Category Archives: d15b

Preparation for Revealing the Eternal Buddha

Now in the “Appearance of the Stupa of Treasures,” the eleventh chapter of the Lotus Sūtra, a step was taken in preparation for revealing the Eternal Buddha in the sixteenth chapter on “The Life Span of the Buddha.” It is stated in the “Appearance of the Stupa of Treasures” chapter that Śākyamuni Buddha, who had attained enlightenment for the first time only forty years or so before under the bodhi tree at Buddhagayā, India, called the crowd of Buddhas, who had obtained Buddhahood as far before as a kalpa or ten, “My manifestations.” This was against the principle of equality among Buddhas and greatly surprised everyone. If Śākyamuni Buddha had attained enlightenment only forty years or so before, large crowds of people all over the universe would not be waiting for His guidance. Even if He was capable of appearing in manifestation to guide them in various worlds, it would have been of no use. Grand Master T’ien-t’ai said in his Profound Meaning of the Lotus Sūtra, fascicle 9, “Since there are so many of His manifestations, we should know that He has been the Buddha for a long time.” It represents the consternation of the great assembly, men and gods who were surprised at the great number of Buddhas in manifestation (funjin).

To add to their surprise, the numerous great bodhisattvas, who had been guided by the Original Buddha in the past, sprang out of the earth of the whole world, according to the “Appearance of Bodhisattvas from Underground,” the fifteenth chapter of the Lotus Sūtra. They looked incomparably superior to Bodhisattvas Fugen (Universal Sage) and Monju, (Mañjuśrī), who had been regarded as ranking disciples of Śākyamuni Buddha. Compared to these bodhisattvas coming from underground, those great bodhisattvas, who had gathered upon the preaching of the Flower Garland Sūtra, Hōdō sūtras, and Wisdom Sūtra and of the “Appearance of the Stupa Of Treasures” chapter of the Lotus Sūtra, or the sixteen bodhisattvas such as Bodhisattva Vajrasattva in the Great Sun Buddha Sūtra and other sūtras, looked like monkeys waiting on Indra or woodcutters associating with court nobles. Even Bodhisattva Maitreya, successor to Śākyamuni Buddha, did not know who they were, not to speak of gods and men below him.

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 69-70

Making the Stories of the Lotus Sutra Real

One question I get frequently in regard to the Stupa of Treasures and the great bodhisattvas rising out of the ground is, did this really occur or is this some imaginary story? For me as I understand the Lotus Sutra, this is an imaginary or made-up story that we are encouraged to make real. By our own faith and practice we can make this grand drama a reality in our own lives. It isn’t something that someone else can do for any of us. Did this really happen? Not if by that you mean did it happen like we sent a man to the moon, or the Trade Center Towers in New York were demolished by planes flying into them. And yet, for the individual or group of individuals who created these chapters of the Lotus Sutra, I do not think their intent was to communicate actual factual events that could be witnessed with our simple physical eyes and ears and so forth.

I believe the events recounted in this grand drama were real in describing the wonder, the awe, the experiences of enlightenment through realizing the truth contained in the Lotus Sutra – the truth that we are all Buddhas, that we contain infinity, time without measure, that our lives are small examples of the immense cosmos, and that life is beyond measure.

Lecture on the Lotus Sutra

The Arrival of the Stupa of Seven Treasures

Everyone, you and I and heaven and earth, know that the Buddha is a man of truth. It is not one or two persons but hundreds, thousands, and tens of thousands of people who know this. Gods, dragons, and asura demons in the triple world of illusion (realm of desire, realm of form and formless realm) know it. All the people, gods, men of the Two Vehicles and great bodhisattvas who have gathered together from all over India, four continents of the world, six heavens in the realm of desire, realm of form, formless realm and from all the worlds in the universe know this. They all heard the Buddha condemn the men of the Two Vehicles. Upon returning to their own lands, they told everyone what they had heard from Śākyamuni Buddha in the Sahā World. Therefore, everyone in the entire universe without exception knew that such men of the Two Vehicles as Kāśyapa and Śāripūtra would never achieve Buddhahood and that they therefore should not give offerings to them.

Nevertheless, the Buddha suddenly retracted His words and stated in the Lotus Sūtra, preached in the last eight years, that the men of the Two Vehicles could obtain Buddhahood. How could a large assembly of men and gods believe in this? Not only did they find it hard to believe, they began finding contradictions between the Lotus and earlier sūtras. As a result His preachings over fifty years were about to be judged false. While they were wondering whether or not it was that the Buddha had not revealed the truth during the first forty years or so of His preaching and that it was a demon in heaven appearing to be the Buddha who preached the Lotus Sūtra in the last eight years, the Buddha seriously proceeded to define the times, places and names of those men of the Two Vehicles as future Buddhas. That is to say, the Buddha declared in which lands and when they would attain Buddhahood and what disciples they would have then.

Lord Śākyamuni Buddha in effect seemed to have contradicted Himself. It was not without reason that non-Buddhist heretics (gedō) laughed at Him as a big liar. Accused of contradiction in His own words by the dumbfounded crowd of men and gods, Lord Śākyamuni Buddha tried in vain to dispel their doubts by explaining them away one way or another. Just when the Buddha was having a difficult time to quiet them, the Buddha of Many Treasures of the Hōjō (Treasure Purity) World to the east emerged from the earth in front of Him aboard the great Stupa of seven treasures, 500 yojana high and 250 yojana wide, and ascended up high in the sky. It was as though the full moon appeared over the mountain range in the midst of a pitch-dark night. From this great Stupa of seven treasures hanging in the sky without touching the earth or sky sounded the crisp voice of the Buddha of Many Treasures attesting that Śākyamuni Buddha spoke truly. It is declared in the Lotus Sūtra, chapter 11 on the “Appearance of the Stupa of Treasures”:

Just then resounded the loud voice of the Buddha of Many Treasures in the stupa of treasures praising Śākyamuni Buddha, “Excellent, excellent! You, Śākyamuni Buddha, have preached to this large crowd the Sūtra of the Lotus Flowers of the Wonderful Dharma, representing the great wisdom of the Buddha, who perceived the absolute truth in every phenomenon and who makes no distinction among all living beings. It teaches the way of bodhisattvas, and is recognized and upheld by various Buddhas. You are right; You are correct. What You, Śākyamuni Buddha, have preached is all true.”

Then Lord Śākyamuni and His funjin Buddhas manifested in various worlds all over the universe too attested to the truth of the Lotus Sūtra as it is stated in its twenty-first chapter of “The Divine Powers of the Buddha”:

At this point, Śākyamuni Buddha displayed a great superhuman power in the presence of a large crowd, including not only the countless bodhisattvas, such as Mañjuśrī, who had long lived in this Sahā World, but also other men and non-human beings. He stretched out His broad, long tongue upward until its tip reached the Brahma Heaven and emitted the rays of light from all of His pores to shine on the entire universe. All Buddhas sitting on the lion-shaped thrones under the jeweled trees in their respective worlds in the whole universe also stretched out their broad, long tongues and emitted countless rays of light.

“Then Śākyamuni Buddha,” says the twenty-second chapter on the “Transmission” of the Lotus Sūtra, “sent back those funjin Buddhas who had come from all over the universe to their homelands, and said to the Buddha of Many Treasures, ‘May this Stupa of the Buddha of Many Treasures be where it was.’ ”

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 41-43

Practicing the Right Way of Bodhisattvas

“The Teacher of the Dharma” chapter of the Lotus Sūtra preaches, “The highest and most perfect enlightenment that all bodhisattvas should attain is expounded only in this sūtra.” The bodhisattvas in this passage refer to living beings in the nine realms. It means that all the people, virtuous or wicked or female or male, the śrāvaka, pratyekabuddha, and bodhisattvas in the Tripiṭaka teaching, the Three Vehicles (śrāvaka, pratyekabuddha, and bodhisattvas) in the Common teaching, the bodhisattvas in the Distinct teaching, and the bodhisattvas in the Perfect teaching of the pre-Lotus sūtras must depend on the power of the Lotus Sūtra for becoming Buddhas.

The same chapter also preaches, “Medicine King! Know this that although many laymen or monks will practice the way of bodhisattvas, they will not be able to practice it satisfactorily unless they see, hear, read, recite, copy or keep this Sūtra of the Lotus Flower of the Wonderful Dharma or make offerings to it.” This obviously means that though the bodhisattvas practice the Six Bodhisattva Practices and the Four Great Vows through the expedient practices of the Tripiṭaka teaching taking three hundred asaṃkhya kalpa, the Common teaching taking numerous dust-particle kalpa, and the Distinct teaching taking numerous asaṃkhya kalpa, they practice neither the right practices of bodhisattvas nor meritorious good acts until they reach the Lotus Sūtra. It is obvious that they cannot become Buddhas because they do not practice the right way of bodhisattvas.

Ichidai Shōgyō Tai-I, Outline of All the Holy Teachings of the Buddha, Writings of Nichiren Shōnin, Doctrine 3, Page 82

Lotus-Nirvana Sūtras Will Not become Extinct for Immeasurable Centuries

QUESTION: Do you have any scriptural passages proving that the Lotus Sūtra alone will remain even after other sūtras all disappear?

ANSWER: In the tenth chapter on “The Teacher of the Dharma” of the Lotus Sūtra, Śākyamuni Buddha declared in order to spread the sūtra, “The sūtras I have preached number immeasurable thousands, ten thousands, and hundred millions. Of the sūtras I have preached, am now preaching, and will preach, this Lotus Sūtra is the most difficult to believe and to understand ” It means that of all the sūtras which the Buddha has preached, is now preaching, and will preach during 50 years of His lifetime, the Lotus Sūtra is the supreme sūtra. Of the 80,000 holy teachings, it was preached especially to be retained for people in the future.

Therefore, in the following chapter on “The Appearance of the Stupa of Treasures,” the Buddha of Many Treasures emerged from the great earth, and Buddhas in manifestation from the worlds all over the universe gathered. Through these Buddhas in manifestation as His messengers, Śākyamuni Buddha made this declaration to bodhisattvas, śrāvaka, pratyekabuddha, heavenly beings, human beings, and eight kinds of supernatural beings who filled the innumerable (400 trillion nayuta) worlds in eight directions:

“The purpose of the Buddha of Many Treasures to emerge and gathering of Buddhas in manifestation all over the universe is solely in order for the Lotus Sūtra to last forever. Each of you should vow that you will certainly spread this Lotus Sūtra in the future worlds of five defilements after the sūtras which have been preached, are being preached, and will be preached, will have all disappeared and it will be difficult to believe in the True Dharma.”

Then 20,000 bodhisattvas and 80 trillion nayuta of bodhisattvas each made a vow in the 13th chapter on “The Encouragement for Upholding This Sūtra”, “We will not spare even our lives, but treasure the Unsurpassed Way.” Bodhisattvas emerged from the great earth, as numerous as dust particles of the entire world, as well as such bodhisattvas as Mañjuśrī and all also vowed in the 22nd chapter on the “Transmission,” “After the death of the Buddha … we will widely spread this sūtra.” After that, in the 23rd chapter on “The Previous Life of the Medicine King Bodhisattva” the Buddha used ten similes in order to explain the superiority of the Lotus Sūtra over other sūtras. In the first simile the pre-Lotus sūtras are likened to river-water and the Lotus Sūtra, to a great ocean. Just as ocean water will not decrease even when river-water dries up in a severe drought, the Lotus Sūtra will remain unchanged even when the pre-Lotus sūtras with four tastes all disappear in the Latter Age of defilement and corruption without shame. Having preached this, the Buddha clearly expressed His true intent as follows, “After I have entered Nirvana, during the last five-hundred-year period you must spread this sūtra widely throughout the world lest it should be lost.”

Contemplating the meaning of this passage, I believe that the character “after” following “after I have entered Nirvana” is meant to be “after the extinction of those sūtras preached in forty years or so.” It is, therefore, stated in the Nirvana Sūtra, the postscript of the Lotus Sūtra:

“I shall entrust the propagation of this supreme dharma to bodhisattvas, who are skillful in debate. Such a dharma will be able to last forever, continue to prosper for incalculable generations, profiting and pacifying the people. ”

According to these scriptural passages the Lotus-Nirvana Sūtras will not become extinct for immeasurable centuries.

Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Pages 25-27

A Hokekyō Reciter of Mount Yoshino

Priest Giei practised the Way as he travelled through the mountains. When he was once travelling from Kumano to Ōmine heading towards Mount Mitake, he lost his directions. He vainly tried to find the right way to the summit by blowing his conch shell.

Surrounded by the mountains, he found himself in a deep valley. For days, Giei struggled to find his route. He prayed to his Buddha and the Three Treasures to help him reach an inhabited place.

Finally, Giei arrived at a flat forested area. There he saw a new and clean Buddhist house with ornate gables, well-designed lattices, wooden sliding and hanging doors, ceilings, and mats of bamboo. The front yard of white sand presented a most tasteful view with various flowers and fruits in a profusion of green foliage.

Seeing this, Giei rejoiced and slowed his pace. As he approached, he saw a priest about twenty years old sitting correctly in the house and reciting the Hokekyō in a very deep and noble voice which resembled the sounds of a lute.

As Giei watched, a strange thing happened. As soon as the priest finished reciting a copy of a chapter of the sūtra and put it down on his desk, the roll of the copy jumped into the air, rolled back to its front cover, bound itself with a cord and landed on the desk as if had been originally placed. Every copy rolled back thus as soon as the young priest finished until the entire sūtra was recited. The priest prayed for the benefit of others, stood up, and came out of his house.

Seeing Giei, the surprised priest spoke, “No one has ever come here since ancient times. Even the birds of the valleys are rarely heard in this deep mountain. How could I expect anyone to come here? Tell me what happened?”

“While passing through the mountains during my ascetic practices, I lost my way and arrived here,” replied Giei.

After he heard Giei’s explanation, the young priest invited Giei inside the house, had him take a seat, and asked someone in the house if the food had been prepared. Soon a few good-looking boys brought beautifully arranged food trays. Giei saw various extraordinary things there. Finally, Giei asked the priest, “How long have you lived here and how can you manage everything here so easily?”

The priest replied, “I have been living here more than eighty years. Originally, I was a disciple of Priest Kikei of Tōto of Mount Hiei. On account of a small dispute, I was cut off from my master. I foolishly left my temple and wandered about as I liked. When young, I travelled about during my ascetic practices without any place to settle. But, becoming old, I have remained in this mountain and have been waiting here for my last moments.”

Giei felt more puzzled and continued questioning. “You say nobody has come here. But I just saw a few handsome young boys here. Are you telling me a lie?”

“A passage of the sūtra says, ‘Various Heavenly Boys will come and serve.’ Why should there be anything strange about these boys?”

Giei asked further, “Although you say that you are old, you look very young. Is this also a lie?”

“That is not false either. As another passage of the sūtra says, ‘The one who listens to the recitation of the sūtra will be free from illness, aging, and death,’ ” answered the priest.

After a while, the priest urged Giei to leave the house sooner. Giei lamented saying, “For days and nights, I was wandering in the mountain without knowing my directions. I am mentally and physically exhausted and cannot walk a step further. Besides, the sun is setting, and the dark night is approaching. Why are you urging me to leave here?”

The priest explained, “It is not that I dislike you. But this place has not had a human atmosphere for a long time. If you wish to stay for the night, remain silent.”

When it became late at night, a sudden breeze rose, and the atmosphere changed. Many demon deities in various shapes and forms, including those of deer, and those with the heads of cows, horses, and birds, gathered in the front yard. They all brought incense, flowers, fruit, and other foods on trays as their offerings, and stood in line in front of the yard. After they placed their offerings on the high shelf constructed in the yard, they bowed respectfully with their palms together in prayer and retired to their proper positions.

One of them said, “Something is unusual tonight. There is a human atmosphere hereabouts.” Another said, “Who has come here?”

The priest made a vow and recited the Hokekyō continuously through the night. As the dawn was about to break, the priest prayed for the benefit of others. The members of the crowd which had gathered also prayed for each other and dispersed.

The wondering Giei asked the priest, “Where did those strange creatures come from?” The priest replied, “They came here just as a passage of the sūtra says, ‘If one preaches the Law in a quiet place with no human souls, Deva Kings, Dragon Kings, Yaksa, and demon deities will be sent to listen.’ ”

Finally, Giei wished to leave but did not know his directions.

“I will send you to a human habitation with a guide,” said the priest as he took a water jar and placed it on the straw mat. The jar jumped up and slowly advanced in a certain direction. Giei followed the jar and reached the summit in about two hours. As he looked down from the summit, he saw a village at the foot of the mountain. Suddenly, the water jar ascended into the air and flew back to its place.

After reaching the village, Giei tearfully told the villagers about the Hokekyō reciter in the deep mountain. Those who heard his story all rejoiced with tears, and many made vows with firm faith. (Page 40-42)

Miraculous Tales of the Lotus Sutra from Ancient Japan


Our Connecting to the Buddha

I can’t stress this enough that we who practice today have been given a promise that fundamentally is greater than any promise given to the contemporary disciples of the Buddha. With this promise by the Buddha those who practice today actually have a stronger more direct connection to the Buddha than those who lived during the lifetime of the Buddha. We will, by the merit of our practice of the Lotus Sutra, be able to be present with Shakyamuni, Many Treasures as well as all the replica Buddhas. For anyone who practices the Lotus Sutra to lament they were not born in the time of the Buddha some 2500 years ago it will be like saying they would rather have a lesser teaching of the Buddha than the fundamental truth of all Buddhas as revealed in the Lotus Sutra.

Lecture on the Lotus Sutra

A Vow to Manifest Our Buddhahood

There are two causes at work when the Stupa of Treasures appears that are stated in Many Treasures original vow. In other words there are two things that make the appearance of Many Treasures and his stupa possible. The first cause, or the first requirement was the original vow of Many Treasures. By making his vow originally he set into motion the actualization of it happening. In our own lives it would be comparable to making a determination to do something. Because of our promise or determination we put into motion the actualization of that thing we determined. This is one reason why I feel that when we take vows to practice Buddhism it is so important to really understand the significance of making that promise. We should become people of our word, doing what we promise to do, in all situations.

The second cause, which enabled Many Treasures Buddha to appear, was the supernatural powers he obtained as the result of his own practice of the Lotus Sutra. In other words Many Treasures Buddha made a vow, which he could carry out because of his accumulated benefit of practicing the Lotus Sutra. Many Treasures Buddha, wishing to repay his gratitude for the many benefits he had obtained, promised to appear whenever the Lotus Sutra was taught, and he was able to do this because he received the merit and made the promise.

In our own lives, we have the hidden treasure, the gem of Buddhahood, which we can ignore and let lay dormant. On the other hand we can choose to make a vow, or a determination, to manifest and then carry out the necessary activities to actualize the vow to manifest our Buddhahood. All this we can do through our faith in the Lotus Sutra.

Lecture on the Lotus Sutra

The Evergreen Lotus Sūtra

In winter … trees appear dead, but pine and oak trees do not wither; grasses die, but chrysanthemums and bamboos remain unchanged. The same is true with the Lotus Sūtra, which will remain forever helping people even after other sūtras all disappear. Śākyamuni Buddha declared in the tenth chapter on “The Teacher of the Dharma” of the Lotus Sūtra that the Lotus Sūtra was supreme of all the sūtras He had preached, was preaching, and would be preaching. Moreover, in the eleventh chapter on the “Appearance of the Stupa of Treasures” the Buddha of Many Treasures attested the Lotus Sūtra to be true; and in the twenty-first chapter on “The Divine Powers of the Buddha” Buddhas manifested in various worlds all over the universe also verified the truth of the Lotus Sūtra by touching the Brahma Heaven with their tongues. Their sole purpose was to have the dharma of the Lotus Sūtra last forever in this world.

Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Page 25

Temporary Manifestations of the Eternal Buddha

In Buddhism, people worship not only Sakyamuni Buddha but also other Buddhas, such as Amitayus (in the west) and Aksobhya (in the east). Such Buddhas have different names and attributes, and different life spans, long or short. The longest existing one is thought to have lived for several tens of kalpas. At any rate, they are all limited entities, because all of them eventually entered into Nirvana. The main point of the Lotus Sutra is that all Buddhas, by whatever names they may use, are temporary manifestations of the eternal, infinite, and immortal Sakyamuni Buddha. He transforms himself into other Buddhas when necessary to redeem and guide people, who understand him in various ways according to their particular times, places, and levels of culture.

Introduction to the Lotus Sutra