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THE DHARMA FLOWER SUTRA SEEN THROUGH THE ORAL TRANSMISSION OF NICHIREN DAISHŌNIN The Sutra on Practising Meditation on the
The Buddha expounds the Sutra on the method of practising meditation on the Bodhisattva Universally Worthy(Fugen, Samantabhadra).
The Oral Transmission on the Meaning of the Dharma Flower Sutra (Ongi Kuden) states that the Dharma Flower Sutra (Hokke-Kyo) represents the embodiment of the Dharma [a concrete, discernable form of existence], since it contains the teaching that each of the ten realms where dharmas are contained all include the other ten within themselves [the tenth, i.e., Buddha enlightenment being life itself], or each of these psychological dimensions exist in one another. [The ten realms are 1) suffering in all its manifestations, 2) craving and wanting, 3) animal instinctiveness, 4) power complexes or anger, 5) human equanimity, 6) fleeting and transient joys and pleasures, 7) intellectual research, 8) partial enlightenment due to that research, 9) altruists and bodhisattvas, 10) Buddha enlightenment.] In order to complete this doctrine, there is the real aspect of all dharmas, which is in any way they make themselves apparent to any of our six organs of sense – eyes, ears, nose, tongue, and mind (jūnyoze) – as well as three thousand existential spaces where our lives take place. All this is “universally good”. The ten realms of dharmas of the Utterness of the Dharma (Myōhō, Saddharma), when seen from the point of view of the interdependence of cause, concomitancy and effect (Renge), entail the whole of the subjective and objective aspects of the Utterness of the Dharma [entirety of existence, enlightenment and unenlightenment] (Myōhō) permeated by the underlying white lotus flower-like mechanism of the interdependence of cause, concomitancy and effect (Renge) in its whereabouts of the ten [psychological] realms of dharmas [which is every possible psychological wavelength] (Kyō). This particular sutra on the Bodhisattva Universally Worthy (Fugen, Samantabhadra) is placed as the teaching that concludes the Dharma Flower Sutra (Hokke-Kyo). Then it is a matter of course and naturally expected that the ten psychological realms where dharmas occur are all the sutra on the Utterness of the Dharma [entirety of existence, enlightenment and unenlightenment] (Myōhō) permeated by the underlying white lotus flower-like mechanism of the interdependence of cause, concomitancy and effect (Renge) in its whereabouts of the ten [psychological] realms of dharmas [which is every possible psychological wavelength] (Kyō). The second important point, on “without getting rid of our troublesome worries (bonnō, klesha) of the five desires” (i. wealth, ii. sexual love, iii. eating and drinking, iv. fame, and v. sleep). The Oral Transmission on the Meaning of the Dharma Flower Sutra (Ongi Kuden) says that this passage is a reference to “troublesome worries (bonnō, klesha) not being separate from enlightenment” and that the cycles of living and dying are not separate from the inner realisation of Shākyamuni, which is the underlying real aspect of existence. For those that do the practices of the Dharma Flower Sutra (Hokke-Kyo), covetousness and indulgence are covetousness and indulgence just as they seem to be; anger and rage are anger and rage being simply what they are; and stupidity and foolishness are stupidity and foolishness that remain just as they always have. This is the method of practice of the Bodhisattva Universally Worthy (Fugen, Samantabhadra). This is something you should bear in mind.
The Oral Transmission on the Meaning of the Dharma Flower Sutra (Ongi Kuden) says that bearing the Buddha in mind implies the phrase, “Only I am capable of guiding and teaching”, which he said when he was born. Bearing the Dharma in mind means that the final period of the Dharma of Shākyamuni is for the five ideograms for the theme and title of this sutra (daimoku), which is Nam Myōhō Renge Kyō. Bearing the order of monks in mind means realising that ordinary people [who are practitioners of the teaching of Nichiren] are the order of monks during the final period of the Dharma of Shākyamuni (mappō). Bearing the precepts in mind is [referred to in a phrase from the Chapter on Seeing the Vision of the Stupa made of Precious Materials, when Nichiren alludes to a period when it will be difficult to practise this teaching] “. . . . as well as holding to the precepts”. Bearing the concept of charity in mind means that one should teach Nam Myōhō Renge Kyō to all sentient beings. Bearing the deva (ten) in mind is made clear in the Fourteenth Chapter on Practising in Peace and Joy in the phrase just before the fifth important point, where it says, “All the deva (ten) will protect and guard . . . .” The practitioners in this present period of the final Dharma of Shākyamuni (mappō) should ponder over the above [six items to be borne in mind].
The Oral Transmission on the Meaning of the Dharma Flower Sutra (Ongi Kuden) states that all wrongdoings which bring about karmic obstacles are all derived from our faculties of sense [i. the visual sense, ii. the sense of hearing, iii. the sense of smell, iv. the sense of taste, v. the sense of touch, vi. the workings of the mind]. Nevertheless, it is said that all these senses can be evaporated by the sunshine of wisdom. This present age is the final period of the Dharma of Shākyamuni (mappō) wherein Nichiren has propagated Nam Myōhō Renge Kyō, which means to devote our lives to and found them on (Nam[u]) the Utterness of the Dharma (Myōhō) [entirety of existence, enlightenment and unenlightenment] permeated by the underlying white lotus flower-like mechanism of the interdependence of cause, concomitancy and effect (Renge) in its whereabouts of the ten [psychological] realms of dharmas [which is every possible psychological wavelength] (Kyō). This sunshine of wisdom entails both the Buddha of the Sixteenth Chapter on the Lifespan of the Tathāgata, as well as his Dharma (Nam Myōhō Renge Kyō). This Buddha is the Sunlight of Wisdom of the morally perfect and revered eternity of existence, along with his Dharma. The Dharma Flower Sutra (Hokke-Kyo) is said to be like the son of the deva (ten) of the sun who can eradicate all darkness. Our teacher and guide for this final period of the Dharma of Shākyamuni (mappō) is said to be like the light of both the sun and the moon together.
The Oral Transmission on the Meaning of the Dharma Flower Sutra (Ongi Kuden) says that the correct Dharma for the final period of the Dharma of Shākyamuni (mappō) is Nam Myōhō Renge Kyō, which means to devote our lives to and found them on (Nam[u]) the Utterness of the Dharma (Myōhō) [entirety of existence, enlightenment and unenlightenment] permeated by the underlying white lotus flower-like mechanism of the interdependence of cause, concomitancy and effect (Renge) in its whereabouts of the ten [psychological] realms of dharmas [which is every possible psychological wavelength] (Kyō). The five ideograms for this theme and title are an esoteric Dharma that does not cheat any sentient being whatsoever. If everyone in the countries we live in can hold faith in and look up to this correct Dharma, then all will be peaceful and calm. Hence, it says in the Recondite Meaning of the Dharma Flower Sutra (Hokke Gengi), which was expounded by Tendai (T’ien T’ai) and recorded by Shōan (Chang An 561-632 C.E.), “If we are to rely upon this Dharma, then all the countries we live in will be at peace.” The word Dharma in this context refers to the Dharma Flower Sutra (Hokke-Kyo). If we are to hold faith in and look up to the Dharma Flower Sutra (Hokke-Kyo), then there will be no doubt that all the countries we live in will be at peace with one another.
The Buddha expounds the Sutra on the Method of practising meditation on the Bodhisattva Universally Worthy (Fugen, Samantabhadra). I heard it in this way at a time when the Buddha was in the tribal territory of Vaishālī (Bishari) in the lecture hall of the multi-storied pavilion in the vast woodland monastery, where he said to all the monks present, “In three months from now I shall pass over into the complete extinction of nirvana.” The Venerable Anan (Ānanda) got up from where he was sitting and walked around the Buddha three times in reverence, then knelt with his right knee on the ground and the left up. Then he looked up reverently at the Tathāgata without taking his eyes off him. The aged, elder Makakashō (Mahākāshyapa) and the completely evolved Bodhisattva Maitreya (Miroku) who had refused his own extinction into nirvana for the sake of the Buddha enlightenment of all sentient beings (bosatsu makasatsu, bodhisattva mahāsattva) also got up from where they were sitting, placed the palms of their hands together in reverence, and with a countenance full of devotion gazed upon the World Honoured One. Then and there, three major tribal chieftains, with different mouths but in unison, addressed the Buddha, saying: World Honoured One, after the Tathāgata’s demise into nirvana, how will sentient beings give rise to a bodhisattva mind and practise the equally broad sutras of the universal vehicle, as well as looking on the body and mind in such a way as to remain attentive, self-possessed, [having overcome hankering after things and people, as well as dejection] (shōnen, samyakmrt), and think of their surroundings as the absolute reality which transcends the multitudes of dharmas in both phenomenal and noumenal existence? What will they do so as not to lose their search for the unsurpassed enlightenment? Again, how can they, without cutting off their troublesome worries (bonnō, klesha), become free from the five desires for wealth, sex, eating and drinking, fame, and sleep, or cleanse their six sense organs [of 1) sight, 2) hearing, 3) smell, 4) taste, 5) touch, 6) and the faculty of the intellect] and be able to efface entirely the wrongdoings with ordinary sense organs that they inherit from their parents at birth? But if their normal sense organs are not cleansed [with the Buddha teaching], how will they ever break from the five desires for wealth, sex, eating and drinking, fame, and sleep, or even be able to be aware of the various obstacles? The Buddha then said to Anan (Ānanda): Listen with your full attention, and think carefully about what I am going to say. The Tathāgata has already extensively expressed in detail, either on Spirit Vulture Peak (Ryōju-sen, Gridhrakuta) or in other places where I have stayed, the path of the single reality which is inseparable from the absolute truth that transcends the multitude of forms in either the phenomenal or noumenal dimensions of existence. Here in this place, for the benefit of the generations of sentient beings to come who wish to practise the unsurpassed Dharma of the universal vehicle (daijō, mahāyāna) and for those who wish to study the practice of Bodhisattva Universally Worthy (Fugen, Samantabhadra), I will now explain the Dharma that he bore in mind. Whether you can visualise Bodhisattva Universally Worthy (Fugen, Samantabhadra) or you are unable to conjure him up in your minds, I am going to relate to you in detail the amount of wrongdoings erased. Anan (Ānanda), the Bodhisattva Universally Worthy (Fugen, Samantabhadra) was born in a terrain upon which he depended for existence of the eastern direction called “Immaculately Utter” which, in the Sutra on Various Splendours, has been extensively described in detail and I am going to briefly make clear to you. Whether there be monks, nuns, or male and female lay practitioners, the eight groups of deva (ten), dragons, as well as others, all sentient beings who recite the universal vehicle, who do the practices of the universal vehicle – as well as those who express the ideas of the universal vehicle and also aspire to see the physical body of the Bodhisattva Universally Worthy (Fugen, Samantabhadra), as well as those who aspire to look at the Stupa of the Buddha Abundant Treasure (Tahō Nyorai, Prabhūtaratna) or those who earnestly wish to see Shākyamuni Buddha or any of his emanations [such as Amitabha and many others] – must diligently make an effort to purify their six sense organs [i. sense of vision, ii. sense of hearing, iii. sense of smell, iv. sense of taste, v. sense of bodily touch, vi. and the faculty of the intellect]. They must study and ponder over these matters deeply. These meritorious virtues of this deep contemplation are that they can remove all obstacles, as well as visualising the form of the highest utterness. Without being able to absorb themselves into such an object of meditation (samadhi) and by reciting [the dhāranī of the universal vehicle (daijō, mahāyāna)] and dedicating their minds to this particular practice in the succession of their thoughts, and never straying away from the universal vehicle (daijō, mahāyāna), in between one day or seven times three days, they will be able to visualise Universally Worthy (Fugen, Samantabhadra). For those people who have serious hindrances, then it is at the end of seven times seven days that they will be able to see visions of him. For those with more serious karmic obstacles, it may take a whole lifetime. Or for those with extremely serious karmic hindrances, it may even take two lifetimes. Or for those with incredibly onerous karmic obstacles, it may take three whole lifetimes. In many ways, karmic retributions are not equal. Therefore, there are different arguments. The Bodhisattva Universally Worthy (Fugen, Samantabhadra) as a physical entity is boundless; and as a sound, he is boundless. Also, the images of his form are without limit. When he wishes to come into this dimension, then he enters it through the reaches of his mind that is free from karma of action and delusion, by shrinking his body and making it small. Since the people of the dimension of humankind (Endudai, Jambudvīpa) are heavily burdened with the three obstacles [of greed, anger, and stupidity], then through the strength of his wisdom and discernment, he appears mounted on a white elephant. This elephant has six tusks, as well as seven supports that bear him up from the ground. At the base of the supports, there are seven white lotus flowers. The colour of the elephant is a dazzling white, so vivid that crystal or the Snowy Mountains cannot be compared to it. The length of this elephant’s body is fifty yojanas and its height is another hundred. At the tip of this elephant’s six tusks there are six pools. Each pool has fourteen lotus flowers growing in it, which spread over the whole surface of each pond. When these lotuses unfold, they become like the sovereign trees of the deva (ten). And in each one of these flowers, there is a jade girl with pink cheeks that surpass the aura of the celestial nymphs of the deva (ten). There resounds spontaneously the music of five lutes from their hands. Each one of these lutes is accompanied by a suite of five hundred birds from among the leaves and flowers of these lotuses, ducks, wild geese, and mandarin ducks, each coloured with the luminosity of jewels. On the trunk of the elephant, there is a lotus flower whose stalk is comparable to the colour of a cinnabar-like pearl. The lotus itself is the colour of gold and is still in bud, which has not yet opened. On having had a vision of such an event, people are induced to repent even further and look deeper into their minds. People who ponder over the universal vehicle (daijō, mahāyāna) with a mind that does not become slack and who do not let it wander, these people will see the golden lotus bud open into full bloom and emit a golden light. The calyx of this lotus flower is a rarity of porcelain with seeds of the utmost pure jewels of enlightenment (mani). The hairs on this lotus plant are of indestructible precious materials (kongō, vajra). People then see a vision of the Buddha seated on this calyx, along with a multitude of bodhisattvas seated in its openings. From between the eyebrows of the Buddha, who is an apparition, there shoots out a reddish-golden light that enters into the elephant’s trunk. This light turning into colours of a red lotus flower emanates from the elephant’s trunk and goes into the elephant’s eyes, streaming out from the elephant’s eyes. It shines into its ears. Again surging out of the elephant’s ears, it lights up the top of its head where it turns into a golden calyx. Indeed, on top of this elephant’s head, there appear three illusionary persons. The first is holding a golden wheel; the second is holding in his hand a jewel of enlightenment (mani); and the third is holding a rajra on a staff, which when held up excites the elephant that makes motions to walk. Its feet are not touching the ground, but it is shuffling its feet on empty space. It is seven feet from the ground, upon which there are imprinted symbols. Each symbol consists of a wheel with a thousand spokes emanating from the hub. From the centre of each hub, there grows a huge lotus. And on top of each lotus, there appears a phantasmagoric elephant that is also on seven pillar-like supports and walks in exactly the same way as the big elephant. As it lifts its feet up and down, there appear seven thousand elephants that are the makeup of the train of attendants that follow this big elephant. The trunk of this elephant becomes the colour of a red lotus flower, upon which there is seated an illusionary Buddha who from between his eyebrows emits a golden light. In the same way as before, this golden stream of light enters the elephant’s trunk and comes out from its eyes. Then this ray of light streaks back into its ears, then comes out from its ears and illuminates the top of its head and gradually lights up the elephant’s back, which then turns into a saddle with accessories made from seven precious materials [gold, silver, lapis lazuli, crystal, agate, ruby, cornelian]. On the four sides of this saddle, there are pillars made of these seven precious materials, so that these rare substances form a dais. In the centre of the dais there is a lotus image made from seven rare materials. This lotus flower is formed from a hundred precious stones. The calyx of this lotus flower is a large stone of enlightenment (mani), upon which there is a bodhisattva seated with his legs crossed and the soles of his feet turned upwards. His name is Universally Worthy (Fugen, Samantabhadra). His body is the colour of white jade, which emits fifty kinds of rays of light. These rays of light are made up of fifty different colours, which are what constitute his halo. From all the pores of his skin, there beam rays of golden light. At the end of each light beam, there are uncountable illusionary Buddhas, along with assemblies of illusionary bodhisattvas that comprise their following. Calmly and with a clear mind, he slowly makes his way forwards, making it rain large lotus flowers. When he arrives in front of the practitioner, the elephant opens its mouth. On the tip of its tusks, all the jade girls play on drums and stringed instruments, as well as singing. Their voices have the subtlety of utterness, as they sing the praises of the one reality of the universal vehicle (daijō, mahāyāna). The practitioner is filled with joy and makes his obeisance. Again, he reads and recites the extremely profound sutras, as well as paying homage to the uncountable Buddhas of the ten directions. The practitioner also pays homage to the stupa of Buddha Abundant Treasure (Tahō Nyorai, Prabhūtaratna) and the Buddha Shākyamuni, along with Universally Worthy (Fugen, Samantabhadra), as well as showing reverence to all the completely evolved bodhisattvas who have refused their own extinction into nirvana for the sake of the Buddha enlightenment of all sentient beings. Thereupon, the practitioner expresses the following wish: If throughout my former existences I have acquired sufficient meritorious virtues, then may I look with reverence upon the Bodhisattva Universally Worthy (Fugen, Samantabhadra). My wish is that the Venerable Universally Auspicious [Menkitsu, another name for Fugen or Samantabhadra] would reveal his physical form. On having expressed this wish, the practitioner renders homage six times a day and six times a night to all the Buddhas of the ten directions and does the necessary practices for repentance. The practitioner reads the sutras of the universal vehicle (daijō, mahāyāna), recites the sutras of the universal vehicle (daijō, mahāyāna), ponders over the meaning of the universal vehicle (daijō, mahāyāna), bears in mind his meditations on the universal vehicle (daijō, mahāyāna), pays reverence to the people who hold to the universal vehicle (daijō, mahāyāna), and looks upon all people as though they were Buddhas, as well as regarding all sentient beings as though they were mothers and fathers. On having expressed these thoughts, the Bodhisattva Universally Worthy (Fugen, Samantabhadra) emits a clear light from the tuft of white hair between his eyebrows, which is the distinguishing mark of an individual that is all-pervading. When this light appears, the aspect of the person of the Bodhisattva Universally Worthy (Fugen, Samantabhadra) becomes solemn, serene, calmly distinguished, and as majestic as a golden mountain that turns purple in the evening and with the awe and subtlety of utterness of all the thirty-two distinguishing marks. [These are 1) flat soles, 2) the wheel of the Dharma on the soles of his feet, 3) slender fingers, 4) tender limbs, 5) webbed fingers and toes, 6) round heels, 7) long legs, 8) muscular legs like those of a royal stag, 9) arms reaching below the knees, 10) retracted penis like that of a stallion, 11) an arm span equal to the height of the body, 12) light radiating through the pores of his body, 13) curly, black body hair, 14) a golden-hued body, 15) light radiating from his person three metres in all directions, 16) firm, tender calves, 17) legs, palms, shoulders, and the neck of the same proportions, 18) fleshy armpits, 19) a dignified stance like that of a lion, 20) a body that stands up straight, 21) full shoulders, 22) forty teeth, 23) firm white teeth, 24) four white canine teeth, 25) full jowls like those of a lion, 26) a saliva that adds to the taste of food, 27) a broad, flat tongue, 28) a voice that is resonant and can penetrate long distances, 29) blue eyes, 30) eyes full of compassion, 31) a curl of white hair between his eyebrows, 32) a glandular protraction at the top of the head.] He releases a clear light from all the pores of his body, lighting up the huge elephant, so that it appears golden in colour. Also the phantasmagoric elephants look as though they were made of reddish-gold, and all the illusionary bodhisattvas appear the same colour. This golden light shines in the eastern direction on the innumerable dimensions of existence, so that they all give the impression that they are made of gold. It is the same for the south, west, and north, as well as for the quarter directions and also including above and below. Then in each of the ten directions, there is a bodhisattva mounted on a white elephant king with six tusks, in exactly the same way as the Bodhisattva Universally Worthy (Fugen, Samantabhadra). In this manner, all the boundless realms of the ten directions are filled with elephants that are merely apparitions, due to the reaches of the mind of the Bodhisattva Universally Worthy (Fugen, Samantabhadra). The practitioner who holds to the sutra is able to see all that is to be seen. At that moment, the practitioner on seeing all the bodhisattvas, his body and mind are filled with joy, and he renders homage to them. Thereupon, he says to them, “Great beings of compassion and mercy, I beg you to show pity on me and explain the Dharma for my benefit.” On his saying these words, all the bodhisattvas with different voices but all in unison explained the universal vehicle (daijō, mahāyāna) in immaculate terms, enhanced with metric hymns in praise of the practitioner. This is the first environment determined by karma where one begins to intently ponder over the Bodhisattva Universally Worthy (Fugen, Samantabhadra). Thereupon, the practitioner, having seen such visions, concentrates his thoughts on the universal vehicle (daijō, mahāyāna) without taking his mind off it, day and night. When the practitioner sleeps, he sees the Bodhisattva Universally Worthy (Fugen, Samantabhadra) in a dream expounding the Dharma to him, in exactly the same way as though the practitioner were awake, which pacifies and consoles this person. He says, “Where you were reciting and bearing this text in mind, you omitted this phrase or you have left out this metric hymn.” The practitioner, on hearing the Bodhisattva Universally Worthy (Fugen, Samantabhadra) explain the Dharma in depth, as well as expounding the intention and sense of the passage in question, remembers it and bears it in mind. In this way, it goes on from day to day, gradually helping this person’s mind to develop. The Bodhisattva Universally Worthy (Fugen, Samantabhadra) makes the practitioner remember continually all the Buddhas of the ten directions. According to the instruction of the bodhisattva, practitioners should have a correct way of thinking, as well as to visualise the golden body of one of the Buddhas of the eastern direction who are solemn, serene, and endowed with the subtlety of utterness. On having visualised one Buddha, then in this way, little by little, it is possible to see all the Buddhas of the eastern direction. Due to the benefits of this kind of meditation, the practitioner can develop a mental picture of all the Buddhas everywhere in the ten directions. On seeing all these Buddhas, the mind of the practitioner is filled with joy, and he says the following words: “On account of the universal vehicle (daijō, mahāyāna), I have been able to see these great lords, and due to their influence, I have been able to visualise all the Buddhas. If I close my eyes or even open them, I will lose this vision altogether.” On having said these words, the practitioners lie downwards in submission, with all their limbs on the ground, and make their obeisance to all the Buddhas everywhere in the ten directions. After having made their obeisance to all the Buddhas, the practitioners kneel with their right knee on the ground and the left up, as well as placing the palms of their hands together. Then they all say: “World Honoured Ones who are endowed with the ten powers of the Buddhas and who are entirely without fear, along with having the eighteen characteristics of the Buddhas as compared with bodhisattvas, as well as giving an all-embracing happiness (ji, maitri) and saving sentient beings from their suffering (hi, karuna), along with understanding as to whether all sentient beings believe, do not believe, or only partly believe – being continually in the realms of existence upon which we depend, as well as being in the dimension of materiality and yet at the same time beyond it – what wrongdoing have we committed that makes us not able to see you?” [The Buddhas are neither joyful nor sad, but abide in their own minds of wisdom. Although they are full of compassion, their far-seeing perception keeps them above the disturbances of joy and sorrow.] [The ten powers of the Buddhas are 1) a complete knowledge of what is right or wrong in every condition, 2) what the karma is of every being, past, present, and future, 3) all the stages of the practice of mental concentration in which the reasoning process of the intellect is reduced and the consciousness is heightened by the exclusion of extraneous thoughts, except for the one that is taken as the subject of meditation (dhyana) along with the practice that involves the perfect absorption into the one object of meditation (samadhi), 4) the faculties of all beings, 5) the desires and moral direction of every individual, 6) the actual condition of all sentient beings, 7) the direction and results of all the workings of existence, 8) all the causes of death in terms of karma, 9) the finality of all living beings in the extinction of nirvana, 10) the elimination of delusions and illusion of every kind.] [The eighteen characteristics are 1) the perfection of their bodies, 2) the perfection of their way of speaking, 3) the perfection of their memories, 4) impartiality towards all sentient beings, 5) serenity, 6) self-sacrifice, 7) an unceasing desire to save, 8) an unflagging zeal therein, 9) and unfailing thought thereto, 10) the wisdom of it, 11) the power of deliverance, 12) the principle of it, 13) revealing perfect wisdom in deed, 14) in word, 15) in thought, 16) a perfect knowledge of the past, 17) the future, 18) and the present.] On having said these words, the practitioners once again confess all that they see as wrong thoughts and mistaken deeds in their lives. When the practitioners have purified themselves through their repeated confessions, the Bodhisattva Universally Worthy (Fugen, Samantabhadra) appears to them yet another time. Whether these practitioners are walking, staying where they are, seated, or lying down, the Bodhisattva Universally Worthy (Fugen, Samantabhadra) is at their side and does not leave them. He never leaves their side ever and even explains the Dharma to them in their dreams. When these practitioners wake up, they are full of happiness through the enlightenment of the Dharma. In this way, after three times seven days have passed, the practitioners receive the dhāranī [which is a Sanskrit-like formula of esoteric syllables that keep up the religious life of the reciter]. On the reception of this dhāranī, the whole of the Utterness of the Dharma (Myōhō, Saddharma), as it was expounded by all the Buddhas and bodhisattvas, is remembered and held to in such a way that it cannot be lost. These practitioners constantly see the seven Buddhas of the past in their dreams. But it is only Shākyamuni Buddha who expounds the Dharma to them. Thereupon, each of the other six World Honoured Ones pays tribute to the sutric texts of the universal vehicle (daijō, mahāyāna). There and then the practitioners are again filled with joy, so that they make their obeisance to all the Buddhas everywhere in the ten directions. The Bodhisattva Universally Worthy (Fugen, Samantabhadra) remains in front of the practitioners and shows them the karmic causes embedded in their lives, as well as revealing all their maliciously dark mismanagements that they have committed. Then, reverently facing all the World Honoured Ones, they divulge to them all the darker mismanagements inserted in their lives from their own mouths. As soon as they have divulged all their wrongdoings, they thereupon attain the perfect absorption to be able to visualise all the Buddhas in front of them (shobutsu-genzen-zammai, sarvatathāgatābhimukha-vijñāpan-samādhi). They are able with perfect clarity to look upon with reverence the Buddha Akshobhya (Ashakabutsu) in the east along with the terrain he depends upon, the Realm of Joy of Utterness. They become able to have a clear vision of all the terrains whereupon the Buddhas depend for an existence, which are the sublimity of utterness. When they have reverently contemplated the Buddhas of the ten directions, they visualise as in a dream an individual of indestructible material (kongō, vajra) on the head of the elephant who, with a wand shaped like a vajra, points towards their six organs of sense [1) sense of sight, 2) sense of hearing, 3) sense of smell, 4) sense of taste, 5) sense of bodily touch, 6) sense of the faculty of mind]. After this gesture, the Bodhisattva Universally Worthy (Fugen, Samantabhadra) expounds the teaching of repentance through purifying their six organs of sense. If they are to repent in this fashion, from either one day or to three times a day or to three times a day for seven days, because these practitioners are able to completely absorb themselves into the one object of their meditation of visualising all the Buddhas in front of them, as well as the moral adornment of having heard the explanations of the Dharma of the Bodhisattva Universally Worthy (Fugen, Samantabhadra), the ears of the practitioners are gradually able to hear sounds that are normally beyond their hearing; their eyes are gradually free from the obstacles that impede their vision; their noses gradually become able to sense odours beyond their normal ability. All of this was amply expounded in detail in the Sutra 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 psychological realms of dharmas (Myōhō Renge Kyō, Saddharma pundarika sutra). The practitioners having had their six organs of sense purified [1) sense of sight, 2) sense of hearing, 3) sense of smell, 4) sense of taste, 5) sense of bodily touch, 6) sense of the faculty of mind], both their bodies and minds were given a vivid emotion of pleasure, and they found themselves free from all negative thinking. Their minds were entirely centred around the Dharma and in complete conformity with it. In addition, they received boundless hundreds of thousands of myriads of myriads of myriads of Sanskrit formulas of syllables of power (dhāranī) to keep up the religious life of these reciters. [The all-embracing dhāranī is Nam Myōhō Renge Kyō.] Furthermore, they were able to reverently look upon incalculable hundreds of thousands of myriads of myriads of myriads of Buddhas. [According to Tendai (T’ien T’ai), Nichiren, and others, everything that comes onto the horizon of our perceptions is endowed with the Buddha nature.] Each one of these World Honoured Ones stretched out his right hand, so as to rub the tops of the heads of the practitioners [to show that they would become fully enlightened], as well as saying these words: Excellent, excellent, practitioners of the universal vehicle (daijō, mahāyāna). You have given rise to a mind that is all-embracingly adorned in every possible way. You are people who bear in mind the universal vehicle (daijō, mahāyāna). A long time ago, at a time when we decided to attain enlightenment, we were all just like you. We were completely dedicated, with nothing lacking in our practice. You must now apply yourselves to your practice without leaving anything out. Due to the fact that in former ages we did the practices of the universal vehicle (daijō, mahāyāna), we have now attained bodies completely free from the stains of illusion and delusions and are correctly and universally enlightened. You must now diligently practise without getting slack or bored. The sutric texts of the universal vehicle (daijō, mahāyāna) are the invaluable enlightened preserve of all the Buddhas. They are the vision of all the Buddhas of the past, present, and future and those of the ten directions. These texts are also the source from whence all the Tathāgatas come into existence. The people who hold to these sutras also hold to the person of the Buddha, along with doing his work of transforming all sentient beings. You should know that such persons are emissaries of all the Buddhas, as well as being enrobed in the habit [monk’s robes] of all the Buddha World Honoured Ones. They are the authentic Dharma offspring of all the Buddha Tathāgatas. By your practice of the universal vehicle (daijō, mahāyāna), the source of the Dharma will never be destroyed. You should reverently contemplate with complete lucidity all the Buddhas in the eastern direction. When the Buddhas had said this, the practitioners were able to see in the eastern direction incalculable realms whereupon all the Buddhas depend for an existence. There, the surface is as flat as the palm of our hand with a complete absence of mounds of dirt, mountain peaks, and thickets of brambles and thorns. The ground consists of lapis lazuli. The borders of these domains are of pure gold, and it is exactly the same for all the Buddha realms of the ten directions. The practitioners, on having gazed upon these terrains, then become aware of the trees consisting of precious materials of the imponderable height of five thousand yojanas. These trees produce in continuation ornaments of gold, silver, as well as all the other seven precious materials [gold, silver, lapis lazuli, crystal, agate, ruby, and cornelian]. At the base of these trees, there spontaneously come into being leonine thrones of precious materials. Their height is two thousand yojanas. Furthermore, these thrones emit a shining light of a hundred jewels. The same is valid for all the other trees and thrones of precious materials. On each of these thrones there appear five hundred white elephants, and seated upon these thrones there appear the emanations of Bodhisattva Universally Worthy (Fugen, Samantabhadra). Then, the practitioners pay homage to the Bodhisattva Universally Worthy (Fugen, Samantabhadra) and pronounce the following words: “What then have we done wrong to only be able to see the terrains that are made of precious materials, the thrones that are of the same precious materials – yet we are unable to see any Buddhas?” When they all had all spoken thus, there came into view a World Honoured One on every single throne. On looking upon all these Buddhas with reverence and awe, the minds of these practitioners were filled with joy. Again, once more they recited the sutric texts of the universal vehicle (daijō, mahāyāna). Due to the power of the universal vehicle (daijō, mahāyāna), a voice in empty space paid tribute to them and said: “Excellent, excellent, believing and convinced people. Because you have cultivated the causes and the karmic relationships with the meritorious virtues of the universal vehicle (daijō, mahāyāna), you are able to look upon all the Buddhas with reverence. Even though you are able to look upon all the Buddhas with reverence, you will also be able to see all the emanations of the Buddha Shākyamuni, as well as the stupa of the Buddha Abundant Treasure (Tahō, Prabhūtaratna).” After having heard the voice in empty space, the practitioners again applied their minds to practising and reciting the sutric texts of the universal vehicle (daijō, mahāyāna), due to their recitation of the sutras of the Equally Broad period (hōdō, vaipulya). [“Equally” refers to all sentient beings to be taught, and the word “Broad” refers to the various teachings to be explained.] Then, in the same way as in a dream, they saw Shākyamuni Buddha, as well as the huge assembly on Spirit Vulture Peak (Ryōju-sen, Gridhrakuta), explaining the significance of the single reality of the Dharma Flower Sutra(Hokke-Kyo) [Nam Myōhō Renge Kyō]. After this discourse the practitioners repent and aspire to see the Buddha again. They put the palms of their hands together and kneel with their right knee on the ground, the left up, and face in the direction of Spirit Vulture Peak (Ryōju-sen, Gridhrakuta), saying the words, “May the Tathāgata, hero of our world, always stay in the existential realms upon which we depend. May he bear us in mind with compassion and for our sakes become manifest.” On having said these words, they see once more Spirit Vulture Peak (Ryōju-sen, Gridhrakuta) adorned with the seven precious materials [gold, silver, lapis lazuli, crystal, agate, ruby, and cornelian]. They also see the countless ordained monks and nuns, as well as all the people who exert themselves to attain the highest stage of the teachings of the individual vehicle (shōjō, hīnayāna) through listening to the Buddha who were all in the vast assembly, along with the rows of trees that consist of precious materials, as well as the ground of lapis lazuli which had become completely flat. Moreover, there is also present the leonine throne of Utterness. The Buddha Shākyamuni sends out a ray of light from between his eyebrows. This ray of light shines everywhere, into the realms of existence of the ten directions, as well as beyond. In all the locations which are lit up with this ray of light, the emanations of Buddha Shākyamuni in all these ten directions assemble together as a cloud and explain exhaustively the Utterness of the Dharma, in the same way as the Sutra on the White Lotus Flower-like Mechanism of the Utterness of the Dharma (Myōhō Renge Kyō, Saddharma pundarīka sutra) was expounded. Every single Buddha emanation is the colour of a purplish gold, as well as having an aspect that has no limits and being seated upon a lion throne. Their respective entourages consist of myriads of myriads of completely evolved bodhisattvas who had refused their own extinction into nirvana for the sake of the Buddha enlightenment of all sentient beings (bosatsu makasatsu, bodhisattva mahāsattva). The practice of each one of the bodhisattvas is on a par with the Bodhisattva Universally Worthy (Fugen, Samantabhadra). It is the same for all the innumerable Buddhas of the ten directions, along with all the bodhisattvas who are in attendance. When these huge multitudes are assembled as a cloud, it clearly appears that Buddha Shākyamuni is sending out golden rays of light from all the pores of his body. Each single ray is made up of hundreds of thousands of myriads of myriads of illusionary Buddhas who are emitting rays of light from the tuft of white hair between their eyebrows, which is one of the characteristics of a person whose mind embraces the entirety of existence. This light flows into the top of the head of Shākyamuni Buddha. All the Buddha emanations, on seeing this event, send out rays of golden light from all the pores of their bodies. Each single ray is made up of as many illusionary Buddhas as there are grains of sand in the Ganges. Then, the Bodhisattva Universally Worthy (Fugen, Samantabhadra) again releases a ray of light from between his eyebrows, which is the mark of a person whose reaches of the mind entail the entirety of existence. This ray of light enters into the minds of the practitioners. As soon as it penetrates their minds, the practitioners remember the sutras of the universal vehicle (daijō, mahāyāna) which were held to by the incalculable number of Buddhas of the past. And they became capable of envisioning their manifestations with complete clarity, in exactly the same way as if they had reminiscences of their former existences. All of a sudden, the minds of the practitioners are universally enlightened, so that they come into possession of hundreds of thousands of myriads of myriads of myriads of religious formulas made up using Sanskrit syllables (dhāranī). When they come out of their perfect absorption into the one object of their meditation on the Bodhisattva Universally Worthy (Fugen, Samantabhadra), they come face to face with all the emanations of the Buddhas seated on their lion thrones under the trees comprised of precious materials. Also they perceive the ground of lapis lazuli as though it consisted of white lotus flowers all put together, which whirl up from the lower regions in empty space. In the intervening spaces between the lotus flowers, there appear bodhisattvas [as seen in Buddhist iconography], as many as the tiny particles of dust [that are the make-up of our respective existential spaces] all seated with their legs crossed and the soles of their feet upwards with their left legs over their right. The practitioners then became aware of the bodhisattvas that are the emanations of the Bodhisattva Universally Worthy (Fugen, Samantabhadra) out of all the other bodhisattvas. They were praising and expounding the universal vehicle (daijō, mahāyāna). Thereupon, all these bodhisattvas were speaking with individual voices, but in unison, as to how the practitioners ought to purify their six organs of sense [1) sense of sight, 2) sense of hearing, 3) sense of smell, 4) sense of taste, 5) sense of bodily touch, 6) sense of the faculty of mind]. Some of these bodhisattvas said to the practitioners, “You must bear the Buddha in mind.” Others said, “You must bear the Dharma in mind.” Others said, “You must bear the order of the monks in mind.” Others said, “You must bear the monastic precepts in mind.” Others said, “You must bear benevolence in mind.” Others said, “You must bear the deva in mind.” These six dharmas stem from a mind of enlightenment (bodai, bodhi) and are dharmas that can give life to bodhisattvas. Now, what you have to do is, before all the Buddhas, you must divulge all your wrongdoings and also beg for forgiveness with the deepest sincerity. This is because for uncountable lifetimes due to the cause and concomitancies of coveting and enjoying visual forms that can hinder your development, and because of your appetites for form, you have held to the dust of your passions. On account of this lust you have become involved with sexuality. From one lifetime to the next, wherever you have been born, you have always gone astray due to your visual attachments. These visual hang-ups have done harm to your sense of vision and you have become slaves to your passionate desires. It is because of such cravings for visual delights that you have been made to pass through the threefold realm of existence [1) where sentient beings have appetites and desires, 2) which are incarnated in a subjective materiality with physical surroundings, and 3) who at the same time are endowed with the immateriality of the realms of fantasies, dreams, thoughts and ideas (sangai)], so that you are completely unaware of what existence is about. Now, you are all reciting the sutric texts of the Equally Broad teachings (hōdō, vaipulya) of the universal vehicle (daijō, mahāyāna). [These doctrines point to the reality of the middle path. Hō means all the sentient beings to be taught, and tō (dō) refers to the various doctrines to be instructed. This is the third period of the five periods as expounded by Tendai (T’ien T’ai).] In these sutras it is explained that the embodiment and the enlightenment (shikishin, rūpachitta) of all the Buddhas in the ten directions never come to the extinction of nirvana, and now you are able to see them. [Shiki, rūpa is the corporeality that has no capacity for consciousness, and shin, chitta stands for the mind which in this case is enlightened.] Do you judge this to be real or not? If the organ of sight is not perfect, then a defective vision can cause a lot of harm. You must follow our words faithfully and devote your lives to Shākyamuni Buddha along with all the other Buddhas. You must expose the deep-rooted fallaciousness of your faculty of sight. May all the Buddhas and bodhisattvas open up your vision of wisdom with the water of the Dharma, so as to wash away all obstruction and cleanse it from the stain of illusion. After having said this, the bodhisattvas said you must pay obeisance to all the Buddhas everywhere in the ten directions and that you must say again to the Buddha Shākyamuni, as well as facing the sutric texts of the universal vehicle (daijō, mahāyāna): “I deeply repent the heavy deviances of my organs of sight due to the unintentional dark and heavy hindrances and the filthy dirt of unenlightenment that rendered me sightless, so that I was unable to perceive existence as it is. May the Buddha in his all-embracing compassion have pity on me – the Bodhisattva Universally Worthy (Fugen, Samantabhadra) with the all-embracing vessel of the Dharma, who is accompanied by all the bodhisattvas of the ten directions and ferries all sentient beings from the shores of living and dying to the shore of nirvana. “All I ask is that you take pity on me and listen to my repentance for my disorderly and misbehaving organs of sight, which are an impediment to any realisation of the Dharma.” When you have said this three times over and shown your utmost reverence by prostrating yourself completely [which means placing the knees, elbows, and head on the ground], as well as bearing in mind correctly the universal vehicle (daijō, mahāyāna) without forgetting anything or letting any passage slip, this is referred to as the teaching of doing penance for the faults of our organs of sight. Those who invoke the names of all the Buddhas, burn incense, scatter flowers, adopt the attitude of the universal vehicle (daijō, mahāyāna), hang paintings of the Buddha images, as well as tubular banners and awnings – who explain the defects of ordinary vision all with repenting all its deviancies and look upon the Buddha Shākyamuni with reverence, as well as all his emanations and all the boundless number of Buddhas – are unlikely to fall into the more unfortunate paths of reincarnation for innumerable kalpas. On account of the power of the universal vehicle (daijō, mahāyāna) and the potency of the vows of the universal vehicle (daijō, mahāyāna), such practitioners will always have in their environment the accompaniment of the bodhisattvas who possess the numinous Sanskritic incantations (dhāranī) which keep up the life of the reciter. This is the correct way of bearing dhāranī in mind. If people are to fix their minds on other things, then this is what is referred to as a distorted way of perceiving existence. This is what is called the first stage for the sphere, where the organs of vision are cured of their defects. When the organs of vision have been purified, the practitioner should again read and recite the sutric texts of the universal vehicle (daijō, mahāyāna), as well as kneeling with the right knee on the ground and the left knee up and repenting, by saying these words: “How is it that I am not able to visualise the Buddha Shākyamuni, all his emanations, and the stupa of the Buddha Abundant Treasure (Tahō Nyorai, Prabhūtaratna), which contains the relics of his whole body? The stupa of the Buddha Abundant Treasure (Tahō Nyorai, Prabhūtaratna) is always in existence and never disappears entirely. I am in possession of eyes that are soiled with their unenlightenment. Therefore I am unable to see them.” Having pronounced these words, the practitioners should continue their repentance. Then after seven days have passed, the stupa of the Buddha Abundant Treasure (Tahō Nyorai, Prabhūtaratna) [our objective view of things] will surge up from the ground. The Buddha Shākyamuni will open the door of the stupa with his right hand. On looking upon the Buddha Abundant Treasure (Tahō Nyorai, Prabhūtaratna) with reverence, the practitioner sees this Buddha completely engrossed in his perfect absorption into the entity of the Bodhisattva Universally Worthy (Fugen, Samantabhadra) emitting rays of light as many as there are grains of sand in the Ganges, streaming from every single pore of the archaic Buddha Abundant Treasure (Tahō Nyorai, Prabhūtaratna). [In this context, it might be advisable to think of this passage in terms of William Blake’s words, “To see a world in a grain of sand, and a heaven in a wild flower, hold infinity in the palm of your hand, and eternity in an hour”.] Each ray of light was made up of hundreds of thousands of myriads of myriads of myriads of illusionary Buddhas. When such events come about, the practitioners are filled with joy and recite metric hymns of praise and walk seven full circumambulations around the stupa. The Tathāgata Abundant Treasure (Tahō Nyorai, Prabhūtaratna) then, with a loud voice, praises the practitioners: “Believers of the Dharma, you now really can perform the practices of the universal vehicle (daijō, mahāyāna). Following the guidance of the Bodhisattva Universally Worthy (Fugen, Samantabhadra), you have shown repentance for your organs of sight. I have come to you in order to testify.” The Bodhisattva Universally Worthy (Fugen, Samantabhadra) then praises the practitioners: “Excellent, excellent. The Buddha Shākyamuni is capable of explaining the all-embracing Dharma, as well as making the rain of this all-embracing Dharma come streaming down. Also, he leads all those people who have been soiled with their various troubles to the full achievement of their respective goals.” Then, after the practitioners have seen the stupa of the Buddha Abundant Treasure (Tahō Nyorai, Prabhūtaratna), once again they return to the whereabouts of the Bodhisattva Universally Worthy (Fugen, Samantabhadra) and put the palms of their hands together in homage and salutation. Then they say to him, “Universal Teacher, show us how we can change our minds with regard to our inherent unmindfulness.” The Bodhisattva Universally Worthy (Fugen, Samantabhadra) then says: During the course of numerous kalpas, your organ of hearing has simply heard the sounds from the outside, and when you heard the sound of Utterness your mind became bewildered due to attachments. When you heard the sounds of harmfulness, then you became susceptible to the harmful ravages of the hundred and eight kinds of troublesome worries (bonnō, klesha) that bring about negative karma [a fairly numerous category that is used to express the various kinds of illusion]. In this way, the retribution for having lent your ears to negative thoughts came about, and as a result you obtained things that are not good. After having continually listened to your negative thoughts, they produced all kinds of negative affinities. Because you listened to your crazy, mixed-up thoughts, you fell into negative paths of existence, to be born in the mediocrity of the outskirts, where perverse ideas abound. Also, you fell into places where you could not listen to the Dharma. Now, today you hold to and recite the meritorious virtues of the vast, ocean-like receptacle of the universal vehicle (daijō, mahāyāna). It is due to this cause and its affinities that you are able to gaze with reverence upon the Buddhas of the ten directions. The stupa of the Buddha Abundant Treasure (Tahō Nyorai, Prabhūtaratna) has appeared before you in order to confirm your inner realisation. You should indeed talk about your mistakes and repent your errors. Thereupon, the practitioners, on hearing these words, put the palms of their hands together in reverence – placing their knees, elbows, and head on the ground, in order to show the utmost veneration – and then say: “World Honoured Ones whose wisdom is correct and all-embracing, I beg you to show yourselves to us as a confirmation. “According to the Equally Square teachings (hōdō, vaipulya), you are the lord of loving kindness. We beg you to look upon us and listen to what we have to say.” [With regard to hōdō, hō signifies all the sentient beings to be taught, and tō or dō (when this word is voiced) means all the doctrines to be taught. This is the third of the five periods as expounded be Tendai (T’ien, T’ai).] “For many kalpas past and up to this present body, due to our organs of hearing, we have heard insinuating voices that bewildered us and to which we became attached like sticky, wet grass. When we heard all these nefarious voices, the poison of troublesome worries (bonnō, klesha) was aroused. So because our bafflement was attached to all those mental rumblings, we were unable to stop worrying. When the ominous voices emerged, they worked upon our conscious minds, so that we fell into the three negative realms of rebirth [1) the hells (jigokukai), 2) craving spirits (gakikai), and 3) animality (chikushōkai)]. “Now that we have realised this in front of the World Honored Ones, we reverently wish to acknowledge and confess our mistaken behaviour.” When the practitioners have repented, they see the Buddha Abundant Treasure (Tahō Nyorai, Prabhūtaratna) send out enormous rays of light which are gold in colour that illuminate everywhere in the eastern direction. All the innumerable Buddhas who are golden, that abide in space in the eastern direction, all call out together, saying: The Buddha World Honoured One has the name Auspicious Virtue. Also there are countless Buddha emanations from him who are all seated on lion thrones with their legs crossed and the soles of their feet upwards, the left leg over the right, at the foot of trees of precious materials. All these World Honoured Ones have entered the perfect absorption into the single object of their meditation (sanmai, samadhi), which is the physical manifestation and the mind of the Bodhisattva Universally Worthy (Fugen, Samantabhadra). All of them pronounce these words of praise: “Excellent, excellent, convinced and believing people, now you are reading and reciting sutric texts of the universal vehicle (daijō, mahāyāna). The passages that you are reciting are the subjective and objective dimensions of the Buddhas.” [To read and recite sutric texts of the universal vehicle (daijō, mahāyāna) is to chant Nam Myōhō Renge Kyō, which means to devote our lives to and found them on (Nam[u]) the Utterness of the Dharma (Myōhō) 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 [which is every possible psychological wavelength] (Kyō).] Having spoken thus, the Bodhisattva Universally Worthy (Fugen, Samantabhadra) continues to explain the dharmas of repentance: “During the course of innumerable kalpas of your former existences, due to your hankering after different sorts of fragrances, you have established in your consciousness the ability to distinguish one thing from another and have become attached to this process, thereby falling into the cycles of living and dying. Now you must envisage existence from the standpoint of the universal vehicle (daijō, mahāyāna). The universal vehicle (daijō, mahāyāna) explains what dharmas are in terms of their real aspect.” On hearing these words, the practitioners prostrate themselves, placing their elbows, knees and head on the ground in order to express their utmost reverence and repentance. On becoming contrite and showing their regret, they then say, “I devote my life to and found it on (Namu) Shākyamuni Buddha. I devote my life to and found it on (Namu) the stupa of the Buddha Abundant Treasure (Tahō Nyorai, Prabhūtaratna). I devote my life to and found it on (Namu) all the emanations of Shākyamuni Buddha throughout the ten directions.” Having made these vows, the practitioners then pay homage to the Buddhas of the ten directions and say, “I devote my life to and found it on (Namu) the Buddha Auspicious Virtues in the eastern direction along with all his Buddha emanations.” The practitioners make obeisance in their minds to all the Buddhas, as though they could see them with their own eyes and make offerings of incense and flowers. On making these offerings, they kneel with the right knee on the ground, the left knee up, and place the palms of their hands together. They recite various metric hymns in praise of all the Buddhas. When they finish reciting these praises, they explain the ten wrongdoings [1) killing, 2) stealing, 3) committing adultery, 4) telling lies, 5) using obscene language, 6) slandering, 7) summoning (a supposed spirit from the dead), 8) coveting, 9) anger, 10) false views]. The practitioners then repent all their past wrongdoings. After repenting, they then pronounce these words: “During the course of our previous existences over a period of innumerable kalpas, due to our hankerings after odours, tastes, and touch, we have committed every kind of infamy. Due to such causes and concomitancies, we have continually received retribution for our iniquities. Over a period of boundless existences, we have been incarnated as denizens of the hells, hungry ghosts, as animalistic existences, as an inhabitant of the hinterlands, and as persons with perverse views. Today, we acknowledge all our past wrongdoings and turn towards all the Buddhas who are sovereigns of the correct Dharma and show deep regret for all the wrongs we have done.” Having repented diligently with both body and mind, the practitioners again read and recite the sutric texts of the universal vehicle (daijō, mahāyāna). “Faithful followers of the Dharma, you must now praise the universal vehicle (daijō, mahāyāna) facing the Buddhas of the ten directions [archetypes of Shākyamuni Buddha’s enlightenment], as well as recounting your personal faults. All the Buddha Tathāgatas are your compassionate fathers. “Now, you must reveal all the iniquities and bad karmic acts committed by the organ of your tongues. The organ of the tongue, moved by thoughts that are derived from wicked karma, lets out indiscriminately reckless remarks, flowery language, double-edged discourses, fabricated slander, foul speech – praising perverted views, as well as spouting useless arguments. Due to various iniquities, such as these and other miscellaneous causes of bad karma, you have brought about fights, confrontations, and destructive disorders. You have expounded the Dharma as though it were not a Dharma at all, as well as other such wrongdoings for which you must fully repent.” On pronouncing these words in front of the heroes of existence [i.e., the Buddhas], the practitioners prostrate themselves with their knees, elbows, and head on the ground, so as to show the utmost reverence, and make obeisance to and show transcendent wonderment for all the Buddhas everywhere in the ten directions [archetypes of Shākyamuni Buddha’s enlightenment]. Then putting the palms of their hands together and kneeling with their knees and toes touching the ground, with their thighs and body erect, they say these words: “Infinite and innumerable are the past troubles caused by this tongue of ours. All the spikes that are caused by my negative karma have their origin in the organ of the tongue, as well as the five immediacies in the time and space from the point of view of the hells of incessant suffering (Abijigoku, Avīchi). Like monkeys or sticky material [that is used to trap insects], our organs of perception hanker after and attach themselves to everything everywhere.” [These five immediacies are the following: 1) A person who does enough evil to go to one of these hells of incessant suffering will be reborn there immediately. 2) The beings there are immediately made to suffer incessantly. 3) These hells are immediate and exist permanently. 4) The beings there are made to suffer incessantly. 5) The beings in these hells have big enough bodies to be tortured without intermission in a number of places.] “The karma caused by the six organs of sense [1) sense of sight, 2) sense of hearing, 3) sense of smell, 4) sense of taste, 5) sense of bodily touch, 6) sense of the faculty of mind] is the twigs, flowers, and leaves that are everywhere throughout the threefold realm of existence (sangai), and the twenty-five forms of existence [fourteen in the realms of desire, seven in the realms of form, and four in the realms of formlessness] that fill all space where life exists. Again, old age and dying grow out of ignorance, along with all the other sorry events in the chain of twelve causes and karmic circumstances. The eight improper actions which are the opposite of the eight correct paths – indeed, we must now repent our wrongdoings that have brought about such negative karmas as this.” [The threefold realm of existence (sangai) is 1) where sentient beings have appetites and desires, 2) which are incarnated in a subjective materiality with physical surroundings, 3) that at the same time are endowed with the immateriality of the realms of fantasy, dreams, thought and ideas.] Just when the practitioners had said these words, they put the following question towards empty space: “Now, to which direction must I make my repentances?” Then a voice came out of empty space, saying these words: You must make your repentances to Shākyamuni Buddha, who is referred to as Birushana (Vairochana) everywhere. The places where the Buddhas abide called Eternal Silence and Light are collected together. That is the infinite means of crossing over these shores of mortality to the other shore of nirvana (haramitsu, pāramitā). It is the place where my own practices for crossing over from the shores of living and dying are extinguished. It is also the place where any trace of the existence of the means of crossing over from the shores of living and dying is extinguished. It is also the place where any aspect of the direct fruitions of the bliss of former lives, of crossing over from the shores of mortality to the shore of nirvana, abides. This dimension is where the aspect of all dharmas that are produced by causation is; yet because they are lacking a real, permanent nature of their own, they cannot be seen. It is like the silence of the freedom from the bonds of illusion and suffering in the threefold realm of existence (sangai) [1) where sentient beings have appetites and desires, 2) which are incarnated in a subjective materiality with physical surroundings, 3) that at the same time are endowed with the immateriality of the realms of fantasy, dreams, thought and ideas]. This is also the wisdom that ferries sentient beings from the shores of living and dying to the other shore of nirvana (haramitsu, pāramitā). Because this is our conscious perception of the Dharma, that neither comes into being nor is ever extinguished, then in this way you should reverently and mentally contemplate the Buddhas of the ten directions [archetypes of Shākyamuni Buddha’s enlightenment], so as to enter the truth. There and then, all of the Buddhas of the ten directions [archetypes of Shākyamuni Buddha’s enlightenment] stretched out their right hands and stroked the top of the heads of the practitioners [to show that they would attain enlightenment], as well as saying these words: Excellent, excellent, believing and convinced disciples, since you now read and recite the sutras of the universal vehicle (daijō, mahāyāna), the Buddhas of the ten directions [archetypes of Shākyamuni Buddha’s enlightenment] will explain the dharmas of how to confess, to repent and reform (sanga). The way bodhisattvas should go about this practice is not to cut off the binding and motivating influences of troublesome worries (bonnō, klesha) [i.e., self-expression]. Yet in contemplating the mind, it is to realise that it does not exist and to rise above deluded thinking. If you think that dharmas [in any way dharmas affect the six organs of sense (seeing, hearing, smelling, tasting, touching, and the workings of the intellect)] are simply mind, then this is rising above imaginative thinking. There is no place in the winds of the emptiness of noumena (kū, shūnyatā) where you can stop and on which you can depend. It is in this way that dharmas can influence the six organs of sense (seeing, hearing, smelling, tasting, touching, and the workings of the intellect), nor do dharmas apparently cease to exist altogether. Whatever may be a wrongdoing or whatever may be good fortune, neither wrongdoings nor good fortune can ever be anybody’s property, due to the fact that mind is simply the immateriality of noumena. This is the way of all dharmas. They neither exist permanently, nor are they ever demolished entirely [as in palaeontology or archaeology]. [All dharmas in themselves are the absolute reality which transcends the multitude of aspects of phenomenal existence (shinnyo, tathatā) that is regarded as being identical with Dharma nature (hosshin).] It is the same with repentance. When one looks in the direction of what mind really consists of, then mind does not exist at all. Even dharmas do not exist among other dharmas. All dharmas are the freedom from the bonds of illusion and suffering. They are all nirvana and the tranquillity of silence. In this way, with regard to our six senses of the way we perceive dharmas (seeing, hearing, smelling, tasting, touching, and the workings of the intellect), then repentance, that is adorned with the entirety of existence [the entirety of existence being made up of the immateriality of nirvana] or the repentance that is devoid of any characteristic of having committed any faults whatsoever, is the eradication of consciousness itself. A person who practises repentance in this way, with a body and mind that is immaculately pure and has no existence among the dharmas, is just like running water. In the succession of such a person’s thoughts from one to the next, such a person is able to gaze reverently at the Bodhisattva Universally Worthy (Fugen, Samantabhadra) and the Buddhas of the ten directions [archetypes of Shākyamuni Buddha’s enlightenment]. At that moment, all the World Honoured Ones, by means of the rays of light of universal compassion, expounded for the benefit of the practitioners the Dharma that has no characteristics whatsoever. On hearing about the basic noumena-like relativity that is the primary constituent of existence (kū, shūnyatā), there was no more surprise or fear in the minds of the practitioners, so that the right moment would arrive when they would enter into the stages of really becoming bodhisattvas. The Buddha then told Anan (Ānanda), “To practise with this attitude is what repentance really is. It is this way of repenting that is how all the Buddhas of the ten directions [archetypes of Shākyamuni Buddha’s enlightenment] and all the completely evolved bodhisattvas who have refused their own extinction into nirvana for the sake of the Buddha enlightenment of all sentient beings (bosatsu makasatsu, bodhisattva mahāsattva) regret and wish to atone for their wrongdoings.” The Buddha said again to Anan (Ānanda), “After the Buddha’s extinction into nirvana, if there are disciples of the Buddha teaching who wish to repent such wrongdoings that bring about negative karma, they have only to read and recite the sutric texts of the universal vehicle (daijō, mahāyāna). These sutras of the teachings that are equally and universally broad in scope (hōdō, vaipulya) are the eyes of all the Buddhas. It is on account of these texts that all the Buddhas have attained and are endowed with five kinds of vision, along with three Buddha entities (Hosshin, Dharmakāya).” [The five kinds of vision are 1) ordinary human sight, 2) the vision of the deva (ten) (attainable by humans in deep meditation), 3) the wisdom of the individual vehicle, 4) the wisdom of the bodhisattva, 5) the total omniscience of the Buddha.] [1) The first of three Buddha entities (Hosshin, Dharmakāya) transcends personality and is the same as the thusness or suchness (shinnyo, tathatā). This is the highest aspect of the threefold entity, i.e., the absolute nature of the Buddha mind. It is ineffable, unmanifested, and non-substantial; also it underlies all existence. 2) The second (Hōshin, sambhogakāya) is the Buddha entity of wisdom, as well as all that is inscribed on the Fundamental Object of Veneration (gohonzon). 3) The third (Ōjin, nirmānakāya) is the physical manifestation of either Shākyamuni Buddha or Nichiren as historical personages. Also ōjin refers to the keshin, which can be Buddha manifestations in any dharma whatsoever, or as the Tathāgata’s benevolent acts themselves. These five categories of vision or these three entities of the Buddhas all come into existence due to the Equally Universal teaching (hōdō, vaipalya, which is the universal vehicle), as well as the all-embracing gesture of the Buddha’s approval that is the Dharma entity of existence, as well as being that of nirvana, which is neither produced or destructible and is equated with the wisdom of the Buddha.] “Out of the midst of such an ocean, it is possible to bring about the three kinds of pure entity of the Tathāgata. These three kinds of entity are the fields of happiness for both humankind and deva (ten). They are the highest among all those who are worthy of offerings. If there is anybody who reads and recites the sutric texts, which are the various doctrines to be taught to all sentient beings, that are the teachings of the universal vehicle (daijō, mahāyāna), then you should know that such a person is endowed with the meritorious virtues of the Buddha. For this person, all evils will be destroyed forever, and this person will be born with the wisdom of a Buddha.” There and then, the Buddha, wishing to reiterate what he had said, expressed it in the form of a metric hymn. If there is any evil On having declaimed this metric hymn, the Buddha then said to Anan: As to this method of repenting the errors that the six sense organs make (seeing, hearing, smell, taste, touch, along with the workings of the mind), you must hold to the way the Bodhisattva Universally Worthy (Fugen, Samantabhadra) contemplates and mentally enters into the truth of what dharmas really are. You must make clear up all the details and explain it far and wide to all the deva(ten) and humankind of the ten directions for when the Buddha has passed over to the extinction of nirvana. If there are disciples of the Buddha teaching who read, recite, accept, and hold to the sutras of the Equally Broad teachings (hōdō, vaipulya), then they must in an atmosphere and a place free from worry, either in a burial ground or at the foot of a tree in the forest or in any other place suitable for practising the correct Dharma, read, recite, accept, hold to, and fully understand all the implications of the doctrine of the universal vehicle (daijō, mahāyāna). By their powers of visualisation they will be able to reverently gaze upon my person, as well as the Buddha Abundant Treasure (Tahō Nyorai, Prabhūtaratna), the innumerable emanations of Buddhahood spread out through the ten directions, and also the Bodhisattva Universally Worthy (Fugen, Samantabhadra), the Bodhisattva Mañjushrī (Monjushiri), the Bodhisattva Sovereign Medicine (Yaku’ ō, Bhaishajya-rāja), and the Bodhisattva Superior Medicine (Yakujō, Bhaishajya-samadgata). Because they have venerated the Dharma, they will abide in empty space, holding various flowers of utterness (myō), praising and venerating all those who dedicate themselves to the Dharma, even though they may have simply recited the sutric texts of the universal vehicle. All the Buddhas and bodhisattvas will day and night make offerings to the people who hold to the Dharma. The Buddha then addressed Anan (Ānanda), saying: I, along with all the bodhisattvas of this Great Kalpa[the present kalpa], due to having pondered over the inherent and real meaning of the teachings of the universal vehicle (daijō, mahāyāna), we have eliminated the wrongs of hundreds of myriads of myriads of myriads of lives and deaths. It is because of this utterly superior method (hō, dharma) of repentance that each one of us has become one of the Buddhas that abound in the ten directions [archetypes of Shākyamuni Buddha’s enlightenment]. If people wish to rapidly attain the unexcelled, correct, and all-embracing enlightenment and if in their present body they wish to look upon the Buddhas of the ten directions [archetypes of Shākyamuni Buddha’s enlightenment] and the Bodhisattva Universally Worthy (Fugen, Samantabhadra), then they must purify themselves with ablutions and put on clean and pure clothing – as well as burning incense of renown – and be in an empty space when they must read and recite the sutric texts of the universal vehicle (daijō, mahāyāna), as well as pondering over their implications. The Buddha said to Anan (Ananda): If there are sentient beings who wish to contemplate the Bodhisattva Universally Worthy (Fugen, Samantabhadra), then they must dedicate themselves to such a meditation. This is what is called the correct meditation. All other meditations constitute wrongful practices. If after the Buddha’s extinction into nirvana his disciples were to do the practices of repentance according to his instructions, then you should be aware that this refers to those disciples who wish to do the practices of the Bodhisattva Universally Worthy (Fugen, Samantabhadra). Those disciples who do the practices of the Bodhisattva Universally Worthy (Fugen, Samantabhadra) will not encounter troubles in any way, nor will they receive any of the retributions of negative karma. If there are sentient beings who venerate both day and night the Buddhas of the ten directions by reciting the sutras of the universal vehicle, as well as pondering deeply over all the implications of the Buddha teaching which include the fact that all dharmas come about by causation and consist of relativity itself – so that with one snap of the finger all the entanglements in the net of wrongdoings of hundreds of myriads of myriads of myriads of lifetimes and their respective periods of death are all eliminated – these people who do the practices of these meditations are believers who will attain enlightenment where existence depends on their Buddha nature. Also, all the Buddhas of the ten directions [archetypes of Shākyamuni Buddha’s enlightenment] along with all the bodhisattvas will be their preceptors. This is understood as by having received all the bodhisattva precepts which these practitioners have spontaneously taken on without any ceremony whatsoever. Such people will be worthy to accept offerings from all humankind and the deva (ten). Again, if those who do these practices wish to receive all the bodhisattva precepts, then they must place the palms of their hands together and in an empty, calm space pay homage to all the Buddhas of the ten directions [archetypes of Shākyamuni Buddha’s enlightenment] everywhere, repent their own wrongdoings, as well as confessing them out loud. Then, in the secluded places which are calm and without bustle, the practitioners say the following words to the Buddhas of the ten directions [archetypes of Shākyamuni Buddha’s enlightenment]: World Honoured Ones, who perpetually abide in this world, due to our karmic hindrances and in spite of our faith in the universal vehicle (hōdō, vaipulya) [which points to the middle way of reality (chūdō, jissō)], we are unable to clearly visualise the Buddhas of the ten directions [archetypes of Shākyamuni Buddha’s enlightenment]. Now we dedicate our lives with reverence and found them on the Buddha Shākyamuni. All we wish, Shākyamuni Buddha, who is enlightened in the unexcelled, correct, and all-embracing manner, is for you to become our instructor. We beg you, Mañjushrī (Mañjushrī), who is endowed with all-embracing compassion, by means of your wisdom to confer on us the whole of the immaculately pure Dharma of the bodhisattvas. May the Bodhisattva Maitreya (Miroku), who is the all-embracing sunlight of compassion, by taking pity on us, allow us to receive the Dharma of the bodhisattvas. I wish that the Buddhas of the ten directions [archetypes of Shākyamuni Buddha’s enlightenment] would manifest themselves, so as to give us an unmistakable sign. May all the bodhisattvas of whom each one is invoked by name and all are superlative and all-embracing peers, who shield and protect sentient beings, please help to protect us. Today we reverently accept and hold to the sutric texts of the universal vehicle (daijō, mahāyāna). Even at the cost of our lives, if we should fall into the hells and suffer terribly, in the end we will never destructively slander the correct Dharma of the Buddha. In these circumstances and by the strength of these meritorious virtues, now, we wish that the Buddha Shākyamuni would become our teacher and Mañjushrī (Mañjushrī) would be our guide in conduct and set an example for us. And we ask that Maitreya (Miroku), who is yet to come, may impart the Dharma to us. May all the Buddhas affirm that they know us. May all the bodhisattvas whose virtue is all-embracing be our companions. Now, due to the extremely profound implications of utterness in the sutric texts of the universal vehicle (daijō, mahāyāna), we take refuge in the Buddha. We take refuge in the Dharma and the community of monks. On saying this three times over and having taken refuge in the three treasures [the Buddha, the Dharma, and the community of monks (sangha)], then having made these vows, they automatically accept the six rules of moral conduct (important dharmas) [of not killing, stealing, telling lies, fornicating, and not creating any trouble within the religious community, as well as not taking intoxicants]. After accepting these six important admonitions as to how they should conduct themselves, these practitioners then had to apply themselves without any hindrances to practices of continence and chastity, which would open up the way to nirvana, as well as giving rise to thoughts about extricating all humankind from its weaknesses. Furthermore, to get the human race to accept the eight rules of moral conduct [which are more or less the same as above], on having made these promises in a place that is deserted, the practitioners burn various kinds of renowned incense, along with scattering flowers as a devout offering to all the Buddhas, bodhisattvas, and all the Equally Broad (hōdō, vaipulya) sutric texts of the universal vehicle (daijō, mahāyāna). Thereupon, they say these words: “Today we direct our minds towards the Buddha teaching and have resolved to attain the supreme enlightenment, as well as making the vow to ferry all sentient beings from the shores of living and dying to the shore of nirvana.” Having said these words, the practitioners make obeisance by touching their heads to the ground in devotion to all the Buddhas and bodhisattvas, as well as pondering over all the implications of the Equally Broad (hōdō, vaipulya) sutric texts of the universal vehicle (daijō, mahāyāna). From one day to three times in seven days, whether the practitioners are living with their families or whether they have left their homes for good, so as to take up the ascetic way of life, neither of these categories of devotee have any need of a teacher; nor have they any need to discuss with or explain to the community of monks or consult them on serious matters, so as to obtain their complete consent. This is because of these practitioners’ acceptance and holding to the sutric texts of the universal vehicle (daijō, mahāyāna) and by virtue of the fact that the Bodhisattva Universally Worthy (Fugen, Samantabhadra) aids and helps them to develop their practice. As a result, this is the way the Buddhas of the ten directions [archetypes of Shākyamuni Buddha’s enlightenment] perceive the five aspects of the Dharma [which are 1) adhering to the rule of moral conduct, 2) deep meditation, 3) wisdom, 4) liberation, 5) perceiving existence from the point of view of an enlightened mind]. All the Buddha Tathāgatas come into existence on account of these dharmas. Also, they receive the predictions of their future enlightenment in the sutras of the universal vehicle (daijō, mahāyāna). This is why you wise people, if there is one of the persons who has exerted himself to attain the highest stage of the teachings of the individual vehicle (shōjō, hīnayāna) through listening to the Buddha (shōmon, shravaka) who violates his vows of having taken refuge in the Buddha, the Dharma, and the community of monks or violates the five precepts or the eight dharmic directives, or even if this person violates the precepts for monks, nuns, those of a religious novice, the precepts for students of the Dharma, the precepts for female neophytes, or any of the rules of good conduct – if this is due to stupid ignorance, a wicked mentality, or a mind that is evil and perverted, such people transgressing all the promises for normal behaviour – then if such people wish to eliminate the wrongdoings of the past, as well as their karmic banes and also be immune from them and return to being a monk, as well as wanting to receive the full precepts of an ascetic, then such persons must apply themselves to reading the sutric texts of the Equally Broad (hōdō, vaipula) period, along with profoundly thinking about the underlying relativity (kū, shūnyatā) of enlightenment (daiichigi) itself, in such a way that their wisdom of being able to penetrate the underlying relativity (kū, shūnyatā) is in proportion to how their minds work – so that in a single instant of thought, all the karmic filth that came from their wrongdoings vanishes forever. The reputation of such persons will be known through their completion of the ritual for penitents, as well as having accepted the precepts for becoming ascetics which will make them worthy to receive offerings from humankind and the deva (ten). [The five precepts are 1) not to take life, 2) not to take what is not given, 3) not to indulge in fornication, 4) not to tell lies, 5) not to take intoxicants.] [The eight dharmic directives are 1) not to accept a permanent ego, 2) not to think of the five aggregates as not being the constituents of sentient beings, 3) not to believe in fate, i.e., the determination of a lifespan, 4) not to believe in a creator, 5) not to believe in permanence, 6) nor its annihilation, 7) not to accept the reality of dharmas, 8) nor their total unreality.] If there are lay believers who transgress all the norms of dignified or correct behaviour or act in an iniquitous way, which consists of pointing out the errors and evils of the Dharma of the Buddha along with indulging in malicious gossip concerning the faults of the monks, nuns, male and female lay practitioners, or having neither shame nor regret for stealing or sexual relationships – yet if such people wish to repent, so as to completely extinguish all their faults, then they must apply themselves to reading and reciting the sutric texts of the Equally Broad (hōdō, vaipula) period and ponder over what enlightenment really is. If there is a royal personage, an important minister, a Brahmin or the head of a family who is greedy and never satisfied or commits the five irreversible crimes [1) of killing one’s father, 2) killing one’s mother, 3) killing a saint (arakan, arhat), 4) injuring the body of a Buddha, 5) or causing disunity in the religious community], as well as slandering the sutras of the Equally Broad (hōdō, vaipula) period, along with acquiring the ten categories of negative karma [1) killing, 2) stealing, 3) fornication, 4) lying, 5) being double-tongued, 6) using coarse language, 7) filthy language, 8) greed, 9) anger 10) perverted views], such people will have an extremely evil retribution. This means that they must fall into the unfortunate paths of reincarnation, such as the hells, the world of hungry and craven spirits, or in the world of animality, in a speedier fashion than a violent storm. They most likely will fall into the hells of incessant suffering (abijigoku, avichi). If they wish to eliminate this karmic obstacle, they must be overcome with shame and repent their wrongdoings. The Buddha said: In what way do warriors and heads of families repent? The way of repentance for warriors and heads of families consists of not slandering the three treasures [the Buddha, Dharma, and the religious community of monks (sangha)] with a mind that is upright and without ever hindering anybody who wishes to leave his family in order to take up the ascetic way of life, nor ever creating difficulties or obstructions for those who do the Brahmanic practices, as well as being fully conscious when they do the practice of the six thoughts to dwell upon, along with making offerings to those who hold to the universal vehicle (daijō, mahāyāna) and also rendering homage to them. [The six thoughts to dwell upon are the Buddha, the Dharma, the community of religious practitioners, the precepts, charity, and the possible joys of enlightenment.] Indeed, they must keep in mind the extremely profound Dharma in the sutras that has the primordial significance of enlightenment as relativity (daiichigi-kū, paramārtha-shūnyatā). To ponder over the Dharma is regarded as the foundation of repentance for warriors and the heads of families. The second category of repentance is to show what is due from a son or daughter towards one’s mother, father, teacher, and elder. This is the second way of showing repentance. The third way of practising repentance is to make offerings to the persons who govern the state according to the correct Dharma, in a way that the people do not become perverse or warped. This is the third way of repentance. The fourth way of repentance is to promulgate a fast for six days to the people who live within the boundaries of one’s fief and to everywhere where one’s authority extends and not to allow any slaughter whatsoever. This is how one should carry out the fourth method of repentance. The fifth way of repentance is simply to believe in cause and effect along with the single path of reality and to fully understand that the Buddha does not cease to exist ever. This is the fifth way of practising repentance. The Buddha said to Anan (Ānanda), “In ages to come, if there is anybody who practises repentance in this way, then you should know that such people are covered with the garment of shame and regret. They will be protected and helped by all the Buddhas, so that within a short time they will realise the unexcelled and all-embracing enlightenment.” When the Buddha had spoken in this way, ten thousand children of the deva (ten) obtained the cleansing of the eyes. The Bodhisattva Maitreya (Miroku), along with the other completely evolved bodhisattvas who had refused their own extinction into nirvana for the sake of the Buddha enlightenment of all sentient beings (bosatsu makasatsu, bodhisattva mahāsattva), as well as Anan (Ānanda), on hearing the Buddha’s discourse, put it all into practice with joy. The Buddha expounds the sutra on the method of practising meditation on the Bodhisattva Universally Worthy (Fugen, Samantabhadra).
 THE DHARMA FLOWER SUTRA SEEN THROUGH THE ORAL TRANSMISSION OF NICHIREN DAISHŌNIN by Martin Bradley is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 Canada License. |