Shakyamuni Buddha wrote:Medicine-King! How should the good men or women who live after my extinction expound this Sutra of the Lotus Flower of the Wonderful Dharma to the four kinds of devotees when they wish to? They should enter the room of the Tathagata, wear the robe of the Tathagata, sit on the seat of the Tathagata, and then expound this sutra to the four kinds of devotees. To enter the room of the Tathagata means to have great compassion towards all living beings. To wear the robe of the Tathagata means to be gentle and patient. To sit on the seat of the Tathagata means to see the voidness of all things. They should do these [three] things and then without indolence expound this Sutra of the Lotus Flower of the Wonderful Dharma to Bodhisattvas and the four kinds of devotees.
Rakshasa wrote:Does anyone practice and uphold the Lotus Sutra Dharani here? I am fascinated with these cryptic Dharanis in the 21st chapter of the Lotus sutra because they do not make any sense even in Sanskrit unlike other Dharanis from other Sutras which have literal meanings and which can be translated into other languages.
How effective are these Dharanis? Will it be wrong if someone who is not pure in precepts tries chant these Dharanis?
Rakshasa wrote:Hi Kaji,
I was referring to the following dharani from chapter 21:
" And the giantesses all simultaneously and in a chorus gave to the Lord the following words of spells: iti me, iti me, iti me, iti me, iti me; nime nime nime nime nime; ruhe ruhe ruhe ruhe ruhe; stuhe stuhe stuhe stuhe stuhe, svâhâ."
I think some versions give the Dharani in chapter 26? Please correct me if I am wrong. A translation from Chinese version in Fodian website gives the Dharani in chapter 26:
Finally, the Sanskrit version of Saddharmapundarika gives the Dharani in Chapter 21.
iti me iti me iti me iti me iti me| nime nime nime nime nime| ruhe ruhe ruhe ruhe ruhe| stuhe stuhe stuhe stuhe stuhe svāhā||
On a more academic note, such cryptic Dharanis are one of the reasons many scholars believe that Lotus Sutra was first written in a Prakrit variant, and many of the first Chinese translations were also done from these middle-Indic langauge compared to later Sanskrit.
Ide me, ide me, ide me, āde me, ide me; nir-me, nir-me, nir-me, nirme, nir-me; ruhi, ruhi, ruhi, ruhi, ruhi; tahi, tahi, tahi; dhū hi, nu hi,
How famous is Lotus Dharani amongst East Asians compared to Casket Seal Dharani and Mahacundi Dharani? Do you have any commentary on Lotus Dharani?
Since other Dharanis are more famous amongst the Chinese, Taiwanese and Japanese, I guess Lotus Dharani must be one of the more difficult ones which require greater prerequisites for practicing. Ou-I, the Buddhist monk, who wrote Buddhist I Ching, said that for lay disciples all the mantras and dharanis are risky (I wonder why he said so, though I guess it may have to do with the strength of precepts maintaining of the individuals), and only the Nianfo is the safest. Which is why I practice Nianfo. But recently, I have been reading more about the Mantras and Dharanis from other Mahayana scriptures.
And yes, I also have been taught that NianFo is compatible with Chan/Zen.
plassma wrote:For this reason and a few others I think that Kaji's answer may be a bit off, and perhaps a bit Tibetan-centric.
plassma wrote:In my experience, Chinese Buddhists are much more likely to repeat Amitabha Buddha's name than a mantra such as om mani padme hum, although it is true that this mantra is somewhat popular within Chinese Buddhism.
plassma wrote:The Great Compassion Dharani is indeed very important/popular in Chinese Buddhist circles but it is odd to rank the Amitabha Dharani so low on this list or even beneath the great compassion dharani, At least in modern Chinese Buddhism, Amitabha practice is central, as far as deity practices go.
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