Buddhahood is not becoming some superhuman being or dying and being reborn in a Buddha land. It is not built up or acquired through the practice of austerities or higher states of consciousness. The simple truth is that “Buddha” is just a title for someone who is awake to the reality of each moment and thereby draws upon the innate wisdom and compassion that is within us all. A Buddha trusts and rejoices in the Wonderful Dharma. Instead of giving in to weakness, a Buddha steps back, sees clearly what is happening, and then acts in the best interest of all concerned. When one acts like a Buddha, one acts wisely and compassionately instead of reacting out of weakness and ignorance. Becoming a Buddha with this body is not a magic transformation, but rather the manifestation of the Wonderful Dharma in our lives from moment to moment.
Lotus SeedsMonthly Archives: July 2019
The Simile of a Great Ocean
There are ten similes preached in the “Medicine King Bodhisattva” chapter, the first of which is the simile of a great ocean. Let me speak of this simile. In the continent of Jambudvīpa, where we human beings live, there are 2,500 rivers. In the continent of Aparagodānīya there exists 5,000 rivers. Altogether 25,900 rivers flow in the four continents lying in the four directions from Mt. Sumeru. Some of these rivers are as long as 100 or 250 miles. Others are as short as 25 miles, 100 yards, or six feet. None of these rivers, however, can compare to an ocean in depth.
Likewise, the Lotus Sūtra is supreme among all the sūtras—all the sūtras expounded before the Lotus Sūtra such as the Flower Garland Sūtra, the Āgama sūtras, the Hōdō sūtras, the Wisdom Sūtra, the Revealing the Profound and Secret Sūtra, the Amitābha Sūtra, the Nirvana Sūtra, the Great Sun Buddha Sūtra, the Diamond Peak Sūtra, the Sūtra on the Act of Perfection, and the Sūtra of Mystic Glorification—all the sūtras preached by Śākyamuni Buddha, the Great Sun Buddha, the Buddha of Infinite Life, Medicine Master Buddha as well as all the sūtras preached by all the Buddhas in the past, present and future.
Yakuō-bon Tokui-shō, The Essence of the “Medicine King Bodhisattva” Chapter, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 28
Daily Dharma – July 10, 2019
Anyone who understands why the Buddhas expound [many] sūtras,
Who knows the position [of this sūtra in the series of sūtras],
And who expounds it after my extinction
According to its true meaning,
Will be able to eliminate the darkness
Of the living beings of the world where he walks about,
Just as the light of the sun and the moon
Eliminates all darkness.
The Buddha sings these verses to Superior-Practice Bodhisattva (Jōgyo, Viśiṣṭacārītra) in Chapter Twenty-One of the Lotus Sūtra. The superiority of the Lotus Sūtra does not disparage the Buddha’s expedient teachings. The Lotus Sūtra leads all beings to enlightenment. Other teachings could only reach a limited audience. When we as Bodhisattvas who are determined to benefit all beings expound this highest expression of the Buddha’s wisdom, and do not limit ourselves to saving only a few, then we become the light that limits the darkness of ignorance, fear and violence in this world of conflict.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 19
Day 19 concludes Chapter 14, Peaceful Practices, and begins Chapter 15, The Appearance of Bodhisattvas from Underground.
Having last month considered the need for great loving-kindness in the Peaceful Practices, we consider the soldiers of the king and the rewards for their efforts in battle.
“Mañjuśrī! It is difficult to hear even the title of this Sutra of the Lotus Flower of the Wonderful Dharma [even if you try to do so, walking about] innumerable worlds. Needless to say, it is more difficult to see, keep, read and recite this sūtra.
“Mañjuśrī! I will tell you a parable. Suppose a powerful wheel-turning-holy-king demanded surrender of the kings of smaller countries by threat of force. They did not obey his demand. He led soldiers, and went and suppressed them. He was very glad to see that some soldiers distinguished themselves in war. According to their merits, he gave them paddy fields, houses, villages, cities, garments or ornaments; or various treasures such as gold, silver, lapis lazuli, shell, agate, coral or amber; or elephants, horses, vehicles, menservants, maidservants or subjects. But he did not give a brilliant gem which he was keeping in his top-knot to anyone because the gem on the head of the king was the only one [in the world]. If he had given it to anyone, the followers of the king would have been much surprised.
On my 21-day retreat encouraged by Universal-Sage Bodhisattva, we consider Day 9 of 21.
Day 9 of 21
The practice of the Sutra of Contemplation of the Dharma Practice of Universal Sage Bodhisattva, unlike the Sutra Innumerable Meanings, is not limited to Great Bodhisattvas or modeled after them. This practice is for “any monks, nuns, laymen, laywomen, the eight kinds of guardians, gods, dragons and others, or any other living beings.” Underscoring this universal nature is the choice of principals in this teaching – Ananda, Maha-Kashyapa and Maitreya Bodhisattva, speaking in once voice, with Ananda as the leader.
Using the Reeves translation, we set the stage with this:
Then the three great leaders spoke to the Buddha in one voice: “World-Honored One, after the extinction of the Tathagata, how can living beings aspire to be bodhisattvas, follow the Great Vehicle sutras, the Expansive Teaching, and think about the world of one truth correctly? How can they keep from losing their aspiration for unexcelled awakening? Without cutting off their and renouncing the five desires, how can they purify their sense organs and completely rid themselves of their sins? With the natural pure eyes received at birth from their parents, and without leaving the world of the five desires, how can they see past their hindrances?”
The Buddha said to Ananda: “Listen carefully! Listen carefully! Consider what I am about to say and remember it well! Long ago, on Holy Eagle Peak and in other places, the Tathagata has already thoroughly explained the way of one truth. But now in this place, for all living beings and others in the future who want to practice the unsurpassable Dharma of the Great Vehicle, and for those who want to learn the practice of Universal Sage and to follow the practice of Universal Sage, I will now teach this method of contemplation. For all those who are able to see Universal Sage, as well as for those who do not see him, I will now explain in detail how to eliminate evils.
“Ananda, Universal Sage Bodhisattva was born in the east, in the Land of Pure Wonder. I have already described the nature of his land at length in the Flower Garland Sutra. Now I will briefly explain it again in this sutra.
“Ananda, if any monks, nuns, laymen, laywomen, the eight kinds of guardians, gods, dragons and others, or any other living beings, recite the Great Vehicle, study the Great Vehicle, aspire to the Great Vehicle, want to see the material body of Universal Sage Bodhisattva, want to see the Stupa of Abundant Treasures Buddha, want to see Shakyamuni Buddha and the buddhas who embody him, or want to gain purity of the six senses, they should learn this contemplation.
“The blessings of this contemplation will eliminate their hindrances and allow them to see the excellent and wonderful form of the Buddha. Even though they have not yet entered into concentration, just because they recite and embrace the Great Vehicle they will devote themselves to studying it and putting it into practice, and after keeping their attention continuously on the Great Vehicle for one day, or for three weeks, they will be able to see Universal Sage.
“Those who have heavy hindrances will see him after seven weeks. Those who have heavier hindrances will see him after one lifetime. Those who have still heavier hindrances will see him after two lifetimes. And those who have yet heavier hindrances will see him after three life times. Thus past actions have a variety of consequences. They are not always the same. This is why I teach in a variety of ways.”
Here’s hoping I see Universal Sage at the end of three weeks at the conclusion of this 21-day stay-cation retreat.
Trivia point: The first chapter of the Sutra of Innumerable Meanings includes a lengthy verse section detailing the merits of Śākyamuni. Among these is his height.
The Threefold Lotus Sutra by Bunno Kato, Yoshiro Tamura, and Kojiro Miyasaka with revisions by W. E. Soothill, Wilhelm Schiffer, and Pier P. Del Campana says “He reveals his body, Ten feet six inches in height…”
The BDK English Tripitaka translation by David W. Chappell, Joseph M. Longan, Terry Yamada and Tsugunari Kubo says “Your manifestation is nearly sixteen feet tall…”
The Lotus Sutra by Gene Reeves says “He shows his body: Sixteen feet tall…”
Did Threefold Lotus Sutra translators separate the ten and the six and then translate that into feet and inches or did they see something the others missed? All of these translations are working from Kumārajīva’s Chinese.
In the end, I’m not happy with the Threefold Lotus Sutra translation. It is awkward – and perhaps error prone – and just generally not pleasing to read aloud. I have been using it in my 32 day practice this cycle but I will set it aside and pick up Reeves when I start the next cycle.
Rejoice at Hearing the Lotus Sūtra
Miao-lê also preaches in his Annotations on the Words and Phrases of the Lotus Sūtra: “If a phrase of the Lotus Sūtra fills your heart, you can be sure it will help you to reach the other shore of enlightenment. If you contemplate and practice the Lotus Sūtra, it is sure to be a ship which can cross the great ocean of birth and death and reach the other shore of enlightenment. Rejoice at hearing the Lotus Sūtra and always expound the sūtra by becoming a master or an attendant. Whether you believe or abandon it, the Lotus Sūtra can open the way to Buddhahood once you hear it. Whether you follow or disobey the Lotus Sūtra, you will become a Buddha in the end because of the merit of having heard the sūtra.” I think that the phrases, ”Whether you believe it or abandon it” and “Whether you follow or disobey the Lotus Sūtra” are truly impressive.
Ichidai Shōgyō Tai-I, Outline of All the Holy Teachings of the Buddha, Writings of Nichiren Shōnin, Doctrine 3, Page 84
Daily Dharma – July 9, 2019
The Buddha said to the rākṣasīs: “Excellent, excellent! Your merits will be immeasurable even when you protect the person who keeps only the name of the Sūtra of the Lotus Flower of the Wonderful Dharma.”
The Buddha declares these lines in Chapter Twenty-Six of the Lotus Sūtra. The rākṣasīs are violent, bloodthirsty demons whose nature is to satisfy their own cravings at the expense of beings weaker than themselves. In the Lotus Sūtra, they learn of their capacity to use their strength to protect others and vow to the Buddha to defend anyone who keeps this sūtra. They understand that when they dedicate their strength to caring for other beings rather than destroying them, they gain the merit which will bring them closer to enlightenment. We learn from this example about our own natures, and that of the beings we share this world with.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 18
Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.
Having last month considered the second peaceful practices the Bodhisattva should do before he expounds the Sūtra of the Lotus Flower of the Wonderful Dharma, we repeat in gāthās.
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
The Bodhisattva should wish
To make all living beings peaceful,
And then expound the Dharma to them.
He should make a seat in a pure place,
Apply ointment to his skin,
Wash dirt and dust off himself,
Wear a new and undefiled robe,
Clean himself within and without,
Sit on the seat of the Dharma peacefully,
And then expound the Dharma in answer to questions.He should expound with a smile
The wonderful meaning of the Dharma
To bhikṣus and bhikṣunīs,
To upāsakās and upāsikās,
To kings and princes,
To government officials,
And to common people.
When he is asked questions,
He should answer
According to the meaning of the Dharma.He should expound the Dharma to them
With stories of previous lives, parables and similes.
With these expedients he should cause them
To aspire for enlightenment,
To promote their understanding step by step,
And finally to enter into the Way to Buddhahood.He should give up indolence,
Negligence, grief and sorrow.
He should expound the Dharma to them
Out of his compassion towards them.He should expound to them
The teaching of unsurpassed enlightenment
With stories of previous lives
And with innumerable parables and similes
Day and night,
And cause them to rejoice.He should not wish to receive
Garments or bedding,
Food and drink, or medicine
From them.He should expound the Dharma to them,
Wishing only two things:
To attain the enlightenment of the Buddha
And also to cause them to do the same.
This is a peaceful offering to them.
This offering will bring them a great benefit.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.
He will have no sorrow.
He will not be spoken ill of.
He will not be in fear.
He will not be threatened with swords or sticks,
Or driven out [of his monastery].A man of wisdom
Who controls his mind
As previously stated
Will be peaceful.His merits will be innumerable.
You would not be able to tell the number of them
By any parable or simile even if you tried to do so
For thousands of billions of kalpas.
On my 21-day retreat encouraged by Universal-Sage Bodhisattva, we consider Day 8 of 21.
Day 8 of 21
Programming note: Having completed a week of daily recitation of the Sutra of Innumerable Meanings and the Sutra of Contemplation of the Dharma Practice of Universal Sage Bodhisattva, it’s time to start offering quotes each day from the portions of these sutras that stand out to me.
And back to our program….
The opening of the Sutra of Innumerable Meanings begins with a long list of Bodhisattvas present at Rajagriha on Holy Eagle Peak (remember, this occurs just before the start of the Lotus Sutra) and then proceeds to explain just how great these guys are. To quote the Reeves translation:
Moreover, knowing well the abilities, natures, and desires of all, with incantations and unobstructed eloquence, [these Bodhisattvas] obediently and skillfully turn the Dharma wheel of the buddhas.
First, they have small drops of moisture fall to dampen the dust of desire, and by opening the gateway of nirvana, fanning the wind of liberation, and ridding themselves of the heat of worldly passions, they bring about the cooling quality of the Dharma.
Next, raining down the profound teaching of the twelve causes and conditions, pouring it on the ferocious, intense rays of suffering – ignorance, old age, illness, death, and so on – they pour out the unexcelled Great Vehicle, soak the good roots of all the living with it, scatter seeds of goodness over the field of blessings, and everywhere bring forth sprouts of awakening.
With wisdom as bright as the sun and the moon, and timely use of skillful means, they make the enterprise of the Great Vehicle prosper and grow, and lead many to attain supreme awakening quickly. Always living in the blessedness of a reality that is fine and wonderful, with immeasurable great compassion, they save the living from suffering.
They are truly good friends of living beings, an excellent field of blessings for the living. Without having to be asked, they teach living beings. They are a place of tranquil happiness for living beings, a place of salvation, a place of protection, and a place of great reliance.
I find this incredibly encouraging, thinking of these “good friends.”
It is worth noting that the only mention of the arhats in the audience is this list:
Those monks included Great Wisdom Shariputra, Divine Power Maudgalyayana, Wisdom Life Subhuti, Maha-Katyayana, Maitrayani’s son Purna, Ajnata-Kaundinya, Divine Eye Aniruddha, Precept-Keeping Upali, Attendant Ananda, Buddha’s son Rahula, Upananda, Revata, Kapphina, Vakkula, Acyuta, Svagata, Dhuta Maha-Kashyapa, UruvilvaKashyapa, Gaya-Kashyapa, and Nadi-Kashyapa. There were twelve thousand monks such as these. All were arhats, unconstrained by bondage or faults, free from attachments and truly liberated.
Unlike in the Lotus Sutra, these monks play no role in this teaching. This is, as the Lotus Sutra says, “the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas.”
Six Internal Sense Fields
The six internal sense fields refer to the five physical senses of sight, hearing, taste, smell, and touch plus mind (the mind is always included with the five senses in Buddhist thought, for a total of six, not the usual Western five). These internal sense fields are the base of all perception, physical or mental. The six external sense fields are the objects perceived by the six internal sense fields. The six consciousnesses are the awarenesses that arise as a consequence of perception at the juncture of internal and external sense fields. The six contacts are the result of the combination of internal sense fields, external sense fields, and consciousness. The six feelings refer to the arising of pain or pleasure with regard to the object perceived immediately after the emergence of consciousness. The six cravings are the reactions of like or dislike born of the feeling of pain or pleasure.
Basic Buddhist Concepts