Monthly Archives: March 2019

d17b, Lecture on Lotus Sutra

Implicit and Explicit Predictions

In Chapter 13, the predictions for Maha-Prajapati Biksuni and Yasodhara Biksuni come about in an indirect sort of way. The Buddha notices his aunt, the woman who raised him after his mother died in child birth, looking at him. I can just imagine it to be one of those looks only a mother could give a child, something on the order of a scolding without words. This would be a look that probably told the Buddha, hey aren’t you forgetting something.

At any rate the Buddha guesses what his aunt is thinking and asks her if she thought that somehow she had been left out of all the predictions that have now covered every practitioner type, Sravakas, Pratyekabuddhas, Bodhisattvas. He says he had already assured the Sravakas of their enlightenment and that he did not exclude her from that general grouping. In this I believe the Buddha realizes that even though he had implicitly included women in the general prediction, he realizes now that the women really need it clearly stated not just for them but for the males in the congregation.

Lecture on the Lotus Sutra

WONS

Being Affixed Solely To The Lotus Sūtra

In their petition they also accuse Nichiren of being affixed solely to the Lotus Sūtra and slandering all other Mahāyāna sūtras. However, this is not my idea but the Buddha Himself declared in the Sūtra of Infinite Meaning, “The truth has not been revealed for forty years or so,” and in the Lotus Sūtra, “The truth will be expounded in this sūtra,” and “The truth will be revealed and expounded explicitly.” The Buddha of Many Treasures further attested to the truth by saying, “The teachings that have been expounded are all true.” Numerous Buddhas from all the worlds throughout the universe also approved these to be true by “touching the Brahma Heaven with their tongues.” Comparing the Lotus Sūtra with the sūtras that had been preached, are being preached, and will be preached, the Buddha only praised the Lotus Sūtra. So did other Buddhas. This is not my personal view. Besides, Grand Master Tokuitsu of the Hossō School in Nara tried to refute Grand Master Dengyō with the same criticism during the eras of Enryaku, Daidō, and Kōnin (782-824) and was defeated by Dengyō. As a result the Tendai Lotus School was established in Japan.

Gyōbin Sojō Goetsū, Understanding Gyōbin’s Petition, Writings of Nichiren Shōnin, Biography and Desciples, Volume 5, Page 6

Daily Dharma

Daily Dharma – March 3, 2019

Now I will tell you clearly. The merits of the person who gave all those pleasing things to the living beings of the six regions of four hundred billion asaṃkhya worlds, and caused them to attain Arhatship are less than the merits of the fiftieth person who rejoices at hearing even a gāthā of this Sūtra of the Lotus Flower of the Wonderful Dharma.

The Buddha gives this explanation to Maitreya (whom he calls Ajita – Invincible) in Chapter Eighteen of the Lotus Sūtra. He compares the benefit created by someone who teaches innumerable beings and makes exorbitant offerings through following the pre-Lotus sūtras to the benefits of finding joy in the Buddha’s Highest teaching. This joy is not the same as just getting what we want, or being relieved from what we do not want. It is the joy of seeing the world for what it is, and our place in it as Bodhisattvas who exist for the benefit of all beings.

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

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Nichiren’s Conception of the Buddha

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Nichiren’s writings as a whole … present a spectrum of concepts of the Buddha, drawing on the implications, not only of the Dharma body, but of the recompense and manifested bodies as well. Nichiren’s Buddha is at once both immanent and transcendent. He is “our blood and flesh”; his practices and resulting virtues are “our bones and marrow.” Yet at the same time, he is “parent, teacher, and sovereign” to all beings of this, the Sahā world. In this connection, Nichiren also stressed that Śākyamuni was only the Buddha who, out of compassion for its beings, had actually appeared in this world—a frequent point in Nichiren’s criticism of devotion to Amida. (Page 274)

Original Enlightenment and the Transformation of Medieval Japanese Buddhism


Profound

The Cause and Effect of Buddhahood

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For Chih-i, Buddhism consists of the cause and effect of Buddhahood. Looking at the cause and effect separately, the cause of Buddhahood concerns the Buddha’s self-cultivation of striving for Buddhahood, and the effect of Buddhahood concerns the Buddha’s activity of transforming others as the result of his attainment of Buddhahood. Hence, the Origin is considered by Chih-i as the cause of Buddhahood, and the Traces the effect of Buddhahood. However, Chih-i emphasizes that true reality is of no distinction between cause and effect. The cause and effect are contained in each other. The cause decides the realization of effect, and the effect is the manifestation of the cause. Since cause and effect are identical, the cause and effect of Buddhahood are complete in both the Origin and the Traces. (Vol. 2, Page 400-401)

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


LS32

Day 18

Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.

Day 18 Text with annotationsPlay MP3

Having last month considered the first set of peaceful practices, we consider that all things are insubstantial.

“The Bodhisattva-mahāsattvas also should know the following truth. All things are insubstantial. They are as they are. Things are not perverted. They do not move. They do not go. They do not turn. They have nothing substantial just as the sky has not. They are inexplicable. They are not born. They do not appear. They do not rise. They are nameless. They are formless. They have no property. They are immeasurable and limitless. They have no obstacle or hindrance. He should see all this. Things can exist only by dependent origination. Only perverted people say, ‘Things are permanent and pleasant.’ This truth is the second thing he should approach.”

The Daily Dharma from Dec. 18, 2018, offers this:

The Buddha gives this explanation to Mañjuśrī in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. The Buddha does not see the world as we do. This section explains how changing our view changes the world. When we no longer see beings with power to overwhelm us, and see beings in whom delusions have been created, we see our abilities to cut the root of those delusions and benefit them. These passages are what make the Lotus Sutra difficult to believe and understand, since they go against our habits of manipulating the world to become happy. As we learn to work with our minds, then we truly change the world.

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

Lotus Seeds

Self-Centered Desires and Awakening

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Another important principle of non-dualism taught in Nichiren Buddhism is that self-centered desires, which afflict our lives and create so much unhappiness, are themselves awakening. At first glance, this seems not only absurd but dangerous. Indeed, this principle has caused much misunderstanding and mischief down through the ages. Various people have misused this idea as a justification for indulging their egotism and hedonistic impulses in the name of awakened activity. However, when this principle is understood properly, it provides us with a healthy and productive way of relating to our own emotions and needs.

Lotus Seeds

WONS

The Difference Between True And Evil Teachings

Those who happen to know the difference between the true and evil teachings of the Buddha will be abandoned by all the people in the country. The protective deities of the land, without tasting the savior of the True Dharma, will lose their divine powers to benefit the people until in the end they will all abandon this country for some other lands. Taking advantage of the situation, evil demons will grow rampant throughout the land, causing the earth to quake, evil winds to blow, the entire country to suffer, and staple grains to fail to ripen. As a result a famine and water shortage will occur, evil devils will enter the bodies of the people to suck up their energy. This is called an epidemic. People all will lose the virtuous mind, and the majority of them will fall into evil realms. This solely stems from putting faith in provisional teachings preached by “evil friends.”

Shō Hokke Daimoku-shō, Treastise on Chanting the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 12

Daily Dharma

Daily Dharma – March 2, 2019

My body is pure and indestructible.
I will appear in any of many thousands of billions of worlds
During many hundreds of millions of kalpas,
And expound the Dharma to the living beings.

The Buddha sings these verses to Medicine-King Bodhisattva in Chapter Ten of the Lotus Sūtra. We can hear these lines and assume that the body of the Buddha is somehow a permanent version of the man who lived in this world of conflict 2500 years ago. The body of the Buddha takes many forms. We can see it in his teachings: the Wonderful Dharma he left for us. We can see it in every raindrop, every mountain, every smile and snarling face that comes into our lives. We can see it in the capacity we and all beings have to shed our delusions and live peacefully. The Buddha is always leading us to our better selves, whether we realize it or not.

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

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Nichiren’s Great Mandala

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In addition to its meaning as ultimate truth or principle, Nichiren also used the term honzon in its more conventional sense to mean a physical icon forming the focus of practice, in this case, Lotus Sūtra recitation and the chanting of the daimoku. His honzon in this sense had plural forms. During Nichiren’s lifetime, the honzon most commonly used by his followers appears to have been a calligraphic mandala of his own devising, which he referred to variously as the “great mandala” (daimandara) or the “revered object of worship” (gohonzon). On this mandala the daimoku is written vertically as a central inscription, flanked by the names of Śākyamuni, Many Jewels, and the other personages who were present at the assembly in open space above Eagle Peak where the core of the origin teaching of the Lotus Sūtra was expounded. (Page 274)

Original Enlightenment and the Transformation of Medieval Japanese Buddhism