Saichō clearly advocated strict adherence to the Fan wang precepts. Later attempts to substitute the Lotus Sūtra’s precepts for them were in violation of Saichō’s intention. His only reference in the Kenkairon to the precepts of the Lotus Sūtra concerned the anrakugyō proscription on consorting with Hinayāna practitioners. Saichō thus awarded the Fan wang Ching a higher status than had Chih-i, who relegated it to the status of Kegon teachings, a mixture of Unique and Perfect teachings.
Saichō: The Establishment of the Japanese Tendai School, p210Monthly Archives: October 2019
The Lotus Sūtra’s Power of Divine Help
It is stated [in “Medicine King Bodhisattva” chapter] that this sūtra will spread widely in Jambudvīpa after 2,000 years. In this statement the Lotus Sūtra is likened to the third parable of the Moon. Grand Master Dengyō interprets this, “The Ages of the True Dharma and the Semblance Dharma have already passed, and the Latter Age of Degeneration is around the corner. Now is the time for the One Vehicle teaching of the Lotus Sūtra to spread.” The divine help of the Lotus Sūtra is superior to other sūtras in both the Ages of the True Dharma and the Semblance Dharma. However, as the moonlight is brighter in the fall and winter than in the spring and summer, the Lotus Sūtra’s power of divine help grows more powerful in the Latter Age than in the 2,000-year period of the Ages of the True and Semblance Dharmas.
Yakuō-bon Tokui-shō, The Essence of the “Medicine King Bodhisattva” Chapter, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 31
Daily Dharma – Oct. 25, 2019
The living beings are various in their natures, desires, deeds, thoughts and opinions. Therefore, I expounded the dharma with various stories of previous lives, with various parables, similes and discourses, in order to cause all living beings to plant the roots of good.
The Buddha gives this explanation in Chapter Sixteen of the Lotus Sūtra. He describes the methods he used to prepare those whom he taught for receiving his highest teaching. In this chapter, the Buddha reveals that his existence is not limited to that of the physical body of Siddhartha Gautama 2500 years ago. In truth he has been leading all beings to his enlightenment for an unimaginably long time, and will continue to lead us for twice that time into the future. We approach the Buddha’s true wisdom when we see the purpose of our existence as benefiting all beings, and are certain that the outcome of whatever troubles us now is the enlightenment of all beings.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
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.
Having last month considered the twelve hundred merits of the mind, we conclude today’s portion of Chapter 19, The Merits of the Teacher of the Dharma, in gāthās.
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Their minds will become pure, clear, keen and undefiled.
They will be able to recognize with their wonderful minds
The superior, mean and inferior teachings.
When they hear even a gāthā [of this sūtra],
They will be able to understand
The innumerable meanings of [this sūtra].When they expound [this sūtra]
In good order according to the Dharma
For a month, four month or a year,
They will be able to understand at once
The thoughts of gods, dragons, men, yakṣas, demigods,
And of all the other living beings
Inside and outside this world
Composed of the six regions
Because they keep
The Sūtra of the Lotus Flower of the Wonderful Dharma.They also will be able to hear and keep
The Dharma expounded to all living beings
By the innumerable Buddhas of the worlds of the ten quarters
Who are adorned with the marks of one hundred merits.When they think over the innumerable meanings [of this sūtra],
And endlessly repeat the expounding of those meanings,
They will not forget or mistake the beginnings and ends [of quotations]
Because they keep the Sūtra of the Lotus Flower of the Wonderful Dharma.They will see the reality of all things.
Knowing the position [of this sūtra in the series of sūtras],
And the names and words [of this sūtra], according to the meanings of it,
They will expound [this sūtra] as they understand it.They will expound the Dharma
Already taught by the past Buddhas.
Therefore, they will be fearless
Before the multitude.Anyone who keeps the Sūtra of the Lotus Flower of the Wonderful Dharma
Will have his mind purified as previously stated.
Although he has not yet obtained the [wisdom-]without-āsravas,
He will be able to obtain [these merits of the mind].When he keeps this sūtra,
He will be able to reach a rare stage.
He will be joyfully loved and respected
By all living beings.He will be able to expound the Dharma
With tens of millions of skillful words
Because he keeps
The Sūtra of the Lotus Flower of the Wonderful Dharma.[Here ends] the Sixth Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.
In Harmony with the True Dharma
Two Buddhas, p202-203Nichiren does not comment extensively on the six forms of sensory purification. But in one letter, he addresses at some length a passage from the “Benefits Obtained” chapter in the section discussing the purification of the mental faculty: “If they [expounders of the Lotus] teach the works on worldly affairs, treatises on political science or enterprise, all these will be in harmony with the true dharma” (271). This means, Nichiren says, that the Lotus takes worldly dharmas, or phenomena, as “immediately comprising the whole of the buddha-dharma,” a feature that he saw as distinguishing it from other sūtras: “The sūtras preached before the Lotus Sūtra hold in essence that all dharmas are produced from the mind. To illustrate, they say that the mind is like the great earth, while the grasses and trees [that grow from it] are like the dharmas. Not so with the Lotus Sūtra. [It teaches that] the mind is itself the great earth, and the great earth is precisely the grasses and trees. The sūtras preached before it say that clarity of mind is like the moon and that purity of mind is like a flower. Not so with the Lotus Sūtra. It teaches that the moon is the mind, the flower is the mind.”
The Lotus Sūtra Precepts
The Lotus Sūtra includes a number of passages which could be read as advocating correct behavior and thus as a form of precepts. In order to understand Saichō’s use of the Lotus Sūtra and the ways in which later scholars interpreted his references to it, these passages must be considered. Medieval Tendai scholars maintained the position that these passages described four types of precepts. First were the eternal unconditioned precepts which provided the foundation for all other sets of precepts, called the Lotus One-vehicle precepts (Hokke ichijōkai) or the Unmanifested Diamond precepts (musa kongōhōkai). These precepts were formless, without definite content, and based mainly on the second chapter of the Lotus Sūtra. No direct reference to these precepts was found in Saichō’s works.
In contrast to these formless precepts, the other three types did have definite contents. The second type concerned the behavior of those who preached the Lotus Sūtra. It was referred to in Saichō’s Final Admonitions (Yuikai).
The third type consisted of four requirements for people who would devote themselves to upholding the Lotus Sūtra (jikyō) after the Buddha’s death. They were to:
-
- Be under the guardianship of the Buddhas.
- Plant the roots of a multitude of virtues.
- Enter the various correct concentrations.
- Aspire to save all living beings.
This list did not play an important role in Saichō’s thought and was referred to only in works by later scholars.
The fourth and most important type of precepts was found in the chapter on serene and pleasing activities (Anrakugyōbon) [Peaceful Practices] in the Lotus Sūtra. This chapter described the ways in which bodhisattvas were to practice during the period of the decline of the Buddha’s teaching. These practices consisted of general instructions for preaching and for adhering to the teachings of the Lotus Sūtra rather than actual rules. They were grouped into four categories: action, word, thought and vow. Saichō was concerned mainly with the actions which the sūtra recommended. These were divided into two sets. The first set was a description of the religious practices which a devout person should follow, such as quietly meditating on things as they are. The second set was a list of the many types of people whom a Mahāyāna Buddhist was to avoid. Commentators traditionally divided this set into ten types of people, the fifth of which consisted of those who sought Hinayāna goals.
These precepts, usually called the anrakugyō (serene and pleasing activities), have long played as important role in T’ien-t’ai thought.
Saichō: The Establishment of the Japanese Tendai School, p206-208Victory in the Attempt
I know it isn’t easy to change one’s outlook on life. That too takes tremendous, even heroic, effort. Even to just try for one moment to change our thinking for many may seem impossible or wrought with potential failure. Please do not think that because you are incapable of succeeding today, that it was without benefit. Every attempt, no matter how small, is actually a victory in itself. How heroic the attempt!
Lotus Path: Practicing the Lotus Sutra Volume 1The Avatar of Grand Master T’ien-t’ai
When Grand Master Dengyō of Japan dug the ground to build the Main Temple on Mt. Hiei, a key with eight tongues emerged. Later, he took the key with him when he sailed to T’ang China. There he met Venerable Tao-sui, the seventh patriarch of the T’ien-t’ai School and a disciple of Grand Master Miao-lê and was initiated into the T’ien-t’ai doctrine. Grand Master Dengyō was so genuine and intelligent by nature that Tao-sui was delighted to show him the fifteen storehouses of Buddhist scriptures built by Grand Master T’ien-t’ai. Fourteen of them were opened but not the last one. Grand Master Dengyō then requested, “Please open this storehouse.” Venerable Tao-sui replied, “There is no key to this storehouse. I believe that Grand Master T’ien-t’ai will appear some day again in this world to open it himself.” Grand Master Dengyō then took out the key that he had brought from Japan and opened it. When it was opened, rays of light generated in the storehouse brightened the room. Looking for the source of the light, they found it coming from the very sentence on the “three thousand existences contained in one thought” in the fifth fascicle of the Great Concentration and Insight. It was gracious and wonderful. Venerable Tao-sui, who transmitted the T’ien-t’ai doctrine to Grand Master Dengyo, bowed before his disciple, saying, “You are the avatar of Grand Master T’ien-t’ai.” In this way, all the books and scrolls of Grand Master T’ien-t’ai that had been kept in those storehouses were brought to Japan. At present in the Main Hall of the Enryaku-ji Temple on Mt. Hiei are the 25th chapter of the Lotus Sūtra, “Word-Voice-Perceiver Bodhisattva,” copied by Grand Master T’ien-t’ai and the Great Concentration and Insight recorded by Grand Master Chang-an.
Ichidai Shōgyō Tai-I, Outline of All the Holy Teachings of the Buddha, Writings of Nichiren Shōnin, Doctrine 3, Page 90-91
Daily Dharma – Oct. 24, 2019
Our palaces are beautifully adorned
Because we accumulated merits in our previous existence.
We offer [these palaces] to you.
Receive them out of your compassion towards us!
The Brahma-Heavenly-Kings of the East sing these verses in Chapter Seven of the Lotus Sutra. In the story, they came to the world of Great-Universal-Wisdom-Excellence-Buddha from their worlds of beauty and pleasure when that Buddha became enlightened. Their offering shows their understanding that while they can enjoy the results of the merits they have created, these results are meant to be shared with all beings. No matter how much or how little we have, being grateful for what we have, rather than being resentful for what we lack, is an expression of the Buddha’s wisdom.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
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.
Having last month considered the merits of the 50th person in gāthās, we complete Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra.
Anyone who persuades even a single person
To hear the Sūtra of the Lotus Flower
Of the Wonderful Dharma, saying:
“This sūtra is profound and wonderful.
It is difficult to meet it
Even during ten million kalpas,”
And causes him to go and hear it even for a moment,
Will be able to obtain the following merits:In his future lives, he will have no disease of the mouth.
His teeth will not be few, yellow or black.
His lips will not be thick, shrunk or broken.
There will be nothing loathsome [on his lips].
His tongue will not be dry, black or short.
His nose will be high, long and straight.
His forehead will be broad and even.
His face will be handsome.
All people will wish to see him.
His breath will not be foul.
The fragrance of the utpala-flowers
Will always be emitted from his mouth.Anyone who visits a monastery to hear
The Sūtra of the Lotus Flower of the Wonderful Dharma
And rejoices at hearing it even for a moment,
Will be able to obtain the following merits:He will be reborn among gods and men.
He will be able to go up to the palace of heaven,
Riding in a wonderful elephant-cart or horse-cart,
Or in a palanquin of wonderful treasures.Anyone who persuades others to sit and hear this sūtra
In the place where the Dharma is expounded,
Will be able to obtain the seat of Sakra or of Brahman
Or of a wheel-turning-holy-king by his merits.
Needless to say, boundless will be the merits
Of the person who hears this sūtra with all his heart,
And expounds its meanings,
And acts according to its teachings.