Monthly Archives: May 2019

LS32

Day 24

Day 24 concludes Chapter 19, The Merits of the Teacher of the Dharma, and closes the Sixth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 24 Text with annotationsPlay MP3

Having last month learned of the eight hundred merits of the nose, we repeat in the eight hundred merits of the nose gāthās.

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

Their nose will be purified.
They will be able to know
The smells of all things,
Be they good or bad.

They will be able to recognize by smell
The sumanas-flowers and jātika-flowers;
Tamala[pattra] and candana;
Aloes and sappanwood;
Various flowers and fruits;
And all Jiving beings including men and women.

Anyone who expounds the Dharma will be able to locate
All living beings from afar by smell.
He will be able to locate by smell
The wheel-turning-kings of great [countries],
The wheel-turning-kings of small [countries],
And their sons, ministers and attendants.

He will be able to locate by smell
The wonderful treasures of personal ornaments,
The underground stores of treasures,
And the ladies of the wheel-turning-kings.

He will be able to recognize persons
By smelling their ornaments or garments
Or by smelling their necklaces
Or by smelling the incense applied to their skin.

Anyone who keeps
This Sūtra of the Lotus Flower of the Wonderful Dharma
Will be able to know by smell
Whether the gods are walking, sitting, playing or performing wonders.

Anyone who keeps this sūtra
Will be able to locate by smell, without moving about,
The flowers and fruits of trees,
And the oil taken from sumanas-flowers.

He will be able to recognize by smell
The flowers of the candana-trees
Blooming in steep mountains,
And the living beings in those mountains.

Anyone who keeps this sūtra
Will be able to locate by smell
The living beings in the Surrounding Iron Mountains,
In the oceans, and underground.

He will be able to know by smell
Whether asuras and their daughters
And their attendants are fighting
Or playing with each other.

He will be able to locate by smell
Lions, elephants, tigers,
Wolves, wild oxen and buffalos
In the wilderness and in steep places.

He will be able to know by smell
Whether an unborn child is a boy or a girl,
Or a child of ambiguous sex,
Or the embryo of a nonhuman being.

He will be able to know by smell
Whether a woman is an expectant mother,
Or whether she will give an easy birth
To a happy child or not.

He will be able to know by smell
What a man or a woman is thinking of,
Or whether he or she is greedy, ignorant or angry,
Or whether he or she is doing good.

He will be able to recognize by smell
The gold, silver, and other treasures
Deposited underground,
And the things enclosed in a copper box.

He will be able to know by smell
The values of various necklaces,
And the deposits of their materials,
And also to locate the necklaces [when they are lost].

He will be able to recognize by smell
The mandārava-flowers,
And the mañjūṣaka-flowers,
And the pārijātaka-trees in heaven.

He will be able to know by smell
Whether a heavenly palace
Adorned with jeweled flowers
Is superior, mean or inferior.

He will be able to recognize by smell
Gardens, forests, excellent palaces,
And the wonderful hall of the Dharma in heaven,
And other stately buildings where [the gods] enjoy themselves.

He will be able to know by smell
Whether the gods are hearing the Dharma
Or satisfying their five desires,
Or coming, going, walking, sitting or reclining.

He will be able to know by smell
Whether the goddesses, clad in the garments
Adorned with fragrant flowers,
Are playing as they are moving about.

He will be able to know by smell
Who has reached the Heaven of Brahman,
Who has entered into dhyāna,
And who has come out of it.

He will be able to know by smell
The person who has appeared for the first time in the Light-Sound Heaven
Or in the Universal-Pure Heaven or in the Highest Heaven,
And who has disappeared from there.

Anyone who keeps this sūtra
Will be able to locate by smell
The bhikṣus who are sitting or walking about
In seeking the Dharma strenuously,
And the bhikṣus who are reading or reciting [this] sūtra
Or devoting themselves
To sitting in dhyāna
Under the trees of forests.

He will be able to know by smell
The Bodhisattvas who are resolute in mind,
And who are sitting in dhyāna or reading [this] sūtra
Or reciting it or expounding it to others.

He will be able to locate by smell
The World-Honored One who is expounding the Dharma
Out of his compassion
Towards all living beings who respect him.

He will be able to know by smell
Those who rejoice at hearing [this] sūtra
From the Buddha,
And act according to the Dharma.

Anyone who keeps this sūtra
Will be able to have these merits of the nose
Although he has not yet obtained the nose
Of the Bodhisattva [who attained] the
Dharma without āsravas.

Continuing with the content from Miraculous Tales of the Lotus Sutra from Ancient Japan, we learn of Hijiri Jakuren, a Hokekyō Reciter of Mount Hira.

Miracles

Hijiri Jakuren, a Hokekyō Reciter of Mount Hira

A priest lived in a temple near the Kazurakawa. He spent the months and years in difficult ascetic practices such as fasting and observing the repentance rites.

He once dreamed that a priest said, “A hijiri lives on the summit of Mt. Hira and recites the Hokekyō. Many Buddhas and various Deva Kings admire and respect him. Quickly go there and establish a relationship with him!”

The surprised priest awoke and hurried to Mt. Hira. After searching the mountain for several days, the priest finally heard the voice reciting the Hokekyō. The voice was incomparably beautiful and noble. It was neither too high nor too low but would deeply touch one’s heart. The overjoyed priest ran from the east to the west following the voice. However, he could not find the reciter but only heard the voice. He continued searching for a long time and finally reached a flat area.

There he saw a grotto covered with brush and moss. It was only two jō large, but was extraordinarily attractive. A large pine tree spread its roots over the grotto and extended its branches in the four directions screening the area in front of the cave. The wind blowing through the pine branches sounded no different than music. The rain would not wet the front yard which was sheltered by the branches which served as an umbrella. The summer heat would be lessened by the shade of the pine while the winter cold would be milder because of the thick branches.

Within the cave sat a most unusual hijiri of skin and bones wearing green moss for clothing. Seeing the priest, the hijiri said, “It is unusual that you have come here. Don’t come close to me but keep at a distance.” The priest asked the reason and the hijiri explained, “The smoke of the secular world gets into my eyes and causes me to shed tears. The smell of blood distresses my nose. Come to see me after seven days, and we will talk.”

As instructed, the priest remained at a distance of few tan from the cave. During that time, the priest listened to the hijiri’s recitation of the Hokekyō, and felt joyful and ennobled.

Many animals including deer, bears, monkeys, and birds brought fruits and nuts to the hijiri as their offerings. One of the monkeys was sent with nuts and fruits to the priest.

Seven days passed and the priest came closer to the hermit. The hermit told the priest, “I was originally a priest named Renjaku of the Kōfukuji Temple. When I read a passage of the Hokekyō which says, ‘If one does not venerate the Hokekyō, one will surely regret it later’, my mind became pious for the first time. When I read another passage of the sūtra which says, ‘If one recites the sūtra at a serene place with no one present, one will immediately become a pure and illuminated being,’ I left the temple and travelled through the mountains as I engaged in ascetic practices.

I have abandoned the mundane thoughts of being attached to and cherishing one’s own life; instead, I have accumulated virtues and become a hijiri on my own account. After travelling through mountains and valleys, I have finally come to this mountain and remained here since, probably as a result of my karmic relationship. After leaving the secular world, I have regarded the Hokekyō as my parents, the Law as my master, the teachings as my house, and the precepts as my protectors.

By the assistance of the Hokekyō, I see far into the distance, hear the voices of the sentient beings, and perceive all of the Law in my mind. Relying on the Hokekyō, I ascend to the Tosotsu Heaven, worship Miroku Buddha, and become familiar with various Buddhas and hear the Law at will. Your coming here must have a small karmic cause. Remain here and practice the Way.”

Although the priest wanted to accept the hijiri’s advice and invitation, he declined due to his inferior capacity and disposition, and left ashamed. With the help of the hijiri, the priest returned to his temple near Kazurakawa.

The priest told his experiences to his colleagues and friends and planted the seeds of Buddhism in their minds. It is said that those who listened to him were all impressed with the extraordinary story about the hijir’i and were overjoyed, shedding tears. (Page 47-48)

Miraculous Tales of the Lotus Sutra from Ancient Japan


Lotus Seeds

The True Nature of All Experiences

Quote

Normally the sufferings of this world and the peace of Nirvana would be viewed as irreconcilable opposites. According to Mahayana Buddhism, however, all things are manifestations of Dependent Origination. That is, they are essentially empty of substantial existence or permanent characteristics. Awakening, then, does not trade one type of experience (such as enduring this world of birth and death) for another type of experience (such as attaining a Nirvana falsely imagined as some kind of blissful high or perfect afterlife) because all experiences are impermanent and dependent upon causes and conditions. Instead, awakening recognizes the true nature of all experiences. In this way, awakening frees us from our self-centered ignorance. It allows us to appreciate and care about things just as they are, instead of demanding that they conform to our desires and opinions. This recognition is the true state of Nirvana; it is not an escape from this world into another one. Nirvana is not the cessation of experience, but a revolutionary change in the way we experience the world and ourselves. This is what it meant by “the world of birth and death is itself Nirvana,” because Nirvana is not apart from the world and its sufferings, but is the true nature of life and death itself.

Lotus Seeds

WONS

Four Expedient Means and Four Ways of Preaching

When 500 arhats explained the true origin of their bodies in this life they spoke of the Hinayāna doctrine of “the 12 causations” (12 links of cause and effect: spiritual ignorance, blind actions, consciousness, mental functions and matters, six sense organs, contact, perception, desire, attachment, existence, birth, and old age and death). It suggests that they entered the state of “emptiness and tranquility” through spiritual ignorance (cause of all illusions) or blind actions (practices caused by spiritual ignorance). Their arguments centered on the entrance to the Buddha Dharma, not the Dharma itself, hence they did not commit the sin of slandering the Dharma. Regarding the four expedient means in the Collection of Mahāyāna Essentials and the four ways of preaching expounded in the Great Wisdom Discourse, they are the means for interpreting the teachings of the pre-Lotus sūtras by Bodhisattvas Asaṅga and Nāgārjuna, commentators appearing after the passing of the Buddha, who perceived the spirit of all the Buddhist scriptures from the standpoint of the Lotus Sūtra. If we confuse the four expedient means and the four ways of preaching expounded in the sūtra preached for “revealing the truth and merging all the provisional” with those expounded in the sūtra not preached for “revealing the truth and merging all the provisional,” how do we not commit the sin of slandering the Dharma? Those who know these know the teaching.

Ken Hōbō-shō, A Clarificaton of Slandering the True Dharma, Writings of Nichiren Shōnin, Doctrine 3, Pages 134.

Daily Dharma

Daily Dharma – May 11, 2019

Anyone who expounds this sūtra to the four kinds of devotees,
Or reads or recites this sūtra in a retired place,
After doing these [three] virtuous things,
Will be able to see me.

The Buddha sings these verses to Medicine-King Bodhisattva in Chapter Ten of the Lotus Sūtra. While the Buddha was alive 2500 years ago, people traveled great distances and endure great hardships just to see him. Today, even though the man named Siddhartha Gautama is no longer in our world, we are assured that the ever-present Śākyamuni is always with us and leading us to his enlightenment. When we make the effort to keep, read, recite, copy and expound this Sūtra, it is as if we are traveling great distances and enduring great hardships.

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

LS32

Day 23

Day 23 covers all of Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra, and opens Chapter 19, The Merits of the Teacher of the Dharma.

Day 23 Text with annotationsPlay MP3

Having last month concluded today’s portion of Chapter 19, The Merits of the Teacher of the Dharma, we return Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra.

Thereupon Maitreya Bodhisattva-mahāsattva said to the Buddha: “World-Honored One! How many merits will be given to a good man or woman who rejoices at hearing this Sūtra of the Lotus Flower of the Wonderful Dharma?” He sang in a gāthā:

How many merits will be given
To a person who rejoices
At hearing this sūtra
After your extinction?

Thereupon the Buddha said to Maitreya Bodhisattva-mahāsattva: “Ajita! Suppose a bhikṣu, a bhikṣunī, an upāsakā, an upāsikā, or some other wise person, whether young or old, rejoices at hearing this sūtra in a congregation after my extinction. After leaving the congregation, he or she goes to some other place, for instance, to a monastery, a retired place, a city, a street, a town, or a village. There he or she expounds this sūtra, as he or she has heard it, to his or her father, mother relative, friend or acquaintance as far as he or she can. Another person who has heard [this sūtra from him or her], rejoices, goes [to some other place] and expounds it to a third person. The third person also rejoices at hearing it and expounds it to a fourth person. In this way this sūtra is heard by a fiftieth person. Ajita! Now I will tell you the merits of the fiftieth good man or woman who rejoices at hearing [this sūtra]. Listen attentively!

Continuing with the content from Miraculous Tales of the Lotus Sutra from Ancient Japan, we learn of An Administrative Priest of the Jōhōji Temple.

Miracles

An Administrative Priest of the Jōhōji Temple

There was a small temple called the Jōhōji Temple to the south of the Hōshōji Temple. The administrative priest of the Jōhōji Temple had a sacerdotal appearance, but his mind and actions were as vulgar as those of a spoilt layman. He violated the precepts by committing sins, such as killing, stealing, promiscuous behavior, and drinking liquor, which were caused by ignorance, anger, and greediness. He spoke false words as he liked, engaged in vulgar entertainments, and wasted his time daily in playing backgammon and go. He used the temple belongings for personal purposes without regret, and was oblivious to the greed, desire, and delusions that degraded him. The way he indulged himself in evil deeds was like a sea absorbing streams and like a fire consuming faggot.

His ten colleagues once recommended that he visit the Kiyomizu Temple, and they accompanied him there. On their way home, they all visited the Rokuwara-mitsuji Temple, and happened to listen to the lecture on the Hokekyō. They returned rejoicing. This was the single good deed done by the administrator in all his life. He did nothing else good. Finally, he became old, his life was exhausted, and he passed away.

Due to his bad deeds, the administrator was naturally reborn as a great poisonous snake whose spirit possessed his widow, and which tearfully grieved over its suffering snake status saying, “Since I indulged myself in evil and since I did very little good, I have suffered the consequences of my bad karma, and am reborn to endure the greatest sufferings. My body is as hot as the burning fire which burns all the trees and grasses that touch my body. Countless poisonous insects live in my body, devour my flesh when hungry, and suck my fluids when thirsty. Thus, my torments and sufferings are indescribable. But on account of a single good deed done in my past, I am relieved from torture for a short while.

While still the administrator, I happened to listen to the lecture on the Hokekyō at the Rokuwara-mitsuji Temple. The merit of the sūtra had permeated me, and every day, at the Hour of the Sheep [one to three o’clock in the afternoon], a cool breeze blew from the direction of the Rokuwara-mitsuji Temple, and fanned my body, which was immediately relieved from the heat and insect bites. During this short time, my heart and body were filled with joy, but at the same time, I showed regret for my lack of merit by hitting my head with my tail while shedding bloody tears.

The merit from hearing one lecture has benefitted me over many years. How would it be if one practised the Buddhist Way all his life? Wouldn’t it be possible for one to take even a lotus seat some day? Now I wish you to copy the Hokekyō, and release me from my suffering.”

All those who listened to this, said, “We should abandon everything, and listen to the Hokekyō recitations.” The widow and her children felt pitiful, copied the sūtra, and offered services. Later they were notified that the administrator was finally delivered from his suffering. (Page 56-57)

Miraculous Tales of the Lotus Sutra from Ancient Japan


WONS

The True Words of Our Lord Śākyamuni Buddha

[What Śākyamuni] preached during His life of fifty years is Mahāyāna (greater vehicle) as a teaching of salvation when compared to geten and gedō. Ever since His attainment of Buddhahood till the eve of His entering Nirvana, He preached only the truth.

Considering the 80,000 teachings preached by the Buddha in various sūtras for fifty years, however, we see differences among them, such as those between Hinayāna and Mahāyāna Buddhism, provisional and ultimate sūtras, exoteric and esoteric teachings, gentle and rough expressions, genuine and expedient words or true and false opinions. The Lotus Sūtra alone among them represents the true words of our Lord Śākyamuni Buddha and various Buddhas residing in the world throughout the universe in the past, present, and future.

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 34

Daily Dharma

Daily Dharma – May 10, 2019

You, the World-Honored One, know
What all living beings have deep in their minds,
What teachings they are practicing,
And how much power of wisdom they have.

The children of Great-Universal-Wisdom-Excellence Buddha proclaim this to their father in a story told by Śākyamuni Buddha in Chapter Seven of the Lotus Sūtra. In our preoccupation with our pursuits in this world of conflict we are so focused on our schemes that we have forgotten the Buddha’s wisdom dormant in us all. With the Lotus Sūtra, the Buddha leads us to an unfamiliar and even uncomfortable way of seeing the world. But it is only when we leave the false safety of our delusions that we can truly benefit ourselves and others.

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

LS32

Day 22

Day 22 covers all of Chapter 17, The Variety of Merits.

Day 22 Text with annotationsPlay MP3

Having last month considered those rejoice at hearing the longevity of the Buddha after the Buddha’s extinction, we consider what the good men or women who hear of the Buddha’s longevity and understand it by firm faith will see.

“Ajita! The good men or women who hear of my longevity of which I told you, and understand it by firm faith, will be able to see that I am expounding the Dharma on Mt. Gṛdhrakūṭa, surrounded by great Bodhisattvas and Śrāvakas. They also will be able to see that the ground of this Sahā-World is made of lapis lazuli, that the ground is even, that the eight roads are marked off by ropes of Jambunada gold, that the jeweled trees are standing in lines, and that the magnificent buildings are made of treasures. They also will be able to see that the Bodhisattvas are living in those buildings. They will be able to see all this because, know this, they have already understood [my longevity] by firm faith.

“Furthermore, the good men or women who do not speak ill of this sūtra but rejoice at hearing it after my extinction, should be considered, know this, to have already understood my longevity by firm faith. It is needless to say this of those who [not only rejoice at hearing this sūtra but also] read, recite and keep it. They also should be considered to be carrying me on their heads. Ajita! They need not build a stupa or a monastery in my honor, or make the four kinds of offerings’ to the Saṃgha because those who keep, read and recite this sūtra should be considered to have already built a stupa or a monastery or made offerings to the Saṃgha. They should be considered to have already erected a stupa of the seven treasures tall enough to reach the Heaven of Brahman, the upper part of the stupa being the smaller. They should be considered to have already equipped the stupa with streamers, canopies and jeweled bells, and enshrined my śarīras therein. They also should be considered to have already offered flowers, incense, necklaces, incense powder, incense applicable to the skin, incense to burn, drums, music, reed pipes, flutes, harps, various kinds of dances, and songs of praise sung with wonderful voices [to the stupa ] continuously for many thousands of billions of kalpas.

Continuing with the content from Miraculous Tales of the Lotus Sutra from Ancient Japan, we learn of Priest Kōon of the Temple of Amabenomine of Mount Hiei.