Every one who realizes the truth of the fundamental unity is a Buddha, and every one who lives in accordance with this enlightenment and works to propagate the Lotus of Truth is the messenger of the primeval Tathagata. To such a man, all that surrounds him preaches the truth, and the place of his abode is a paradise.
Nichiren, The Buddhist ProphetMonthly Archives: May 2017
Daily Dharma – May 24, 2017
Every Buddha vows at the outset:
“I will cause all living beings
To attain the same enlightenment
That I attained.”
The Buddha sings these verses in Chapter Two of the Lotus Sūtra. The Buddha holds nothing back from us. There is nothing hidden or secret in his teachings. He is not threatened by anyone who reaches his wisdom, since he knows this is the potential we all have in us. By his example we can discern between the knowledge that separates from others, and that which unites us with our fellow beings.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 10
Day 10 concludes Chapter 6, Assurance of Future Buddhahood, and opens Chapter 7, The Parable of a Magic City.
Having last month covered the prediction of future Buddhahood for Subhuti in gāthās, we come to Great Kātyāyana.
Thereupon the World-Honored One said to the bhikṣus:
“Now I will tell you. This Great Kātyāyana will make many offerings to eight hundred thousand millions of Buddhas, attend on them, respect them, and honor them in his future life. After the extinction of each of those Buddhas, he will erect a stupa-mausoleum a thousand yojanas high, and five hundred yojanas wide and deep. He will make it of the seven treasures: gold, silver, lapis lazuli, shell, agate, pearl and ruby. He will offer flowers, necklaces, incense to apply to the skin, incense powder, incense to burn, canopies, banners and streamers to this stūpa-mausoleum. After that he will make the same offerings to two billions of Buddhas. Having made offerings to those Buddhas, he will complete the Way of Bodhisattvas, and become a Buddha called Jambunada-Gold-Light, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. The ground [of his world] will be even, made of crystal, and adorned with jeweled trees. The roads will be marked off by ropes of gold, and wonderful flowers will cover the ground to purify it. Anyone will rejoice at seeing it. The four evil regions: hell, the region of hungry spirits, that of animals, and that of asuras, will not exist in that world. Many gods and men will live there. Śrāvakas and Bodhisattvas, many billions in number, also will live there to adorn that world. The duration of the life of that Buddha will be twelve small kalpas. His right teachings will be preserved for twenty small kalpas, and the counterfeit of his right teachings also will be preserved for twenty small kalpas.”
Eventually I will extract all of the predictions of future Buddhahood and collect them in a spreadsheet in which I can then compare each Buddha’s future. Here, for example, we learn that in the world of Jambunada-Gold-Light (a world that goes unnamed) “The four evil regions: hell, the region of hungry spirits, that of animals, and that of asuras, will not exist in that world.” Why bring up this detail? Granted it’s not as big a puzzle as why Śāriputra as the Buddha Flower-Light in the world called Free-From-Taint will expound the teaching of the Three Vehicles according to his original vow, but it makes me curious.
One Thing That Doesn’t Change
Everything is constantly changing and we’re troubled if we mistake an impermanent thing for a permanent thing. However, although everything is changing, there is one thing which does not change: the voice of Odaimoku “Namu Myoho Renge Kyo.” It is the essence of the Buddha’s enlightenment, which was taught by Nichiren Shonin.
Spring WritingsDaily Dharma – May 23, 2017
Muddy water has no mind but it still catches the moon’s reflection and naturally becomes lucid. Plants and trees catch the rain in order to blossom, but can we say they do this deliberately? The five characters of Myo Ho Ren Ge Kyo are not the text of the sutra nor a mere explanation; rather they are the sole intent of the whole sutra. Beginners may practice this without knowing the heart (of the Lotus Sutra), but their practice will naturally harmonize with its intention.
Nichiren wrote this passage in his Treatise on The Four Depths of Faith and Five Stages of Practice (Shishin Gohon-Shō). This is another way of saying that we do not need to rely on our own skills or wisdom to practice the Buddha Dharma. Whether we are brilliant or slow, focused or distracted, calm or agitated, when we rely on the Ever-Present Buddha, we are in harmony with the world.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Twenty-Eight Unique Concepts of the Lotus Sutra
I’m not a big fan of Facebook. I participate in order to distribute the content of this website. It’s automatic. I hope people appreciate what’s offered. But when I go to Facebook and view my newsfeed, I feel as if I’m being forced to rummage around in a pile of discards as I search for the buried gem. Still, gems do exist.
I have copied one such gem below in order to save it for future reference.
The Twenty-Eight Unique Concepts of Lotus Sutra
法華経28個獨特的概念 – 英文版
This post is largely inspired by a Buddhist whom had posted an article about 28 main differences between Buddhism and other religions. I wish not to discuss the correctness of that article but it is interesting to note that some points are in contrary to what Lotus Sutra has taught. I have no idea why would a proclaimed Lotus Sutra Practitioner, supposedly a practitioner of the Lotus Sutra, have shared that.
Since the Lotus Sutra also happens to have 28 chapters, I thought of gathering and sharing 28 concepts that are taught in the Lotus Sutra that are unique and stands out from the Buddhism that is commonly known.
1. Sakyamuni Buddha has been commonly taught as a Teacher in Buddhism, sometimes also taught as being a mere mortal too. In Chapter 3 of the Lotus Sutra, it is revealed that the Buddha plays three important roles in our spiritual life. He is our Sovereigner, our Father and our Saviour. The Buddha’s description as our Father are also found in Chapter 2, 4 and 16 of the Lotus Sutra. This shows that the Lotus Sutra teaches that we have much closer relationship with the Buddha than most Buddhists thought.
2. Dharmakaya, a concept that is commonly accepted in Mahayana, describes as the unmanifested, inconceivable, a state which all Buddhas will return to after their dissolution. However, in Chapter 11 and 16, it is understood that the Dharmakaya is Sakyamuni Buddha Himself and not a separate entity. This gives rise to the concept and understanding that Sakyamuni Buddha is the Eternal Buddha.
3. Buddhism in general likes to teach that the Sakyamuni Buddha was a mere human that became Enlightened through six years of practice and is His final realization. However, in the Lotus Sutra, it is taught that this is an expedient mean in introducing Sakyamuni Buddha in this world when in fact He is the Eternal Buddha.
4. In Buddhism, it is also taught that Sakyamuni Buddha had spent three asamkyha time to achieve Buddhahood and enter His final dissolution. However, it is taught in Chapter 16 of the Lotus Sutra that Sakyamuni Buddha had spent on perfecting His Bodhisattva path is the multiply of His lifespan. This paradoxical concept teaches two important things: firstly, the concept of Eternal Buddha, and secondly, that the Sakyamuni Buddha remains active in His Bodhisattva vows. This leads to the active type of Bodhisattva practices that the Lotus Sutra is teaching.
5. In Buddhism, the 3 common groupings are Theravada, (Chinese) Mahayana and Tibetan Buddhism. These are segregated by regions and by latter Buddhists. Whereas in the Lotus Sutra, the Buddha segregated practitioners in terms of their spiritual achievements – Arahant, Pratyekabuddha and Bodhisattva; in which, the earlier 2 achievements are part of the Bodhisattva paths. That means, the Buddha ever had one goal in mind, to bring everyone to His level, the Buddhahood and nothing inferior.
6. When you mention Lotus Sutra in Buddhism, it is not uncommon to realise that most Buddhists only heard of Chapter 25 of the Lotus Sutra. This can be understood that this is because Guanyin (Avalokitasvara) is widely loved and accepted in the Chinese Buddhist community, however, Guanyin is not the protagonist of the Lotus Sutra. The protagonist in Lotus Sutra is the Eternal Buddha identified as Sakyamuni Buddha. This is highlighted in Chapter 25 when an offering was made to Guanyin and he declined. The offering was later accepted under the instruction of Sakyamuni Buddha for the benefit of the audience. Guanyin followed the advice in receiving the offering and redirect the offering to Sakyamuni Buddha and Many-Treasure Stupa.
7. In Buddhism, there were people who cited a portion in Chapter 2 and deliberately twisted its meaning to teach that Lotus Sutra supports the recitation of a particular buddha in some faraway place. This is very untrue. A careful study of that portion actually meant that a sincere verbal veneration to any buddha instead. However, understanding the essence of Lotus Sutra would allow one to know that all buddhas are manifestation of the Eternal Buddha and that, in portion, in its most profound meaning means a sincere verbal veneration to Sakyamuni Buddha.
8. Contrary to what Buddhism teaches in general that the Buddha had entered Parinirvana, it is taught in the Chapter 16 of the Lotus Sutra that the Buddha had not really entered Parinirvana. Instead, He is often here and in other worlds, to preach the Dharma.
9. While Buddhism general teaches self-reliance, the Chapter 16 of the Lotus Sutra teaches that we can connect to the essence of the Eternal Buddha by practicing the various virtues in the Lotus Sutra, having a gentle mind and being a person of integrity.
10. Buddhism in general teaches that our world is full of sufferings and in Mahayana Buddhism these days, it encourages people to aim to go to some faraway purelands after one’s demise. The Buddha taught in Chapter 16 of the Lotus Sutra that our world is pure but we fail to see it otherwise out of fear and dissatisfaction. This is important because this points that the Buddha is teaching the power of living in the present by acquiring the correct perspective instead of lusting what is going to happen after your demise of this life.
11. Buddhism often teaches people to practice non-detachment. This is easily overcome by asking them to detach their possessions and assets and give them to you. The Lotus Sutra does not have this problem.
12. In Buddhism, it is often taught that you must undertake practices over long periods of time to attain some sort of spiritual progressions, however, in Chapter 2 of the Lotus Sutra, there are descriptions on various acts, there is one as trivial as like a child’s play, that equates to the accomplishment of Buddhahood. This is related to the concept of Grace and how the Eternal Buddha had already laid the path before us.
13. In Buddhism, it is taught that everyone has the potential to become a buddha. In Lotus Sutra, this potential is embedded in us by the Eternal Buddha. This also leads to the concept of Grace.
14. The concept of karma that is often mistaken as a simplistic reaping what you sow is replaced in the Lotus Sutra by the teachings of the Ten Suchness in Chapter 2. It is meant to equip Lotus Sutra practitioners a more holistic way in viewing and understanding the nature of an incident, rather than simply using karma as a reason or excuse for the good and bad things that happen to them.
15. Buddhism in general teaches that worshiping the Buddha’s relics is a way of commemorating Buddha and also symbolizes the presence of the Buddha. However, according to Chapter 10 of the Lotus Sutra, you need not house or worship relics anymore as any place that preaches, reads, recites, writes and safekeeping the scripture of the Lotus Sutra represents the full presence of the Buddha.
16. In Buddhism, it is common that the teaching role is often done by monks (or nuns). Laymen teachers is a minority and still expected to prostrate to the monks (and nuns). In Chapter 10 of the Lotus Sutra, the Teachers of the Dharma can be either laity or clergy, so long that person understands that Lotus Sutra and meet the requirements as stipulated, that means, in theory, it is possible for a monk (or nun) to prostrate to a laity too.
17. Buddhism in general believes that a person can make merits by offering alms to monks (or nuns). This is due to the belief of assuming a higher spiritual authority due to identity. The stark difference in Lotus Sutra is the actual conduct, that one can accumulate merits by making offerings to a laity Dharma Teacher provided that this laity fulfil the three requirements of the Teachers of the Dharma and is really teaching the essence of the Lotus Sutra.
18. In Buddhism, there is a teaching on the Five Unrepentant Sins and one gets to reborn into the avici hell realm for a very long time. Lotus Sutra is one of the few scriptures that talks about the eradication of such reborn if one chooses to accept the teachings of the Lotus Sutra. In Chapter 10 of the Lotus Sutra, not only was Devadetta liberated from avici hell, he also received the commission of his future attainment by the Eternal Buddha.
19. In Buddhism, there are still traditions and denominations that believes in esoteric practices and not surprisingly building cloud of mysticism around the practices. However, in Chapter 21 of the Lotus Sutra, the Eternal Buddha had already stated that the essence of the secret (or esoteric) has already been taught in the Lotus Sutra openly. There is no mysticism or any special and private initiation or empowerment like those you can find in Buddhism.
20. In Buddhism, especially the Chinese Mahayana tradition, it is commonly taught that hindrances and misfortunes in life are caused by beings that you have no idea how you had offended them in your previous existences. This is known as karmic creditors and they can manifest as difficult people in your real life or spirits that follow you for many lifetimes. The Lotus Sutra does not have this belief and understanding the Ten Suchness correctly, the concept of karmic creditors does not hold water.
21. Following the previous point, in Buddhism, if a person is believed to be plagued by karmic creditors, this person will be advised to perform varied rituals wishing to get forgiveness to move on in life. Relying on the essence of the Lotus Sutra, this may seem silly because no one can say for sure whether is a person plagued by spirits in the first place. Regardless, even if there is, the ideal way to help the estranged spirits is by undertaking the Five Practices of the Lotus Sutra.
22. While the front part of the Lotus Sutra (the expedient segments) also records exquisite or even extravagant material offerings to the Buddha, the best offerings to the Eternal Buddha as taught by the Lotus Sutra is none other than the Five Practice – acceptance and practice, read and recite, recollect correctly, study and practice, and writing.
23. In Buddhism, it is commonly taught that taking refuge with the Triple Gems as an indicator to be known as a Buddhist. In Lotus Sutra, the Triple Gems represents three spiritual ideals that one can rely on. Let us take a look on the definition of Sangha.
. Buddhism teaches that Sangha includes any monastic members but the Lotus Sutra meant the Bodhisattva-sangha as compare to mortal ones. This is still not as important and vital as maintaining one’s belief in the Eternal Buddha and connect to Him directly.
24. Buddhism in general considers temples to be properly built buildings that house statues or relics and probably be managed by monks (or nuns). In Lotus Sutra, in particularly Chapter 21, it is taught that a temple can be any place, from a laity’s house to the wilderness, if it houses the Lotus Sutra with the condition that the person dwelling there undertake the Five Practices said earlier. This place will also be which people attaining Enlightenment, teaching the Dharma and enter the Parinirvana.
25. In Buddhism, especially Chinese Mahayana and Tibetan Buddhism, there are mantras taught in their functional manner largely to either fulfill worldly wishes or assuming the mantras can promise some supernatural abilities. In Lotus Sutra, the Dharani Practices aims to strengthen and fortified a Lotus Sutra practitioner, especially the Dharma Teacher’s spiritual, mental and emotional well-being. A Lotus Sutra practitioner need not lust for good fortune of any sort because Chapter 17 to 19 had talked about it.
26. In Buddhism, bodhisattvas are worshipped for their different functions. By the essence of the Lotus Sutra, bodhisattvas are worshipped by having Lotus Sutra practitioners to follow their conducts and learning their traits.
27. In Buddhism, there are Buddhists who insist practicing compulsory vegetarianism, some to the extent of teaching that being a vegetarian can eradicate past karma. This is not a requirement in practicing the Lotus Sutra and hence do not regard a dietary observation can lead to supernatural results.
28. Buddhism across traditions believes that the next Buddha to be Matreiya Bodhisattva but a person who understands the Eternal Buddha as revealed in the Lotus Sutra will know that it is not.
Hope you enjoy!
Homage to Lord Buddha!
Day 9
Day 9 covers Chapter 5, The Simile of Herbs, and introduces Chapter 6, Assurance of Future Buddhahood.
Having last month completed Day 9’s portion of the Assurance of Future Buddhahood, we return to The Simile of Herbs.
Thereupon the World-Honored One said to Mahā-Kāśyapa and other great disciples:
“Excellent, excellent! You spoke of my true merits very well. My true merits are just as you said. In reality, however, I have more merits. They are innumerable, asaṃkhya. You will not be able to describe all of them even if you try to do so for many hundreds of millions of kalpas.
“Kāśyapa, know this! I, the Tathāgata, am the King of the Dharma. Nothing I say is false. I expound all teachings with expedients by my wisdom in order to lead all living beings to the stage of knowing all things. I know what region a living being will be taken to by what teaching, and what a living being has deep in his mind. I am not hindered by anything in knowing all this. I know all things clearly, and show my knowledge of all things to all living beings.
This setup for the Simile of the Herbs underscores what we will learn: It is not the teaching that changes; it is the capacity of people. The fruits and flowers are different because of the species; all receive the same water of the Dharma.
The Negative Feedback Loop
The elders of the congregation, as represented here by those telling the Parable of the Rich Man and His Poor Son, have come to realize that they had been guilty of thinking that the truth and reality of Anuttara-samyaksambodhi as a possibility in their lives was not something they could actually realize and so they did not seek it. If in your life, at the very core of your life, deep down in the essence of what makes you you, if you are unable to believe you are fundamentally at that deep level a Buddha, then it is likely you will not actually live a life of possibility. If that belief, or even hope, or even faith is lacking then it will be difficult on your own to make the necessary causes to actually manifest it. It will in a sense become as if a negative feedback loop.
Lecture on the Lotus SutraDaily Dharma – May 22, 2017
When they expound the Dharma to the great multitude with their tongues, they will be able to raise deep and wonderful voices, to cause their voices to reach the hearts of the great multitude so that the great multitude may be joyful and cheerful. Hearing their speeches given in good order by their deep and wonderful voices, Śakra, Brahman, and the other gods and goddesses will come and listen to them.
The Buddha declares these lines to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. When we share the Buddha Dharma with others, it is as if the Buddha’s mind is finding voice in our words. It should then come as no surprise to us that beings of all dispositions will want to hear more of what the Buddha has taught us. When we “practice the sūtra with our bodies,” as Nichiren described, when we make this teaching a part of our lives, then we find the words we need to reach all beings and lead them to the Buddha’s enlightenment.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 8
Day 8 concludes Chapter 4, Understanding by Faith, and closes the second volume of the Sutra of the Lotus Flower of the Wonderful Dharma.
Having last month begun the Parable of the Rich Man and His Poor son, we continue.
“World-Honored One! At that time the poor son, who had worked at various places as a day worker, happened to come to the house of his father. Standing by the gate of the house, he saw his father in the distance. His father was sitting on a lion-like seat, putting his feet on a jeweled footstool. Brāhmaṇas, kṣatriyas, and householders surrounded him respectfully. He was adorned with a necklace of pearls worth ten million. The secretaries and servants were standing on either side of him, holding insect-sweepers made of white hairs. Above him was a jeweled awning, from which streamers of flowers were hanging down. Perfume was sprayed and beautiful flowers were strewn on the ground. He was exhibiting treasures and engaging in trade. Adorned with these various things, he looked extraordinarily powerful and virtuous.
“Seeing the exceedingly powerful father, the poor son was frightened. He regretted that he had come there. He thought, ‘Is he a king or someone like a king? This is not the place where I can get something by labor. I had better go to a village of the poor, where I can work to get food and clothing easily. If I stay here any longer, I shall be forced to work.’
The image of a man who not only can’t believe wealth is his due but also flees from the opportunity says a great deal about those who, like myself, have at times thought, “I am not qualified.”