Monthly Archives: February 2019

WONS, original

The Object of Worship

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Nichiren uses the term “object of worship” or honzon to mean not only a physical icon used for ritual, contemplative, or devotional purposes— the common meaning of the word in his time—but also the principle or reality which that object is said to embody. His various writings explain the object of worship in this latter sense from two perspectives. From one view, it is the original Buddha. For example:

[The people of] Japan as well as all of Jambudvīpa should as one take Śākyamuni, master of teachings, of the origin teaching as their object of worship – that is to say, Śākyamuni and Many-Jewels within the jeweled stūpa along with all the other Buddhas, flanked by Superior Conduct and the others of the four bodhisattvas.

In other writings, the object of worship is said to be the Lotus Sūtra, or Myōhō-renge-kyō, itself:

Question: What should ordinary worldlings in the evil days of the last age take as their object of worship?

Answer: They should make the daimoku of the Lotus Sūtra their object of worship. …

Question: . . . Why do you not take Śākyamuni as the object of worship, but instead, the daimoku of the Lotus Sūtra?

Answer: … This is not my interpretation. Lord Śākyamuni and T’ient’ai [Chih-i] both established the Lotus Sūtra as the object of worship…. The reason is that the Lotus Sūtra is the father and mother of Śākyamuni and the eye of all Buddhas. Śākyamuni, Dainichi, and the Buddhas of the ten directions were all born of the Lotus Sūtra. Therefore I now take as object of worship that which gives birth [to the Buddhas.]

These two views at first seem contradictory. However, if “Säkyamuni” in the passage first cited is understood to be the eternal Buddha, the apparent contradiction dissolves. The eternal Säkyamuni and the Dharma (i.e., the daimoku of the Lotus Sütra) are two aspects of an identity; the “three thousand worlds in one thought-moment as actuality” for Nichiren describes both the insigh t of the original Buddha and the truth by which that Buddha is awakened.

Profound

Contemplating ‘Wholesome Teaching’

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Chih-i illustrates the five meanings of sūtra (in the view concerning the word sūtra as translatable) with reference to the mind contemplation. …
In terms of the mind that is related to the meaning “wholesome teaching”, this means that mind can be taken as the teaching of wholesome words. Mind can also be taken as the teaching of wholesome practice, and wholesome principle. Thus, mind can be extended to contain the meaning track, constancy, and facts.

  1. In terms of the mind as track, Chih-i explicates that if there is no contemplation, there is no rule to follow. Because of correct contemplation, mind is in charge. Because of the mind that is correctly in charge, the intention in the mind is also correct, so are practice and principle. If the mind that is in charge tallies with the principle, the intention also tallies with the principle. Therefore, mind can be regarded as track.
  2. In terms of the mind as constancy, Chih-i explains that the nature of mind is constantly in concentration, which is like empty space. Such empty space cannot be ruined. Evil consciousness cannot ruin wholesome consciousness, deviant deeds cannot hinder correct deeds, and deviant principle cannot break correct principle. Therefore, mind is regarded as constancy.
  3. In terms of the mind as facts, Chih-i explains that everything directing at the mind is taken as contemplation. The accomplishment of the contemplation of wisdom is not in contradistinction to the facts. This is like the fire that aids firewood: the facts and principle are not apart. Written language is contained in nonwritten language. One does not abandon written language in order to contemplate one’s mind. (Vol. 2, Page 398-399)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism


LS32, WONS

Day 16

Day 16 concludes Chapter 11, Beholding the Stūpa of Treasures, and completes the Fourth Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.

Day 16 Text with annotationsPlay MP3

Having last month witnessed Many-Treasures Buddha in the stūpa of treasures offer a half of his seat to Śākyamuni, we repeat in gāthās with Śākyamuni’s explanation of Many-Treasures Buddha in the stūpa of treasures and the Buddhas of the replicas.

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

The Saintly Master, the World-Honored One,
Who had passed away a long time ago,
Came riding in the stūpa of treasures
To hear the Dharma [directly from me].
Could anyone who sees him
Not make efforts to hear the Dharma?

It is innumerable kalpas
Since he passed away.
He wished to hear the Dharma at any place
Because the Dharma is difficult to meet.

His original vow was this:
“After I pass away,
I will go to any place
To hear the Dharma.”

The Buddhas of my replicas
As innumerable
As there are sands in the River Ganges
Also came here
From their wonderful worlds,
Parting from their disciples,
And giving up the offerings made to them
By gods, men and dragons,
ln order to hear the Dharma,
See Many-Treasures Tathāgata,
Who passed away [a long time ago],
And have the Dharma preserved forever.

I removed innumerable living beings from many worlds,
And purified those worlds
By my supernatural powers
In order to seat those Buddhas.

Those Buddhas came under the jeweled trees.
The trees are adorned with those Buddhas
Just as a pond of pure water is adorned
With lotus flowers.

There are lion-like seats
Under the jeweled trees.
Those Buddhas sat on the seats.
The worlds are adorned
With the light of those Buddhas as bright
As a great torch in the darkness of night.

Wonderful fragrance is sent forth
From the bodies of those Buddhas
To the worlds of the ten quarters.
The living beings of those worlds
Smell the fragrance joyfully,
Just as the branches of a tree bend before a strong wind.
Those Buddhas employ these expedients
In order to have the Dharma preserved forever.

Nichiren points out in his Open Your Eyes to the Lotus Teaching letter that all of this is preparatory for what’s coming in Chapter 16:

Now in the “Appearance of the Stupa of Treasures,” the eleventh chapter of the Lotus Sūtra, a step was taken in preparation for revealing the Eternal Buddha in the sixteenth chapter on “The Life Span of the Buddha.” It is stated in the “Appearance of the Stupa of Treasures” chapter that Śākyamuni Buddha, who had attained enlightenment for the first time only forty years or so before under the bodhi tree at Buddhagayā, India, called the crowd of Buddhas, who had obtained Buddhahood as far before as a kalpa or ten, “My manifestations.” This was against the principle of equality among Buddhas and greatly surprised everyone. If Śākyamuni Buddha had attained enlightenment only forty years or so before, large crowds of people all over the universe would not be waiting for His guidance. Even if He was capable of appearing in manifestation to guide them in various worlds, it would have been of no use. Grand Master T’ien-t’ai said in his Profound Meaning of the Lotus Sūtra, fascicle 9, “Since there are so many of His manifestations, we should know that He has been the Buddha for a long time.” It represents the consternation of the great assembly, men and gods who were surprised at the great number of Buddhas in manifestation (funjin).

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 69-70

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Basics

Right Livelihood

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Right livelihood is more meaningful if we understand that it is not limited to social and moral conventions but includes the customs and patterns of our individual lives: making good use of the hours between rising and retiring, working well, maintaining good health. Such a way of life requires rational behavior. Care must be taken to get the right amounts of sleep and exercise and to eat wisely. Though our age, sex, constitution, environment, and occupation must all be taken into consideration, an optimum way of life exists for each of us. If we pursue this life steadily over the years, it will exert good influences on our economic and physical well-being, our progress in academic studies and religious practice, and even our ultimate success or failure in life. People who neglect to live in the way best suited to them bring ruin on their own heads. The Buddhist precepts set forth detailed prescriptions for the way monks are expected to live. It should be a major concern of everyone to correct bad habits and live in the regular and careful pattern that is best for him or her.
Basic Buddhist Concepts

WONS

Criticism Of Nichiren

Someone accusingly says that I, Nichiren, established a coarse doctrine highhandedly without considering the capacity of people to understand, resulting in persecutions.

Others say that what is preached in the thirteenth chapter on the “Encouragement for Upholding This Sūtra” of the Lotus Sūtra about practicers of the Lotus Sūtra encountering difficulties without fail is applicable to bodhisattvas on a high grade. A low-grade practicer like Nichiren, they maintain, ought to practice the tolerant way preached in the fourteenth chapter on the “Peaceful Practices” of the Lotus Sūtra, but he fails to follow it.

Still others say that I know it in principle but dare not speak out.

Some people say that Nichiren stresses only the theoretical study, neglecting the practice of meditation, and I have been fully aware of their criticisms.

Pien-ch’u, a loyal subject of King Wu in ancient China, had both his legs amputated. In Japan, Wake no Kiyomaro, who blocked Priest Dōkyō’s usurpation attempt, was renamed Kegaremaro (Defiled-man) and was about to be executed. Those who laughed at them were all forgotten while Pien-ch’u and Kiyomaro are still remembered by the people. Those who condemn me, Nichiren, would be the same as those who laughed at Pien-ch’u and Kiyomaro.

Teradomari Gosho, A Letter from Teradomari, Writings of Nichiren Shōnin, Doctrine 2, Page 12-13

Daily Dharma

Daily Dharma – Feb. 28, 2019

The Buddha is the master of the human and heavenly realms, the parent of all living beings, and the teacher who opens the way and leads us all to enlightenment. Lowly parents lack the virtue of a master, and the master without the virtue of parents is frightening. People with the virtues of parents or master do not necessarily possess the virtue of the teacher.

Nichiren wrote this passage in his Treatise on Prayers (Kitō-shō). This illustrates three aspects of the ever-present Buddha to which we can aspire as we practice his highest teachings. Parents care about their children, but they can lack the skill and knowledge necessary to benefit them. A skillful master can be wise about how to live in this world of conflict, but without a true concern for the well-being of those he leads, can degenerate into cruelty and selfishness. As a teacher, the Buddha has found us all within himself, and cares for us as he cares for himself. He has also found himself within all of us, and knows what it takes to lead us to his wisdom.

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

original

‘Object of Worship of the Origin Teaching’

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Whether imagined as Dharma or as Buddha, Nichiren’s “object of worship of the origin teaching” is perfectly inclusive. As Dharma, its all-encompassing nature has already been discussed: Myōhō-Renge-Kyō contains all teachings, all phenomena, all merits. As Buddha, it is no less embracing:

Zentoku Buddha in the eastern quarter, Dainichi in the center, the [other] Buddhas of the ten directions, the seven Buddhas of the past, the Buddhas of the three time periods, Superior Conduct and the other bodhisattvas, Mañjuśrī and Śāriputra, the great heavenly King Brahma, King Māra of the sixth heaven, King Indra, the sun god, the moon god, the gods of the stars, the seven stars of the Big Dipper, the twenty-eight constellations, the five stars, the seven stars, the eighty-four thousand countless stars, the asura kings, the kami of heaven, the kami of earth, the mountain kami, the kami of the seas, the kami of the clans, the kami of the villages, the persons who rule the various lands in all worlds— which of them is not the Lord Śākyamuni? Tenshō Daijin and Hachiman Daibosatsu also have Śākyamuni, master of teachings, as their original ground (honji). Śākyamuni is like the single moon in the sky, while the various Buddhas and bodhisattvas are like its reflections in myriad bodies of water. One who makes an image of Śākyamuni [thereby] makes [images of] all Buddhas of the ten directions.

This passage appears to draw on the Lotus Sutra’s representation of all Buddhas as emanations of Śākyamuni, as well as on Mikkyō concepts of an all-pervading Dharma-body Buddha. One notes not only that all Buddhas, bodhisattvas, and Buddhist tutelary deities emanate from Śākyamuni, but that the Japanese kami all have Śākyamuni as their original ground. This reflects Nichiren’s distinctive, Lotus-centered honji-suijaku thought, in which all kami are seen as the local manifestations of Śākyamuni. (Page 272-273)

Original Enlightenment and the Transformation of Medieval Japanese Buddhism


Profound

Weaving the Warp and Weft of the Mind

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Chih-i illustrates the five meanings of sūtra (in the view concerning the word sūtra as translatable) with reference to the mind contemplation. …

In terms of the mind as warp and weft that is related to words, Chih-i views the realization as warp, and contemplation weft. This weaves and forms words and speeches. In terms of mind as warp that is related to practice, Chih-i states that the mind that contains the practice of wisdom is taken as warp, and the mind that contains the practice of eliminating defilement as weft. This weaves and forms all practices. In terms of mind as warp that is related to principle, Chih-i holds that the mind, which is vertically in accordance with the principle, is taken as warp, and the mind, which is horizontally in accordance with the principle, as weft. This weaves and forms the doctrine as principle. (Vol. 2, Page 398)

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


LS32

Day 15

Day 15 concludes Chapter 10, The Teacher of the Dharma, and opens Chapter 11, Beholding the Stūpa of Treasures.

Day 15 Text with annotationsPlay MP3

Having last month concluded today’s portion of Chapter 11 with Śākyamuni emitting a ray of light, we return to Chapter 10, The Teacher of the Dharma, and Śākyamuni explanation that the Wonderful Dharma is the most difficult to believe and the most difficult to understand.

Thereupon the Buddha said again to Medicine-King Bodhisattva mahāsattvas:

“I have expounded many sūtras. I am now expounding this sūtra. I also will expound many sūtras in the future. The total number of the sūtras will amount to many thousands of billions. This Sūtra of the Lotus Flower of the Wonderful Dharma is the most difficult to believe and the most difficult to understand.

Nichiren explains the importance of this statement by the Buddha in his Essay on Gratitude:

The comparative superiority of all the sūtras preached during fifty years or so by Śākyamuni Buddha is declared in chapter 10 of the Lotus Sūtra, “The Teacher of the Dharma”: “I have expounded numerous sūtras. I am now expounding this sūtra. I also will expound many sūtras in the future. The total number of the sūtras will amount to many thousands, ten thousands and millions of them. This Sūtra of the Lotus Flower of the Wonderful Dharma is the most difficult to believe and the most difficult to understand.”

Even if this statement of the Lotus Sūtra were uttered by Śākyamuni Buddha alone, anybody from the highest ranking bodhisattvas down should respect and believe in it. The Buddha of Many Treasures, coming from the Eastern Hōjō World, attested to its truth. Besides, various Buddhas in manifestation from all the worlds in the universe gathered to verify its truth “with their long and wide tongues extended to the Brahma Heaven” just as Śākyamuni Buddha did, and returned to their respective lands.

The three phrases of “already preached, being now preached, and going to be preached” (i, kon, tō) include all the sūtras preached not only by Śākyamuni Buddha during fifty years or so of His preaching but also by all the Buddhas from all the worlds in the universe through the past, present, and future. These numerous sūtras are all compared with the Lotus Sūtra. Suppose that these Buddhas, from all the worlds in the universe, who presented themselves at the assembly of the Lotus Sūtra and added their seals of approval, should return to their respective homelands and say to their disciples that there is a sūtra superior to the Lotus Sūtra, would their disciples trust them at all?

Hōon-jō, Essay on Gratitude, Writings of Nichiren Shōnin, Doctrine 3, Pages 5.

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buddhaseed

Simultaneous Cause and Effect

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From the point of view of the Original Buddha, the nine realms are swallowed in the Buddha’s great life. We just do not notice it. Renge (Lotus Flower) of Myoho Renge Kyo also shows that cause and effect exists simultaneously as the Lotus Flower contains the seed or potential of the Lotus itself.

Buddha Seed: Understanding the Odaimoku