Generally, [Myoho,] the Wonderful Dharma, or “True Dharma,” refers to the true nature of life and reality. This true reality is that nothing exists independently; that is, everything is said to be “interdependent.” From the point of view of the Buddha’s enlightenment, everything that has being and every event that comes to pass only does so in relationship to every other thing and every other event. More specifically, the Wonderful Dharma is the Dharma that is taught in the Lotus Sutra itself.
Lotus World: An Illustrated Guide to the GohonzonMonthly Archives: May 2018
Day 90 of 100
QUESTION: What proof do you have to say that the five virtues prior to the introduction of Buddhism into China were the “five precepts” of Buddhism?
ANSWER: The Sūtra of the Golden Splendor states, “All the teachings in the world encouraging to do good, stem from this sutra;” the Lotus Sūtra, chapter 19 on the “Merits of the Teacher of the Dharma, “When they (devout people) expound scriptures of the secular world, talking about the government, or teaching the way to earn a livelihood, they all will be in accordance with the True Dharma;” in the Sūtra of Meditation on the Universal Sage Bodhisattva, “Ruling the country by the True Dharma without oppressing the people unjustly is the practice of the third repentance;” and in the Nirvana Sūtra , “All the non-Buddhist scriptures in the world are of the teachings of the Buddha, not of the teachings of non-Buddhists.”
The Great Concentration and Insight, of Grand Master T’ien-t’ai declares, “One who knows the true way of the world knows the Buddhist dharma.” In the Annotations on the Great Concentration and Insight, Grand Master Miao-lê states, “Such worldly teachings as courtesy and music spread first, opening the way of the Buddha,” and Priest Annen’s Comprehensive Interpretations says this:
The Buddha sent three wise men to China to teach the five precepts by means of the five virtues. In the past, when the prime minister of the Sung State asked Confucius whether or not the Three Emperors and Five Sovereigns in ancient China were sages, Confucius answered that they were not. The prime minister then asked whether Confucius himself was a sage, and he said he was not. The prime minister asked again whether or not there was anyone who was considered a sage. Confucius replied that he heard that there was a sage known as Śākyamuni in the land to the west.
The Heterodox History of the Chou Dynasty states:
On the eighth of the fourth month in the 24th year in the reign of King Chao of the Chou, rivers, springs, ponds and wells all suddenly overflowed while palaces, houses, mountains, rivers and the great earth all quaked. At night, rays of five colors went through the T’ai-wei Constellation, shining in four directions. In the day, the rays turned blue-red. King Chao asked Historian Su-yu what caused this strange phenomenon. Su-yu replied that it was an omen of the birth of a great sage in the land to the west. Answering the king who asked what would be the effect upon the world, Su-yu declared that there would be no immediate effect, but his teaching would prevail over this land in 1,000 years. King Chao is said to have at once sent a man to Komen to have it (Su-yu’s prediction) inscribed on a stone and buried in the ground. It is in front of a heavenly shrine in the western outskirts.
Also on the 15th of the second month in the 52nd year during the reign of King Mu, a storm occurred suddenly destroying houses and toppling trees; mountains, rivers and the great earth all trembled at once; in the afternoon the sky turned dark with black clouds; 12 white rainbows hanging over the western sky passing from north to south, did not disappear for many nights. King Mu inquired of the Historian Hu-to about what these phenomena foretold. Hu-to replied that they predicted the death of a sage in the land to the west.
Now, as I contemplate these citations, the Sūtra of the Golden Splendor assures us, “All the teachings in this world encouraging to do good, stem from this sūtra.” Before Buddhism was introduced into China, ancient rulers such as the Yellow Emperor first learned the five virtues from Hsüan-nü. The Buddha caused them to learn the teachings of the Eternal Buddha through learning Hsüan-nü’s five virtues in order for them to govern the country. As their capacities for comprehension were not yet developed, they would not have understood the relationship between causes in the past and effects in the future, even if the five precepts of Buddhism had been preached. So, they concentrated on governing the country and establishing themselves by strictly observing the moral codes of loyalty and filial piety in this world.
Sainan Kōki Yurai, The Cause of Misfortunes, Writings of Nichiren Shōnin, Doctrine 1, Pages 82-84
Again, I find this background information foundational in understanding Nichiren’s writings.
A few notes:
- Five virtues
- benevolence, justice, courtesy, wisdom and fidelity
- five precepts (gokai)
- (1) not to kill, (2) not to steal, (3) not to commit adultery, (4) not to lie, and (5) not to drink intoxicants
- ten virtuous acts (jūzen)
- (1) to (4) are the same as the first 4 of gokai, (5) not to speak harsh words, (6) not to say words causing enmity, (7) not to engage in idle talk, (8) not to be greedy, (9) not to be angry, and (10) not to have wrong views.
Daily Dharma – May 29, 2018
The rich man thought:
“He is ignorant, narrow-minded, and mean.
If I tell him that I am his father,
He will not believe me.”
These verses are part of the story of the Wayward Son told by Subhūti, Mahā-Kātyāyana, Mahā-Kāśyapa, and Mahā-Maudgalyāyana in Chapter Four of the Lotus Sūtra. The son in the story has forgotten who his father is. The father cannot just bring him into his inheritance while the son is still attached to his lowly life. The story explains the disciples’ understanding of why the Buddha cannot give his highest teaching without expedients.
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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 considered what happened when Pure-Flower-Star-King-Wisdom Buddha and Wonderful-Voice Bodhisattvawere illumined by a ray of light emitted by Śākyamuni, Wonderful-Voice announces his plan to visit 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.”
The Introduction to the Lotus Sutra offers this:
In Chapter 24, Wonderful-Voice Bodhisattva, the Pure Land of Wonderful-Voice Bodhisattva is described as existing in the east. According to the Lotus Sutra, however, the Pure Land should not be anywhere else than right here in our Sahā-world. This idea was presented in Chapter Sixteen, the “Duration of the Life of the Tathagata.” It is a principal theme of the Lotus Sutra, which always emphasizes practice in our real world. It concludes that “the Sahā-world itself is the Pure Land.
However, many Buddhists, who do not have a thorough understanding of the Lotus Sutra, still think of the Pure Land as being somewhere else, away from the Sahā-world. The Lotus Sutra accommodates this popular belief and differentiates between the eastern Pure Land, the western Pure Land, and the defiled land. This chapter of Wonderful-Voice-Bodhisattva shows us that this World of Endurance is pivotal, however, no matter how inferior it may seem when compared to the pure lands of the east and west. It is here that people live and die. It is here that they conceive of pure lands existing either to their east or west. It is here that the Eternal Original Buddha reveals himself. It is here that the other Buddhas and Bodhisattvas come to pay homage. Thus Pure-Flower-Star-King-Wisdom Buddha warns Wonderful-Voice not to denigrate the World of Endurance. Its crucial importance belies its miserable outward appearance.
Introduction to the Lotus SutraThe Thirst of the Gods
While Odaimoku consists of only seven Chinese characters, when you chant Odaimoku with all your faith, you will receive many of the Buddha’s rewards. Tradition says that when you chant Odaimoku faithfully, all gods and goddesses gather around you, tempted by the sound of the universal teaching. They will listen to your chanting and protect you from any harm. This tradition comes from a story about when the Buddha achieved perfect enlightenment – a god, the creator of the universe, appeared in front of the Buddha and requested the Buddha teach him about enlightenment. Gods might be almighty, but they are thirsty for universal enlightenment.
Spring WritingsDay 89 of 100
We, ignorant icchantika of the Latter Age, always drowned in the sea of life and death, are desirous of believing the Lotus Sūtra. It forecasts our inherent Buddha-nature being revealed. Grand Master Miao-lê explains this in his Annotations on the Great Concentration and Insight, fascicle 4, “Unless the Buddha-nature in each of us develops gradually to fill our minds, how can we attain Buddhahood? It is this wonderful power of the Buddha-nature in each of our minds that enlightens us. Therefore, we call this wonderful power of the Buddha nature our teacher-protector.”
The doctrine of the “mutual possession of the ten realms” is not explained in any sūtras expounded during forty years or so of the Buddha’s preaching except in the Lotus Sūtra. Since the “mutual possession of the ten realms” doctrine is not preached, believers of those sūtras do not know about the realm of Buddhas inherent in their minds. Unaware of the realm of Buddhas in their minds, they do not know of other Buddhas outside of their minds either. Namely, practicers of expedient sūtras preached in the pre-Lotus period of forty years or so do not know of Buddhas. Even if they see Buddhas, they merely see Buddhas in other worlds, not real Buddhas.
Practicers of the two teachings, śrāvaka and pratyekabuddha, are unaware of the Buddha within their own minds, so they cannot become Buddhas. Bodhisattvas of the pre-Lotus sūtras, unaware of the “mutual possession of the ten realms,” themselves deny the attainment of Buddhahood by practicers of śrāvaka and pratyekabuddha teachings. Thus, they are unable to fulfill their vow of saving all people. These bodhisattvas do not see the Buddha. Likewise, ignorant people do not know the “mutual possession of the ten realms,” so the Buddha realm inherent in them is not revealed. As a result, the Buddha of Infinite Life will not come to welcome them at the last moment of life, and Buddhas will not come to help them upon request. They are like the blind who cannot see their own shadow.
Now in the Lotus Sūtra, it was clarified that the Buddha realm is inherently possessed by even those in the unenlightened nine realms, enabling those who had listened to the expedient pre-Lotus sūtras— bodhisattvas, Two Vehicles (śrāvaka and pratyekabuddha ), and those in the six realms of illusion—all to see for the first time the Buddha realm in themselves. It was the first time that those people were able to become true Buddhas, true bodhisattvas and true śrāvaka and pratyekabuddha. It was the first time that bodhisattvas and śrāvaka and pratyekabuddha attained Buddhahood and ignorant people were able to be reborn in the Pure Land. Regardless, during or after the lifetime of the Buddha, the true, trustworthy teacher (“good friend”) of all the people is the Lotus Sūtra. Tendai scholars in general assert that one can achieve enlightenment through pre-Lotus sūtras, but I, Nichiren, do not accept it. Having no time to discuss this thoroughly in this book, I merely mention it here briefly. I hope to discuss it in detail someday.
Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Page 31
The power of the Lotus Sūtra’s teaching of the universal possession of the 10 worlds is underscored with the realization: Practicers of the two teachings, śrāvaka and pratyekabuddha, are unaware of the Buddha within their own minds, so they cannot become Buddhas. Bodhisattvas of the pre-Lotus sūtras, unaware of the “mutual possession of the ten realms,” themselves deny the attainment of Buddhahood by practicers of śrāvaka and pratyekabuddha teachings. Thus, they are unable to fulfill their vow of saving all people.
100 Days of StudyDaily Dharma – May 28, 2018
They also will be able to see the living beings of those worlds, to know the karmas which those living beings are now doing and the region to which each of those living beings is destined to go by his karmas.
The Buddha gives this explanation to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. In our world of conflict and ignorance, we sometimes envy people who use force to get what they want. In this deluded state of mind, we believe that cruelty, violence and greed can make us happy. When we use the Buddha’s wisdom to see things for what we are, we realize the power that comes from patience, generosity, compassion and selflessness. We avoid the misery of self-importance, and find the peace that comes from being tied into this world rather than setting ourselves apart from it.
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 concluded Chapter 23, we start again with day’s portion of The Previous Life of Medicine-King Bodhisattva.
“Having sung this gāthā, Gladly-Seen-By-All-Beings Bodhisattva said to the Buddha, ‘World-Honored One! You do not change, do you?’
“Sun-Moon-Pure-Bright-Virtue Buddha said to Gladly-Seen-By-All-Beings Bodhisattva, ‘Good man! The time of my Nirvana is near at hand. The time of my extinction is coming. Prepare me a comfortable couch! I shall enter into Parinirvana tonight.’ “Then he instructed Gladly-Seen-By-All-Beings Bodhisattva, saying, ‘Good man! I will transmit all my teachings to you. [I also will transmit] to you all the Bodhisattvas and all my great disciples. [I also will transmit] to you my teachings for Anuttara-samyak-saṃbodhi. I also will transmit to you the one thousand Sumeru worlds made of the seven treasures, the jeweled trees, the jeweled platforms, and the gods attending on me. I also will transmit to you the śarīras to be left after my extinction. Distribute my śarīras far and wide and make offerings to them! Erect thousands of stupas [to enshrine them]!’
“Having given these instructions to Gladly-Seen-By-All-Beings Bodhisattva, Sun-Moon-Pure-Bright-Virtue Buddha entered into Nirvana in the last watch of that night. Having seen the extinction of the Buddha, Gladly-Seen-By-All-Beings Bodhisattva was overcome with sorrow. He adored the Buddha all the more. He made a pyre of the candana grown on this shore of the sea, offered it to the body of the Buddha, and burned it. After it burned up, he collected the śarīras. He made eighty-four thousand stupas of treasures[, and put the śarīras therein]. He erected eighty-four thousand stupas[, and enshrined the urns therein]. The stupas were higher than the Third Dhyana-Heaven. They were adorned with yastis. Many streamers and canopies were hanging down [from the stupas]. Many jeweled bells also were fixed [on the stupas].
The Daily Dharma from May 10, 2018, offers this:
Having sung this gāthā, Gladly-Seen-By-All-Beings Bodhisattva said to the Buddha, ‘World-Honored One! You do not change, do you?’
This description of the life of Gladly-Seen-By-All-Beings Bodhisattva comes from Chapter Twenty-Three of the Lotus Sūtra. In a previous existence, this Bodhisattva had given up his body and his life for the sake of teaching the Wonderful Dharma. He was then reborn into a world in which the Buddha he served previously was still alive and benefitting all beings. Recognizing this unchanging aspect of the Buddha despite his changing appearances helps us see into our own capacity for enlightenment.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Acting on Our Intentions
It isn’t enough to merely form an intention and it being good is not sufficient either especially if we do not actually carry through with our intention until the end. If we had a good intention to go to work but gave up after leaving the house and merely wandered around all day never actually going to work then we could say that we lacked infinite intention. In our Buddhist practice we must realize that this is a practice of not just this lifetime but for lifetimes to come throughout infinity. So, we as Buddhist really do need to approach our intention of practice, our intention of enlightenment as an infinite intention.
Lecture on the Lotus SutraDay 88 of 100
Grand Master Miao-lê, in explaining the practice of the Lotus teaching in his Annotations on the Great Concentration and Insight, declared that the Lotus Sūtra would be easy to practice for the ignorant and slow in the Latter Age because they would be able to meet Universal Sage Bodhisattva, the Buddha of Many Treasures and Buddhas manifested in various worlds throughout the universe, by simply practicing the teaching of the sūtra. In addition, Miao-lê declared, “You may recite the Lotus Sūtra inattentively; you don’t have to meditate or concentrate; with your whole heart pray to characters of the Lotus Sūtra all the time whether sitting, standing or walking.”
The aim of this interpretation is solely to save the ignorant in the Latter Age. The “inattentive mind” meaning the mind of an ordinary person engaged in daily routines is contrasted to the “concentrated mind.” “Reciting the Lotus Sūtra” means to recite either the whole eight fascicles or just one fascicle, one character, one phrase, one verse or the daimoku; it means also to rejoice upon hearing the Lotus Sūtra even for a moment or the joy of the fiftieth person who hears the sūtra transmitted from one person to the next. “Whether sitting, standing or walking” means regardless of what you are doing in daily life. “Whole heart” means neither spiritual concentration nor the rational faculty of the mind; it is the ordinary inattentive mind. “Praying to characters of the Lotus Sūtra” means that each character of the Lotus Sūtra, unlike that of other sūtras, contains all the characters of all the Buddhist scriptures and the merit of all Buddhas.
Grand Master T’ien-t’ai, therefore, states in his Profound Meaning of the Lotus Sūtra, fascicle 8, “Without opening this sūtra he who believes in the Lotus Sūtra reads it all the time; without uttering a word, recites various sūtras widely; without the Buddha preaching, always listens to the resounding voice of the Buddha; and without contemplating, shines over the entire dharma world.” The meaning of this statement is that, those who believe in the Lotus Sūtra are upholders of this sūtra twenty-four hours a day, even if a person does not hold the eight fascicles; that those who believe in the Lotus Sūtra are the same as those who continuously read all the Buddhist scriptures every day, hour and second even if they do not raise their voices in reciting the sūtras; that it has already been more than 2,000 years since the passing of the Buddha, whose voice remains in the ears of those who believe in the Lotus Sūtra, reminding them every hour and minute that the Buddha has always been in this Sahā World; and that without contemplating the doctrine of the “3,000 existences contained in one thought,” those who believe in the Lotus Sūtra observe all the worlds throughout the universe.
These merits are endowed solely to those who practice the Lotus Sūtra. Therefore, those who believe in the Lotus Sūtra have the virtue of shining over the dharma world without intention, reciting all the scriptures of Buddhism without voice, and upholding the eight-fascicled Lotus Sūtra without touching it, although they do not pray to the Buddha at the moment of death, do not recite sūtras by voice or enter
an exercise hall.
Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Pages 39-40
I am reminded of the importance of Faith, Practice and Study. We begin with Faith, knowing nothing else. We Practice and Study. With Practice and Study our initial Faith ripens and becomes nourishment for our daily life.
100 Days of Study