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THE DHARMA FLOWER SUTRA SEEN THROUGH The Sutra on the White Lotus Flower-Like Mechanism
The first important point with regard to the expression “the Dharma as a Teacher.” The Oral Transmission on the Meaning of the Dharma Flower Sutra says that the term “Dharma” includes all dharmas. The word teacher points to the fact that all dharmas are literally guides and instructors of what life is all about. All the countless dharmas that take place in the three thousand existential spaces (sanzen seken) that we inhabit can become our direct teachers and we should become their disciples. Now Nichiren and those that follow him are people who reverently recite Nam Myôhô Renge Kyô which means to devote our lives to and found them on (Nam) the Utterness of the Dharma [entirety of existence] (Myôhô) permeated by the underlying white lotus flower-like mechanism of the interdependence of cause, concomitancy and effect (Renge) in its whereabouts of the ten realms of dharmas (Kyô) and are among the teachers of the Dharma who can teach the whole of it. When our minds are open to the awareness of what the real aspect of all dharmas consists of, it becomes apparent that from the flaming torches and the fierce fires of the hells right up to the fruition of Buddhahood all involve our lives as the Dharma as a teacher in the form of the one instant of thought containing three thousand existential spaces (ichinen sanzen). Again the Oral Transmission states that the Dharma is the theme and title Nam Myôhô Renge Kyô and that the teacher is Nichiren along with those that follow him.
Then at that time the World Honoured One who was in company with the Bodhisattva Yaku’ô (the Bodhisattva Sovereign Remedy) said to eighty thousand noble persons: Yaku’ô (Sovereign Remedy), you see in this vast multitude all the innumerable devas [who are godlike beings something like elves], the dragon kings [who are like those in Chinese paintings], yasha [who are earth spirits like gnomes], kendabba [who are celestial musicians], ashuras [who are comparable to the titans in Graeco-Roman mythology], garuda [who are mythical birds that are the traditional enemies of the dragons], kinnara [who are also heavenly musicians often represented as half bird half human], magoraga [who are the serpents that creep on their chests], as well as human and other beings who are not human along with the monks, nuns and pious lay people who seek the highest realization of the individual vehicle through listening to the Buddha (shômon, shrâvaka), others who seek enlightenment for themselves (hyakushi butsu, engaku, pratyekabuddha) and others who seek the path of Buddhahood (butsudô), do you not? For all these different sorts of beings who are here before the Buddha who hear either a metric hymn or a single phrase of the Sutra on the White Lotus Flower-like Mechanism of the Utterness of the Dharma or even those who for an instant of their thoughts rejoice [in the realization of its profundity], I make the declaration that they will attain the unexcelled, correct and all-embracing enlightenment (anokutara sanmyaku sanbodai, anuttara-samyak-sambodhi). The Buddha then said to Yaku’ô (Sovereign Remedy): Even after the Tathâgata’s passing over to nirvana, if there is a person who hears only a metric hymn or a single sentence of the Sutra on the White Lotus Flower-like Mechanism of the Utterness of the Dharma or even those who for an instant of their minds rejoice [in the realization of its profundity], I will also announce their future attainment to the unexcelled, correct and all-embracing enlightenment (anokutara sanmyaku sanbodai, anuttara-samyak-sambodhi). If there are other people who can receive and retain, read and recite, explain and discuss or copy out even one metric hymn of the Sutra on the White Lotus Flower-like Mechanism of the Utterness of the Dharma, who can look upon this sutric canon with the same undoubting reverence as though it were the Buddha himself and make various kinds of offerings to it, such as flowers, perfumed unguents, incense, decorative awnings, banners, flags, garments or music or even simply putting the palms of their hands together in veneration, then you must know, Yaku’ô (Sovereign Remedy), that such persons have already made offerings to tens of myriads of myriads of Buddhas. Such people will have made to all these Buddhas the solemn vow to propagate the Dharma Flower Sutra because they feel compassion and sympathy for all sentient life. They will strive for the incarnations as human beings.
The Oral Transmission on the Meaning of the Dharma Flower Sutra states that the “solemn vow” entails the broad propagation of the Dharma Flower Sutra. “Because they feel compassion and sympathy for all sentient life” indicates all the sentient beings of the existential dimension of humankind. Those who “are born in this iniquitous age” are Nichiren and the people who follow him. “Broadly” refers to the world of humankind (Nanenbudai). “This sutra” refers to all the implications of its subject matter and its title (daimoku). Now Nichiren and those who follow him reverently recite Nam Myôhô Renge Kyô which means to devote our lives to and found them on (Nam) the Utterness of the Dharma [entirety of existence] (Myôhô) permeated by the underlying white lotus flower-like mechanism of the interdependence of cause, concomitancy and effect (Renge) in its whereabouts of the ten realms of dharmas (Kyô).
Yaku’ô (Sovereign Remedy), if somebody should ask what sort of sentient beings in ages to come will be able to cut off illusion and attain complete enlightenment, accordingly it has to be pointed out why all those people in future ages will without a doubt attain the fruition of Buddhahood. It is because any believing and convinced man or woman who will accept and hold it, read and recite, explain and account for the meaning or write and copy out even only one line of the Dharma Flower Sutra and also make offerings to all the various scrolls that comprise it [the ancient Chinese version of this sutra consisted of eight scrolls which are now referred to as fascicles], the perfume of flowers, garlands, fragrant ointments, incense, decorated canopies, flags, banners and articles of clothing or music or even to put the palms of their hands together in reverence, such individuals will be looked upon with esteem by all those in the spaces where existence takes place and will receive offerings as though they were a Tathâgata. You should know that these persons are those who not only sought enlightenment for themselves but have also striven for the universal Buddha awakening in others (dai bosatsu) and have achieved the state of the unexcelled, correct and all-embracing enlightenment (anokutara sanmyaku sanbodai, anuttara-samyak-sambodhi). These people have compassion and sympathy for sentient beings and have made a vow to be born among them so as to be able to explain on a large scale and to particularize the fine points of the Sutra on the White Lotus Flower-like Mechanism of the Utterness of the Dharma. It is all the more reason why they should be capable of holding to it to the furthest extreme and making all the various kinds of offerings to this sutric canon. Yaku’ô (Sovereign Remedy), you ought to know that these are the people who have renounced their pure and immaculate karmic reward, so that after my passing over to nirvana and because they feel compassion and sympathy for all sentient life, they will be born in that iniquitous age in order to extensively propagate this sutra. If there are believing and convinced men and women who after my extinction into nirvana are able to teach in private even one phrase of the Dharma Flower Sutra you should realize that such a person is an emissary of the Tathâgata who has been dispatched by the Tathâgata to carry out the function of the Tathâgata.
The Oral Transmission on the Meaning of the Dharma Flower Sutra states that the practitioner of the Dharma Flower has come as the emissary of the Tathâgata [who is the person who has arrived from the absolute reality (Shinnyo, tathatâ) which transcends the multitude of dharmas of the dimensions we inhabit and who also returns to the entity of the Dharma (hosshin) which is his original abode]. The Tathâgata is the Shākyamuni of the original archetypal state as on the Fundamental Object of Veneration. The function of the Tathâgata is Nam Myôhô Renge Kyô which means to devote our lives to and found them on (Nam) the Utterness of the Dharma [entirety of existence] (Myôhô) permeated by the underlying white lotus flower-like mechanism of the interdependence of cause, concomitancy and effect (Renge) in its whereabouts of the ten realms of dharmas (Kyô).The Tathâgata in the sense of Nam Myôhô Renge Kyô includes the sentient beings of the ten [psychological] realms of dharmas (jikkai) which ultimately amount to three thousand existential spaces (sanzen). Now Nichiren and those that follow him reverently recite Nam Myôhô Renge Kyô and thus become the emissaries of the truth of what reality is.
It is even more the case of someone who can widely expound this teaching in the midst of a great multitude. Yaku’ô (Sovereign Remedy), if there is a person who is mean and has a mind devoid of kindness and appears in front of a Buddha for a whole kalpa in order to continually insult him with malice, this person’s misdeed is still relatively trivial. But if somebody with even only one word should maliciously try to ruin the reputation of either a lay person or a person in holy order who reads and recites the Dharma Flower Sutra, then the iniquity of this second person is extremely severe. Yaku’ô (Sovereign Remedy), if there is a person who reads and recites this Dharma Flower Sutra, then you should know that this person is ennobled with the adornments of the Buddha. He will be carried on the shoulders of the Tathâgata and as a result wherever this person goes, he will be met with reverence and greeted by people with their palms of their hands placed together. They will venerate this person with offerings as well as with praise and esteem. People will offer this person flowers, incense, odorous unguents, coloured pigments [puja powder], fumigating incense, embroidered canopies, flags and banners, articles of clothing, savory dishes and music will be played for this person. They will make offerings of what is most esteemed among humankind. They will scatter upon this person the treasures of the devas and make offerings of clusters of jewels. What would be the reason for this? It is because if anybody listens to this person who joyfully expounds the Dharma, even for an instant, they will in the end attain the unexcelled, correct and all-embracing enlightenment (anokutara sanmyaku sanbodai, anuttara-samyak-sambodhi). Then the World Honoured One wishing to reiterate the significance of what he had said, expressed it in the form of a metric hymn. If people who dedicate themselves The Buddha again said to Yaku’ô (Sovereign Remedy), the bodhisattva with great compassion and energy who brings emancipation to all sentient beings (bosatsu maka satsu): Among all the incalculable thousands of myriads of myriads of sutric canons that I have expounded in the past, am now expounding in the present and will expound in time to come, to the Dharma Flower Sutra is the most difficult to hold faith in and the most difficult to absorb. Yaku’ô (Sovereign Remedy), this sutra contains the essential esoteric resource [Nam Myôhô Renge Kyô] of all the Buddhas which must not be unheedingly distributed. This teaching is particularly safeguarded by all the Buddha World Honoured Ones since primordiality has never yet been revealed or expounded. Moreover it is on account of this sutra that even though the Tathâgata is present in person he is the object of a lot of jealous envy. So what will it be like after his extinction into nirvana? Yaku’ô (Sovereign Remedy), you ought to know that after the Tathâgata’s passing over to extinction in nirvana, if there are people who are capable of copying out, holding to, reading and reciting and venerating this sutra as well as expounding its meaning to other people, the Tathâgata will enwrap such people as a garment and will be borne in mind by all the Buddhas who are at present in all the other directions. Such people will be endowed with a great strength of faith, a great strength of resolve and the strength for a basis of merit (zengon). You should know that these people will lodge in the same place as the Tathâgata who will also lay his hand on the top of their heads [a custom of the masters of the Buddha teaching to show their disciples that they will attain enlightenment in the future].
The Oral Transmission on the Meaning of the Dharma Flower Sutra states that the people who do the practices of the Dharma Flower, both men and women alike, are all Tathâgatas. Their lives consist of their troublesome worries (bonnô soku bodai), as well as the fact that cycles of their lives and deaths are not separate from nirvana (shoji soku nehan) [in the sense that nirvana is equated with the Buddha entity (hosshin dharmakaya) of the Tathâgata which is the highest aspect of the triple entity (sanjin) of the Buddha and is the absolute nature of the Buddha mind and the unmanifested Utterness (myô) that is non-substantial (kû, shûnyatâ)]. Now Nichiren and those that follow him reverently recite Nam Myôhô Renge Kyô which means to devote our lives to and found them on (Nam) the Utterness of the Dharma [entirety of existence] (Myôhô) permeated by the underlying white lotus flower-like mechanism of the interdependence of cause, concomitancy and effect (Renge) in its whereabouts of the ten realms of dharmas (Kyô). This is to lodge in the same place as the Tathâgata. Therefore the Universal Scholar Fu explains that on account of our faith we rise every morning with the Buddha and every evening we go to sleep in the abode of the Buddha. Hour by hour we realize we are on the path of enlightenment and hour by hour we manifest our original archetypal state. [This is the awareness that life has always existed as in the Chapter on the Lifespan of the Tathâgata or within the bounds of the concept of the one instant of thought containing three thousand existential spaces that we cannot be separated from the Dharma realm of the Buddha (bukkai), since the Buddha of the original archetypal state is Nam Myôhô Renge Kyô.]
Yaku’ô (Sovereign Remedy), wherever or in any place whatsoever where someone expounds, reads, recites this sutra or wherever it is written out, or the place where these sutric scrolls are kept, then people should erect a stupa and build it with the seven precious substances [gold, silver, lapis lazuli, crystal, agate, ruby and carnelian]. Decidedly it must be as high as it is broad and decorated in a dignified manner. Furthermore it will not be necessary to place any relics inside it. What is the reason for this? Because inside this stupa there will already be a substantiation of the Tathâgata. All these stupas should be reverently honoured with hymns of praise and have offerings made to them with veneration as well as poems of praise, music, flags and banners, silken awnings, garlands, incense and flowers. If a person who reverently looks upon these stupas, pays homage and makes offerings to them, then you should know that these people are close to the unexcelled, correct and all-embracing enlightenment (anokutara sanmyaku sanbodai, anuttara-samyak-sambodhi). Yaku’ô (Sovereign Remedy), there are a number of persons who are lay people and others who are in holy orders who would do the practice of the bodhisattva path but they are unable to either see or hear, read or recite or copy out or make offerings to or hold to this Dharma Flower Sutra. Then you should know that these people are not yet ready to do the practices of the bodhisattva path. However those people who do get to hear of this sutric canon are certainly capable of doing the practices of the bodhisattva path. Those sentient beings who are seekers of the Buddha path are able to either see or hear and after hearing it are able to hold to it with a faith that will lead to the unexcelled, correct and all-embracing enlightenment (anokutara sanmyaku sanbodai, anuttara-samyak-sambodhi). Yaku’ô (Sovereign Remedy), this is comparable to a person who is plagued with thirst and in need of water, who is on a high plain and bores into the ground in search of it but only sees dry soil. He knows that the water is still further down. Without abandoning his undertaking he gradually comes across earth that is moist. Then little by little he arrives at mud. His mind is determined and he knows that the water is close at hand. It is the same for the bodhisattvas, if they have not yet heard this Dharma Flower Sutra nor yet understood what it is about, nor have they been able to do its practices. Then the unexcelled, correct and all-embracing enlightenment (anokutara sanmyaku sanbodai, anuttara-samyak-sambodhi) is still some way away. If such a bodhisattva has been able to hear, take in, ponder over and do its practices, this bodhisattva knows that he is approaching the unexcelled, correct and all-embracing enlightenment (anokutara sanmyaku sanbodai, anuttara-samyak-sambodhi). What is the reason for this? The unexcelled, correct and all-embracing enlightenment (anokutara sanmyaku sanbodai, anuttara-samyak-sambodhi) of every bodhisattva is vested in this sutra. This sutra has cleared away the gateways to enlightenment that were simply expedient means so that it only reveals the real aspect of what actually is. The source of this Dharma Flower Sutra is profoundly solid yet indistinct and far away so that people can barely reach it.
The Oral Transmission on the Meaning of the Dharma Flower Sutra states that the expression “The source of this Dharma Flower Sutra” implies the title and theme of this commitment that we recite. The term “profoundly solid” entails the teaching of the original archetypal state. The expression “yet indistinct and far away” refers to those teachings that are derived from the external events of the Buddha Shākyamuni’s life and work (shakumon). The phrase “so that people can barely reach it” applies to the sort of people who belittle and run down the Dharma. Now Nichiren and those that follow him reverently recite Nam Myôhô Renge Kyô which means to devote our lives to and found them on (Nam) the Utterness of the Dharma [entirety of existence] (Myôhô) permeated by the underlying white lotus flower-like mechanism of the interdependence of cause, concomitancy and effect (Renge) in its whereabouts of the ten realms of dharmas (Kyô). Such persons are not among those people who can barely reach the source of the Dharma Flower.
Now in order to successfully teach and bring to an awareness with regard to the Buddha teaching, the Buddha opens the door to and reveals the source of this sutra. Yaku’ô (Sovereign Remedy), if there is a bodhisattva who on hearing this Dharma Flower Sutra is taken aback or has doubts about it, or even hesitates and does not know his own mind, then this bodhisattva must be seen as one who has only recently made up his mind to seek the Buddha path. But if there is one of those persons who are trying to attain the highest stage of the individual vehicle through listening to the Buddha or an intellectual seeker who on hearing this sutra is startled, holds doubts and becomes irresolute, then you ought to know that this person is arrogant and thinks he has superior knowledge. Yaku’ô (Sovereign Remedy), if there are any devout men or believing women who, after the extinction of the Buddha into nirvana, that wish to expound the Dharma Flower Sutra to the four congregations of monks, nuns and lay people both male and female, then how should they make this teaching understandable? These devout men and believing women will be in the chamber of the Tathâgata, will wear the garments of the Tathâgata and will be seated on the seat of the Tathâgata. Also they will expound this sutra to all four congregations of monks, nuns and lay people both men and women. The chamber of the Tathâgata is his mind of universal loving kindness towards all sentient beings. The garments of the Tathâgata are the gentleness, mildness, patience and forbearance that are his nature. The seat of the Tathâgata is the mutual relativity (kû, shûnyatâ) of all dharmas. When such people are seated upon it in a composed and serene manner, then afterwards they will with an untiring mind expound the Dharma Flower Sutra in all its expansibility to all the bodhisattvas, monks, nuns, lay people both men and women of the four congregations. Yaku’ô (Sovereign Remedy), I am sending phantasmagoric individuals to other countries in order to assemble those people who wish to listen to the Dharma. I am also sending illusory monks, nuns and lay people both male and female so that they can listen to the expositions of this Dharma. All those illusory people will listen to the Dharma, holding to it and complying without resistance.
The Oral Transmission on the Meaning of the Dharma Flower Sutra states that the word “listen” in the sentence quoted above refers to the stage in our practice when we understand that all sentient beings are potentially endowed with the enlightenment of the Buddha. In the same sentence the word “Dharma” entails the title and theme (daimoku) Nam Myôhô Renge Kyô. Again in the same sentence the expression “holding faith in it” (shinjû) means to accept and depend on the teaching of Nichiren. The words “comply with it without any contrariness” means to follow the two gateways to the enlightenment of the Dharma of the teaching that 1) belong to those of the original archetypal state of existence (homon) as well as the teachings that are derived from the 2) external events of Shākyamuni’s life and work. [In other words our teaching involves the entirety of the Buddha teaching.] Now Nichiren and those that follow him reverently chant Nam Myôhô Renge Kyôwhich means to devote our lives to and found them on (Nam) the Utterness of the Dharma [entirety of existence] (Myôhô) permeated by the underlying white lotus flower-like mechanism of the interdependence of cause, concomitancy and effect (Renge) in its whereabouts of the ten realms of dharmas (Kyô).
The Oral Transmission on the Meaning of the Dharma Flower Sutra states that the garments, the seat and the chamber represent the triple embodiment of the Buddha which are 1) the embodiment of the Dharma (hosshin, Dharmakaya) or his universal entity, 2) the embodiment of wisdom (hôshin, sambhoga-kaya) [which comprises all that is inscribed on the Fundamental Object of Veneration] and 3) the embodiment that the Buddha manifests to sentient beings (ôjin, nirmana-kaya). Also this triple embodiment of the Buddha represents 1) (kû, shûnyatâ) or relativity which means that all existence is karmically and causally produced but its real nature is immaterial and relative. [This is the highest aspect of the triple embodiment of the Buddha; it is Utterness (myô), un-manifested and non-substantial (kû, shûnyatâ)] 2) (ke) Although existence may be immaterial and relative in its essential nature, the dharmas which are derived from causality that becomes available to our various sense organs are seemingly real. 3) This is (chû) the middle way of reality as we perceive it. [Even though the previous two aspects both describe existence from a one sided point of view they are both descriptive of the same reality. For example, you see a piece of cheese going mouldy on a plate. We look at the moss-like green mould and the wedge shape of the cheese in the same way as artists do. This is ke that is its temporary existence. But as soon as we see this mouldy piece of cheese, everything we know about cheese and mould, almost unwittingly comes into our minds. This is kû. Since both these actions are simultaneous, then this is the middle way of reality or chû and our normal way of perception.] Furthermore the garments, the chamber and the seat of the Tathâgata are here used to designate the three categories of karma which are 1) thoughts, 2) speech and 3) concrete actions. Now Nichiren and those that follow him reverently chant Nam Myôhô Renge Kyô which means to devote our lives to and establish them on (Nam) the realms of dharmas (Kyô) where the lotus flower-like mechanism of the interdependence of cause, concomitancy and effect occur (Renge) that comprises the entirety of existence (Myôhô), thereby single mindedly fulfilling these three allusions to the garments, the seat and the chamber that represent how the Dharma should be expounded. The garments are the gentleness, mildness, patience and forbearance as well as being his armour of fortitude and perseverance. The seat implies that when we do a practice that begrudges neither our persons nor our lives then it becomes the seat that is the relativities and latencies that are behind all existence which in themselves are as insubstantial as the space between one atomic particle and another (kû, shûnyatâ). As for the chamber of the Tathâgata, it is due to the fact that the Buddha’s abode is loving kindnes. So therefore he disseminates the teaching of his wisdom with the same attitude as the way a mother bears her child in mind. Does this mean that each instant of our lives is completely endowed with these three allusions to the Tathâgata’s chamber, seat and garments?
If the person who is able to expound the Dharma is living in the forest or a retired place some distance away from human habitation or a location that is suitable for the practice of monks, I will send to him numerous devas, dragons, demons [that are endowed with various powers (shin)] as well as kendabba (gandharva) [who are heavenly musicians], ashuras [who are similar to the titans in Graeco-Roman mythology] so as to make them listen to this person’s explanations of the Dharma. Even though I may be in another country I will from time to time give this person who expounds the Dharma the possibility of seeing me in person. However should this expounder of the Dharma omit or forget one phrase of this sutra I will again expound this passage to him so that he will not forget or omit anything in the future. Then the World Honoured One wishing to reiterate what he had just said expressed it in the form of a metric hymn. Those who wish to give up all listless omissions
The Oral Transmission on the Meaning of the Dharma Flower Sutra explains that the expression “listless omissions” is applicable to the forty years of sutric teaching that were resorted to as an expedient means. Yet all these sutras that are referred to as “listless omissions” are in fact the title and subject matter (daimoku) of the Dharma Flower Sutra. Now, Nichiren and those that follow him reverently recite Nam Myôhô Renge Kyô, which means to devote our lives to and found them on (Nam) the Utterness of the Dharma [entirety of existence] (Myôhô) permeated by the underlying white lotus flower-like mechanism of the interdependence of cause, concomitancy and effect (Renge) in its whereabouts of the ten realms of dharmas (Kyô). This refers to the indispensible progress (shôjin) of taking in the implications of this sutra. One should especially take in the meaning of this sutra as Nichiren expounds it.
It is difficult to realize what it means
The Oral Transmission on the Meaning of the Dharma Flower Sutra states that not to be able to assimilate the implications (mon) of the Dharma Flower Sutra results in total vilification of the Buddha teaching that will be far removed from the concept of opening up our inherent Buddha nature with our personalities just as they are at present. Now, Nichiren and those that follow him reverently recite Nam Myôhô Renge Kyô which means to devote our lives to and found them on the Utterness of the Dharma [entirety of existence] 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. In this way they are able to open up the store of perceptive insight and to become aware of what the wisdom of the Buddha is. Thus they are extremely close to becoming conscious of their inherent Buddha nature that is not separate from their respective personalities.
Emplaced in the midst of the assembly
The Oral Transmission on the Meaning of the Dharma Flower Sutra states that the expression “this sutra” indicates its title and significance (daimoku) and that “speaking ill” is to be construed as an action (go, karma) of the mouth. In this passage the words “blades, sticks” refer to an act of the body. Both of these two kinds of (go, karma) have their origins in the karma of the mind. Now, Nichiren and the people who follow him reverently recite Nam Myôhô Renge Kyô which means to devote our lives to and found them on the Utterness of the Dharma [entirety of existence] 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. But because they also bear in mind the Buddha’s intention, they are able to respond to provocation with forbearance.
In myriads of myriads of myriads of dimensions
The Oral Transmission on the Meaning of the Dharma Flower Sutra indicates that “gentlemen and ladies” refer to ordinary men and women. These “teachers of the Dharma” are Nichiren and those that follow him who reverently recite Nam Myôhô Renge Kyô which means to devote our lives to and found them on the Utterness of the Dharma [entirety of existence] 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. This particular text implies that all the devas and benevolent spirits will appear to the devotees of the Dharma Flower Sutra in the form of men and women who will make offerings.
In order to guide sentient beings towards enlightenment
The Oral Transmission on the Meaning of the Dharma Flower Sutra points out that the “illusory entities” in the metric hymn above refer to entities such as the protector and guardian, the All-embracing Bodhisattva Hachiman, who became visible at Tatsunokuchi in order to prevent Nichiren from being beheaded. [The protector and guardian the All-embracing Bodhisattva Hachiman is said to be an idolization of the Emperor Ôjin (270? BCE – 310 BCE). The All-embracing Bodhisattva Hachiman is commonly referred to as the god of war.] Now Nichiren and those that follow him reverently recite Nam Myôhô Renge Kyô which means to devote our lives to and found them on the Utterness of the Dharma [entirety of existence] 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. This sutric passage implies that such entities will protect those who do the practices of the teachings of Nichiren.
If the persons who can explain the Dharma
The Oral Transmission on the Meaning of the Dharma Flower Sutra indicates that the expression “inseparably close to” is another way of saying “faithful acceptance.” The teachers of the Dharma refer to Nichiren and those that follow him. The word “bodhisattva” tends to have the meaning of the stage of practice that comes just before the attainment of the fruition of Buddhahood. Now, Nichiren and the people who follow him are those who recite Nam Myôhô Renge Kyôwhich means to devote our lives to and found them on (Nam) the Utterness of the Dharma [entirety of existence] (Myôhô) permeated by the underlying white lotus flower-like mechanism of the interdependence of cause, concomitancy and effect (Renge) in its whereabouts of the ten realms of dharmas (Kyô).
Also if there are people in these assemblies
The Oral Transmission on the Meaning of the Dharma Flower Sutra points out that the expression “their teachers” refers to Nichiren and those that follow him. The word “learn” here has the undertone of understanding the significance and implications of Nam Myôhô Renge Kyô [which means to devote our lives to and found them on (Nam) the Utterness of the Dharma [entirety of existence] (Myôhô) permeated by the underlying white lotus flower-like mechanism of the interdependence of cause, concomitancy and effect (Renge) in its whereabouts of the ten realms of dharmas (Kyô)]. The Oral Transmission on the Meaning of the Dharma Flower Sutra states that Nichiren and the people who follow him surmise that here the verb “to learn” implies the assimilation of the underlying significance of Nam Myôhô Renge Kyô [which means to devote our lives to and found them on (Nam) the Utterness of the Dharma [entirety of existence] (Myôhô) permeated by the underlying white lotus flower-like mechanism of the interdependence of cause, concomitancy and effect (Renge) in its whereabouts of the ten realms of dharmas (Kyô)]. Both those who teach and those who learn are the teachers and disciples that deal with the three thousand realms of dharmas that constitute the Utterness of the Dharma which again is the entirety of existence. The Oral Transmission on the Meaning of the Dharma Flower Sutra says that to see as many Buddhas as there are grains of sand in the Ganges means to see the vision of the stupa made of precious materials. “As many Buddhas as there are grains of sand in the Ganges” alludes to the Buddha Tahô whose name means “abundant treasures”. The word “abundant” refers to all the realms of dharmas that permeate the whole of existence. The word “treasures” points to the awakening of a real assimilation and understanding (kaigo) of the one instant of thought containing three thousand existential spaces (ichinen sanzen). To perceive the realms of dharmas as the embodiment of the Buddha Tahô (Abundant Treasures) is to be able to see existence in terms of as many Buddhas as there are grains of sand in the Ganges [which is the vision of mature artists, musicians and writers]. This is the reason why the Chapter on the Dharma as a Teacher, [which has to be understood as all the dharmas we experience have the role of being teachers of the meaning of life], is followed by the Chapter on the Appearance of the Stupa made of Precious Materials. The Teacher of the Dharma is the person who is able to understand all dharmas, does the necessary practices and is the person that uses the stupa made of precious materials as a means of ascent. Now, when Nichiren and those who follow him reverently recite Nam Myôhô Renge Kyô which means to devote our lives to and found them on (Nam) the Utterness of the Dharma [entirety of existence] (Myôhô) permeated by the underlying white lotus flower-like mechanism of the interdependence of cause, concomitancy and effect (Renge) in its whereabouts of the ten realms of dharmas (Kyô), its practices and the ability to testify as to the soundness of these practices which in turn are a comprehension that is unthinkably beyond discussion (fushigi), observances that are beyond any discussion and cannot be pondered over (fushigi) and the evidence of the virtues of those practices which again cannot be thought out or even discussed (fushigi). This means that such practitioners have really gained an insight of all mental activity that [according to our teaching] must contain three thousand existential spaces (ichinen sanzen) [in the sense that each nanosecond of mental activity has to include all the varying dimensions in our minds]. The river Ganges here refers to its legendary ability to eradicate evil and bring about good. “As many Buddhas as there are grains of sand in the Ganges” means that each ideogram in the Chinese version of this sutra represents a Buddha entity that is golden in form. If we are to take the ideogram for “seeing” into consideration then it also refers to the “insight of the Buddha”. “To faithfully follow” in the line above the passage that we are dealing with in the sutric text also has the implication of the attainment being the Buddha insight. This ideogram for “seeing” when it is used in the expression “seeing the vision of the stupa made of precious materials” refers to seeing subjectively our objective environments. Again the ideogram for “seeing” in the sense of “seeing” as many Buddhas as there are grains of sand in the Ganges” entails our existences as they are seen subjectively, whereas the ideogram for “seeing” in the phrase of “seeing the stupa made of precious materials” refers to seeing our respective lives objectively.
 THE DHARMA FLOWER SUTRA SEEN THROUGH THE ORAL TRANSMISSION OF NICHIREN DAISHÔNIN by Martin Bradley is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 Canada License. |