An often asked question is whether World-Voice-Perceiver is male or female. Many people think she is female. [In Chinese, her name is translated as Kwan Yin, and she is frequently depicted as the gentle “Lady of Mercy.”] That is not exactly correct, however. The true answer to the question depends on people’s desires. If someone wishes to see a beautiful woman, the Bodhisattva looks like just such a woman to that person. If someone wants to see a great man [or a god], the Bodhisattva appears as such a man [or god]. World-Voice-Perceiver is neither masculine nor feminine, but either one or the other. He or she looks male or female depending on people’s desires. Actually, in Sanskrit, all the Buddhas and Bodhisattvas have masculine names, and for that reason they are usually identified as male.
Introduction to the Lotus SutraCategory Archives: LS Introduction
The Key Concept Revealed in Myo-Ho-Ren-Ge-Kyo
In Chapter 21, “Supernatural Powers of the Tathagatas,” Sakyamuni authorizes these Great Bodhisattvas from Underground to propagate the Lotus Sutra after his extinction. Besides, the Buddha teaches that the heart of the Sutra’s teachings should be manifested through four key dharmas: (1) all the teachings of the Tathagata, (2) all the unhindered, supernatural powers of the Tathagata, (3) all the treasury of the hidden core of the Tathagata, and (4) all the profound achievements of the Tathagata.
Nichiren interpreted the four key dharmas to be represented in the title, MYO-HO-REN-GE-KYO, or “Sutra of the Lotus Flower of the Wonderful Dharma.” Besides, he understood that in the Age of Degeneration, the Bodhisattvas from Underground will certainly appear in order to propagate the Name of the Dharma. As long as Sakyamuni was physically present, the essence of the Primal Mystery (Hommon) was present in the “one chapter and two halves.” In the evil world after his death, however, that key concept would be revealed in the five-character title of MYO-HO-REN-GE-KYO, or the “Sutra of the Lotus Flower of the Wonderful Dharma.
Introduction to the Lotus SutraFour Phrases of the Primary Mystery
What Sakyamuni transmits [in Chapter 21, The Supernatural Powers of the Tathāgatas,] to Superb-Action and the other Great Bodhisattvas, who welled up from underground, is nothing less than (1) all the teachings of the Buddha, (2) all the unhindered supernatural powers of the Buddha, (3) all the treasury of the hidden core of the Buddha, and (4) all the profound achievements of the Buddha. These are called the Four Phrases of the Primary Mystery. Great Master Chih-i taught that the meanings that the title (Daimoku) expresses — that is, the meaning of the title itself, the purpose of the sutra, its essential teachings, the influence it has upon its readers, and the value of its teachings (which five he called the main things to be commented on in interpreting any sutra)—are expressed here in the Four Phrases of the Primary Mystery. Nichiren, on the other hand, believed that the Four Phrases of the Primary Mystery are to be found in the Sacred Title itself (Odaimoku), and what Sakyamuni now transmits to Superb-Action and the others is the Sacred Title of NAMU-MYOHO-RENGE-KYO. (“I devote myself to the Sutra of the Lotus Flower of the Wonderful Dharma.
Introduction to the Lotus SutraThe Unity of All Religions
Great Master Chih-i extolled the teaching of the One Vehicle as the unifying principle of Buddhism, presenting it as the doctrine which “opens the Three to reveal the One (Vehicle)” or “encompasses the three with the One.” Since the Three Vehicles symbolize all the sects of Buddhism united through this principle, the One Vehicle could also mean the unity of all the religions of the world, non-Buddhist as well as Buddhist.
Introduction to the Lotus SutraThe Six Perfections
The Six Perfections … are considered to be the fundamental practices of Mahayana Buddhism, the Great Vehicle, and are the Way of Bodhisattva Practice. Their Sanskrit name, Paramita, really means, “reaching the other shore.” In other words, these are six methods for attaining the goal of Buddhahood.
- The Perfection of Generosity (dana-paramita, “giving”). It has two meanings: giving material goods and giving spiritual teachings. The Perfection of Generosity is the purest manifestation of devoted service for others. This Perfection is placed at the head of all others for it summarizes the whole spirit of the Great Vehicle.
- The Perfection of Morality (sila-paramita, following the ethical precepts). There are five moral precepts in Buddhism, which are considered to be aspirations, not commandments: (1) not to take life, (2) not to steal, (3) not to indulge in unlawful sexuality, (4) not to lie, and (5) not to become intoxicated by drink or drugs.
- The Perfection of Patience (ksanti-paramita). When a Bodhisattva practices the Six Perfections, he is sure to encounter obstacles and opposition from other people. The Bodhisattva must remain patient in adversity. It takes courage sometimes to exercise self-control, not become angry, and not strike back with a blow for a blow.
- The Perfection of Vigor (virya-paramita, “endeavor”). Putting forth one’s best effort. The final aim of the Perfection of Endeavor is to attain Buddhahood. We must approach every task with vigor and enthusiasm, and so improve our lives and the lives of those around us. No detail is too small not to require our best effort. The one great task of achieving Buddhahood requires the fulfilling of a thousand small tasks every day.
- The Perfection of Concentration (dhyana-paramita, meditation). Dhyana is called Zen in Japanese. It is sometimes translated as “Meditation,” but in Buddhism there are various types of meditation, depending on what the one who meditates hopes to achieve. Here it means one-pointed concentration, not only of the mind but also of the heart. Any practice which helps us gain unity of mind and heart is dhyana.
- The Perfection of Wisdom (prajna-paramita). The last of the Six Perfections is Prajna. It is the cornerstone of all the Perfections, for without Wisdom none of the others fit together. Without wisdom, none would be “perfections.” Wisdom is not the same as simple knowledge or understanding. When the Buddha recognizes the truth (the Dharma), that is wisdom. In wisdom, the Buddha’s person and the universal law (Dharma) are one. The state in which subjective character and objective truth merge into one is true wisdom.
Five Stages in the Future
[In Chapter 17, The Variety of Merits,] the five stages in the future consist of rejoicing on hearing the Sutra, reading and reciting the Sutra, expounding it to others, practicing the Six Perfections, and mastering the Six Perfections.
- The Stage of Rejoicing.
At the first stage, one listens to the Lotus Sutra, receives it joyfully, and desires to follow its teachings (p. 258). - The Stage of Reading and Reciting.
At this stage, one who has already experienced the joy makes further progress. He or she keeps the Lotus Sutra; reads and recites it aloud, plumbs its meaning, and studies it more deeply. - The Stage of Expounding It to Others.
At this stage, one makes further progress yet, and is able to explain the Sutra to others. - The Stage of Practicing the Six Perfections (Paramitas). At this stage, one is so immersed in the Sutra that he or she begins to practice the Six Perfections of a Bodhisattva.
- The Stage of Mastering the Six Perfections.
At this final stage, one upholds the Lotus Sutra, plumbs its deep meaning, explains it to others, practices the Six Perfections, and begins to realize them naturally in daily life.
The Reality of This World
[In Chapter 16, The Duration of the Life of the Tathāgata, Sakyamuni says:]
In reality this world of mine is peaceful.
It is filled with gods and men.
Its gardens, forests, and palaces
Are adorned with all kinds of treasures.
Jewel trees blossom with flowers and fruit;
Sentient beings are joyful here; Deities beat heavenly drums,
Make various kinds of music,
And rain mandarava-flowers on me
And all my assembly (p. 247-248).
This part implies that this very World of Endurance in which we now live transforms into the Buddha’s Pure Land, where there is neither fear nor impurity. The words about heavenly beings, gardens, forests, palaces, treasures, treasure trees, and so forth, express the beauty and wonders of the Pure Land.
Introduction to the Lotus SutraLand of Endurance
Saha-world can be translated as “World of Endurance” or “Perseverance.” It is also called “the defiled land.” Land of Endurance means the place where we must bear up under many pains, and “defiled land” means a place that is corrupted. When we humbly examine our conscience, we realize how many worldly desires we have, and how deeply we have been contaminated by them. This is the normal human condition, so the real world, where such contaminated humans congregate, is filled with vice and impurity. Therefore, it is called the defiled land. On the other hand, we can imagine a Pure Land, created and inhabited by ideal beings. Such an ideal world, however, is generally thought to exist somewhere far away, infinitely distant from the real world. For example, the Western Pure Land of Amitayus Buddha, said to exist ten thousand billion countries to the west, is a typical expression of this human longing for a pure place somewhere where everyone will be happy.
Introduction to the Lotus SutraProtection of the Four Great Bodhisattvas
Nichiren … emphasized that whenever ordinary men and women accept and keep the Sacred Title, the Four Great Bodhisattvas, including Superb-Action, will unquestionably appear to protect them. Since the Sutra defines these Four Great Bodhisattvas as “the highest leaders among people,” they are destined to lead all living beings. Apparently Nichiren saw these Bodhisattvas as symbols of his own position as leader of the people. He stated this in his work, Shohojisso-sho, “The Real State of All Things.”
Born in this Age of Degeneration, [Nichiren] presents and propagates the Wonderful Dharma (the Sacred Title) prior to the appearance of Superb-Action Bodhisattva, who is initially assigned to propagate it … This is a glorious thing to me. … It is only Nichiren who is ahead of the Bodhisattvas from Underground in performing the mission given by Sakyamuni. In this sense, [Nichiren] may also be counted as one of the Bodhisattvas from Underground (who are authorized to lead living beings in the Age of Degeneration).
Introduction to the Lotus SutraKneeling Before the Buddha
Devadatta is known as a very bad person. Once he attempted to murder Sakyamuni. It is said that he was the elder brother of Ananda, Sakyamuni’s cousin, who was the famous reciter of his teachings. This makes Devadatta a close relative of Sakyamuni.
Since childhood, however, Devadatta had been jealous of his extraordinary cousin. After becoming a monk himself, he became arrogant, and plotted to take over the leadership of Sakyamuni’s movement. When that failed, he withdrew and started a counter-movement of his own. Finally he decided to murder the Buddha. One day as Sakyamuni was entering the city of Rajagriha, Devadatta let loose in his path a mad elephant, hoping it would trample the Buddha to death. However, a popular story relates that the plan did not work. The elephant terrified people on the streets, and sent them flying in all directions for safety. But when it saw Sakyamuni, it suddenly stopped, and kneeled before him.
Introduction to the Lotus Sutra