Monthly Archives: January 2019

LS32

Day 10

Day 10 concludes Chapter 6, Assurance of Future Buddhahood, and opens Chapter 7, The Parable of a Magic City.

Day 10 Text with annotationsPlay MP3

Having last month concluded Day 10’s portion of Chapter 7 with the princes begging the Buddha to turn the wheel of the dharma, we return to today’s portion of Chapter 6: Assurance of Future Buddhahood, and the prediction for the future Buddhahood of Subhūti.

Thereupon the World-Honored One, having understood the wishes of the great disciples, said to the bhikṣus:

“In his future life, this Subhūti will see three hundred billion nayutas of Buddhas, make offerings to them, respect them, honor them, praise them, perform brahma practices, complete the Way of Bodhisattvas, and become a Buddha on the final stage of his physical existence. He will be called Beautiful-Form, the Tathāgata, 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. The kalpa in which he will become that Buddha will be called Having-Treasures; and his world, Treasure-Born. The ground [of his world] will be even, made of crystal, adorned with jeweled trees, and devoid of mounds, pits, rubble, thorns and dirt. Jeweled flowers will cover the ground to purify it. The people of that world will live in buildings of wonderful treasures. His disciples in Śrāvakahood will be numberless, beyond calculation or comparison. The Bodhisattvas will be many thousands of billions of nayutas in number. The duration of the life of that Buddha will be twelve small kalpas. His right teachings will be preserved for twenty small kalpas. The counterfeit of his right teachings will be preserved also for twenty small kalpas. That Buddha will always stay in the sky, expound the Dharma to the multitude, and save innumerable Bodhisattvas and Śrāvakas.

Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:

Bhikṣus!
Now I will tell you.
Listen to me
With one mind!

Subhūti, a disciple of mine,
Will be able
To become a Buddha
Called Beautiful-Form.

He will make offerings
To many billions of Buddhas, and practice
According to the practices of the Buddhas,
And finally attain great enlightenment.

On the final stage of his physical existence,
He will obtain the thirty-two physical marks,
And become as beautiful and as wonderful
As a mountain of treasures.

The world of that Buddha
Will be the purest.
Anyone will be happy to see it.
That Buddha will save
Innumerable living beings
Of that world.

Many Bodhisattvas
In the world of that Buddha
Will be clever.
They will turn
The irrevocable wheel of the Dharma,
And adorn that world.

The Śrāvakas in that world also
Will be countless.
They will have the six supernatural powers,
Including the three major supernatural powers.
They will have the eight emancipations.
They will be exceedingly powerful and virtuous.

The supernatural powers
Employed by that Buddha
For the expounding of the Dharma
Will be inconceivable.

As many gods and men
As there are sands in the River Ganges
Will join their hands together
And listen to the words of that Buddha.

The duration of the life of that Buddha
Will be twelve small kalpas.
His right teachings will be preserved
For twenty small kalpas.
The counterfeit of his right teachings
Also will be preserved for twenty small kalpas.

The Daily Dharma from July 11, 2018, offers this:

The supernatural powers
Employed by that Buddha
For the expounding of the Dharma
Will be inconceivable.

The Buddha sings this verse in Chapter Six of the Lotus Sūtra after predicting the future Buddhahood of his disciple Subhūti. Anything we do not understand can seem supernatural. Things we find common in our modern world would seem magical to those who lived in the Buddha’s time. It is only through our greater understanding that we can create our modern wonders. It should not then surprise us that with the Buddha’s mind, which he reminds us that we too can reach, the things we can accomplish will seem magical to those mired in delusion.

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

Lotus Seeds

A Single Reality

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According to the Three Truths, all things exist by virtue of their dependence upon all other things, and each thing contributes to the existence of all other things. Another way of saying this is that all things are manifestations of the underlying process of cause and effect, which unites them all. If all things are temporary manifestations of a single all-encompassing network of cause and effect, then nothing is truly separate from anything else. Body and mind, living beings and their environment, even the realms of delusion and awakening are not ultimately separate. They are all part of a single reality, which is revealed when one puts the Lotus Sutra into practice through Namu Myoho Renge Kyo.

Lotus Seeds

d23b, WONS

The Merit Of The 50th Person Rejoicing At Hearing The Lotus Sūtra

The Pure Land Buddhists today … [say] it is impossible to practice the Lotus Sūtra unless one possesses a high capacity to understand and it bewilders the evil ordinary people in the Latter Age of Degeneration. Are they not contradicting themselves? Grand Master Miao-lê in his Annotations to the Words and Phrases of the Lotus Sūtra asserts, “Most people make mistakes, without knowing how great the merits of the inexperienced practicers can be. They imagine that only the experienced practicers can have merits and slander the inexperienced. Therefore, in the ‘Merits of Rejoicing at Hearing This Sūtra’ chapter it is shown that the merits of the inexperienced practicer can be great and how great the merits of the Lotus Sūtra are.” This passage means that the merit of the 50th person rejoicing at hearing the Lotus Sūtra transmitted one after another was preached to show that the merit of an ignorant person with little capacity in the Latter Age rejoicing even for a moment at hearing the sūtra preached is superior to the merit of sages who practice the pre-Lotus sūtras preached during the 40 or so years before the Lotus Sūtra. This is preached so that the Lotus Sūtra is not mistaken as the teaching attained by only persons of superior capacity and devotion.

Therefore, Grand Master T’ien-t’ai in his Words and Phrases of the Lotus Sūtra compares the 50th person rejoicing at hearing the Lotus Sūtra transmitted one after another, the lowest rank in the practice of the Lotus Sūtra, against the practicers of non-Buddhist teachings, Hinayana Buddhism, and provisional Mahayana Buddhism. He states that the merits of the lowest rank in the practice of the Lotus Sūtra are superior to those of any other practice.

Shō Hokke Daimoku-shō, Treastise on Chanting the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 7-8

Daily Dharma

Daily Dharma – Jan. 21, 2019

Medicine-King Bodhisattva and Medicine-Superior Bodhisattva have already obtained those great merits. Because they planted the roots of virtue under many hundreds of thousands of billions of Buddhas [in their previous existence], they obtained those inconceivable merits. All gods and men in the world should bow to those who know the names of these two Bodhisattvas.

The Buddha gives this explanation to the great multitude gathered to hear him in Chapter Twenty-Seven of the Lotus Sūtra. These two Bodhisattvas had been brothers under a great King in their previous life. They used wonders to lead their parents to a Buddha who was teaching the Wonderful Dharma in that world. By knowing the story of these two Bodhisattvas, we also know about the Wonderful Dharma and the Ever-Present Buddha who leads us through all our lives to his enlightenment. When we realize that through our practice we are worthy of respect from all beings, including ourselves, there is no need to demand respect from anyone. We are secure in our assurance of enlightenment.

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

original

A Medieval Paradigm of Buddhist Liberation

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The argument advanced here is not that Nichiren did or did not embrace original enlightenment thought, but that Tendai original enlightenment thought and Nichiren’s teaching both represent different appropriations and developments of a new, distinctively medieval paradigm of Buddhist liberation, embodied in different social and institutional contexts and given a different ideological thrust. The example of Nichiren and his later tradition will serve to illustrate that the doctrines of the new Kamakura Buddhism cannot be understood simply as emerging from the matrix of medieval Tendai original enlightenment thought, nor simply as reacting against it, nor as retaining its philosophical subtleties while eliminating its morally ambiguous areas. Rather, the various streams of both medieval Tendai and the new Kamakura Buddhism, in a complex web of mutual influences, now appropriating, now rejecting, together developed and were themselves expressions of a shared “nonlinear” reconception of the problem of salvation, which in each case was fleshed out in the specifics of a different religious vision and ideological orientation. (Page 241)

Original Enlightenment and the Transformation of Medieval Japanese Buddhism


Profound

Explaining the Meaning of Retinues

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For the meaning of retinues, Chih-i explains that retinues refer to the Buddhist practitioners, who, after receiving the precepts or the method of meditation, carry out practices in accordance with the teaching, and are able to conceive an aspiration to attain precept, concentration and wisdom. Because of their practice that accords with the dharma, the dharma becomes a teacher, and the practitioner a disciple. A family tie is developed in due cause. Chih-i asserts:

“[The Buddha] teaches various Dharma-doors that enter the mind of beings. Because of the dharma, intimacy is formed; because of intimacy, [one] has faith in [the teaching of the Buddha]; because of the faith, one becomes subservient to [the teaching of the Buddha]. This is called Retinues.” (Vol. 2, Page 290)

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


LS32

Day 9

Day 9 covers Chapter 5, The Simile of Herbs, and introduces Chapter 6, Assurance of Future Buddhahood.

Day 9 Text with annotationsPlay MP3

Having last month heard the Buddha’s call to come hear the Dharma, we consider how the dharma is of the same content and the same taste.

“The various teachings I expound are of the same content, of the same taste. Those who emancipate themselves [from the bonds of existence,] from illusions, and from birth and death, will finally obtain the knowledge of the equality and differences of all things. But those who hear or keep my teachings or read or recite the sutras in which my teachings are expounded, or act according to my teachings, do not know the merits that they will be able to obtain by these practices. Why is that? It is because only I know their capacities, appearances, entities and natures. Only I know what teachings they have in memory, what teachings they have in mind, what teachings they practice, how they memorize the teachings, how they think of the teachings, how they practice the teachings, for what purpose they memorize the teachings, for what purpose they think of the teachings, for what purpose they practice the teachings, and for what purpose they keep what teachings. Only I see clearly and without hindrance that they are at various stages [of enlightenment]. I know this, but they do not know just as the trees and grasses including herbs in the thickets and forests do not know whether they are superior or middle or inferior. My teachings are of the same content, of the same taste. Those who emancipate themselves [from the bonds of existence,] from illusions, and from birth and death, will finally attain Nirvana, that is, eternal tranquility or extinction. They will be able to return to the state of the Void.

The Daily Dharma from Nov. 2, 2018, offers this:

Only I see clearly and without hindrance that they are at various stages [of enlightenment]. I know this, but they do not know just as the trees and grasses including herbs in the thickets and forests do not know whether they are superior or middle or inferior.

The Buddha makes this declaration in Chapter Five of the Lotus Sūtra, as he explains the simile of herbs. This is a good reminder for us on the Bodhisattva path of how important it is to have respect for all beings. We can believe we know whether someone else is less enlightened than we are, or even more enlightened than we are. But for Bodhisattvas, this belief is irrelevant. Only the Buddha knows who is where on the path. We do not need to know. We just need to find ways to benefit others, no matter how close they may be to enlightenment.

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

WONS

Theoretical Study Of Buddhist Teaching

The doctrine of the Tendai School clearly shows the true intent of various Buddhas through its theoretical study of Buddhist teaching. Therefore it is stated by Grand Master Dengyō in his Outstanding Principles of the Lotus Sūtra, “The Lotus Sūtra appears to be admired but in fact the heart of the sūtra is being destroyed.” Grand Master T’ien-t’ai, furthermore, explains this in his Profound Meaning of the Lotus Sūtra, “In spreading various sūtras other than the Lotus Sūtra, it does not matter in their doctrines whether the theoretical study is clarified or not. To spread the Lotus Sūtra, however, it will be difficult to understand its scriptural statements and to discuss the doctrine unless the theoretical study is clearly explained.” This shows that the doctrine of the Tendai School is based especially on theoretical study.

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

Daily Dharma

Daily Dharma – Jan. 20, 2019

Only I know his secret practices.
He shows himself
To all living beings
In the form of my eldest son.

The Buddha sings these verses in Chapter Nine of the Lotus Sūtra, speaking of Rāhula, the son born to him and his wife Yaśodharā before he left his life as a crown prince to seek enlightenment. In his highest teaching, the Buddha reminds us of our vows as Bodhisattvas to come into this world of conflict to benefit all beings. In the preoccupations that come with this life, we can forget these vows; they become a secret even to us. When we hear this Sūtra, we are reminded that we are the dear children of the Dharma, and that enlightenment is our rightful inheritance.

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

original

The Moment of Enlightenment

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Nichiren … held that Buddhahood is accessed in the moment of embracing in the Lotus Sūtra:

“As life does not go beyond the moment, the Buddha expounded the blessings that come from a single moment of rejoicing [on hearing the Lotus Sūtra]. If two or three moments were required, this could no longer be called the original vow of the Buddha of great undifferentiating wisdom, the single vehicle of the teaching of immediate enlightenment that enables all beings to attain Buddhahood.” (Page 230)

Original Enlightenment and the Transformation of Medieval Japanese Buddhism