Monthly Archives: April 2018

Daily Dharma

Daily Dharma – April 12, 2018

Extol the teaching of the One Vehicle
In the presence of those who are modest,
Who are pure in heart,
And who are seeking the enlightenment of the Buddha!

The Buddha sings these verses in Chapter Two of the Lotus Sūtra. In Nichiren’s writings, he taught that since the Wonderful Dharma saves all beings, it is suited to the time in which we live. As Bodhisattvas who are certain of our own enlightenment, we are committed to nourishing the seed of enlightenment in others. These verses show us what to keep in mind as we help to clear away the delusion and suffering in this world. We learn to see purity in the hearts of others, and understand their motivation towards enlightenment, even if they do not realize this themselves.

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

LS32

Day 13

Day 13 covers all of Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples.

Having last month heard in gāthās that all Śrāvakas will become Buddhas, we hear the five hundred Arhats tell the Parable of the Priceless Gem.

Thereupon the five hundred Arhats, having been assured by the Buddha of their future Buddhahood, felt like dancing with joy, stood up from their seats, came to the Buddha, worshipped him at his feet with their heads, and reproached themselves for their faults, saying:

“World-Honored One! We thought that we had already attained perfect extinction. Now we know that we were like men of no wisdom because we were satisfied with the wisdom of the Lesser Vehicle although we had already been qualified to obtain the wisdom of the Tathāgata.

“World-Honored One! Suppose a man visited his good friend. He was treated to drink, and fell asleep drunk. His friend had to go out on official business. He fastened a priceless gem inside the garment of the man as a gift to him, and went out. The drunken man did not notice what his friend had given him. After a while he got up, and went to another country. He had great difficulty in getting food and clothing. He satisfied himself with what little he had earned. Some time later the good friend happened to see him. He said, ‘Alas, man! Why have you had such difficulty in getting food and clothing? T fastened a priceless gem inside your garment on a certain day of a certain month of a certain year so that you might live peacefully and satisfy your five desires. The gem is still there, and you do not notice it. You are working hard, and worrying about your livelihood. What a fool you are! Trade that gem for what you want! You will not be short of anything you want.’

See Wasting Our Lives In A Drunken Fog

LS32, d13b, LS Introduction

Wasting Our Lives In A Drunken Fog

[In Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples,] the poor man was bewildered. “Gem?” he asked. “What gem?” He felt along the lining of his garment, and was astonished to find a precious stone attached to it. He had been a wealthy man all this time without realizing it.

The real meaning of this story is spiritual, not financial. By nature, each one of us possesses a gem of priceless value. By simply being alive, we have the same heart and wisdom as the Buddha, but we are not aware of it. (To be enlightened means to wake up and realize who and what we really are.) This gem in everyone’s heart is nothing less than the Buddha nature, the potential to become a Buddha. Because of our ignorance, we are unaware of our Buddha-nature, and fail to make any effort or undertake any practice to develop it. The man in this story who loves to drink signifies ordinary people like us, wasting our lives as if in a drunken fog.

Introduction to the Lotus Sutra

History of Japanese Religion

The Influence of Buddhism

Quote

Buddhism is usually known in the Occident as a religion of ascetic practice and atheistic ideas. Whatever the Western critics may say, the influence Buddhism exerted everywhere lay in its practice of love and equality, which was an outcome of its fundamental teaching of the unity of all beings, and of its ideal of supreme enlightenment (Bodhi) to be attained by all. This Bodhi amounts to realizing, in the spirit and in life, the basic unity of existence, the spiritual communion pervading the whole universe. This was exemplified by the person of Buddha, not only in his teaching of all-oneness but in his life of all-embracing charity. Those united in the faith in Buddha and his teaching form a close community of spiritual fellowship, in which the truth of oneness is embodied and the life of charity is practised. In short, the principle of the Buddhist religion amounts to faith and life in the Three Treasures (Rama-traya), which means oneness of the Perfect Person (Buddha), the Truth (Dharma), and the Community (Sangha).

History of Japanese Religion

WONS, 100 Days of Study

Day 42 of 100

On the twelfth of the ninth month of the eighth year of the Bun’ei Era (1274) two days after I was summoned by the Council of State, I was arrested. The way I was arrested seemed unusual and unlawful. It was far larger in scale than the arrest of Ryōgyō who rebelled against the Kamakura Shogunate in 1251, or of Taifu no Risshi (Miura Ryōken) who planned to overthrow the shogunate in 1261. Led by Hei no Saemonnojō, Deputy Commander of the Board of Retainers, several hundreds of soldiers clad in armor and ebōshi hat with glaring eyes and shouting angrily came to arrest me.

Contemplating the truth of the matter, the way of governing the country by the Kamakura Shogunate was like that of the late dictator Lay Priest Taira no Kiyomori, who brought this country to ruin by arrogating power. This was a serious mistake. Witnessing this outrageousness, I said to myself, “This is what I have always been longing for. How lucky I am to be able to sacrifice my life for the sake of the Lotus Sūtra. To be beheaded and lose my malodorous head is like exchanging sand for gold and pebbles for jewels.”

At that moment, Shō-bō, a ranking vassal of Saemonnojō, rushed at me, snatched the fifth fascicle of the Lotus Sūtra from my bosom, beat my face with it three times, and tore it to pieces. Other soldiers scattered the remaining nine fascicles of the Threefold Lotus Sūtra, stepped on them, wrapped themselves in them, scattering them all over the straw mats or the wooden floor of the house.

Seeing their riotous behavior, I uttered in a loud voice, “How interesting! Everybody, look at Hei no Saemonnojō Yoritsuna losing his head! He is now going to fell the pillar of Japan.” It appeared that Saemonnojō and his vassals as well as onlookers were all struck dumb and astonished. Nichiren was the one in disgrace with the shogunate and therefore, he should have appeared nervous under such circumstances, but on the contrary, it was the poor soldiers who looked like cowards and were pale with fear perhaps because they were regretful of having torn and scattered the sacred sūtra.

Shuju Onfurumai Gosho, Reminscences: from Tatsunokuchi to Minobu, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5, Page 1

The fifth volume of Nichiren’s writings is dedicated to his biography and that of his disciples. Rather than doctrine these focus on events and provide a glimpse into what Nichiren’s life resembled in 13th Century Japan.

This letter, in particular, is praised in the Introduction as “an irreplaceable source for writing his biography.” I find the fragment I’ve quoted above says much about Nichiren, his attitude about his persecution and the unshakable faith he held in the Lotus Sūtra. I smile as I imagine the soldiers dancing around, wrapped in sūtra scrolls, stopping, suddenly embarrassed at the realization of their inappropriate conduct, and Nichiren amid the chaos looking every bit the Pillar of Japan.

100 Days of Study

Daily Dharma

Daily Dharma – April 11, 2018

We do not see a shadow in the dark. Man does not see the flight path of a bird in the air. We do not see the path of a fish in the sea. We do not see everyone in the world reflected on the moon. However a person with “heavenly eyes” sees all these. The scene of the chapter “Appearance of a Stupa of Treasures” exists in the mind of Lady Nichinyo. Though ordinary people do not see it, Śākyamuni Buddha, the Buddha of Many Treasures and Buddhas throughout the universe recognize it. I, Nichiren, also can see it. How blessed are you!

Nichiren wrote this passage in his Response to My Lady Nichinyo (Nichinyo Gozen Gohenji). The Chapter Nichiren mentions describes the assembly of the Buddha, Many-Treasures Buddha, and innumerable Buddhas from other worlds gathered to hear the Wonderful Dharma of the Lotus Sūtra. Nichiren used a representation of this scene for the Omandala Gohonzon, his representation of the Buddha’s highest teaching. In this response, Nichiren recognizes that Lady Nichinyo sees this assembly in the reality of her everyday life. The Buddha taught that this is the most difficult of his teachings to believe and understand. Nichiren and Lady Nichinyo are examples for us that, despite this difficulty, we too can learn to see this world of delusion and ignorance as the Buddha’s pure land.

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

LS32

Day 12

Day 12 concludes Chapter 7, The Parable of the Magic City, and completes the Third Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Having last month watched the sixteen Bodhisattva­ sramaneras each expound the sūtra while the Buddha practiced dhyāna-concentration for eighty-four thousand kalpas, we learn what became of those sramaneras.

The Buddha said to the bhikṣus:

“These sixteen Bodhisattvas willingly expounded the Sūtra of the Lotus Flower of the Wonderful Dharma. Each of them taught six hundred billion nayutas of living beings, that is, as many living beings as there are sands in the River Ganges. Those living beings were always accompanied by the Bodhisattva[, by whom they were taught,] in their consecutive existences. [In each of their consecutive existences,] they heard the Dharma from him, and understood it by faith. By the merits [they had thus accumulated], they were given a privilege to see four billion Buddhas, that is, four billion World­Honored Ones. They have not yet seen all of them.

“Bhikṣus! Now I will tell you. The sixteen śramaṇeras, who were the disciples of that Buddha, have already attained Anuttara-samyak-saṃbodhi. They now expound the Dharma in the worlds of the ten quarters. They have many hundreds of thousands of billions of attendants consisting of Bodhisattvas and Śrāvakas. Two of the śramaṇeras are now Buddhas in the east. One of them is called Akṣobha. He is in the World of Joy. The other is called Sumeru-Peak. Another couple of the śramaṇeras are now Buddhas in the southeast, called Lion-Voice and Lion-Form. Another couple of them are now Buddhas in the south, called Sky-Dwelling and Eternal-Extinction. Another couple of them are now Buddhas in the southwest, called Emperor-Form and Brahma-Form. Another couple of them are now Buddhas in the west, called Amitayus and Saving-All-Worlds-From-Suffering. Another couple of them are now Buddhas in the northwest, called Tamalapattracandana­Fragrance-Supernatural-Power and Sumeru-Form. Another couple of them are now Buddhas in the north, called Cloud-Freedom and Cloud-Freedom-King. One of the remaining two is now a Buddha in the northeast called Eliminating-Fear-Of-All-Worlds. The other one, that is, the sixteenth śramaṇera is I, Śākyamuni Buddha. I attained Anuttara-samyak-saṃbodhi in this Saha-World.

See At Root, All People Are The Same

LS32, d3b, d4b, LS Introduction

At Root, All People Are The Same

Why Sakyamuni did not prevent [the 5,000 monks and lay followers] from departing [in Chapter 2, Expedients] has been discussed since ancient times. The matter should not be interpreted as a lack of mercy on the part of Sakyamuni; quite the contrary, it shows his infinite patience and compassion. The teaching of the Lotus Sutra allows everyone to become a Buddha, even heretics who oppose the right teaching. Obviously at this point the five thousand arrogant monks were heretics. They were intentionally presented here to show that even a heretic can be saved by Sakyamuni’s mercy and become a Buddha sooner or later. The Buddha does not prevent them at this time so as not to hurt their feelings; he knows that eventually they will return. At root, all people are the same, as we saw in the tenth “Suchness.” This identity, which exists along with manifold differences—as seen in the first nine Suchnesses—is called the “Void” or “Emptiness” in Buddhist philosophy.

Introduction to the Lotus Sutra

WONS, 100 Days of Study

Day 41 of 100

Aizen myoo
The living Aizen Myōō appeared to me in the glow of the sunset on New Year’s Day. I have become the twenty-third successor to the dharma transmitted from the Great Sun Buddha.

Twenty-fifth day of the sixth month in the sixth year of Kenchō (1254)

Nichiren presents this to the New Buddha.

fudo myoo
The living Fudō Myōō also appeared to me in the light of the full moon from the 15th through the 17th day of the same month. I have become the twenty-third successor to the dharma transmitted from the Great Sun Buddha.

Twenty-fifth day of the sixth month of the sixth year of Kenchō (1254)

Nichiren presents this to the New Buddha

Fudō Aizen Kanken-ki, Record of Seeing Fudō and Aizen Myōō, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5, Pages 1

I’ve included this letter from 1254 as an example of why Nichiren writes 24 years later in 1278, “Now, as far as my theology goes, I would like you to think that what I have expressed before being banished to Sado Island can be equated with the forty or so years in which Śākyamuni had taught before revealing the Lotus Sūtra (that is, the truth and true aims of the Buddha were not directly divulged in those years).” Misawa-shō, A Letter to Lord Misawa of Suruga, Writings of Nichiren Shōnin, Doctrine 2, Page 241. I will be pointing back to this when I get to the letters criticizing Kamakura Era trends in Mikkyo thought.

Needless to say, this event had a lasting impact. As the Introduction to this letter states:

The impact on Nichiren from this experience of seeing Aizen and Fudö was such that he would always inscribe Sanskrit characters representing the two divine protectors of Buddhism (seed-letters) when drawing his Mandala.

Lotus World has this to say about Aizen Myōō (Ragaraja Vidyaraja):

These esoteric deities are the kings of mystic knowledge who represent the power of the buddhas to vanquish blind craving. They are known as “kings of mystic knowledge” because they wield the mantras, mystical spells made up of Sanskrit syllables imbued with the power to protect practitioners of the Dharma from all harm and evil influences. The Vidyarajas appear in terrifying wrathful forms because they embody the indomitable energy of compassion that breaks down all obstacles to wisdom and liberation.

Achalanatha and Ragaraja are represented on the Great Mandala by the respective bijas, or “seed syllables,” that embody their essence. In this case, the seed syllables are written in Siddham, a variant of Sanskrit. They are the only parts of the Great Mandala written in the form of Sanskrit bijas.

Ragaraja Vidyaraja is the king of mystic knowledge who reigns over the passions of love and erotic desire. He is very popular in Japan with geisha, artisans, and those who are concerned with love and sensual desire. Like Achalanatha, Ragaraja Vidyaraja is a wrathful manifestation of Mahavairochana Buddha. He overcomes passion not by suppressing it but by transforming it into the compassionate aspiration to liberate all beings. Ragaraja Vidyaraja has three eyes with which he sees the realms of desire, form, and formlessness. Like Achalanatha, he is surrounded by flames that burn away karmic hindrances. His many arms represent his multitude of powers and capabilities; in them he carries such traditional Buddhist symbols as the lotus flower and vajra. Like the deity of desire known as Kama, he also bears a bow and arrow, but in this case they represent the power of concentration and penetrating insight.

Lotus World has this to say about Fudō Myōō (Acalanatha Vidyaraja):

Achalanatha Vidyaraja is the chief of the five kings of mystic knowledge in esoteric Buddhism. He is very popular in Japan as a destroyer of demons, black magic, sickness; and all forms of evil. He is also revered in Japan as the protector of the nation . According to some interpretations he represents the transmutation of the sufferings of birth and death into the bliss of nirvana.

Achalanatha Vidyaraja is considered a wrathful form or manifestation of Mahavairochana Buddha, who personifies the Dharma-body or Truth-body of the Buddha. He is shown surrounded by flames that consume all karmic obstacles. His sword of wisdom cuts through greed, anger, and ignorance. He uses his lasso to bind the forces of evil but also to catch and draw near those in need of self-control and discipline. The rock he sits on represents his overcoming of the hindrances to enlightenment but also his immovable determination to liberate all beings.

100 Days of Study

Daily Dharma

Daily Dharma – April 10, 2018

Many priests in the Latter Age of Degeneration do not discern the capacity of people. When it is impossible to discern the capacity of people, the true teaching should be preached vigorously.

Nichiren wrote this passage in his Treatise on Chanting the Great Title of the Lotus Sūtra (Shō Hokke Daimoku-shō). When the Buddha taught using expedient means, he could see the delusions and attachments of those whom he taught, and adjust his teachings to them for their benefit. For us who live in this time where most people are not aware of the ever-present Buddha Śākyamuni, all we need to know about those whom we wish to benefit is that they are convinced that this age is headed towards ruin. We cannot know who is ready to receive the Buddha’s highest teaching. Therefore our generosity compels us to provide the teaching that leads towards enlightenment, not merely the teaching that leads away from suffering.

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