Unlike previous Buddhist forms of contemplation, which depended upon one’s own ability to perceive the true nature of reality, Nichiren Shonin taught that the true nature of reality makes itself known to us as the Eternal Shakyamuni Buddha in the form of Namu Myoho Renge Kyo. In other words, Buddhahood is not some thing that we cultivate through our own self-conscious efforts. Rather, the true nature of reality is conveyed to us by the spiritual presence of the Eternal Buddha within our lives, which we awaken to through our faith in Namu Myoho Renge Kyo. All of this unfolds naturally when we focus our whole being upon the Gohonzon and chant Namu Myoho Renge Kyo.
Lotus SeedsMonthly Archives: October 2018
Daily Dharma – Oct. 23, 2018
Anyone who expounds the Dharma, if he wishes,
Will be able to cause the living beings
Of the one thousand million Sumeru-worlds
To hear his wonderful voice.
The Buddha sings these verses to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. When we learn to hear the voice of the Wonderful Dharma, we recognize it in everything that surrounds us. When we speak with the voice of the Wonderful Dharma, we are in accord with the reality of all things. There is no need to distinguish between our voice and the voice of the Ever-Present Buddha who is always thinking of how to lead all beings to enlightenment. The only thing that blocks this voice is the comfort of our own attachment and delusion.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The Length of Function
The “length of function” (Yung-ch’ang) refers to the dynamic nature of the Middle Way functioning to teach and transform living beings. Where is this function derived from? It is derived from the wisdom of realizing that “the Ten Dharma-realms are Emptincss, the Provisional, and the Middle Way.” The ten realms are empty of substantial Being, but bear names and are temporarily existent this is the comprehensive view of reality: Emptiness and the Provisional are identical to each other, and this is the Middle Way. How does the Middle Way function? This is related to the Threefold Contemplation of Emptiness, the Provisional and the Middle Way. When the bodhisattva enters the view of Emptiness, he does not stop like the Two Vehicles (śrāvaka and pratyekabuddha) do (which entails the attachment to Emptiness). The bodhisattva proceeds to enter the view of the Provisional with Emptiness, which entails the view of non-attachment to the Provisional Existence. For Chih-i, entering the view of the Provisional Existence means to be active in the empirical world to save sentient beings. Since this view of the Provisional is integrated with Emptiness (i.e., the Provisional is Emptiness, and vice versa), it partakes the Middle Way. The function of the Middle Way is spoken of in terms of the bodhisattva entering the provisional existence with the view of Emptiness to benefit living beings. Whereas there are immeasurable sentient beings, the bodhisattva’s action of saving them also lasts forever. This endless action of saving beings renders length of function. Furthermore, these three aspects (substance, position, and function) are contained within each other. When one aspect is scrutinized upon, what one sees are the three aspects, since any one of these three is not apart from the other. When three aspects are examined, what one sees is actually one integrated unity of all three aspects. One cannot look at them as a fixed conception, they are neither the same nor different, which is designated by Chih-i as “fine” or “subtle.” (Vol. 2, Page 65)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismThe Merits of the Lotus Sutra
The merits of the Lotus Sutra are so profound that it can open the eyes of those who do not believe so that they can also share in its merits.
Awakening to the LotusDaily Dharma – Oct. 22, 2018
The son thought: “I was poor, base and mean.
Now I have obtained
The treasures, houses,
And all the other things
From my father.
Never before
Have I been so happy.”
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 come into his inheritance after years of training and preparation by his father. The story explains the disciples’ understanding of how the Buddha uses expedients over time to prepare us for enlightenment. When we are not ready for the Buddha’s wisdom, he teaches to the capacity of our own minds. Now that we are ready for his highest teaching, he reveals his own mind in the Lotus Sutra.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The Ever-Present Buddha Realm
The Buddha-realm does not exist apart from the other nine realms. In essence, all living beings possess the Buddha-nature (Ch., Fo-hsing; Skt., buddhadhātu), and given the right condition, they can realize this potential for Buddhahood, i.e., the realm of hell to the realm of the Bodhisattva can be transformed instantaneously into the Buddha-realm. (Vol. 2, Page 65)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismGradual Teachings
In teaching the five ascetics immediately after his own enlightenment, Shakyamuni adopted a gradual approach. First he exhorted them to follow the Middle Way between the extremes of asceticism and hedonism and taught that training must be based on a rational understanding of cause and effect. Next he led them to a logical understanding of the correct Buddhist interpretation of the world by explaining the Four Noble Truths. At this stage, his listeners attained the Eye of the Law, enabling them to see all things in their true form. Next the Buddha taught that the five aggregates are impermanent, suffering, and without an abiding self. Directing the ascetics to meditate on the nature of the five aggregates, he made their earlier intellectual understanding an experiential one; with this melding of idea and action their practice was complete, and they all became arhats. Similar examples of gradual teachings are not unusual in the texts of primitive Buddhism.Basic Buddhist Concepts
Daily Dharma – Oct. 21, 2018
Anyone who does not keep our spells
But troubles the expounder of the Dharma
Shall have his head split into seven pieces
Just as the branches of the arjaka-tree [are split].
The ten rakṣasī demons and Mother-of-Devils sing these verses in Chapter Twenty-Six of the Lotus Sūtra. They are among the many gods and other supernatural beings who vow to protect all those who keep and practice the Buddha Dharma. These verses help us to understand the nature of those who create harm in the world and to develop a heart of compassion towards them. The nature of delusion is that it sets up a world separate from the world we all share. It puts a barrier between us and the world out of fear that this world will harm us. The Buddha’s teachings show us how to develop the courage to live in harmony with this world, rather than splitting ourselves from it, and splitting ourselves in it.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Ten Realms, Both Visible and Invisible
The ten realms exist simultaneously in one’s mind, but one may not necessarily experience them all at the same given moment. One may experience any one of the ten realms at any moment, depending on the conditions of what one’s actions were and are in the past and present, and where one’s thoughts reside. When one realm is experienced, it is visibly present in one’s mind, but the other nine realms are also present in one’s mind, though in an invisible state. (Vol. 2, Page 64)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismDaily Dharma – Oct. 20, 2018
The Buddha said to Endless-Intent Bodhisattva: “Good man! If many hundreds of thousands of billions of living beings hear [the name of] World-Voice-Perceiver Bodhisattva and call his name with all their hearts when they are under various sufferings, World-Voice-Perceiver Bodhisattva will immediately perceive their voices, and cause them to emancipate themselves [from the sufferings].”
The Buddha gives this description of World-Voice-Perceiver Bodhisattva (Kuan-Yin, Kannon, Kanzeon, Avalokitesvara) to Endless-Intent Bodhisattva in Chapter Twenty-Five of the Lotus Sūtra. World-Voice-Perceiver is the embodiment of compassion, a living manifestation of the desire that all beings be happy and free from suffering. By calling the name of this Bodhisattva, we awaken the compassion within ourselves. We become this Bodhisattva and remove our fear of suffering. With this awakening we can be fully present for those in this world of conflict who are suffering and liberate ourselves from the delusion and isolation of our own suffering.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com