This simile depicts the universal quality of the Buddha, who is like a large cloud that covers all the diverse beings of this world. Chapters Two and Three have introduced the teachings of the One Vehicle (the Truth), which unifies all kinds of philosophies and religions. The One Vehicle can also be understood as a manifestation of the Buddha’s personality, because he attained the Truth and manifested it in his very body. In the “Simile of Herbs,” the personality of the Buddha, the One Thus Come (Tathagata, the title by which he described himself after his enlightenment), is symbolized by the same kind of cloud, of rain, of content, or of taste.
Introduction to the Lotus SutraMonthly Archives: October 2017
Eliminating Suffering
Buddhism is not about prosperity practice. Our goal should be to eliminate suffering, and attachment to material gain is an attachment and bound to eventually lead to more suffering. No thing is immune to decay, even wealth and if not the wealth then certainly the body. The goal of our practice is to become enlightened, to manifest our inherent Buddha potential, and thereby convert our lands into the Buddha’s pure land.
Lecture on the Lotus SutraDaily Dharma – Oct. 29, 2017
Thereupon Pure-Flower-Star-King-Wisdom Buddha said to Wonderful-Voice Bodhisattva: “Do not despise that world! Do not consider it to be inferior [to our world]! Good Man! The Sahā-World is not even. It is full of mud, stones, mountains and impurities. The Buddha [of that world] is short in stature. So are the Bodhisattvas [of that world]. You are forty-two thousand yojanas tall. I am six million and eight hundred thousand yojanas tall. You are the most handsome. You have thousands of millions of marks of merits, and your light is wonderful. Do not despise that world when you go there! Do not consider that the Buddha and Bodhisattvas of that world are inferior [to us]! Do not consider that that world is inferior [to ours]!”
In Chapter Twenty-Four of the Lotus Sūtra, the Buddha sends a light from his forehead to the world in which Wonderful-Voice Bodhisattva lives. When that Bodhisattva saw this light from Śākyamuni Buddha, he asked permission from the Buddha he was attending to visit our world of conflict. The instruction he receives from his Buddha reminds us that no matter what advantages we have gained from our practice of the Buddha Dharma, these do not make us any better or worse than those we are determined to benefit.
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 concluded the prose section, we continue in gāthās.
Thereupon Mahā-Kāśyapa, wishing to repeat what they had said, sang in gāthās:
Hearing your teaching of today,
We are dancing with joy.
We have never had
Such joy before.You say:
“The Śrāvakas will be able to become Buddhas.”
We have obtained unsurpassed treasures
Although we did not seek them.Suppose there lived a boy.
He was young and ignorant.
He ran away from his father
And went to a remote country.
He wandered from country to country
For more than fifty years.The father anxiously sought him
In all directions.
Finally tiring of looking for him,
He settled in a certain city.He built a house,
And enjoyed satisfaction
Of the five desires.
He was very rich.
He had a great deal of gold, silver,
Shell, agate, pearl and lapis lazuli;
And many elephants, horses,
Cows, sheep,
Palanquins, carts,
Farmers and attendants.
He invested his money in all the other countries,
And earned interest.
Merchants and customers
Were seen everywhere [around him].Thousands of billions of people
Surrounded him respectfully.
He was favored by the king,
And respected
By the ministers,
And by the powerful families.Many people came to see him
For various purposes. Because he was rich,
He was very powerful.
As he became older,
He thought more of his son.
He thought from morning till night:
“I shall die before long.
It is more than fifty years
Since my ignorant son left me
What shall I do
With the things in the store-houses?”At that time the poor son
Wandered from village to village,
From country to country,
Seeking food and clothing.
Sometimes he got what he wanted,
At other times he could not.
Getting thinner from hunger,
He had scabs and itches on his skin.
Wandering from one place to another,
He came to the city of his father.
Employed at places from day to day,
He came to the house of his father.At that time the rich man was sitting
On the lion-like seat
Under the great awning of treasures
Inside the gate of the house.
Many attendants were surrounding him.
Many people were on his guard.Some of his attendants were counting
Gold, silver, and other treasures.
Some were keeping accounts;
Others, writing notes and bills.Seeing his father noble and honorable,
The poor son thought:
“Is he a king,
Or someone like a king?”Frightened and scared,
He wondered:
“Why did I come here?”
He thought:
“If I stay here any longer,
I shall be forced to work.”Having thought this, he ran away.
He asked someone
For the way to a village of the poor
In order to get a job.
Under the Guidance of Our Father
Mental attitudes can be right or wrong; they can be noble or base. Faith that is formed through wrong mental attitudes is nothing more than superstition. Of course, there cannot be any errors in Sakyamuni’s teachings. But he expounded the law expediently in different ways according to our needs and abilities to understand. In this parable, the son, who believes himself to be base and humble, is a representation of all living beings. The father (the Buddha) educated his son with expedients in an effort to raise his base mind and make it into a noble one. This superior, noble mind is what we call the heart of the Buddha. Under the guidance of our father (the Buddha), we are all enabled to develop the heart of the Buddha, which every one of us already possesses by nature.
Introduction to the Lotus SutraThe One Vehicle
Review: Dancing In The Garden Of The Lotus Sutra
Finished reading “Dancing In The Garden Of The Lotus Sutra: A Buddhist Perspective On The Three Gates To Freedom From Alcohol Addiction” earlier this month. In reading, and subsequently reviewing this book, I arrive with an interest in seeing how Nichiren Shu’s teachings can be put to work in the real world, a world full of suffering. I have no actual experience in addiction recovery and therefore no way to judge the value of this work for recovering addicts beyond the declaration of author Margaret Cram-Howie of the benefits that blossomed in the garden of the Lotus Sutra.
For what it’s worth, I heartily recommend this book. I wrote the review pictured above, giving the book the first of what I hope will be many 5-star ratings.
The book’s “Journey Out Of Addiction” passes through three gates, which are broken into nine chapters:
- The First Gate: Awareness
- Chapter One: Lifting the Veil of Delusion
- Chapter Two: Discovering Your Buddha Nature
- Chapter Three: Taking Refuge
- The Second Gate: Introspection
- Chapter Four: The Precepts
- Chapter Five: Planting the Roots of Virtue
- Chapter Six: Atonement
- The Third Gate: The Dance of Life
- Chapter Seven: Flow
- Chapter Eight: Prayer and Meditation
- Chapter Nine: Opening the Mind and Heart to Love
While reading I highlighted a number of quotes. I’ve taken those quotes and created what I consider to be a summary of the book’s teaching of the Lotus Sutra in the author’s words. This is not a summary of the book, since there is a great deal more in the book about addiction and recovery. However, I see this as a reasonable representation of the author’s effort to bring the Lotus Sutra and Nichiren Shu to bear on the problems of addiction recovery.
In the words of Margaret Cram-Howie:
The steps along the path in this book are loosely based on the principles I extracted from The Twelve Steps of Alcoholics Anonymous. I started my recovery journey in the rooms of AA. The primary difference between the twelve steps as presented in this book and the official twelve steps of Alcoholics Anonymous is that there is no mention of a god of any understanding in the steps along the path presented in this book. I never believed in an external god of any description and this was problematic for me in making sense of the steps.
…
The discrepancy between what I was being told in twelve-step programs and what I was personally experiencing finally became reconciled when I began to study Nichiren Shu Buddhism. The concept is actually very simple. The “Power” is my “Buddha Nature.” This power is within each of us. There is a “Buddha Nature” within me. There is a “Buddha Nature” within you. It is our original nature. We are born with it. The reference to “myself” is pointing to ego-self. In recovery, we need to look for help beyond our ego-selves, that serves only our self-interest, and instead cultivate our “Buddha Nature,” that connects and aligns us with all other beings. The Lotus Sutra is the primary text that Nichiren Shu Buddhists study. There is a story in Chapter 8 of The Lotus Sutra that helps illustrate this idea of going beyond our ego-selves and polishing the gem of our “Buddha Nature.” When we polish the gem of our “Buddha Nature” we see it more clearly.
…
This story is called a parable because it is used to illustrate a spiritual lesson. The poor man is each of us before we realize our hidden gem, our “Buddha Nature” that exists within each of us. Without awareness it will remain hidden. The wealthy friend is the Buddha who has given each of us this precious gift that can remove suffering and provide ease in our world. As long as we wander around in a drunken state, a state of unawareness, nothing will change. We remain lost in the world of the Ego.
…
So, how do we polish this stone, this gem, and bring out our “Buddha Nature”? Nichiren Daishonin states in Showa Teihon, p.1433, “A singing bird in a cage attracts uncaged birds, and the sight of these uncaged birds will make the caged birds want to be free. Likewise, the chanting of Odaimoku will bring out the Buddha nature within ourselves.” Chanting the Odaimoku is the primary practice of Nichiren Shu Buddhism. “Odaimoku” translates as “great” (O), “title” (dai), and “chant” (moku). The chanting of the Odaimoku is made up of the characters, “Namu Myoho Renge Kyo.” “Namu” is derived from a Sanskrit word meaning “I honor” or “I give reverence to.” Together it translates to “I give reverence to the Lotus Sutra.” The Lotus Sutra is the title of our primary text. Make it a practice to start each day by chanting the Odaimoku aloud a minimum of three times. “Namu Myoho Renge Kyo, Namu Myoho Renge Kyo, Namu Myoho Renge Kyo.” This is the starting place for becoming aware of and growing the Buddha seed that exists within you. As you become more comfortable with your chanting, increase the number of repetitions.
…
This final step on the path of awareness is all about making a decision, a personal choice. Choose wellness! Make the decision to cultivate your “Buddha Nature.” Allow your essential nature to grow. Allow happiness to permeate your life. There are many different forms of Buddhism, but one common characteristic is that each “takes refuge” in the Buddha, the Dharma, and the Sangha. To take refuge means both to seek protection from harm and danger and also to seek spiritual guidance and direction. A Buddhist is a person who seeks protection and guidance by turning to the Buddha (the Enlightened One), the Dharma (the teachings of the Buddha), and the Sangha (the community that learns and practices the Buddha’s teachings).
The Dharma includes all of the teachings of the Buddha. In Nichiren Shu Buddhism, the Lotus Sutra is considered to be the Buddha’s supreme teaching. In order to take refuge in the dharma, you will need to read and study the Lotus Sutra. … It is important to study the Lotus Sutra under the guidance of a Nichiren Shu minister. Look online to see where the nearest Nichiren Shu Temple is and then contact the minister attached to that temple.
…
Regardless of whether you participate in a Taking Refuge ceremony or not, it is important for you to create the habit of starting your day in front of your home altar. Up until this point, you have been starting your day by chanting “Namu Myoho Renge Kyo.” Once you make this decision to leave your addictive life behind and embrace recovery with the assistance of Nichiren Shu Buddhism, you need to learn more about this spiritual path.
Each morning, Nichiren Shu Buddhists start the day in front of their home altar. A candle is lit to represent light or enlightenment. Incense is lit using the light from the candle. The burning of incense purifies the air and also represents purifying our senses. Thus the day begins by being reminded to keep one’s senses clear, to not lay interpretation or judgment upon them. Being restored to sanity, becoming addiction-free, begins with seeing (or hearing, etc.) clearly. Start each day by chanting the Odaimoku in front of your simple home altar.
…
By tapping into our “Buddha Nature” during chanting or other mantra-based silent meditation practices, we are able to grow our “Buddha Nature.” As you grow your “Buddha Nature,” there is less and less room for troublesome thoughts or feelings. You become less reactive to specific situations and people. You see the bigger picture. You no longer see yourself as a separate being.
…
Being able to rest and renew ourselves through meditation is an exceptional skill. However, the peaceful land of meditation is not our destination any more than the Magic City was the final destination of the travelers in the parable. Once rested, they returned to the road and traveled on to the land of treasures. On our road through life, we may need to stop and rest from time to time. But then we return to the road of life until we reach our treasure land, the world of the bodhisattva.
In the world of the bodhisattva, you will recognize and use your innate talents and creativity in order to add happiness to your own life and to the lives of others. In this way, your human life becomes meaningful. The mind opens to all kinds of possibilities and the heart opens to all those who suffer. This is the treasure land, the Garden of the Lotus Sutra. Our destination, as humans, is full and abundant living in harmony with all others.
Full and abundant living involves inclining the mind towards wholesome mind-states. It is there that we will find the principles that guide us in this human life. These principles, these wholesome mind-states include, but are not limited to, the following: honesty, truth, acceptance, hope, commitment, willingness, courage, integrity, humility, love, reflection, justice, forgiveness, perseverance, vigilance, service, wisdom, compassion, responsibility, freedom, respect, generosity, joy, delight, and happiness. It is my wish that in reading this book, you may be able to bring sobriety and the fullness of life into your world. May it be so.
Dancing In The Garden Of The Lotus Sutra
From the author’s Preface
The steps along the path in this book are loosely based on the principles I extracted from The Twelve Steps of Alcoholics Anonymous. I started my recovery journey in the rooms of AA. The primary difference between the twelve steps as presented in this book and the official twelve steps of Alcoholics Anonymous is that there is no mention of a god of any understanding in the steps along the path presented in this book. I never believed in an external god of any description and this was problematic for me in making sense of the steps. I hear from many others in recovery that the issue of the word “god” in the twelve-step programs is a problem for them too. For some, this problem keeps them away from recovery programs. It is my hope that this book will be of help to those addicts who want the principles of recovery without committing to a god.
I met several teachers/mentors along the way. I studied with Marshall Rosenberg and learned the gentleness and wisdom of Nonviolent Communication. I studied with Dr. Deepak Chopra and became a certified meditation teacher with The Chopra Center. I blossomed in the garden of the Lotus Sutra, studying and practicing with my Buddhist minister, my sensei Reverend Kanjin Cederman. It is in the beautiful stories, parables, and teachings of Nichiren Shu Buddhism that I find the fullness of life. It is my hope that by sharing my path, you may also find a passage out of addiction and into joyfulness.
See blog post reviewing book
Perfection of Patience with the Buddha’s Teachings
Of the Six Perfections – generosity, discipline, patience, energy, meditation, and wisdom – the perfection of patience also applies to our attitude toward the Buddha’s teachings. The teaching that all things are empty and selfless, for instance, can sound quite confusing and intimidating; but if we are patient and persistent in our practice we will come to a deeper understanding that will lead to our liberation from suffering and ultimately to Buddhahood.
Lotus SeedsDaily Dharma – Oct. 28, 2017
He will have correct memory and the powers of merits and virtues. He will not be troubled by the three poisons. He will not be troubled by jealousy, arrogance from selfishness, arrogance from self-assumed attainment of enlightenment, or arrogance from self-assumed acquisition of virtues. He will want little, know contentment, and practice just as you do.
The Buddha gives this description of the person who keeps and practices the Lotus Sūtra to Universal-Sage Bodhisattva (Fugen, Samantabhadra) in Chapter Twenty-Eight of the Lotus Sūtra. Powers of merits are what we have when we see things clearly. The three poisons are greed, anger and ignorance. The practice of Universal-Sage is to support and encourage everyone who takes on this difficult practice of the Wonderful Dharma. This is another Bodhisattva who gives us an example of how we can live in this world of conflict.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com