Monthly Archives: May 2019

LS32

Day 12

Day 12 concludes Chapter 7, The Parable of the Magic City, and completes the Third Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 12 Text with annotationsPlay MP3

Having last month considered the fruits of the teaching by Great-Universal-Wisdom-Excellence Tathāgata, we hear the Buddha expound the Great Vehicle called the ‘Lotus Flower of the Wonderful Dharma, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas.’

“Seeing the sixteen princes having renounced the world, eight billion followers of the wheel-turning-holy-king begged the king to allow them to do the same. He conceded to them immediately.

“The Buddha assented to the appeal of the śramaṇeras, but it was twenty thousand kalpas afterwards that he expounded to the four kinds of devotees the sūtra of the Great Vehicle called the ‘Lotus Flower of the Wonderful Dharma, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas.’

“When the Buddha completed the expounding of this sūtra, the sixteen śramaṇeras kept, recited and understood this sūtra in order to attain Anuttara-samyak-saṃbodhi. The sixteen śramaṇeras, [ who were] Bodhisattvas, received this sūtra by faith. Some Śrāvakas understood it by faith, but the other Śrāvakas and other living beings, thousands of billions in number, doubted it.

Continuing with the content from Miraculous Tales of the Lotus Sutra from Ancient Japan, we learn of Holy Man Eikan of the Anrakuin Temple of Nount Hiei

Miracles

Holy Man Eikan of the Anrakuin Temple of Mount Hiei

Priest Eikai recited the Hokekyō from the time of his first vow until his last moments. He studied the Three Contemplations of the Tendai Teachings, and wished to avoid secular affairs.

Eikan thought, “Even if one’s first vow is to follow the Way, unless this vow is correct, one’s practices will all be fruitless. So one should develop great piety in the Tendai Hokke Teachings and engage in significant practices to end one’s karmic cycle of rebirth and death. The sentient beings who repeat the cycle of rebirth and death in the Six Worlds come out of the darkness and go into the darkness, while those of the Three Vehicles go into the light from the light. Yet, they have not attained Supreme Enlightenment.

Now I will see the truth of the One Vehicle, the Mahāyāna Teachings. Recent ascetics tend to pay more attention to the external hardships in their practices rather than to the inner experiences in their contemplation and meditation. Some rely on merits gained by offering secular properties and treasures rather than by depending on faith cultivated by following correct precepts.

They ignorantly accept the transient consequences of the karmic cycle within the Six Worlds and never sense the merits of good deeds which will bring them to Buddhahood. After observing all these, I have decided to abandon the Ten Hindrances which interfere with the causes of piety, and to develop faith in the Six Steps to lead to Buddhahood.”

Thus, with firm determination, Eikan devotedly observed the Ten Commandments to attain the Way. He practiced all these in silence as recommended in the precepts. He clearly viewed the transiency of this world, discussed the Law with appropriate phrases, and abstained from sake and other liquor for the rest of his life.

The mode of his practices was like that described in the Bonmōkyō. When he recited the Hokekyō distractedly, he did not record the number of recited copies. He made textual studies by collecting interpretations of the commentaries and sentences from the sūtras. He also made contrastive studies by comparing the meanings of the sentences in the sūtras with analytic explanations. He recited more than ten thousand copies of the Hokekyō with firm concentration.

Birds and animals came to make friends and accepted food from his hand. Demon deities always attended him, and wished to serve him. He once saw and paid homage to the light released by Śākyamuni Buddha, on another occasion, he was greeted by Fugen. Such extraordinary incidents happened to him frequently, but he kept them all in his mind and never repeated them to others.

As he practised and recited the sūtra, Eikan finally became old, and came to know his last moments. He took a censer in his hand, faced the image of Fugen, sat in the correct posture as he recited the Hokekyō, concentrated on the truth in his mind, and finally crossed the boundary of life and death. (Page 72-73)

Miraculous Tales of the Lotus Sutra from Ancient Japan


NOTES:

  • The Six Stages in attaining enlightenment in the Tendai Sect include the stages of being ignorant that the Buddha nature exists in all beings, the stage of knowing the above truth, the stage of engaging oneself in practices, the stage of leaving delusion, the stage of attaining partial enlightenment, and the stage of attaining complete enlightenment.
  • The ten principal commandments in the Mahāyāna discipline prohibit killing, stealing, committing adultery, telling lies, drinking intoxicating beverages, coveting, losing one’s temper, and speaking falsely of the Three Treasures.
Lotus Seeds

Accepting the Ultimate Truth

Quote

Namu Myoho Renge Kyo represents our acceptance of the ultimate truth of the Lotus Sutra, which reveals that all things, even defilements and suffering, can help us realize the true nature of all reality. Instead of being overwhelmed by desires or suffering, the practice of Namu Myoho Renge Kyo lets us view all things in the light of the ultimate truth.

Lotus Seeds

d19b, d20b, WONS

Fathoming the Doctrine of the Essential Section

[W]hen the Buddha preached the essential section of the Lotus Sūtra, He displayed omens far superior to the omens presented when the pre-Lotus sūtras and the theoretical section of the Lotus Sūtra were preached. The severe quakes of the earth when the Stupa of Treasures sprang out of the earth (in the “Beholding the Stupa of Treasures” chapter) and the numerous bodhisattva disciples of the Original Buddha that emerged from the earth simultaneously (“Emergence of Bodhisattvas from the Earth” chapter) created waves as high as mountains that tossed sailing boats around in a stormy ocean as if they were tiny reed leaves.

Therefore, while Bodhisattva Maitreya asked Bodhisattva Mañjuśrī to explain the omens shown in the “Introductory” chapter, he asked his question to the Buddha directly regarding the great omens shown in the “Emergence of the Bodhisattvas from the Earth” chapter. Grand Master Miao-lê explains this in his Annotations on the Words and Phrases of the Lotus Sūtra, fascicle 3, “As for the theoretical section, Mañjuśrī could be trusted, but the essential section is too profound for anyone to conjecture. Therefore, Bodhisattva Maitreya had no one but the Buddha to direct his questions.” Thus, Mañjuśrī had a general understanding regarding the teaching of the theoretical section though the Buddha did not preach it. However, even Mañjuśrī could not fathom the doctrine of the essential section. And yet great omens such as these occurred during the lifetime of the Buddha.

Zuisō Gosho, Writing on Omens, Writings of Nichiren Shōnin, Volume 6, Followers I, Pages 122-123

Daily Dharma

Daily Dharma – May 31, 2019

When you see any teacher of the Dharma
Who has obtained these merits,
You should strew heavenly flowers to him,
Dress him in a heavenly garment,
Worship his feet with your head,
And think that he will become a Buddha.

The Buddha makes this declaration to Maitreya Bodhisattva in Chapter Seventeen of the Lotus Sūtra. This chapter tells the variety of merits enjoyed by anyone who understands, however briefly, the ever-present nature of the Buddha. This reminder is not just for the great Bodhisattvas such as Maitreya. It is also for all of us who are awakening our Bodhisattva nature through this teaching. It is important for us to treat all people, especially those who share this practice of the Buddha Dharma with us, with the same respect we would give to the Buddha himself.

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

LS32

Day 11

Day 11 continues Chapter 7, The Parable of the Magic City

Day 11 Text with annotationsPlay MP3

Having last month considered the reaction of the great Brahman-heavenly-kings of the five hundred billion worlds in the south, we consider the reaction of the great Brahman-heavenly-kings of the five hundred billion worlds in the zenith, concluding today’s portion of Chapter 7, The Parable of the Magic City.

“The great Brahman-[heavenly-]kings of the five hundred billion worlds in the southwest, west, northwest, north, northeast, and nadir also did the same. The great Brahman-heavenly-kings of the five hundred billion worlds in the zenith, who saw their palaces illumined more brightly than ever, also danced with joy. They wondered why [their palaces were so illumined]. They visited each other and discussed the reason, saying, ‘Why are our palaces illumined so brightly?’ There was a great Brahman­heavenly-king called Sikhin among them. He said to the other Brahmans in gāthās:

Our palaces are adorned
More brightly than ever.
Why are they illumined
By this powerful light?

We have never seen nor heard
Of such a wonderful thing as this before.
Did a god of great virtue or a Buddha appear
Somewhere in the universe?

“Thereupon the Brahman-heavenly-kings of the five hundred billion [worlds] went down, carrying flower-plates filled with heavenly flowers, in order to find [the place from where the light had come]. Their palaces also moved as they went. They [reached the Well-Composed World and] saw that Great-Universal­Wisdom-Excellence Tathāgata was sitting on the lion-like seat under the Bodhi-tree of the place of enlightenment, surrounded respectfully by gods, dragon-kings, gandharvas, kiṃnaras, mahoragas, men and non-human beings. They also saw that the sixteen princes were begging the Buddha to turn the wheel of the Dharma. They worshipped the Buddha with their heads, walked around him a hundred thousand times, and strewed heavenly flowers to him. The strewn flowers were heaped up to the height of Mt. Sumeru. The Brahman-heavenly-kings offered flowers also to the Bodhi-tree of the Buddha. Having offered flowers, they offered their palaces to the Buddha, saying, ‘We offer these palaces to you. Receive them and benefit us out of your compassion towards us!’ In the presence of the Buddha, they simultaneously praised him in gāthās with all their hearts:

How good it is to see a Buddha,
To see the Honorable Saint who saves the world!
He saves all living beings
From the prison of the triple world.

The All-Knower, the Most Honorable One of Gods and Men,
Opens the gate of the teachings as sweet as nectar,
And saves all living beings
Out of his compassion towards them.

There has been no Buddha
For the past innumerable kalpas.
Before you appeared,
The worlds of the ten quarters were dark.

The living beings in the three evil regions
And asuras are increasing.
The living beings in heaven are decreasing.
Many fall into the evil regions after their death.

They do not hear the Dharma from a Buddha
Because they did evils,
Their appearances are getting worse;
And their power and wisdom, decreasing.
Because they did sinful karmas,
They lose pleasures and the memory of pleasures.
They are attached to wrong views.
They do not know how to do good.
They are not taught by a Buddha;
Therefore, they fall into the evil regions.

Now you have appeared for the first time after a long time,
And become the eyes of the world.
You have appeared in this world
Out of your compassion towards all living beings,
And finally attained perfect enlightenment.
We are very glad.
All the others also rejoice at seeing you,
Whom they have never seen before.

Our palaces are beautifully adorned
With your light.
We offer them to you.
Receive them out of your compassion towards us!

May the merits we have accumulated by this offering
Be distributed among all living beings,
And may we and all other living beings
Attain the enlightenment of the Buddha!

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

Miracles

Priest Saien

Saien, a priest of the Tōji Temple was from Suhō Province. Since his youth, he had recited the Hokekyō with a firm faith.

In the prime of his life, he returned to his native province and lived in the Misanji Temple known for its miraculous Kannon. Saien recited the Hokekyō, offered incense and flowers, and remained in the temple for several years.

The snow fell heavily one winter. For several tens of days no one could come to the temple because of the high-piled snow. Saien almost starved to death. Still reciting the Hokekyō, he endured his hunger.

When he looked at the temple yard one morning, he saw a deer that had been killed by a wolf. Saien took and ate some of the venison. He continued his recitation.

Saien survived for three days on the meat which he had boiled in a pan. Villagers finally came to the temple. Saien was very ashamed of having eaten the venison. However, when the villagers looked into the pan they only saw pieces of oak.

Feeling strange, the villagers asked Saien, “Why have you cooked these pieces of wood?” Seeing the deer meat transformed into the pieces of wood in the pan, Saien thought, “Something most extraordinary and unknown since olden times has happened.”

Saien told the villagers the detailed story of the deer meat. Hearing this story, the joyous villagers were deeply moved and said, “This truly results from the mercy of Kannon and the power of the recitation of the sūtra.”

Saien looked at the Kannon statue of the temple and found that the side of the statue had been carved out and a large hole made. He clearly understood that the Kannon had become incarnated as the dead deer to provide him with food. Saien developed a stronger faith in Kannon and recited the Hokekyō more fervently.

Later many more miraculous events occurred, but all of them cannot be mentioned here.
(Page 96)

Miraculous Tales of the Lotus Sutra from Ancient Japan


WONS

Intention

When we worship gods or Buddhas, we begin with the phrase of “namu.” Namu is an Indian word that has come to mean “offering of life to Buddhas and gods” in China and Japan. Our social standing is determined in part by possessing a spouse and children, retainers, fiefs, and gold and silver, though some people do not have these. Regardless of whether we possess these or not, no one possesses treasure more precious than life. Accordingly, sages and wise men in the past have donated their lives to the Buddhas in order to attain Buddhahood.

That is to say, Young Ascetic in the Snow Mountains offered his own body to a demon in order to learn a holy teaching consisting of eight Chinese characters. Medicine King Bodhisattva burned his own elbow and offered it to the Lotus Sūtra as a light. In Japan, Prince Shōtoku peeled the skin of his own hand to write the Lotus Sūtra on it, and Emperor Tenchi burned his third finger as an offering to Śākyamuni Buddha. These are deeds of sages and wise men, which are impossible for us ordinary people to emulate.

Nevertheless, ordinary people can become Buddhas by fully understanding the meaning of the word of “kokorozashi (intention)” and practicing it. What is the intention? When we consider this in detail, it refers to the doctrine of spiritual contemplation. What does the doctrine of spiritual contemplation mean? It means the way of practicing the teaching of the Buddha according to the intent of the Buddha, not necessarily according to what is literally said in the sūtra. For example, if a man donates his only set of clothes, which he wears for the cause of the Lotus Sūtra, this is the same as peeling his own skin for the sake of the Dharma. Suppose there is a man during the time of a famine who offers to the Buddha the only food he has to stay alive for a day. This is the same as offering his life to the Buddha.

These offerings are as meritorious as the offering of an elbow by Medicine King Bodhisattva or the offering by Young Ascetic in the Snow Mountains of his own body to a demon. Therefore, we can say that the self-sacrificial offerings of sages are phenomenal whereas the offerings of ordinary people according to the intent of the Buddha are noumenal. The doctrine of offering, one of the six practices for bodhisattvas to attain enlightenment, preached in the Great Concentration and Insight, part seven, refers to this noumenal offering, i.e. the practice of offering according to the intent of the Buddha.

Jiri Kyuō Gosho, Phenomenal Offering and Noumenal Offering, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 98

Daily Dharma

Daily Dharma – May 30, 2019

I still remember vividly how you accompanied me to Tatsunokuchi holding a horse by the bridle, and breaking into tears when I was about to be beheaded there. I will never forget this no matter how many lifetimes come and go. If by chance you should fall into hell, I will refuse the invitation of Śākyamuni Buddha to become a Buddha. Instead I will go into hell with you. If we both entered into hell, how could it be that we would not find Śākyamuni Buddha and the Lotus Sutra there?

Nichiren wrote this passage in his “Emperor Shushun” Letter (Sushun Tennō Gosho) addressed to his disciple Shijō Kingo. Despite the hardships he faced in his life, Nichiren never forgot the kindnesses shown to him by ordinary people. His great determination to save all beings made him fearless even were he to be threatened by the Buddha with the torments of the Hell realms for the sake of those dear to him. Nichiren knew that he would be able to find the Buddha anywhere, and that his devotion would overcome any difficulty.

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

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 heard the opening story of Great-Universal-Wisdom-Excellence Buddha, we repeat in gāthās.

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

According to my remembrance,
There lived a Buddha, an Honorable Biped,
Called Great-Universal-Wisdom-Excellence,
Countless kalpas ago.

Suppose someone smashed
All the earth-particles
Of one thousand million Sumeru-worlds
Into ink-powder.

He went, [carrying the ink-powder with him,]
And inked a dot as large as a particle of dust
On the world at a distance of one thousand worlds.
He repeated the inking until the ink-powder was exhausted.

Suppose the worlds
Through which he went,
Whether they were inked or not,
Were smashed into dust.

It is innumerable• kalpas,
More than the number
Of the particles of dust thus produced,
Since that Buddha passed away.

I remember the extinction of that Buddha
As vividly as if he had passed away just now,
By my unhindered wisdom; I also remember
The Śrāvakas and Bodhisattvas who lived [with him].

Bhikṣus, know this!
My wisdom is pure, wonderful,
Free from āsravas and from hindrance.
I know those who lived innumerable kalpas ago.

Continuing with the content from Miraculous Tales of the Lotus Sutra from Ancient Japan, we learn of Holy Man Ryōsan of Tokoro Peak of Mount Mitake.