Category Archives: d26b

d15b, d16b, d25b, d26b, WONS

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

d22b, d25b, d26b, WONS

Great Omens of the “Divine Powers of the Buddha” Chapter

Now, the great omens of the “Divine Powers of the Buddha” chapter are excellent signs for the essence of the Lotus Sutra, the five Chinese characters of myō, hō, ren, ge, and kyō, to be spread in the Latter Age of Degeneration after 2,000 years of the Ages of the True and Semblance Dharmas following the passing of the Buddha. Therefore, it is preached in the Lotus Sūtra, “Rejoicing at the good news of this Lotus Sūtra to be upheld after the passing of the Buddha, various Buddhas all demonstrated numerous supernatural powers (in the ‘Divine Powers of the Buddha’ chapter),” and “Those who uphold this sūtra in the evil world during the Latter Age of Degeneration earn the same merits gained by donating various offerings to the Buddha (in the ‘Variety of Merits’ chapter).”

Zuisō Gosho, Writing on Omens, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 123

LS32, d25b, d26b, LS Introduction

Dissemination in the Age of Degeneration

Judging from the Sutra as a whole, we can see that the Bodhisattvas taught by the Original Buddha assume the duty to disseminate the Lotus Sutra in the future, especially in the Age of Degeneration. The Age of Degeneration in this defiled World of Endurance will be filled with hazards and many people will reject the Lotus Sutra and oppose its teachers. Such a time and place will require Bodhisattvas of outstanding ability, ones who can overcome attitudes of apathy or resentment. The Bodhisattvas taught by the Provisional Buddha, on the other hand, are assigned a much easier task. They will work in this world during the Ages of Right Teaching and Counterfeit Teaching, or else in other worlds.

Introduction to the Lotus Sutra

LS32, d26b, LS Introduction

The General Transmission

After completing the special transmission [to the Great Bodhisattvas], as recorded in Chapter 21, “Supernatural Powers of the Tathagatas,” Sakyamuni rises from his seat [in Chapter 22, Transmission,] and extends his hands over the heads of [all the other] countless Bodhisattvas who have gathered there. He told them:

For a time so long that it is beyond imagination, I practiced the law which is difficult to obtain, and attained supremeperfect-enlightenment. I now entrust it all to you. Spread this teaching wholeheartedly after my extinction, and benefit and save all the people of the world (p. 297).

This is called the General Transmission, in which the Buddha entrusts his disciples to disseminate the Sutra after his departure. Three times he blesses his assembled followers, repeating the same words.

This is the teaching of Transmission. Here it is called the General or Total Transmission, because by it the Lotus Sutra is entrusted to all Bodhisattvas. What is the difference between this transmission and that which preceded it?

The Great Bodhisattvas from Underground, who received the Special Transmission in the previous chapter, are called “Bodhisattvas Taught by the Original Buddha.” They are the direct disciples of the Eternal and Original Buddha, who reveals his eternity and limitless true form in Chapter 16, “The Duration of the Life of the Tathagata.” The other Bodhisattvas, on the other hand, are called “Bodhisattvas Taught by the Provisional Buddha.” They are disciples of the historical Buddha (the Provisional Buddha), whose figure is limited and temporary. Among these Bodhisattvas, many are representatives from other worlds.

Introduction to the Lotus Sutra

LS32, d14b, d26b, LS Introduction

Place of Enlightenment

One of the special concepts of the Lotus Sutra is that a place where the Lotus Sutra is expounded is itself the Place of Enlightenment. This means that anywhere we accept, believe, recite, and practice the Lotus Sutra is the Place of Enlightenment. It is not necessary for us to erect temples, fine buildings, or monuments in select holy places.

Introduction to the Lotus Sutra

LS32, d26b, 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 Sutra

LS32, d26b, LS Introduction

Four 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 Sutra

LS32, d26b, LS Introduction

Reaching the Stage of Freedom

The Buddha sings these verses to Superior-Practice Bodhisattva in Chapter 21 of the Lotus Sūtra:

Anyone who keeps this sūtra
Will be able to expound
The meanings of the teachings,
And the names and words [of this sūtra].
Their eloquence will be as boundless
And as unhindered as the wind in the sky.

Anyone who believes in and upholds the Lotus Sutra, which is transmitted from Sakyamuni, has a thorough knowledge of the meanings of its diverse teachings, words, and interpretations, and is able to expound them impartially, just as the wind sails freely through the sky. That person will be able to reach a stage of freedom, and remain there.

Introduction to the Lotus Sutra

LS32, d26b, LS Introduction

Transmission of the Four Phrases of the Primary Mystery

In Chapter 21, The Supernatural Powers of the Tathāgatas, Sakyamuni says:

Anyone who understands why the Buddhas expound [many] sūtras,
Who knows the position [of this sūtra in the series of sūtras],
And who expounds it after my extinction
According to its true meaning,
Will be able to eliminate the darkness
Of the living beings of the world where he walks about,
Just as the light of the sun and the moon
Eliminates all darkness.
He will be able to cause innumerable Bodhisattvas
To dwell finally in the One Vehicle.

Therefore, the man of wisdom
Who hears the benefits of these merits
And who keeps this sūtra after my extinction,
Will be able to attain
The enlightenment of the Buddha
Definitely and doubtlessly.

These words were especially beloved by Nichiren. Needless to say, for him all the words of the Sutra were compelling. Nevertheless, he considered this chapter, the “Supernatural Powers of the Tathagatas,” to be of singular importance. That is because it is here that Sakyamuni transmits the Four Phrases of the Primary Mystery, the essence of the Sutra, to Superb-Action and the Bodhisattvas from Underground. Nichiren believed that these Four Phrases are the Sacred Title (Odaimoku) of NAMU-MYOHO-RENGE-KYO. He maintained that in this chapter Sakyamuni calls the Bodhisattvas who had welled up from underground, headed by Superb-Action, and transmits to them the Sacred Title, the core of the Sutra manifested in its title. These Bodhisattvas, on their part, will appear in our times, the Age of Degeneration, to disseminate the Sacred Title and save all people, leading them to attain Buddhahood.

Introduction to the Lotus Sutra

LS32, d16b, d26b, LS Introduction

Three Locations of the Teaching

The Lotus Sutra consists of twenty-eight chapters. At the beginning, the Buddha taught from Mount Sacred Eagle (Grdhrakuta, “Vulture Peak,” in Sanskrit) near the city of Rajagriha, India, which today is called Rajgir. In Chapter Eleven, “Beholding the Stupa of Treasures,” he ascended to the sky and remained there until returning to Mt. Sacred Eagle in Chapter Twenty-three, “The Previous Life of Medicine-King Bodhisattva.” Thus he held three assemblies, which are called the First Assembly on Mt. Sacred Eagle; the Assembly in the Sky; and the Second Assembly on Mt. Sacred Eagle. We can divide the chapters of the sutra into three parts according to these three locations.

Introduction to the Lotus Sutra