In case there was any doubt remaining that the Buddha intended Buddhism to be taught and not be kept to oneself, there comes his request in Chapter 11 where he asks who will teach the Lotus Sutra in this world in which we live, the Saha World. Chapter 11 is where the Buddha begins to shift the focus of his teaching to thinking about the time in this world when he will no longer be alive. He is not thinking or planning for the spread of Buddhism in other parts of the universe. That is already being handled by his emanations and by the future lives of his contemporary disciples. Everything is taken care of except this world of ours. It is the Buddha Shakyamuni who is responsible for ensuring that the fundamental truth of the Lotus Sutra is secure for future generations.
Lecture on the Lotus SutraQuotes
Teaching Buddhism
After the appearance of Many Treasures Buddha, Shakyamuni calls back his emanations who are, as we learn, teaching countless other beings in distant places in the universe. Again, the message that teaching is constantly being done throughout space and time is presented to us. Teaching Buddhism, leading people to Buddhism, is an integral part of Buddhist practice; it is the first of the Bodhisattva Vows, which we are encouraged to recite daily as part of our practice.
Sentient beings are innumerable.
I vow to save them all.
Our defilements are inexhaustible.
I vow to quench them all.
The Buddha’s teachings are immeasurable.
I vow to know them all.
The Way of the Buddha is unexcelled.
I vow to attain the Path Sublime.
The Most Important Cause We Can Make
The primary practice of Nichiren Buddhism is chanting Namu Myoho Reng Kyo. In reciting the Odaimoku, we are upholding the spiritual essence of the Lotus Sutra, which is the spiritual essence of the Buddha’s teaching. Likewise, we become one with the Eternal Shakyamuni Buddha by upholding the Wonderful Dharma. This is the most important cause we can make.
Lotus SeedsSide By Side With Many Treasures
Consider your life. You may be speaking the words correctly but if your life actions do not also manifest Many Treasures Buddha’s affirmation of “so it is, so it is” then you are in fact out of harmony in your life. The two Buddhas are not in fact sitting side-by-side in your life. Many Treasures Buddha appears nowhere else until the Buddha preaches the Lotus Sutra. It is wise to reflect on what teachings our actions are revealing.
Lecture on the Lotus SutraCreating a Pure Land of Peace and Tranquility
By faithfully following this teaching and practice, Nichiren Buddhists make the cause that enables them to manifest the perfect wisdom and great compassion of the Buddha in all circumstances. This allows them to transform not only their own lives but also the lives of others so this world can cease to be the world of suffering and become a pure land of peace and tranquility.
Lotus SeedsThe Living Mirror of Our Buddha-Nature
In order to practice the Three Great Secret Dharmas and to follow the recommendation of the Lotus Sutra to “keep, read, recite, study, and copy” the sutra, Nichiren Buddhists regularly recite selections from the Lotus Sutra and chant the Odaimoku at the beginning and at the end of the day in the presence of the Gohonzon (usually in the form of a calligraphic mandala). In doing so, we recall that the Eternal Shakyamuni Buddha, the living mirror of our own Buddha-nature, is continuously transferring the Dharma to us so we can awaken to the Truth in every moment.
Lotus SeedsChanging Ourselves
If we think we can practice Buddhism and that this practice will change everyone in our lives to become agreeable or likeable or be some way that suits us, then we are working the wrong end of the formula. Buddhism is about changing ourselves, which in turn causes our environment to change. The formula is change in self equals change in others and environment. The formula is not changing environment will change oneself. This is important to always keep in mind. The most effective thing to work on to become happy, to become enlightened, is one’s own life.
Lecture on the Lotus SutraMaking the World a Better Place
Nichiren Shonin’s teaching for practicing the Buddhism of the Lotus Sutra allows us to awaken to the infinite awareness of the Buddha’s awakening. By making the concepts, practices, and foundation of Buddhism accessible to all people without changing their essential meaning, Nichiren Buddhism has clarified that awakening is possible for all people, not just monks, nuns, and hermits. In this process, we not only make ourselves better people, we improve our society and the world as a whole.
Lotus SeedsNever-Despise Lesson
The story of Never-Despise Bodhisattva is a perfect example of taking the approach that the other person is a Buddha and how best are we able to respect them as they are. We may need to employ strategic methods such as when Never-Despise would move away when the others were trying to abuse him or throw things at him, but he never ceased to remain engaged. He did not preach change to those other folks; he merely bowed to them with respect. His message wasn’t, “You will become Buddhas if you do certain things.” His message was they were already Buddhas.
Lecture on the Lotus SutraThe Story of Aṅgulimāla
Peaceful Action, Open Heart, p209-213Aṅgulimāla [was] a murderer in the time of the Buddha. His name means “garland of fingers,” because he wore a necklace strung with the fingers of his victims. So you can see that there was a lot of anger and hatred in Aṅgulimāla. He was a hungry ghost; he believed that no one loved him, that human beings were by nature cruel, dishonest, and unfaithful, and he became a thief and a murderer.
One day the Buddha went on the almsround in the city of Shravasti, and found all the houses locked. Everyone was afraid because Aṅgulimāla was in the area. One person asked the Buddha to come into his house to receive food there and not wander around outside because it was too dangerous. But the Buddha said, “It is my practice to do walking meditation and visit many homes and meet with people. I cannot just stay in one house,” and he continued on his almsround.
As he was walking through the forest on his way back to the monastery, the Buddha suddenly heard the sound of someone running behind him, and a voice called out, “Monk, hey monk, stop!” The Buddha knew that it was Aṅgulimāla, but he simply continued to practice walking meditation with peace and solidity. He didn’t feel afraid because he had a lot of calmness and compassion within himself. Soon Aṅgulimāla caught up with him and, falling into step next to him, said, “Monk, I told you to stop. Why didn’t you stop?” The Buddha continued walking mindfully and said quietly, “Aṅgulimāla, I have already stopped a long time ago. It is you who have not stopped.”
Aṅgulimāla was quite surprised by this. No one had ever spoken to him in this way; everyone had always trembled in fear of him. He ran in front of the Buddha to force him to stop walking and said, “What do you mean by that? I told you to stop but you are still walking. You haven’t stopped, but you say that you have already stopped. Explain this to me.”
The Buddha looked at Aṅgulimāla and said very calmly, “Aṅgulimāla, I stopped doing cruel and harmful things a long time ago. I don’t want to create suffering and despair, and that is why I have learned the path of compassion and understanding. No living being wants to suffer, no living being wants to die, everyone wants to live and be happy. We should be aware of that. We should try to be compassionate and respect life and be kind to other beings. We should love others, instead of hating them and killing them.”
Aṅgulimāla shouted, “Human beings are very cruel. No one loves me, no one understands me. Why should I be compassionate toward them?”
The Buddha replied, “Aṅgulimāla, I agree with you that there are very cruel human beings, and they have made you suffer. But I don’t agree with you that all human beings are like that. There are many people who are very compassionate and kind. Have you ever met one of my monks or nuns? There are many of them in the town. They practice loving kindness and compassion. They don’t want to harm even a tiny insect. You know, when we have compassion within us, we suffer much less.”
Aṅgulimāla was very surprised and curious. He thought, “This monk knows that I am Aṅgulimāla, yet he’s not afraid of me. Maybe he is the one called Gautama I have heard of.” So he asked the Buddha, “Are you Gautama, the Buddha?”
“Yes.”
“Buddha, it’s too late to do what you suggest.”
“It’s never too late to do a good thing,” said the Buddha.
“What good thing can I do?” asked Aṅgulimāla.
The Buddha said, “To stop wrongdoing, to stop creating suffering for yourself and others is the greatest good that you can do.”
“It’s too late for me. I have committed so many crimes. Even if
I wanted to stop now, people wouldn’t leave me in peace.”“Aṅgulimāla, if you really want to turn away from violence and follow the path of compassion and kindness, I promise to help you.”
Aṅgulimāla was so moved by the Buddha’s kindness and nonfear, at that very moment he threw down his sword, knelt down, and asked to become his disciple. Right then Śāriputra and some of the other monks arrived, They had been out looking for the Buddha because they knew that Aṅgulimāla was around. Now they found the Buddha safe with the notorious criminal, who already had taken refuge. They were all very glad. The Buddha instructed Śāriputra to cut Aṅgulimāla’s hair right then and there, give him a robe to wear, and take him back to the monastery to begin training in the practice. He told Śāriputra to keep him in the monastery for several weeks, so he wouldn’t have to go into the city on the almsround every day like the other monks. Aṅgulimāla devoted all his time to learning the practice of mindfulness, and in no time at all he became a very good monk. His transformation took place very quickly because he wanted with all his being to completely change his life.
After a month or so, the Buddha allowed Aṅgulimāla to accompany him on almsround in the city, On the way, the Buddha saw King Prasenajit speaking to a group of soldiers. The Buddha greeted the king and asked, “Majesty, are you preparing the army for a war? Is there some trouble at the frontier?”
King Prasenajit said, “No, Lord, there is no war at the frontier.”
“Why are you gathering an army?” asked the Buddha.
“Because I have heard that Aṅgulimāla is in town. He’s a very dangerous person. One time I sent fifty soldiers into a forest after him, and he killed most of them. So I am personally directing a military operation to capture this dangerous killer.”
While the Buddha was talking to the king, Aṅgulimāla was standing directly behind him and could hear everything that was being said. The Buddha asked Prasenajit, “If Aṅgulimāla wished to repent all his mistakes, take vows to renounce killing, and practice loving kindness and compassion as a monk, would you still want to capture and kill him?”
The king said, “In that case, my Lord, I would not arrest him. If he really can do that, if he can become a gentle monk and practice the mindfulness trainings, then I vow not to arrest and execute him. Instead I will offer him clothing, food, a bed, and medicine.” These were the four requisites of a monk in the Buddha’s time, given as offerings to monastics by laypeople.
After the king spoke, the Buddha stepped aside and pointed to the monk behind him, “Here is Aṅgulimāla.”
At first the king was startled and afraid, but through practicing mindful breathing he recognized that he was safe with the Buddha. He turned to Aṅgulimāla and asked him, “Bhikshu, what is your name? Where do you come from?”
After Aṅgulimāla answered King Prasenajit’s questions in a very gentle voice, the king was convinced. He said, “I am ready and eager to offer you the four requisites.”
Aṅgulimāla replied, “Majesty, I have everything I need, thank you very much for your concern.” He spoke in a very gentle and kind way.
Then the king turned to the Buddha and exclaimed, “Wonderful, Lord, wonderful! What you have done, no one of us could do, not even an army could do. Your non-fear, gentleness, and compassion have won over Aṅgulimāla. You have done the most difficult thing. Your power of transformation and healing is very great. Beloved teacher, I thank you for what you have done to keep peace in the city and in this country.”
When he became a monk, Aṅgulimāla received the new Dharma name Ahimsa (nonviolence). This shows that it is possible even for someone who has committed very serious crimes and fallen far into the realm of hell to completely transform.