THE DHARMA FLOWER SUTRA SEEN THROUGH
THE ORAL TRANSMISSION OF NICHIREN DAISHÔNIN
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The Sutra on the White Lotus Flower-like Mechanism
Of the Utterness Of the Dharma (Myôhô Renge Kyô)

Nam Myôhô Renge Kyô

The Oral Transmission on the Meaning of the Dharma Flower Sutra states that Namu is a word that comes from Sanskrit; here when rendered into Chinese it means “upon what we devote and establish our lives”. The Object of Veneration whereupon we establish our lives and to which we devote them is both the person of Nichiren and the Dharma which is characterized by the one instant of thought containing three thousand existential spaces. The person is the Eternal Shākyamuni who is contained within the text of the Sutra on the White Lotus Flower-like Mechanism of the Utterness of the Dharma. The Dharma is the Sutra on the White Lotus Flower-like Mechanism of the Utterness of the Dharma as the recitation of its title and subject matter (the daimoku which is Nam Myôhô Renge Kyô) and its Fundamental Object of Veneration upon both of which we dedicate and establish our lives. Again, devotion means to turn to the principle of the eternal and unchanging reality (shohô jissô) which alludes to the one instant of thought that contains three thousand existential spaces as it was expounded in the teachings derived from the external events of Shākyamuni’s life and work (shakumon). The establishment of one’s life means that it is founded on the wisdom of the original archetypal state (honmon) which is reality as it changes according to karmic circumstances. We in fact establish our lives on and devote them to Nam(u) Myôhô Renge Kyô.

There is an explanation by the Universal Teacher Dengyô who states, “Both the wisdom of the teachings of the archetypal state (honmon) which infers reality as it changes according to karmic circumstances and the eternal and unchanging reality (shohô jissô) which alludes to the one instant of thought that contains three thousand existential spaces as it was expounded in the teachings derived from the external events of Shākyamuni’s life and work (shakumon). This refers to the silence and the shining light that are in fact the real and fundamental nature of life itself. Also devotion is the manifestation of our physical selves whereas the establishing our lives on something is a dharma of the mind. The ultimate teaching of the Sutra on the Lotus Flower of the Utterness of the Dharma points out that both mind and materiality are not separate from each other. There is an explanation that says, “We take refuge in this ultimate teaching [i.e. the Dharma Flower Sutra] because it is the vehicle to enlightenment that the Buddha himself relied on.”

The Oral Transmission then goes on to say that the Nam(u) of Nam Myôhô Renge Kyô is derived from Sanskrit and that Myôhô, Renge and Kyô are words of Chinese origin. This makes Nam(u) Myôhô Renge Kyô both Sanskrit and Chinese at the same time. [Hence at the time of the Daishônin these two languages were the main tongues of humankind.] Also Myôhô Renge Kyô is in Sanskrit Saddharma Pundarîka Sutram. Sad [the phonetic change of Sat] is Utterness in English and Myô in Japanese. The nine ideograms that are a substitute for the Sanskrit lettering are the five Buddhas and four bodhisattva entities on the eight petals and the centre of the lotus flower that lies in the breast of all sentient beings. [This eight-petalled lotus with five Buddhas (one in the centre) and four bodhisattva entities is a Shingon or Tantric concept that is the central court of the mandala that represents the underlying Buddha nature that runs through the whole of both physical and mental existence.] This concept implies that the nine realms of dharmas of ordinary existence are not separate from the oneness of the enlightened realm of the Buddha. Myô or Utterness is the Dharma realm or enlightenment which is Nam Myôhô Renge Kyô and its implications and hô or dharmas stand for unclearness and unenlightenment. So when unclearness and enlightenment become a single entity it is called the Utterness of the Dharma (Myôhô). The Lotus Flower (Renge) stands for the two dharmas of cause, concomitancy and effect. This is the interdependence of cause, concomitancy and effect. Kyô or Sutra is the expression of the words, speech, voices and sounds of all sentient beings. This is explained as when the voice is in the service of the Buddha enlightenment; then this is what is called a sutra. A sutra may also be described as that which is constant and unchanging throughout the past, present and future. The Dharma realm or the Buddha or all the realms of dharmas of ordinary people are the Utterness of the Dharma. The Dharma realm or the realms of dharmas of ordinary people is the location where they occur (Kyô). The eight-petalled lotus with five Buddhas and four bodhisattvas is the substantiation of the Buddha enlightenment in all of us. You should think this over thoroughly.

The Eight-petalled Lotus with Five Buddhas and Four Bodhisattvas

The Eight-petalled Lotus with Five Buddhas: [one in the centre and four others in the cardinal directions]. The four other quarter points are occupied by bodhisattvas. The concept is the mandala of the womb treasury (taizôkai, garbhadhâtu), as used by the Tantric and Mantra School (Shingon) here in Japan. According to tradition the centre is occupied by the seated image of Dai Nichi Nyorai. On the eastern petal there is the Buddha Hôtô; on the southern petal sits the Buddha Kaifuka’ô; on the western petal is the Buddha Muryôju and on the northern petal there is Buddha Tenkurai’on. On the remaining four petals we have four bodhisattvas. Seated on the southeastern petal there is Fugen; on the northwestern direction there is Kannon and on the northeastern petal there sits Miroku. All these Buddhas and bodhisattvas together are seen as the nine honoured ones. Also the lotus flower in this context is thought of as a symbol of the heart or mind of sentient beings. In The Oral Transmission on the Meaning of the Dharma Flower Sutra the nine honoured ones are as seen as the principle of the nine realms of dharmas not being separate from the Dharma realm of the Buddha.

The transmission goes on to say:
In the First and Introductory Chapter, there are seven important points.
In the Second Chapter on Expedient Means, there are eight important points.
In the Third Chapter on Similes and Parables, there are nine important points.
In the Fourth Chapter on Faith leading to Understanding, there are six important points.
In the Fifth Chapter on the Parable of the Medicinal Herbs, there are five important points.
In the Sixth Chapter on the Disclosure of the Future Record of Those who Will Attain Enlightenment, there are four important points.
In the Seventh Chapter on the Parable of the Imaginary City, there are seven important points.
In the Eighth Chapter on the Prediction of Enlightenment for Five Hundred Disciples, there are three important points.
In the Ninth Chapter on the Prediction of Enlightenment of Both Those who Need and Do Not Need Instruction, there are two important points.
In the Tenth Chapter on the Dharma as a Teacher, there are sixteen important points.
In the Eleventh Chapter on the Appearance of the Stupa made of Precious Materials, there are twenty important points.
In the Twelfth Chapter on Daibadatta (Devadatta), there are eight important points.
In the Thirteenth Chapter on Exhorting the Disciples to Receive and Hold to the Buddha Teaching, there are thirteen important points.
In the Fourteenth Chapter on Practicing with Peace and with Joy, there are five important points.
In the Fifteenth Chapter on the Bodhisattvas who Spring from the Earth, there is one important point.
In the Sixteenth Chapter on the Lifespan of the Tathâgata, there are twenty-seven important points.
In the Seventeenth Chapter on Discriminating the Meritorious Virtues, there are three important points.
In the Eighteenth Chapter on the Joy of the following Meritorious Virtues of Practice, there are two important points.
In the Nineteenth Chapter on the Meritorious Virtues of the Teacher and Practitioner of the Dharma who Propagates the Dharma Flower Sutra, there are four important points.
In the Twentieth Chapter on the Bodhisattva Not Holding Anyone or Anything in Contempt Ever, there are thirty important points.
In the Twenty-First Chapter on the Reaches of the Mind of the Tathâgata, there are eight important points.
In the Twenty-Second Chapter on Laying on the Assembly the responsibly of becoming Implicated in the Propagation of this Sutra, there are three important points.
In the Twenty-Third Chapter on the Original Practice of the Bodhisattva Yakuô, there are six important points.
In the Twenty-Fourth Chapter on the Sound of Utterness, there are three important points.
In the Twenty-Fifth Chapter on the Universal Gateway of the Bodhisattva Kanzeon (Kannon) who Perceives the Sounds of Existence, there are five important points.
In the Twenty-Sixth Chapter on the Dharanis or Incantations that Can Take Hold of the Good So that It Cannot Be Lost, there are six important points.
In the Twenty-Seventh Chapter on the Original Behaviour of King Myôshôgon, there are six important points.
In the Twenty-Eighth Chapter on the Compelling Inspiration of the Bodhisattva Universally Wise, there are six important points.
In the Sutra on Incalculable Implications, there are six important points.
In the Sutra on the Bodhisattva Fugen, there are five important points.

All this comes to a total of two hundred and thirty-one items. Apart from these there is another transmission. All of these have been written down in detail and in full.

The Sutra on the White Lotus Flower-like Mechanism
Of the Utterness of the Dharma (Myôhô Renge Kyô),
The First and Introductory Chapter

I heard it in this way . . .

The first important point, “I heard it in this way”.

It says in the first chapter of the Textual Explanation of the Dharma Flower Sutra: “In this way refers to the meaning of the Dharma that was preached by the Buddha. ‘I heard’ implies the person who is able to hold to this Dharma." The Annotations on the Textual Explanation of the Dharma Flower Sutra says, “because the whole Sutra from beginning to end is the content of what the Buddha expounded”.

The Oral Transmission on the Meaning of the Dharma Flower Sutra says that the word “heard” of what was heard implies the second of the six stages of practice which is the stage when people hear the title Nam Myôhô Renge Kyô and also read the Sutra [i.e. recite gongyô]. They are then able to reason that all existence is endowed with the Buddha nature and are able to open up the Buddha nature within themselves. The meaning of the Dharma is Nam Myôhô Renge Kyô. In regard to being able to hold to the Dharma, one should think very carefully over the word “able” which refers to our personal capabilities.

Next, in the first chapter of the Annotations on the Textual Explanation of the Dharma Flower Sutra where it says, “because the whole Sutra from beginning to end”, this is made clear by saying that the beginning is “the First and Introductory Chapter” and the end is The Sutra on the Bodhisattva Fugen (Universally Wise). This is the content of all that was heard.

The content of the Dharma is said to be its own essence which is Nam Myôhô Renge Kyô. The Dharma entails all dharmas and what is said to be the essence of all dharmas is returning our lives to and founding them on the Utterness of the Dharma permeated by the underlying white lotus flower-like mechanism of the interdependence of cause, concomitancy and effect in its whereabouts of the ten realms of dharmas.

The Universal Teacher Dengyô wrote in his Superiority of the Dharma Flower in order to censure the mistaken views in Ji On’s Esoteric Praise for the Dharma Flower, “Although somebody may praise the Dharma Flower Sutra, because that person does not know what this Sutra is about, he kills its essential meaning.” I must suggest that you should let your mind dwell on the word “kill”.

The person with no faith is somebody who is not the hearer who heard the sutra in this way. It has to be said that it is the Practitioner of the Dharma Flower Sutra who has heard its content “in this way”. With regard to this it says in the first chapter of the Textual Explanation of the Dharma Flower Sutra, “In this way 'this' implies a faithful compliance, 'faith' means that one has understood the content of what was heard. Compliance means that the teacher leads the disciple to the attainment of the Buddha Path.” Nichiren and his disciples are indeed the people who “heard it this way”.

. . . . at a time when the Buddha was living in Ôshajô [the Town of the King’s Dwelling] on Spirit Vulture Peak with a large assembly of twelve thousand fully ordained monks. All of them had the supreme reward of the individual vehicle (arhats); the vagaries and fantasies in their minds had come to an end; they had no more troublesome worries (bonnô), and they themselves had attained an independent freedom.

Their names were Anyagyôjinnyo . . . .

The second important point, concerning Anyagyôjinnyo.

In the first chapter of the Textual Explanation of the Dharma Flower Sutra it says: Gyôjinnyo (Kaundinya) is a family name which can be interpreted as “fire vessel”. These people were a family of the Brahman class. Their ancestors were in the service of worshipping fire. This is the origin of their family name. Fire has two implications, one it gives light and secondly it burns. When fire is giving light, darkness cannot come about and where there is burning, things cannot come into being. So this person's other name can be understood as “not created” or “non birth”.

The Oral Transmission on the Meaning of the Dharma Flower Sutra says, “The fire is the fire of the wisdom of the Dharma nature and enlightenment." When it comes to the two implications of fire, one is shining which is the wisdom of the reality as it is according to karmic circumstances; the other is burning which is the principle of eternal and unchanging reality. These two words ‘shining’ and ‘burning’ represent the teachings derived from the external events of Shākyamuni’s life and work  (shakumon) and also those of the original state (honmon). The ability of fire to burn as well as shine are both the effectiveness of Nam Myôhô Renge Kyô.

Nowadays Nichiren and his disciples recite with reverence Nam Myôhô Renge Kyô so that it shines into and clears away the darkness of living and dying in order to let the fire of the wisdom of nirvana [i.e. enlightenment] shine brightly. When we realize and understand that the cycles of living and dying are not separate from the oneness of enlightenment it means that enlightenment which entails shining does not let the darkness come about. By burning the firewood of troublesome worries the fire of the wisdom of enlightenment stands before our eyes. When we also realize and understand that troublesome worries are not separate from enlightenment, then burning means things [such as troublesome worries] cannot come into being. By this it is suggested that Gyôjinnyo is showing to those of us who are practitioners of the Dharma Flower Sutra that troublesome worries are not separate from the enlightenment of nirvana.

. . . . .Makakashô, Urobinrakashô, Gayakashô, Nadaikashô, Sharihotsu, Daimokkenren, Makakasennen, Anuruda, Kôhinna, Kyobonhadai, Rihata, Piryôkabasha, Hakura, Makakuchira, Nanda, Sondarananda, Furunamitaranishi, Shubodai, Anan as well as Ragora and other such people, are known to the assembly as all of whom had attained the supreme reward of the individual vehicle (arakan, arhat).

Furthermore there were another two thousand monks who were still learning in order to get rid of their delusions as well as others who had gone beyond the need to study. There was the nun Makahajahadai who was accompanied by a suite of six thousand persons. There was the nun Yashudara who was the mother of Ragora also accompanied by her following. There were eighty thousand persons who were great beings of and for Universal Enlightenment (Bosatsu Makasatsu, Bodhisattva Mahasattva) all of whom had attained the unexcelled, correct and Universal Enlightenment (Anokutara Sanmyaku Sanbodai, Anuttara Samyak Sambodhi) and were incapable of giving up their practice. All of them were in possession of incantations that lay hold of the good so that it cannot be lost (darani, dharani). They also had a freedom in expounding the truth with the correct meaning and appropriate words. They had set in motion the Dharma Wheel of not turning back and had made offerings to hundreds of thousands of Buddhas. They had all put down good roots of religious power at the places of All the Buddhas always admiring and praising them. They had sensitized their persons towards compassion and had decidedly entered into the wisdom of the Buddhas as well as penetrating into the all-embracing comprehension of what existence is all about which includes having arrived at the other shore of nirvana. Their renown had been heard in innumerable worlds and had delivered countless hundreds of thousands of sentient beings to the shores of enlightenment.

Their names were the Bodhisattva Mojushiri, the Bodhisattva Kanzeon, the Bodhisattva Tokudaisei, the Bodhisattva Jôshôjin, the Bodhisattva Fukusoku, the Bodhisattva Hôshô, the Bodhisattva Yakuô, the Bodhisattva Yuze, the Bodhisattva Hôgatsu, the Bodhisattva Gakkô, the Bodhisattva Mangatsu, the Bodhisattva Dairiki, the Bodhisattva Muryôriki, the Bodhisattva Otsusangai, the Bodhisattva Baddabara, the Bodhisattva Miroku, the Bodhisattva Hôshaku and the Bodhisattva Dôshi as well as other such Great Beings of and for Universal Enlightenment (Bosatsu Makasatsu, Bodhisattva Mahasattvas).

Then there was Taishaku (Indra) who was King of the devas [who are shining celestial godlike beings who protect the Buddha teaching] along with his suite of twenty thousand deva princes. Again their names were the Deva Prince Gatten, the Deva Prince Fukô, the Deva Prince Hôkô as well as the four deva kings of the four quarters accompanied by ten thousand deva princes. Then there were the deva prince Jizai and the deva prince the son of Daijizai, the Great Sovereign, accompanied by their suite of thirty thousand deva princes. Also there was King Bonten lord of the existential realm that has to be endured (Shaba sekai), Shiki Daibon, Kômyô Daibon and so forth, with their retinue of twelve thousand deva princes.

There were the eight dragon Kings [whose aspect is rather like the dragons in Chinese paintings], the Dragon King Nanda, the Dragon King Batsunanda, the Dragon King Shakara, the Dragon King Washukitsu, the Dragon King Tokushaka, the Dragon King Anabadatta, the Dragon King Manashi and the Dragon King Uhatsura each one with a following of several hundreds of thousands.

There were the four kings of the Kinnara [the musicians of Kuvera the god of riches; they have human bodies and horse’s heads; they are described as human kind yet not humankind.], the Kinnara King Hô, the Kinnara King Myôhô, the Kinnara King Daihô and the Kinnara King Jihô. Each one of these sovereigns was accompanied by a suite of several hundreds of thousands.

There were the four kings of the Kandabba (Gandharvas). [These are spirits that live in the Fragrant Mountains and feed on fragrance or incense. They are the musicians of Taishaku and are said to be similar to the kinnaras.] There was the Kandabba King Gaku, the Kandabba King Gakuon, the Kandabba King Mi and the Kandabba King Mion. Each one of these sovereigns was accompanied by a retinue of several hundreds of thousands.

There were the four kings of the Ashura (Ashura). [These beings are often compared to the titans of European mythology. In the Vedic and Brahman mythologies they are seen as the rivals and enemies of the devas. The Buddha teaching sees them as protectors.] There was the Ashura King Baji, the Ashura King Karakendo, the Ashura King Bimashittara and the Ashwa King Rago; each one of these sovereigns was accompanied by a retinue of several hundreds of thousands.

There were the four kings of the Garura (Garuda), [who are a category of humans yet not humans with wings and the beak of a bird of prey.] There was the Karura King Daiitoku, the Karura King Daishin, the Karura King Daiman and the Karura King Myôi; each one of these sovereigns was accompanied by a retinue of several hundreds of thousands. Then there was King Ajase the son of Idaike with a following of several hundreds of thousands. All of these persons each one prostrated themselves at the Buddha’s feet then stepped back to one side and sat down.

The third important point, concerning King Ajase.

In the first volume of the Textual Explanation of the Dharma Flower Sutra it says, “The name Ajase alludes to resentment not yet born.” Again in the Major Sutra on Shākyamuni’s Final Entrance into the Extinction and Cessation of nirvana (Mahaparinirvana Sutra) it says that the name Ajase means “a resentment not yet born.” Again in the Major Sutra it states, “Aja" means ‘unborn’ and the ideogram for world ‘se’ denotes resentment or hatefulness.

It says in The Oral Transmission on the Meaning of the Dharma Flower Sutra: All the sentient beings of Japan are just like King Ajase on account of their slander. They have already killed All the Buddhas their father, and have brought about harm to their mother the Dharma Flower Sutra. In the Sutra that has Incalculable Implications it says, “The King All the Buddhas and the Queen who is the Dharma Flower Sutra come together and jointly parent this bodhisattva son.” Those people who slander the Dharma even while they are still in their mother’s womb are already bearing resentful hatred towards the Dharma Flower Sutra. So are these people the enemy who has not yet been born?

Furthermore, at the present time in Japan there are three kinds of powerful enemy. The ideogram for world “se” entails the meaning of hatefulness. It suggests we should pay attention to this last phrase.

But those who are the followers of Nichiren can avoid the consequences of this heavy wrongdoing. Even though we are people who have slandered the Dharma, by having faith in the Dharma Flower Sutra (gohonzon) and by taking refuge in the Eternal Shākyamuni who lies within the text, how can we not blot out the former heavy sin of killing our fathers [All the Buddhas] and killing our mothers [the Dharma Flower Sutra]?

However, even though they are our father and mother but since they have no faith in the Dharma Flower Sutra should we not just kill them, the reason being that if our love for the temporary doctrines becomes our archetypal mother and if we have an archetypal father who is incapable of distinguishing between the teachings that are an expedient means and those that are the truth, then should we not kill them both? According to the Textual Explanation of the Dharma Flower Sutra it says, “When we think things over and apply reason then doing harm to an archetypal mother who is greedy and possesssive or to an archetypal father who is unenlightened is contrary to our moral values. But this reversal in behaviour becomes a compliance with moral conduct when we do something contrary to custom so that we can penetrate further into the Buddha path.”

Thinking things over and applying reason in this present age is the final period of the Buddha teaching of Shākyamuni (mappô). Then thinking things over and applying reason must be to chant the theme and title (daimoku).

When offspring do harm or kill their father and mother it is a crime contrary to our values. But when we kill the archetypal father and mother who are the embodiment of no faith in the Dharma Flower Sutra then this becomes an act of moral righteousness. Here in this commentary it is explained as a crime contrary to our values that becomes an act of ethical virtue.

In this sense Nichiren and those that follow him are comparable to King Ajase, since they take up the sword of Nam Myôhô Renge Kyô to kill the archetypal mother who is greed and selfishness and the archetypal father who is unenlightenment. Yet in the same way as the Eternal Shākyamuni Lord of the teaching, they strive to feel the attainment of total enlightenment. In the Thirteenth Chapter on Exhorting the Disciples to Receive and Hold to the Buddha Teaching of the Dharma Flower Sutra it says, "With regard to the three powerful enemies, the archetypal mother who is greed and selfishness refers to the ordinary people who attack those who dedicate themselves to the Dharma Flower Sutra; the archetypal father who is unenlightened stands for the second and third enemies who are monks and the Buddhist clergy.”

Then the World Honoured One was surrounded by monks and nuns along with male and female devotees who made offerings and rendered homage as well as doing honour and giving praise. The Buddha expounded the Sutra of the Universal Vehicle (daijô, mahâyâna) called the Sutra on Incalculable Implications which is a Dharma for the instruction of Bodhisattvas and borne in mind by the Buddhas.

The fourth important point, “what is borne in mind by the Buddhas”.

In the third volume of the Textual Explanation of the Dharma Flower Sutra it says, “What is borne in the mind by the Buddhas is the basis that has incalculable implications and it is the focal point from which they attained the truth by personal experience. It is for this reason the Tathâgata bears this point in mind.”

Later on in the Second Chapter on Expedient Means it says, “The Buddha himself abides in the Universal Vehicle.” Even though he wished to reveal and make this essential point known, because the propensities of sentient beings were dull, the Buddha remained silent about this essential point and did not hastily and recklessly expound its meaning. This is why he bore it in mind.

In the third volume of The Collection of Notes on the Textual Explanation of the Dharma Flower Sutra it says, “In the past he had not expounded it. Therefore this implies that he vigilantly kept it back. With regard to the Dharma and with people’s propensities it was all held back and borne in mind. . .  . . . Because people’s propensities had not yet sufficiently evolved he hid it without expounding it; therefore he bore it in mind. . .  . . .Because he had not yet expounded it means he held it back. By not yet having told the world about it means that it was present in his mind. When it says he remained silent about it for a long time it means a long time ago (i.e. Since Shākyamuni started preaching up to the present moment described in the Dharma Flower Sutra). As to what this essential point means, you should ponder it over and over and get to know its implications [see Nam Myôhô Renge Kyô].

In The Oral Transmission on the Meaning of the Dharma Flower Sutra the Nichiren states, “What the substance was of what was held back and borne in mind by the Buddha were the five ideograms for the title of both the teachings derived from the external events of Shākyamuni’s life and work (shakumon) and those of the original state (honmon) Myô – Hô – Ren – Ge – Kyô.”

What Shākyamuni bore in mind was pondered over in seven different ways. The first was thought over from the viewpoint of time; the second was from the viewpoint of people's propensities; the third was from the viewpoint as to the persons to whom he was trying to communicate this point; the fourth was from the viewpoint of the teachings derived from the external events of Shākyamuni’s life and work  (shakumon) and those of the original state (honmon); the fifth was from the viewpoint as to how it would apply to our minds and bodies; the sixth was from the viewpoint of the embodiment of this Dharma; and the seventh was from the viewpoint of a mind of faith.

Now Nichiren and his followers are propagating this embodiment of the Dharma [i.e. its Universal Esoteric Dharmas] that had been held back and borne in mind by the Buddha. First from the viewpoint of time; Shākyamuni held back and bore in mind the Dharma Flower Sutra for more that forty years, because the right time had not yet come about. Secondly from the viewpoint of people's propensities, “Because they cheapen and impair the values of the Dharma and refuse to hold faith in it, they will fall into the three evil dimensions of the suffering of the hells, the craving and wanting of the hungry ghosts or the stultifying, instinctive taint of animality.” This is why Shākyamuni did not expound this Dharma for forty years. Thirdly, with regard to the person to whom the Buddha intended to expound this Sutra, it was to be Sharihotsu. But Shākyamuni had to wait until Sharihotsu was ready (shakumon) and those of the original state (honmon). The expressions “to keep” or “to bear” were ascribed to the teachings of the original state (honmon), whereas “at present in mind” is attributable to the teachings derived from the external events of Shākyamuni’s life and work (shakumon). Fifthly, in connection with our minds and bodies “to keep” is something physical so it concerns our bodies. What was present in the Buddha’s mind refers to his mind only. Sixthly we come to the embodiment of this Dharma which is that which exists inherently and has continued eternally. This is the inherent Buddha mind of pity and compassion in all sentient beings. Seventhly, with regard to a mind of faith, then a mind of faith should be fundamentally kept present in our minds.

As a result Nichiren and his followers by reverently reciting Nam Myôhô Renge Kyô are nevertheless opening up in essence what was kept and borne in mind. “Keeping” is the Buddha’s vision and insight. What is present in the Buddha’s mind is the penetrative power of his wisdom. The two ideograms for penetrative wisdom (chi) and vision and insight (ken) correspond to the two gateways to the Dharma, both the teachings derived from the external events of Shākyamuni’s life and work (shakumon) and that of the original state (honmon). The penetrative power of the wisdom of the Buddha is Utterness (myô) and the vision and insight of the Buddha is the Dharma (hô). The substance of practicing the penetrative power of this wisdom along with this vision and insight is called the lotus flower (renge) which is the substance of the interdependency of cause, concomitancy and effect. When this interdependency of cause, concomitancy and effect is expressed in words it becomes the Sutra (kyô).

At the same time those who do the practice of the Dharma Flower Sutra will be borne in mind. In the Twenty-Eighth Chapter on the Compelling Inspiration of the Bodhisattva Universally Wise it says, “First they will be borne in mind by All the Buddhas.” ‘Bearing in mind’ means bearing Nam Myôhô Renge Kyô in our minds. When all the Buddhas bear in mind those who do the practice of the Dharma Flower Sutra, they are keeping present in their minds Nam Myôhô Renge Kyô. The propensities of those of us who recite the Daimoku become a oneness with the objectivity of the Fundamental Object of Veneration as well as our subjective attitudes towards it. Hence All the Buddhas of the past, present and future keep the present in their mind. This is what is meant in the third volume of Myôraku’s Collection of Notes on the Textual Explanation of the Dharma Flower Sutra where he says, “With regard to the Dharma and people's propensities it was all borne in mind.” In the third volume of the Textual Explanation of the Dharma Flower Sutra it emphasizes this point by saying, “The earlier augury of the earth quaking was enhanced by the words ‘bearing in mind’. The shaking of the earth symbolizes the Buddha having broken through six stages of the barriers of delusion. The person who accepts and holds to the Sutra on the Lotus Flower-like Mechanism of the Utterness of the Dharma or Nam Myôhô Renge Kyô will without doubt break through all the six stages of the barriers of delusion.” In the Twenty-First Chapter on the Reaches of the Mind of the Tathâgata we have this statement, “After I have passed over to the extinction of nirvana you must accept and hold to this Sutra. Such a person who does so will without doubt be decidedly set upon the Buddha path.” This is what is meant by “The Buddha himself abides in this Universal Vehicle (daijô, mahâyâna).” 

Again, in another way of thinking with regard to the Buddha bearing all sentient beings in mind is that the word “bear” or “keep safe” or “protect” (mamoru) is as in the sentence, “I am the only person who can save and keep other people safe.” The ideogram for “at present in mind” is as in the following sutric sentence, “I continually keep this thought present in my mind” (mai ji sa ze nen) which is in the Sixteenth Chapter on the Lifespan of the Tathâgata. So when we come to the Twenty-Eighth Chapter on the Compelling Inspiration of the Bodhisattva Universally Wise we have the same idea in the sentence, “First they will be borne in mind by All the Buddhas.”

Ever since Nichiren was thirty-two years old he has kept in mind Nam Myôhô Renge Kyô.

. . . . After the Buddha had finished expounding this Sutra, he sat down with his legs crossed with the soles of his feet turned upwards. He then entered the Samadhi, that is to say, he went into a meditative state of perfect absorption into the Sutra on Incalculable Implications. His mind and body became motionless. At that moment the heavens rained coral tree flowers, giant coral tree flowers, manjusaka flowers and giant manjusaka flowers which scattered over the Buddha, the monks, nuns and the lay devotees both male and female. Throughout all the world where there is a Buddha presence, the six kinds of earth tremor quaked, the east rose and the west sank; the west rose, the east sank; the north rose, the south sank; the south rose and the north sank; the middle ground rose the borders sank; the borders rose and the middle ground sank. Thereupon the monks, nuns along with the devotees of both sexes as well as all the human yet not human in the assembly such as the devas, dragons, yasha who were earth spirits and guardians of the Dharma, the kendabba, ashura, karura, kinnara and the magoraga who are serpents who slither on their chests as well as all the lesser sovereigns and holy rulers whose chariots roll everywhere (tenrinô) were all taken aback at this presage without precedent. Joyfully they put their ten fingers and palms together in obeisance and with a oneness of mind looked upon the Buddha with reverence.

Then at the same time the white curl between the Buddha’s eyebrows let out a light that lit up eighteen thousand worlds in the eastern direction. There was no place whereupon it did not shine. It shone down as far as the Hell of Incessant Suffering, the last and deepest of the eight hot hells where the sufferers writhe in pain, die and are instantly reborn to agony.

The fifth important point; the light shone downwards as far as the Hell of Incessant Suffering.

This testimony goes to show that all the sentient beings of the ten existential spaces can become fully enlightened [attain Buddhahood]. It is in the chapter following the Chapter on the Appearance of the Stupa made of Precious Materials that is to say the Chapter on Daibadatta where his attainment to Buddhahood [enlightenment] is expounded. This is the chapter in which the Buddha argued forcibly how Daibadatta and the Dragon King’s daughter became enlightened.

At the time of this particular passage in the Dharma Flower Sutra, Daibadatta had already become enlightened [attained Buddhahood]. The ideogram for “as far as” refers to where the light went to from the curl of white hair between the Buddha’s eyebrows. The light from this curl of white hair is Nam Myôhô Renge Kyô. “Upward as far as the Akanita Heaven” in the Brahmanistic system is the highest of the eighteen heavens of the world of materiality. Beyond this heaven there only exists consciousness without form. This heaven is the non-substantiality of “kû” or what is in the mind. Downwards as far as the Hell of Incessant Suffering refers to the self-evident truth of phenomenon “ke” or materiality. The light from the white curl between the Buddha’s eyebrows is the middle way of reality. This is neither simply what is in our minds nor the various phenomena which confront us all, but an inclusion of the two which form the different realities we all experience. According to this it becomes apparent that the ten existential spaces (jikkai) which are always present in our psyches can open up their inherent Buddhahood simultaneously. In the Twelfth Chapter on Daibadatta it says that when this personage attains Buddhahood or enlightenment, he will have the distinction of having the title, “the Buddha who is the Celestial Sovereign (Tennô Butsu)”.

At this point if we think about our respective environments and our subjective lives opening up their inherent Buddha natures or in other words becoming Buddhas, then when the text of this Introductory Chapter mentions, “down as far as the Hell of Incessant Suffering” it implies that all the objectivity that surrounds us in our lives opens up its inherent Buddha nature. However, when in the Chapter on Daibadatta it is pointed out that Daibadatta will be called Celestial Sovereign Tathâgata [i.e. he who has arrived at true reality], it means that the subjective life of Daibadatta has opened up its inherent Buddha nature. What is being said is that due to the practice of the Utterness of the Dharma (Nam Myôhô Renge Kyô) both our subjective lives (shôhô) and their dependent objectivity (ehô) open up their inherent Buddha nature [or become Buddhas].

Nowadays when Nichiren and his followers pay their respects to the dead, they recite and read (dokuju) the Dharma Flower Sutra and reverently recite Nam Myôhô Renge Kyô. The light from the title and theme (daimoku) reaches as far as the Hell of Incessant Suffering so that the deceased can become aware of their own inherent Buddha nature with their persons just as they are. The rites for devoting our merits for the salvation of others as well as the dead have their origin in this concept. Even though people who have no faith in the Dharma Flower Sutra may fall into the Hell of Incessant Suffering, as compassionate people who do the practices of the Dharma Flower are able to offer sympathy through the ray of light of the title and theme (daimoku), then how could the meaning of this concept be any different for just those who have faith in this teaching?

Accordingly Nichiren takes it as given that the passage “downwards as far as the Hell of Incessant Suffering” means that the Buddha let forth a ray of light so that Daibadatta could open up his inherent Buddhahood.

. . . . and upwards as far as the Akanita heaven. In this world all the beings of the six paths of sentient existence [1) those who dwell in the various hells jigokukai, 2) hungry and famished beings who are always wanting gakikai, 3) animality which includes animalistic or instinctive behavior chikushôkai, 4) the ashuras or power complex and angry behavior shurakai, 5) normal human equanimity ninkai, 6) devas or temporary joy or happiness, tenkai] of that terrain everywhere along with All the Buddhas present in it were made visible. Likewise one could listen to all the Dharmas of the Sutras that were being expounded and also all the monks, nuns, male and female devotees, as well as all their practices in order to attain to the Path. In addition there were the various causes and karmic circumstances of the great conscious beings of and for universal enlightenment (bosatsu makasatsu, bodhisattva mahasattva) with their differing levels of faith and understanding and also the way they appear was perceptible as well. Besides one could observe the extinction of all mental and physical activity on the passing over to nirvana of All the Buddhas as well as after their passing over to nirvana one could gaze upon all the stupas made of the seven precious materials that were to serve as reliquaries for them.

Then this thought came into the Bodhisattva Miroku’s mind: “At present the World Honoured One is manifesting these illusions that are causing changes in the natural order of events. What are the causes and karmic circumstances these premonitory signs are going to bring about? Just now the World Honoured One has gone into the deep absorption of the one object of meditation (sanmai, samadhi). Who should I ask about this inexplicable extraordinary apparition and who could give me a real answer?" Again, Miroku thought to himself, “There is Monjushiri this prince among the kings of the Dharma who has already in the past approached and made offerings to innumerable Buddhas; he must surely have seen this astonishing event. I really should ask him now.”

Just then the thought occurred to all of the monks, nuns and lay devotees of both sexes as well as all the devas, dragons, disembodied spirits and lesser divinities as to whom they should inquire about the bright shining light and also all this phenomena brought about by the reaches of the Buddha’s mind.

Thereupon the Bodhisattva Miroku, desirous to settle his own doubts as well as being aware of those of the assembly of monks, nuns, male and female devotees together with all the devas, dragons, disembodied spirits and divinities, then questioned Monjushiri in this manner:

What causes and karmic circumstances bring about these presages and these phenomena which are the reaches of the mind of the Tathâgata, the unleashing of this great light that shines into eighteen thousand distant dimensions, all of them revealing their Buddha abodes, their boundaries and their respective ornamentations? Again the Bodhisattva Miroku wishing to reiterate this question of why is it that our guide and teacher emits from the curl between his eyebrows . . .

The sixth important point, “Why is it that our guide and teacher . . . .”

In the third volume of the Textual Explanation of the Dharma Flower Sutra it says, “Indeed, if you think about it, a person who can expound the Dharma and then enter into a perfect absorption into a single object of meditation and is able to guide people has already been pointed out as a guide and teacher.”

The Oral Transmission states that this guide and teacher refers to the Shākyamuni Buddha of the original state. The Dharma that was preached was the Sutra on Incalculable Implications. The perfect absorption into the one object of meditation was the perfect absorption into the incalculable implications of Nam Myôhô Renge Kyô. As things may turn out there are two kinds of guide and teacher, bad guides and teachers and good guides and teachers. The bad guides and teachers are Hônen of the Pure Land School (Jôdo), Kôbô of the Esoteric School (Shingon) and Jikaku and Chiskô who were the turncoats of the Tendai School. The good guides and teachers are those like Tendai and Dengyô.

Now that we have entered the final period of the teaching of Shākyamuni, Nichiren and those that follow him are good guides and teachers. The Dharma that they explain is Nam Myôhô Renge Kyô and their absorption into a single concept consists of a firmly fixed mind to receive and hold to the Dharma Flower Sutra.

With regard to the phrase “able to guide people”, you should bear in mind the word able and ponder over its implications. In our school the word able has an undertone of being enlightened, as in the case of the Buddha being able to guide and teach. In the Chapter on the Bodhisattvas who Spring from the Earth the expression “guide and teacher of the chant” has the same meaning as the “guide and teacher” in the First and Introductory Chapter of the Dharma Flower Sutra. Accordingly, it refers to the person who will lead all sentient beings of the World of Humankind (Nihonkoku) by expounding the Dharma to them.

The Bodhisattva Miroku then recited this question in the form of the following metric hymn:

. . . and make it rain coral tree and manjusha flowers as well as a breeze of sandalwood perfume that delights the hearts of the crowd.
On account of these causes and karmic circumstances the earth becomes majestically pure.
Furthermore in the world there are the six kinds of earthquake so that the monks, nuns and devotees of both sexes all fall into rapture.
The beam of light from between the Buddha’s eyebrows shines towards the eastern direction lighting up eighteen thousand dimensions making them look like gold.
From the Hell of Incessant Suffering up to the highest heaven where form still exists,
in all the six paths of sentient existence, sentient beings are destined to the cycles of living and dying.
Through the good and evil of the karmic circumstances of their behaviour they receive either good or undesirable compensation.
Again we can see All the Buddhas as ineffable lion-like lords of the Dharma that is the foremost and undeviatingly utter.
Their voice is pure and resounds with gentleness in order to teach all the incalculably immense number of bodhisattvas.
With profound and all-embracing Brahman voices that people wish to hear each Buddha is in his own world (kai) expounding the Correct Dharma.
By recounting the causes and karmic circumstances of their former lives as well as uncountable parables, the Buddhas elucidate and make the Buddha Dharma clear so as to open up the fundamental enlightenment in sentient beings.
If people are confronted with suffering and take a dislike to old age, sickness and death they are taught about extinction in nirvana and all the aspects of their distress come to an end.
If other people have the benefit of happiness through having already made offerings to the Buddhas in the past and earnestly seek the overriding Dharma they are taught about being partially enlightened due to karmic circumstances (engaku, pratyekabuddha).
If there are believers in the Buddha teaching who are doing all the various practices and are seeking the highest wisdom then they are taught about the immaculate path.
Monjushiri, I who live in this world have been made to see and hear such things and even many more that cannot be counted!
Yet even if they are so many I must now explain it all concisely and to the point.
I have seen in those lands as many bodhisattvas as there are grains of sand in the Ganges who through all sorts of karmic circumstances are seeking the Buddha path.
Some are doing the practice of donating by giving gold, silver, pearls and spherical precious stones (mani), cornelian, agate and all that is precious as well as retainers and carriages and richly ornamented litters. Such bodhisattvas make these donations with joy so as to transfer this merit to the Buddha path.
Since this means that enlightenment is the only one in the three dimensions of existence (sangi) [where 1) sentient beings have appetites and desires, 2) that are incarnated in a subjective reality with physical surroundings, 3) who at the same time are endowed with the immateriality of the world of thoughts and ideas.],
this vehicle to enlightenment is endorsed by All the Buddhas.
Yet there are bodhisattvas who make donations of priceless four horse carriages with handrails, mudguards and canopies which are richly decorated.
Again, I have seen bodhisattvas who make donations of their bodily flesh, hands and feet or even their wives and children in order to seek the unsurpassable path.
Also, I have seen bodhisattvas who rejoicingly make donations of their heads, eyes and body in order to seek the enlightened wisdom and understanding of the Buddha.
Monjushiri, I have seen many sovereigns approach the Buddha wanting to know about the unsurpassable path.
Thereupon they gave up their pleasure grounds, palaces, ministers and concubines so that they can shave their heads and beard and wear the garments of the monks who practice the Dharma.
I have seen bodhisattvas become fully ordained monks (biku) who live apart in tranquility and take pleasure in reciting the sutra.
I have also seen bodhisattvas who courageously make progress in the Buddha teaching by eliminating their negative qualities and go into the mountains to speculate and think about the Buddha path.
Again I have seen other bodhisattvas who have detached themselves from desires and wants,
always dwelling in empty spaces practicing with perfect absorption into the objects of their meditation which is faith in order to destroy doubt, by courageously making progress in the Dharma so as not to become negligent, by developing their various mental powers in order to eliminate false fantasies, by concentrating the mind in order to destroy confused or wandering thoughts, which all result in extending the reaches of their minds (gojinzû).
Furthermore, I have seen bodhisattvas with their palms together meditating in peace who by means of thousands of myriads of metric hymns render praise to all the sovereigns of the Dharma.
On the other hand I have seen bodhisattvas who have profound wisdom and resolute willingness capable of asking the Buddha questions and are able to bear in mind everything they hear.
I have also seen believers in the Buddha teaching endowed with wisdom and concentration who preach to the crowd with innumerable parables.
I have seen them taking pleasure in explaining the Dharma and convert all beings with a mind for the truth (bosatsu) through the aid of their instruction, as well as destroying the forces of evil and sounding the drum of the Dharma.
I have also seen other bodhisattvas sitting still and quietly while devas and dragons render homage to them and yet they get not pleasure from it.
Then I have seen bodhisattvas dwelling alone in the forest emitting a light which will save beings from the sufferings of the hells and get them to enter the Buddha path.
What is more I have seen believers in the Buddha teaching who have never fallen asleep as they do their practices of the sutras in the forest in their assiduous quest for the Buddha path.
I have also seen other believers who through the strength of their practice and their search for the truth (butsudô) endure all the abuse, beatings and thrashings of presumptuous arrogant individuals.
Yet they could bear with all this in their search for the Buddha path.
Again, I have seen bodhisattvas who set themselves apart from games and laughter and associating with foolish company. On the other hand they take pleasure from the company of the wise in order that their minds are freed from confusion and become mentally whole. This they pursue for thousands and tens of thousands and tens of hundreds of a thousand years in order to seek the Buddha path.
Then there are bodhisattvas who make donations to the Buddha and the community (sangha, sô) of all sorts of dishes, delicacies and drinks along with hundreds of herbal concoctions, of well reputed clothing and upper garments that are valued at thousands of ten thousands. There are also priceless clothes which they donate to the Buddha and the community.
Then there are thousands of ten thousands of hundreds of thousands of precious residences made of sandalwood and all sorts of exquisite furniture to recline on all of which are donated to the Buddha and the community.
Donations such as those in their exquisite variety are given with a joy that takes nothing back in order to seek the unsurpassed path of enlightenment.
There are also bodhisattvas who preach the Dharma of silence and the extinction of karma and existence.
With their various ways of teaching they teach and encourage countless sentient beings.
I have seen as well bodhisattvas who perceive the essence of dharmas as having no duality. They have neither universal characteristics which are impermanent anyway nor do they have any particular quality such as the heat of fire or the coldness of ice.
I have seen also believers in the Buddha teaching who devoid of any attachments and through their wisdom of utterness see the unsurpassed path of Buddhahood.
Monjushiri, there are also bodhisattvas who after Buddhas have passed over to the total extinction of nirvana (metsudô) make offerings to the stupas that contain their relics.
Again, I have seen bodhisattvas who construct temples as many as the sands of the Ganges in order to adorn their countries and their boundaries, stupas made of precious materials of an excellent height of fifty yojanas or an equal height and breadth of two thousand yojanas. [Since a yojana is understood as a day’s march of the royal army, I presume that the breadth and height of these stupas imply the stupa and its aura.]
Each one of these stupas and temples has a thousand banners with awnings hemstitched with pearls and delicate bells that sound with a harmonious note.
All the devas, dragons, lesser divinities as well as the humanlike nonhuman beings continuously make offerings of incense, flowers and music skillfully played.
Monjushiri, then there are believers in the Buddha teaching who solemnly decorate stupas in order to make offerings to the relics of the Buddhas of the past.
Their countries and their boundaries naturally become beautified in a particular way.
Just as the king of the trees of the devas sees their blossoms open and become resplendent, the Buddha by emitting a single ray of light makes all the assembly and myself see all those special wonders.
With their various ways of teaching they instruct and encourage countless sentient beings.
The reaches of the mind of All the Buddhas have this extraordinary wisdom to release a pure light that illuminates uncountable dimensions.
We who have seen this are taken aback in a way that has not happened before.
Monjushiri, believer in the Buddha teaching, what we ask you is to take away the worries of the assembly and make the monks, nuns and lay believers joyfully attentive. They are looking at you and myself in expectation.
For what reason does the World Honoured One discharge this bright light?
Believer in the Buddha teaching, take your time in answering and resolve their doubts and make the assembly happy.
For what abundant benefit does he spread out this ray of light? The Buddha is seated in the place where he attained the highest enlightenment which is the Utterness of the Dharma.
Is this indeed what he is about to expound?
Or is he going to foretell when somebody will become enlightened? Is he going to let us see the Buddha lands and all their purity adorned with gems,
or even let us see the Buddhas?
This is not a small karmic circumstance. Monjushiri, you must know that the monks, nuns and lay believers of both sexes as well as the dragons and divinities have their gaze fixed upon you.
What are you going to say to them?

Then Monjushiri answered by addressing Miroku the great conscious being of and for Universal Enlightenment (Bosatsu Makasatsu) as well as all persons of learning: All you good people, what I think is going to happen is that now the World Honoured One is about to expound the all-embracing Dharma; he is going to make the rain of this all-embracing Dharma come streaming down; he is going to blow the conch shell of the universal Dharma since it is his desire to preach its meaning.

All you good people, in a past I have already seen these auspicious omens in the presence of All the Buddhas who after emitting this light thereupon preached the universal Dharma. Therefore you should know that it was just like those other occasions. Now that the Buddha has manifested this light and since he is a sentient being he wishes that all the existential spaces everywhere get to hear and know about this Dharma that is difficult to have faith in; hence the appearance of these signs.

All you good people. In a past of countless, boundlessly inconceivable asogi kalpas there was at that time a Buddha who was called the Tathâgata [i.e. he who had arrived at true reality] of the Brightness of the Light of the Sun and Moon and who had the ten titles of Tathâgata: Worthy of offerings, Correctly and universally enlightened, Whose knowledge and conduct is perfect, Who is completely free from the cycles of living and dying, Supreme lord, The master who brings the passions and delusions of sentient beings into harmonious control, The teacher of humankind and devas and the Buddha who is the World Honoured One. This Buddha expounded the correct Dharma of which the prelude was good, the middle part was good and the end part was good. The meaning of this Dharma was profound and broad. It was taught with skillfulness. By being pure and free from admixtures this Dharma was fully endowed with the pure whiteness of the practice of the Brahmans.

For those who were seeking to become hearers of the voice (shômon, shrâvaka), who exerted themselves to attain the highest stage of the individual vehicle (arakan, arhat) through listening to the discourses of the Buddha and today would be seen as intellectual seekers. This Tathâgata taught the Dharma according to the four and primary doctrines of the Buddha teaching which imply existence is suffering, human passion is the cause of continued suffering, that by elimination of human passions existence may be brought to an end and that by a life of holiness the destruction of human passions may be attained. Such a teaching would carry these people through living, maturing and growing old, sickness and dying and ultimately bring about nirvana which is the total extinction of being.

For those who sought enlightenment for themselves (hyakushi butsu, engaku, pratyekabuddha) this Buddha expounded a teaching adapted to the twelve causes and karmic circumstances that run through sentient existence. [These are 1) a fundamental unenlightenment which leads to the 2) natural tendencies and inclinations that are inherited from former lives, 3) the first consciousness after conception that takes place in the womb, 4) body and mind evolving in the womb, 5) the five organs of sense and the functioning of the mind, 6) contact with the outside world, 7) receptivity or budding intelligence and discrimination from six to seven years onwards, 8) desire for love at the age of puberty and 9) the urge for a sensuous existence that forms 10) the substance of future karma, 11) the completed karma ready to be born again 12) which faces in the direction of future old ages and deaths.]

For those people who were conscious of as well as being for universal enlightenment, that is to say bodhisattvas (bosatsu) who practice and study for the benefit of others as well as for themselves, this Tathâgata expounded a teaching based on six main items that ferry people across the sea of living and dying to nirvana as the complete extinction of being (ropparamitsu, the six paramitas), 1) by charity and giving, 2) by keeping to the Buddhist precepts, 3) patience under insult, 4) zeal and progress, 5) meditation or contemplation, 6) wisdom, the power to discern the truth which is the real aspect of all dharmas and to be able to attain the highest, correct and complete wisdom of Buddhahood (anokutara sanmyaku sanbodai, anuttara-samyak-sambodhi), which is also the sum total of wisdom in all its aspects.

Then there was another Buddha who was also called the Brightness of the Light of the Sun and the Moon. Then in the same way there were another twenty thousand Buddhas all with the same personal name the Brightness of the Light of the Sun and Moon and who had the same family name Harada.

Miroku, you ought to know that from the first to the last Buddha all had the same personal name, the Brightness of the Light of the Sun and Moon, and they were all in possession of the ten titles of the Buddhas: Tathagata (he who comes to the suchness of reality), Worthy of Offerings, Correctly and Universally Enlightened, Whose Knowledge and Conduct is Perfect, Completely Free from the Cycles of Living and Dying, A Complete Understanding of the Realms of Existence, Supreme Lord, The Master who brings the Passion and Delusions under Harmonious Control, Teacher of the Devas and Humankind, The Buddha who is the World Honoured One. Also the Dharma that they taught was good at the beginning, good in the middle and good at the end.

Before the very last of these Buddhas had left his family in order to become an ascetic, he had eight sons who were princes. The first prince was called Gifted with Purpose; the second prince was called Purpose of Good; the third prince was called Boundless Purpose; the fourth prince was called Purpose without Price; the fifth prince was called Intensified Purpose; the sixth prince was called Purpose without Doubt; the seventh prince was called Resounding Purpose and the eighth prince was called Purpose of the Dharma. Each one of these princes ruled in sovereign majesty over a world with four continents (Shitenka).

When these princes heard that their father had left his family to become an ascetic and had attained the unexcelled correct and universal enlightenment (anokutara sanmyaku sanbodai, anuttara-samyak-sambodhi), all of these princes renounced their royal thrones and left their families so as to become ascetics. They revealed the meaning of the Universal Vehicle (daijô, mahâyâna), constantly practicing the discipline of pure living which ensures rebirth in the heavenly realms beyond form (bongyô) as well as becoming teachers of the Dharma. Meanwhile they all put down roots of goodness (zenbon) in the presence of thousand of myriads of Buddhas.

At this time the Buddha of the Brightness of the Light of the Sun and Moon expounded the Sutra of the Universal Vehicle entitled the Incalculable Implications of the Dharma (Muryôgikyô) which was a teaching for the instruction of bodhisattvas that was borne in mind by the Buddhas. When he had finished preaching this sutra he sat down with his legs crossed in the middle of the assembly. Then he entered into a state of perfect absorption into the mental space where the Sutra on Incalculable Implications of the Dharma is to be found. Both his body and mind became motionless. At that moment the heavens rained down coral tree flowers, big coral tree flowers, manjusha flowers and large manjusha flowers which were strewn over the Buddha and the great assembly. Everywhere in the world of the Buddha the earth quaked in six different ways: the east rose and the west sank; the west rose and the east sank; the north rose and the south sank; the south rose and the north sank; the middle ground rose and the borders sank; the borders rose and the middle ground sank. Thereupon all the monks, nuns along with both the male and female devotees in the assembly as well as the devas who are shining celestial godlike beings who protect the Buddha teaching, dragons whose aspect is like those in Chinese paintings, the Yasha who are nature spirits similar to gnomes, the Kandabba who are spirits who live in the Fragrant Mountains and feed on fragrance, the Ashura who are the titanic rivals of the devas, the garura who have wings and the beaks of birds of prey, the kinnara who are musicians with horses heads and human bodies and the magaraka who are serpents who crawl on their chests as well as the minor sovereigns and the holy kings whose chariot wheels roll everywhere without hindrance, all of this huge assembly was taken aback at this event that had apparently never happened before. Joyfully they put the palms of their hands together and with the whole of their minds gazed in the direction of the Buddha.

Then at that moment this Tathâgata sent out a light from the curl between his eyebrows that shone in the direction of the east lighting up eighteen thousand Buddha realms so that there was nowhere that was not bathed in splendor, in the same way as all the Buddha terrains have been illuminated just now.

Miroku, indeed you should know that at that time in the assembly there were twenty myriads of bodhisattvas who joyfully wished to listen to the Dharma. When these bodhisattvas saw how the light shone onto all the Buddha terrains everywhere they were taken by surprise and wanted to know what was the cause and karmic circumstances for this radiance. Then there was a bodhisattva called Myôkô, the Utterness of Light, who had eight hundred disciples. At that moment the Buddha of the Brightness of the Light of the Sun and Moon came out of his meditation and on account of the Bodhisattva Myôkô expounded the Sutra of the universal vehicle called the Lotus Flower of the Utterness of the Dharma, a teaching for the instruction of bodhisattvas which is borne in mind by the Buddhas.

For a period of sixty intermediate kalpas this Tathâgata did not get up from his seat and those who were attending at that time in the assembly also remained seated in their places for the duration of sixty intermediate kalpas without moving their bodies or their minds wavering. It is said that for those who were listening to that Buddha’s discourse, it seemed like the lapse of time for a meal. During all that time there was not a single person in that assembly whose body became listless or whose mind lost interest. When the Buddha of the Brightness of the Light of the Sun and Moon had after sixty intermediate kalpas finished expounding this sutra, he then stated the following words to Bonten (Brahma) and the Demon King of the sixth and highest of the Brahmanic heavens where there are desires and who also wastes away the efforts and accomplishments of other people for his own pleasure (Dairokuten no Maô) as well as the religious novices, devas, humankind and ashuras who were in the assembly: “Tonight at midnight I will enter the total extinction of nirvana."

At that time there was a bodhisattva who was called Store of Virtue (Tokuzô). The Buddha of the Brightness of the Light of the Sun and Moon thereupon foretold this disciple's future attainment to Buddhahood including his respective Buddha kalpa, Buddha realm and his various titles. Then he said to the monks, “This Bodhisattva Tokuzô will in time come to realize the harvest of enlightenment. His name will be the Tathâgata Pure Person (Jôshin) who has accomplished the supreme reward of the individual vehicle (arakan, arhat) as well as being completely and perfectly enlightened.” Having foretold the future Buddhahood of the Bodhisattva Tokuzô, this Buddha then entered the complete extinction of nirvana that has no residue, at midnight.

After the Buddha of the Brightness of the Light of the Sun and Moon had passed over to the total extinction of nirvana, the Bodhisattva the Utterness of Light (Myôkô) who had held on to the teaching of the Sutra on the Lotus Flower of the Utterness of the Dharma (Myôhô Renge Kyô) spent a full eighty intermediate kalpas in expounding it to humankind. As for the eight sons of the Buddha of the Brightness of the Light of the Sun and Moon, they all accepted Myôkô as their teacher whose emancipating instruction confirmed and consolidated their realization of the unexcelled, correct and universal enlightenment. These princes after having made offerings to hundreds of thousands of tens of thousands of myriads of Buddhas, all of them attained to the path of Buddhahood.

The very last person to become a Buddha was called Burning Lamp (Nentô) and among his eight hundred disciples there was a person called Seeker of Renown (Gumyô) who was greedy and attached to money and eating. Even though he recited and read all the sutras he was unable to let them sink in or have any advantage from them; also he forgot a number of passages from these texts. This is why he was called Seeker of Renown. He had nevertheless the causes and karmic circumstances of having put down the good roots of being able to encounter, make offerings, render homage, and show great reverence and praise to countless hundreds of thousands of tens of thousands of myriads of Buddhas.

Miroku, you ought to know that the Bodhisattva Myôkô of that time could have been no one else but myself (Monjushiri) and the Bodhisattva Seeker of Renown was you in person.

Now these auspicious signs that we were gazing at are not different from those of other times. This is why according to my judgment the Tathâgata is in fact going to preach the Sutra of the Universal Vehicle that is called the Lotus Flower of the Utterness of the Dharma which is for the instruction of bodhisattvas and is borne in mind by the Buddhas. Thereupon Monjushiri in the midst of the assembly wishing to reiterate this idea expressed it in the following metric hymn:

I remember in an age of boundless
and countless kalpas ago, there was a Buddha
venerated by humankind
who was called the Brightness
of the Light of the Sun and Moon.
This World Honoured One expounded a Dharma
that ferried countless myriads of bodhisattvas
over the sea of living and dying
to the other shore of the extinction of nirvana.
He initiated them into the enlightened wisdom
and understanding of the Buddhas.
Before this Buddha had left his family
in order to become an ascetic, he was already
the father of eight princes.
When these princes saw that this holy person
had left his family,
they all set about the Brahmanic practices
of pure living which ensures rebirth
in the realms beyond form.
At that time the Buddha expounded the sutra
of the universal vehicle (daijô, mahâyâna) which goes by the title
of the Incalculable Implications (muryôgi).
In the midst of the great assembly
this Buddha explained all its various details
then, having finished preaching, he sat down
on the seat of the Dharma, crossed his legs
and entered into the state of perfect absorption
into the incalculable implications of the Dharma.
The devas made it rain coral tree flowers
and the drums of devas rumbled on their own.

The seventh important point, “The drums of the devas rumbled on their own”.

In the third volume of the Textual Explanation of the Dharma Flower Sutra it says that the drums of the devas rumbling on their own expresses the concept of the Buddha preaching without the preliminary formalities of being asked to.

In the Oral Transmission of Nichiren the metric hymn that comprises the phrase, “The drums of the devas rumbled on their own”, is a lengthy praise of how the omens in this world of ours and the omens in all the other dimensions are exactly the same. The expression “preaching without being asked to” refers to the Tathâgata Shākyamuni expounding the Sutra on the Lotus Flower-like Mechanism of the Utterness of the Dharma without anybody asking him to do so.

Now Nichiren and those that follow his teachings declare without anyone asking them that the taking refuge in and reciting the name of Amida Butsu (Nenbutsu) leads to the Hell of Incessant Suffering, the practices of the Zen School is the invocation of the Demon King of the sixth Brahmanic heaven where desires and forms still exist (Dairokuten no Maô), the Tantric School (Shingon) leads to the ruin of the nation and the school that bases its teaching on the strict observance of the monastic rules (Risshu) is the robber of the state. Because all three teachings are provisional and incomplete they cannot lead to enlightenment. So yelling such things out becomes preaching without being asked to do so. This incurs the presence of the three kinds of powerful enemy who are 1) ordinary people that do not understand the Buddha teaching who vilify and make fun of those who do the practices of the Dharma Flower as well as attacking them with swords and staves, 2) arrogant monks who think they have attained enlightenment and therefore slander the people who practice sincerely and 3) monks in high places as well as being respected by the credulous, who for fear of losing their reputations and gain, incite people to persecute those who dedicate their lives to the teachings of Nichiren.

The drums of the devas are Nam Myôhô Renge Kyô. “On their own” is that Nam Myôhô Renge Kyô entails the whole of existence so that no obstacle can stand in its way. “The rumbling of the drums” is the sound of reciting the title and theme (daimoku). Another implication of the word rumbling is that all sentient beings are freely giving vent to their speech, words, sounds and voices that become an analogy of preaching without being asked to. “Preaching without being asked to” also has the nuance of the cries of sinners being chastised by the lictors of hell as well as the craving and wanting of the addict-like hungry ghosts or even the vibes of the continual chain of things that occur in the minds of all sentient beings when they are set upon by the three poisons of greed, anger and stupidity. The reality of these sounds and voices is the whereabouts of the simultaneousness of the causes and effects throughout the whole of existence which is Myôhô Renge Kyô.

The drums of the devas are the five ideograms for The Sutra on the Lotus Flower of the Utterness of the Dharma, Myôhô Renge Kyô which includes both the teachings derived from the recorded external events of Shākyamuni’s life and work (shakumon) as well as those that refer to the original state (honmon).

“The devas” whose abode is in the heavens points to the uppermost reality which is enlightenment. “Preaching without being asked to” entails the explanation of the Dharma that is received from and used by as well as enjoyed by the Buddha himself.

In volume three of Myôraku’s Notes on the Textual Explanation of the Dharma Flower it says that “Preaching without being asked to” in Tendai’s Textual Explanation of the Dharma Flower Sutra indicates that at the beginning of the Chapter on Expedient Means, when the Buddha comes out of his perfect absorption into the incalculable implications of the Dharma and tells Sharihotsu in a flow of words about the boundless profundity of the Dharma and then more briefly goes into the real aspect of all dharmas (shôhô jissô) and the ten qualities of suchness (jûnyoze), he also alludes to the omens in this and other worlds as well as what can be put into words and what is beyond them. Again the Buddha speaks about our objective realities (kyô) as belonging to the teachings that are derived from the recorded external events of Shākyamuni’s life and work which like our own objective realities can only be impermanent. Also he spoke about the wisdom to understand our realities (chi) as being a part of the teachings of the original state (honmon). Both these teachings are the root and source of the Dharma Flower Sutra. Furthermore these teachings are the culmination of the five periods of graded teachings which led up to the exposition of the Dharma Flower: 1) the Flower Garland period (kegonji), 2) the period of the teachings of the individual vehicle (agonji), 3) the Equally Broad period (hôdôji) in which both the doctrines of the individual and universal vehicles were taught, 4) the period in which the wisdom sutras (hannya, prajña) were instructed and finally, 5) the Dharma Flower period that lasted for eight years including the sutra on the Buddha’s passing over to the extinction of nirvana which was preached in a day and a night. This involves what our lives are all about and must not be taken lightly.

What in this explanation is referred to as the root and source of the Dharma Flower Sutra and the culmination of the five periods of graded teachings that led up to the Dharma Flower is Nam Myôhô Renge Kyô.

All the devas, dragons, disembodied spirits
and minor divinities made offerings
to the person who is venerated by humankind.
Then all the realms of the Buddhas,
that is wherever there is life, shook intensely.
The Buddha released a light
from between his eyebrows which made
all sorts of extraordinary things visible.
In the eastern direction this light
shone onto eighty thousand Buddha realms
revealing the karma and the places
of either reward or retribution of all sentient beings.
Some people even saw all the Buddha realms
adorned with all sorts of precious materials;
there were colours of crystal and lapis lazuli
that were due to the light that shone from the Buddha.
They also saw the devas, humankind, dragons, minor divinities
and yashas who are earth spirits like gnomes
along with the Kendabbas
and the horse-headed Kinnaras, who are both musicians,
each one of them making offerings to the Buddha.
Furthermore there were all the Tathâgatas
naturally carrying out the practices of the Buddha path
with their bodies like golden mountains
that are majestically subtle and all-pervading
in the midst of pure lapis lazuli.
They were seen as formal Tathâgata images of pure gold.
In the midst of the great assembly
the World Honoured One proclaims and expounds
the meaning of the profundity of the Dharma.
In each and every single Buddha realm
there are countless people who exert themselves
to attain the highest stage of the individual vehicle
through listening to the Buddha (shômon, shrâvaka).
On account of when the light of the Buddha shines
the whole of the great multitude is made visible,
as well as all the monks in the mountains and woods
who zealously hold to the precepts of purity.
Furthermore they guard them as though they were a bright pearl.
Because of the light from the Buddha,
all the bodhisattvas as many as the grains
of sand of the Ganges were seen.
Practicing selfless charity and patience,
then all the bodhisattvas who were totally absorbed
into the one object of their meditations were seen.
Both their bodies and minds were silent and motionless
as they sought the unsurpassed path of enlightenment.
Again all the bodhisattvas who know
that the aspect of dharmas is none other
than silence and extinction (jakumetsu),
each one was seen expounding the Dharma
in his own existential dimension (kokudo)
as they search for the Buddha path.
At that moment the assembly of all the monks,
nuns and both male and female devotees
were filled with joy and gladness when they saw
the Buddha of the Light of the Sun and Moon
deploy the powers of the reaches of his mind
that are all-embracing.
They all asked themselves and each other
for what cause and karmic circumstances
does this event occur?
The Buddha who is venerated
by both devas and humankind
has just arisen out of his perfect absorption
into the incalculable implications of the Dharma
and praises the Bodhisattva Myôkô by saying,
“You are the eyes of the existential space (seken),
the person in whom all people take refuge
and in whom they all hold faith.
Furthermore you are capable of receiving
and holding to the receptacle of the Dharma
just as I have expounded it.
only you can know and testify to its truth.”
The Bodhisattva Myôkô became overjoyed
by the praise and approval of the World Honoured One.
The Dharma that was expounded
by the Buddha of the Light of the Sun and Moon
went on for sixty medium kalpas without him rising from his seat.
All of this supreme Dharma of Utterness
that this Buddha preached was kept in its entirety
by this Master of the Dharma Myôkô.
The assembly was filled with joy and gladness
on account of the Buddha’s explanation of the Dharma Flower.
Later on the same day, the Buddha taught
the assembly of devas and humankind
the meaning of the real aspect of the dharmas
which had been expounded to them.
Then he announced on that day at midnight
he would enter into the total extinction of nirvana.
You, my followers, must with single-mindedness
make zealous progress in your practices;
you must abandon all slovenliness and attachments.
All the Buddhas are extremely difficult to encounter.
In a myriad of kalpas you will only encounter one once.
When the believers in the Buddha teaching heard
that the Buddha would enter into the extinction of nirvana
each one of them felt deep distress and grief.
How could it be that the Buddha
is entering nirvana so soon?
The Lord of Enlightenment and wisdom (Shôshuhô no ô)
in consoling the incalculably huge assembly said,
“After my passing over to the extinction of nirvana
none of you must be dejected or sad.
The Bodhisattva Tokuzo here at hand who is free
from the down-flow into the lower forms of rebirth
and whose mind has penetrated into the real aspect of all dharmas
will be the next to attain the harvest of Buddhahood.
He will be called Jôshin which means person of purity.
He will ferry countless multitudes to enlightenment.
This night the Buddha is passing over to extinction
just as firewood burns itself out.”
After the distribution of this Buddha’s relics
countless stupas were erected.
Monks and nuns as many as the grains of sand of the Ganges
redoubled their zealous efforts
in order to seek the unsurpassed path.
This Master of the Dharma Myôkô
reverently held to the receptacle of the Dharma.
He extensively preached the Dharma Flower Sutra
for eighty medium kalpas.
All the eight princes who were transformed
by the instruction of Myôkô and were firmly set
upon the unsurpassed path still had to meet
innumerable Buddhas. Having made offerings
to the Enlightened One they faithfully followed
their master in the practice of the universal way.
As a result they became enlightened and in turn
they foretold the Buddhahood of others.
The very last to attain enlightenment
was the deva among devas
whose name was the Buddha of Burning Light (Nentô).
As guide and teacher of all the immortals
he released countless multitudes
from the cycles of living and dying
as well as bringing about their enlightenment.
Now, Myôkô this master of the Dharma
had a disciple who was always lazy and indolent
and greedy for renown.
He never became tired of seeking fame;
he amused himself at many a noble’s house;
he turned his back upon what he had recited and knew by heart,
and through neglect and forgetfulness
he no longer clearly understood what
he had learned.
On account of these causes and karmic circumstances
he was called Seeker of Renown.
Again, through practicing all the acts of goodness
he was able to encounter innumerable Enlightened Ones.
He made offerings to All the Buddhas
and consequently followed the discipline of the universal path,
in possession of the six measures that ferry people
across the seas of living and dying
to the shores of enlightenment and nirvana,
charity, keeping the monastic precepts, patience under insult,
zeal and progress, attentive contemplation, wisdom and discernment.
This person who was called Seeker of Renown
now reverently gazes upon the Lion of the Shakyas [Shākyamuni].
Henceforth he will certainly reap the harvest of Buddhahood
and his name will be Miroku who on a large scale
will ferry sentient beings towards enlightenment,
in numbers that cannot be counted.
That lazy and indolent person who after the Buddha of that time
had passed over to the extinction of nirvana
was you and the Master of the Dharma Myôkô
is now I, Monjushiri myself.
When I saw the Buddha the Brightness of Light
the auspicious omens of splendor at that time
were just the same as now.
It is because of this that I know the Buddha
wishes to expound the Dharma Flower Sutra.
The omens of today are like the portents of that time
which are the expedient means of All the Buddhas.
Now that the Buddha has emitted this bright radiance
it will assist him in expressing the real aspect of all dharmas.
Now, everybody at the assembly who with complete attention
and waiting with the palms of their hands put together
should know that the Buddha will indeed
make the rain of the Dharma come pouring down,
which will completely satisfy
those who seek the path.
All those who want to know the three vehicles,
which are the hearers of the voice who exerted themselves
to attain the highest stage of the teachings
of the individual vehicle through listening to the Buddha,
those who are partially enlightened
due to karmic circumstances and the bodhisattvas
who are people with a mind for the truth
and who also practice and study for the benefit of others,
if these people have any doubts or regrets
then the Buddha will certainly take them away
so that no residue whatsoever remains.