Chapter 21 of The Lotus Sutra (The Supernatural Powers of the Tathagata)

Thank you everyone for joining us today for our practice and study of the lotus

sutra, especially we focused on chapter 21 of the lotus sutra. Let us take a

moment. Many of you may not have chanted the chapter 21 often, but we should

understand how in our practice, how in nicin and buddhism, how in the

practice of the lotus sutra we use this. Chapter 21 of the lotus sutra is called

the supernatural powers of the tatagata. Today as we reflect upon chapter 21 of

the lotus sutra known as the supernatural powers of the tatagata, the in the

introduction or tradition of nicin and buddhism, this chapter really holds

tremendous importance because it reveals to us the Buddha confirming the truth

of the lotus sutra and entrusting its future to those who will spread it

after his passing. This chapter appears near the culmination of the lotus sutra.

Earlier chapters reveal the profound truth that the Buddha is not merely a

historical figure, but an internal eternal buddha was enlightenment transcends

time. Now in chapter 21, the Buddha demonstrates extraordinary powers, not to

amaze the assembly, but to confirm the universal truth of the Dharma. Very

important to think about that, when we think about supernatural powers, that's

how it appears to us. Yet it's not as many religions are improved, impressed

by the supernatural power. That is not the reason of these extraordinary powers.

It's not to amaze or convince the assembly. There's a much bigger purpose.

The sutra describes this powerful moment, quote, at that time the Buddha extended

his broad and long tongue upward, till it reached the Brahma heaven, and from

all the pores of his body he admitted immeasurable rays of light that

illuminated all the worlds of the ten directions. In buddhism, symbolism, the Buddha's

long brahmed tongue represents the truthfulness of his teaching, while the

light as we hear and see radiating from his holy body symbolizes the

illumination of wisdom spreading throughout the universe. The message is that

the truth of the lotus sutra reaches everywhere. Each and shown and later

explained that the supernatural power is not separate from our own lives. When

we chant Namunmi O Horengi Kyo, the wisdom and compassion of the Buddha awakened

within us. Each and every turn and road, Namunmi O Horengi Kyo is the essence of

the lotus sutra and the eye of all Buddhas. Through chanting the O Daimoku, the

life of the Buddha manifests within ordinary people. Another aspect is the Bodhisattvas

from underground or of the earth. And to fully understand chapter 21, we must

remember the appearance of the Bodhisattvas of the earth in earlier chapters

of the lotus sutra. These Bodhisattvas emerge from beneath the ground in the

vast numbers. They are led by four great leaders, including superior practice

Bodhisattva. The Buddha explains that these Bodhisattvas are not newly converted

to disciples. Rather, they have been practicing under the guidance of the

eternal Buddha since the distant past. Their mission is to spread the lotus

sutra in the difficult age after the Buddha's passing. Nietzsche and

Antonin interpreted this symbolically. He taught that the Bodhisattvas of the

earth represent those who will appear in the age of Mappu of degeneration, the

latter age or latter day of the law, to spread the O Daimoku. Nietzsche and

Antonin writes, these Bodhisattvas who spring up from the earth are entrusted with

propagating the lotus sutra in the evil age after the Buddha's passing. In this

way, the sutra suggests that those who embrace the lotus sutra today continue

the mission of these Bodhisattvas from underground.

The entrustments of the Dharma, after demonstrating the supernatural powers, the

Buddha entrusts the lotus sutra to these Bodhisattvas. The sutra declares,

quote, after the Buddha's passing in the evil age or degeneration to come, you

must widely propagate the sutra throughout the world and never allow it to be

destroyed or cut off. This passage is known as the transmission or

entrustment of the Dharma, the teachings. Nietzsche and Antonin interpreted this

moment directly addressing our present age and for him is the age of that

present age at that time in his purpose in life. He taught that in the Mappu,

the latter a day of the law, the essence of the lotus sutra is expressed in

the sacred title Namamyo Horde and Gekyo. Nietzsche and Antonin wrote,

now in the latter day of the law, the lotus sutra can be spread only through

Namamyo Horde and Gekyo. In other words, the Buddha's entrustment continues

through those who chant and share the Odaemoku. In the universality of

Buddhism, we see the universal confirmation of the lotus sutra also in

chapter 21, which describes how the Buddhas throughout the universe confirm the

truth of the lotus sutra. The sutra proclaims all the Buddhas in the ten

directions extend their tongues and emit it immeasurable light, praising the

lotus sutra and confirming its truth. This powerful imagery symbolizes that the

lotus sutra represents the ultimate teaching of enlightenment. The Dharma, he is

universal, the Buddha Dharma is universal. It is not limited by time, culture or

geography. Nietzsche and Antonin believe this confirmed that the lotus sutra was

the teaching capable of guiding all beings towards awakening. As our founder

Nietzsche and Antonin, we should know more about his life, so I wanted to share one

aspect of the life that is very directly connected to chapter 21. To

understand how this chapter lives in practice, and this is the reason why we

study and practice Nietzsche and Antonin's writings and also learn about his

life, we can of course look to our founder's life, Nietzsche and Antonin. One of

the most dramatic events occurred in 1271 during what is known as the

Tatsunokuchi persecution. Nietzsche and Antonin was arrested by government

authorities and taken to the execution grounds of Tatsunokuchi. He was condemned

for preaching the lotus sutra and criticizing other teachings. According to

the tradition, just as the executioner raised his sword, a brilliant light

streaked across the sky like a comet. The soldiers were terrified and the

execution was halted. Nietzsche and Antonin, luckily, survived and was instead

exiled to Saddo Island. Nietzsche and Antonin later interpreted this event as

confirmation that he was fulfilling the role of the practitioner, entrusted

with spreading the lotus sutra and the age of mople. His courage in the face of

persecution reflects the spirit of chapter 1, 21, to uphold the Dharma even in

difficult times. Al-Ara as our role as practitioners, chapter 21 is not only

about events in the distant past. It's also about us. The Buddha entrusts the

lotus sutra to future generations. Nietzsche and Antonin writes, one who upholds

the lotus sutra in the latter day of the law, is the envoy of the Buddha. To

chant Namumyo Horengi Kyo, is therefore to participate in the Buddha's

compassionate work in the world. Egypt embudism emphasizes three elements of

practice. Faith in the lotus sutra, chanting Namumyo Horengi Kyo, and sharing the

Dharma with our lives through our lives with compassion. Even one person who

practices sincerely becomes a light or torch of the Dharma, the Buddha Dharma.

So in conclusion, chapter 21 of the lotus sutra reveals the moment when the

Buddha confirms the truth of the Dharma, through supernatural powers, and

entrust its future to those who will carry it forward. The light of the

Buddha's wisdom shines across the universe, and that light continues through the

lives of those who embrace the lotus sutra today.

It's generally taught that the essence of the transmission is expressed through

the chanting of Namumyo Horengi Kyo. Through this practice, we as ordinary

people awaken to the extraordinary Buddha nature within our own lives. In this way,

the supernatural power of the Buddha continues to shine in our world today. I hope

that you have found this lecture to be encouraging and beneficial. Three times,