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Lotus Sutra of the Wonderful Dharma,
King of All the Sutra
"Star-King-Flower! Just as the sea is larger than the rivers, this Sutra of the Lotus Flower of the Wonderful Dharma is more profound than any of the other sutra expounded by the Tathagatas. Just as Mt. Sumeru is the largest of all the mountains including earth moutains, black mountains, the Small Surrounding Iron Mountains, the Great Surrounding Iron Mountains, and the Ten TreasureMountains, this Sutra of the Lotus Flower of the Wonderful Dharma is above all the other sutras.
Just as the Moon God is brighter than the stars, this Sutra of the Lotus Flower of the Wonderful Dharma gives us more light than any of the other sutras numbering thousands of billions. Just as the Sun God dispels all darkness, this sutra drives away all the darkness of evils. Just as the wheel-turning-holy-king is superior to the kings of small countries, this sutra is more honorable than the other sutras. Just as King Sakra is the king of the thrity-three gods, this sutra is the king of all the sutras. |
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Just as the Great Brahman Heavenly-King is the father of all living beings, this sutra is the father of all the sages and saints, of the Sravakas who have something more to learn, of the Sravakas who have nothing more to learn, and of those who aspire for Bodhisattvahood. Just as Srota-apannas, Sakrdagamins, Anagamins, Arhats, and Pratyekabuddhas are superior to ordinary men, this sutra is superior to any of the other sutras expounded either by Tathagatas or by Bodhisattvas or by Sravakas.
The person who keeps this sutra is superior to any other living being. Just as Bodhisattvas are superior to Sravakas or to Pratyekabuddhas, this sutra is superior to any other sutra. Just as the Buddha is the king of the Dharma, this sutra is the king of all the sutras.
"Star-King-Flower! Protect this sutra by your supernatural powers! Why is that? It is because this sutra is a good medicine for the diseases of the people of the Jambudvipa. The patient who hears this sutra will be cured of his disease at once. He will not grow old or die.
Lotus Sutra of the Wonderful Dharma, Chapter XXIII, "The Previous Life of Medicine King Bodhisattva."
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The Lotus Sutra and Buddha
The Buddha appeared in this world to purity all beings by having them open the treasury of Buddha Wisdom which they are unaware of possessing within them selves. The Buddhas appeared in this world to show the Buddha wisdom to them. The Buddha Appeared in this world to have them understand what the Buddha Wisdom is. The Buddha have appeared in this world to lead them into the path of the Buddha Wisdom.
The Lotus Sutra is composed of twenty-eight chapters which the faithful believe 'transmit the Law' representing the culmination of the essence of the teaching of Sakyamuni Buddha.
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The law is transmitted in beautiful prose and verse in terms of humorous parables, allegories, metaphors, fantastic descriptions of supernatural visions and metaphysical discussion.This panoramic totality gives it dimensions of cosmic proportions in space and time. The variegated nature of the Lotus teaching is associated with Sakyamuni inclination to exercise 'tactfulness' and 'expedients to accommodate all manner of capacities and temperaments that exist among his listeners. Ultimately these different gateways lead to the path.
Two Board themes reveal them selves in the Lotus Sutra. The first, developed over the first fourteen chapters, is the reality of intrinsic commonality that prevails in the nature of all human beings. Achieving Enlightenment consists of awakening this seed of Buddhahood in an individual.
The other broad theme, expounded over the remaining fourteen chapters is the eternalness of the Buddha. That the historical Sakyamuni Buddha, born and attaining enlightenment in India, was but a temporal form of the primeval Buddha who was enlightened in the remotes past and lives on eternally with no birth or death. Regardless of the age we live in the Buddha is always among us and points to the Path of Buddhahood.
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Nichiren Shonin
Nichiren Shonin, the founder of the Nichiren Shu was born on Feburary 16, 1222 in Kominato, in what is now Chiba Prefecture, Japan. At age eleven, his parents sent him to a monastery to study. From an early age, he began to wonder why there were so many schools of Buddhism, while the Buddhism expounded by Sakyamuni Buddha was but one. He was ordained a priest at Seichoji Temple at the young age of fifteen. After considerable study of all the Buddhist schools, Nichiren Shonin concluded that the Lotus Sutra indeed represented the perfect culmination of the true teaching of the Buddha.
Nichiren Shonin found that he was now ready to embark on his plan of reformation and proclamation of his new gospel. His grand declaration with a resounding cry of the Odaimoku took place atop the summit of a hill overlooking the wide Pacific; it was in the early morning as the sun broke through the morning haze.
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This was Nichiren's proclamation of his gospel to heaven and earth with the all-illuminating sun as his witness. The date was April 28, 1253. Soon after, he left for Kamakura, then the seat of the government, and began preaching the Lotus Sutra. Discord prevailed among the governing clans and rumors were widespread predicting impending political coups. In addition, the people were suffering from a series of natural calamities; typhoons, flooding and earthquakes; and fear- provoking comet-sightings compounded the impact of these %events amidst famine and rampant plague. All of these occurrences drove the citizens into panic.
Witnessing these disasters Nichiren Shonin was motivated to write the Rissho Ankoku Ron, (Treatise on Spreading Peace Throughout the Country by Establishing Righteousness). In it he attributes the disasters to the foolishness of the government and the degeneracy of the people who were following superstition and misguided religious beliefs. He admonished the people to convert to Nichiren Shonin's faith based on the Lotus Sutra.
A copy of the treatise was presented to the government authorities and the message of that work was repeated in his preachings on the streets. The work drew a very hostile reaction from those people criticized by Nichiren Shonin. Fueled by the rage of the religious authorities whom Nichiren Shonin accused of false teachings, the treatise triggered a succession of persecutions. Notable among these punishments were the persecution at Matsubagayatsu, the exile to Izu peninsula, more persecution at Komatsubara and Tatsunokuchi and the nearly three years of lonely exile to Sado Island.
Throughout these adversities, Nichiren Shonin's missionary zeal was unrelenting. His subsequent writing of four more major works demonstrates his resolve. While in exile on Sado Island, Nichiren Shonin completed two works. The Kaimoku Sho" (Opening the Eves) expressed Nichiren Shonin's state of mind as a practitioner of the Lotus Sutra. In the "Kanjin Honzon Sho" (The Spiritual Introspection of the Supreme Beings), he expounds on the idea of unity between the Eternal Truths and the Eternal Buddha. To underscore this thesis introduced in this latter work, Nichiren Shonin shortly thereafter rendered a graphic representation of his underlying theology. This representation is the Mandala Gohonzon.
In 1274, Nichiren Shonin entered Mount Minobu, which was to be his home of voluntary exile during the last nine years of his life. It was a period dedicated to the consummation of his mission and perpetuation of his religion. Two more major writings were created during this period.
In his work entitled the ' Cenji Sho'; (Selection of Time), he affirmed the righteousness of his propagating the Lotus Sutra and predicted the victory of his convictions. In March 1276, his old master, Dozen died. In his memory, Nichiren Shonin wrote the "Hoon Jo" (Recompense of Indebtedness).
Wracked by failing health, in September 1282, Nichiren Shonin left his beloved Mt. Minobu with the intention of visiting a hot spring for its recuperative effects. His failing health, however, caused him to stop short of his destination. On October 13, 1282 at Ikegami, Tokyo, Nichiren Shonin, surrounded by his disciples and followers, ended his 60 years of eventful life. His will, "please build my grave on Mt. Minobu where my heart resides forever." Was faithfully carried out.
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