Our lives are not separate from the lives or others or the world around us. Our lives are constantly being changed – physically, mentally, and emotionally – through our interactions with our environment and other living beings. Our lives also have a great impact on our environment, and on the lives of those around us. In many ways, our lives extend beyond our own bodies and touch the far reaches of the universe, and our bodily life depends upon the very structure of that universe in order to maintain its existence. The universe as a whole is in many ways our own extended body, for our body depends upon the gravity exerted by the stars, the warmth of the sun, the air we breathe, the water we drink, the ground we stand on, and the many people and other beings who provide us with food, shelter, and companionship. This is true of our ideas and emotions as well.
Lotus SeedsMonthly Archives: January 2018
Repentance
KONICHI BO GOSHO
A tiny needle sinks into the water. Rain falls — it cannot float in the air. These are natural laws. A person who kills a tiny ant falls into hell. Thus, a person who kills a human being falls into hell.
However, a huge rock can float on water if it is placed on a ship. A raging fire can be extinguished by the power of water. Without repentance, even a small sin can make a man fall into hell. On the other hand, with sincere repentance, even great sins can be erased.
(Background : March 1276, 54 years old, at Minobu, Showa Teihon, p.] 158)
Explanatory note
According to Buddhism, a person who kills any living being falls into hell, even for killing a tiny ant. I know you may think that it is heavy punishment for just killing an ant. However, a tiny needle sinks into the water because its density is greater than that of water. The rule is applicable to the concept of falling into hell.
But is it possible that we, common people, do not kill any living being? Nichiren pointed out in “Ken Hobo Sho” that it is almost impossible even for a priest of Ritsu Sect, which adheres strictly to Buddhist precepts, not to kill any living beings throughout his life.
To repent one’s wrong conduct, he or she must have faith in the teachings of the Buddha Sakyamuni from the bottom of one’s heart. Instead of falling into guilty consciousness because of not keeping the precepts, one should rely on the Buddha’s teachings to be saved.
We should understand the parable which Nichiren revealed. It states that even a huge rock which is too heavy for a man to lift can still float on water, if it is carried aboard a ship.
If each one of us in the Latter Age of the Declining Law chants Odaimoku sincerely to repent wrong conduct, we will be able to experience appreciation of living in this great world.
Rev. Okuno
Phrase A DayDaily Dharma – Jan. 26, 2018
The Buddhas, the World-Honored Ones,
Say only expediently [that some are not Bodhisattvas]
To tell the truth,
All living beings taught by them are Bodhisattvas.
This verse comes from Chapter Three of the Lotus Sūtra. In Chapter Two, the Buddha declared that he only teaches Bodhisattvas. If we believe that we are not Bodhisattvas, we could conclude that the Buddha does not teach us. Part of what the Buddha is explaining here is that we are all Bodhisattvas. The way to reach the Buddha’s enlightenment is by living as Bodhisattvas: beings whose every breath is intended to improve our world.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 1
Day 1 covers the first half of Chapter 1, Introductory
Having last month been introduced to the Arhats, Śrāvakas and Bodhisattvas, we meet the remaining crowd.
Sakra-Devanam-Indra was also present. Twenty thousand gods were attending on him. There were also Beautiful-Moon God, Universal-Fragrance God, Treasure-Light God, and the four great heavenly-kings. Ten thousand gods were attending on them. Freedom God and Great-Freedom God were also present. Thirty thousand gods were attending on them. Brahman Heavenly-King who was the lord of the Saha-World, Great Brahman Sikhin, and Great Brahman Light were also present. Twelve thousand gods were attending on them.
There were also the eight dragon-kings: Nanda Dragon-King, Upananda Dragon-King, Sagara Dragon-King, Vasuki DragonKing, Taksaka Dragon-King, Anavatapta Dragon-King, Manasvin Dragon-King, and Utpalaka Dragon-King, each accompanied by hundreds of thousands of attendants. There were also the four kiṃnara-kings: Dharma Kiṃnara-King, Wonderful-Dharma Kiṃnara-King, Great-Dharma Kiṃnara-King, and DharmaKeeping Kiṃnara-King, each accompanied by hundreds of thousands of attendants.
There were also the four gandharva-kings: Musical GandharvaKing, Musical-Voice Gandharva-King, Beautiful Gandharva-King, and Beautiful-Voice Gandharva-King, each accompanied by hundreds of thousands of attendants.
There were also the four asura-kings: Balin Asura-King, Kharaskandha Asura-King, Vemacitrin Asura-King, and Rahu Asura-King, each accompanied by hundreds of thousands of attendants.
There were also the four garuda-kings: Great-Power-Virtue Garuda-King, Great-Body Garuda-King, Great-Fulfillment GarudaKing, and Free-At-Will Garuda-King, each accompanied by hundreds of thousands of attendants.
King Ajatasatru, who was the son of Vaidehi, was also present with his hundreds of thousands of attendants. They each worshipped the feet of the Buddha, retired, and sat to one side.
A Teaching That Unifies All Beings
Besides the mythological creatures, all kinds of human and nonhuman beings assembled around the Buddha to hear his sermon. Although many of them were natural enemies, their harmonious gathering together indicates that the teaching of the Lotus Sutra applies to and unifies all beings.
Introduction to the Lotus SutraSeeing the Truth of the Lotus Sutra for Ourselves
In the [Lotus] sutra, the Buddha said, “They will be able to understand [this sutra] by faith.” The transfer of merit from the Odaimoku is based simply on faith, not on intellectual understanding. Note that this is not “blind faith” as it is sometimes understood in Western culture; instead, it is initial trust that allows us to move to a point at which we see the truth of the Lotus Sutra for ourselves.
Awakening to the LotusShowing Gratitude
KAIMOKU SHO
To be filial(ko) means to be high (ko); heaven is high but not at all higher than being filial. To be filial (ko) also means to be deep(ko); the earth is deep but is not any deeper than being filial. Both sages and wise men come from filial families. How much more should students of Buddhism realize the favors they receive and show gratitude for them? Disciples of the Buddha should not fail to feel grateful for the four favors received from parents, people, sovereign (of nation), and Buddhism. Show gratitude to them.
(Background : 1272, 50 years old, at Tsukahara on Sado Island, Showa Teihon p. 544)
Explanatory note
Filial piety is the fundamental moral code. It is of the highest value in society – higher than even the heaven. Its meaning in human life is deeper than anything else – deeper than even unfathomable earth. Those people who are respected as sages and wise men are filial children at home because anyone without filial piety cannot be revered and respected by the people.
Most of us know that we owe our lives not only to our parents but also to many others : all the people in the society in which we live and the ruler of the land to which we were born. So we show our gratitude to them for what we owe by trying to fulfill our duties at home, in the local community, and to our nation.
However, this is not all that is expected of us, followers and disciples of the Buddha. We are all surrounded by the boundless benevolence of the Three Treasures (the Eternal Buddha, His ultimate teaching expounded in the Lotus Sutra, and His messenger, Nichiren Shonin). It is, therefore, important for us to realize it always and show our gratitude for what we owe the Three Treasures by carrying out our duties as Nichiren Buddhists.
Rev. Hori
Phrase A DayDaily Dharma – Jan. 25, 2018
Have faith in the Great Mandala Gohonzon, the Most Venerable One in the entire world. Earnestly endeavor to strengthen your faith, so that you may be blessed with the protective powers of Śākyamuni Buddha, the Buddha of many treasures, and Buddhas in manifestation throughout the Universe. Strive to carry out the two ways of practice and learning. Without practice and learning Buddhism will cease to exist. Endeavor yourself and cause others to take up these two ways of practice and learning, which stem from faith. If possible, please spread even a word or phrase of the sutra to others.
Nichiren wrote this as part of his letter to monk Sairen-bō about the nature of reality (Shohō-Jissō Shō). One way of reading this passage is that as we develop our faith in the Great Mandala Gohonzon, the Buddhas will provide more protection for us. Another way to read it is that as our faith develops, so does the power we have to protect others, free them from suffering and help them to awaken their Buddha nature. Either way, Nichiren shows us the practical results of our faith.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 32
Day 32 covers Chapter 28, The Encouragement of Universal-Sage Bodhisattva, closing the Eighth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.
Having last month concluded Chapter 28, The Encouragement of Universal-Sage Bodhisattva, we begin again at the top.
Thereupon Universal-Sage Bodhisattva, who was famous for his virtues and supernatural powers without hindrance, came from a world [in the distance of many worlds] to the east [of this Sahā-World]. He was accompanied by innumerable, uncountable great Bodhisattvas. All the worlds quaked as he passed through. [The gods] rained down jeweled lotus-flowers, and made many hundreds of thousands of billions of kinds of music. He was also surrounded by a great multitude of innumerable gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men and nonhuman beings. They reached Mt. Gṛdhrakūṭa of the Sahā-World by their virtues and supernatural powers. [Universal-Sage Bodhisattva] worshiped [the feet of] Śākyamuni Buddha with his head, walked around the Buddha [from left] to right seven times and said to the Buddha:
“World-Honored One! I heard the Sūtra of the Lotus Flower of the Wonderful Dharma, which you expounded in this Sahā World, from a remote world in which lives Treasure-PowerVirtue-Superior-King Buddha. I came here with many hundreds of thousands of billions of Bodhisattvas in order to hear and receive [this Sūtra]. World-Honored One! Tell me how the good men or women who live after your extinction will be able to obtain this Sūtra of the Lotus Flower of the Wonderful Dharma!”
The Buddha said to Universal-Sage Bodhisattva:
“The good men or women will be able to obtain this Sūtra of the Lotus Flower of the Wonderful Dharma after my extinction if they do the following four things: 1. secure the protection of the Buddhas, 2. plant the roots of virtue, 3. reach the stage of steadiness [in proceeding to enlightenment], and 4. resolve to save all living beings. The good men or women will be able to obtain this sūtra after my extinction if they do these four things.”
The Merits of This Teaching
[Chapter 28, The Encouragement of Universal-Sage Bodhisattva] is the last chapter of the Lotus Sutra. By the merits of this teaching, as many Bodhisattvas as there are sands in the River Ganges obtained the dharanis of Samantabhadra Bodhisattva, and as many Bodhisattvas as the particles of dust filling the great universe grasped how to practice the Way of Universal-Sage.
When the Buddha finished expounding this Sutra, all the congregation, including Bodhisattvas, deities, and other living beings, rejoiced greatly, memorized the words of the Buddha, bowed before him, and departed from Mount Sacred Eagle.
Introduction to the Lotus Sutra