Two Buddhas, p162-163What particularly drew Nichiren’s attention in Chapter Thirteen … was the verse section … , comprising twenty lines in Kumārajiva’s Chinese version, in which eighty myriad kotis of nayutas of advanced bodhisattvas who have gathered from other worlds all vow to Śākyamuni Buddha to preach the Lotus Sūtra throughout the worlds of the ten directions, going on to enumerate the trials they are willing to undergo in order to disseminate the sūtra in an evil age after his final nirvāṇa. Based on this passage, in his commentary on Zhiyi’s Lotus Sūtra lectures, Zhanran formulated the concept of “three kinds of powerful enemies” who will obstruct Lotus Sūtra devotees: ignorant lay people, who will speak ill of them or attack them with staves and swords; deceitful monks of false wisdom who in their conceit “think they have attained what they have not”; and prominent monks who make a show of holiness, acting like forest-dwelling saints, but are actually greedy and arrogant and who slander Lotus devotees to persons in authority, including kings, ministers, and members of the priestly caste, as well as to other monks and lay householders. Sentenced to exile for the second time, Nichiren wrote that while the three types of enemies predicted in the “Perseverance” chapter were much in evidence in his day, not one of the eighty myriad kotis of nayutas of bodhisattvas who had pledged themselves to the Lotus Sūtra’s propagation was to be seen. There was only himself. Accordingly, he resolved, “I will propagate this sūtra on behalf of those eighty myriad kotis of nayutas of bodhisattvas. May they extend to me their aid and protection.”
Tag Archives: LS18
Day 18
Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.
Having last month concluded today’s portion of Chapter 14, Peaceful Practices, we return to today’s portion of Chapter 13, Encouragement for Keeping this Sutra, and hear the vow of eighty billion nayuta Bodhisattva-mahāsattvas.
Thereupon the World-Honored One looked at the eighty billion nayuta Bodhisattva-mahāsattvas. These Bodhisattvas had already reached the stage of avaivartika, turned the irrevocable wheel of the Dharma, and obtained dhārāṇis. They rose from their seats, came to the Buddha, joined their hands together [towards him] with all their hearts, and thought, “If the World-Honored One commands us to keep and expound this sūtra, we will expound the Dharma just as the Buddha teaches.”
They also thought, “The Buddha keeps silence.’ He does not command us. What shall we do?”
In order to follow the wish of the Buddha respectfully, and also to fulfill their original vow, they vowed to the Buddha with a loud voice like the roar of a lion:
“World-Honored One! After your extinction, we will go to any place [not only of this Sahā-World but also] of the worlds of the ten quarters, as often as required, and cause all living beings to copy, keep, read and recite this sūtra, to expound the meanings of it, to act according to the Dharma, and to memorize this sūtra correctly. We shall be able to do all this only by your powers. World-Honored One! Protect us from afar even when you are in another world!”
Jikyōsha vs. Gyōja
Two Buddhas, p164-165In Nichiren’s time, those who devoted themselves to reciting or copying the Lotus Sūtra as their primary practice were known as jikyōsha, “one who holds the sūtra.” Nichiren instead used the term gyōja (literally, “one who practices”; translated in this volume as “practitioner” or “votary”). Gyōja was often used to mean an adept or ascetic, denoting those who performed harsh austerities, such as going without sleep, fasting, and practicing in isolation in the mountains, with the aim of acquiring spiritual powers. Though Nichiren did not endorse ascetic practice for its own sake, his use of the word gyōja, like that of “bodily reading,” suggests both that he was “living” the Lotus Sūtra, personally encountering the hardships it predicts, and also that he had committed his life to its propagation. The term reflects his self-understanding as one entrusted with the task of spreading the Lotus in the Final Dharma age. He wrote, “None of the jikyōsha of Japan have encountered the trials predicted in these passages. I alone have read them. This is what is meant by the statement [in the “Perseverance” chapter], ‘We will not be attached to our bodies or lives. We only desire the highest path.’ This being the case, I am the foremost votary of the Lotus Sūtra in Japan.”
Day 18
Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.
Having last month considered the third set of peaceful practices, we conclude today’s portion of Chapter 14, Peaceful Practices, with the third set of peaceful practices in gāthās.
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Anyone who wishes to expound this sūtra
Should give up jealousy, anger, arrogance,
Flattery, deception and dishonesty.
He should always be upright.He should not despise others,
Or have fruitless disputes about the teachings.
He should not perplex others by saying to them:
“You will not be able to attain Buddhahood.”Any son of mine who expounds the Dharma
Should be gentle, patient and compassionate
Towards all living beings.
He should not be lazy.In the worlds of the ten quarters,
The great Bodhisattvas are practicing the Way
Out of their compassion towards all living beings.
He should respect them as his great teachers.He should respect the Buddhas, the World-Honored Ones,
As his unsurpassed fathers.
He should give up arrogance
So that he may expound the Dharma without hindrance.This is the third set of peaceful practices.
A man of wisdom should perform all this.
Anyone who performs these peaceful practices
Will be respected by innumerable living beings.
The Daily Dharma from Aug. 14, 2019, offers this:
Anyone who wishes to expound this sūtra
Should give up jealousy, anger, arrogance,
Flattery, deception and dishonesty.
He should always be upright.
The Buddha sings these verses to Mañjuśrī in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. The way we live our lives can either reinforce our delusions or help us gain more clarity about how things really are. In these verses, the Buddha advises against these actions not because he will think less of us when we do them, but because when we find ourselves behaving these ways it is because we are not seeing things for what they are.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 18
Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.
Having last month repeated in gāthās the second peaceful practices the Bodhisattva should do before he expounds the Sūtra of the Lotus Flower of the Wonderful Dharma, we consider the third set of peaceful practices.
“Again, Mañjuśrī! A Bodhisattva-mahāsattvas who wishes to keep, read and recite this sūtra in the latter days after [my extinction] when the teachings are about to be destroyed, should not nurse jealousy against others, or flatter or deceive them. He should not despise those who study the Way to Buddhahood in any way. He should not speak ill of them or try to point out their faults. Some bhikṣus, bhikṣunīs, upāsakās or upāsikās will seek Śrāvakahood or Pratyekabuddhahood or the Way of Bodhisattvas. He should not disturb or perplex them by saying to them, ‘You are far from enlightenment. You cannot obtain the knowledge of the equality and differences of all things because you are licentious and lazy in seeking enlightenment.’ He should not have fruitless disputes or quarrels about the teachings with others. He should have great compassion towards all living beings. He should look upon all the Tathāgatas as his loving fathers, and upon all the Bodhisattvas as his great teachers. He should bow to all the great Bodhisattvas of the worlds of the ten quarters respectfully and from the bottom of his heart. He should expound the Dharma to all living beings without partiality. He should be obedient to the Dharma. He should not add anything to the Dharma or take away anything from the Dharma. He should not expound more teachings to those who love the Dharma more [than others do].
“Mañjuśrī! A Bodhisattva-mahāsattvas who performs this third set of peaceful practices in the latter days after [my extinction] when the teachings are about to be destroyed, will be able to expound the Dharma without disturbance. He will be able to have good friends when he reads and recites this sūtra. A great multitude will come to him, hear and receive this sūtra from him, keep it after hearing it, recite it after keeping it, expound it after reciting it, copy it or cause others to copy it after expounding it, make offerings to the copy of this sūtra, honor it, respect it, and praise it.”
The Introduction to the Lotus Sūtra offers this explanation of these Peaceful Practices of the Mouth:
Bodhisattvas are to choose words carefully and make no mistakes in expounding the Dharma. There are four points:
- A Bodhisattva should not point out the faults of other sutras or their adherents.
- He or she should not despise other preachers of the Dharma.
- He or she should not speak of either the merits or the demerits of other preachers, and should not mention “hearers” by name when criticizing their teachings or even when praising them.
- He or she should not feel hostile toward anybody, and should freely answer any questions put to him. When asked difficult questions, the Bodhisattva should not answer by the teachings of the Lesser Vehicle, but always refer to the Great Vehicle, and so lead people to the “knowledge of the equality and differences of all things” (p. 216).
Day 18
Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.
Having last month considered the second peaceful practices the Bodhisattva should do before he expounds the Sūtra of the Lotus Flower of the Wonderful Dharma, we repeat in gāthās.
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
The Bodhisattva should wish
To make all living beings peaceful,
And then expound the Dharma to them.
He should make a seat in a pure place,
Apply ointment to his skin,
Wash dirt and dust off himself,
Wear a new and undefiled robe,
Clean himself within and without,
Sit on the seat of the Dharma peacefully,
And then expound the Dharma in answer to questions.He should expound with a smile
The wonderful meaning of the Dharma
To bhikṣus and bhikṣunīs,
To upāsakās and upāsikās,
To kings and princes,
To government officials,
And to common people.
When he is asked questions,
He should answer
According to the meaning of the Dharma.He should expound the Dharma to them
With stories of previous lives, parables and similes.
With these expedients he should cause them
To aspire for enlightenment,
To promote their understanding step by step,
And finally to enter into the Way to Buddhahood.He should give up indolence,
Negligence, grief and sorrow.
He should expound the Dharma to them
Out of his compassion towards them.He should expound to them
The teaching of unsurpassed enlightenment
With stories of previous lives
And with innumerable parables and similes
Day and night,
And cause them to rejoice.He should not wish to receive
Garments or bedding,
Food and drink, or medicine
From them.He should expound the Dharma to them,
Wishing only two things:
To attain the enlightenment of the Buddha
And also to cause them to do the same.
This is a peaceful offering to them.
This offering will bring them a great benefit.A Bhikṣu who expounds this Sūtra
Of the Lotus Flower of the Wonderful Dharma
With patience
After my extinction,
Will be emancipated
From jealousy, anger, and other illusions,
That is to say, from all obstacles.
He will have no sorrow.
He will not be spoken ill of.
He will not be in fear.
He will not be threatened with swords or sticks,
Or driven out [of his monastery].A man of wisdom
Who controls his mind
As previously stated
Will be peaceful.His merits will be innumerable.
You would not be able to tell the number of them
By any parable or simile even if you tried to do so
For thousands of billions of kalpas.
On my 21-day retreat encouraged by Universal-Sage Bodhisattva, we consider Day 8 of 21.
Day 18
Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.
Having last month completed the gāthās detailing the first set of things that the Bodhisattva should do before he expounds the Sūtra of the Lotus Flower of the Wonderful Dharma, we consider the second peaceful practices.
“Second, Mañjuśrī! A Bodhisattva-mahāsattvas who wishes to expound this sūtra in the age of the decline of the teachings after my extinction should perform the following peaceful practices. When he expounds or reads this sūtra, he should not point out the faults of other persons or sūtras. He should not despise other teachers of the Dharma. He should not speak of the good points or bad points or the merits or demerits of others. He should not mention Śrāvakas by name when he blames them. Nor should he do so when he praises them. He should not have hostile feelings against them or dislike them. He should have this peace of mind so that he may not act against the wishes of the hearers. When he is asked questions, he should not answer by the teachings of the Lesser Vehicle, but expound the Dharma only by the teachings of the Great Vehicle so that the questioners may be able to obtain the knowledge of the equality and differences of all things.”
Continuing with the content from Miraculous Tales of the Lotus Sutra from Ancient Japan, we learn of Priest Unjō in a Cave of Shima Province.
Day 18
Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.
Having last month considered in gāthās the proper practices and proper things to approach, we complete the gāthās detailing the first set of things that the Bodhisattva should do before he expounds the Sūtra of the Lotus Flower of the Wonderful Dharma.
He should disregard the differences
Between the superior, mean, and inferior vehicles,
Between the things free from causality and those subject to it,
And between the real and the unreal.
He should not say:
“This is a man,” or “This is a woman.”
He should not obtain anything
Or know anything or see anything.
All these are the proper practices
That the Bodhisattva should perform.Things are insubstantial.
They have no property.
They are not permanent.
They do not rise or perish.
This is the Dharma to be approached
By a man of wisdom.Only perverted people say:
“All things exist,” or “Nothing exists,”
Or “All things are real,” or “Nothing is real,”
Or “All things are born,” or “Nothing is born.”The Bodhisattva should live in a retired place,
And concentrate his mind.
He should be as peaceful
And as immovable as Mt. Sumeru.
Things have no property
Just as the sky has not.
They are not solid.
They are not born.
They do not appear or move or go.
They are permanently of one form.’
This truth is the proper thing
The Bodhisattva should approach.A Bhikṣu who lives after my extinction
Will be free from timidity
If he performs these proper practices,
And approaches these proper things
As previously stated,
And then expounds this sūtra.A Bodhisattva will be peaceful,
And free from timidity
If he stays in a quiet room
For some time,
Recollects the Dharma correctly,
Understands the Dharma
According to the meanings of it,
And then emerges
From his dhyāna-concentration,
And leads kings, princes,
Common people and brahmanas
By expounding this sūtra to them.Mañjuśrī, all this is the first set of things
That the Bodhisattva should do
Before he expounds the Sūtra
Of the Lotus Flower of the Wonderful Dharma
In the world after [my extinction].
Continuing with the content from Miraculous Tales of the Lotus Sutra from Ancient Japan, we learn of A Good Man of Sagaraka District of Yamashiro Province.
Day 18
Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.
Having last month considered that all things are insubstantial, we consider in gāthās the proper practices and proper things to approach.
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
A Bodhisattva who wishes
To expound this sūtra without fear
In the evil world
After [my extinction]
Should perform proper practices
And approach proper things.He should keep away
From kings, princes and ministers,
From other government officials,
From players of dangerous sports,
From caṇḍālas, from heretics,
And from aspirants for the teaching of Brahman.He should not approach arrogant people,
Or the scholars who are deeply attached
To the Three Stores of the Lesser Vehicle,
Or the bhikṣus
Who violate the precepts,
Or self-appointed Arhats,
Or the bhikṣunīs/
Who like to laugh playfully.He should not approach the upāsikās
Who are attached to the five desires
Or who seek in their present life
The extinction[-without-remainder].When they come to him
With good intent
In order to hear
About the enlightenment of the Buddha,
He should expound the Dharma to them
Without fear,
But should not wish to receive
Anything from them.He should not approach
Or make friends with a widow
Or with an unmarried woman
Or with a eunuch.He should not approach
Slaughterers or cooks
Or those who kill for profit,
Such as hunters or fishermen.He should not approach
Butchers
Or procurers
Of prostitutes.He should not approach
Dangerous wrestlers
Or makers of various amusements
Or immoral women.He should not expound the Dharma
To a woman in an enclosed place.
When he expounds the Dharma to her,
He should not laugh playfully.When he goes to a village to beg for food,
He should take a Bhikṣu with him.
If he cannot find a Bhikṣu [to take with him],
He should think of the Buddha with all his heart.These are the proper practices he should perform
And the proper things he should approach.
He should expound the Dharma peacefully
Only after doing all this!
This part of Chapter 14 is an example of why “Peaceful Practices” served as an unofficial Mahāyāna precepts.
I’ve been reading Paul Groner’s The Establishment of the Japanese Tendai School, which focuses almost entirely on Saichō’s effort to establish Mahāyāna precepts to distinguish his Tendai monks from the Nara establishment, which required new monks to take the Hinayāna precepts. Saichō’s efforts expanded on Chih-i’s concept of precepts, as Groner points out:
Besides the concept of a bodhisattva who performed Sudden practices, Chih-i also introduced another concept utilized by Saichō, the Perfect precepts (enkai). The term ‘Perfect precepts’ referred to Chih-i’s classification of Buddhist doctrine into four categories and designated the precepts appropriate for followers of the Perfect teaching. Chih-i equated the Perfect precepts with the precepts of the Buddha. They were realized through meditation, practice, and the development of a mind which was free from passions and thus able to perceive things as they really are (jissōshin). The Perfect precepts were usually not identified in Chih-i’s writings with any particular set of rules such as the precepts of the Fan wang ching (Sūtra of Brahma’s Net), Hinayāna sets or even with the anrakugyō (Serene and Pleasant Activities) of the Lotus Sūtra. Elsewhere, however, Chih-i stated that adherence to the Lotus Sūtra (jikyō) was equivalent to holding the most profound precepts. Such precepts were called absolute (rikai) and were free of specific content. They were realized in two ways. A monk or nun might gradually practice precepts of increasing subtlety until the Perfect precepts were attained, or he or she might attain them in an instant through Sudden practices. (Page 224-225)
Day 18
Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.
Having last month considered the first set of peaceful practices, we consider that all things are insubstantial.
“The Bodhisattva-mahāsattvas also should know the following truth. All things are insubstantial. They are as they are. Things are not perverted. They do not move. They do not go. They do not turn. They have nothing substantial just as the sky has not. They are inexplicable. They are not born. They do not appear. They do not rise. They are nameless. They are formless. They have no property. They are immeasurable and limitless. They have no obstacle or hindrance. He should see all this. Things can exist only by dependent origination. Only perverted people say, ‘Things are permanent and pleasant.’ This truth is the second thing he should approach.”
The Daily Dharma from Dec. 18, 2018, offers this:
The Buddha gives this explanation to Mañjuśrī in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. The Buddha does not see the world as we do. This section explains how changing our view changes the world. When we no longer see beings with power to overwhelm us, and see beings in whom delusions have been created, we see our abilities to cut the root of those delusions and benefit them. These passages are what make the Lotus Sutra difficult to believe and understand, since they go against our habits of manipulating the world to become happy. As we learn to work with our minds, then we truly change the world.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com