Monthly Archives: June 2019

Daily Dharma

Daily Dharma – June 13, 2019

His wonderful voice [comes from] his perceiving the voice of the world.
It is like the voice of Brahman, like the sound of a tidal wave.
It excels all the other voices of the world.
Therefore, think of him constantly!

The Buddha gives this description of World-Voice-Perceiver Bodhisattva (Kannon, Kanzeon, Kuan Yin, Avalokitesvara) to Endless-Intent Bodhisattva in Chapter Twenty-Five of the Lotus Sūtra. This Bodhisattva is the embodiment of compassion. When we allow ourselves to hear and be present for all of the suffering that happens in the world, then we are hearing compassion. When we have to courage not to run away from misery but to face it and live through it, we bring this Bodhisattva to life in our world and inspire compassion in all beings.

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

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 repeated the eight hundred merits of the nose gāthās, we consider the twelve hundred merit of the tongue.

“Furthermore, Constant-Endeavor! The good men or women who keep, read, recite, expound or copy this sūtra, will be able to obtain twelve hundred merit of the tongue. Anything which tastes good, bad, delicious, distasteful, bitter or astringent, will become as delicious as the nectar of heaven and not distasteful when it is put on their tongues. When they expound the Dharma to the great multitude with their tongues, they will be able to raise deep and wonderful voices, to cause their voices to reach the hearts of the great multitude so that the great multitude may be joyful and cheerful. Hearing their speeches given in good order by their deep and wonderful voices, Śakra, Brahman, and the other gods and goddesses will come and listen to them. In order to hear the Dharma, dragons, dragons’ daughters, gandharvas, gandharvas’ daughters, asuras, asuras’ daughters, garuḍas, garuḍas’ daughters, kiṃnaras, kiṃnaras’ daughters, mahoragas, and mahoragas’ daughters also will come to them, respect them, and make offerings to them. Bhikṣus, bhikṣunīs, upāsakās, and upāsikās; and kings, princes, ministers, and their attendants [also will come and hear the Dharma]. The wheel-turning[holy-]kings of small [countries], and the wheel-turning-[holy-]kings of great [countries, each of whom has the] seven treasures and one thousand children, also will come with their [treasures, children and] internal and external retinues, riding in their [movable] palaces, and hear the Dharma. These [good men or women, that is,] Bodhisattvas will expound the Dharma so well that the brahmanas, householders, and people of their country will, throughout their lives, attend on them, and make offering to them. The Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas also will wish to them. [These good men or women] will expound the Dharma in the places which the Buddhas will face. They will keep all the teaching of the Buddhas and raise deep and wonderful voices of the Dharma.”

Continuing with tales of the Hoke-kyō (Lotus Sūtra) from Miraculous Stories from the Japanese Buddhist Tradition (Nihon ryōiki), we consider On Copying the Hoke-kyō with Utmost Devotion andWitnessing an Extraordinary Event.

Nihon

On Copying the Hoke-kyō with Utmost Devotion and Witnessing an Extraordinary Event

In the reign of Emperor Shōmu, there was a man who made a vow in Sagaraka district, Yamashiro province. His name is unknown. He copied the Hoke-kyō in order to repay the four kinds of blessing and sent his messengers to the four quarters in search of sandalwood to make a container for the scrolls of the scripture. Eventually he bought it in the capital of Nara for one hundred kan and asked a craftsman to measure and make a container. When he tried to put the scrolls in it, he found he could not do so because the chest was too short. He was terribly disappointed, for he did not see how he could acquire such materials again. Therefore, he made a vow, held a service as directed in the scripture, invited monks to confess offenses for three weeks, and wailing, he pleaded, “Please let me find such wood again.”

After two weeks he tried to put the scrolls in the chest and found that it had stretched a little of its own accord though it was still a little shorter than the scrolls. The man tried harder to discipline himself and to repent, and, at the end of the third week, he could put the scrolls in the chest. Wondering whether the scrolls had become shorter or the chest larger, he compared them with the original and found they were the same length. Indeed, we know that this was a test of the vower’s supreme faith and a sign of the miraculous power of the Mahayana scripture. There can be no doubt about it. (Page 166-167)

Miraculous Stories from the Japanese Buddhist Tradition (Nihon ryōiki)


d4b, WONS

Why the Buddha Expounded the Lotus Sūtra

Dividing the preachings of fifty years in His lifetime into two, provisional and true, Śākyamuni Buddha Himself clearly declared that we should discard provisional sūtras and seek refuge in the true sūtras. Thus, it is stated in the second chapter on “Expedients” of the Lotus Sūtra that the Buddha preached provisional sūtras in forty years or so because He was afraid that “the people would be unable to understand and sink in pain if He praised only the way to Buddhahood.” He, nevertheless, was also concerned that “if I guide people merely with Hinayāna dharma, even just one person, I would be committing the sin of greed.” Therefore, in order to avoid committing such a sin and upholding “His basic purpose of leading people into Mahāyāna teaching,” the Buddha expounded the Lotus Sūtra, achieving His purpose.

Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Page 27

Daily Dharma

Daily Dharma – June 12, 2019

A bhikṣu who expounds this Sūtra
Of the Lotus Flower of the Wonderful Dharma
With patience
After my extinction,
Will be emancipated
From jealousy, anger, and other illusions,
That is to say, from all obstacles.

The Buddha sings these verses to Mañjuśrī Bodhisattva in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. We may realize that jealousy and anger are not desirable states, but only because what these states do to our moods. No matter how justified we may feel in our jealousy or anger, these are not pleasant states to be in or even to be around. The Buddha reminds us that the real problem with these states is that they keep us from seeing things as they are. Jealousy exaggerates the importance of what we want but do not have. Anger exaggerates the bad qualities of the targets of our anger. When we focus on this wonderful teaching, develop our patience, and remain determined to benefit all beings, we see things for what they are, and are liberated from illusions.

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 begun Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra, we consider the great alms giver’s merits.

“Suppose the Jambudvipa was filled with wonderful treasures such as gold, silver, lapis lazuli, shell, agate, coral and amber; elephant-carts and horse-carts; and palaces and stately buildings made of the even treasures. Suppose a man who was seeking merits gave all those pleasing things [filling the Jambudvipa] to the living beings of four hundred billion asaṃkhya worlds according to their wishes. A world consists of the six regions. The living beings [of the six regions] are of one or another of the four kinds of births: oviparous, viviparous, from moisture, or without any medium. Some of them have form while others do not. Some have desire while others do not. Some have no feet while other have two feet or four or more. Having continued giving those alms to them for eighty years, this great almsgiver thought, ‘I gave those pleasing things to them according to their wishes. Now they are old and decrepit. They are more than eighty years old. Their hair is grey; and their face , wrinkled. They will die before long. I will lead them by the Dharma of the Buddha.’

“Then he collected them. He propagated the Dharma to them, led them by the Dharma, showed them the Dharma, taught them, benefited them, and caused them to rejoice. He caused them to attain in a moment the enlightenment of the Srota-āpanna, of the Sakrdāgāmin, of the Anāgāmin or of the Arhat, eliminate all āsravas, practice deep dhyāna-concentration without hindrance, and obtain the eight emancipations. What do you think of this? Do you think that the merits obtained by this great alms giver were many or not?”

Maitreya said to the Buddha:

“World-Honored One! I think that his merits were many, immeasurable and limitless. His merits were already immeasurable when he gave all those pleasing things to them. Needless to say, so were his merits when he caused them to attain Arhatship.”

Continuing with tales of the Hoke-kyō (Lotus Sūtra) from Miraculous Stories from the Japanese Buddhist Tradition (Nihon ryōiki), we consider On Ridiculing a Reciter of the Hoke-kyō and Getting a Twisted Mouth as an Immediate Penalty.

Nihon

On Ridiculing a Reciter of the Hoke-kyō and Getting a Twisted Mouth as an Immediate Penalty

In Yamashiro province there was once a self-ordained novice whose name is unknown. He used to play go all the time. One day when he was playing go* with a layman, a mendicant came to recite the Hoke-kyō and beg for alms. The novice laughed at him, mimicking his accent with a twisted mouth. The layman was greatly shocked at this and exclaimed, “How awful!” at each turn in the game. The layman won the game every time, and the novice lost. Meanwhile the novice’s mouth became twisted, and no medicine could cure it. The gist of this story is stated in the Hoke-kyō as follows: “Those who laugh at and slight this scripture will lose many teeth and get a twisted mouth, a flattened nose, crippled limbs and squint eyes.” It is better to be possessed by evil spirits and talk in a daze than to abuse the devotees of the Hoke-kyō. Remember that evil comes from one’s mouth. (Page 130-131)

Miraculous Stories from the Japanese Buddhist Tradition (Nihon ryōiki)


*The Sōni-ryō (Article 9) prohibits monks and nuns from performing music or games of chance, but they are allowed to play the koto (a string instrument) and the game of go.

d18b, Lecture on Lotus Sutra

Compassion Without Criticism

For the third peaceful practice the Buddha cautions us to not harbor ill thoughts nor point out the faults of others just because they practice some other way; we should embrace them with compassion. In this practice the key is what is in our minds really is reflected in our environment, and our speech reflects and mirrors this as well. While it may be possible to use flattery, to do so is not necessarily Buddhist practice. To enter into the realm of comparisons and finding fault is a quick entry into the realm of animals, if our heart is not pure and doesn’t remain so. It is easy to criticize but it is difficult to do so and be a noble guide to the truth. You only need to think of the boss or parent who is never satisfied as if they are the only ones capable of doing some thing correctly.

Lecture on the Lotus Sutra

d15b, d16b, d25b, d26b, WONS

The Arrival of the Stupa of Seven Treasures

Everyone, you and I and heaven and earth, know that the Buddha is a man of truth. It is not one or two persons but hundreds, thousands, and tens of thousands of people who know this. Gods, dragons, and asura demons in the triple world of illusion (realm of desire, realm of form and formless realm) know it. All the people, gods, men of the Two Vehicles and great bodhisattvas who have gathered together from all over India, four continents of the world, six heavens in the realm of desire, realm of form, formless realm and from all the worlds in the universe know this. They all heard the Buddha condemn the men of the Two Vehicles. Upon returning to their own lands, they told everyone what they had heard from Śākyamuni Buddha in the Sahā World. Therefore, everyone in the entire universe without exception knew that such men of the Two Vehicles as Kāśyapa and Śāripūtra would never achieve Buddhahood and that they therefore should not give offerings to them.

Nevertheless, the Buddha suddenly retracted His words and stated in the Lotus Sūtra, preached in the last eight years, that the men of the Two Vehicles could obtain Buddhahood. How could a large assembly of men and gods believe in this? Not only did they find it hard to believe, they began finding contradictions between the Lotus and earlier sūtras. As a result His preachings over fifty years were about to be judged false. While they were wondering whether or not it was that the Buddha had not revealed the truth during the first forty years or so of His preaching and that it was a demon in heaven appearing to be the Buddha who preached the Lotus Sūtra in the last eight years, the Buddha seriously proceeded to define the times, places and names of those men of the Two Vehicles as future Buddhas. That is to say, the Buddha declared in which lands and when they would attain Buddhahood and what disciples they would have then.

Lord Śākyamuni Buddha in effect seemed to have contradicted Himself. It was not without reason that non-Buddhist heretics (gedō) laughed at Him as a big liar. Accused of contradiction in His own words by the dumbfounded crowd of men and gods, Lord Śākyamuni Buddha tried in vain to dispel their doubts by explaining them away one way or another. Just when the Buddha was having a difficult time to quiet them, the Buddha of Many Treasures of the Hōjō (Treasure Purity) World to the east emerged from the earth in front of Him aboard the great Stupa of seven treasures, 500 yojana high and 250 yojana wide, and ascended up high in the sky. It was as though the full moon appeared over the mountain range in the midst of a pitch-dark night. From this great Stupa of seven treasures hanging in the sky without touching the earth or sky sounded the crisp voice of the Buddha of Many Treasures attesting that Śākyamuni Buddha spoke truly. It is declared in the Lotus Sūtra, chapter 11 on the “Appearance of the Stupa of Treasures”:

Just then resounded the loud voice of the Buddha of Many Treasures in the stupa of treasures praising Śākyamuni Buddha, “Excellent, excellent! You, Śākyamuni Buddha, have preached to this large crowd the Sūtra of the Lotus Flowers of the Wonderful Dharma, representing the great wisdom of the Buddha, who perceived the absolute truth in every phenomenon and who makes no distinction among all living beings. It teaches the way of bodhisattvas, and is recognized and upheld by various Buddhas. You are right; You are correct. What You, Śākyamuni Buddha, have preached is all true.”

Then Lord Śākyamuni and His funjin Buddhas manifested in various worlds all over the universe too attested to the truth of the Lotus Sūtra as it is stated in its twenty-first chapter of “The Divine Powers of the Buddha”:

At this point, Śākyamuni Buddha displayed a great superhuman power in the presence of a large crowd, including not only the countless bodhisattvas, such as Mañjuśrī, who had long lived in this Sahā World, but also other men and non-human beings. He stretched out His broad, long tongue upward until its tip reached the Brahma Heaven and emitted the rays of light from all of His pores to shine on the entire universe. All Buddhas sitting on the lion-shaped thrones under the jeweled trees in their respective worlds in the whole universe also stretched out their broad, long tongues and emitted countless rays of light.

“Then Śākyamuni Buddha,” says the twenty-second chapter on the “Transmission” of the Lotus Sūtra, “sent back those funjin Buddhas who had come from all over the universe to their homelands, and said to the Buddha of Many Treasures, ‘May this Stupa of the Buddha of Many Treasures be where it was.’ ”

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 41-43

Daily Dharma

Daily Dharma – June 11, 2019

The Buddha said to Endless-Intent Bodhisattva: “Good man! If many hundreds of thousands of billions of living beings hear [the name of] World-Voice-Perceiver Bodhisattva and call his name with all their hearts when they are under various sufferings, World-Voice-Perceiver Bodhisattva will immediately perceive their voices, and cause them to emancipate themselves [from the sufferings].”

The Buddha gives this description of World-Voice-Perceiver Bodhisattva (Kuan-Yin, Kannon, Kanzeon, Avalokitesvara) to Endless-Intent Bodhisattva in Chapter Twenty-Five of the Lotus Sūtra. World-Voice-Perceiver is the embodiment of compassion, a living manifestation of the desire that all beings be happy and free from suffering. By calling the name of this Bodhisattva, we awaken the compassion within ourselves. We become this Bodhisattva and remove our fear of suffering. With this awakening we can be fully present for those in this world of conflict who are suffering and liberate ourselves from the delusion and isolation of our own suffering.

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