The fundamental teaching of the Lotus concerning the reality of the universe amounts to this, that every being exists and subsists by virtue of the inexhaustible qualities inherent in each. There are innumerable individuals, and also groups of beings, including Buddhas and Bodhisattvas, celestial beings, mankind, furious spirits, beings in the purgatories, etc. Their respective characteristics are unmistakably distinct, but their qualities and conditions are constantly subject to change, because in each of the beings are inherent the qualities manifest in others, the differences arising simply from the varying configuration of the manifest and the potential qualities. Moreover, even taking the existences as they are at a given moment, they cannot subsist but by mutual interaction and influence. To subsist by itself by no means signifies to be separate from others; on the contrary, to interact one with another is the nature of every particular being. These features of existence are the laws or truths (dharma), and the cosmos is the stage of the infinite varieties and interactions of the dharmas, in other words, the realm of “mutual participation.”
Nichiren, The Buddhist ProphetMonthly Archives: July 2017
Daily Dharma – July 13, 2017
You should remember that the secret doctrine to save the evil, the stupid, women, and those without Buddha-nature is not revealed in sūtras other than the Lotus Sūtra. This is the very reason the Lotus Sūtra is superior to all other Buddhist scriptures.
Nichiren wrote this passage in his Treatise on Chanting the Great Title of the Lotus Sūtra (Shō Hokke Daimoku-shō). With so many proclaiming that their teaching is superior, it can be difficult to hear what Nichiren is telling us in this passage. Other teachings maintain that only some people can be saved. As a result, people who hear those teachings live in fear and uncertainty about their fate. The Lotus Sūtra proclaims that all who hear it will become enlightened, and that all who teach the Lotus Sūtra will create the conditions for others to be enlightened. Nichiren’s relentless determination to spread the Wonderful Dharma was not based on arrogance: merely wanting people to do as he said. It was based on compassion: the certainty that the Lotus Sūtra embodies the enlightenment of the Buddha and saves all beings.
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Day 28
Day 28 covers all of Chapter 24, Wonderful-Voice Bodhisattva, and concludes the Seventh Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.
Having last month heard Pure-Flower-Star-King-Wisdom Buddha’s travel advice to Wonderful-Voice Bodhisattva, we witness a great omen in the Sahā World.
Wonderful-Voice Bodhisattva said to the Buddha “World-Honored One! I can go to the Sahā-World by your powers, by your supernatural powers of traveling, and by your merits and wisdom which adorn me.”
Thereupon Wonderful-Voice Bodhisattva entered into a samadhi. He did not rise from his seat or make any other movement. By the power of this samadhi, he caused eighty-four thousand lotus flowers of treasures to appear in a place not far from the seat of the Dharma situated on Mt. Gṛdhrakūṭa. Those flowers had stalks of jambunada gold, leaves of silver, stamens of diamond, and calyxes of kimsuka treasures.
Thereupon Mañjuśrī, the Son of the King of the Dharma, having seen these lotus-flowers, said to Śākyamuni Buddha:
“World-Honored One! What does this omen mean? Tens of millions of lotus-flowers have appeared. They have stalks of jambunada gold, leaves of silver, stamens of diamond, and calyxes of kimsuka treasures.”
Thereupon Śākyamuni Buddha said to Mañjuśrī:
“This means that Wonderful-Voice Bodhisattva-mahāsattva, surrounded by eighty-four thousand Bodhisattvas, is coming from the World of Pure-Flower-Star-King-Wisdom Buddha to this Sahā World in order to make offerings to me, attend on me, bow to me, make offerings to the Sūtra of the Lotus Flower of the Wonderful Dharma, and hear it.”
And this time through I ponder Wonderful-Voice Bodhisattva’s declaration: “World-Honored One! I can go to the Sahā-World by your powers, by your supernatural powers of traveling, and by your merits and wisdom which adorn me,” especially imaging the decorations representing the Buddha’s merits and wisdom.
Teaching Hope and Peace of Mind
Buddhism is sometimes regarded as a very difficult teaching, but in fact most of the teachings are expounded using practical parables, so that we can understand them easily. The reason for using parables is because it is the best way to expound enlightenment, which is something we haven’t experienced before. The Buddha places His compassion and wisdom inside each teaching in order to give us hope and peace of mind.
Spring WritingsDaily Dharma – July 12, 2017
Upon seeing such passages in various sutras as “The truth lies beyond language,” and “It is found where the mind is extinguished,” they will embrace an evil thought that the holy scriptures of the Buddha do not reveal his true Enlightenment. As a result, devils get hold of these three categories of people in the Latter Age of Degeneration, and even destroy the country.
Nichiren wrote this passage in his Treatise on Chanting the Great Title of the Lotus Sūtra (Shō Hokke Daimoku-shō). He reminds us that even though words are limited, we must not cast out the Buddha’s true teaching as unable to lead us to enlightenment. We can revere the Buddha Dharma without making it into a dogma. When we ignore completely what the Buddha left for us, what remains is our own selfish desires and confusion. When the individuals in a society are focused only on their own personal benefit, how can that society survive?
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 27
Day 27 concludes Chapter 23, The Previous Life of Medicine-King Bodhisattva.
Having last month covered the merits to be obtained, we conclude the chapter.
“Therefore, Star-King-Flower! I will transmit this chapter of the Previous Life of Medicine-King Bodhisattva to you. Propagate this chapter throughout the Jambudvipa in the later five hundred years after my extinction lest it should be lost, and lest Mara the Evil One, the followers of Mara, gods, dragons, yakṣas, and kumbha]das should take advantage [of the weak points of the people of the Jambudvipa].
“Star-King-Flower! Protect this sūtra by your supernatural powers! Why is that? It is because this sūtra is a good medicine for the diseases of the people of the Jambudvipa. The patient who hears this sūtra will be cured of his disease at once. He will not grow old or die.
“Star-King-Flower! Strew blue lotus flower and a bowlful of powdered incense to the person who keep this sūtra when you see him! After strewing these things [to hi.ml, you should think, ‘Before long he will collect grass [for his seat], sit at the place of enlightenment, and defeat the army of Mara. He will blow the conch-shell horn of the Dharma, beat the drum of the great Dharma, and save all living beings from the ocean of old age, disease and death.’
“In this way, those who seek the enlightenment of the Buddha should respect the keeper of this sūtra whenever they see him.”
When the Buddha expounded this chapter of the Previous Life of Medicine-King Bodhisattva, eighty-four thousand Bodhisattvas obtained the dharanis by which they could understand the words of all living beings. Many-Treasures Tathāgata in the stupa of treasures praised Star-King-Flower Bodhisattva, saying:
“Excellent, excellent, Star-King-Flower! You obtained inconceivable merits. You asked this question to Śākyamuni Buddha, and benefited innumerable living beings.”
The Daily Dharma from April 5, 2017, offers this:
Star-King-Flower! Strew blue lotus flowers and a bowlful of powdered incense to the person who keeps this sūtra when you see him! After strewing these things [to him], you should think, ‘Before long he will collect grass [for his seat], sit at the place of enlightenment, and defeat the army of Māra. He will blow the conch-shell horn of the Dharma, beat the drum of the great Dharma, and save all living beings from the ocean of old age, disease and death.’
The Buddha gives this explanation to Star-King-Flower Bodhisattva in Chapter Twenty-Three of the Lotus Sūtra. Māra is the deity who creates confusion and delusion in the world. His army consists of those who reinforce these delusions and reward those who share them. Such rewards do not benefit those who receive them. They only serve to produce fear and attachment which creates misery in the world. With our practice of this Lotus Sūtra, we learn to recognize delusion for what it is, and reject the superficial benefits that come with it.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The Journey to Our Destination
Each of us is making a journey through life from birth to death, which is a fact of our existence. We are not sure of the length of that journey or the path it will take, but we do know for a fact the destination. We are unable to change the ultimate destination, and we may only be able to minimally impact the length of the journey. Buddhism gives us a way to take control of the single remaining element in this journey we can change and that is the path our journey takes us.
Lecture on the Lotus SutraDaily Dharma – July 11, 2017
Thus, what the people in the Latter Age of Degeneration should be afraid of are not swords and sticks, tigers and wolves, or the ten evil acts and the five rebellious sins but those monks who wear Buddhist robes and pretend to be high priests without knowing the true teaching and those people who regard monks of provisional teachings as venerable and hate the practicers of the True Dharma of the Lotus Sutra.
Nichiren wrote this passage in his Treatise on Chanting the Great Title of the Lotus Sūtra (Shō Hokke Daimoku-shō). In Nichiren’s time, Buddhist monks had a great influence on the leaders of Japan, and thus on the lives of ordinary people. Wars, taxes, disease and education were no less important in Nichiren’s time than they are now. Nichiren recognized that the greatest danger came not from external forces, but from those within the country who took positions of power to benefit themselves rather than others. Nichiren’s reliance on the Wonderful Dharma, and his refusal to be coerced by his persecutions, show us how to live in this degenerating age.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 26
Day 26 concludes Chapter 21, The Supernatural Powers of the Tathāgatas, includes Chapter 22, Transmission, and introduces Chapter 23, The Previous Life of Medicine-King Bodhisattva.
Having last month heard what is revealed and expounded explicitly in this sūtra, we return to the Supernatural Powers of the Tathāgatas in gāthās.
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
The Buddhas, the World-Saviors, have
Great supernatural powers.
They display their immeasurable, supernatural powers
In order to cause all living beings to rejoice.
The tips of their tongues reach the Heaven of Brahman.
Innumerable rays of light are emitted from their bodies.
For those who are seeking the enlightenment of the Buddha
The Buddhas do these things rarely to be seen.The sound of coughing of the Buddhas
And the sound of their finger-snapping
Reverberate over the worlds of the ten quarters,
And the ground [of those worlds] quakes in the six ways.The Buddhas joyfully display
Their immeasurable, supernatural powers
Because [the Bodhisattvas from underground]
[Vow to] keep this sūtra after my extinction.
For today I’m struck by the concept of an enlightened being “joyfully” acting in response to the vow of Bodhisattvas from underground. What would that joy be like?
The Three Marks
The first two seals – impermanence and selflessness – with the addition of “unsatisfactoriness,” are known as the “Three Marks,” which the Buddha used to describe the real nature of all things. He described things in this way so that his followers could free themselves from attachments which cannot bring real happiness. The logic behind the marks of impermanence, selflessness, and unsatisfactoriness is as follows: All things, which appear and disappear in accordance with the law of cause and effect, are impermanent. If all the things that make up our life are impermanent and depend upon causes and conditions, then none of them should be clung to as the basis of a secure self. In other words, we cannot find eternal life and happiness by depending upon anything that is impermanent – and therefore undependable – including our own body and mind. If everything, including our body and mind, is impermanent and unable to provide the basis for an unchanging and independent self, then nothing can be called a truly satisfactory source of happiness or of eternal life. All things are therefore unsatisfactory.
Lotus Seeds