Monthly Archives: March 2018

LS32

Day 18

Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.

Having last month begun the second thing the Bodhisattva should approach in gāthās, we complete the gāthās.

He should disregard the differences
Between the superior, mean, and inferior vehicles,
Between the things free from causality and those subject to it,
And between the real and the unreal.
He should not say:
“This is a man,” or “This is a woman.”
He should not obtain anything
Or know anything or see anything.
All these are the proper practices
That the Bodhisattva should perform.

Things are insubstantial.
They have no property.
They are not permanent.
They do not rise or perish.
This is the Dharma to be approached
By a man of wisdom.

Only perverted people say:
“All things exist,” or “Nothing exists,”
Or “All things are real,” or “Nothing is real,”
Or “All things are born,” or “Nothing is born.”

The Bodhisattva should live in a retired place,
And concentrate his mind.
He should be as peaceful
And as immovable as Mt. Sumeru.
Things have no property
Just as the sky has not.
They are not solid.
They are not born.
They do not appear or move or go.
They are permanently of one form.’
This truth is the proper thing
The Bodhisattva should approach.

A Bhikṣu who lives after my extinction
Will be free from timidity
If he performs these proper practices,
And approaches these proper things
As previously stated,
And then expounds this sūtra.

A Bodhisattva will be peaceful,
And free from timidity
If he stays in a quiet room
For some time,
Recollects the Dharma correctly,
Understands the Dharma
According to the meanings of it,
And then emerges
From his dhyāna-concentration,
And leads kings, princes,
Common people and brahmanas
By expounding this sūtra to them.

Mañjuśrī, all this is the first set of things
That the Bodhisattva should do
Before he expounds the Sūtra
Of the Lotus Flower of the Wonderful Dharma
In the world after [my extinction].

See Peaceful Practices of the Mind

LS32, d18b, LS Introduction

Peaceful Practices of the Mind

[Peaceful Practices] means maintaining the right mental attitude while expounding the Dharma. There are four points.

  1. A Bodhisattva must not be jealous of others, or flatter them, or deceive them.
  2. He or she should not despise anyone who studies the Way to Buddhahood by any other method, speak ill of them, or point out their faults.
  3. He or she should not disturb or perplex those who seek any of the Three Vehicles (“hearers,” self-enlightened Buddhas, or practicers of the Way Of the Bodhisattvas), and never tell them, “You are far from enlightenment. You cannot attain the knowledge of the equality and differences of all things because you are licentious and lazy in seeking enlightenment. “
  4. A Bodhisattva should not get involved in meaningless quarrels with the followers of other schools of thought (p. 218).  Instead of getting bogged down in stupid arguments, a Bodhisattva should have great compassion toward all living beings. He should look upon all the Buddhas as his loving parents, and upon all the Bodhisattvas as his great teachers. He or she should expound the Dharma to all living beings without showing any partiality (p. 218-219).
Introduction to the Lotus Sutra

Basics

The End of Suffering

Quote

No more permanent than any other aspect of the world, suffering can be converted into happiness. But seeking the reason for suffering’s existence is the necessary first step toward achieving this transformation. Only by examining the causal relationship giving rise to sorrows is it possible to discover a logical way to eliminate them. Shakyamuni did precisely this. The second of the Four Noble Truths gives the cause of suffering as craving. (The Twelve-linked Chain of Dependent Origination … is a more detailed explanation of the cause of suffering.) The third and fourth Noble Truths enunciate the way to eliminate suffering, testifying to a state in which suffering is extinct and teaching the Eightfold Path as the way to reach that state. Thus we see the close interrelation of the seals of the Law, the Four Noble Truths, and the law of dependent origination.

Basic Buddhist Concepts

WONS, 100 Days of Study

Day 15 of 100

This virtue of Nichiren, I am sure, is known to all from the venerable Three Treasures above down to such heavenly beings as the King of the Brahma Heaven, Indra, and the sun and moon. The souls of my parents and Master Dōzen will be given plenty of help by this virtue of mine.

However, I have one doubt here. Venerable Maudgalyāyana tried to save his mother, Moggaliyā, who had fallen to the realm of hungry spirits, but in vain for she was kept suffering there. Sunakṣatra, a son of the Buddha Śākyamuni when He was a bodhisattva in His previous life, was influenced by evil friends and fell into the Hell of Incessant Suffering. The Buddha must have wished to save His son with His might, but He could not help him because that was caused by his own karma.

I do not think that the late Master Dōzen hated me, for I am one of his beloved disciples. However, he was cowardly. Moreover, he had a strong attachment to Mt. Kiyosumi. He was fearful of Steward Tōjō Kagenobu. Besides, Priests Enchi and Jitsujō, as evil as Devadatta and Kokālika, were always by his side, intimidating him. He was so frightened that he abandoned his disciples who followed him for many years, even though he loved them. Therefore, I am not sure about his next life. It was lucky for him that Kagenobu, Enchi, and Jitsujō died before him. They died because of the condemnation of the ten female rākṣasa demons, guardian deities of the Lotus Sūtra. If they had lived longer, Master Dōzen would not have had time even to have a little faith in the Lotus Sūtra. Their deaths enabled him to have a little faith in the Lotus Sūtra, but it was as useless as fighting sticks after quarrels are over or a lantern in the daytime. Besides, it is quite natural that one feels compassion for his children and disciples under any circumstances. Master Dōzen probably took pity on me exiled on the island of Sado, but he never asked about me, though it seemed possible for him to do so. I do not think, therefore, that he truly believed in the Lotus Sūtra.

Hōon-jō, Essay on Gratitude, Writings of Nichiren Shōnin, Doctrine 3, Pages 48-49.

I’m moved by the compassion of Nichiren for his former teacher and the use of Maudgalyāyana and his mother and the other examples to illustrate that, much as we might wish for an alternative, the reality is as it is.

The compassion behind this acknowledgement of Dōzen’s failings is underscored by the dedication of merit at the end of the letter:

Flowers will return to their roots. The true taste of fruits remains in the earth. To my late Master Dōzen I have now dedicated all the merits I have accumulated in spreading the True Dharma.

Namu Myōhōrengekyō, Namu Myōhōrengekyō.

100 Days of Study

Daily Dharma

Daily Dharma – March 15, 2018

Good Man! Wait for a while! There is a Bodhisattva-mahāsattva called Maitreya [in this congregation]. Śākyamuni Buddha assured him of his future attainment of Buddhahood, saying, ‘You will become a Buddha immediately after me.’ Maitreya has already asked [Śākyamuni Buddha] about this matter. [Śākyamuni] Buddha will answer him. You will be able to hear his answer.

This passage from Chapter Fifteen of the Lotus Sūtra is the answer one of the Buddhas of the replicas of Śākyamuni Buddha gives to his attendant. In the story, innumerable Bodhisattvas have come up through the ground of this world of conflict after the Buddha asked who would continue his teaching after his extinction. Neither the attendant, nor anyone gathered to hear the Buddha teach had seen those Bodhisattvas before and wanted to know where they came from. Our practice of the Wonderful Dharma does not mean merely accepting what we do not understand. We need to raise questions when they occur. These questions show that we are capable of greater understanding. They lead us even closer to the Buddha’s wisdom.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

LS32

Day 17

Day 17 covers all of Chapter 12, Devadatta, and opens Chapter 13, Encouragement for Keeping this Sutra.

Having last month started the tale of Śākyamuni as a Bodhisattva in his previous existence, we meet the seer who promised to teach the Great Vehicle.

“Thereupon a seer came to [me, who was] the king. He said, ‘I have a sūtra of the Great Vehicle called the Sūtra of the Lotus Flower of the Wonderful Dharma. If you are not disobedient to me, I will expound this sūtra to you.’

“Having heard this, I danced with joy, and immediately became his servant. I offered him anything he wanted. I collected fruits, drew water, gathered firewood, and prepared meals for him. I even allowed my body to be his seat. I never felt tired in body and mind. I served him for a thousand years. In order to hear the Dharma from him, 1 served him so strenuously that l did not cause him to be short of anything.”

See Between Good and Evil

LS32, d17b, LS Introduction

Between Good and Evil

Buddhism believes that good and evil are not two separate things; there is no absolute distinction between the two. An evil deed cannot be considered an absolute. The Devadatta Chapter is known as the teaching that explains the attainment of enlightenment by evil people, and its philosophical background comes from the “non-duality of good and evil,” as understood in Buddhism.

Introduction to the Lotus Sutra

buddhaseed

Jikkai

Quote

The Ten Realms (Jikkai) describe the realm of livings beings and the different ways in which sentient beings experience their lives and their environments. When one multiplies ten realms by ten realms, the result is 100 realms. From top to the bottom, the realms are as follows:

  • Realm of Buddha: the state of Buddhahood in which one has attained enlightenment and also is leading others to the same realm.
  • Realm of Bodhisattva: the state of practitioner in which one is saving others as well as being practicing oneself.
  • Realm of Pratyekabuddha: the state of self-practitioner in which one seeks enlightenment by oneself.
  • Realm of Srävaka: the state of self-practitioner in which one seeks own enlightenment by hearing the Buddha’s voice.
  • Realm of heavenly being: the state of heavenly being and deity.
  • Realm of human being: the state of human being.
  • Realm of asura: the state of anger.
  • Realm of animal: the state of animalistic behavior.
  • Realm of hungry spirit: the state of suffering caused by thirst and hunger arising out of greed.
  • Realm of hell: the state of overwhelming suffering.
Buddha Seed: Understanding the Odaimoku

WONS, 100 Days of Study

Day 14 of 100

There are two ways of meditating on the doctrine of “3,000 existences contained in one thought.” One is the “theoretical” way, and the other is the “actual” way. Grand Masters T’ien-t’ai and Dengyō practiced the former. I, Nichiren, now practice the latter. As my method of practicing meditation is superior, difficulties befalling me are harder to bear. What T’ien-t’ai and Dengyō propagated was based on the doctrine of “3,000 existences contained in one thought” expounded in the theoretical section [of the Lotus Sūtra], while what I, Nichiren, propagate is based on the doctrine of “3,000 existences contained in one thought” in the essential section. The difference between the two is as great as the difference between heaven and earth. Remember this especially at the time of the last moment of life. Have an unwavering faith in the Lotus Sūtra and continue chanting the daimoku, which is the right way of meditation based on the “actual” doctrine of “3,000 existences contained in one thought. “

Toki Nyūdō Go-henji: Chibyō-shō, A Response to Lay Priest Lord Toki: Treatise on Healing Sickness, Writings of Nichiren Shōnin, Doctrine 2, Page 257.

The importance of this letter is underscored in the Introduction:

According to Nichiren, the greater difficulties he and his followers encounter show the appearance of the “actual” doctrine of “3,000 existences contained in one thought” in contrast to the “theoretical” doctrine advocated by T’ien-t’ai and Dengyō, and it represents the true doctrine of the essential section.

Here lies the uniqueness of Nichiren Buddhism. Nichiren Shōnin termed his own interpretation of the doctrine of “3,000 existences contained in one thought actual” and called that of T’ien-t’ai and Dengyō “theoretical.” On the basis of this “actual” interpretation of the doctrine of “3,000 existences contained in one thought,” Nichiren Shōnin found the way of saving the populace by having them put their faith in and chant the daimoku.

This marks the completion of the second week of my 100-day goal. I’ve finished Doctrine 2 (the second volume), which puts me on a pace to cover all seven volumes in the 14.3 weeks that comprise 100 days.

100 Days of Study

Daily Dharma

Daily Dharma – March 14, 2018

If anyone keeps, reads, recites, expounds and copies even a gāthā of the Sūtra of the Lotus Flower of the Wonderful Dharma, and respects a copy of this sūtra just as he respects me…or just joins his hands together respectfully towards it, Medicine-King, know this, that person should be considered to have appeared in the world of men out of their compassion towards all living beings.

The Buddha declares these lines to Medicine-King Bodhisattva at the beginning of Chapter Ten of the Lotus Sūtra. We might believe that everything happens by chance, or that we were sent into this life by someone who is testing us. This Sūtra awakens us to our existence as Bodhisattvas who asked to be born in this world of suffering out of our vow to benefit all beings.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com