Suppose bandits are surrounding you,
And attempting to kill you with swords.
If you think of the power of World-Voice-Perceiver,
The bandits will become compassionate towards you.

The Buddha gives this description of World-Voice-Perceiver Bodhisattva (Kannon, Kanzeon, Kuan Yin, Avalokitesvara) to Endless-Intent Bodhisattva in Chapter Twenty-Five of the Lotus Sūtra. When we allow this Bodhisattva, the embodiment of compassion, into our minds, we realize the value of the connections we have with all beings, even those who are so deluded that they want to harm us. When we ourselves embody compassion, we should not be surprised when it awakens the compassion that is at the core of our existence.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

Only you know that I [am qualified to] attain Bodhi
Because I heard [the Dharma].
I will expound the teachings of the Great Vehicle
And save all living beings from suffering.

These verses are sung to the Buddha by the six-year-old daughter of the dragon-king Sāgara in Chapter Twelve of the Lotus Sūtra. She appeared before the congregation when called by the Bodhisattva Mañjuśrī from whom she had been taught the Wonderful Dharma of the Lotus Sūtra. Most of those gathered did not believe that such a young creature, much less a female, could reach the same enlightenment as the Buddha. But then before their eyes, she made all the transformations necessary and began to teach the Wonderful Dharma herself.

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Ajita! The good men or women who hear of my longevity of which I told you, and understand it by firm faith, will be able to see that I am expounding the Dharma on Mt. Gṛdhrakūṭa, surrounded by great Bodhisattvas and Śrāvakas. They also will be able to see that the ground of this Sahā-World is made of lapis lazuli, that the ground is even, that the eight roads are marked off by ropes of jāmbūnada gold, that the jeweled trees are standing in lines, and that the magnificent buildings are made of treasures.

The Buddha gives this explanation to Maitreya Bodhisattva, whom he calls Ajita – Invincible, in Chapter Seventeen of the Lotus Sūtra. We can hear this explanation as a promise of some great otherworldly vision which will be revealed to us if our faith is strong enough. We can also hear it as a promise that we will learn to deny that all the terrible things in the world as as bad as we think. But when we remember the Buddha telling us, “I do not see the world as others do,” then we realize that our faith brings us to the Buddha’s own mind, where we can accept this frightening and dangerous world for what it is, and work to make it better for all beings.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

Have faith in the Great Mandala Gohonzon, the Most Venerable One in the entire world. Earnestly endeavor to strengthen your faith, so that you may be blessed with the protective powers of Śākyamuni Buddha, the Buddha of many treasures, and Buddhas in manifestation throughout the Universe. Strive to carry out the two ways of practice and learning. Without practice and learning Buddhism will cease to exist. Endeavor yourself and cause others to take up these two ways of practice and learning, which stem from faith. If possible, please spread even a word or phrase of the sutra to others.

Nichiren wrote this as part of his letter to monk Sairen-bō about the nature of reality (Shohō-Jissō Shō). One way of reading this passage is that as we develop our faith in the Great Mandala Gohonzon, the Buddhas will provide more protection for us. Another way to read it is that as our faith develops, so does the power we have to protect others, free them from suffering and help them to awaken their Buddha nature. Either way, Nichiren shows us the practical results of our faith.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

Annotations on the Great Concentration and Insight states: “The passage cited about the earlier teachings correctly distinguishes between the provisional and the true. This is because it explains the truer the teaching the lower the stage (of those enlightened by it); whereas the more provisional the teaching the higher the state must be (of those enlightened by it).”

Nichiren wrote this passage in his Treatise on The Four Depths of Faith and Five Stages of Practice (Shishin Gohon-Shō). The passage from T’ien-t’ai he quotes reminds us that we do not need to rely on our own talents or intelligence to become enlightened. The highest teaching of the Lotus Sūtra is meant for all beings, wise or simple, clever or stupid. The Buddha’s provisional teachings were intended to match the minds of those who heard them. But the Wonderful Dharma is the Buddha’s own mind, harmonizing with the seed of enlightenment within us all.

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I still remember vividly how you accompanied me to Tatsunokuchi holding a horse by the bridle, and breaking into tears when I was about to be beheaded there. I will never forget this no matter how many lifetimes come and go. If by chance you should fall into hell, I will refuse the invitation of Śākyamuni Buddha to become a Buddha. Instead I will go into hell with you. If we both entered into hell, how could it be that we would not find Śākyamuni Buddha and the Lotus Sutra there?

Nichiren wrote this passage in his “Emperor Shushun” Letter (Sushun Tennō Gosho) addressed to his disciple Shijō Kingo. Despite the hardships he faced in his life, Nichiren never forgot the kindnesses shown to him by ordinary people. His great determination to save all beings made him fearless even were he to be threatened by the Buddha with the torments of the Hell realms for the sake of those dear to him. Nichiren knew that he would be able to find the Buddha anywhere, and that his devotion would overcome any difficulty.

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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?

Maitreya Bodhisattva sings these verses to the Buddha in Chapter Fifteen of the Lotus Sūtra. Despite the Buddha’s explanation that he personally taught all of the Bodhisattvas who appear in Chapter Fifteen, Maitreya and others are still confused by what the Buddha has told them. Since they have faith that whatever the Buddha teaches is for their benefit, they persist with their sincere questioning, assured that the Buddha is leading them to enlightenment. While faith is an important part of our practice, recognizing our own confusion, and using questions to resolve that confusion are equally important. The Buddha does not ask for blind obedience. He knows we cannot find peace until we bring our whole being to his practice.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

Now you have awakened us, saying:
“What you attained was not true extinction.
When you have the unsurpassed wisdom of the Buddha,
You will attain true extinction.”

Five hundred of the Buddha’s monks give this explanation in Chapter Eight of the Lotus Sūtra. These monks believed that by extinguishing their desires and ending their suffering, they would reach the wisdom of the Buddha. They had not yet heard the teaching of the Lotus Sūtra in which the Buddha reveals his wisdom and the path to attain it. This is the path of the Bodhisattva: beings who resolve to work for the enlightenment of all beings and not just end their own suffering. We may start on the path towards enlightenment by wanting to be happy. Then as we progress, we find our happiness entwined with that of all beings.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

You have a grandson, Lord Jibu, who is a Buddhist priest. This priest is neither an upholder of precepts nor especially rich in wisdom. He neither observes even one of the 250 precepts nor maintains even one of the 3000 solemn rules of conduct. In wisdom he is like a horse or a cow while in dignity he is like a monkey. Nevertheless, what he reveres is Śākyamuni Buddha and what he believes in is the Lotus Sutra. This like a snake holding a gem or a dragon gratefully holding the relics of the Buddha in Dharma Body.

Nichiren wrote this passage in his Treatise on the Ullambana Service (Urabon Gosho) written to the Grandmother of Lord Jibu. While it may seem to us that Nichiren is criticizing Lord Jibu, he is praising the young man in the highest terms. Our ability to use the Wonderful Dharma to benefit others does not depend on our skill, dedication or wisdom. It depends only on our devotion to the Ever-Present Buddha Śākyamuni, and our confidence and faith in the Lotus Sūtra.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

She said, “Look at me with your supernatural powers! I will become a Buddha more quickly.”

These are the words of the young daughter of Dragon-King Sāgara in Chapter Twelve of the Lotus Sūtra. Mañjuśrī Bodhisattva knew that she was capable of becoming a Buddha, but none of the other Bodhisattvas or anyone else gathered to hear the Buddha teach believed that she could attain enlightenment. Before making this statement, she offered a priceless gem to the Buddha. In less time than it took for the Buddha to accept her offering, she herself became a Buddha before the eyes of all who doubted her. This story shows that all beings can become enlightened, male and female, young and old, human and non-human. When we lose our doubts about others’ enlightenment, we also lose our doubts about our own.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com