Having understood that the first section, “name,” aims at conveying the subtle dharma that is expressed in the teaching of the Buddha, and that the second section, “substance,” aims at presenting the Ultimate Truth as the foundation for the teaching of the Buddha, the following third of the Five Sections, “gist” (Tsung), begins to address what constitutes the teaching of the Buddha. According to Chih-i, the cause and effect of Buddhahood is essential in the teaching of the Buddha, because one’s practice of striving to attain Buddhahood as the cause entails penetrating the Ultimate Truth, and one’s attainment of Buddhahood as the effect is the realization of the Ultimate Truth. Therefore, the significance of clarifying the gist as the cause and effect of Buddhahood lies in the fact that the gist manifests the substance as the Ultimate Truth. (Vol. 2, Page 15)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismMonthly Archives: October 2018
Devadatta’s Misuse of Supernatural Powers
The most outstanding example of the misuse of supernatural powers in all Buddhist history is the case of Shakyamuni’s cousin Devadatta. When Shakyamuni first visited his home country after his enlightenment, a group of young men from the Shakya clan abandoned secular life to become his followers. Among them were Ananda, who heard the Buddha’s teachings so many times that he became a learned sage; Anuruddha and Bhaddiya, who attained the enlightenment of arhats; and Bhagu, Kimbila, and Devadatta, who did not become arhats but who attained the five supernatural powers. (Though the sixth and most important power is attained only by the enlightened, ordinary Buddhist believers, the faithful of other religions, and even such sly animals as foxes and badgers are thought to be able to manifest the other five.)
Attempting to devise more effective uses for his powers, Devadatta hit upon the idea of employing them to ingratiate himself with and win the confidence of the young prince Ajatasattu, who had a brilliant future. In this way, Devadatta hoped to increase his own honor and profit.
Assuming the form of a boy girdled with serpents, Devadatta appeared before Ajatasattu, who, horrified, demanded to know the identity of this alarming creature. When he received an affirmative reply to his question as to whether the prince found him frightening, Devadatta identified himself. But the prince was unconvinced. If this serpent-girdled boy was indeed the person he claimed to be, he should appear in the form that Devadatta customarily took. Devadatta then appeared before the prince in his usual monk’s robes, begging bowl in hand.
The delighted prince came to trust and respect Devadatta and sent him many rich meals each day. Flattering treatment only poisoned Devadatta’s mind and inspired evil desires in his heart. He vowed that he would gain control of the Buddhist Order. But because of his wicked ambitions he lost his supernatural powers. And this was the start of the series of crimes and wicked acts against Shakyamuni and the Order that finally resulted in Devadatta’s destruction. (Page 170-171)
The Beginnings of BuddhismDay 26
Day 26 concludes Chapter 21, The Supernatural Powers of the Tathāgatas, includes Chapter 22, Transmission, and introduces Chapter 23, The Previous Life of Medicine-King Bodhisattva.
Having last month been introduced to a Buddha called Sun-Moon-Pure-Bright-Virtue, we meet Gladly-Seen-By-All-Beings Bodhisattva and witness his reaction to hearing the Sūtra of the Lotus Flower of the Wonderful Dharma.
“Thereupon [Sun-Moon-Pure-Bright-Virtue] Buddha expounded the Sūtra of the Lotus Flower of the Wonderful Dharma to Gladly-Seen-By-All-Beings Bodhisattva, to the other Bodhisattvas, and also to the Śrāvakas. Gladly-Seen-By-All-Beings Bodhisattva willingly practiced austerities under Sun-Moon-Pure-Bright-Virtue Buddha. He walked about the world, seeking Buddhahood strenuously with all his heart for twelve thousand years until at last he obtained the samadhi by which he could transform himself into any other living being: Having obtained this samadhi, he had great joy.
“He thought, ‘I have obtained the samadhi by which I can transform myself into any other living being because I heard the Sūtra of the Lotus Flower of the Wonderful Dharma. Now I will make offerings to Sun-Moon-Pure-Bright-Virtue Buddha and also to the Sūtra of the Lotus Flower of the Wonderful Dharma.’
“He entered into this samadhi at once. He filled the sky with the clouds of mandārava-flowers, mahā-mandārava-flowers and the powdered incense of hard and black candana, and rained down those flowers and incense. He also rained down the powdered incense of the candana grown on this shore of the sea [between Mt. Sumeru and the Jambudvipa]. Six shu of this incense was worth the Sahā-World. He offered all these things to the Buddha.
Nichiren writes concerning this chapter in his letter “A Response to My Lady Nichinyo”:
It is said in the “Medicine King Bodhisattva” chapter that a bodhisattva called Issaishujōkiken (Gladly Seen by All) learned the Lotus Sūtra from the Buddha Sun Moon Brilliance. With deep admiration for his master’s favor and the value of the Lotus Sūtra, he made offerings of thousands of invaluable treasures. Issaishujōkiken felt that this was not enough, however, and proceeded to anoint his own body with oil, set it aflame, and continued to burn it like a lamp wick to venerate the Buddha for twelve hundred years. Thereafter, he burned a light on his elbow for seventy-two thousand years to venerate the Lotus Sūtra. Thus, if a woman venerates the Lotus Sūtra in the fifth 500-year period after the demise of the Buddha, during the Latter Age of Degeneration, the Buddha will bestow upon her all merits of the Lotus Sūtra just as a rich man gives all his wealth to his son.
Nichinyo Gozen Gohenji, A Response to My Lady Nichinyo, Writings of Nichiren Shōnin, Volume 4, Faith and Practice, Page 133
Giving: The Bodhisattva Practice
Giving is the most fundamental of the bodhisattva practices, for bodhisattvas give themselves to save others. It is giving that makes a bodhisattva. While the Eightfold Path is prescribed for self-cultivation, the Six Perfections (especially giving and patience) are directed to others, clearly indicating the shift toward an altruistic, social focus in Mahayana Buddhism that set it apart from the Hinayana tradition.
Basic Buddhist Concepts
Daily Dharma – Oct. 1, 2018
To enter the room of the Tathāgata means to have great compassion.
To wear his robe means to be gentle and patient.
To sit on his seat means to see the voidness of all things.
Expound the Dharma only after you do these [three] things!
The Buddha sings these verses in Chapter Ten of the Lotus Sūtra. Our compassion leads us to engage with the world and benefit others. Cultivating our gentle and patient nature lets us live the peace everyone wants and show them how to obtain it. To see the voidness of things does not mean acting as if they don’t exist. We presume that things that do not exist forever do not exist at all. A wisp of smoke. A fleeting smile. The Buddha teaches that there is nothing permanent and self-existing. Only what is interdependent and changing truly exists.Only that which is connected with everything else truly exists.Nothing hinders us. Nothing opposes us. When we see the harmony in our changing existence, then we see the Buddha Dharma.
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