Category Archives: d21b

d21b, WONS

The Buddha’s Intent Reflected Upon Clear Mirror of Scriptures

When we think of the Buddha’s intent reflected upon the clear mirror of these scriptures, we see that His appearance in this world was not for the sake of those who heard Him preach the Lotus Sūtra for eight years on Mt. Sacred Eagle. It was for those in the Ages of the True Dharma and the Semblance Dharma, and in the Latter Age of Degeneration. More precisely, it was not for the sake of those in the 2,000 years of the True Dharma and the Semblance Dharma, but for those like myself in the beginning of the Latter Age. The “sick ones” refer to the slanderers of the Lotus Sūtra after the death of Śākyamuni Buddha. It was “for those who did not perceive and accept this medicine excellent both in color and flavor” that the Buddha said he would “leave this excellent medicine.”

If we think of it this way, we can see why the bodhisattvas from underground did not appear during the Ages of the True Dharma and the Semblance Dharma. The 1,000-year Age of the True Dharma was appropriate for Hinayāna and provisional Mahāyāna Buddhism, but not fit for the preaching of the Lotus Sūtra in terms of both the “capacity” of those to be taught and the “time” for it to be preached. Therefore, four ranks of Bodhisattva-teachers (Four Reliances) preached the Hinayāna and provisional Mahāyāna teachings in order for the people to attain Buddhahood by nurturing the seed of Buddhahood that they had received during the lifetime of Śākyamuni Buddha. They did not preach the Lotus Sūtra then because they knew that if they had preached it, many people would have slandered it rendering it impossible to nurture the seed of Buddhahood. The capacity of the people for comprehension then was like that of those who listened to the Buddha preach in the first four of the five periods during His lifetime.

Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 161

d21b, WONS

‘Send a Messenger Back’

QUESTION: What does “send a messenger back” mean in this sūtra?

ANSWER: The messenger refers to the Four Reliances, four ranks of bodhisattva-teachers whom people turned to for guidance after the death of Śākyamuni Buddha. There are four kinds of messengers. First, are the bodhisattva-teachers of Hinayāna Buddhism. They would mostly appear in the first 500 years of the Age of the True Dharma. On the other hand, the second, the bodhisattva-teachers of Mahāyāna, for the most part would appear in the latter 500 years of the Age of the True Dharma. The third, bodhisattva-teachers of the theoretical section, would appear mostly in the 1,000-year Age of the Semblance Dharma and partly in the beginning of the Latter Age of Degeneration. The fourth, bodhisattva-teachers of the essential section, namely those numerous bodhisattvas who had appeared from underground, would surely appear in the beginning of the Latter Age.

The phrase, “send a messenger back,” in “The Life Span of the Buddha” chapter, which I have just cited, refers to those bodhisattvas who were called out from underground. “This excellent medicine” refers to Namu Myōhō Renge Kyō, which is the essence of the chapter, “The Life Span of the Buddha,” and which contains the five major principles: the name, entity, quality, function, and teaching of the Lotus Sūtra. The Buddha did not grant this excellent medicine to those bodhisattvas who had been guided by the teaching of the theoretical section, not to mention bodhisattvas from other worlds.

Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 156-157

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Mañjuśrī and Maitreya; Wisdom and Compassion

Another thing that we must not forget is that, on behalf of the great host of bodhisattvas, the Bodhisattva Maitreya asked the Buddha to expound the teaching. In chapter 1 of the Lotus Sutra, the Buddha sent forth from the circle of white hair between his eyebrows a ray of light that illuminated all the lands in the universe. At that time the Bodhisattva Maitreya wondered at this marvel and asked the Bodhisattva Mañjuśrī to explain it. Then, on the basis of his past experience, the Bodhisattva Mañjuśrī predicted, “The World-honored One now intends to preach a very important law, the truth in the utmost depth of his mind.” From this episode we can judge that Mañjuśrī was the most senior bodhisattva. In chapters 12 and 14 the Bodhisattva Mañjuśrī again requested the Buddha to instruct the host of bodhisattvas. However, from the latter half of chapter 15 onward, the Bodhisattva Maitreya represents the host of bodhisattvas, and the Bodhisattva Mañjuśrī does not appear in the later chapters of the Lotus Sutra. This change is not incidental but has deep significance.

As indicated by the saying “the wisdom of Mañjuśrī,” the Bodhisattva Mañjuśrī is regarded as the idealization or personification of the wisdom of the Buddha. Therefore, in the Law of Appearance as the teaching of wisdom, this bodhisattva usually represents the host of bodhisattvas. The Bodhisattva Maitreya, on the other hand, is believed to represent the Buddha’s compassion. Therefore, in the Law of Origin as the teaching of compassion, which begins with the latter half of chapter 15, the Bodhisattva Maitreya is the representative of all the bodhisattvas. However, in chapter 28, “Encouragement of the Bodhisattva Universal Virtue,” the last chapter of the Lotus Sutra, the Bodhisattva Universal Virtue acts as the representative of the bodhisattvas. This is because Universal Virtue typifies the practice of the Buddha. This bodhisattva is actually regarded as representing the teaching, practice, and attainment of the Buddha, but in the Lotus Sutra he most strongly represents the practice of the Buddha.

The appearance of these three bodhisattvas— Mañjuśrī, who represents the wisdom of the Buddha; Maitreya, who typifies the compassion of the Buddha; and Universal Virtue, who personifies the practice of the Buddha—reflects the organization of the Lotus Sutra itself.

Buddhism for Today, p212-213
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‘Having Taken Poison’

“The Life Span of the Buddha” chapter says: “Having taken poison, some had lost their senses while others had not. … Seeing this excellent medicine with color and scent both good, those who had not lost their senses took it and recovered from their illness.” This refers to those who received the seed of Buddhahood in the eternal past as preached in “The Life Span of the Buddha,” those who had the opportunity to establish a connection with Buddhist dharma at the time of Great Universal Wisdom Buddha as revealed in the seventh chapter on “The Parable of a Magic City”, and all those bodhisattvas, Two Vehicles (śrāvakas and pratyekabuddha), men and gods who received the teaching of the Buddha in the pre-Lotus sūtras as well as the theoretical section of the Lotus Sūtra attain Buddhahood in the preaching of the essential section. It is said in the same chapter:

“The remainder who had lost their senses were happy to see their father come back and requested him to cure their illness, but they refused to take the medicine their father offered them. Why did they not take it? It was because they had been affected by poison, causing them to lose their senses and think this excellent medicine, in both color and scent, not good at all. … ‘Now I have to devise an expedient means so that they may take this medicine,’ thought the father. ‘Now I will leave this excellent medicine here with you. You should take it without worrying about its effectiveness,’ instructed the father to his children and he again went abroad. Then he sent a messenger back to his children, telling them that their father had passed away.”

The seventeenth chapter, “Variety of the Merits,” in the essential section of the Lotus Sūtra states, “In the evil age of the latter dharma…,” indicating that the teaching was for the Latter Age of Degeneration.

Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 156

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Invitation to Creative Wisdom

What is the purpose of all this enchantment and magic? Entertainment? In one sense, yes! It is to bring joy to the world. Stories are for enjoyment. But not only for enjoyment. Not in all of them, but in a great many of the stories in the Lotus Sutra, especially in those that are used to demonstrate practice of skillful means, it is important to recognize that what is being demanded of the reader is not obedience to any formula or code or book, not even to the Lotus Sutra, but imaginative and creative approaches to concrete problems. A father gets his children out of a burning house, another helps his long-lost adult son gain self-respect and confidence through skillful use of psychology, still another father pretends to be dead as a way of shocking his children into taking a good medicine he had prepared for them, and a rich man tries to relieve his friend’s poverty. These stories all involve finding creative solutions to quite ordinary problems.

Creativity requires imagination, the ability to see possibilities where others see only what is. It is, in a sense, an ability to see beyond the facts, to see beyond the way things are, to envision something new. Of course, it is not only imagination that is required to overcome problems. Wisdom, or intelligence, and compassion are also needed. But it is very interesting that the problems encountered by the buddha figures in the parables of the Lotus Sutra are never solved by the book. They do not pull out a sutra to find a solution to the problem confronting them. In every case, something new, something creative, is attempted; something from the creative imagination.

The Stories of the Lotus Sutra, p23
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The Merits of Religious Practice

In considering the merits of religious practice, we must place great importance on being upright in character and gentle in mind, as taught in chapter 16. We should focus our gaze on the Buddha alone, not worrying ourselves about divine favors in this world. We should be united with the Buddha and act obediently according to his guidance. If our actual life should consequently change for the better, that is a natural phenomenon produced because our minds and actions have been set in the direction of the truth. We should receive such phenomena gratefully and frankly.

The merits of religious practice are preached in three chapters of the latter half of the Lotus Sutra: chapter 17, “Discrimination of Merits”; chapter 18, “The Merits of Joyful Acceptance”; and chapter 19, “The Merits of the Preacher.” We should read these chapters bearing in mind the basic significance of merits as discussed above.

Buddhism for Today, p260
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Believe and Discern

Chapter 16 of the Lotus Sutra begins at this point.

At that time the Buddha said to the bodhisattvas and all the great assembly, “Believe and discern, all you good sons, the veracious word of the Tathāgata.” Again he said to the great assembly, “Believe and discern the veracious word of the Tathāgata.” And a third time he said to all the great assembly, “Believe and discern the veracious word of the Tathāgata.”

The Buddha’s saying “Believe and discern it” instead of commanding “Believe it” has an important meaning. Sakyamuni Buddha never forced his ideas upon his disciples or other people. He preached the truth as it was and exhorted his listeners, saying, “You, too, behold it.” He led them on the way of the truth and coaxed them, saying, “You, too, come to me.” His exhortation to “behold the truth” instead of saying only “Believe it” is a very important point. This short phrase of the Buddha speaks for the character of his teachings. His words “Behold it” are equivalent to the “scientific spirit” in today’s parlance. The Buddha shows in these few words that if anyone thoroughly views the truth, studies it, and discerns it, he will surely be able to accept it to his satisfaction.

His words “You, too, come to me” include the same important idea. They mean: “Come to me and practice the Law as much as I do. Then you are sure to understand the value of the Law.” The Buddha could never have uttered these words unless he had absolute confidence in the Law and the Way.

Because Sakyamuni Buddha was a reasonable person, he did not say even to his leading disciples, “Believe the truth,” but said, “Believe and discern it,” that is, “Believe it after understanding it.” In this emphasis on belief based on understanding, Buddhism differs fundamentally from many other religions.

Buddhism for Today, p211-212
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The “Jiga-Ge” Verse

Now Hōren Shōnin, the principal mourner, states that he read and recited the “jiga-ge” verse every morning during the last 13 years. The merit of having done so is immeasurable, something only the Buddhas can comprehend.

The Lotus Sūtra is the bone-marrow of the holy teachings of the Śākyamuni Buddha preached during His lifetime. In particular, the “jiga-ge” verse at the end of the 16th chapter, “Life Span of the Buddha,” is the spirit of the 28 chapters of the Lotus Sūtra. It is the life of the Buddhas in the past, present, and future, and the “jiga-ge” verse is the eyes of the bodhisattvas throughout the universe. I am not speaking of the merit of the “jiga-ge” verse arbitrarily. It is clearly preached by the Buddha in the “Variety of Merits” chapter following the “Life Span of the Buddha” chapter. According to this chapter, the number of people who became Buddhas by listening to the preaching of the “jiga-ge” verse are as numerous as the number of dust particles produced by smashing the triple-thousand worlds. What is more, those who attain enlightenment through the six chapters beginning with the “Medicine King Bodhisattva” chapter, too, have done so due to the residual merit of the “jiga-ge” verse.

Hōren-shō, Letter to Hōren, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 55-56

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The Eternal Pure Land

[W]hen the Eternal Buddha was revealed in the essential section of the Lotus Sūtra, this world of endurance (Sahā World) became the Eternal Pure Land, indestructible even by the three calamities of conflagration, flooding, and strong winds, which are said to destroy the world. It transcends the four periods of cosmic change: the kalpa of construction, continuance, destruction, and emptiness. Śākyamuni Buddha, the Lord-preacher of this Pure Land, has never died in the past, nor will He be born in the future. He exists forever throughout the past, present, and future. All those who receive His guidance are one with this Eternal Buddha. It is because each of our minds is equipped with the “3,000 modes of existence” and the “three factors,” namely, all living beings, the land in which they live, and the five elements of living beings (matter, perception, conception, volition and consciousness).

This truth was not made clear in the first fourteen chapters of the theoretical section of the Lotus Sūtra. Perhaps it was because the time was not ripe at this stage of preaching the Lotus Sūtra; and capacity of comprehension on the part of the listeners was not yet sufficient.

Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 148

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How Chapter 16 Relates to Chapters 11 and 15

In an important respect, [Chapter 16] of the Sutra is a continuation and culmination of a story found in Chapters 11 and 15, and it needs to be understood in relation to them. In Chapter 11 Shakyamuni is portrayed as the Buddha of all worlds. In order that the whole body of Abundant Treasures Buddha may be seen, Shakyamunl assembles buddhas from all over the universe. As we have seen, these other buddhas are in some sense representatives of Shakyamuni Buddha. They can be called embodiments of Shakyamuni Buddha. Thus it is clear that Shakyamuni Buddha is represented or present in the vast expanse of space.

In Chapter 15 Shakyamuni is portrayed as having been a buddha for countless eons: Shakyamuni says that the many, many bodhisattvas who emerge from below the earth have been taught by him over countless eons. Here the Buddha is present in a vast expanse of time. “Thus, since I became Buddha a very long time has passed, a lifetime of innumerable countless eons of constantly living here and never entering extinction.” (LS 293)

That chapter ends with Maitreya Bodhisattva and others wondering how someone who has been living and teaching for only a few decades can be the teacher of countless bodhisattvas who lived ages and ages ago.

In Chapter 16, all of this is brought together in the teaching that Shakyamuni Buddha is the one Universal Buddha, the Buddha of all times and places, one whose life is extended indefinitely both spatially and temporally, from the extremely distant past into the distant future and in all the directions of the vast universe.

The Stories of the Lotus Sutra, p199-200