Monthly Archives: April 2019

Profound

Objects, Knowledge and Practice

Quote

[T]he Buddhist world in South and North China during fifth and six centuries was divided by its focus on either the doctrinal aspect or practical aspect. Chih-i’s elaboration of the first three Subtleties (Objects, Knowledge and Practice) resolves the discrepancy between Southern and Northern branches by laying equal importance of both doctrinal and practical aspects.

  1. The Subtlety of Objects emphasizes the importance of the doctrinal aspect concerning truth. Without truth, liberation is not possible, since one’s attainment of liberation is based on one’s realization of truth.
  2. The Subtlety of Knowledge connects these aspects with each other. On the one hand, because of knowledge, one is able to penetrate the doctrine of truth. On the other hand, from Chih-i’s elaboration of knowledge (as we see how the twenty kinds of knowledge are derived from various types of practice),29 knowledge is obviously related to the practical aspect: without practice, knowledge cannot be obtained.
  3. The Subtlety of Practice emphasizes the significance of the practical aspect in obtaining knowledge and penetrating truth. Therefore, these three subtleties embrace all aspects of Buddhism, for all aspects of Buddhism are concerned with doctrine and practice. (Vol. 2, Page 465)
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 in gāthās why the Buddha needed to use expedients, we consider the Simile of Herbs.

Kāśyapa, know this!
Suppose a large cloud rose in the sky,
And covered everything on the earth.
The cloud was so merciful
That it was about to send a rainfall.
Lightning flashed,
And thunder crashed in the distance,
Causing people to rejoice.

The cloud covered the sun,
And cooled the earth.
It hung down
As low as if we could reach it.

Now the rain came down
To all the quarters of the earth.
The rainwater was immeasurable.
It soaked all the earth.
There were many plants
In the retired and quiet places
Of the mountains, rivers and ravines.

They were herbs, cereal-plants, young rice-plants,
Vegetables, sugar canes, and other grasses;
Fruit-trees including vines,
And other trees, tall and short.
They were sufficiently watered by the rain.
So were all the dry lands.

The herbs and trees grew thick by the rain.
All the grasses and trees in thickets and forests
Were watered variously according to their species
By the rain water of the same taste
Coming down from the [same] cloud.

All the trees grew differently
According to their species.
They became superior or middle or inferior
Or tall or short trees.

The roots, trunks, branches, leaves,
Flowers and fruits of the various trees
Were given a fine and glossy luster
By the same rain.

Although watered by the same rain,
Some of them were tall, while others not,
Because they were different
In their entities, appearances and natures.

Continuing with the content from Miraculous Tales of the Lotus Sutra from Ancient Japan, we learn of Priest Renchō.

Miracles

Priest Renchō

Priest Renchō was a good friend and a colleague of Holy Man Chōen of Sakurai. Renchō was most devoted to the Way, and never idled away his time, but fervently recited the Hokekyō. Except when bathing, he never loosened his sash. He stayed up day and night, and hardly slept. He neither used a pillow nor a stand to rest his arms and elbows. He avoided sleeping and lying a long time in bed and remained sitting.

When reciting the sūtra, he was spirited and his attention never slackened. He constantly recited the Hokekyō and rested from time to time when his mind felt tired. Otherwise, his recitation was always enjoyable.

He visited and recited one thousand copies of the sūtra at each of the famous mountains and sacred places, including Mount Mitake, Kumano, Shiga, and Hatsuse.

Renchō used to recite the sūtra so rapidly that he could easily finish one thousand copies within a month. He had recited numerous copies of the sūtra since his youth.

One night a person staying with Renchō dreamed that four armored and helmeted strangers, dressed in celestial robes, surrounded Renchō and constantly protected him.

Towards the end of his life, Renchō held in his hand a beautiful white lotus blossom which was out-of-season. As one of his friends asked about the blossom, Renchō said, “This is the Lotus of the Buddha Nature.” After speaking, Renchō passed away and the lotus blossom in his hand suddenly disappeared. (Page 84-85)

Miraculous Tales of the Lotus Sutra from Ancient Japan


WONS

The Buddha’s Tongue

According to Buddhist sūtras, the Buddha’s tongue is as grand as to cover His whole face, as expansive as to cover the triple thousand worlds, and as lengthy as to reach the Summit Heaven in the Region of Form. It is a mark of physical excellence showing that the Buddha has never uttered a false word ever since the eternal past. Therefore, it is preached in a certain sūtra, “There exists no falsehood in the words of the Buddha even if Mt. Sumeru crumbles or if the earth is overturned.” This means that there is never a mistake in the words of the Buddha even if the sun rises in the west or the ebb and flow of the tide in an ocean stop, does it not? Moreover, the superiority of the Lotus Sūtra over various other sūtras has been confirmed by the words of the Buddha of Many Treasures, and the long tongues of other Buddhas touching the Brahma Heaven. There must not be any mistake in the sūtra, not even one written character or one stroke of a character.

Ueno-dono Gohenji, Reply to Lord Ueno, Writings of Nichiren Shōnin, Volume 7, Followers II, Page 4

Daily Dharma

Daily Dharma – April 26, 2019

Great-Power-Obtainer, know this! This Sūtra of the Lotus Flower of the Wonderful Dharma benefits Bodhisattva-mahāsattvas, and causes them to attain Anuttara-samyak-saṃbodhi. Therefore, they should keep, read, recite, expound and copy this sūtra after my extinction.

The Buddha gives this explanation to Great-Power-Obtainer Bodhisattva in Chapter Twenty of the Lotus Sūtra. In several places in the sūtra, the Buddha asked who would continue to teach this Wonderful Dharma after his extinction and lead all beings to Anuttara-samyak-saṃbodhi: perfect unsurpassed enlightenment. When he revealed his Ever-Present Existence in Chapter Sixteen, he assured all those receiving his words that his life is not limited to that of the physical body he inhabited. In truth he is leading all beings throughout all time and space to his wisdom, and this Lotus Sūtra he has given us is the embodiment of that wisdom.

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

Profound

The Necessary Progressions Leading to the Final Teaching of Buddhahood

Quote

Chih-i’s system of classification conveys that the Tripitaka Teaching can be regarded as representing purely the Śrāvakayāna, and the Separate Teaching purely the Mahāyāna. The Common Teaching is the bridge connecting these two teachings, as it contains both elements of Śrāvakayāna and Mahāyāna. Its Śrāvakayāna element is reflected by its goal of reaching emptiness like that of Śrāvakayāna, and its Mahāyāna element is reflected by its way of perceiving emptiness. Different from the disciples of the Tripiṭaka Teaching who reach emptiness by extinguishing existence, i.e., analyzing and disintegrating dharmas until nothing is left, the disciples of the Common Teaching perceive emptiness by embodying dharmas, i.e., existence is illusory and thus empty.28 Finally, the Perfect Teaching transcends the difference of the former three teachings, and unifies Śrāvakayāna and Mahāyāna with its doctrine of the Ultimate Truth of Buddhahood. That is, all different types of the teaching are the necessary progressions leading to the final teaching of Buddhahood. (Vol. 2, Page 465)

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


LS32

Day 8

Day 8 concludes Chapter 4, Understanding by Faith, and closes the second volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 8 Text with annotationsPlay MP3

Having last month consideredthe realization of the śrāvakas of how the Buddha prepared them with expedients, we conclude Chapter 4, Understanding by Faith.

World-Honored One!
We have attained enlightenment, perfect fruit.
We have secured pure eyes
With which we can see the Dharma-without-āsravas.

We observed the pure precepts of the Buddha
In the long night.
Today we have obtained the effects and rewards
[Of our observance of the precepts].
We performed the brahma practices for long
According to the teachings of the King of the Dharma.
Now we have obtained the great fruit
Of the unsurpassed Dharma-without-āsravas.

We are Śrāvakas in this sense of the word.
We will cause all living beings
To hear the voice telling
Of the enlightenment of the Buddha.

We are Arhats
In the true sense of the word.
All gods and men,
All Maras and Brahmans
In the worlds
Should make offerings to us.

You, the World-Honored One, are the great benefactor.
By doing this rare thing,
You taught and benefited us
Out of your compassion towards us.

No one will be able to repay your favors
Even if he tries to do so
For many hundreds of millions of kalpas.
No one will be able to repay your favors
Even if he bows to you respectfully,
And offers you his hands, feet or anything else.

No one will be able to repay your favors
Even if he carries you on his head or shoulders
And respects you from the bottom of his heart
For as many kalpas
As there are sands in the River Ganges,
Or even if he offers you
Delicious food, innumerable garments of treasures,
Many beddings, and various medicines,
Or even if he erects a stupa-mausoleum
Made of the cow-head candana,
And adorns it with treasures,
Or even if he covers the ground
With garments of treasures
And offers them to the Buddha
For as many kalpas
As there are sands in the River Ganges.

The Buddhas have
Great supernatural powers.
Their powers are rare, immeasurable,
Limitless and inconceivable.

The Buddhas are the Kings of the Dharma
They are free from āsravas, from cause and effect.
The Buddhas practice patience
In order to save inferior people.
They expound the Dharma according to the capacities
Of the ordinary people who are attached to forms.

The Buddhas expound the Dharma
In perfect freedom.
Knowing the various desires and dispositions
Of all living beings,
They expound the Dharma
With innumerable parables
And with innumerable similes
According to their capacities.

Some living beings planted the roots of good
In their previous existence.
Some of the roots have fully developed.
Seeing all this, the Buddhas understand
The capacities of all living beings,
And divide the teaching of the One Vehicle into three,
According to the capacities
Of all living beings.

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

Continuing with the content from Miraculous Tales of the Lotus Sutra from Ancient Japan, we learn of A Blind Woman of Tsukushi Province.

Miracles

A Blind Woman of Tsukushi Province

The wife of a government official of Tsukushi Province, whose name is unknown, suddenly became blind in the prime of her life. Unable to see, she lamented tearfully. She thought, “My blindness must be due to a karmic result. I will surely be of no use to others in this life. Nothing will be better for me than praying for my future life.”

So the blind woman talked to a nun and learned how to recite the Hokekyō. The blind woman became very familiar with the sūtra and single-mindedly recited it during the day and night for three to four years.

At one time, the blind woman dreamed that a priest said, “You have lost your sight due to a karmic cause. But you have developed a good mind and recited the Hokekyō. Thanks to the power of the sūtra, your darkness will be lifted, and you will regain perfect vision.” As the priest finished speaking, he stroked the blind woman’s eyes with his hand and the woman’s eyes opened.

Waking up, the woman opened her eyes and could see everything clearly. Shedding tears, the joyful woman was greatly moved by the power of the Hokekyō. Her husband, children, relatives, friends, and other people in her country were all deeply impressed and said that the woman regained her sight owing to the power of the sūtra.

Afterwards, the woman put a firmer faith in the Hokekyō, copied, and recited it without any negligence, and was solely dedicated to the sūtra. (Page 138)

Miraculous Tales of the Lotus Sutra from Ancient Japan


WONS

Earth Trembling in Six Ways

To begin with, the strange phenomena in the sky and the natural calamities on the earth startle the eyes and ears of the people and rattle their minds. Śākyamuni Buddha has caused the five or six kinds of omens to occur. Among the six omens, the trembling of the earth indicates that the earth trembled in six different ways. Interpreting the earth trembling in six ways, Grand Master T’ien-t’ai states in his Words and Phrases of the Lotus Sūtra, fascicle 3:

“The east is blue in color, and it controls the liver, which in turn controls the eyes. The west is white in color, and it controls the lungs, which in turn control the nose. Therefore, saying that the east was raised and the west was lowered means the rise of the merit of the eyes and the decrease in the worldly passions of the nose. In contrast, saying that the west was raised and the east was lowered means that the merit of the nose appears while the evil passions of the eyes decrease. Likewise, the rise and fall of the south and north and those of the center and the four directions mean either the appearance of merit or the decrease of evil passions in the ears and the tongue and in the mind and body respectively.”

Grand Master Miao-lê explains the above in his Annotations on the Words and Phrases of the Lotus Sūtra, “As the eyes and nose represent the east and west, the ears and tongue logically represent the south and north. The center is the mind and the four directions represent the body. The body is equipped with the four sense organs (eyes, ears, nose, and tongue) and the mind reacts to them all. Therefore, it is said that the body and mind rise and fall alternately.”

Zuisō Gosho, Writing on Omens, Writings of Nichiren Shōnin, Followers I, Volume 6, Page 121

Daily Dharma

Daily Dharma – April 25, 2019

Bhikṣus, know this! I can enter skillfully deep into the natures of all living beings. Because I saw that they wished to hear the teachings of the Lesser Vehicle and that they were deeply attached to the five desires, I expounded the teaching of Nirvāṇa to them. When they heard that teaching, they received it by faith.

The Buddha gives this explanation to the Bhikṣus (monks and nuns) gathered to hear him teach in Chapter Seven of the Lotus Sūtra. As difficult as it is to hear the Buddha’s highest teaching, he would not give it to us unless we were ready to receive it. Still, we who would receive it must set aside his earlier teachings as a means to our personal happiness, and see them as preparations to learn how to benefit all beings. Our faith in the Buddha is the confidence that we will become as enlightened as he is, and that he is helping all of us on the path to that enlightenment.

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