Monthly Archives: February 2019

Daily Dharma

Daily Dharma – Feb. 10, 2019

Make offerings to World-Voice-Perceiver Bodhisattva with all your hearts! This World-Voice-Perceiver Bodhisattva-mahāsattva gives fearlessness [to those who are] in fearful emergencies. Therefore, he is called the ‘Giver of Fearlessness’ in this Sahā-World.

The Buddha gives this description of World-Voice-Perceiver Bodhisattva (Kannon, Kanzeon, Avalokitesvara) to Endless-Intent Bodhisattva in Chapter Twenty-Five of the Lotus Sūtra. World-Voice-Perceiver is the embodiment of compassion. When we make offerings to compassion, we show how much we value it. In this world of conflict, we are taught to value aggression and violence rather than compassion. Those who do not dominate others are judged as targets for domination. If we clear away the delusion of our self-importance, and see other beings as worthy of happiness just as we are, we find ways for everyone to benefit together.

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

original

‘Secret Dharma of the Sole Great Matter’

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[During the Sado period,] Nichiren elaborated three aspects of this “secret Dharma”—the daimoku, the object of worship, and the ordination platform—to be discussed below.

Being the teaching and transmission of the original Buddha, this “secret Dharma of the sole great matter” has its locus in the origin teaching (honmon) of the Lotus Sūtra. Up until this point, Nichiren had merely asserted the superiority of the Lotus Sūtra over all others; now he turned his attention to its latter fourteen chapters. “The teaching of three thousand realms in one thought-moment is found only in the origin teaching of the Lotus Sūtra, hidden in the depths of the text of the ‘Fathoming the Lifespan’ chapter,” he wrote. Where Chih-i had derived the doctrine of three thousand realms in one thought-moment from the trace teaching, specifically from the “Skillful Means” chapter, Nichiren now identified it with the origin teaching: thus the “one thought-moment containing three thousand realms” becomes the thought-moment of the original Buddha. This was not entirely a novel move but was closely related to medieval Tendai associations of kanjin or “mind-contemplation” specifically with the origin teaching. Nichiren’s emphasis on the origin teaching was distinctive, however, in that he defined it as uniquely related to the Final Dharma age. For him, the origin teaching mediated a “great secret Dharma,” embodied as the five characters of the daimoku, that had been transferred by Śākyamuni Buddha to the bodhisattvas who had emerged from beneath the earth, especially for the mappō era:

“Now at the beginning of the Final Dharma age, Hinayāna is used to attack Mahāyāna, the provisional is used to repudiate the true. East and west are confused, and heaven and earth are turned upside down. … The heavenly deities forsake the country and do not protect it. At this time, the bodhisattvas who sprang up from the earth will appear for the first time in the world to bestow upon the children the medicine of the five characters myōhō-renge-kyō.” (Page 260)

Original Enlightenment and the Transformation of Medieval Japanese Buddhism


Profound

Three Analogies for the Door of the Origin

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In terms of the three analogies for the door of the Origin, they are spoken of by Chih-i in terms of the relationship between the Traces and the Origin. The Traces would not be correctly clarified without the introduction of the Origin, but the Origin would not be known without the Traces (serving as the prelude in preparing audiences to be capable of receiving such Ultimate Truth). The correctly recognition of the Traces being derived from the Origin is the Buddha’s tactic to enable audiences to gain freedom from their attachment to the Traces. Such a gain in freedom is what will result in final realization of the Ultimate Truth (represented by the Origin).

The first analogy indicates that in the beginning stage of the Buddha’s teaching, the Traces are misunderstood as the ultimate, due to the fact that the Buddha’s real intention for the Origin is difficult to be known. Chih-i depicts that the flower containing the seedpod analogizes that the Traces certainly contain the Origin and are contained in the Origin. Although the intention of the Buddha is for the Origin, such purpose of the Buddha is difficult to be known, just like the seedpod that is contained in the flower is hardly known before the flower blooms.

The second analogy indicates that the final teaching of the Buddha can be characterized by opening the Traces and revealing the Origin. The recognition of the Origin enables the bodhisattvas to progress to strive for Buddhahood. Chih-i states that when the flower blooms, the seedpod is revealed. This analogizes that the opening of the Traces and the revelation of the Origin is for the Traces, for it can cause the bodhisattvas to recognize the expedient means employed by the Buddha. The recognition of the Traces enables one to return to perceive the Origin.

The third analogy indicates that as the result of the final teaching of the Buddha, the Traces are abandoned when the Origin is manifested, whereby one is no longer attached to the Traces, and one practices to attain perfect enlightenment. Chih-i delineates that when the flower falls, the seed is formed. This analogizes the abolishment of the Traces and the revelation of the Origin. Since the Origin has been recognized, one is no longer ignorant about the Traces. Such recognition of the Traces leads one to pursue Buddhahood only, from which one will eventually attain perfect enlightenment. (Vol. 2, Page 385-386)

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


LS32

Day 29

Day 29 covers all of Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva.

Day 29 Text with annotationsPlay MP3

Having last month considered the merits to be given to the person who bows and makes offerings to World-Voice-Perceiver Bodhisattva, we consider how World-Voice-Perceiver Bodhisattva goes about this Sahā-World.

Endless-Intent Bodhisattva said to the Buddha:

“World-Honored One! How does World-Voice-Perceiver Bodhisattva go about this Sahā-World? How does he expound the Dharma to the living beings? What expedients does he employ?”

The Buddha said to Endless-Intent Bodhisattva:

“Good man! In a certain world, World-Voice-Perceiver Bodhisattva takes the shape of a Buddha and expounds the Dharma to those who are to be saved by a Buddha. He takes the shape of a Pratyekabuddha and expounds the Dharma to those who are to be saved by a Pratyekabuddha. He takes the shape of a Śrāvaka and expounds the Dharma to those who are to be saved by a Śrāvaka. He takes the shape of King Brahman and expounds the Dharma to those who are to be saved by King Brahman. He takes the shape of King Śakra and expounds the Dharma to those who are to be saved by King Śakra. He takes the shape of Freedom God and expounds the Dharma to those who are to be saved by Freedom God. He takes the shape of Great-Freedom God and expounds the Dharma to those who are to be saved by Great-Freedom God. He takes the shape of a great general in heaven and expounds the Dharma to those who are to be saved by a great general in heaven. He takes the shape of Vaiśravaṇa and expounds the Dharma to those who are to be saved by Vaiśravaṇa. He takes the shape of the king of a small country and expounds the Dharma to those who are to be saved by the king of a small country. He takes the shape of a rich man and expounds the Dharma to those who are to be saved by a rich man. He takes the shape of a householder and expounds the Dharma to those who are to be saved by a householder. He takes the shape of a prime minister and expounds the Dharma to those who are to be saved by a prime minister. He takes the shape of a brahmana and expounds the Dharma to those who are to be saved by a brāhmana. He takes the shape of a bhikṣu, a bhikṣunī, an upāsakā or an upāsikā and expounds the Dharma to those who are to be saved by a bhikṣu, a bhikṣunī, an upāsakā or an upāsikā. He takes the shape of a wife and expounds the Dharma to those who are to be saved by the wife of a rich man, of a householder, of a prime minister, or of a brāhmana. He takes the shape of a boy or a girl and expounds the Dharma to those who are to be saved by a boy or a girl. He takes the shape of a god, a dragon, a yakṣa, a gandharva, an asura, a garuda, a kiṃnara, a mahoraga, a human being or a nonhuman being and expounds the Dharma to those who are to be saved by one or another of these living beings. He takes the shape of Vajra-Holding God and expounds the Dharma to those who are to be saved by Vajra-Holding God.

“Endless-Intent! This World-Voice-Perceiver Bodhisattva does these meritorious deeds. He takes various shapes, walks about many worlds, and saves the living beings [of those worlds]. Make offerings to World-Voice-Perceiver Bodhisattva with all your hearts! This World-Voice-Perceiver Bodhisattva-mahāsattva gives fearlessness [to those who are] in fearful emergencies. Therefore, he is called the ‘Giver of Fearlessness’ in this Sahā-World.”

The Daily Dharma from May 7, 2018, offers this:

The Buddha said to Endless-Intent Bodhisattva: “Good man! In a certain world, World-Voice-Perceiver Bodhisattva takes the shape of a Buddha and expounds the Dharma to those who are to be saved by a Buddha. He takes the shape of a Pratyekabuddha and expounds the Dharma to those who are to be saved by a Pratyekabuddha. He takes the shape of a Śrāvaka and expounds the Dharma to those who are to be saved by a Śrāvaka.

The Buddha gives this description of World-Voice-Perceiver Bodhisattva (Kannon, Kanzeon, Avalokitesvara) to Endless-Intent Bodhisattva in Chapter Twenty-Five of the Lotus Sūtra. Like all Bodhisattvas, World-Voice-Perceiver can adapt his appearance to whatever we need to remove our delusions. In one way, this is a guide for us, reminding us that as Bodhisattvas ourselves, we can learn to adapt our approaches to others so that we can benefit them. In another way, it helps us to realize that more beings than we realize are helping us with our practice.

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

WONS

The Young Ascetic In The Himalayas

There lived a man named Young Ascetic in the Himalayas, who mastered the Brahman dharma in the Himalayas, but had never learned of Buddhism. One day an evil spirit appeared and said to him, “Everything in the universe is impermanent. This is the law of birth and death.” Revealing only the first half (eight characters) of the verse, the demon left the second half unsaid. Although Young Ascetic was glad to hear the first half of the verse, he felt as though he had been given only half of a wish-fulfilling gem or a tree that flowers without bearing fruits. So, he requested the demon to reveal the remaining half of the verse. The evil spirit responded: “I have not eaten anything for several days. I am starving so my mind is too troubled to tell the rest of it to you. Give me something to eat first.”

Young Ascetic asked, “What do you eat?”

“I eat living human flesh and blood. Since I can fly freely, I flew around the world in a flash looking for food. However, there was none to be found as I cannot kill innocent people because the gods protect them,” said the evil spirit.

Young Ascetic replied, “I will offer you my body, so tell me the remainder of the verse.”

“You are clever. Is this some kind of trick you intend to deceive me with?” the evil spirit replied.

“Young Ascetic said, ‘If someone offers you to exchange your trash for gold, wouldn’t you do it? If I die in this mountain, the birds and beasts will eat me so there won’t be any merit in my body. But if I can exchange my body for your teaching, it will be like exchanging excrement for food.’

“I’m still suspicious of your intentions,” said the evil spirit.

“I will call King Mahābrahman, Indra, Sun Deity, Moon Deity and the Four Heavenly Kings,” said Young Ascetic, “to be witnesses and pledge before them as Buddhas in the past have done.”

Finally, the evil spirit agreed to teach the rest of the verse. Young Ascetic removed his deerskin clothes, laid them on the ground, kneeled down placing his palms together in gasshō, and had the evil spirit sit on the seat. The evil spirit took his place on the seat and preached: “Extinguishing the cycles of birth and death, one is at ease and full of peace.”

Upon hearing the rest of the verse, Young Ascetic wrote it down on trees and rocks, then threw himself into the mouth of the evil spirit. This Young Ascetic is the current Śākyamuni Buddha and the evil spirit is Indra today.

Nichimyō Shōnin Gosho, A Letter to Nichimyō Shōnin, Writings of Nichiren Shōnin, Followers II, Volume 7, Page 137-138

Daily Dharma

Daily Dharma – Feb. 9, 2019

Therefore, anyone who has wisdom should copy this sūtra with all his heart, cause others to copy it, and also keep, read and recite it, memorize it correctly, and act according to it.

The Buddha declares this to Universal-Sage Bodhisattva in Chapter Twenty-Eight of the Lotus Sūtra. It is important to remember that early in the sūtra, the Buddha explained that he teaches only Bodhisattvas, beings who exist for the benefit of all beings. Our practice of the Lotus Sūtra is not just for ourselves. When we use it to lead others to enlightenment, we create the cause for our own 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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Sado Exile and Daimoku

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During the Sado exile, together with his reinterpretation of the five characters myōhō renge kyō as the teaching conferred by the original Buddha, a shift becomes evident in Nichiren’s understanding of the daimoku. No longer would he speak of it as a practice accommodated to ignorant persons. Rather, in his writings of this period, it becomes the vehicle of direct access to the Buddha’s enlightenment. It was also on Sado that Nichiren inscribed for the first time the calligraphic mandala or daimandara he devised, depicting the assembly of Eagle Peak, which served as an object of worship.

Profound

Three Lotus Flower Analogies

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Considering that the Lotus Sūtra expresses the Ten Suchnesses as the characteristics of the Ultimate Truth, and that the Lotus Sūtra consists of the door of the Traces and the door of the Origin, Chih-i argues that the image of the lotus should be able to analogize all of these meanings. Chih-i enumerates three analogies with the lotus flower for the door of the Traces and for the door of the Origin respectively. …

The first analogy elucidates the beginning stage of the Buddha’s teaching career, which can be characterized by ignorance of beings, with which sentient beings are unable to conceive the Ultimate Truth (even though the Ultimate is contained in the Relative). Chih-i describes that when the flower grows, the seed has to be followed. The flower blooms for the formation of the seed, but the seed is not visible. This analogizes that the exposition of the Relative Truth is underlined by the Ultimate Truth, and the Buddha’s intention is for the revelation of the Ultimate Truth, but no one is yet capable of knowing such ultimate purpose at this stage, just like the seed is unknown at the moment when the flower just blooms.

The second analogy describes the final stage of the Buddha’s teaching career, which can be characterized by opening the Relative and revealing the Ultimate, whereby the Relative is made known as an indispensable expedient means for the Ultimate to be recognized. Chih-i depicts that only if the flower blooms, can the seedpod be displayed. Besides, the formation of the seedpod relies on the flower. This analogizes that the present opening of the Relative Truth and the revelation of the Ultimate Truth depends on the use of Relative Truth as expedient means, just like the seedpod depends on the flower to be nurtured and displayed.

The third analogy describes the result of the final teaching of the Buddha, which can be characterized by abandoning the Relative when the Ultimate of the One Buddha-vehicle is revealed, for the latter can lead beings to attain the Ultimate Truth of Buddhahood. Chih-i notes that when the flower falls, the seed is formed. This analogizes the abolishment of the Three Vehicles and the revelation of the One Buddha-vehicle. There is only one single Buddha-vehicle that arrives directly at the bodhimaṇḍa. Seeing that the bodhisattvas are involved in deliberate action of saving beings, they have not yet attained insight into the Ultimate Truth, and this is like the blooming of flower. In view of the non-action of all the Buddhas, the Buddhas’ insight concerns the Ultimate Truth, and this is like when the flower falls, the seed is formed. (Vol. 2, Page 384-385)

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


LS32, WONS

Day 28

Day 28 covers all of Chapter 24, Wonderful-Voice Bodhisattva, and concludes the Seventh Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 28 Text with annotationsPlay MP3

Having last month heard Flower-Virtue Bodhisattva asks the Buddha about the name of the samadhi practiced by Wonderful-Voice Bodhisattva-mahāsattva, we conclude Chapter 24, Wonderful-Voice Bodhisattva.

Thereupon Wonderful-Voice Bodhisattva-mahāsattva made offerings to Śākyamuni Buddha and to the stupa of Many-Treasures Buddha, [benefited the living beings of the Sahā World,] and left for his home world[, accompanied by the eighty-four thousand Bodhisattvas]. As they passed through the [one hundred and eight billion nayuta] worlds, the ground of those worlds quaked in the six ways; lotus-flowers of treasures rained down; and hundreds of thousands of billions of kinds of music were made. Having reached his home world, accompanied by the eighty-four thousand Bodhisattvas who surrounded him, he came to Pure-Flower-Star-King-Wisdom Buddha. He said to the Buddha:

“World-Honored One! I went to the Sahā-World and benefited the living beings there. I saw Śākyamuni Buddha and the stupa of Many-Treasures Buddha. I bowed and made offerings to them. I also saw Mañjuśrī Bodhisattva, the Son of the King of the Dharma. [I also saw] Medicine-King Bodhisattva, Endeavor-Power-Obtainer Bodhisattva, Brave-In-Giving Bodhisattva, and others. I also caused these eighty-four thousand Bodhisattvas to obtain the ability to practice the samadhi by which they could transform themselves
into any other living being.”

When [Śākyamuni Buddha] expounded this chapter of the Coming and Going of Wonderful-Voice Bodhisattva, forty-two thousand gods obtained the truth of birthlessness, and Flower-Virtue Bodhisattva obtained the ability to practice the samadhi for the Lotus Flower of the Wonderful Dharma.

[Here ends] the Seventh Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.

Nichiren offers a detail about the past life of Wonderful-Voice Bodhisattva that ties him with Chapter 27, King Wonderful-Adornment as the Previous Life of a Bodhisattva:

It says in the “Bodhisattva Wonderful Voice” chapter that there was a bodhisattva named Myōon or Wonderful Voice, in the eastern world of the Buddha King Wisdom of the Pure Flower Constellation. This bodhisattva was once Lady Jōtoku, or Pure Virtue, the wife of King Wonderful Adornment in the age of the Buddha Cloud Thunder Roll King. She became Bodhisattva Wonderful Voice by virtue of venerating the Lotus Sūtra. When Śākyamuni Buddha expounded the Lotus Sūtra in the Sahā World, she came and promised that she would protect all women who upheld the Lotus Sūtra in the Latter Age of Degeneration.

Nichinyo Gozen Gohenji, Response to My Lady Nichinyo, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 133

Basics

Right Action

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Right action is refraining from killing, stealing, and immoral sexual activity. In positive terms, it means the compassionate protection of all living beings, giving to the poor, and correct sexual behavior. Both right speech and right action are consequences of right thought.
Basic Buddhist Concepts