The Stories of the Lotus Sutra, p171-172[A] central point of the story of Mahaprajapati and Yashodhara is related to the main doctrinal theme of the whole Sutra – universal salvation or the potential of all living beings to become a buddha. If, as many scholars believe, Chapter 12 with its story of the dragon princess was added to the Dharma Flower Sutra relatively late, this chapter would have been needed to make it quite clear that becoming a bodhisattva and eventually achieving full awakening is not something limited to men.
Not only Mahaprajapati and Yashodhara but Mahaprajapati’s six thousand nun followers as well, who are to become great Dharma teachers, gradually fulfilling the bodhisattva way, are assured of reaching supreme awakening as buddhas. In contrast with the story of the dragon princess, there is no mention of these nuns having to become male. Clearly, as Dharma teachers and bodhisattvas at least, they are female.
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The Virtue of the Character ‘Myō’
Women, who were thus despised in various sūtras, were able to attain Buddhahood as soon as Bodhisattva Mañjuśrī expounded the character “myō.” This was so mysterious that Bodhisattva Accumulated Wisdom, the first disciple of the Buddha of Many Treasures in the Treasure Purity World, and Venerable Śāriputra, the wisest disciple of Śākyamuni Buddha, argued against the daughter of a Dragon King to be made a Buddha in the spirit of the various Hinayāna and Mahāyāna sūtras expounded by the Buddha during the 40 years or so of His preaching. Their efforts were in vain, and the daughter of a Dragon King ultimately became a Buddha. The statement in the Flower Garland Sūtra, “Women extirpated the seeds of Buddhahood” and that of the Nirvana Sūtra, “As all rivers are twisted, so are women’s mind” were both invalidated. Both opinions of the Sūtra of the Silver Colored Woman and that the Great Wisdom Discourse by Bodhisattva Nāgārjuna about women proved untrue. Bodhisattva Accumulated Wisdom and Śāriputra were so amazed to see the dragon daughter become a Buddha that they both were at a loss for words. A great crowd of gods and men who witnessed this realized that women and wicked people could attain Buddhahood, and delightedly put their palms together to worship the Buddha. This is entirely due to the virtue of the character “myō.”
There are 2,500 rivers in this world called Jambudvīpa: each river is as twisted as the minds of women, except the Shabaya River, which runs straight into the ocean in the west like a drawn rope. Like this river, the woman who believes in the Lotus Sūtra can go straight into the Pure Land to the West, thanks to the virtue of the character “myō.”
Hokke Daimoku Shō, Treatise on the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 45-46
Why Maha-Prajapati and Yaśodharā’s Predictions Came Last
Buddhism for Today, p162It may seem strange that the Buddha in his predictions had left [Maha-Prajapati and Yaśodharā] until last and that before mentioning them he had given his prediction to the dragon king’s daughter, who was, so to speak, an indirect disciple instructed by Mañjuśrī, and only an eight-year-old girl. This priority has the following meanings. First, as already mentioned in the explanation of the Buddha’s prediction to Ānanda and Rāhula, for those closest to the Buddha, like the Bhikṣunī Mahā-Prajāpatī, who had brought up Sakyamuni from babyhood, and the Bhikṣunī Yaśodharā, who had been his wife and had given birth to his son, such intimacy could have become a hindrance rather than a help to their practice. The Buddha teaches us that someone like the dragon king’s daughter, who is a perfect stranger to the Buddha, can receive the Law with ease, while we may find great difficulty in instructing those closest to us, such as our parents and spouses. The delay of the Buddha’s prediction to the Bhikṣunī Mahā-Prajāpatī and the Bhikṣunī Yaśodharā does not mean that they were considered inferior to the dragon king’s daughter.
Lotus Sūtra and Ten Realms
The second, “Expedients,” chapter of the Lotus Sūtra (fascicle 1) states that the purpose of the Buddhas appearing in the worlds was “to cause all living beings to open the gate to the insight of the Buddha.” This means that of the nine of the ten realms of living beings (excepting the realm of Buddhas), each embraces the realm of Buddhas. In the sixteenth chapter, “The Life Span of the Buddha,” the sūtra also declares: “As I said before, it is immeasurably long since I, Śākyamuni Buddha, obtained Buddhahood. My life spans an innumerably and incalculably long period of time. Nevertheless, I am always here and I shall never pass away. Good men! The duration of my life, which I obtained by practicing the way of bodhisattvas, has not yet expired. It will last twice as long as the length of time as stated above.” This passage also shows that the nine realms are included in the realm of Buddhas.
The following passages in the Lotus Sūtra also show that the ten realms of living beings embrace one another. It is said in the twelfth chapter, “Devadatta,” that after an incalculably long period of time, Devadatta will be a Buddha called “Heavenly King.” This shows the realm of Buddhas included in the realms of hells as it says that even a man as wicked as Devadatta, who had tried to kill the Buddha and had gone to hell, will be able to become a Buddha.
In the twenty-sixth chapter on the “Mystic Phrases,” the Buddha praises the ten female rākṣasa demons such as Lambā saying, “Your merits will be immeasurable even when you protect the person who keeps only the name of the Lotus Sūtra.” Since even these rākṣasa demons in the realm of hungry spirits protect the practicer of the Lotus Sūtra, the ten realms, from hells up to the realm of Buddhas, are comprised in the realm of hungry spirits.
The “Devadatta” chapter states also that a daughter of a dragon king attained perfect enlightenment, proving the existence of the ten realms in the realm of beasts.
The tenth chapter, “The Teacher of the Dharma,” says that even a semi-god like Asura King Balin (a king of asura demons mentioned in the first “Introduction” chapter) will obtain Buddhahood if he rejoices for a moment at hearing a verse or a phrase of the Lotus Sūtra. This shows that the ten realms are contained in the realm of asura demons.
It is stated in the second “Expedients” chapter: “Those who carve an image of the Buddha with proper physical characteristics in His honor have already attained the enlightenment of the Buddha,” showing that the realm of man includes the ten realms in it.
Then in the first “Introduction” and the third “A Parable” chapters, various gods such as the great King of the Brahma Heaven declare, “we also shall be able to become Buddhas,” proving that the ten realms are contained in the realm of gods. In the third chapter, the Buddha assures Śāripūtra, the wisest of His śrāvaka disciples, that he will also attain Buddhahood in future life and will be called “Kekō (Flower Light) Buddha.” This confirms the existence of the ten realms in the realm of śrāvaka.
The second chapter states that those monks and nuns who sought emancipation through the way of pratyekabuddha (without guidance of teachers by observing the principle of cause and effect) pressed their hands together in respect, wishing to hear the Perfect Way. This affirms the existence of the ten realms in the realm of pratyekabuddha.
It is written in the twenty-first chapter, “Divine Powers of the Buddha,” that bodhisattvas as numerous as particles of dust of 1,000 worlds, who had sprung up from underground, beseeched the Buddha for this true, pure, and great dharma, namely the Lotus Sūtra. This verifies the existence of the ten realms in the realm of bodhisattvas.
Finally, in the sixteenth chapter, the Buddha sometimes appears as a Buddha in the realm of Buddhas but at other times appears as some of the others who reside in the other nine realms. This indicates that the ten realms are included in the realm of Buddhas.
Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 132-133
Daily Dharma – April 21, 2020
This is indeed inexplicable yet precious. If Devadatta does not become a Buddha, the numerous evil people who were induced by him to enter into his evil comradeship would never be able to escape the torment of the Hell of Incessant Suffering. It is solely due to the great favor of the Lotus Sutra that all of Devadatta’s comrades, too, are allowed to be Buddhas.
Nichiren wrote this passage in his Treatise on Prayers (Kitō-shō). Devadatta was a cousin of the Buddha who was jealous of the Buddha’s accomplishments. He tried to set those who followed the Buddha against each other, and even tried several times to kill the Buddha. In the Lotus Sūtra, even Devadatta is assured of becoming a Buddha, opening the path of enlightenment even to those as perverse and deluded as him. When we learn to see even those who cause great harm as being capable of becoming enlightened, then it changes not only how we treat them, but how we see the world.
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Holding Firm
Buddhism for Today, p161This chapter is called Kanji-hon in Japanese. Kan means to exhort or urge others to the teaching, while ji means to hold or to receive and keep. This chapter relates how the virtuous bodhisattvas, who had well understood through the Buddha’s preaching hitherto how precious the teaching of the Wonderful Law-Flower Sutra is, made a firm resolution to spread abroad this sutra after the extinction of the Buddha, no matter what difficulties they might encounter, and how they vowed to practice it in the presence of the Buddha. One must be firmly resolved to preach the teaching oneself before one exhorts others to it. It is noteworthy that the title, “Exhortation to Hold Firm,” does not refer to the exhortation of others to the teaching but to the resolution and vow of the bodhisattvas themselves. This is an essential point that we must not overlook.
The Buddha Does Not Bear a Grudge
Devadatta had 30 marks of physical excellence, two less than the Buddha’s 32 marks. Namely, Devadatta did not have a curl of white hair in the middle of his forehead, nor did he have dharma-cakra on his soles. Afraid that his disciples might slight him due to the lack of these two marks, Devadatta pretended to have the white curl by putting a collection of fireflies on his forehead. He also had a hot iron in the shape of a chrysanthemum crest made by a blacksmith and branded his soles. Having burned his feet severely, Devadatta was near death when he sought help from the Buddha. When the Buddha passed His hand over the burns, Devadatta’s pain disappeared instantly. Without repenting for his sins, Devadatta instead slandered the Buddha saying that the art of medicine practiced by the Buddha is trickery; it must be magic. The Buddha does not bear a grudge against such an enemy as this. How could He abandon a person who puts faith in the Buddha even once? So venerable is the Buddha that we revere His wooden statues and portraits. It is said that the wooden statue of the Buddha made by King Udayana walked and that the portrait of the Buddha painted by Mātaṅga preached all the Buddhist scriptures.
Hōren-shō, Letter to Hōren, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 48
Devadatta’s Three Rebellious Sins
[R]egarding the three rebellious sins committed by Devadatta, although he caused the Buddha to bleed, this Buddha was the Buddha before the Lotus Sūtra was preached and not the Original and True Buddha who attained Enlightenment in the eternal past. He also killed an arhat, but this arhat was the one before the Lotus Sūtra was preached, not the practicer of this sūtra. He disrupted the harmony in a Buddhist order, but it was not the order based on the great sudden and perfect Lotus precepts, but on the Hinayāna precepts before the Lotus Sūtra was preached. As a result, although the earth split open and Devadatta fell into the Hell of Incessant Suffering, because he had not actually committed the three rebellious sins against the Lotus Sūtra, he could therefore still become the Heavenly King Buddha in the Lotus Sūtra.
Ha Ryōkan-tō Gosho, A Letter Refuting Ryōkan-bō and Others, Writings of Nichiren Shōnin, Volume 5, Page 55
Do Not Return Hatred For Hatred
Buddhism for Today, p156This is a most important declaration. When we receive scorn, abuse, and obstruction from others, we are apt to become angry with them, feel sad, and begin to doubt the Law. We must instead endure such hardships and divert them to a positive force because the teaching of the Lotus Sutra is the supreme Law in this world. Many ancient teachers and leaders, including both Sakyamuni Buddha and Nichiren, have proved by their example that man can thus transform drawbacks into advantages. … Sakyamuni Buddha not only did not feel resentment toward Devadatta, who inflicted so many injuries on him, but even thanked him for his “good friendship.”
Willingness to Give Even One’s Life
Two Buddhas, p165Willingness to give even one’s life if need be took on deep soteriological meaning for Nichiren over the course of his career. By persevering for the Lotus Sūtra’s sake, he taught, one could expiate in a single lifetime one’s evil karma from countless past lifetimes; repay one’s obligations to the Buddha and to all living beings; fulfill the bodhisattva path; and be assured of fully realizing buddhahood in this lifetime. On this theme, he wrote to his followers: “Life flashes by in but a moment. No matter how many powerful enemies may oppose us, never think of retreating or give way to fear. Even if they should cut off our heads with a saw, impale our bodies with lances, or bind our feet and bore them through with a gimlet, so long as we have life, we must chant Namu Myōhō-renge-kyō, Namu Myōhō-renge-kyō. And if we chant up until the very moment of death, Śākyamuni, Prabhūtaratna, and the buddhas of the ten directions will come to us instantly … and surely escort us to the jeweled land of Tranquil Light.”