The four kinds of unhindered eloquence are dharma, meaning, words, and joy. When one has these four they are able to teach the dharma without difficulty. You could say they will be confident in their ability to teach the Buddha’s teachings to others. Knowing the meaning and words of the Dharma goes beyond an intellectual understanding or accumulation of information and knowledge. It is about the ability to express the teachings contained in the Dharma in such a way that the listener will be able to understand, and relate to their own lives. … If we are able to relate our own joy as well as cause the listener joy in hearing and understanding then we have been able to accomplish unhindered eloquence. It isn’t about fancy words. It isn’t about sharing information. It is about a deep person-to-person life-to-life communication of the profound nature of the Dharma, which actually transcends words.
Lecture on the Lotus SutraMonthly Archives: December 2018
Daily Dharma – Dec. 13, 2018
Now I will transmit [the Dharma] to you. Keep, read, recite and expound [this sūtra in which the Dharma is given], and cause all living beings to hear it and know it! Why is that? It is because I have great compassion. I do not begrudge anything. I am fearless. I wish to give the wisdom of the Buddha, the wisdom of the Tathāgata, the wisdom of the Self-Existing One, to all living beings.
The Buddha gives these instructions in Chapter Twenty-Two of the Lotus Sūtra. In this transmission, the Buddha bestows his highest teaching not just on those gathered 2500 years ago. He gives it to all of us who hear and keep his teaching today. When the Buddha revealed his true nature as existing through all time and space, he assured us that he is always teaching us, and that the Lotus Sūtra is the vehicle by which he comes to us. By giving us this teaching, he does not lose it. In the same way, when we benefit other beings, we should not be afraid of losing anything, other than our delusion and attachments.
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The Possibility of Buddhahood for Ordinary Worldlings
We have already seen that Saichō saw the Lotus Sūtra as the “direct path” or “great direct path,” over and against the Hossō view of enlightenment as requiring three incalculable aeons to achieve. He was not optimistic about most people actually realizing Buddhahood with this very body, a possibility he saw as open only to those who had reached the stage of partial realization, the fifth of the six stages of identity, which corresponds to the first abode or bhūmi in the fifty-seven stages of bodhisattva practice of the perfect teaching. The fifth stage of identity and the first abode both denote the point of transition from the level of an ordinary worldling (Prthag-jana, bonbu) bound by defilements to that of the sage (ārya-sattva, shō), who has eliminated all defilements except ignorance (mumyō-waku) and begun to experience true insight. Where the birth and death of the ordinary worldling is determined by karma (bundan shōji), that of the sage is chosen in accordance with his aspiration for enlightenment and intent to benefit others (hennyaku shōji). “Realizing Buddhahood with this very body” for Saichō thus referred to the partial enlightenment of those who had already made the transition from ordinary worldling to sage. However, he also maintained that, even in the case of deluded worldlings, through the power of the Lotus Sūtra the process of enlightenment could be vastly accelerated, being fulfilled in the next lifetime or at latest the lifetime after that. This concern, even on a theoretical level, with the possibility of Buddhahood for ordinary worldlings would eventually emerge as a major characteristic of Japanese Buddhism as a whole. (Page 32)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismThe Ultimate Purpose
By his systematized elaboration of [the] four categories, different divisions of Buddhist doctrines and practices become a coherent whole, and can coexist without confusion and contradiction. While confirming the diversity of the Buddha’s teaching, Chih-i conveys the real intention of the Buddha that lies in his teachings, which is for the sake of leading all sentient beings to attain Buddhahood. This ultimate purpose of attaining Buddhahood becomes more transparent in Chih-i’s system of positions: regardless of whether one’s position is inferior or superior, all practitioners of various positions can eventually reach the goal of Buddhahood. Chih-i’s justification for the disclosure of the “Subtlety of Positions” can be detected from the following paragraph:
“Since truth as principle is merged, knowledge is perfect without any interval; [when] practice is guided [by knowledge], it becomes subtle. [Upon] a manifestation of these three meanings (i.e., truth, knowledge, and practice), the substance, gist, and function [of the Lotus Sūtra] are complete. Furthermore, the Subtlety of Positions should be exposed.”
This implies that related to truth that is perfect, knowledge is perfect as well. The perfect knowledge can guide practice to its completion. When all these three categories, truth, knowledge, and practice are realized, the level of attainment arises. (Vol. 2, Page 196)
Day 2
Chapter 1, Introductory (Conclusion).
Having last month begun Mañjuśrī’s response to Maitreya Bodhisattva-mahasattva, we consider what Mañjuśrī saw innumerable, inconceivable, asamkya kalpas ago.
“Good men! Innumerable, inconceivable, asamkya kalpas ago, there lived a Buddha called Sun-Moon-Light, the Tathagata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. He expounded the right teachings. His expounding of the right teachings was good at the beginning, good in the middle, and good at the end. The meanings of those teachings were profound. The words were skillful, pure, unpolluted, perfect, clean, and suitable for the explanation of brahma practices. To those who were seeking Śrāvakahood, he expounded the teaching of the four truths, a teaching suitable for them, saved them from birth, old age, disease, and death, and caused them to attain Nirvāṇa. To those who were seeking Pratyekabuddhahood, he expounded the teaching of the twelve causes, a teaching suitable for them. To Bodhisattvas, he expounded the teaching of the six paramitas, a teaching suitable for them, and caused them to attain Anuttara-samyak-saṃbodhi, that is, to obtain the knowledge of the equality and differences of all things.
“After his extinction there appeared a Buddha also called Sun-Moon-Light. After his extinction there appeared another Buddha also called Sun-Moon-Light. In the same manner, seventy thousand Buddhas appeared in succession, all of them being called Sun-Moon-Light with the surname Bharadvaja.
Consider the role of Mañjuśrī and Maitreya as explained in the Introduction to the Lotus Sutra:
Daily Dharma – Dec. 12, 2018
Good men! Ānanda and I resolved to aspire for Anuttara-samyak-saṃbodhi under the Void-King Buddha at the same time [in our previous existence]. At that time Ānanda always wished to hear much while I always practiced strenuously. Therefore, I have already attained Anuttara-samyak-saṃbodhi[, but he has not yet]. Now he protects my teachings.
The Buddha gives this description to those gathered to hear him teach in Chapter Nine of the Lotus Sūtra. In the story, he has just assured his cousin Ānanda that he will become a Buddha. He then explains the difference between hearing what the Buddha teaches and making it a part of our lives. It is when we practice the Buddha Dharma that we truly understand it. But even if we believe we do not have the capacity to practice, it is still important for us to hear and protect what the Buddha left for us. By giving others the opportunity to learn and do what perhaps we cannot, we help to improve their lives, and give them a chance to improve ours.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Shortening the Path
[In considering enlightenment in this body] Saichō … drew on the episode in the Lotus Sūtra of the eight-year-old nāga princess, who in the space of a moment changes into a male, completes the eight phases of a Buddha’s life, and manifests perfect enlightenment. In his writings, the realization of Buddhahood with this very body is linked not to esoteric practices, but to the power of the Lotus Sūtra. The nāga girl, Saichō points out, had a threefold hindrance: she was born into the animal realm as a nāga (a serpent or dragon), clearly the result of unfavorable karma; she was female and of poor faculties; and she was young and therefore had not been able to devote many years to religious practice. Nevertheless, through the wondrous power of the Lotus, she was able to attain Buddhahood. (Page 31-32)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismPractice Breath
In terms of the first aspect of practice “cultivation concerning the characteristics of dharmas,” by contemplating the nature of breath lacking substantial Being, one proceeds to contemplate the nature of body, which is what one’s breath is dependent upon. By conceiving emptiness of body, which is composed of four elements (earth, water, fire, and wind), one continues to contemplate mind, which is what one’s body relies on. One sees that the mind is also empty, for it is created by the combination of conditions. In terms of the second aspect of practice “cultivation concerning realization of truth,” it is to “internally realize emptiness as the Absolute Truth.” “Gradually, [one] is able to penetrate and understand the distinctiveness of one’s body-form and breath. [One] also knows that one’s body corresponds with the mundane astronomy and geography and can embrace samäclhis within the three realms.” (Vol. 2, Page 180)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismDay 1
Day 1 covers the first half of Chapter 1, Introductory
Having last month considered the actions of kings and other bodhisattvas illumined, we witness the offerings of the sons of the Buddha.
I also see some sons of the Buddha
Enduring abuse
Or blows with sticks
Inflicted by arrogant people
In order to attain
The enlightenment of the Buddha.I also see some Bodhisattvas
Giving up wanton pleasures,
Parting from foolish companions,
Approaching men of wisdom,Controlling their minds from distraction,
And concentrating their minds in hills or forests
For thousands of billions of years
In order to attain the enlightenment of the Buddha.I also see some Bodhisattvas
Offering delicious food and drink
And hundreds of kinds of medicines
To the Buddha and the Sangha.Some offer garments and beautiful robes
Worth tens of millions
Or beyond monetary value
To the Buddha and the Sangha.Some offer thousands of billions
Of jeweled houses made of candana
And wonderful bedding
To the Buddha and the Sangha.Some offer pure gardens and forests
Abounding in flowers and fruits,
And furnished with rivers, springs,
and pools for bathing,
To the Buddha and the Saṃgha.I see those Bodhisattvas
Making offerings of those wonderful things
Joyfully and untiringly
In order to attain unsurpassed enlightenment.Some Bodhisattvas expound
The truth of tranquil extinction,
And with various expedients,
Teach innumerable living beings.I also see some Bodhisattvas
Who attained the following truth:
“The nature of things is not dual.
It is [formless] like the sky.”I also see some sons of the Buddha
Having no attachment in their minds.
They seek unsurpassed enlightenment
With this wonderful wisdom.
The Introduction to the Lotus Sutra offers this on “A Teaching Applicable Throughout the Cosmos“:
First of all, the narrative tells us that the Buddha’s light illuminated the east. Is there any special meaning to the east? One interpretation is that illuminating the east actually illuminating all directions, because the east represents them all. Another idea comes from Sanskrit. As the word purva (“east” in Sanskrit) also means “past” or “origin,” illuminating the east could be interpreted as “illuminating the origin of humanity.” At any rate, the chapter depicts in detail all kinds of spiritual seekers who are illuminated by the ray of light. This symbolizes the universality of the Lotus Sutra, a teaching that is applicable throughout the cosmos.
Introduction to the Lotus SutraDaily Dharma – Dec. 11, 2018
Those who come to this teacher of the Dharma
Will be able to complete the Way of Bodhisattvas quickly.
Those who follow him and study will be able to see
As many Buddhas as there are sands in the River Ganges.
The Buddha sings these verses to Medicine-King Bodhisattva in Chapter Ten of the Lotus Sūtra. By teacher of the Dharma, the Buddha means anyone who keeps, reads, recites, copies and expounds this Sūtra. As we continue on this Way, we learn to recognize the Buddha’s presence in every aspect of our experience. We learn to appreciate everything the Buddha does for us, and to show that gratitude to all those in whom we recognize the Buddha. Then we realize there is no shortage of teachers, no shortage of joy and no shortage of opportunities to benefit others.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com