Category Archives: LS45

LS45, LS32, Blog

45 Days of the Lotus Sutra

I have now completed my 101st trip through the Lotus Sutra – my 57th journey through the Sutra of Innumerable Meanings and the Sutra of Contemplation of Universal Sage – and I’ve decided to change my daily practice.

Since March 2015, I’ve recited a portion of the Lotus Sutra in shindoku in the morning and then in the afternoon read aloud the same portion of Senchu Murano’s English translation of the Lotus Sutra.

Starting Dec. 16, I will be reading aloud portions of the Threefold Lotus Sutra in English, morning and evening. The cycle will take 45 days starting with the Sutra of Innumerable Meanings and concluding with the Sutra of Contemplation of Universal Sage.

I will use the Basic Nichiren Shu Service morning and evening, substituting my daily reading for the traditional quotes from the Lotus Sutra.

Going forward, my shindoku practice will be limited to the month of February. Each day in February I will recite a different chapter in shindoku in the morning. In the evening I will continue my English reading. The purpose of the February shindoku recitation is to allow me to recite an entire chapter at one time, following along with the shindoku recordings. The traditional 32-day division splits several chapters over multiple days.

At the start of this year I proposed dividing the Lotus Sutra into 365 roughly equal portions and providing annotations for each section. To that end I created  my annotated version of the Lotus Sutra, but I decided the small size created by dividing the sutra into 365 portions wasn’t practical.

The 45-day practice of reading aloud in English replaces that project. This brings the benefits of the smaller bites to both the Sutra of Innumerable Meanings and the Sutra of Contemplation of Universal Sage. I hope others who want to make the study of the Lotus Sutra a part of their daily practice will consider this method.

For now I will be stopping my daily 32-days of the Lotus Sutra posting.

I’ve added horizontal rules to the Threefold Lotus Sutra for those who want to follow along. Blue rules denote morning service and green rules evening.

Day 1 M Sutra of Innumerable Meanings
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Day 2 M
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Day 3 M
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Day 4 M
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Day 5 M Chapter 1, Introductory
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Day 6 M
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Day 7 M Chapter 2, Expedients
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Day 8 M
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Day 9 M
E Chapter 3, A Parable
Day 10 M
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Day 11 M
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Day 12 M
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Day 13 M Chapter 4, Understanding by Faith.
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Day 14 M
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Day 15 M Chapter 5, The Simile of Herbs
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Day 16 M Chapter 6, Assurance of Future Buddhahood
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Day 17 M Chapter 7, The Parable of a Magic City
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Day 18 M
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Day 19 M
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Day 20 M Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples
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Day 21 M Chapter 9, The Assurance of Future Buddhahood of the Śrāvakas Who Have Something More to Learn and the Śrāvakas Who Have Nothing More to Learn
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Day 22 M Chapter 10, The Teacher of the Dharma
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Day 23 M Chapter 11, Beholding the Stūpa of Treasures
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Day 24 M
E Chapter 12, Devadatta
Day 25 M
E Chapter 13, Encouragement for Keeping this Sutra
Day 26 M Chapter 14, Peaceful Practices
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Day 27 M
E Chapter 15, The Appearance of Bodhisattvas from Underground.
Day 28 M
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Day 29 M Chapter 16, The Duration of the Life of the Tathāgata
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Day 30 M Chapter 17, The Variety of Merits
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Day 31 M
E Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra
Day 32 M
E Chapter 19, The Merits of the Teacher of the Dharma
Day 33 M
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Day 34 M Chapter 20, Never-Despising Bodhisattva
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Day 35 M Chapter 21, The Supernatural Powers of the Tathāgatas
E Chapter 22, Transmission
Day 36 M Chapter 23, The Previous Life of Medicine-King Bodhisattva
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Day 37 M
E Chapter 24, Wonderful-Voice Bodhisattva
Day 38 M
E Chapter 25, The Universal Gate of World-Voice-Perceiver
Day 39 M
E Chapter 26, Dhāraṇīs
Day 40 M Chapter 27, King Wonderful-Adornment as the Previous Life of a Bodhisattva
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Day 41 M Chapter 28, The Encouragement of Universal-Sage Bodhisattva
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Day 42 M Sutra of Contemplation of Universal Sage
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Day 43 M
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Day 44 M
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Day 45 M
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Tao-Sheng Commentary, LS45, LS32

Tao-sheng: Delusions Everywhere

His manor house was large [broad and great], but had only one gate. In that house lived many people, numbering a hundred or two hundred or five hundred.

They take delusions as their original source and are settled in them: this is what house represents. Delusions are everywhere: they are “broad and great.”

The Buddha teaches the passage to enlightenment: he is the “doorway.” Only these people have passed through it, they are “one hundred or two hundred”: gods (devas) account for “one hundred”; men, “two hundred”. The three evil paths (gati) of transmigration account for “five hundred.” They rely on the [three] realms: they are “dwelling in it.”

Tao-sheng Commentary on the Lotus Sutra, p206
Higan, LS45, Hsuan Hua, Hsuan Hua Lotus Sutra Commentary, LS32

Higan: Beating of the Great Dharma Drum

Today is the final day of Higan week, the three days before the equinox and the three days after. As explained in a Nichiren Shu brochure:

For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds.

The today we consider the Perfection of Wisdom.  For this Spring Higan week I’m using Hsuan Hua‘s commentary on the Lotus Sutra in which he discusses Maitreya’s questions about what he sees in Chapter 1 after the Buddha illuminates 18,000 worlds in the east. (See this explanation.)

Maitreya Bodhisattva said to Mañjuśrī Bodhisattva, “Moreover, I see Bodhisattvas / Of profound wisdom and solid resolve, / Capable of questioning the Buddhas, / Then upholding all they hear.” These Bodhisattvas were exceptionally wise and steadfast in their resolve. When they had doubts, they sought clarification from the Buddhas. They asked about the Dharma, and having received their answers, they put what they had heard into practice, upholding and cultivating in accord with the Dharma.

Maitreya went on, saying, “I also see Buddhas’ disciples, / Accomplished in wisdom and samādhi, / Teaching Dharma to the multitudes / Through countless analogies.” These sons of the Dharma King, who were replete with the power of samādhi and wisdom, used an uncountable number of parables and principles to expound the Buddhadharma for the sake of living beings. They delight in explaining the Dharma / As they teach Bodhisattvas. / Vanquishing all the hordes of Māra, / They beat the Dharma drum. The more they taught, the more enthusiastic they became about teaching; this is known as unobstructed eloquence. The Dharma they taught was extremely profound, subtle, and wonderful. Not only did it transform Bodhisattvas, it overcame the demon king’s troops. Their teaching of the Dharma was like the beating of the great Dharma drum. These three stanzas concern the pāramitā of prajña.

Hsuan Hua Lotus Sutra Commentary, pv2, p275
Tao-Sheng Commentary, LS45, LS32

Tao-sheng: The Elder

“Śāriputra! Suppose there lived a very rich man [great elder] in a certain country, in a certain village, in a certain town. He was old [advanced in years]. His wealth was immeasurable. He had many paddy fields, houses, and servants.”

The Buddha is certainly in charge of them, and rules over them, being the one whom they pay respect to: he is “the elder”

[The Buddha] reincarnated himself and advanced to the later stage of his life in order to set forth the doctrine of the three vehicles.

In preaching the Dharma, [the Buddha] uses wisdom-life as its source: it is “wealth.” li is inexhaustible and limitless: it is “incalculable.”

Transformative teaching removes their defilements and produces shoots of the Tao in them; it is “fields.” They come to reside in it [Tao]: it is “house.” They comply with the teaching in their conduct: they are “servants.” There is no place where it does not exist: it is “many.”

Tao-sheng Commentary on the Lotus Sutra, p205-206
Higan, LS45, Hsuan Hua, Hsuan Hua Lotus Sutra Commentary, LS32

Higan: Absorbed in Profound Samadhi

Today is the sixth day of Higan week, the three days before the equinox and the three days after. As explained in a Nichiren Shu brochure:

For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds.

The today we consider the Perfection of Meditation.  For this Spring Higan week I’m using Hsuan Hua‘s commentary on the Lotus Sutra in which he discusses Maitreya’s questions about what he sees in Chapter 1 after the Buddha illuminates 18,000 worlds in the east. (See this explanation.)

The Pāramitā of Samādhi

I see those renouncing desire
Dwelling in solitude,
Immersing themselves in profound samādhi,
And attaining the five spiritual powers.
I also see Bodhisattvas
Settled in dhyāna, with palms joined,
Praising the Dharma Kings
In thousands upon thousands of verses.

Maitreya Bodhisattva saw them absorbed in profound samadhi and developing the five spiritual powers. The five spiritual powers are the heavenly eye, the heavenly ear, the knowledge of others’ thoughts, the knowledge of past lives, and the ability to travel anywhere at will. They had not attained the spiritual power of freedom from all outflows because only [fourth-stage] Arhats and Bodhisattvas of equivalent awakening and wondrous awakening can attain freedom from all outflows. Because these were Bodhisattvas of new resolve, they had attained only five of the six spiritual powers.

Where do these five spiritual powers come from? They come from the cultivation of samādhi, from the recitation of sūtras, and from upholding mantras. If you can meditate single-mindedly every day, you can attain them. You can also attain them by reciting sūtras. For example, Great Master Zhiyi continuously recited the Dharma Flower Sūtra until he awakened. When he reached the line “This is true vigor. This is called a true Dharma offering” in the chapter “The Account of Bodhisattva Medicine King’s Past Lives,” he entered the Dharma Flower samādhi and experienced a supreme state. He saw that the Dharma assembly at Vulture Peak had not yet dispersed and that Śākyamuni Buddha was still there teaching the Dharma. So you can also become awakened by reciting sūtras. However, you must recite with a sincere mind. Don’t recite on the one hand but have deluded thoughts on the other hand, thinking, “So-and-so has a lot of money. I’ve got to think of a way to get some money out of him for my own use.” You will not become awakened by reciting sūtras this way, because you are not being mindful of the sūtras if you are thinking about money. In addition, you can also single-mindedly recite mantras to become awakened.

Hsuan Hua Lotus Sutra Commentary, pv2, p272-274
Tao-Sheng Commentary, LS45, LS32

Tao-sheng: The Buddha’s Doctrine Explained Analogically

“Śāriputra! Suppose there lived a very rich man in a certain country, in a certain village, in a certain town.

From this phrase on [the Buddha’s] doctrine is explained analogically. There are seven segments, in total, illustrating li. The first segment relates the frequent occurrence of calamities and various misfortunes in the house. In the second is shown that only those who are awakened to these calamities and misfortunes are Buddhas. The third tells that the Buddha, having been awakened himself, has great compassion (Mahākaruṇā) arising in him, [and that he means] to rescue all children. In the fourth, as he will later offer the happiness of the three vehicles, he first talks about the dreadful happening in the house. Fifth, [the Buddha] offers them the happiness of the three vehicles. Sixth, [the Buddha] provides them with the utmost happiness of the One Vehicle, which is true and real. Seventh, it turns out that the three carts [the Buddha] promised earlier are not to be given at the end, [the promise] being empty and false.

A country refers to a place where cities are located. The multitudinous beings are situated in the cities of the three realms (triloka); we call them the country. The first segment [begins here]. A city-state refers to the supreme ultimate. The ultimate is analogized as the city-state. [The Buddha’s] limited approach to men is compared to “a municipality,” which is synonymous with a city. The Buddha in accordance with doctrine follows [varying] existential situations (shih); thus all kinds of names have been created.

Tao-sheng Commentary on the Lotus Sutra, p205
Higan, LS45, Hsuan Hua, Hsuan Hua Lotus Sutra Commentary, LS32

Higan: These Heroic Cultivators

Today is the fifth day of Higan week, the three days before the equinox and the three days after. As explained in a Nichiren Shu brochure:

For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds.

The today we consider the Perfection of Energy. For this Spring Higan week I’m using Hsuan Hua‘s commentary on the Lotus Sutra in which he discusses Maitreya’s questions about what he sees in Chapter 1 after the Buddha illuminates 18,000 worlds in the east. (See this explanation.)

The Pāramitā of Vigor

These four lines praise the pāramitā of vigor. Maitreya said, “I also see Bodhisattvas / Advancing with heroic vigor, / Going far into the mountains / To contemplate the Buddha’s Path.” How vigorous are they? They study the Buddhadharma, foregoing meals and sleep. They are not like some people who go without eating but make up for it by sleeping more, thinking, “I haven’t eaten, so I can’t cultivate. I’ll sleep a little more instead.” When others are not sleeping, they are asleep. That is not heroic vigor. Those with heroic vigor will go without eating because they forget about food altogether. They do not deliberately refrain from eating to show others that they are cultivating. They simply forget about eating and sleeping; they forget about everything. What do they think of? They focus only on their cultivation and study of the Buddhadharma. These heroic cultivators often cultivate in remote mountains and valleys, investigating the principles of the Dharma there.

Hsuan Hua Lotus Sutra Commentary, pv2, p171-172
Tao-Sheng Commentary, LS45, LS32

Tao-sheng: Encouraging To Move Toward Speedy Enlightenment

All these teachings of the Buddhas are for the purpose of teaching Bodhisattvas. Śāriputra! Now I will explain this with a parable.

What the Buddha has said up to now is aimed at cutting off the doubts they harbor. Now he mentions those who have intelligence in order to get them to the [main] idea. Intelligence counters stupidity. It was said earlier that men of intelligence, when hearing parables, can have their minds awakened. By this statement, what was said before is further extended to encourage them to move toward a speedy enlightenment.

Tao-sheng Commentary on the Lotus Sutra, p205
Hsuan Hua, Hsuan Hua Lotus Sutra Commentary, Higan, LS45, LS32

Higan: The Practice of Bodhisattvas

Today is the Spring Equinox, the middle of Higan week, the three days before the equinox and the three days after. As explained in a Nichiren Shu brochure:

For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds.

For this Spring Higan week I’m using Hsuan Hua‘s commentary on the Lotus Sutra in which he discusses Maitreya’s questions about what he sees in Chapter 1 after the Buddha illuminates 18,000 worlds in the east. (See this explanation.)

Maitreya Bodhisattva said, “I see in other lands / Bodhisattvas as many as Ganges’ sands, / Through various causes and conditions, / Seeking and cultivating the Buddha’s Path.” In our quest for the Buddha’s Path, we must do deeds that generate merit and virtue, and we must seek wisdom. Do not think you can attain Buddhahood easily. Look! These Bodhisattvas, numbering as many as the grains of sand in the Ganges, cultivated through various causes and conditions. What is meant by “various causes and conditions”? It means that these Bodhisattvas did many good deeds through which they accrued merit and virtue, cultivated many kinds of blessings and wisdom, and studied all the various Buddhadharmas. They did not seek the Buddha’s Path through just one kind of cause and condition.

Hsuan Hua Lotus Sutra Commentary, pv2, p260-261
Tao-Sheng Commentary, LS45, LS32

Tao-sheng: Casting Doubts

But [both the twelve hundred people and the two thousand people] are now quite perplexed because they have heard from you [the Dharma] which they had never heard before.

Formerly they lived on “three,” now they have to take “One.” Both are what the Sage has said, and so are contradictory to each other, Consequently they come to cast doubts on what they heard.

Tao-sheng Commentary on the Lotus Sutra, p204
Higan, LS45, Hsuan Hua, Hsuan Hua Lotus Sutra Commentary, LS32

Higan: The Patience of Bodhisattvas

Today is the third day of Higan week, the three days before the equinox and the three days after. As explained in a Nichiren Shu brochure:

For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds.

The today we consider the Perfection of Patience. For this Spring Higan week I’m using Hsuan Hua‘s commentary on the Lotus Sutra in which he discusses Maitreya’s questions about what he sees in Chapter 1 after the Buddha illuminates 18,000 worlds in the east. (See this explanation.)

The following four lines of verse talk about the practice of patience. Sometimes I see Bodhisattvas / Becoming bhikṣus, / Living alone in quietude / And delighting in reciting sūtras. These monastics live alone in forests, valleys, or caves, where they may encounter malicious people or ferocious beasts. What does this have to do with patience? If spiteful people insult them or physically abuse them, the Bodhisattvas must endure it; if ferocious beasts bite them, they must also endure it and not be scared. They delight in reciting sūtras. According to the Vajra Sūtra, the merit gained from reciting the Vajra Sūtra is inconceivable.

Hsuan Hua Lotus Sutra Commentary, pv2, p270