Category Archives: d16b

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800 Years: The Faith to Reach the Other Shore

In Gene Reeves’ discussion of Chapter 11, Beholding the Stūpa of Treasures, he makes an important observation:

“Here it’s important to note that the Stupa does not come from some distant heaven, but springs up out of the earth. This means that this world and ourselves in it are affirmed, as this is where the truth about the nature of reality is to be found, and to be taught. In other words, this world has a kind of buddha-nature within it, here symbolized by the Stupa that comes up out of the earth with Abundant Treasures Buddha in it.

“So, too, the fact that all of the buddhas throughout the entire universe come to this world, or at least to a purified version of this world, shows a powerful affirmation of our world. The Pure Land, this story implies, is to be found here. This is the land that Shakyamuni Buddha transforms into a Pure Land, even if only temporarily.

“Such affirmations are not just sentiments; they are an indication of where our own energies should go – that is, into purifying this world and realizing the buddha-nature of things in this world, thus enabling us both to see this world as a Pure Land and to transform it into a Pure Land.

The Stories of the Lotus Sutra, p143-144

Rev. Ryusho Jeffus put it this way in his Lecture on the Lotus Sutra:

“Buddhism is not a practice of isolating ourselves in our homes and doing our daily service, and having it stop there. … [I]f a person is not himself fully embracing the entire Lotus Sutra of Buddha, Dharma, and Sangha then it is impossible to teach others and to fully share with others the truth, the entire truth of the Lotus Sutra. The Lotus Sutra does not stop at one’s own life. The Buddha demonstrates this when he asks who will teach this on into the future.”

Lecture on the Lotus Sutra

Clearly this is not an easy goal or a simple task. This is a great challenge, which the Buddha underscores with his nine easy and six difficult acts near the end of the chapter.

“Good men! Think this over clearly!
It is difficult
To expound this sūtra.
Make a great vow to do this!”

Our faith and the strength we gain from our practice is the key here. As explained in History and Teachings of Nichiren Buddhism:

“The original intention of the Buddha was not to discourage those gathered at the assembly with the teaching of the six difficult and nine easier actions. He taught these to rouse others to resolve to spread the message of the Lotus Sūtra actively throughout one’s life, no matter how hard that might be. He wants those who meet difficulties not to shrink back, but to move forward with an indomitable will.

History and Teachings of Nichiren Buddhism, p 87

We are expected to advance not despite difficulties, but with the faith that carries us through this sea of suffering to the other shore.

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Daily Dharma, d16b

Daily Dharma – May 3, 2022

“Who will expound the Sūtra of the Lotus Flower of the Wonderful Dharma in this Sahā-World? Now is the time to do this. I shall enter into Nirvāṇa 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.”

The Buddha asks this of those gathered to hear him teach in Chapter Eleven of the Lotus Sūtra. If there had been no one among those listening who was able to expound the Sūtra, he would not have asked this question. Our ability to benefit others with the Buddha Dharma is not based on our eloquence, our intelligence or our position in life. It is based only on our faith in the Buddha’s teachings and our determination to benefit others. When we read, recite, and copy the Lotus Sūtra, the Buddha is transmitting it to us. We preserve the Sūtra through our practice.

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

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The Difficulty of Studying the Lotus Sutra

It is difficult
To hear and receive this sūtra,
And ask the meanings of it
After my extinction.

Chapter 11, Beholding the Stūpa of Treasures

In my more than 70 times reading the Lotus Sutra I’ve developed a firm faith that the sutra says what it means and means what it says. It was my pursuit of deepening my understanding that prompted me to enroll in Rissho Kosei-kai in North America’s (RKINA) advanced course on the Threefold Lotus Sutra.

I was attracted to this course because it promised a chapter-by-chapter review of the entire Threefold Lotus Sutra. I suppose it was my own naïveté that inspired me: I was looking for validation of my interpretation. I had failed to appreciate that the “advanced” course that Rissho Kosei-kai in North America offered was simply a retelling of founder Nikkyo Niwano’s interpretation of the Lotus Sutra as detailed in Buddhism for Today.

It was not until after last night’s discussion of Chapter 11, Beholding the Stūpa of Treasures, that I realized I had failed to understand that Rissho Kosei-kai has a very specific interpretation of what the Lotus Sutra says, and that this is one way in which Rissho Kosei-kai separates itself from Nichiren Shu and other Nichiren sects.

For Rissho Kosei-kai, Chapter 11, which Nikkyo Niwano titles, Beholding the Precious Stupa, takes on the roll of an essential lesson necessary to understand the meaning of Chapter 16, The Duration of the Life of the Tathāgata.

Here’s how Nikkyo Niwano summarizes the chapter in Buddhism for Today:

First, we must explain the description of the Stupa of the Precious Seven springing from the earth. This Stupa symbolizes the buddha-nature that all people possess. Buddha-nature (the stupa) springing from the earth implies unexpectedly discovering one’s buddha-nature in oneself (the earth), which one had been predisposed to regard as impure. Hence the title of this chapter, “Beholding the Precious Stupa.”

In this Stupa is the Tathāgata Abundant Treasures, who symbolizes the absolute truth that was realized by the Tathāgata Śākyamuni. This truth never changes, and it has existed throughout the universe forever. The truth is revealed in the form of the various teachings of the Buddha, and it guides people everywhere. This is symbolized by the buddhas who have emanated from the Buddha and who are preaching the Law in worlds in all directions.

When the Tathāgata Abundant Treasures within the Precious Stupa shares half his throne with Śākyamuni Buddha, saying, “Śākyamuni Buddha! Take this seat!” Abundant Treasures testifies that all the teachings of the Tathāgata Śākyamuni are true. This testimony is delivered by truth itself. It may be difficult to understand the idea of the truth itself testifying to the truth, but in brief, this means that all that Śākyamuni Buddha has said is sure to come true eventually. To come true eventually is to testify that what the Buddha said is the truth. There can be no testimony more definite than this.

There is a deep meaning in the image of the Tathāgata Abundant Treasures as the truth and the Tathāgata Śākyamuni as its preacher sitting side by side cross-legged on the lion throne in the Stupa of the Precious Seven. This symbolizes the fact that were it not for a person who preaches the truth, ordinary people could not realize it, and that a preacher of the truth is as much to be honored as the truth itself.

Lastly, the great assembly reflected thus: “The Buddhas are sitting aloft and far away. Would that the Tathāgata by his transcendent powers might cause us together to take up our abode in the sky.” Then immediately Śākyamuni Buddha, by his transcendent powers, transferred the great assembly to the sky. This signifies that if people discover their buddha-nature in themselves, they will be able immediately to make their abode in the world of the buddhas.

Buddhism for Today, p147-148

This was not what I felt the chapter was saying, but, as the instructor in the class stressed last night, what’s actually said in the sutra isn’t necessarily what’s meant. Nikkyo Niwano prefaced his summary of Chapter 11, saying:

As already explained in the Introduction, the Lotus Sutra often represents abstract ideas in the form of concrete images in order to help people grasp them. This entire chapter is a case in point.

Buddhism for Today, p147

And he underscored this at the conclusion of his summary:

In this chapter, grasping the meaning of the text as a whole is more important than understanding the meaning of specific verses or words.

Buddhism for Today, p148

I see peril in this. First, it is unnecessary. The concept of a hidden Buddha nature was made explicit back in Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples, with the Parable of the Priceless Gem. And by completely eschewing the reason why the stupa suddenly appears, this interpretation robs the chapter of its literal meaning. As Śākyamuni explains in Chapter 11:

When [Many Treasures Buddha] 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 I 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].”

This vow offers an important assurance on the value of the Lotus Sutra. As Nichiren observed:

[A] character of the Lotus Sutra is as valuable as two characters because it was attested by the two Buddhas, Śākyamuni and [Many Treasures]; it is as precious as numerous characters because it was verified by numerous Buddhas all over the universe.

As I continue to study the Lotus Sutra and sift through the perspective of Rissho Kosei-kai, I’m left to my own devices.

As Nichiren wrote repeatedly, “True practicers of Buddhism should not rely on what people say, but solely on the golden words of the Buddha.”

Surely, studying the Lotus Sutra in this Sahā World qualifies as one of the difficult acts enumerated by Śākyamuni while seated next to Many Treasures Buddha in the Stupa of Treasures .

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Extending Awakening to Those Left Out

The Nirvāṇa Sūtra was preached to extend awakening to those who had been left out during the exposition of the Lotus Sūtra and failed to benefit from it. These included the 5,000 people who left the Buddha in the Chapter 2, those who were left on the ground when the ceremony was lifted up in the air in Chapter 11, “Beholding the Stūpa of Treasures,” and those who were skeptical about both this newly revealed truth, the eternity of Buddha’s life, and disregarding the provisional Buddhist teachings and practices.

The above is why the Nirvāṇa Sūtra is also called the teaching of supporting the Buddhist precepts and expounding the eternity of buddhahood, in Japanese furitsu-danjō-kyō, or teaching of gleaning, in Japanese kunjū-kyō. In contrast the Lotus Sūtra is called the teaching of great gathering, in Japanese daishu-kyō.

Also another characteristic of the Nirvāṇa Sūtra is to “reiterate and remove,” in Japanese tsuisetsu-tsuimin. This means reiterating all sūtras for those who had missed their opportunities, in Japanese tsuisetsu, and removing teachings other than the Lotus Sūtra that do not lead to buddhahood, in Japanese tsuimin. However, the Nirvāṇa Sūtra is not regarded as a pure One Vehicle teaching like the Lotus Sūtra. Therefore, in spite of being classified in the same period, the Nirvāṇa Sūtra is ranked lower than the Lotus Sūtra.

History and Teachings of Nichiren Buddhism, p 170
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Guaranteeing Śākyamuni Buddha’s Eternity

From the standpoint of teachers of the Dharma and messengers of the Tathāgata, Śākyamuni Buddha must always be present, an eternal existence, so that they can maintain their practices unwaveringly. Śākyamuni Buddha’s constant and eternal presence supports them and encourages their activities, at times urging them on their way even strictly. With this realization they know that if they stop their activities, Śākyamuni Buddha’s activities are also stopped. Therefore, if the teachers of the Dharma and messengers of the Tathāgata do not act, Śākyamuni Buddha has no relation to us who live in the present age, becoming merely a buddha of a past age.

Therefore, you must become a teacher of the Dharma and a messenger of the Tathāgata! This is the greatest message of the Lotus Sūtra: to keep teachers of the Dharma and messengers of the Tathāgata present and active. This guarantees Śākyamuni Buddha’s eternity. The three orders in “Beholding the Stūpa of Treasures,” Chapter 11 of the Lotus Sūtra, are orders to become teachers of the Dharma and messengers of the Tathāgata, and to spread the message of the Lotus Sūtra into the future.

History and Teachings of Nichiren Buddhism, p 93-94
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Six Occasions of Showing the Deeds and Figures of Buddhas

Śākyamuni Buddha does not abandon us perverted people.

“I am always thinking:
‘How shall I cause all living beings
To enter into the unsurpassed Way
And quickly become Buddhas?”‘

With this vow, Śākyamuni Buddha, as the Eternal Buddha, is constantly lending a helping hand to us perverted people.

How do the activities of the Buddha toward the salvation of others over eternity develop? In “The Duration of the Life of the Tathāgata,” these activities are revealed in the form of the six occasions of showing the deeds and figures of buddhas.

I told the stories of my previous lives in some sūtras, and the stories of previous lives of other Buddhas in other sutras. 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.

Śākyamuni Buddha is always leading us into salvation, showing himself in many guises and using many different methods. Right before the Assembly in Space begins, many buddhas were invited. These were actually manifestations of the Eternal Buddha. This reveals why they are called manifestations. Many buddhas besides Śākyamuni Buddha appear in Buddhism, for example, Amitābha Buddha and Medicine Master Buddha. Each of these buddhas is viewed as a part of the Eternal Buddha. Even the historical Śākyamuni Buddha, whose lifespan was limited, is viewed as one aspect of the Eternal Buddha. In this way, all the buddhas working toward the salvation of living beings are merely different manifestations of the eternal Buddha, who uses the six occasions of revealing the deeds and figures of buddhas to show himself appropriately in each situation.

It may seem that so long as we remember that the Eternal Buddha is at the base of the individual Buddhas, we can put our faith in any Buddha. Nichiren Shōnin severely criticized such a theory, saying that it makes light of the base and emphasizes trivial details.

History and Teachings of Nichiren Buddhism, p 91-92
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Moving Forward with an Indomitable Will

The original intention of the Buddha was not to discourage those gathered at the assembly with the teaching of the six difficult and nine easier actions. He taught these to rouse others to resolve to spread the message of the Lotus Sūtra actively throughout one’s life, no matter how hard that might be. He wants those who meet difficulties not to shrink back, but to move forward with an indomitable will. In Open Your Eyes to the Lotus Teaching, Nichiren Shōnin reminisced that his hesitation about spreading the word of the Lotus Sūtra was extinguished immediately when he encountered the six difficult and nine easier actions.

History and Teachings of Nichiren Buddhism, p 87
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The Buddha’s Three Orders

[After] having thus called the buddhas [his replicas] to assemble, Śākyamuni Buddha went up into the sky and opened the door of the stūpa of treasures revealing the figure of Many Treasures Buddha. The two Buddhas, Many Treasures Buddha and Śākyamuni Buddha, sat together inside the stūpa. Then, the assembly called out, “Raise us up by your supernatural powers so that we may be able to be with you in the sky!” And Śākyamuni Buddha raised them up into the sky.

Immediately after the Assembly in Space began, Śākyamuni Buddha announced that his time of passing was near, and three times ordered his disciples:

“Make a great vow
To preserve the Dharma forever!”

This order calls his disciples to become teachers of the Dharma, messengers of the Tathāgata in the world after his passing, and faithfully to perform the five practices of the bodhisattvas. In Nichiren Shōnin’s Open Your Eyes to the Lotus Teaching, which he wrote while on Sado Island, he refers to these three orders as the three proclamations.

History and Teachings of Nichiren Buddhism, p 86
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Stupa worship

Stupa worship as revealed in the Lotus Sutra is of three types. First, the believer is urged to build, and make offerings to, the relic stupa. Next, the building of relic stupas is forbidden, and people are exhorted to build caityas [stupas containing sutras]. Lastly, it speaks of the jeweled Stupa (ratna-stūpa) and the emanations of the Tathāgata, and the śarīra-stūpa of Prabhūtaratna Buddha. This implies that the sutra is made up of different groups of chapters, containing different views about Stupa worship.

Source elements of the Lotus Sutra, p 122-123
d16b, Lecture on Lotus Sutra

Fully Embracing the Entire Lotus Sutra

Buddhism is not a practice of isolating ourselves in our homes and doing our daily service, and having it stop there. How can we expect our efforts of sharing Buddhism with others to be effective if we ourselves have no connection to all of the Three Jewels?

No matter how hard one tries, if a person is not himself fully embracing the entire Lotus Sutra of Buddha, Dharma, and Sangha then it is impossible to teach others and to fully share with others the truth, the entire truth of the Lotus Sutra. The Lotus Sutra does not stop at one’s own life. The Buddha demonstrates this when he asks who will teach this on into the future.

Lecture on the Lotus Sutra