Monthly Archives: January 2019

Daily Dharma

Daily Dharma – Jan. 13, 2019

Anyone who keeps this sūtra
Will be able to expound
The meanings of the teachings,
And the names and words [of this sūtra].
Their eloquence will be as boundless
And as unhindered as the wind in the sky.

The Buddha sings these verses to Superior-Practice Bodhisattva (Jōgyo, Viśiṣṭacārītra) in Chapter Twenty-One of the Lotus Sūtra. This teaching transforms us from beings who exist for our own comfort and awakens our true nature as Bodhisattvas: beings who exist for the benefit of all beings. This transition requires that we engage with these other beings and break out of the isolation of our own attachments. The first step is simply to listen, to be present and accept whatever the world has to offer. But at some point we need to speak. It can be difficult to know what to say. But with this Wonderful Dharma of the Lotus Sūtra, we find that because it embodies the Buddha’s highest wisdom, so long as we transmit what it has taught us, we will always have ways to use it to benefit other beings and bring this teaching to life in our world.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

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The Sequential Threefold Contemplation

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The Mo-ho chih-kuan [Great Calming and Contemplation] explains the “threefold” aspect of this contemplation as follows. First is “entering [the insight of] emptiness from the [viewpoint of] the conventional”; that is, one contemplates the conditioned, dependent nature of all phenomena, which are without permanence or self-essence. From the perspective of this insight, all categories, hierarchies, and boundaries are collapsed; it is a discernment of ultimate equality. The discernment of all phenomena as empty frees one from attachment to desires and intellectual constructs and is said to correspond to the insight of arhats and bodhisattvas of the Tripiṭaka and shared teachings. Next is “entering [insight into] the conventional from [the discernment of] emptiness.” Having discerned the nonsubstantial, contingent nature of things, one cognizes their provisional existence as phenomena arising through dependent origination and is thus able to act in the world in a soteriologically effective way. This discernment reestablishes categories and distinctions, but without biased attachment or false essentializing; it is said to correspond to the wisdom of bodhisattvas of the separate teaching. Last is the “contemplation of the Middle Way that is the supreme meaning.” Here one contemplates phenomena as both empty and provisionally existing, discerning both aspects simultaneously. This is said to correspond to the wisdom of the Buddha and of the perfect teaching. This progression through the three contemplations of emptiness, conventional existence, and the middle described here is called the “sequential threefold contemplation” (tz’u-ti san-kuan, shidai sangan). However, Chih-i defines as superior the contemplation in which all three truths are discerned simultaneously; this is the “perfect and immediate calming and contemplation” (yüan-tun chih-kuan, endon shikan). (Page 177-178)

Original Enlightenment and the Transformation of Medieval Japanese Buddhism


Profound

Subtleties in the Three Bodies of the Buddha

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Since Buddhahood is the accomplishment of the Buddha, Chih-i relates the effect of Buddhahood with the three Buddhas, and these three Buddhas are in fact different manifestations of one Buddha. In other words, the perfect effect of Buddhahood, i.e., the Threefold Track, is the manifestation of the first three categories of Subtlety. This indicates that the three Subtleties are represented by the three bodies of the Buddha, and these three bodies of the Buddha bear the names of the three Buddhas: Vairocana (P’i-lu-che-na) as dharmakāya represents the Ultimate Subtlety of Objects (Ching-miao Chiu-ching), Rocana (Lu-she-na) as saṃbhogakāya, the Ultimate Subtlety of Knowledge (Chih-miao Chiu-ching), and Śākyamuni (Shih-chia-mou-ni) as nirmāṇakāya, the Ultimate Subtlety of Practice (Hsing-miao Chiu-ching). Vairocana who lives in the Land of Eternity is the Dharma-body (dharmakāya) of the Buddha. Since the dharmakāya is everywhere and reflects true reality (tathatā), Vairocana is taken by Chih-i to represent the Subtlety of Objects as truth. Rocana who sits on the lotus-petal is the Reward-body (saṃbhogakāya) of the Buddha. Since saṃbhogakāya is the dharmakāya in the cosmic world, the former concerns the latter like the knowledge concerns objects as truth. Therefore, Rocana is taken to represent the Subtlety of Knowledge. Śākyamuni who appears in the mundane world to teach and transform living beings is the Transformation-body (nirmāṇakāya) of the Buddha. Since nirmāṇakāya is the function of the saṃbhogakāya, Śākyamuni is taken to represent the Subtlety of Practice. (Vol. 2, Page 265-266)

The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism


LS32

Day 1

Day 1 covers the first half of Chapter 1, Introductory

Day 1 Text with annotationsPlay MP3

Having last month witnessed the offerings of the sons of the Buddha, we consider the offerings of the Bodhisattvas to stupa-mausoleums.

Mañjuśrī!
Some Bodhisattvas make offerings
To the śarīras of a Buddha
After his extinction.

I also see some sons of the Buddha
Adorning the world of the Buddha
With as many stupa-mausoleums
As there are sands in the River Ganges.

Those stupas of treasures are
Lofty and wonderful.
They are five thousand yojanas high,
And two thousand yojanas wide and deep.

Each of the stupa-mausoleums has
One thousand pairs of banners and streamers.
It also has curtains adorned with gems.
It also has jeweled bells ringing.

Gods, dragons, men, and nonhuman beings
Constantly offer incense, flowers, and music
[To the stupa-mausoleums].

Mañjuśrī!
Those sons of the Buddha
Adorn the stupa-mausoleums
And offer the adornments
To the śarīras [of the Buddha].

The Introduction to the Lotus Sutra offers describes this “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 Sutra

Lecture on Lotus Sutra

Only One Practice Going Forward.

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These predictions given to various people telling of the future enlightenment and Buddhahood of all these people is referring to the enlightenment attained because of their practice of the Lotus Sutra. The enlightenment of these individuals is not due to their current practices or those practices they have engaged in up to this point. The Buddha is saying basically that they all arrived at this point, in time and faith, by various means but from this point forward their path to Buddhahood is based solely on the single Buddha practices in the Lotus Sutra. While there were a variety of ways to practice to get to this point there is only one practice going forward.

Lecture on the Lotus Sutra

WONS

Two Pillars Of The Tendai Doctrine

In my view the Tendai doctrine is supported by two pillars: the doctrinal study of various sūtras (kyōdō) and the true intent of the Buddha (shōdō). Based on these two pillars, Grand Master T’ien-t’ai wrote three major works (Profound Meaning of the Lotus Sūtra, Words and Phrases of the Lotus Sūtra, and Great Concentration and Insight) in sixty [sic] fascicles. The doctrinal study of various sūtras categorizes the sūtras in chronological order and assesses each of them, while the true intent of the Buddha means to be in a state of enlightenment of the Buddha. Which pillar do you think the interpretative sentences you quoted are of?

If they are of the doctrinal study, then consider that Grand Master T’ien-t’ai has established the three standards of comparison to assess the pre-Lotus sūtras against the Lotus Sūtra. Hence they should be asked what the three standards of comparison are.

If they answer that the three standards of comparison are (1) whether or not the capacity of the people is ripe for understanding the True Dharma, (2) whether or not the beginning and ending of the guidance of the Buddha is shown, and (3) whether or not the relationship between the Buddha and His disciples is eternal, we should then inquire which of the three standards their quotations are based on.

If they answer that they are based on the first comparison, we should further ask, “There are two ways of comparing the capacity of the people: comparison by doctrinal teachings (yakkyō) and comparison by periods of preaching (yakubu). Which one are they based on?”

If they answer that they were based on comparison by doctrinal teachings, then consider asking them further, “There are two kinds of interpretation in both the yakkyō and yakubu ways: lenient (yo) and strict (datsu) interpretations. Which of these two is it?”

If they reply that they do not know anything about yakkyō and yakubu or yo and datsu, it reveals that they are very ignorant of the Tendai doctrine.

Shoshū Mondō-shō, Questions and Answers Regarding Other Schools, Writings of Nichiren Shōnin, Doctrine 3, Page 176-177

Daily Dharma

Daily Dharma – Jan. 12, 2019

To see a Buddha is as difficult
As to see an udumbara[-flower].
To avert a misfortune is also difficult.

These verses are sung by two sons of a king in a story told by the Buddha in Chapter Twenty-Seven of the Lotus Sūtra. In the story, the boys have heard the Dharma from a previous Buddha and are asking permission from their parents to leave home and follow that Buddha. The legend of the udumbara flower is that it only blooms every 3000 years. Meeting a Buddha is not to be taken for granted. However, it is still important to remember the ties of our families. Rather than leaving in secret from their home, the sons’ asking permission from their parents creates more benefits. The King and Queen accompany their sons and learn the Wonderful Dharma. As Bodhisattvas it is important to use our relationships wisely as we lead all beings to enlightenment.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

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Reversal

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“Reversal” may be seen as a subset of correspondence and association; it denotes a case where the identification of two elements functions to invert their conventional meanings. The logic of original enlightenment itself entails precisely this sort of reversal. It proceeds not from cause (practice) to effect (realization) but from effect to cause. Thus, it inverts conventional notions of enlightenment as a linear process of cultivation culminating in eventual realization; rather, enlightenment is held to be inherent, and it is only when based upon this insight that cultivation is considered meaningful. Cultivation then becomes the expression of original enlightenment. It is because of this reversal of conventional perspective that original enlightenment thought has been referred to as representing a “Copernican revolution.” Reversal as an interpretive technique recapitulates this fundamental reversal at the heart of the notion of original enlightenment. (Page 164)

Original Enlightenment and the Transformation of Medieval Japanese Buddhism


Profound

The Ultimate Pursuit in Buddhism

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The perfection of Buddhahood is the ultimate pursuit in Buddhism. According to Chih-i’s explanation, what the great nirvāṇa (adorned with the Three Virtuous Qualities) demonstrates concerns the constant abiding of the luminous dharma-nature characterized by constancy, bliss, self, and purity. The Track of Real Nature is identical to the Virtuous Quality of the Dharmakāya (Fa-shen-te), symbolizing the Buddha’s spiritual body, which is fully endowed with the principal nature of True Reality. The Track of the Illumination of Wisdom is identical to the Virtuous Quality of prajn͂ā (Po-jo-te), which is derived from the Buddha’s perfect wisdom. The Track of Accomplishment is identical to the Virtuous Quality of Liberation (Ch’ieh-t’uo-te) that is derived from the Buddha’s enlightenment, signifying neither contamination nor attachment of all Dharmas. (Vol. 2, Page 264)

The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism


LS32

Day 32

Day 32 covers Chapter 28, The Encouragement of Universal-Sage Bodhisattva, closing the Eighth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 32 Text with annotationsPlay MP3

Having last month heard Śākyamuni Buddha praise Universal-Sage Bodhisattva, Śākyamuni Buddha’s praise for anyone who keeps, reads and recites the Sūtra of the Lotus Flower of the Wonderful Dharma.

“Universal-Sage! If you see anyone who keeps, reads and recites the Sūtra of the Lotus Flower of the Wonderful Dharma in the later five hundred years after my extinction, you should think, ‘Before long be will go to the place of enlightenment, defeat Mara and his followers, attain Anuttara-samyak-saṃbodhi, turn the wheel of the Dharma, beat the drum of the Dharma, blow the conch-shell horn of the Dharma, send the rain of the Dharma, and sit on the lion-like seat of the Dharma in the midst of the great multitude of gods and men.’

“Universal-Sage! Anyone who keeps, reads and recites this sūtra [in the later five hundred years] after [my extinction], will not be attached to clothing, bedding, food or drink, or any other thing for living. What he wishes will not remain unfulfilled. He will be able to obtain the rewards of his merits in his present life. Those who abuse him, saying, ‘You are perverted. You are doing this for nothing,’ will be reborn blind in their successive lives in retribution for their sin. Those who make offerings to rum and praise him, will be able to obtain rewards in their present life. Those who, upon seeing the keeper of this sūtra, blame him justly or unjustly, will suffer from white leprosy in their present life. Those who laugh at him will have few teeth, ugly lips, flat noses, contorted limbs, squint eyes, and foul and filthy bodies, and suffer from bloody pus of scabs, abdominal dropsy, tuberculosis, and other serious diseases in their successive lives. Therefore, Universal-Sage! When you see the keeper of this sūtra in the distance, you should rise from your seat, go to him, receive him, and respect him just as you respect me.

The Daily Dharma from Oct. 30, 2018, offers this:

Universal-Sage! If you see anyone who keeps, reads and recites the Sūtra of the Lotus Flower of the Wonderful Dharma in the later five hundred years after my extinction, you should think, ‘Before long he will go to the place of enlightenment, defeat Māra and his followers, attain Anuttara-samyak-saṃbodhi, turn the wheel of the Dharma, beat the drum of the Dharma, blow the conch-shell horn of the Dharma, send the rain of the Dharma, and sit on the lion-like seat of the Dharma in the midst of the great multitude of gods and men.’

The Buddha gives this instruction to Universal-Sage Bodhisattva (Fugen, Samantabhadra) in Chapter Twenty-Eight of the Lotus Sūtra. Nichiren explained that the later five hundred years mentioned in this passage is the time in which we are living today. The Buddha is therefore talking about all of us who practice the Wonderful Dharma. When we can grow our capacity to respect each other as we respect the Buddha, it inspires the respect at the core of all beings, and transforms this world.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com