When the three … obstructions of pride, doubt, and false views are added to the three poisons, we have what are known as the six fundamental obstructions. Pride and self-centeredness prevent human beings from evaluating others correctly and lead to incorrect understanding and actions. Doubt is failure to believe in the existence of truth, the reality of good and evil, and the efficacy of karma. From such doubts are born false views that in turn obstruct faith in the Three Treasures. Of course, earnest, constructive doubt can lend strength to the pursuit of the ideal, but destructive skepticism serves no purpose at all. Such futile doubt is criticized in the six fundamental obstructions.Basic Buddhist Concepts
Monthly Archives: August 2018
Daily Dharma – Aug. 22, 2018
If his writings are against the teachings of the Buddha, no matter how hard one might believe them, one will never attain Buddhahood. No matter how much one prays for peace and tranquility for the country, only deplorable events will take place.
Nichiren wrote this passage in his Treatise on Prayers (Kitō-shō), commenting on the writings of a priest who did not hold the Lotus Sutra as the Buddha’s highest teaching. Because the Lotus Sutra assures the enlightenment of all beings who teach and practice the Wonderful Dharma, it is what brings peace and tranquility to the world.
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A Technique of Comparison
[The technique of comparison] serves to support Chih-i’s theory taking the Lotus Sūtra as the supreme teaching. By comparing different features between the Lotus Sūtra and other sūtras, the superiority of the former is confirmed.
The most unique feature of the Lotus Sūtra lies in its doctrine of the Ultimate Truth, and this Ultimate Truth is identified by Chih-i with the Middle Way, since the Middle Way, as the principle, represents the Ultimate Truth of Buddhahood. While the theory of the Lotus Sūtra as the supreme teaching is sustained by this method of comparison, the doctrine of the Ultimate Truth in turn provides the foundation for the legitimacy of Chih-i’s own theory of the Middle Way.
A good example of launching a comparison is by presenting an illustration of the Ten Suchnesses in each of the Ten Dharma-realms. As a result of this comparison, the Ten Suchnesses of the Buddha-realm are shown to be the foremost of all suchnesses in whatever realm, in view of the fact that they embody the Buddha’s knowledge and insight (that embrace all dharmas and make no distinction between the two opposite aspects). This is the first level of comparison among the Ten Dharma realms, by which the Buddha Dharma-realm is confirmed as the highest. The second step is to explain why the Buddha praises the Lotus Sūtra as the unsurpassed, by means of judging whether or not the Ten Suchnesses in the nine Dharma-realms (that are exposed in other sūtras) enter the Buddha Dharma-realm. The conclusion is that only in the Lotus Sūtra are the Ten Suchnesses in the nine Dharma-realms converged into the Buddha Dharma-realm. This kind of comparison legitimizes the Lotus Sūtra to be the supreme doctrine. By presenting the Lotus Sūtra as the final teaching of the Buddha, which automatically denote the meaning of perfect and harmonizing, Chih-i ‘s own system of thought is also legitimated with the undertone of perfection, corresponding to what is represented by the Lotus Sūtra. (Page 84-85)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismThe Heart of Benevolence
Shakyamuni entered the [sacred-fire room of Uruvilva-Kashyapa] and sat in meditation. Surely enough, the malevolent snake came out and tried several times to attack him. But because he had a great heart of compassion for all sentient beings and felt no animosity toward the snake, Shakyamuni subdued it with benevolence and love. Entering the state of meditation known as the heart of benevolence, he calmed the fierce serpent, reduced it to a small, harmless creature, and went calmly on with his meditation throughout a peaceful night. …
Though it is a slight digression, I should like to offer a few words of explanation about the heart of benevolence, the state of concentration in meditation that Shakyamuni used to subdue the fierce serpent in the sacred-fire room of Uruvilva-Kashyapa. This state, which can be attained by anyone, refers to the benevolence that is one of the four infinite virtues–benevolence, compassion, giving happiness, and impartiality–and means constant compassion and kindness for all beings, not just for those that are dear but also for unrelated beings and even enemies against whom one might otherwise entertain bitterness.
According to Buddhist classics, eleven categories of merit attach to the practicing of the heart of benevolence. These categories are: peaceful sleep; peaceful awakening; no bad dreams; constantly clear, bright facial complexion; love from other people; love from nonhuman beings; protection of the gods; imperviousness to fire, wounds from blades, and poison; free entry into the concentration stage of meditation; at death, freedom from confusion (death comes as easily as sleep); after death, even if enlightenment has not been attained, at least the privilege of rebirth in a happy state of the Brahma heaven. (Page 64)
The Beginnings of BuddhismDay 17
Day 17 covers all of Chapter 12, Devadatta, and opens Chapter 13, Encouragement for Keeping this Sutra.
Having last month considered Mañjuśrī and his efforts in the palace of Dragon-King Sagara, we hear Accumulated-Wisdom Bodhisattva ask whether anyone taught by Mañjuśrī is qualified to become a Buddha quickly.
Thereupon Accumulated-Wisdom Bodhisattva praised him with gāthās:
Possessor of Great Wisdom and Virtue!
You were brave in saving innumerable living beings.
This great congregation and I understand
That you expounded
The truth of the reality of all things,
Revealed the teaching of the One Vehicle,
And led those innumerable living beings
[Into the Way] to Bodhi quickly.Mañjuśrī said, “In the sea I expounded only the Sūtra of the Lotus Flower of the Wonderful Dharma.”
Accumulated-Wisdom asked Mañjuśrī:
“The sūtra is exceedingly profound and wonderful. This is the treasure of all the sūtras. It is rare in the world. Do you know anyone who acted according to this sūtra so strenuously that he has already been qualified to become a Buddha quickly?”
Pausing before we get to the meat of this tale – the prejudice against women and the universality of Buddha nature – I want to underscore that Mañjuśrī expounded only the Sūtra of the Lotus Flower of the Wonderful Dharma. That’s very rare. Consider Chapter 3’s revelation that Śāriputra will eventually become a Buddha called Flower-Light in a world “even, pure, adorned, peaceful, and fertile, where gods and men will prosper.” What will that Buddha teach? “Flower-Light Tathāgata will also lead the living beings [of his world] by the teaching of the Three Vehicles.” This remains a puzzle to me.
A Very Positive Way of Living
Because we are able to view our difficulties from the Buddha’s perspective, we can be grateful for the difficulties in our lives. We can benefit from facing difficulties as a good opportunity to improve ourselves. Thus, we endeavor to practice harder. The Lotus Sutra fundamentally leads people to think positively and make the most of their circumstances, or encourages people to try their best efforts to do so. Making the most of negative circumstances becomes a very positive way of living. This is the way of the Lotus Sutra.
Buddha Seed: Understanding the OdaimokuDaily Dharma – Aug. 21, 2018
Because they did sinful karmas,
They lose pleasures and the memory of pleasures.
They are attached to wrong views.
They do not know how to do good.
They are not taught by a Buddha;
Therefore, they fall into the evil regions.
The Heavenly-King Brahmas from the zenith sing these verses to Great-Universal-Wisdom-Excellence Buddha in Chapter Seven of the Lotus Sūtra. They describe how beings live in a world in which they can find no Buddha, their joy that Great-Universal-Wisdom-Excellence Buddha has appeared, and their hope that this Buddha will lead all beings from the regions of difficulties. When these Brahmas speak of pleasure, it is not what comes from getting what we want. It is the pleasure of the Dharma, the pleasure enjoyed by all Buddhas when they become enlightened, and the pleasure available to us when we resolve to benefit all beings and practice the Buddha Dharma as Bodhisattvas.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The Relative and Ultimate Teachings
In view of the three teachings (Tripitaka, Common, and Separate), compared with the Perfect Teaching that represents the ultimate teaching, they are considered to be the relative teachings leading to the final teaching of the Perfect. Thus, they are coarse. However, the relative teachings are not only determined as relative, they can have different meanings depending on whether or not they are integrated with the ultimate teaching the Lotus Sūtra represents. If they are not converged into the Lotus teaching, they are relative. At the moment when they are looked at in the context of opening the Relative and revealing the Ultimate, they become ultimate. This is because, in the Lotus Sūtra, all teachings are said to contain the real intention of the Buddha for all beings to attain Buddhahood. Therefore, there is no more difference between the relative and the ultimate teachings, in a sense that the relative teachings are one with the ultimate teaching. In actuality, the relative teachings are not only ultimate when they are converged, but the relative teachings themselves are also considered to be ultimate, from the perspective that they are the indispensable steps in leading living beings to reach the final goal of the ultimate teaching. For example, in his discussion of the importance of the relative position, Chih-i gives an analogy comparing the positions of the three teachings with the positions of the Perfect Teaching by asserting:
“The relative [positions] in the past contain the ultimate [positions]. This is like the [lotus] flower that contains the seedpod. To open the Relative and to reveal the Ultimate resembles the blooming of the flower, and the seedpod is manifested, Apart from this flower, there is no other seedpod that can be displayed. Likewise, apart from the coarse [positions], there are no other subtle [positions] that can be revealed. Why does it need to destroy the coarse [positions] in order to attain the subtle positions? Only by opening the relative positions, the subtle positions can be at once manifested.”
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismThe Harlot’s Lesson
On his way from Benares to Uruvela in Magadha, Shakyamuni entered a quiet forest and began seated meditation. At that time, thirty young men of royal blood, all but one with their young wives, were enjoying themselves in the woods. One of the young men was unmarried, and a harlot had been procured for him. As the others were lost in their amusements, the harlot stole their gold, silver, and jewels and ran away. When they saw what had happened, the young men and women hastened in search of her. Coming upon Shakyamuni seated in a grove, they asked if he had seen the woman. He replied by asking why they were looking for her. After hearing their reason, he asked, “Which is more important, to seek that woman or to seek yourselves?” They answered that seeking themselves was more important. Whereupon Shakyamuni said, “Sit there, and I will teach you the Law whereby to seek yourselves.” They then listened to his sermon.
Following his usual custom, Shakyamuni taught first the triple doctrine of almsgiving to the poor and holy people, abiding by the moral precepts, and the assurance that good acts are rewarded by rebirth in a blessed state. From this he gradually moved to the Four Noble Truths. Upon hearing his words, the young men came to understand the true nature of human life throughout the world and attained the pure and spotless Eye of the Law. They requested to be allowed to abandon the secular world and were accepted as members of the Order.
The Beginnings of BuddhismDay 16
Day 16 concludes Chapter 11, Beholding the Stūpa of Treasures, and completes the Fourth Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.
Having last month concluded Chapter 11, Beholding the Stūpa of Treasures, we return to the top and the Buddhas of the worlds of the ten quarters announcing their plans to go to Śākyamuni Buddha of the Sahā-World.
Thereupon each of the Buddhas of the [worlds of the] ten quarters said to the Bodhisattvas under him, “Good men! Now I will go to Śākyamuni Buddha of the Sahā-World. I also will make offerings to the stūpa of treasures of Many-Treasures Tathāgata.”
At that instant the Sahā-World was purified. The ground of the world became lapis lazuli. The world was adorned with jeweled trees. The eight roads were marked off by ropes of gold. The towns, villages, cities, oceans, rivers, mountains, forests and thickets were eliminated. The incense of great treasures was burned; mandārava flowers, strewn over the ground; and jeweled nets and curtains with jeweled bells, hung over the world. The gods and men were removed to other worlds except those who were in the congregation.
At that time each of the Buddhas was accompanied by an attendant who was a great Bodhisattva. Some of the Buddhas came under the jeweled trees in the Sahā-World. The jeweled trees were five hundred yojanas tall, and adorned with branches, leaves, flowers and fruits. Under the jeweled trees were lion-like seats five yojanas tall, adorned with great treasures. The Buddhas sat cross-legged on the seats [under the jeweled trees]. The seats [under the jeweled trees] in the [Sahā-World composed of] one thousand million Sumeru-worlds were, however, too few to receive all the Buddhas of Śākyamuni Buddha’s replicas who were to come from the worlds even of one of the ten quarters. [Seeing this,] Śākyamuni Buddha purified two hundred billion nayuta worlds of each of the eight quarters [neighboring the Sahā-World] to receive all the Buddhas of his replicas. The hells, the regions of hungry spirit , the regions of animals, and the regions of asuras [of those worlds] were eliminated; and the gods and men [of those worlds] were removed to other worlds. The ground of those purified world became lapis lazuli. The worlds were adorned with jeweled trees five hundred yojanas tall. The trees were adorned with branches, leaves, flowers and fruits. Under the trees were lion-like seats of treasures five yojanas tall, adorned with various treasures. The great oceans, rivers, the Mucilinda Mountains, the Maha-Mucilinda Mountains, the Surrounding Iron Mountains, the Great Surrounding Iron Mountains, the Sumeru Mountains, and all the other great mountains [of those worlds] were eliminated, and all those worlds were amalgamated into one Buddha-world [that is, into the world of Śākyamuni Buddha). The jeweled ground of this [expanded] world was even. Jeweled curtains and canopies adorned with streamers were hung over this [expanded] world; the incense of great treasures, burned; and jeweled flowers of heaven, strewn over the ground.
Awakening of the Lotus offers this on the Buddhas who are manifestations of Sakyamuni:
The main point of the Lotus Sutra is this: all Buddhas, whatever names they may use, are temporary manifestations of this Eternal Buddha. He appears in other forms in order to lead people to enightenment. However, these Buddhas are limited. They are provisional, only a reflection of the true form of the Eternal Buddha Sakyamuni in a given time and place.
Awakening to the Lotus