Two Buddhas, p261In Nichiren’s teaching, it is the bodhisattvas of the earth who play the lead roles in spreading the Lotus Sūtra in the Final Dharma age. But he recognized Samantabhadra [Universal Sage] as a protector and, in one letter written from exile to Sado Island, referred to him as manifesting through two of his most supportive lay followers, the samurai Shinjō Kingo and his wife, Nichigen-nyo: “You were both born of ordinary status, and you live in Kamakura [the seat of Bakufu authority], yet you trust in the Lotus Sūtra without fearing others’ gaze and without begrudging your lives. This is no ordinary matter… . Surely this is what the Lotus Sūtra means where it says that those living in Jambudvipa who believe in this sūtra do so by the power of the bodhisattva Samantabhadra.”
As suggested in the long passage from Nichiren cited above, Samantabadhra is often depicted iconographically as Śākyamuni Buddha’s attendant on the right, with Mañjuśrī attending him on the left. Where Mañjuśrī represents wisdom and realization, Samantabhadra represents teaching and practice. The Lotus Sūtra begins with Mañjuśrī playing a role in preparing the assembly to receive Śākyamuni’s preaching of the sūtra just before his final nirvāṇa; it concludes with Samantabadhra vowing to protect those who uphold the sūtra after he has departed. On Nichiren’s mandala, the names of Mañjuśrī and Samantabhadra appear as representatives of bodhisattvas from other worlds and of the trace teaching.
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The Tardy Bodhisattva
Two Buddhas, p 260-261In one passage, Nichiren gives a humorous account of Samantabhadra’s [Universal-Sage Bodhisattva] late arrival at the Lotus assembly:
Among all the many bodhisattvas, Samantabhadra and Mañjuśrī were like ministers of the right and left to the Lord Śākyamuni. It was strange, therefore, that Samantabhadra, as one of those two ministers, should have failed to be in attendance during the eight or so years when the Buddha preached the Lotus Sūtra, which surpasses all the other teachings of his lifetime and which all buddhas and bodhisattvas of the ten directions, more numerous than the dust particles of the great earth, had assembled to hear. But when the Buddha had finished expounding the “King Śubhavyūha” [King Wonderful-Adornment] chapter and was about to conclude his preaching of the Lotus Sūtra, Samantabhadra came hastily from the land of the buddha Ratnatejo’bhyudgatarāja [Treasure-PowerVirtue-Superior-King Buddha] in the eastern quarter, accompanied by the sounds of ten billion musical instruments and leading countless numbers of the eight kinds of nonhuman beings. Probably fearing the Buddha’s displeasure at his tardy arrival, he assumed a serious expression and pledged in all earnestness to protect those who practice the Lotus Sūtra in the latter age. But the Buddha, no doubt pleased with his extraordinary sincerity in vowing to spread the Lotus Sūtra throughout the continent of Jambudvipa, praised him even more highly than he had earlier praised other bodhisattvas of higher rank.
The Merits of This Teaching
[Chapter 28, The Encouragement of Universal-Sage Bodhisattva] is the last chapter of the Lotus Sutra. By the merits of this teaching, as many Bodhisattvas as there are sands in the River Ganges obtained the dharanis of Samantabhadra Bodhisattva, and as many Bodhisattvas as the particles of dust filling the great universe grasped how to practice the Way of Universal-Sage.
When the Buddha finished expounding this Sutra, all the congregation, including Bodhisattvas, deities, and other living beings, rejoiced greatly, memorized the words of the Buddha, bowed before him, and departed from Mount Sacred Eagle.
Introduction to the Lotus SutraKamon
The studies conducted over so many centuries made possible a deeper understanding of the Lotus Sutra, and methodological standards for its interpretation were established. One example is called Kamon. It is a classification of the twenty-eight chapters into several sets for a systematic explanation of their meaning.
The major Kamon is the “Three Parts of Each of the Two Divisions of the Lotus Sutra” which was established by Great Master Chih-i. Most commentators since his time have accepted his guidelines. …
[T]he “Three Parts of Each of the Two Divisions of the Lotus Sutra” refers to the division of the Sutra into two main sections: the first half, consisting of Chapters One through Fourteen, and the second half, consisting of Chapters Fifteen through Twenty-eight. Kamon gives a detailed explanation of the reason for this division. The first half is named Shakumon, literally “imprinted gate.” Its main purpose is to teach how “hearers” and Pratyekabuddhas can attain Buddhahood in the One Vehicle. The second half is called Hommon, which means “Primal Gate” or “Primal Mystery.” This part reveals Sakyamuni to be the infinite, absolute Buddha, the Buddha who attained enlightenment in the remotest past but still leads living beings in the present. These two points are considered the fundamental ideas of the Lotus Sutra.
Introduction to the Lotus SutraRealizing Buddhahood in One’s Heart
Who are the Bodhisattvas and what is meant by the hearts of Bodhisattvas? Bodhisattvas seek to save other people besides themselves, just as the Buddha did. The Bodhisattva heart is the same as the Buddha heart. It does not take much study or diligent practice to know the heart of the Buddha and make it one’s own. The Buddha is a symbol of the human ideal. Even an ignorant person can experience the Buddha’s heart by dedicating his or her own heart to Him, exalting Him as the ideal, wishing to follow His teachings, believing in and praying to Him, and putting such thoughts into practice to the best of one’s ability. It is possible for anyone to experience the heart of the Buddha; that is a way of Practice which is open to anyone. For example, someone who is trying to help another person or persons (the Bodhisattva Practice) is already experiencing the Buddha in his heart. Such a potential for realizing Buddhahood in one’s heart is something every one of us already possesses by nature. (The Buddha was a human being, and so are we; he achieved Buddhahood, and so can we.) This potential is called the “Buddha-nature.”
Introduction to the Lotus SutraThe Encouragement of Universal-Sage Bodhisattva
The meaning of this chapter’s title is that Universal-Sage Bodhisattva (Samantabhadra) will appear before, protect, and encourage anyone who keeps and practices the Lotus Sutra, and he will have that person aspire to the Way to Buddhahood.
Introduction to the Lotus SutraThe Bodhisattva Vehicle
The Bodhisattva Vehicle includes those who seek or already possess the enlightenment of the Buddha. Although they neither enter into nirvana nor attain the ultimate enlightenment of Sakyamuni, Bodhisattvas share his ideal of working in this world for the salvation of others. In contrast to the Lesser Vehicle, the teaching for Bodhisattvas is called the Great Vehicle, for it seeks to guide all living things to enlightenment, just as a large vehicle can carry many passengers besides the driver.
Introduction to the Lotus SutraThe Age of Degeneration
The Age of Degeneration lies in the future after Sakyamunis earthly lifetime. It does not denote a specific era. Whenever we ordinary people reflect seriously on the quality of our lives, we realize that we live far from the spirit of the Buddha. Our minds are soiled with evil and illusions. This actual state of human beings is what is called the Age of Degeneration. The Lotus Sutra warns us that it will be our normal state once the Buddha has departed from among us.
Introduction to the Lotus Sutra