and retributions as such, and their equality as such [despite these differences].
Page 37-38
Any Śrāvaka or Bodhisattva
Who hears even a gāthā
Of this sūtra which I am to expound
Will undoubtedly become a Buddha.
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.
Only this is true; the other two are not.
The Buddhas do not save living beings by the Lesser Vehicle.
They dwell in the Great Vehicle.
The Dharma they attained is adorned
With the power of concentration of mind
And with the power of wisdom.
They save all living beings by the Dharma.
I attained unsurpassed enlightenment,
The Great Vehicle, the Truth of Equality.
If I lead even a single man
By the Lesser Vehicle,
I shall be accused of stinginess.
It is not good at all to do this.
I do not deceive
Those who believe me and rely on me.
I am not greedy or jealous
Because I have eliminated all evils.
Therefore, in the worlds of the ten quarters,
I am fearless.
I am adorned with the physical marks of a Buddha.
I am illumining the world with my light.
To the countless living beings who honor me, I will expound
The seal of the truth, that is, the reality of all things.
Know this, Śāriputra!
I once vowed that I would cause
All living beings to become
Exactly as I am.
Page 49-51
The Bodhisattvas who hear the Dharma
Will be able to remove the mesh of doubts.
The twelve hundred Arhats also
Will become Buddhas.
All the Buddhas in the past, present, and future
Expounded, are expounding, and will expound
In the same manner the Dharma beyond comprehension.
I also will expound it in the same manner.
The Buddhas seldom appear in the worlds.
It is difficult to meet them.
Even when they do appear in the worlds,
They seldom expound the Dharma.
It is difficult to hear the Dharma
Even during innumerable kalpas.
It is also difficult to meet a person
Who listens to the Dharma attentively.
It is as difficult as seeing an udumbara-flower.
This flower, loved by all living beings,
And treasured by gods and men,
Blooms only once in a long time.
Anyone who rejoices at hearing the Dharma
And utters even a single word in praise of it
Should be considered to have already made offerings
To the past, present, and future Buddhas.
Such a person is rarely seen,
More rarely than the udumbara-flower.
[The Buddha said to the great multitude:]
All of you, do not doubt me!
I am the King of the Dharma.
I say to you:
“I will expound the teaching of the One Vehicle
Only to Bodhisattvas.
There is no Śrāvaka among my disciples.”
Śāriputra, other Śrāvakas, and Bodhisattvas!
Know this!
This Wonderful Dharma is
The hidden core of the Buddhas.
The living beings
In the evil world of the five defilements
Are attached to many desires.
They do not seek the enlightenment of the Buddha.
Evil people in the future will doubt the One Vehicle
When they hear it from a Buddha.
They will not believe or receive it.
They will violate the Dharma, and fall into the evil regions.
Extol the teaching of the One Vehicle
In the presence of those who are modest,
Who are pure in heart,
And who are seeking enlightenment of the Buddha!
Śāriputra [and others], know this!
As a rule, the Buddhas expound the Dharma
With billions of expedients as stated above,
According to the capacities of all living beings.
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!
Ji Ga Toku Butsu Rai
Sho Kyo Sho Kos shu
Mu Ryo Hyaku Sen Man
Oku Sai A So Gi Jo Sep Po Kyo Ke
Mu Shu Oku Shu Jo
Ryo Nyu O Butsu Do
Ni Rai Mu Ryo Ko I Do Shu Jo Ko
Ho Ben Gen Ne Han
Ni Jitsu Fu Metsu Do
Jo Ju Shi Sep po Ga Jo Ju O Shi
I ShoJin Zu Riki
Ryo Ten Do Shu Jo
Sui Gon Ni Fu Ken
Shu Ken Ga Metsu Do
Ko Ku Yo Sha Ri
Gen Kai E Ren Bo
Ni Sho Katsu Go Shin
Shu Jo Ki Shin Buku
Shichi Jiki I Nyu Nan
Isshin Yoku Ken Butsu
Fu Ji Shaku Shin Myo
Ji Ga Gyu Shu so
Ku Shutsu Ryo Ju Sen
GaJi Go Shu Jo
Jo Zai Shi Fu Metsu
I Ho Ben Riki Ko
Gen U Metsu Fu Metsu
Yo Koku U Shu Jo
Ku Gyo Shin Gyo Sha
Ga Bu O Hi Chu
I Setsu Mu Jo Ho
Nyo To Fu Mon Shi
Tan Ni Ga Metsu Do
Ga Ken Sho Shu Jo
Motsu Zai O Ku Kai
Ko Fu I Gen Shin
Ryo Go Sho Katsu Go
In Go Shin Ren Bo
Nai Shutsu I Sep po
Jin Zu Riki Nyo ze
Jo Zai Ryo Ju Sen
Gyu Yo Sho Ju Sho
Shu Jo Ken Ko Jin
Dai Ka Sho Sho Ji
Ga Shi Do An Non
Ten Nin Jo Ju Man
On Rin Sho Do Kaku
Shu Ju Ho Sho Gon
Ho Ju Ta Ke Ka
Shu Jo Sho Yu Raku
Sho Ten Kyaku Ten Ku
Jo Sa Shu Gi Gaku
U Man Da Ra Ke
San Butsu Gyu Dai Shu
Ga Jo Do Fu Ki
Ni Shu Ken Sho Jin
U Fu Sho Ku No
Nyo Ze Shitsu Ju Man
Ze Sho Zai Shu Jo
I Aku Go In Nen
Ka A So Gi Ko
Fu Mon San Bo Myo
Sho U Shu Ku Doku
Nyu Wa Shichi Jiki Sha
Sok Kai Ken Ga Shin
Zai Shi Ni Sep po
Waku Ji I Shi Shu
Setsu Butsu Ju Mu Ryo
Ku Nai Ken Bus Sha
I Setsu Butsu Nan Chi
Ga Chi Riki Nyo Ze
E Ko Sho Mu Ryo
Ju Myo Mu Shu Ko
Ku Shu Go Sho Toku
Nyo To U Chi Sha
Mot To Shi Sho Gi
To Dan Ryo Yo Jin
Butsu Go Jip pu Ko
Nyo I Zen Ho Ben
I Ji O Shi Ko
Jitsu Zai Ni Gon Shi
Mu No Sekko Mo
Ga Yaku I Se Bu
Ku Sho Ku Gen Sha
I Bon Bu Ten Do
Jitsu Zai Ni Gon Metsu
I Jo Ken Ga Ko
Ni Sho Kyo Shi Shin
Ho Itsu Jaku Go Yoku
Da O Aku Do Chu
Ga Jo Chi Shu Jo
Gyo Do Fu Gyo Do
Zui O Sho Ka Do
I Ses Shu Ju Ho Mai Ji Sa Ze Nen
I Ga Ryo Shu Jo
Toku Nyu Mu Jo Do Soku Jo Ju Bus shin
Page 62-64
“Śāriputra! Suppose there lived a very rich man in a certain country, in a certain village, in a certain town. He was old. His wealth was immeasurable. He had many paddy fields, houses, and servants. His manor house was large, but had only one gate. In that house lived many people, numbering a hundred or two hundred or five hundred. The buildings were in decay, the fences and walls corrupt, the bases of the pillars rotten, and the beams and ridgepoles tilting and slanted.
“All of a sudden fires broke out at the same time from all sides of the house, and it began to burn. In this house lived children of the rich man, numbering ten or twenty or thirty. The rich man was very frightened at the great fires breaking out from the four sides of the house. He thought, ‘I am able to get out of the gate of the burning house safely, but my children are still inside. They are engrossed in playing. They do not know that the fires are coming towards them. They are not frightened or afraid. They are about to suffer, but do not mind. They do not wish to get out.’ Śāriputra! He also thought, ‘I am strong-muscled. I will put them in a flower-plate or on a table and bring them out.’
“But he thought again, ‘This house has only one gate. Worse still, the gate is narrow and small. My children are too young to know this. They are attached to the place where they are playing. They may fall [out of the plate or table] and get burned. I had better tell them of the danger. This house is already burning. They must come out quickly so as not to be burned to death.’
“Having thought this, he said to his children as he had thought, ‘Come out quickly!’ He warned them with these good words out of his compassion towards them, but they were too much engrossed in playing to hear the words of their father. They were not frightened or afraid. They did not wish to come out. They did not know what a fire was, what a house was, and what they would lose. They ran about happily. They only glanced at their father occasionally.
“Thereupon the rich man thought, ‘This house will be burned down soon by this great fire. If they and I do not get out at once, we shall be burned. I will save them from this danger with an expedient.
“An idea came to his mind that his children would be attracted by the various toys which they wished to have. He said to them, ‘The toys you wish to have are rare and difficult to obtain. You will be sorry if you do not get them now. There are sheep-carts, deer carts, and bullock-carts outside the gate. You can play with them. Come out of this burning house quickly! I will give you any of them according to your wishes.’
“Hearing of the toys from their father, the children rushed quickly out of the burning house, pushing one another, and striving to be first, because they thought that they could get what they each wished to have. The rich man, who saw them having come out safely and sitting in the open on the crossroad with no more hindrance, felt relieved and danced with joy. They said to their father, ‘Father! Give us the toys! Give us the sheep-carts, deer-cart and bullock-carts you promised us!’
“Śāriputra! Then the rich man gave each of them a large cart of the same size. The cart was tall, wide and deep, adorned with many treasures, surrounded by railings, and having bells hanging on the four sides. A canopy adorned with rare treasures was fixed on the top of it. Garlands of flowers, tied with jeweled ropes, were hanging from the canopy. In the cart were quilts spread one on another, and a red pillow. The cart was yoked with white bullocks. The color of the skin of the white bullocks was bright; their build, beautiful and stout; and their pace, regular. They could run as swift as the wind. The cart was guarded by many attendants. [This great rich man gave one of these carts to each of his children] because his wealth was so immeasurable that his various storehouses were full [of treasures]. He thought, ‘My treasures are limitless. I should not give inferior, smaller carts to them. They are all my children. Therefore, I love them without partiality. I have a countless number of these large carts of the seven treasures. I gave one of these to each of my children equally. There should be no discrimination. The large carts are numerous enough to be given to all the people of this country. Needless to say, I can give them to my sons. [Therefore, I did.]’
“The children rode in the large carts, and had the greatest joy that they had ever had because they had never expected to get them. Śāriputra! What do you think of this? Do you think that the rich man was guilty of falsehood when he gave his children the large carts of treasures?”
Page 78-81
Śāriputra!
With this parable I expounded
The teaching of the One Buddha-Vehicle
To all living beings.
All of you will be able to attain
The enlightenment of the Buddha
If you believe and receive
These words of mine.
This vehicle is
The purest and most wonderful.
This is unsurpassed by any other vehicle
In all the worlds.
This vehicle is approved with joy by the Buddhas.
All living beings should extol it.
They should make offerings to it,
And bow to it.
The powers, emancipations,
dhyāna-concentrations, wisdom,
And all the other merits [of the Buddhas],
Many hundreds of thousands of millions in number,
Are loaded in this vehicle.
I will cause all my children
To ride in this vehicle
And to enjoy themselves
Day and night for kalpas.
The Bodhisattvas and Śrāvakas
Will be able to go immediately
To the place of enlightenment
If they ride in this jeweled vehicle.
Therefore, even if you try to find another vehicle
Throughout the worlds of the ten quarters,
You will not be able to find any other one
Except those given by the Buddhas expediently.
(The Buddha said to Śāriputra:)
All of you
All Are of my you children.
I am your father.
You were under the fires of many sufferings
For the past innumerable kalpas.
Therefore, I saved you
From the triple world [ with expedients].
I once told you that you had attained extinction.
But you eliminated only birth and death
[By that extinction].
The extinction you attained was not the true one.
What you should do now is
Obtain the wisdom of the Buddha.
The Bodhisattvas in this multitude
Should hear
With one mind
The true teaching of the Buddhas.
The Buddhas, the World-Honored Ones,
Say only expediently [that some are not Bodhisattvas]
To tell the truth,
All living beings taught by them are Bodhisattvas.
[I said:]
“To those who have little wisdom,
And who are deeply attached to sensual desires,
The Buddhas expound the truth that all is suffering.
Those [who hear this truth]
Will have the greatest joy that they have ever had.
The statement of the Buddhas that all is suffering
Is true, not false.
To those who are ignorant
Of the cause of all sufferings,
And who are too deeply attached
To the cause of suffering
To give it up even for a moment,
The Buddhas expound
The [eight right] ways as expedients.
The cause of suffering is greed.
When greed is eliminated,
There is nothing to be attached to.
The extinction of suffering
Is called the third truth.
In order to attain this extinction,
The [eight right] ways must be practiced.
Freedom from the bonds of suffering[,]
[That is, from illusions] is called emancipation.”
From what illusions can one be emancipated, however,
[By the practice of the eight right ways]?
He can be emancipated only from unreal things
[That is, from the five desires] thereby.
He cannot be emancipated from all illusions.
The Buddhas say
That he has not yet attained
The true extinction
Because he has not yet attained
Unsurpassed enlightenment.
I also do not think that I have led him
To the [true] extinction thereby.
I am the King of the Dharma.
I expound the Dharma without hindrance.
l appeared in this world
In order to give peace to all living beings.
Śāriputra!
I expound this seal of the Dharma
In order to benefit
[All living beings] of the world.
Do not propagate it carelessly
At the place where you are!
Anyone who rejoices at hearing this sūtra,
And who receives it respectfully,
Know this, has already reached
The stage of avaivartika.
Page 91-94
“World-Honored One! Allow us to explain our understanding by telling a parable. Suppose there lived a man [in a certain country]. When he was a little boy, he ran away from his father. [The boy] lived in another country for a long time, say, for ten, twenty or fifty years. As time passed by, he became poorer. He wandered about all directions, seeking food and clothing.
“While wandering here and there, he happened to walk towards his home country. At that time his father stayed in a city [of that country]. He had been vainly looking for his son ever since. He was now very rich. He had innumerable treasures. His storehouses were filled with gold, silver, lapis lazuli, coral, amber and crystal. He had many servants, clerks, and secretaries. He also had countless elephants, horses, carts, cows, and sheep. He invested his money in all the other countries, and earned interest. He dealt with many merchants and customers.
“The poor son, having wandered from town to town, from country to country, from village to village, came to the city where his father was living. The father had been thinking of him for more than fifty years since he had lost him, but never told others [that he had a missing son]. He was alone, pining for his son. He thought, ‘I am old and decrepit. I have many treasures. My storehouses are filled with gold, silver, and other treasures. But I have no son [other than the missing one]. When I die, my treasures will be scattered and lost. I have no one to transfer my treasures to. Therefore, I am always yearning for my son.’ The father thought again, ‘If I can find my son and give him my treasures, I shall be happy and peaceful, and have nothing more to worry about.’
Thereupon the rich man thought of an expedient to persuade his son to come to him. He [wished to] dispatch messengers in secret. He said to two men looking worn-out, powerless and virtueless, ‘Go and gently tell the poor man that he will be employed here for a double day’s pay. If he agrees with you, bring him here and have him work. If he asks you what work he should do, tell him that he should clear dirt and that you two also will work with him.’
“The two messengers looked for the poor son. Having found him, they told him what they had been ordered to tell. The poor son [came back with them,] drew his pay in advance, and cleared dirt with them. Seeing him, the father had compassion towards him, and wondered [why he was so base and mean]. Some days later he saw his son in the distance from the window. The son was weak, thin, worn-out, and defiled with dirt and dust. The father took off his necklace, his garment of thin and soft cloth, and other ornaments. He put on tattered and dirty clothing, smeared himself with dust, and carried a dirt-utensil in his right hand. He looked fearful. He [came to the workers and] said, ‘Work hard! Do not be lazy!’
“With this expedient the father came to his son. He said to him, ‘Man! Stay here and work! Do not go anywhere else! I will pay you more. Do not hesitate to take trays, rice, flour, salt and vinegar as much as you need! You can have an old servant if you want to. Make yourself at home! I feel like your father. Do not worry any more! I am old, and you are young. When you work, you do not deceive [the other workers]. You are not lazy. You do not get angry [with the other workers], or reproach them. You are not like the other workers who do these evil things. From now on I will treat you as my son.’
“The rich man gave him a name and called him son. The poor son was glad to be treated kindly, but still thought that he was a humble employee. Therefore, the rich man had him clear dirt for twenty years. After that the father and son trusted each other. Now the son felt no hesitation in entering the house of his father, but still lodged in his old place.
“World-Honored One! Now the rich man became ill. He knew that he would die soon. He said to the poor son, ‘I have a great deal of gold, silver, and other treasures. My storehouses are filled with them. You know the amounts of them. You know what to take, and what to give. This is what I have in mind. Know this! You are not different from me in all this. Be careful lest the treasures be lost!’
“Thereupon the poor son obeyed his order. He took custody of the storehouses of gold, silver, and other treasures, but did not wish to take anything worth even a meal from them. He still stayed in his old lodging. He could not yet give up the thought that he was base and mean.
“After a while the father noticed that his son had become more at ease and peaceful, that he wanted to improve himself, and that he felt ashamed of the thought that he was base and mean. The time of the death of the father drew near. The father told his son to call in his relatives, the king, ministers, kṣatriyas, and householders. When they all assembled, he said to them, ‘Gentlemen, know this! This is my son, my real son. He ran away from me when I lived in a certain city, and wandered with hardships for more than fifty years. His name is so-and-so; mine, so-and-so. When I was in that city, I anxiously looked for him. I happened to find him [years ago]. This is my son. I am his father. All my treasures are his. He knows what has been taken in and what has been paid out.’
“World-Honored One! At that time the poor son was very glad to hear these words of his father. He had the greatest joy that he had ever had. He thought, ‘I never dreamed of having this store of treasures myself. It has come to me unexpectedly.’
“World-Honored One! At that time the poor son, who had worked at various places as a day worker, happened to come to the house of his father. Standing by the gate of the house, he saw his father in the distance. His father was sitting on a lion-like seat, putting his feet on a jeweled footstool. Brāhmaṇas, kṣatriyas, and householders surrounded him respectfully. He was adorned with a necklace of pearls worth ten million. The secretaries and servants were standing on either side of him, holding insect-sweepers made of white hairs. Above him was a jeweled awning, from which streamers of flowers were hanging down. Perfume was sprayed and beautiful flowers were strewn on the ground. He was exhibiting treasures and engaging in trade. Adorned with these various things, he looked extraordinarily powerful and virtuous.
“Seeing the exceedingly powerful father, the poor son was frightened. He regretted that he had come there. He thought, ‘Is he a king or someone like a king? This is not the place where I can get something by labor. I had better go to a village of the poor, where I can work to get food and clothing easily. If I stay here any longer, I shall be forced to work.’
“Having thought this, the poor son ran away. The rich man, who was sitting on the lion-like seat, recognized him at first sight as his son. He was delighted. He thought, ‘Now I have found the person to whom I can transfer my treasures and storehouses. I have been thinking of my son all this time, but I have had no way to find him. Now he has come by himself all of a sudden. This is just what I wanted. I am old, but not too old to lose any attachment [to my treasures].’
“He immediately dispatched a man standing beside him to quickly bring back the poor son. The messenger ran up to the poor son and caught him. The poor son was frightened. He cried, ‘You Devil! I have done nothing wrong. Why do you catch me?’
“The messenger pulled him by force. The poor son thought, ‘I am caught though I am not guilty. I shall be killed.’ More and more frightened, the poor son fainted and fell to the ground. Seeing all this in the distance, the father said to the messenger, ‘I do not want him any more. Do not bring him forcibly! Pour cold water on his face and bring him to himself! Do not talk with him any more!’
“The father said this because he had realized that his son was too base and mean to meet a noble man [like his father]. He knew that the man was his son, but expediently refrained from telling to others that that was his son. [The messenger poured water on the son. The son was brought to himself.] The messenger said to him, ‘Now you are released. You can go anywhere you like.’
“The poor son had the greatest joy that he had ever had. He stood up and went to a village of the poor to get food and clothing.
Page 108-109
Thereupon the World-Honored One said to Mahā-Kāśyapa and other great disciples:
“Excellent, excellent! You spoke of my true merits very well. My true merits are just as you said. In reality, however, I have more merits. They are innumerable, asaṃkhya. You will not be able to describe all of them even if you try to do so for many hundreds of millions of kalpas.
“Kāśyapa, know this! I, the Tathāgata, am the King of the Dharma. Nothing I say is false. I expound all teachings with expedients by my wisdom in order to lead all living beings to the stage of knowing all things. I know what region a living being will be taken to by what teaching, and what a living being has deep in his mind. I am not hindered by anything in knowing all this. I know all things clearly, and show my knowledge of all things to all living beings.
“Kāśyapa! Suppose the various trees and grasses of the one thousand million Sumeru-worlds including herbs growing in the thickets, forests, mountains, ravines and valleys, on the ground, and by the rivers, all these plants being different in names and forms, were covered with a dark cloud, and then watered by a rainfall at the same time. The small, middle and large roots, stems, branches and leaves of the trees and grasses including herbs growing in the thickets and forests were watered. So were the tall and short trees, whether they were superior or middle or inferior. Those plants were given more or less water by the same rain from the same cloud, and grew differently according to their species. They obtained different flowers and fruits although they grew on the same ground and received water from the same rain.
“Kāśyapa, know this! I, the Tathāgata, am like the cloud. I appeared in this world just as the large cloud rose. I expounded the Dharma to gods, men and asuras of the world with a loud voice just as the large cloud covered all the one thousand million Sumeru-worlds. I said to the great multitude, ‘I am the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. I will cause all living beings to cross [the ocean of birth and death] if they have not yet done so. I will cause them to emancipate themselves [from suffering] if they have not yet done so. I will cause them to have peace of mind if they have not yet done so. I will cause them to attain Nirvana if they have not yet done so. I know their present lives as they are, and also their future lives as they will be. I know all. I see all. I know the Way. I have opened the Way. I will expound the Way. Gods, men and asuras! Come and hear the Dharma!’
Page 120-121
Great Hero, World-Honored One!
King of the Dharma of the Śākyas!
Give us your voice
Out of your compassion towards us!
If you see what we have deep in our minds,
And assure us of our future Buddhahood,
We shall feel as cool and as refreshed
As if we were sprinkled with nectar.
Suppose a man came
From a country suffering from famine.
Now he saw the meal of a great king.
He did not partake of it in doubts and fears.
After he was told to take it by the king,
He took it at once.
We are like that man.
We know the defects of the Lesser Vehicle.
But we do not know how to obtain
The unsurpassed wisdom of the Buddha.
Although we hear you say [to us],
“You will become Buddhas,”
We are still in doubts and fears about it,
Just as that man was about the meal.
If you assure us of our future Buddhahood,
We shall be happy and peaceful.
You, the Great Hero, the World-Honored One,
Wish to give peace to all the people of the world.
If you assure us of our future Buddhahood, we shall be
Like the man who was permitted to take the meal.
Page 132-133
In order to save all living beings,
You, the World-Honored One,
Who have great powers and virtues,
[Made efforts] for many hundreds of millions of years.
Now you have become a Buddha.
You have finally fulfilled your vows. Congratulations!
You, the World-Honored One, are exceptional.
When you were sitting,
You were quiet and peaceful.
You did not move your body, hands or feet
For ten small kalpas.
Your mind was tranquil, not distracted.
You have finally obtained tranquil extinction.
You now dwell peacefully in the Dharma-without-āsravas.
Seeing that you have peacefully attained
The enlightenment of the Buddha,
We, too, have obtained benefits.
Congratulations! How glad we are!
All living beings are suffering.
Being blind, they have no leader.
They do not know how to stop suffering,
Or that they should seek emancipation.
In the long night fewer people go to heaven,
And more people go to the evil regions.
They go from darkness to darkness, and do not hear
Of the names of the Buddhas.
You are the Most Honorable One.
You have obtained the peaceful
Dharma-without-āsravas.
Not only we but also all gods and men
Will be able to obtain the greatest benefit.
Therefore, we bow and devote ourselves to you,
The Most Honorable One.
Page 144
“Then he expounded the teaching of the twelve causes, saying, ‘Ignorance causes predisposition. Predisposition causes consciousness. Consciousness causes name-and-form. Nameand-form causes the six sense organs. The six sense organs cause impression. Impression causes feeling. Feeling causes craving. Craving causes grasping. Grasping causes existence. Existence causes birth. Birth causes aging-and-death, grief, sorrow, suffering and lamentation. When ignorance is eliminated, predisposition is eliminated. When predisposition is eliminated, consciousness is eliminated. When consciousness is eliminated, name-and-form is eliminated. When name-and-form is eliminated, the six sense organs are eliminated. When the six sense organs are eliminated, impression is eliminated. When impression is eliminated, feeling is eliminated. When feeling is eliminated, craving is eliminated. When craving is eliminated, grasping is eliminated. When grasping is eliminated, existence is eliminated. When existence is eliminated, birth is eliminated. When birth is eliminated, aging-and-death, grief, sorrow, suffering and lamentation are eliminated.’
Page 148-149
“I will tell you a parable. Once upon a time there was a dangerous, bad road five hundred yojanas long. It was so fearful that no men lived in the neighborhood. Now many people wished to pass through this road in order to reach a place of treasures. They were led by a man, clever, wise, and well informed of the conditions of the dangerous road. He took them along this dangerous road, but halfway the people got tired of walking. They said to him, ‘We are tired out. We are also afraid of the danger of this road. We cannot go a step farther. Our destination is still far off. We wish to go back.’
“The leader, who knew many expedients, thought, ‘What a pity!
They wish to go back without getting great treasures.’ Having thought this, he expediently made a city by magic at a distance of three hundred yojanas from the starting-point of this dangerous road. He said to them, ‘Do not be afraid! Do not go back! You can stay in that great city, and do anything you like. If you enter that city, you will be peaceful. If you go on afterwards and reach the place of treasures, then you can go home.’
“Thereupon the worn-out people had great joy. They said, ‘We have never had such joy as this before. Now we shall be able to get off this bad road and become peaceful.’
“Then they made their way forward and entered the magic city.
They felt peaceful, thinking that they had already passed [through the bad road]. Seeing that they had already had a rest and relieved their fatigue, the leader caused the city to disappear, and said to them, ‘Now the place of treasures is near. I made this city by magic in order to give you a rest.’
“Bhikṣus! I, the Tathāgata, am like the leader. I am your great leader. I know that the bad road, which is made of birth-and-death and illusions, is dangerous and long, and that we should pass through it and get off it. If you had heard only of the One Vehicle of the Buddha, you would not have wished to see or approach the Buddha, but would have thought, ‘The Way to Buddhahood is too long for us to pass through unless we make painstaking efforts for a long time.’
“I knew that you were mean and timid. In order to give you a rest halfway, I expounded expediently to you the teaching of Nirvāṇa by the two vehicles. To those who attained the two [ vehicles], I say, ‘You have not yet done all that you should do. You are near the wisdom of the Buddha. Think it over and consider it! The Nirvāṇa you attained is not true. I divided the One Vehicle of the Buddha into three only expediently.’
Page 157
Thereupon Pūrṇa, the son of Maitrāyanī having heard from the Buddha the Dharma expounded with expedients by the wisdom [o£ the Buddha] according to the capacities of all living beings, and having heard that [the Buddha] had assured the great disciples of their future attainment of Anuttara-samyak-saṃbodhi, and also having heard of the previous life of the Buddha, and also having heard of the great, unhindered, supernatural powers of the Buddhas, had the greatest joy that he had ever had, became pure in heart, and felt like dancing [with joy]. He rose from his seat, came to the Buddha, and worshipped him at his feet with his head. Then he retired to one side of the place, looked up at the honorable face with unblenching eyes, and thought:
‘The World-Honored One is extraordinary. What he does is exceptional. He expounds the Dharma with expedients by his insight according to the various natures of all living beings of the world, and saves them from various attachments. The merits of the Buddha are beyond the expression of our words. Only the Buddha, only the World-Honored One, knows the wishes we have deep in our minds.’
Page 160
My disciples are performing
The Bodhisattva practices secretly
Though they show themselves in the form of Śrāvakas.
They are purifying my world
Though they pretend to want little
And to shun birth-and-death.
In the presence of the people,
They pretend to have the three poisons and wrong views.
They save them with these expedients.
They change themselves into various forms.
If I speak of all their transformations,
The listeners will doubt me.
Page 165
“World-Honored One! Suppose a man visited his good friend. He was treated to drink, and fell asleep drunk. His friend had to go out on official business. He fastened a priceless gem inside the garment of the man as a gift to him, and went out. The drunken man did not notice what his friend had given him. After a while he got up, and went to another country. He had great difficulty in getting food and clothing. He satisfied himself with what little he had earned. Some time later the good friend happened to see him. He said, ‘Alas, man! Why have you had such difficulty in getting food and clothing? T fastened a priceless gem inside your garment on a certain day of a certain month of a certain year so that you might live peacefully and satisfy your five desires. The gem is still there, and you do not notice it. You are working hard, and worrying about your livelihood. What a fool you are! Trade that gem for what you want! You will not be short of anything you want.’
Page 169
Thereupon Ānanda and Rāhula thought, ‘We are always thinking: How glad we shall be if we are assured of our future Buddhahood!’ They rose from their seats, came to the Buddha, worshipped his feet with their heads, and said to him:
“World-Honored One! We think that we also are qualified to be assured [of our future Buddhahood]. Only you, the Tathāgata, are our refuge. We are known to all gods, men and asuras of the world. Ānanda always protects the store of the Dharma as your attendant. Rāhula is your son. If you assure us of our future attainment of Anuttara-samyak-saṃbodhi, the wishes not only of us but also of others will be fulfilled.”
Page 171
“Good men! Ānanda and I resolved to aspire for Anuttara-samyak-saṃbodhi under the Void-King Buddha at the same time [in our previous existence]. At that time Ānanda always wished to hear much while I always practiced strenuously. Therefore, I have already attained Anuttara-samyak-saṃbodhi[, but he has not yet]. Now he protects my teachings. He also will protect the store of the teachings of future Buddhas, teach Bodhisattvas, and cause them to attain [Anuttara-samyak-saṃbodhi], according to his original vow. Therefore, now he has been assured of his future Buddhahood.”
Page 172
“In your future life you will become a Buddha called Walking-On-Flowers-Of-SevenTreasures, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. [Before you become that Buddha,] you will make offerings to as many Buddhas, as many Tathāgatas, as the particles of dust of ten worlds. [Before you become that Buddha,] you will become the eldest son of those Buddhas just as you are now mine.
Page 176-178
“If after my extinction anyone rejoices, even on a moment’s thought, at hearing even a gāthā or a phrase of the Sūtra of the Lotus Flower of the Wonderful Dharma, I also will assure him of his future attainment of Anuttara-samyak-saṃbodhi. If anyone keeps, reads, recites, expounds and copies even a gāthā of the Sūtra of the Lotus Flower of the Wonderful Dharma, and respects a copy of this sūtra just as he respects me, and offers flowers, incense, necklaces, incense powder, incense applicable to the skin, incense to burn, canopies, banners, streamers, garments and music to it, or just joins his hands together respectfully towards it, Medicine-King, know this, he should be considered to have appeared in the world of men out of his compassion towards all living beings, although he already made offerings to ten billion Buddhas and fulfilled his great vow under those Buddhas in a previous existence.
“Medicine-King! If anyone asks you who will become a Buddha in his future life, answer that such a person as previously stated will! Why is that? The good men or women who keep, read, recite, expound and copy even a phrase of the Sūtra of the Lotus Flower of the Wonderful Dharma, and offer flowers, incense, necklaces, incense powder, incense applicable to the skin, incense to burn, canopies, banners, streamers, garments and music to a copy of this sūtra, or just join their hands together respectfully towards it, should be respected by all the people of the world. All the people of the world should make the same offerings to them as they do to me. Know this! These good men or women are great Bodhisattvas. They should be considered to have appeared in this world by their vow to expound the Sūtra of the Lotus Flower of the Wonderful Dharma out of their compassion towards all living beings, although they already attained Anuttara-samyak-saṃbodhi [in their previous existence]. Needless to say, those who keep all the passages of this sūtra and make various offerings to this sūtra [are great Bodhisattvas]. Medicine King, know this! They should be considered to have given up the rewards of their pure karmas and appeared in the evil world after my extinction in order to expound this sūtra out of their compassion towards all living beings. The good men or women who expound even a phrase of the Sūtra of the Lotus Flower of the Wonderful Dharma 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 this sūtra to many people in a great multitude.
“Medicine-King! An evil man who speaks ill of me in my presence with evil intent for as long as a kalpa is not as sinful as the person who reproaches laymen or monks with even a single word of abuse for their reading and reciting the Sūtra of the Lotus Flower of the Wonderful Dharma.
“Medicine-King! Anyone who reads and recites the Sūtra of the Lotus Flower of the Wonderful Dharma, know this, will be adorned just as I am. I will shoulder him. Wherever he may be, bow to him! Join your hands together towards him with all your heart, respect him, make offerings to him, honor him, and praise him! Offer him flowers, incense, necklaces, incense powder, incense applicable to the skin, incense to burn, canopies, banners, streamers, garments, food and various kinds of music! Make him the best offerings that you can obtain in the world of men! Strew the treasures of heaven to him! Offer him heaps of the treasures of heaven! Why is that? It is because, while he is expounding the Dharma with joy, if you hear it even for a moment, you will immediately be able to attain Anuttara-samyak-saṃbodhi.”
Page 180-181
“I have expounded many sūtras. I am now expounding this sūtra. I also will expound many sūtras in the future. The total number of the sūtras will amount to many thousands of billions. This Sūtra of the Lotus Flower of the Wonderful Dharma is the most difficult to believe and the most difficult to understand.
“Medicine-King! This sūtra is the store of the hidden core of all the Buddhas. Do not give it to others carelessly! It is protected by the Buddhas, by the World-Honored Ones. It has not been expounded explicitly. Many people hate it with jealousy even in my lifetime. Needless to say, more people will do so after my extinction.
“Medicine-King, know this! Anyone who copies, keeps, reads and recites this sūtra, makes offerings to it, and expounds it to others after my extinction, will be covered by my robe. He also will be protected by the present Buddhas of the other worlds. He will have the great power of truth, the power of vows, and the power of roots of good. Know this! He will live with me. I will pat him on the head.
“Medicine-King! Erect a stupa of the seven treasures in any place where this sūtra is expounded, read, recited or copied, or in any place where a copy of this sūtra exists! The stupa should be tall, spacious and adorned. You need not enshrine my śarīras in the stupa. Why not? It is because it will contain my perfect body. Offer flowers, incense, necklaces, canopies, banners, streamers, music and songs of praise to the stupa! Respect the stupa, honor it, and praise it! Anyone who, after seeing the stupa, bows to it, and makes offerings to it, know this, will approach Anuttara-samyak-saṃbodhi.
Page 181-182
“Medicine-King! Although many laymen or monks will practice the Way of Bodhisattvas, they will not be able to practice it satisfactorily, know this, unless they see, hear, read, recite, copy or keep this Sūtra of the Lotus Flower of the Wonderful Dharma or make offerings to it. If they hear this sūtra, they will. Anyone who, while seeking the enlightenment of the Buddha, sees or hears this Sūtra of the Lotus Flower of the Wonderful Dharma, and after hearing it, understands it by faith and keeps it, know this, will approach Anuttara-samyak-saṃbodhi.
“Medicine-King! Suppose a man on a plateau felt thirsty and sought water. He dug a hole in order to get water. As long as he saw the dug-out lumps of earth were dry, he knew that water was still far off. He went on digging, and then found the dug-out lumps of earth wet. When he finally found mud, he was convinced that water was near. In the same manner, know this, the Bodhisattvas who have not yet heard, understood or practised this Sūtra of the Lotus Flower of the Wonderful Dharma, are still far from Anuttara-samyak-saṃbodhi. [The Bodhisattvas] who hear, understand, think over and practice this sūtra, will approach Anuttara-samyak-saṃbodhi. Why is that? It is because Anuttara-samyak-saṃbodhi which all the Bodhisattvas [should attain] is expounded only in this sūtra. This sūtra opens the gate of expedients and reveals the seal of the truth. The store of this Sūtra of the Lotus Flower of the Wonderful Dharma is sound and deep. No one can reach its core. Now I show it to the Bodhisattvas in order to teach them and cause them to attain [Anuttara-samyak-saṃbodhi].
Page 186-188
Thereupon a stupa of the seven treasures sprang up from underground and hung in the sky before the Buddha. The stupa was five hundred yojanas high and two hundred and fifty yojanas wide and deep. lt was adorned with various treasures. It was furnished with five thousand railings and ten million chambers. It was adorned with innumerable banners and streamers, from which jeweled necklaces and billions of jeweled bells were hanging down. The fragrance of tamalapattra and candana was sent forth from the four sides of the stupa to all the corners of the world. Many canopies, adorned with streamers, and made of the seven treasures-gold, silver, lapis lazuli, shell, agate, pearl and ruby were hanging in the sky [one upon another from the top of the stupa] up to the [heaven of the] palaces of the four heavenly-kings. The thirty-three gods offered a rain of heavenly mandārava-flowers to the stupa of treasures. Thousands of billions of living beings, including the other gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men and nonhuman beings, also offered flowers, incense, necklaces, streamers, canopies and music to the stupa of treasures, venerated the stupa, honored it, and praised it.
Thereupon a loud voice of praise was heard from within the stupa of treasures:
“Excellent, excellent! You, Śākyamuni, the World-Honored One, have expounded to this great multitude the Sūtra of the Lotus Flower of the Wonderful Dharma, the Teaching of Equality, the Great Wisdom, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas. So it is, so it is. What you, Śākyamuni, the World-Honored One, have expounded is all true.”
Thereupon the four kinds of devotees [in the congregation], having seen the great stupa of treasures hanging in the sky, and having heard the voice from within the stupa, had delight in the Dharma, but wondered why these unprecedented things had happened. They rose from their seats, joined their hands together [towards the stupa] respectfully, retired, and stood to one side.
Thereupon a Bodhisattva-mahāsattvas called Great-Eloquence, having noticed that the gods, men and asuras of the world had doubts, said to the Buddha, “World-Honored One! Why did this stupa of treasures spring up from underground? Why was that voice heard from within [the stupa]?”
The Buddha said to him:
“The perfect body of a Tathāgata is in this stūpa of treasures. A long time ago there was a world called Treasure-Purity at the distance of many thousands of billions of asaṃkhyas of worlds to the east [of this world]. In that world lived a Buddha called Many-Treasures. When he was yet practicing the Way of Bodhisattvas, he made a great vow: ‘If anyone expounds a sūtra called the Lotus Flower of the Wonderful Dharma in any of the worlds of the ten quarters after I become a Buddha and pass away, I will cause my stūpa-mausoleum to spring up before him so that 1 may be able to prove the truthfulness of the sūtra and say ‘excellent’ in praise of him because I wish to hear that sūtra [directly from him].”
“He attained enlightenment[, and became a Buddha]. When he was about to pass away, he said to the bhikṣus in the presence of the great multitude of gods and men, ‘If you wish to make offerings to my perfect body after my extinction, erect a great stūpa!’
“If anyone expounds the Sūtra of the Lotus Flower of the Wonderful Dharma in any of the worlds of the ten quarters, that Buddha, by his supernatural powers and by the power of his vow, will cause the stūpa of treasures enshrining his perfect body to spring up before the expounder of the sūtra. Then he will praise [the expounder of the sūtra], saying, ‘Excellent, excellent!’
“Great-Eloquence! Now Many-Treasures Tathāgata caused his stūpa to spring up from underground in order to hear the Sūtra of the Lotus Flower of the Wonderful Dharma [directly from me]. Now he praised me, saying, ‘Excellent, excellent!’ ”
Thereupon Great-Eloquence Bodhisattva, resorting to the supernatural powers of [Śākyamuni] Tathāgata, said to him, “World-Honored One! We wish to see that Buddha.”
Page 188-191
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 each of the Buddhas of the [worlds of the] ten quarters said to the Bodhisattvas under him, “Good men! Now I will go to Śākyamuni Buddha of the Sahā-World. I also will make offerings to the stūpa of treasures of Many-Treasures Tathāgata.”
At that instant the Sahā-World was purified. The ground of the world became lapis lazuli. The world was adorned with jeweled trees. The eight roads were marked off by ropes of gold. The towns, villages, cities, oceans, rivers, mountains, forests and thickets were eliminated. The incense of great treasures was burned; mandārava flowers, strewn over the ground; and jeweled nets and curtains with jeweled bells, hung over the world. The gods and men were removed to other worlds except those who were in the congregation.
At that time each of the Buddhas was accompanied by an attendant who was a great Bodhisattva. Some of the Buddhas came under the jeweled trees in the Sahā-World. The jeweled trees were five hundred yojanas tall, and adorned with branches, leaves, flowers and fruits. Under the jeweled trees were lion-like seats five yojanas tall, adorned with great treasures. The Buddhas sat cross-legged on the seats [under the jeweled trees]. The seats [under the jeweled trees] in the [Sahā-World composed of] one thousand million Sumeru-worlds were, however, too few to receive all the Buddhas of Śākyamuni Buddha’s replicas who were to come from the worlds even of one of the ten quarters. [Seeing this,] Śākyamuni Buddha purified two hundred billion nayuta worlds of each of the eight quarters [neighboring the Sahā-World] to receive all the Buddhas of his replicas. The hells, the regions of hungry spirit , the regions of animals, and the regions of asuras [of those worlds] were eliminated; and the gods and men [of those worlds] were removed to other worlds. The ground of those purified world became lapis lazuli. The worlds were adorned with jeweled trees five hundred yojanas tall. The trees were adorned with branches, leaves, flowers and fruits. Under the trees were lion-like seats of treasures five yojanas tall, adorned with various treasures. The great oceans, rivers, the Mucilinda Mountains, the Maha-Mucilinda Mountains, the Surrounding Iron Mountains, the Great Surrounding Iron Mountains, the Sumeru Mountains, and all the other great mountains [of those worlds] were eliminated, and all those worlds were amalgamated into one Buddha-world [that is, into the world of Śākyamuni Buddha). The jeweled ground of this [expanded] world was even. Jeweled curtains and canopies adorned with streamers were hung over this [expanded] world; the incense of great treasures, burned; and jeweled flowers of heaven, strewn over the ground.
Śākyamuni Buddha again purified two hundred billion nayuta more worlds of each of the eight quarters [neighboring the expanded world] to seat all the Buddhas of his replicas. The hells, the regions of hungry spirits, the regions of animals, and the regions of asuras [of those worlds] were eliminated; and the gods and men [of those worlds] were removed to other worlds. The ground of those purified worlds became lapis lazuli. The worlds were adorned with jeweled trees five hundred yojanas tall. The trees were adorned with branches, leaves, flowers and fruits. Under the trees were lion-like seats of treasures five yojanas tall, adorned with great treasures. The great oceans, rivers, the Mucilinda Mountains, the Maha-Mucilinda Mountains, the Surrounding Iron Mountains, the Great Surrounding Iron Mountains, the Sumeru Mountains, and all the other great mountains [of those worlds] were eliminated, and all those worlds were amalgamated into one Buddha-world [that is, into the world of Śākyamuni Buddha]. The jeweled ground of this [expanded] world was even. Jeweled curtains and canopies adorned with streamers were hung over this [expanded] world; the incense of great treasures, burned; and jeweled flowers of heaven, strewn over the ground.
Thereupon the Buddhas of the replicas of Śākyamuni Buddha in the worlds of the east, who were expounding the Dharma in those worlds numbering hundreds of thousands of billions of nayutas, that is, as many as there are sands in the River Ganges, came [to this expanded world]. So did the Buddhas of the worlds of the nine other quarters. They sat on the seats [under the jeweled trees]. [The Sahā-World and] the four hundred billion nayuta worlds of each of the eight quarters[, which were amalgamated into one Buddha world,] were filled with those Buddhas, with those Tathāgatas.
Thereupon one of the Buddhas on the lion-like seats under the jeweled trees, wishing to inquire after Śākyamuni Buddha, gave a handful of jeweled flowers to his attendant, and said to him, [wishing to] dispatch him:
“Good man! Go to Śākyamuni Buddha who is now living on Mt. Gṛdhrakūṭa! Ask him on my behalf, ‘Are you in good health? Are you peaceful? Are the Bodhisattvas and Śrāvakas peaceful or not?’ Strew these jeweled flowers to him, offer them to him, and say, ‘That Buddha sent me to tell you that he wishes to see the stūpa of treasures opened.”‘
All the other Buddhas also dispatched their attendants in the same way.
Thereupon Śākyamuni Buddha, having seen that all the Buddhas of his replicas had already arrived and sat on the lion-like seats, and also having heard that they had told their attendants of their wish to see the stūpa of treasures opened, rose from his seat, and went up to the sky. All the four kinds of devotees stood up, joined their hands together towards him, and looked up at him with all their hearts. Now he opened the door of the stūpa of the seven treasures with the fingers of his right hand. The opening of the door made a sound as large as that of the removal of the bolt and lock of the gate of a great city. At that instant all the congregation saw Many Treasures Tathāgata sitting with his perfect and undestroyed body on the lion-like seat in the stūpa of treasures as if he had been sitting in dhyāna-concentration. They also heard him say:
“Excellent, excellent! You, Śākyamuni Buddha, have joyfully expounded the Sūtra of the Lotus Flower of the Wonderful Dharma. I have come to hear this sūtra [directly from you].”
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.
Page 192
Having seen that the Buddha, who had passed away many thousands of billions of kalpas before, had said this, the four kinds of devotees praised him, saying, “We have never seen [such a Buddha as] you before.” They strewed heaps of jeweled flowers of heaven to Many-Treasures Buddha and also to Śākyamuni Buddha.
Thereupon Many-Treasures Buddha in the stūpa of treasures offered a half of his seat to Śākyamuni Buddha, saying, “Śākyamuni Buddha, sit here!”
Śākyamuni Buddha entered the stūpa and sat on the half-seat with his legs crossed. The great multitude, having seen the two Tathāgatas sitting cross-legged on the lion-like seat in the stūpa of the seven treasures, thought, “The seat of the Buddhas is too high. Tathāgata! Raise us up by your supernatural powers so that we may be able to be with you in the sky!”
Thereupon Śākyamuni Buddha raised them up to the sky by his supernatural powers, and said to the four kinds of devotees with in a loud voice:
“Who will expound the Sūtra of the Lotus Flower of the Wonderful Dharma in this Saha-World? Now is the time to do this. I shall enter into Nirvana before long. I wish to transmit this Sūtra of the Lotus Flower of the Wonderful Dharma to someone so that this sūtra may be preserved.”
Page 195-199
Good men! Think this over clearly!
It is difficult
[To expound this sūtra].
Make a great vow to do this!
It is not difficult
To expound all the other sūtras
As many as there are sands
In the River Ganges.
It is not difficult
To grasp Mt. Sumeru
And hurl it to a distance
Of countless Buddha-worlds.
It is not difficult to move [a world]
[Composed of] one thousand million Sumeru-worlds
With the tip of a toe
And hurl it to another world.
It is not difficult
To stand in the Highest Heaven
And expound innumerable other sūtras
To all living beings.
It is difficult
To expound this sūtra
In the evil world
After my extinction.
It is not difficult
To grasp the sky,
And wander about with it
From place to place.
It is difficult
To copy and keep this sūtra
Or cause others to copy it
After my extinction.
It is not difficult
To put the great earth
On the nail of a toe
And go up to the Heaven of Brahman.
It is difficult
To read this sūtra
Even for a while in the evil world
After my extinction.
It is not difficult
To shoulder a load of hay
And stay unburned in the fire
At the end of the kalpa [of destruction].
It is difficult
To keep this sūtra
And expound it to even one person
After my extinction.
It is not difficult
To keep the store
Of eighty-four thousand teachings
Expounded in the sūtras
Composed of the twelve elements,
And expound it to people,
And cause the hearers to obtain
The six supernatural powers.
It is difficult
To hear and receive this sūtra,
And ask the meanings of it
After my extinction.
It is not difficult
To expound the Dharma
To many thousands of billions of living beings
As many as there are sands
In the River Ganges
So that they may be able
To obtain the benefits:
Arhatship and the six supernatural powers.
It is difficult
To keep
This sūtra
After my extinction.
Since I attained
The enlightenment of the Buddha,
I have expounded many sūtras
In innumerable worlds.
This sūtra is
The most excellent.
To keep this sūtra
Is to keep me.
Good men!
Who will receive and keep this sūtra,
And read and recite it
After my extinction?
Make a vow before me
[To do all this]!
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.
Page 200-201
“In those days the lives of the people of the world were immeasurably long. [One day] I abdicated from the throne in order to seek the Dharma[, but retained the title of king]. I entrusted the crown prince with the administration of my country. l beat a drum and sought the Dharma in all directions, saying with a loud voice, ‘Who will expound the Great Vehicle to me? If there is anyone, I will make offerings to him, and run errands for him for the rest of my life.’
“Thereupon a seer came to [me, who was] the king. He said, ‘I have a sūtra of the Great Vehicle called the Sūtra of the Lotus Flower of the Wonderful Dharma. If you are not disobedient to me, I will expound this sūtra to you.’
“Having heard this, I danced with joy, and immediately became his servant. I offered him anything he wanted. I collected fruits, drew water, gathered firewood, and prepared meals for him. I even allowed my body to be his seat. I never felt tired in body and mind. I served him for a thousand years. In order to hear the Dharma from him, I served him so strenuously that I did not cause him to be short of anything.”
Page 202
The Buddha said to the bhikṣus:
“The king at that time was a previous life of myself. The seer at that time was a previous life of Devadatta. Devadatta was my teacher. He caused me to complete the six pāramitās. He caused me to have loving-kindness, compassion, joy and impartiality. He caused me to have the thirty-two major marks and the eighty minor marks [of the Buddha]. He caused me to have my body purely gilt. He caused me to have the ten powers and the four kinds of fearlessness. He caused me to know the four ways to attract others. He caused me to have the eighteen properties and supernatural powers [of the Buddha]. He caused me to have the power of giving discourses. I attained perfect enlightenment and now save all living beings because Devadatta was my teacher.”
He said to the four kinds of devotees:
“Devadatta will become a Buddha after innumerable kalpas.’ He will be called Heavenly-King, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. The
Page 206-208
Thereupon Śāriputra said to the daughter of the dragon-king:
“You think that you will be able to attain unsurpassed enlightenment [and become a Buddha] before long. This is difficult to believe because the body of a woman is too defiled to be a recipient of the teachings of the Buddha. How can you attain unsurpassed Bodhi? The enlightenment of the Buddha is far off. It can be attained only by those who perform the [Bodhisattva] practices with strenuous efforts for innumerable kalpas. A woman has five impossibilities. She cannot become 1. the Brahman-Heavenly-King, 2. King Śakra, 3. King Mara, 4. a wheel-turning-holy-king, and 5. a Buddha. How can it be that you, being a woman, will become a Buddha, quickly [or not]?”
At that time the daughter of the dragon-king had a gem. The gem was worth one thousand million Sumeru-worlds. She offered it to the Buddha. The Buddha received it immediately. She asked both Accumulated-Wisdom Bodhisattva and Venerable Śāriputra, “I offered a gem to the World-Honored One. Did he receive it quickly or not?”
Both of them answered, “Very quickly.”
She said, “Look at me with your supernatural powers! I will become a Buddha more quickly.”
Thereupon the congregation saw that the daughter of the dragon-king changed into a man all of a sudden, performed the Bodhisattva practices, went to the Spotless World in the south, sat on a jeweled lotus-flower, attained perfect enlightenment, obtained the thirty-two major marks and the eighty minor marks [of the Buddha], and [began to] expound the Wonderful Dharma to the living beings of the worlds of the ten quarters. Having seen from afar that [the man who had been] the daughter of the dragon-king had become a Buddha and [begun to] expound the Dharma to the men and gods in his congregation, all the living beings of the Sahā-World, including Bodhisattvas, Śrāvakas, gods, dragons, the [six other kinds, that is, in total] eight kinds of supernatural beings, men, and nonhuman beings, bowed [to that Buddha] with great joy. Having heard the Dharma [from that Buddha], [a group of] innumerable living beings [of that world] understood the Dharma, and reached the stage of irrevocability, and [another group of] innumerable living beings [of that world] obtained the assurance of their future attainment of enlightenment. At that time the Spotless World quaked in the six ways. Three thousand living beings of the Sahā World reached the stage of irrevocability, and another group of three thousand living beings [of the Sahā-World] aspired for Bodhi, and obtained the assurance of their future attainment of enlightenment. The Accumulated-Wisdom Bodhisattva, Śāriputra, and all the other living beings in the congregation received the Dharma faithfully and in silence.
Page 212-215
Do not worry!
We will expound this sūtra
In the dreadful, evil world
After your extinction.
Ignorant people will speak ill of us,
Abuse us, and threaten us
With swords or sticks.
But we will endure all this.
Some bhikṣus in the evil world will be cunning.
They will be ready to flatter others.
Thinking that they have obtained what they have not,
Their minds will be filled with arrogance.
Some bhikṣus will live in aranyas or retired places,
And wear patched pieces of cloth.
Thinking that they are practicing the true Way,
They will despise others.
Being attached to worldly profits,
They will expound the Dharma to men in white robes.
They will be respected by the people of the world
As the Arhats who have the six supernatural powers.
They will have evil thoughts.
They will always think of worldly things.
Even when they live in aranyas,
They will take pleasure in saying that we have faults.
They will say of us,
“Those bhikṣus are greedy for worldly profits.
Therefore, they are expounding
The teachings of heretics.
They made that sūtra by themselves
In order to deceive the people of the world.
They are expounding that sūtra
Because they wish to make a name for themselves.”
In order to speak ill of us, in order to slander us
In the midst of the great multitude,
In order to say that we are evil,
They will say to kings, ministers and brahmanas,
And also to householders and other bhikṣus,
“They have wrong views.
They are expounding
The teachings of heretics.”
But we will endure all this
Because we respect you.
They will despise us,
Saying to us [ironically],
“You are Buddhas.”
But we will endure all these despising words.
There will be many dreadful things
In the evil world of the kalpa of defilements.
Devils will enter the bodies [of those bhikṣus]
And cause them to abuse and insult us.
We will wear the armor of endurance
Because we respect and believe you.
We will endure all these difficulties
In order to expound this sūtra.
We will not spare even our lives.
We treasure only unsurpassed enlightenment.
We will protect and keep the Dharma in the future
If you transmit it to us.
World-Honored One, know this!
Evil bhikṣus in the defiled world will not know
The teachings that you expounded with expedients
According to the capacities of all living beings.
They will speak ill of us,
Or frown at us,
Or drive us out of our monasteries
From time to time.
But we will endure all these evils
Because we are thinking of your command.
When we hear of a person who seeks the Dharma
In any village or city,
We will visit him and expound the Dharma [to him]
If you transmit it to us.
Because we are your messengers,
We are fearless before multitudes.
We will expound the Dharma.
Buddha, do not worry.
We vow all this to you
And also to the Buddhas who have come
From the worlds of the ten quarters.
Buddha, know what we have in our minds!
Page 227-228
“Mañjuśrī! I will tell you a parable. Suppose a powerful wheel-turning-holy-king demanded surrender of the kings of smaller countries by threat of force. They did not obey his demand. He led soldiers, and went and suppressed them. He was very glad to see that some soldiers distinguished themselves in war. According to their merits, he gave them paddy fields, houses, villages, cities, garments or ornaments; or various treasures such as gold, silver, lapis lazuli, shell, agate, coral or amber; or elephants, horses, vehicles, menservants, maidservants or subjects. But he did not give a brilliant gem which he was keeping in his top-knot to anyone because the gem on the head of the king was the only one [in the world]. If he had given it to anyone, the followers of the king would have been much surprised.
“Mañjuśrī! I am like the king. I obtained the world of the Dharma by my powers of dhyāna-concentration and of wisdom, and became the king of the triple world. But the kings of the Maras did not assent to my demand for surrender to me. Therefore, my army led by generals, that is, by sages and saints, fought with them. I was glad to see that some distinguished themselves [in war]. In order to cause them to rejoice, I expounded many sūtras to the four kinds of devotees. I gave them the treasures of the Dharma such as dhyāna-concentrations, emancipations, the roots without āsravas, and the powers without āsravas, and also the city of Nirvana, telling them that they had already attained extinction. Although I led them [by giving these things to them) and caused them to rejoice, [ did not expound to them the Sutra of the Lotus Flower of the Wonderful Dharma.
“Mañjuśrī! When he saw a soldier of extraordinary merit, the wheel-turning-holy-king joyfully gave that soldier the unbelievably precious gem, which he had kept in his top-knot for a long time and had not given to anyone. I am like the king. I am the great king of the Dharma in the triple world. I expound the Dharma and teach all living beings. Because I see that my soldiers led by generals, that is, by sages and saints, have already obtained extraordinary merits in their fight with the Mara of the five aggregates, with the Mara of illusions, and with the Mara of death, and that they have already eliminated the three poisons, left the triple world, and destroyed the nets of the Maras, I now expound this Sutra of the Lotus Flower of the Wonderful Dharma with great joy. This sūtra leads all living beings to the knowledge of all things. I did not expound it before because, if I had done so, many people in the world would have hated it and few would have believed it.
“Mañjuśrī! This Sutra of the Lotus Flower of the Wonderful Dharma is the most excellent and profound teaching of all the Tathāgatas. Therefore, I expound it lastly just as the powerful king gave the brilliant gem lastly, the one which he had kept [in his topknot) for a long time.
“Mañjuśrī! This Sutra of the Lotus Flower of the Wonderful Dharma is the treasury of the hidden core of the Buddhas, of the Tathāgatas. It is superior to all the other sūtras. I kept it [in secret] and refrained from expounding it for the long night. Now I expound it to you today for the first time.”
Page 234-236
Thereupon the Buddha said to those Bodhisattva-mahāsattvas:
“No, good men! I do not want you to protect or keep this sūtra because there are Bodhisattva-mahāsattvas sixty thousand times as many as the sands of the River Ganges in this Sahā-World. They are each accompanied by attendants also numbering sixty thousand times as many as the sands of the River Ganges. They will protect, keep, read, recite and expound this sūtra after my extinction.”
When he had said this, the ground of the Sahā-World, which was composed of one thousand million Sumeru-worlds, quaked and cracked, and many thousands of billions of Bodhisattva-mahāsattvas sprang up from underground simultaneously. Their bodies were golden-colored, and adorned with the thirty-two marks and with innumerable rays of light. They had lived in the sky below this Sahā-World. They came up here because they heard these words of Śākyamuni Buddha. Each of them was the leader of a great multitude. The Bodhisattvas included those who were each accompanied by attendants as many as sixty thousand times the number of the sands of the River Ganges. Needless to say, [they included those who were each accompanied by less attendants, for instance,] fifty thousand times, forty thousand times, thirty thousand times, twenty thousand times or ten thousand times the number of the sands of the River Ganges, or by attendants just as many of the sands of the River Ganges, or by attendants as many as a half, or a quarter of the number of the sands of the River Ganges, or by attendants as many as the sands of the River Ganges divided by a thousand billion nayuta, a billion, ten million, a million, ten thousand, a thousand, a hundred, ten, five, four, three or two attendants, or only by one attendant. [The Bodhisattvas] who preferred a solitary life came alone. The total number of the Bodhisattvas was innumerable, limitless, beyond calculation, inexplicable by any parable or simile.
Those Bodhisattvas who appeared from underground, came to Many-Treasures Tathāgata and Śākyamuni Buddha both of whom were in the wonderful stūpa of the seven treasures hanging in the sky. They [joined their hands together] towards the two World-Honored Ones, and worshipped their feet with their heads. Then they [descended onto the ground and] came to the Buddhas sitting on the lion-like seats under the jeweled trees, bowed to them, walked around them from left to right three times, joined their hands together respectfully, and praised them by the various ways by which Bodhisattvas should praise Buddhas. Then they [returned to the sky,] stood to one side, and looked up at the two World-Honored ones with joy. A period of fifty small kalpas elapsed from the Bodhisattva-mahāsattvas’ springing up from underground till the finishing of the praising of the Buddhas by the various ways by which Bodhisattvas should praise Buddhas. All this while Śākyamuni Buddha sat in silence. The four kinds of devotees also kept silence for the fifty small kalpas. By his supernatural powers, however, the Buddha caused the great multitude to think that they kept silence for only half a day. Also by the supernatural powers of the Buddha, the four kinds of devotees were able to see that the skies of many hundreds of thousands of billions of worlds were filled with those Bodhisattvas.
Those Bodhisattvas had four leaders: 1. Superior-Practice, 2. Limitless-Practice, 3. Pure-Practice, and 4. Steadily-Established-Practice. These four [great] Bodhisattvas were the highest leaders [of those Bodhisattvas]. In the presence of the great multitude, they joined their hands together towards Śākyamuni Buddha, looked up at him, and inquired after him saying:
“World-Honored One! Are you in good health? Are you peaceful or not? Are the living beings, whom you are to save, ready to receive your teachings or not? Do they not fatigue you?’
Thereupon the four great Bodhisattvas sang in gāthās:
World-Honored One, are you peaceful?
Are you in good health?
Are you not tired
With teaching the living beings?
Are they ready
To receive your teaching,
Or are they not?
Do they not fatigue you?
Page 239-240
These Bodhisattvas have supernatural powers
And the great power of wisdom.
The ground of this world quaked and cracked.
They sprang up from under the four quarters of this world.
World-Honored One!
I have never seen them before.
I do not know
Any of them.
They appeared suddenly from underground.
Tell me why!
Many thousands of myriads
Of millions of Bodhisattvas
In this great congregation
Also want to know this.
There must be some reason.
Possessor of Immeasurable Virtues!
World-Honored One!
Remove our doubts!
Page 242-243
Ajita, know this, these great Bodhisattvas
Have studied and practiced
The wisdom of the Buddha
For the past innumerable kalpas.
They are my sons because I taught them
And caused them to aspire for great enlightenment.
They have been living in this world
[For the past innumerable kalpas].
They always practiced the dhuta.
They wished to live in a quiet place.
They kept away from bustling crowds.
They did not wish to talk much.
These sons of mine studied my teachings
Strenuously day and night
In order to attain
The enlightenment of the Buddha.
They lived in the sky
Below this Sahā-World.
Resolute in mind,
They always sought wisdom,
And expounded
Various wonderful teachings without fear.
I once sat under the Bodhi-tree
In the City of Gaya,
Attained perfect enlightenment,
And turned the wheel of the unsurpassed Dharma.
Then I taught them,
And caused them to aspire £or enlightenment.
Now they do not falter [in seeking enlightenment].
They will be able to become Buddhas.
My words are true.
Believe me with all your hearts!
I have been teaching them
Since the remotest past.
Page 244-246
It is not long
Since you renounced the family of the Śākyas
And sat under the Bodhi-tree
Near Gaya.
These sons of yours are innumerable.
They have practiced
The way to Buddhahood for a long time.
They have supernatural powers and the power of wisdom.
They have studied the Way of Bodhisattvas well.
They are not defiled by worldliness
Just as the lotus-flower
Is not defiled by water.
They sprang up from underground,
And are now standing before you respectfully.
This is difficult to understand.
How can we believe this?
You attained enlightenment quite recently.
But you have done so many things.
Remove our doubts!
Explain all this as it is!
Suppose a man twenty-five years old
Points to grey-haired and wrinkle-faced men
A hundred years old,
And says, “They are my sons.”
Suppose old men point to a young man
And say, “He is our father.”
No one in the world will believe
That a father is younger than his sons.
You are like the father.
You attained enlightenment quite recently.
These Bodhisattvas are resolute in mind.
They are not timid.
They have practiced the Way of Bodhisattva
For the past innumerable kalpas.
They are good at answering difficult questions.
They are fearless and patient.
They are handsome, powerful and virtuous.
They are praised by the Buddhas
Of the worlds of the ten quarter .
They expound [the Dharma] clearly.
They did not wish to live among men.
They preferred dwelling in dhyana-concentration.
They lived in the sky below
In order to attain the enlightenment of the Buddha.
We do not doubt your words
Because we heard them direct from you.
Explain all this so that the living beings in the future
May be able to understand your words, Buddha!
Those who doubt this sūtra
And do not believe it
Will fall into the evil regions.
Explain all this to us now!
How did you teach these innumerable Bodhisattvas
In such a short time,
And cause them to aspire for enlightenment
And not falter in seeking enlightenment?
Page 252-255
It is many hundreds of thousands
Of billions of trillions
Of asaṃkhyas of kalpas
Since I became the Buddha.
For the past innumerable kalpas
I have always been expounding the Dharma
To many hundreds of millions of living beings
In order to lead them into the Way to Buddhahood.
In order to save the [perverted] people,
I expediently show my Nirvāṇa to them.
In reality I shall never pass away.
I always live here and expound the Dharma.
Although I always live here
With the perverted people
I disappear from their eyes
By my supernatural powers.
When they see me seemingly pass away,
And make offerings to my śarīras,
And adore me, admire me,
And become devout, upright and gentle,
And wish to see me
With all their hearts
At the cost of their lives,
I reappear on Mt. Sacred Eagle
With my Saṃgha,
And say to them:
“I always live here.
I shall never be extinct.
I show my extinction to you expediently
Although I never pass away.
I also expound the unsurpassed Dharma
To the living beings of the other worlds
If they respect me, believe me,
And wish to see me.
You have never heard this
Therefore, you thought that I pass away.”
I see the [perverted] people sinking
In an ocean of suffering.
Therefore, I disappear from their eyes
And cause them to admire me.
When they adore me,
I appear and expound the Dharma to them.
I can do all this by my supernatural powers.
I live on Mt. Sacred Eagle
And also in the other abodes
For asaṃkhya kalpas.
The [perverted] people think:
“This world is in a great fire.
The end of the kalpa [of destruction] is coming.”
In reality this world of mine is peaceful.
It is filled with gods and men.
The gardens, forests and stately buildings
Are adorned with various treasures;
The jeweled trees have many flowers and fruits;
The living beings are enjoying themselves;
And the gods are beating heavenly drums,
Making various kinds of music,
And raining mandārava-flowers on the great multitude and me.
[This] pure world of mine is indestructible.
But the [perverted] people think:
“It is full of sorrow, fear, and other sufferings.
It will soon burn away.”
Because of their evil karmas,
These sinful people will not be able
To hear even the names of the Three Treasures
During asaṃkhya kalpas.
To those who have accumulated merits,
And who are gentle and upright,
And who see me living here,
Expounding the Dharma,
I say:
“The duration of my life is immeasurable.”
To those who see me after a long time,
I say, “It is difficult to see a Buddha.”
I can do all this by the power of my wisdom.
The light of my wisdom knows no bound.
The duration of my life is innumerable kalpas.
I obtained this longevity by ages of practices.
All of you, wise men!
Have no doubts about this!
Remove your doubts, have no more!
My words are true, not false.
The physician, who sent a man expediently
To tell his perverted sons
Of the death of their father in order to cure them,
Was not accused of falsehood although he was still alive.
In the same manner, I am the father of the world.
I am saving all living beings from suffering.
Because they are perverted,
I say that I pass away even though I shall not.
If they always see me,
They will become arrogant and licentious,
And cling to the five desires
So much that they will fall into the evil regions.
I know who is practicing the Way and who is not.
Therefore I expound various teachings
To all living beings
According to their capacities.
I am always thinking:
“How shall I cause all living beings
To enter into the unsurpassed Way
And quickly become Buddhas?”
Page 260-261
Thereupon the Buddha said to Maitreya Bodhisattva-mahāsattva:
“Ajita! Anyone who hears that my life is so long, and understands it by faith even at a moment’s thought, will be able to obtain innumerable merits. Suppose good men or women practiced [ the six pāramitās] except the prajñā- pāramitā, that is, the five pāramitās: the dāna-pāramitā, the śīla-pāramitā, the kṣānti-pāramitā, the vīrya-pāramitā, and the dhyāna-pāramitā, for eighty billion nayuta kalpas in order to attain Anuttara-samyak-saṃbodhi. These merits of the good men or women are far less than one hundredth or one thousandth of the merits of the person [who understand my longevity by faith even at a moment’s thought], or less than his merits divided by one hundred thousand billion. [The superiority of his merits to theirs] cannot be explained by any calculation or parable or simile.
Page 265-266
“Anyone who reads, recites or keeps this sūtra, expounds it to others, copies it, or causes others to copy it [in my lifetime,] should be considered to have already built stupas and monasteries, made offerings to the Saṃgha of Śrāvakas, praised them, praised Bodhisattvas for their merits by hundreds of thousands of billions of ways of praising, expounded this Sūtra of the Lotus Flower of the Wonderful Dharma to others with various stories of previous lives according to the meanings of it, observed the precepts without fallacy, lived with gentle persons, practiced patience, refrained from anger, become resolute in mind, preferred sitting in dhyāna, practiced deep concentrations of mind, become strenuous and brave, practiced good teachings, become clever and wise, and answered questions satisfactorily. Ajita! Any good man or woman who keeps, reads, or recites this sūtra after my extinction, also will be able to obtain these merits. Know this! He or she should be considered to have already reached the place of enlightenment, approached Anuttara-samyak-saṃbodhi, and sat under the tree of enlightenment. Ajita! Erect a stupa in the place where he or she sat, stood or walked! All gods and men should make offerings to that stupa just as they do to the stupa of a Buddha.”
Page 269
Thereupon the Buddha said to Maitreya Bodhisattva-mahāsattva: “Ajita! Suppose a bhikṣu, a bhikṣunī, an upāsakā, an upāsikā, or some other wise person, whether young or old, rejoices at hearing this sūtra in a congregation after my extinction. After leaving the congregation, he or she goes to some other place, for instance, to a monastery, a retired place, a city, a street, a town, or a village. There he or she expounds this sūtra, as he or she has heard it, to his or her father, mother relative, friend or acquaintance as far as he or she can. Another person who has heard [this sūtra from him or her], rejoices, goes [to some other place] and expounds it to a third person. The third person also rejoices at hearing it and expounds it to a fourth person. In this way this sūtra is heard by a fiftieth person. Ajita! Now I will tell you the merits of the fiftieth good man or woman who rejoices at hearing [this sūtra]. Listen attentively!
Page 288-289
“Furthermore, Constant-Endeavor! The good men or women who keep, read, recite expound or copy this sūtra after my extinction, will be able to obtain twelve hundred merits of the mind. When they hear even a gāthā or a phrase [of this sūtra] with their pure minds, they will be able to understand the innumerable meanings [of this sūtra]. When they understand the meanings [of this sūtra] and expound even a phrase or a gāthā [of this sūtra] for a month, four months, or a year, their teachings will be consistent with the meanings [of this sūtra], and not against the reality of all things. When they expound the scriptures of non-Buddhist schools, or give advice to the government, or teach the way to earn a livelihood, they will be able to be in accord with the right teachings of the Buddha. They will be able to know all the thoughts, deeds, and words, however meaningless, of the living beings of the one thousand million Sumeru-worlds each of which is composed of the six regions. Although they have not yet obtained the wisdom-without-āsravas, they will be able to have their minds purified as previously stated. Whatever they think, measure or say will be all true, and consistent not only with my teachings but also with the teachings that the past Buddhas have already expounded in their sūtras.”
Page 294-297
There was once a Buddha,
Called Powerful-Voice-King.
His supernatural powers and wisdom
Were immeasurable.
Leading all living beings, he is honored
By gods, men and dragons with offerings.
Some time after the extinction of that Buddha,
His teachings had almost died out.
At that time there lived a Bodhisattva
Called Never-Despising.
The four kinds of devotees at that time
Were attached to views.
Never-Despising Bodhisattva
Went to them,
And said,
“I do not despise you
Because you will practice the Way
And become Buddhas.”
When they heard this,
They spoke ill of him and abused him.
But Never-Despising Bodhisattva
Endured all this.
Thus he expiated his sin.
When he was about to pass away,
He heard this sūtra,
And had his six sense-organs purified.
He prolonged his life
By his supernatural powers,
And expounded this sūtra
To many people.
Those who were attached to views
Were led into the Way
To the enlightenment of the Buddha
By this Bodhisattva.
Never-Despising [Bodhisattva] met
Innumerable Buddhas after the end of his life.
He expounded this sūtra,
And obtained innumerable merits,
He quickly attained the enlightenment of the Buddha
By these accumulated merits.
Never-Despising [Bodhisattva] at that time
Was myself.
The four kinds of devotees,
Who were attached to views at that time,
Were able to meet innumerable Buddhas
After they heard
The words of Never-Despising [Bodhisattva]:
“You will become Buddhas.”
They are now present here
In this congregation.
They are the five hundred Bodhisattvas
And the four kinds of devotees
Including men and women of pure faith,
Who are now hearing the Dharma from me.
In my previous existence
I encouraged them
To hear this sūtra,
That is, the most excellent Dharma.
In all my previous existences
I taught them the Way to Nirvana.
But really this is the sūtra
I taught them to keep.
This Sūtra of the Lotus Flower of the Wonderful Dharma
Can be heard only once
In hundreds of millions of billions of kalpas,
That is, in an inconceivable number of kalpas.
The Buddhas, the World-Honored Ones,
Expound this sūtra only once
In hundreds of millions of billions of kalpas,
That is, in an inconceivable number of kalpas.
Therefore, anyone who hears this sūtra
And practices the Way
After my extinction,
Should have no doubts about [this sūtra].
He should expound this sūtra with all his heart;
Then he will be able to meet Buddhas
Throughout all his existences,
And quickly attain the enlightenment of the Buddha.
Page 298
Thereupon the Bodhisattva-mahāsattvas as many as the particles of dust of one thousand worlds, who had sprung up from underground, joined their hands together towards the Buddha with all their hearts, looked up at his honorable face, and said to him:
“World-Honored One! After your extinction, we will expound this sūtra in the worlds of the Buddhas of your replicas and also in the place from which you will pass away. Why is that? It is because we also wish to obtain this true, pure and great Dharma, to keep, read, recite, expound and copy [this sūtra], and to make offerings to it.”
Page 300-302
The Buddhas, the World-Saviors, have
Great supernatural powers.
They display their immeasurable, supernatural powers
In order to cause all living beings to rejoice.
The tips of their tongues reach the Heaven of Brahman.
Innumerable rays of light are emitted from their bodies.
For those who are seeking the enlightenment of the Buddha
The Buddhas do these things rarely to be seen.
The sound of coughing of the Buddhas
And the sound of their finger-snapping
Reverberate over the worlds of the ten quarters,
And the ground [of those worlds] quakes in the six ways.
The Buddhas joyfully display
Their immeasurable, supernatural powers
Because [the Bodhisattvas from underground]
[Vow to] keep this sūtra after my extinction.
Even if I praise for innumerable kalpas
The keeper of this sūtra,
To whom it is to be transmitted,
I cannot praise him highly enough.
His merits are as limitless,
As infinite, as boundless
As the skies of the worlds
Of the ten quarters.
Anyone who keeps this sūtra
Will be able to see me. He also will be able to see
Many-Treasures Buddha,
[The Buddhas of] my replicas,
And the Bodhisattvas whom I have taught today.
Anyone who keeps this sūtra will be able to cause me to rejoice.
He also will be able to bring joy
To [the Buddhas of] my replicas
And also to Many-Treasures Buddha who once passed away.
He also will be able to see
The present, past and future Buddhas
Of the worlds of the ten quarters,
Make offerings to them, and cause them to rejoice.
The Buddhas sat at the place of enlightenment,
And obtained the hidden core.
Anyone who keeps this sūtra will be able
To obtain the same before long.
Anyone who keeps this sūtra
Will be able to expound
The meanings of the teachings,
And the names and words [of this sūtra].
Their eloquence will be as boundless
And as unhindered as the wind in the sky.
Anyone who understands why the Buddhas expound [many] sūtras,
Who knows the position [of this sūtra in the series of sūtras],
And who expounds it after my extinction
According to its true meaning,
Will be able to eliminate the darkness
Of the living beings of the world where he walks about,
Just as the light of the sun and the moon
Eliminates all darkness.
He will be able to cause innumerable Bodhisattvas
To dwell finally in the One Vehicle.
Therefore, the man of wisdom
Who hears the benefits of these merits
And who keeps this sūtra after my extinction,
Will be able to attain
The enlightenment of the Buddha
Definitely and doubtlessly.
Page 303-304
“For many hundreds of thousands of billions of asaṃkhyas of kalpas, I studied and practiced the Dharma difficult to obtain, and [finally attained] Anuttara-samyak-saṃbodhi. Now I will transmit [the Dharma] to you. Keep, read, recite and expound [this sūtra in which the Dharma is given], and cause all living beings to hear it and know it! Why is that? It is because I have great compassion. I do not begrudge anything. I am fearless. I wish to give the wisdom of the Buddha, the wisdom of the Tathāgata, the wisdom of the Self-Existing One, to all living beings. I am the great almsgiver to all living beings. Follow me, and study my teachings without begrudging efforts! In the future, when you see good men or women who believe in the wisdom of the Tathāgata, you should expound this Sūtra of the Lotus Flower of the Wonderful Dharma to them, and cause them to hear and know [this sūtra] so that they may be able to obtain the wisdom of the Buddha. When you see anyone who does not receive [this sūtra] 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.”
Page 310-312
“Star-King-Flower! Just as the sea is larger than the rivers, this Sūtra of the Lotus Flower of the Wonderful Dharma is more profound than any of the other sūtras expounded by the Tathāgatas. 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, this Sūtra of the Lotus Flower of the Wonderful Dharma is above all the other sūtras. Just as the Moon God is brighter than the stars, this Sūtra of the Lotus Flower of the Wonderful Dharma gives us more light than any of the other sūtras numbering thousands of billions. Just as the Sun God dispels all darkness, this sūtra drives away all the darkness of evils. Just as the wheel-turning-holy-king is superior to the kings of small countries, this sūtra is more honorable than the other sūtras. Just as King Sakra is the king of the thirty-three gods, this sūtra is the king of all the sūtras. Just as the Great Brahman Heavenly-King is the father of all living beings, this sūtra is the father of all the sages and saints, of the Śrāvakas who have something more to learn, of the Śrāvakas who have nothing more to learn, and of those who aspire for Bodhisattvahood. Just as Srota-āpannas, Sakrdāgāmins, Anāgāmins, Arhats, and Pratyekabuddhas are superior to ordinary men, this sūtra is superior to any of the other sūtras expounded either by Tathāgatas or by Bodhisattvas or by Śrāvakas. The person who keeps this sūtra is superior to any other living being. Just as Bodhisattvas are superior to Śrāvakas or to Pratyekabuddhas, this sūtra is superior to any other sūtra. Just as the Buddha is the king of the Dharma, this sūtra is the king of all the sūtras.
“Star-King-Flower! This sūtra saves all living beings. This sūtra saves them from all sufferings, and gives them great benefits. All living beings will be able to fulfill their wishes by this sūtra just as a man who reaches a pond of fresh water when he is thirsty, just as a man who gets fire when he suffers from cold, just as a man who is given a garment when he is naked, just as a party of merchants who find a leader just as a child who meets its mother, just as a man who gets a ship when he wants to cross [a river], just as a patient who finds a physician, just as a man who is given a light in the darkness, just as a poor man who gets a treasure, just as the people of a nation who see a new king enthroned, just as a trader who reaches the seacoast. Just as a torch dispels darkness, this Sūtra of the Lotus Flower of the Wonderful Dharma saves all living beings from all sufferings, from all diseases, and from all the bonds of birth and death. The merits to be given to the person who, after hearing this Sūtra of the Lotus Flower of the Wonderful Dharma, copies it, or causes others to copy it, cannot be measured even by the wisdom of the Buddha. Neither can the merits to be given to the person who copies this sūtra and offers flowers, incense, necklaces, incense to burn, powdered incense, incense applicable to the skin, streamers, canopies, garments, and various kinds of lamps such as lamps of butter oil, oil lamps, lamps of perfumed oil, lamps of campaka oil, lamps of sumanas oil, lamps of pāṭala oil, lamps of vārṣika oil, and lamps of navamālikā oil [to the copy of this sūtra].
Page 315-316
Thereupon Śākyamuni Buddha [faced the east and] emitted rays of light from the fleshy tuft on his head, that is, from one of the marks of a great man, and also from the white curls between his eyebrows. The light illumined one hundred and eight billion nayuta Buddha-worlds, that is, as many worlds in the east as there are sands in the River Ganges. There was a world called [All-] Pure-Light-Adornment [in the east] beyond those worlds. In that world was a Buddha called Pure-Flower-Star-King-Wisdom, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. He expounded the Dharma to a great multitude of innumerable Bodhisattvas who were surrounding him respectfully. The ray of light, which was emitted from the white curls [between the eyebrows] of Śākyamuni Buddha, also illumined that world.
At that time there was a Bodhisattva called Wonderful-Voice in the All-Pure-Light-Adornment World. He had already planted roots of virtue a long time ago. He had already made offerings to many hundreds of thousands of billions of Buddhas, and attended on them. He had already obtained profound wisdom. He had already obtained hundreds of thousands of billions of great samadhis, that is, as many great samadhis as there are sands in the River Ganges, such as the samadhi as wonderful as the banner of a general, the samadhi for the traveling of the king of the stars, the samadhi for freedom from causality, the samadhi for the seal of wisdom, the samadhi by which one could understand the words of all living beings, the samadhi by which one could collect all merits, the samadhi for purity, the samadhi for exhibiting supernatural powers, the samadhi for the torch of wisdom, the samadhi for the Adornment-King, the samadhi for pure light, the samadhi for pure store, the samadhi for special teachings, and the samadhi for the revolution of the sun.
When he was illumined by the light of Śākyamuni Buddha, he said to the Pure-Flower-Star-King-Wisdom Buddha:
“World-Honored One! I wish to visit the Sahā-World, bow to Śākyamuni Buddha, attend on him, and make offerings to him. I also wish to see Mañjuśrī Bodhisattva, who is the Son of the King of the Dharma. [I also wish to see] Medicine-King Bodhisattva, Brave-In-Giving Bodhisattva, Star-King-Flower Bodhisattva, Superior-Practice-Intent Bodhisattva, Adornment-King Bodhisattva, and Medicine-Superior Bodhisattva.”
Thereupon Pure-Flower-Star-King-Wisdom Buddha said to Wonderful-Voice Bodhisattva:
“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]!”
Page 326-327
The Endless-Intent Bodhisattva said to the Buddha, “World-Honored One! Now I will make an offering to World-Voice-Perceiver Bodhisattva.” From around his neck, he took a necklace of many gems worth hundreds of thousands of ryo of gold, and offered it [to the Bodhisattva], saying, “Man of Virtue! Receive this necklace of wonderful treasures! I offer this to you according to the Dharma!”
World-Voice-Perceiver Bodhisattva did not consent to receive it. Endless-Intent said to World-Voice-Perceiver Bodhisattva again, “Man of Virtue! Receive this necklace out of your compassion towards us!”
Thereupon the Buddha said to World-Voice-Perceiver Bodhisattva:
“Receive it out of your compassion towards this Endless-Intent Bodhisattva, towards the four kinds of devotees, and towards the other living beings including gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men and nonhuman beings!”
Thereupon World-Voice-Perceiver Bodhisattva received the necklace out of his compassion towards the four kinds of devotees, and towards the other living beings including gods, dragons, men and nonhuman beings. He divided [the necklace] into two parts, and offered one part of it to Śākyamuni Buddha and the other to the stupa of Many-Treasures Buddha.
Page 332
Thereupon Medicine-King Bodhisattva rose front his seat, bared his right shoulder, joined his hands together towards the Buddha, and said to him:
“World-Honored One! How many merits will be given to the good men or women who keep, read, recite, understand or copy the Sūtra of the Lotus Flower of the Wonderful Dharma?”
The Buddha said to him:
“Suppose some good men or women make offerings to eight hundred billion nayuta Buddhas, that is, as many Buddhas as there are sands in the River Ganges. What do you think of this? Are the merits given to them many or not?”
“Very many, World-Honored One!”
The Buddha said: “More merits will be given to the good men or women who keep, read or recite· even a single gāthā of four lines of this sūtra, understand the meanings of it or act according to it.”
Thereupon 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.”
Then he uttered spells:
Page 336
“Excellent, excellent! Your merits will be immeasurable even when you protect the person who keeps only the name of the Sūtra of the Lotus Flower of the Wonderful Dharma. Needless to say, so will be your merits when you protect the person who keeps the sūtra itself, and makes to a copy of this sūtra hundreds of thousands of offerings such as flowers, incense, necklaces, powdered incense, incense applicable to the skin, incense to burn, streamers, canopies, music, and various lamps like lamps of butter oil, oil lamps, lamps of perfumed oil, lamps of sumanas-flower oil, lamps of campaka flower oil, lamps of vārṣika-flower oil, and lamps of utpala-flower oil. Kunti! You [rākṣasas] and your attendants should protect this teacher of the Dharma.”
Page 337-339
Thereupon the Buddha said to the great multitude:
“Innumerable, inconceivable, asaṃkhya kalpas ago, there lived a Buddha called Cloud-Thunderpeal-Star-King-Flower-Wisdom, the Tathāgata, the Arhat, the Samyak-sambuddha. His world was called Light-Adornment; the kalpa in which he lived, Gladly-Seen. Under that Buddha lived a king called Wonderful-Adornment. His wife was called Pure-Virtue. They had two sons, Pure-Store and Pure-Eyes by name. The two sons had great supernatural powers, merits, virtues and wisdom. A long time ago, they had already practiced the Way which Bodhisattva should practice. They had already practiced the dana-pāramitā, the sita-pāramitā, the kṣānti-pāramitā, the vīrya-pāramitā, the dhyāna-pāramitā, the prajña-pāramitā, and the pāramitā of expediency. They also had already obtained the four states of mind towards all living beings:] compassion, loving-kindness, joy and impartiality. They also had already practiced the thirty-seven ways to enlightenment. They had done all this perfectly and clearly. They also had already obtained the samādhis of Bodhisattvas: that is, the samādhi for purity, the samādhi for the sun and the stars, the samādhi for pure light, the samādhi for pure form, the samādhi for pure brightness, the samādhi for permanent adornment, and the samādhi for the great treasury of powers and virtues. They had already practiced all these samādhis.
“Thereupon that Buddha expounded the Sūtra of the Lotus Flower of the Wonderful Dharma, wishing to lead King Wonderful-Adornment also out of his compassion towards all living beings. The two sons, Pure-Store and Pure-Eyes, came to their mother, joined their ten fingers and palms together, and said, ‘Mother! Go to Cloud-Thunderpeal-Star-King-Flower-Wisdom Buddha! We also will go to attend on him, approach him, make offerings to him, and bow to him because he is expounding the Sūtra of the Lotus Flower of the Wonderful Dharma to all gods and men. Hear and receive [the sūtra]!’
“The mother said to them, ‘[Yes, I will. But] your father believes in heresy. He is deeply attached to the teachings of brahmanas. Go and tell him to allow us to go [to that Buddha]! ‘
“Pure-Store and Pure-Eyes joined their ten fingers and palms together, and said to their mother, ‘We were born in this family attached to wrong views although we are sons of the King of the Dharma.’
“The mother said to them, ‘Show some wonders to your father out of your compassion towards him! If he sees [the wonders], he will have his mind purified and allow us to go to that Buddha.’
“Thereupon the two sons went up to the sky seven times as high as the tala-tree, and displayed various wonders because they were thinking of their father. They walked, stood, sat, and reclined in the sky. Then they issued water from the upper parts of their bodies, and fire from the lower parts. Then they issued water from the lower parts of their bodies, and fire from the upper parts. Then they became giants large enough to fill the sky, became dwarfs, and became giant again. Then they disappeared from the sky and suddenly appeared on the earth. Then they dived into the earth just as into water, and stepped on the surface of water just as on the earth. [Then they went up to the sky and stayed there.] By displaying these various wonders, they purified the mind of their father, that is, of the king, and caused him to understand the Dharma by faith.
“Seeing [these wonders displayed by] the supernatural powers of his sons, the father had the greatest joy that he had ever had. He joined his hands together towards his sons [staying in the sky], and said, ‘Who is your teacher? Whose disciples are you?’
“The two sons said, ‘Great King! Cloud-Thunderpeal-Star-King-Flower-Wisdom Buddha, who is now sitting on the seat of the Dharma under the Bodhi-tree of the seven treasures, is expounding the Sūtra of the Lotus Flower of the Wonderful Dharma to all the gods and men of the world. He is our teacher. We are his disciples.
“The father said to them, ‘I also wish to see your teacher. I will go with you.’
“Thereupon the two sons descended from the sky, came to their mother, joined their hands together, and said to her, ‘Our father, the king, has now understood the Dharma by faith. He is now able to aspire for Anuttara-samyak-saṃbodhi. We did the work of the Buddha for the sake of our father. Mother! Allow us to renounce the world and practice the Way under that Buddha!’
Page 343-344
“World-Honored One! I heard the Sūtra of the Lotus Flower of the Wonderful Dharma, which you expounded in this Sahā World, from a remote world in which lives Treasure-PowerVirtue-Superior-King Buddha. I came here with many hundreds of thousands of billions of Bodhisattvas in order to hear and receive [this Sūtra]. World-Honored One! Tell me how the good men or women who live after your extinction will be able to obtain this Sūtra of the Lotus Flower of the Wonderful Dharma!”
The Buddha said to Universal-Sage Bodhisattva:
“The good men or women will be able to obtain this Sūtra of the Lotus Flower of the Wonderful Dharma after my extinction if they do the following four things: 1. secure the protection of the Buddhas, 2. plant the roots of virtue, 3. reach the stage of steadiness [in proceeding to enlightenment], and 4. resolve to save all living beings. The good men or women will be able to obtain this sūtra after my extinction if they do these four things.”
Page 346-347
“Universal-Sage! Anyone who keeps, reads and recites this Sūtra of the Lotus Flower of the Wonderful Dharma, memorizes it correctly, studies it, practices it, and copies it, should be considered to see me, and hear this sūtra from my mouth. He should be considered to be making offerings to me. He should be considered to be praised by me with the word ‘Excellent!’ He should be considered to be caressed by me on the head. He should be considered to be covered with my robe. He will not be attached to worldly pleasures. He will not like to read heretical scriptures or any other writings of heretics. He will not be intimate with heretics, slaughterers, boar-breeders, sheep-breeders, fowl-breeders, dogbreeders, hunters, prostitutes, or any other evil people. He will be upright. He will have correct memory and the powers of merits and virtues. He will not be troubled by the three poisons. He will not be troubled by jealousy, arrogance from selfishness, arrogance from self-assumed attainment of enlightenment, or arrogance from self-assumed acquisition of virtues. He will want little, know contentment, and practice just as you do.
I’ve been corresponding with a new Nichiren Shu follower who comes from a Pure Land tradition. In the course of explaining Nichiren’s objection to the nenbutsu I realized a question I had: Why do those who believe in the Lotus Sutra accept the concept that the Eternal Buddha Śākyamuni’s teaching progresses through three stages — Age of True Dharma, Age of Semblance Dharma and finally the Latter Age of the Dharma, mappō? Other Buddhas, yes. These stages are cited in the Lotus Sutra. But the Eternal Śākyamuni’s teaching?
The arrival of mappō was Honen’s rationalization for abandoning Śākyamuni for Amida. Nichiren countered this. As Jacqueline Stone in her Original Enlightenment and the Transformation of Medieval Japanese Buddhism writes:
[The concept of human capacity], often invoked in the context of mappō discourse, refers to innate receptivity or capacity for achieving salvation through a particular teaching. “Capacity” forms an element central to the exclusive nenbutsu teaching of Honen, who argued that the superiority of a teaching depends not on its depth of philosophical content but on whether or not people can actually practice it; hence he maintained that the nenbutsu, readily accessible even to those of limited capacity who predominate in this evil age, is superior. For Nichiren, as for Hōnen, “capacity” was to be understood in universal terms; being advocates of exclusive practices, neither man focused on individual differences in receptivity but maintained that all persons can be saved through a single teaching. However, Nichiren did not base his argument for the superiority of the Lotus Sūtra solely on ease of practice. The Lotus Sūtra is the seed of Buddhahood; that is, encountering the Lotus Sūtra is the condition that enables salvation. Nichiren described the people of the Final Dharma age as “not yet having good [roots]” (honmi uzen), that is, without prior connection to the Lotus Sūtra that would ensure their enlightenment. Thus, persons of this age should, he said, all be instructed in the Lotus Sūtra; whether they accept it or slander it, they will in either case receive the seed of Buddhahood and eventually become Buddhas. Nichiren vehemently rejected the position of exclusive nenbutsu adherents, that the Lotus should be set aside as too profound for the benighted people of the Final Dharma age. He maintained, with Chan-jan, that “the more true the teaching, the lower the stage [of the practitioners it can bring to enlightenment].” It was in part to stress the ability of the Lotus to save even the lowly and sinful that Nichiren would refer to himself, later in life, as “the son of lowly people” and born of a caṇḍāla family.” (Page 253)
What I’m puzzling over is why Nichiren – and especially followers of the Lotus Sutra today – didn’t reject the idea of mappō and instead suggest the whole concept was a skillful device used by the Buddha before the teaching of the Lotus Sutra. Without the question of mappō, we can focus instead on “the more true the teaching, the lower the stage [of the practitioners it can bring to enlightenment]” and the essential teaching of the Lotus Sutra.
That essential teaching is found in Chapter 16 after Śākyamuni reveals that he was enlightened in a past so distant that it cannot be counted and will continue for a period twice that:
All this time I have been living in this Sahā-World, and teaching [the living beings of this world] by expounding the Dharma to them. I also have been leading and benefiting the living beings of one hundred thousand billion nayuta asaṃkhya worlds outside this world.
“Good men! During this time I gave various names to myself, for instance, the Burning-Light Buddha. I also said, ‘That Buddha entered into Nirvāṇa.’ I did all these things only as expedients.
“Good men! When some people came to me, I saw the strength of the power of their faith and of the other faculties of theirs with the eyes of the Buddha. Then I named myself differently, and told them of the duration of my life differently, according to their capacities. l also said to them, ‘I shall enter into Nirvāṇa.’ I expounded the Wonderful Dharma with these various expedients, and caused the living beings to rejoice.
“Good men! When I saw that some people of little virtue and of much defilement were seeking the teachings of the Lesser Vehicle, I told them, ‘I renounced my family when I was young, and attained Anuttara-samyak-saṃbodhi [forty and odd years ago].’ In reality I became the Buddha in the remotest past as I previously stated. I told them this as an expedient to teach them, to lead them into the Way to Buddhahood.
“Good men! All the sūtras that I expounded [hitherto] were for the purpose of saving all living beings. I told the stories of my previous lives [in some sūtras,] and the stories of the previous lives of other Buddhas [in other sūtras]. I showed my replicas [in some sūtras,] and my transformations [in other sūtras]. I described my deeds [in some sūtras,] and the deeds of others [in other sūtras]. All that I say is true, not false, because I see the triple world as it is. I see that the triple world is the world in which the living beings have neither birth nor death, that is to say, do not appear or disappear, that it is the world in which I do not appear or from which l do not disappear, that it is not real or unreal, and that it is not as it seems or as it does not seem. I do not see the triple world in the same way as [the living beings of] the triple world do. I see all this clearly and infallibly. The living beings are various in their natures, desires, deeds, thoughts and opinions. Therefore, I expounded the dharma with various stories of previous lives, with various parables, similes and discourses, in order to cause all living beings to plant the roots of good. I have never stopped doing what I should do. As I said before, it is very long since I became the Buddha. The duration of my life is innumerable, asaṃkhya kalpas. I am always here. I shall never pass away.
And again in gāthās:
[This] pure world of mine is indestructible.
But the [perverted] people think:
“It is full of sorrow, fear, and other sufferings.
It will soon burn away.”
Because of their evil karmas,
These sinful people will not be able
To hear even the names of the Three Treasures
During asaṃkhya kalpas.
To those who have accumulated merits,
And who are gentle and upright,
And who see me living here,
Expounding the Dharma,
I say:
“The duration of my life is immeasurable.”
To those who see me after a long time,
I say, “It is difficult to see a Buddha.”
I can do all this by the power of my wisdom.
The light of my wisdom knows no bound.
The duration of my life is innumerable kalpas.
I obtained this longevity by ages of practices.
All of you, wise men!
Have no doubts about this!
Remove your doubts, have no more!
My words are true, not false.
The physician, who sent a man expediently
To tell his perverted sons
Of the death of their father in order to cure them,
Was not accused of falsehood although he was still alive.
In the same manner, I am the father of the world.
I am saving all living beings from suffering.
Because they are perverted,
I say that I pass away even though I shall not.
If they always see me,
They will become arrogant and licentious,
And cling to the five desires
So much that they will fall into the evil regions.
I know who is practicing the Way and who is not.
Therefore I expound various teachings
To all living beings
According to their capacities.
I am always thinking:
“How shall I cause all living beings
To enter into the unsurpassed Way
And quickly become Buddhas?”
In this essential teaching of the Lotus Sutra, all talk of stages of the Buddha’s teaching are revealed to be nothing but skillful means used to cause all living beings to plant the roots of good. To suggest otherwise negates or at the very least diminishes the Eternal Buddha’s teaching in the Lotus Sutra.
During my recent hour-long walking meditations, I’ve been pondering how to describe the role of the Daimoku in Buddhist practice. Similes – comparison of one thing with another thing of a different kind, used to make a description more emphatic or vivid – seem the best bet.
Consider The Simile of the Magnifying Glass Lighting a fire with a magnifying glass
Let’s set the stage with some background from Nichiren’s letters:
The first thousand years following the Buddha’s extinction are called the Age of the True Dharma. During this period, many people kept the precepts and some attained Buddhahood. The next thousand years are called the Age of the Semblance Dharma. During this period, many people broke the precepts, and only a few attained Buddhahood. After the Age of the Semblance Dharma comes the Latter Age of Degeneration. This period is filled with people who neither keep nor break the precepts, but the country is filled with people who have no precepts.
Nanjō Hyōe Shichirō-dono Gosho, A Letter to Lord Nanjō Hyōe Shichirō, Writings of Nichiren Shōnin, Doctrine 3, Pages 140.
In the Latter Age of Degeneration, the pre-Lotus sūtras and the teaching of the theoretical section of the Lotus Sūtra, which were suitable in the Ages of the True Dharma and the Semblance Dharma, no longer enabled the people to shed delusions of life and death and attain Buddhahood.
Sandai Hiho Honjo-ji, The Transmission of the Three Great Secret Dharmas, Writings of Nichiren Shōnin, Doctrine 2, Page 288
In the Latter Age of Degeneration beginning 2,000 years after the passing of the Buddha, the Hinayāna and Mahāyāna sutras given to Kāśyapa, Ānanda, Mañjuśrī, Maitreya, Medicine King, Avalokiteśvara and others were no longer useful as medicine for living beings. It is because they were no longer effective as cures for the severe ailments of living beings. While the Buddha considered what to do about this, Superior Practice Bodhisattva emerged from the earth. The Buddha then ordered the bodhisattva to give the five characters of Myō, Hō, Ren, Ge, and Kyō to all living beings throughout the Jambudvīpa.
Takahashi Nyūdō-dono Gohenji, A Response to Lay Priest Lord Takahashi, Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 74-75
So today, more than 700 years later, we are well into the Latter Age of Degeneration, when the Buddha’s teachings have lost their vitality. It is much like the sun in winter in Upstate New York.
During the spring and summer and into the fall, the sun nourishes us with its warmth. But once winter settles in, that warmth is nowhere to be found. The same sun is there in the cloudless afternoon sky, but the temperature is 17 degrees Fahrenheit or even less.
In this endless winter of diminished warmth in the Latter Age of Degeneration, the Daimoku acts like a magnifying glass, focusing the Dharma rays to a single point. That focused energy is enough to set fire to karmic encumbrances or to burn away delusions.
The daimoku has two meanings: the daimoku which was practiced during the Ages of the True Dharma and Semblance Dharma, and that which is practiced in the Latter Age of Degeneration. During the Age of the True Dharma, Bodhisattvas Vasubandhu and Nāgārjuna chanted the daimoku solely for the sake of their own practice. During the Age of the Semblance Dharma, Grand Masters Nanyüeh and T’ien-t’ai chanted only the daimoku, Namu Myōhō Renge Kyō; they, too, chanted it for their own practices, not to guide other people. Their daimoku was a practice for attaining enlightenment based on the teaching of the theoretical section of the Lotus Sūtra. The daimoku which I, Nichiren, recite today in the Latter Age of Degeneration is the daimoku of Namu Myōhō Renge Kyō, which, unlike that of the previous ages, is not merely the practice for personal enlightenment but it is the practice also for benefitting others. This five-character daimoku is not just a title of the Lotus Sūtra; it contains the five profound meanings of the name, entity, quality, function and teaching.
Sandai Hiho Honjo-ji, The Transmission of the Three Great Secret Dharmas, Writings of Nichiren Shōnin, Doctrine 2, Page 289-290
Last week, I traveled to Red Wing, Minnesota, to attend the wedding of my brother’s oldest daughter. I took along “Yasodhara: A Novel About the Buddha’s Wife,” which has been gathering dust on my to-be-read pile of books. It was only later that I realized this was not a random decision.
A long time ago, in a far-off kingdom, a boy and a girl, born on the same day, were destined to be together–and then painfully wrenched apart. The boy was Siddhattha, heir to the Sakya kingdom and the future Buddha; the girl was the beautiful and precocious Yasodhara, his friend who became his loving wife.
In this exquisitely crafted narrative, we encounter Yasodhara as a fiercely independent, passionate and resilient individual. We witness her joys and sorrows, her expectations and frustrations, her fairy-tale wedding, and her overwhelming devastation at the departure of her beloved.
It is through her eyes that we witness Siddhattha’s slow transformation, from a sheltered prince to a deeply sensitive young man. On the way, we see how the gods watch over the future Buddha from the clouds, how the king and his ministers try to keep the suffering of the world from him and how he eventually renounces the throne, his wife and newly-born son to seek enlightenment.
Resurrecting a forgotten woman from the origin stories of the Buddha, Vanessa R. Sasson combines the spirit of fiction and the fabulism of Indian mythology with impeccable scholarship, to tell the evocative and deeply moving story of an extraordinary life.
Vanessa R. SassonThe author, Vanessa R. Sasson, is a professor of Religious Studies in the Liberal and Creative Arts and Humanities Department at Marianopolis College, Quebec. She is also a Research Fellow for the International Institute for Studies in Race, Reconciliation and Social Justice at the University of the Free State in South Africa, as well as Adjunct Professor at the Faculty of Religious Studies of McGill University, Montreal.
In the author’s introduction, she explains the book in this way:
Yasodhara, the Buddha’s wife, is not the focus of most early Buddhist hagiographies. The literature preserves fragments of her life, but the focus is (unsurprisingly) usually on her husband. In this book, I have tried to bring together some of these early fragments into the shape of a modern novel, to tell her story from her perspective (as I imagine it). As the writing process unfolded, however, I came to appreciate how much information we are missing. The literature is genuinely scant where she is concerned— particularly regarding her youth. She is a key player during a few moments in the Buddha’s life, but otherwise, we know little about her. We know she produced their one and only son, that she was left behind when he made his Great Departure, and that when he returned to the palace seven years later, he took his son back to the forest with him. The Jatakas (past-life stories) refer to her in a number of accounts, suggesting that Yasodhara and the Buddha had been connected for lifetimes, but we do not know much more than that. Indeed, Yasodhara is so marginalized in some cases that she does not even receive a name. She is known simply as Rahulamata—Rahula’s mother. …
The story I have told here is, therefore, a story inspired by later hagiographies. It is not historical fiction, but perhaps what can be more appropriately labelled “hagiographical fiction” (if such a label existed). This book is my attempt at recreating a hagiography, inspired by hagiographies that belong to an earlier time.
The novel stands alone well by itself, “a story inspired by later hagiographies.” But for me the joy was reading each chapter with the notes that detail the sources of her inspiration.
Returning to the topic of my trip, it wasn’t until near the end of the book that I realized why I was drawn to this tale. It was at the point in the story when Siddhattha, now the Buddha, returns to the Sakya palace. Yasodhara, who has felt abandoned by her husband and wears widow’s clothes, must now confront the loss of her 7-year-old son Rahula.
My parents divorced in 1960 when I was 9 years old and my brother 7. My mother threatened to kill herself if my father followed through with his attempt to gain custody. My brother and I lived with my mother and rarely saw our father once he moved away with his new wife. My mother never remarried. Later in life, I blind-sided my first wife with a divorce request because I was, as an acquaintance described it, “feeling my generations” – the male equivalent of the ticking biological clock. I could really relate to the tale of Yasodhara.
This weekend I watched as a lovely young couple married. They lived together for 10 years before exchanging vows. That’s longer than my parents’ marriage and longer than my first marriage. May they have a long and happy life as husband and wife.
Jo Sep Po Kyo Ke
