Monthly Archives: November 2019

Daily Dharma

Daily Dharma – Nov. 4, 2019

Truly, truly good men! I am peaceful. I am in good health. The living beings are ready to be saved. They do not fatigue me because I already taught them in their consecutive previous existences, and also because they have already honored the past Buddhas respectfully and planted the roots of good.

The Buddha makes this proclamation to the leaders of the Bodhisattvas from Underground in Chapter Fifteen of the Lotus Sūtra. These Bodhisattvas appeared when the Buddha asked who would teach the Lotus Sūtra after the Buddha’s death, and asked about the Buddha’s health and whether those he was teaching could keep what he provided for them. The Buddha assures us not only of the certainty of our future enlightenment, but that for us to receive his teaching, there was an earlier time, which we may have forgotten, when we met him. This awareness of our future and our past helps us to see our place in the world and maintain our determination to benefit all beings.

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

LS32, Innumerable

Another Innumerable Day Before Day 1

Rather than quote from the Sutra of Innumerable Meanings today, I want to the quote from Paul L. Swanson’s essay, The Innumerable Meanings of the Lotus Sutra on Page 51-52 of the book A Buddhist Kaleidoscope. I published this yesterday, but I want to keep this here to make it easier to find later.

The Lotus Sutra can be understood in many ways, or, to put it another way, the teachings of the Lotus Sutra are varied and multivalent. Actually, one of the most important of these many meanings of the Lotus Sutra is its very vagueness and that it presents itself as of “innumerable meanings.” This potential — latent in its self-proclaimed “innumerable meanings” — provides the possibility for the Lotus Sutra to have meaning, not just in the past, but also specifically for the modern age.

Allow me to illustrate. In the introductory chapter we find Śākyamuni entering “the samādhi of the abode of immeasurable meanings.” As if to put the electronic lasers and pyrotechnics of Disneyland to shame, flowers rain down from heaven and the Buddha emits a ray of light that illuminates uncountable universes. Then the Bodhisattva Mañjuśrī announces that the Buddha is about to preach the Lotus Sutra. However, the Buddha never does get around to preaching it. In short, an extravagant show is made to prepare for a sermon whose content is never exactly delineated.

What is this “Lotus Sutra” that is never preached? The content of the Lotus Sutra from chapter 2 on consists not so much in the Lotus Sutra itself, as in various praises for and instructions concerning the Lotus Sutra. The reason is that, in a broad sense, all of the Buddha-dharma is the Lotus Sutra, preached by the Buddha from the beginningless past. And if, in the words of the Ta Chih tu lun (Treatise on the Sutra of the Perfection of Wisdom), the Buddha-dharma is not limited to the words of the sutras, but all good and beautiful words are the Buddha-dharma, then the same can be said of the Lotus Sutra.

The Lotus Sutra is of immeasurable meanings because it is equivalent to the Buddha-dharma. …

This does not mean that the Lotus Sutra can mean anything we want it to, or that we can arbitrarily interpret it to our own liking. “Immeasurable” does not mean “anything” or “everything.” It is important to know what the “Lotus Sutra” (in the limited, textual sense) says (and does not say), what it has meant (or not meant) to people in the past, how it has inspired (or not inspired) people, and what kinds of religious or other experiences it has led to.

On that basis we can more accurately and critically conclude what meaning the Lotus Sutra can have for our modern world. This is the duty of all religionists, whether Buddhist, Christian, or Muslim — to discover the meaning of their faith in their own social, historical, and cultural situation. For the Lotus Sutra adherent, it means the obligation to seek the meaning of the Lotus Sutra that is alive and meaningful for today. And precisely because the Lotus Sutra is of immeasurable meanings, it has the potential for providing meaning in our day.

A Buddhist Kaleidoscope; Paul L. Swanson, The Innumerable Meanings of the Lotus Sutra, Page 51-52



For me, the Lotus Sutra constructs a building — foundation, floor, walls, roof. By itself it is nothing more. But we are invited to come inside this building and in the empty space between the floor, walls and ceiling to craft for ourselves a home. This is an idea I hope to develop further in the future.

Kaleidoscope

A Lotus Sutra Preached To Each of Us Individually

Quote

In spite of the absence of a Lotus sermon, the Lotus Sutra continually leads the reader into an expectation that a sermon will be preached, and buddhas and bodhisattvas gather from the far corners of the universe in expectation to “hear what has never been heard before.” One way to handle this dilemma is to suggest that the sermon will be preached to each of us individually if and when we approach the Lotus Sutra in devotion and trust and supplication. Because the Dharma is responsive and conforms to the needs of the listener, the Lotus sermon cannot be something that is given as an objective entity once and for all, and open to the scrutiny of all.

If one really wants to hear the Lotus sermon for oneself, then one must invoke the eternal Dharma, or the sutra, or the Buddha, and like Śāriputra ask for it to be preached to you. Based on the sutra, practitioners are invited to appeal to a variety of different figures, such as Guanyin (Skt., Avalokiteśvara), Mañjuśrī, Śākyamuni, the Eternal Buddha, the text itself, the eternal Dharma, and so on. I have not noticed any Zen-like emphasis on experiencing a “formless self” or “pure experience” or “emptiness” in the text. Rather, the text seems to delight in the diversity of the world in all its variety and transitoriness. Accordingly, practitioners are shown that many different figures may be vehicles for the Dharma or manifestations of the Dharma. Practitioners are invited to bring their particular needs, and to choose a particular form of the Dharma, of a buddha, bodhisattva, or text to petition, and to expect a concrete response in a mode that will be meaningful to the practitioner.
A Buddhist Kaleidoscope; David W. Chappell, Organic Truth: Personal Reflections on the Lotus Sutra Page 57-58

Lotus Path

Learning Experiences

Quote

When I was training to become a priest, I was at an advanced age. There were many potential places where I could have failed, and some folks were always eager to point out that I might not make it. In my mind and even on occasion I said, “there is no wasted effort in Buddhism.” If you think about this, no matter had I succeeded or not I would have learned and experienced more even in failure than I would have not trying.

Lotus Path: Practicing the Lotus Sutra Volume 1

d21b, d27b, WONS

Getting Rid of the Chain of Life and Death

[T]he Lotus Sūtra is likened to the sun. The moon appearing at night with twinkling stars cannot put out the starlight although the moonlight is stronger. During the day, on the contrary, sunlight extinguishes not only starlight but also moonlight. Likewise, pre-Lotus sūtras are like the stars and the theoretical section of the Lotus Sūtra is like the moon whereas the “Life Span of the Buddha” chapter of the Lotus Sūtra is like the sun. Seen from the standpoint of the “Life Span of the Buddha” chapter, even the theoretical section is like the moon, which is not comparable to the sun, not to speak of other sūtras. People cannot work at night with either starlight or moonlight. When day breaks and the sun rises, people begin to work. Likewise, in the pre-Lotus sūtras and in the theoretical section of the Lotus Sūtra, as at night, nobody can cut the chain of life and death to attain enlightenment no matter how hard one tries. On the contrary, in the “Life Span of the Buddha” chapter in the essential section of the Lotus Sūtra, like the sun rising at daybreak, everyone necessarily gets rid of the chain of life and death to attain enlightenment.

Yakuō-bon Tokui-shō, The Essence of the “Medicine King Bodhisattva” Chapter, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 32

Daily Dharma

Daily Dharma – Nov. 3, 2019

Upon seeing such passages in various sutras as “The truth lies beyond language,” and “It is found where the mind is extinguished,” they will embrace an evil thought that the holy scriptures of the Buddha do not reveal his true Enlightenment. As a result, devils get hold of these three categories of people in the Latter Age of Degeneration, and even destroy the country.

Nichiren wrote this passage in his Treatise on Chanting the Great Title of the Lotus Sūtra (Shō Hokke Daimoku-shō). He reminds us that even though words are limited, we must not cast out the Buddha’s true teaching as unable to lead us to enlightenment. We can revere the Buddha Dharma without making it into a dogma. When we ignore completely what the Buddha left for us, what remains is our own selfish desires and confusion. When the individuals in a society are focused only on their own personal benefit, how can that society survive?

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

LS32, WONS, Universal Sage

Between Day 32 and Day 1 Traveling

I’m away from home, staying in a motel for eight days, but I’m keeping to my practice schedule, if somewhat abbreviated. Having completed Day 32 yesterday, today I’ve recited The Sutra of the Method for Contemplating the Bodhisattva Universal Sage. I’ve shifted from the BDK English Tripitaka translation of The Infinite Meanings Sutra, the Lotus Sutra and The Sutra Expounded by the Buddha on Practice of the Way through Contemplation of the Bodhisattva All-embracing Goodness and taken up The Threefold Lotus Sutra: A Modern Translation for Contemporary Readers. This translation is by Michio Shinozaki, Brook A. Ziporyn and David C. Earhart. Kosei Publishing Company released this version this year.

Earlier today I published a quote from Nichiren’s writings that discusses Universal Sage and I want to insert that quote here for future reference.

Grand Master Miao-lê, in explaining the practice of the Lotus teaching in his Annotations on the Great Concentration and Insight, declared that the Lotus Sūtra would be easy to practice for the ignorant and slow in the Latter Age because they would be able to meet Universal Sage Bodhisattva, the Buddha of Many Treasures and Buddhas manifested in various worlds throughout the universe, by simply practicing the teaching of the sūtra. In addition, Miao-lê declared, “You may recite the Lotus Sūtra inattentively; you don’t have to meditate or concentrate; with your whole heart pray to characters of the Lotus Sūtra all the time whether sitting, standing or walking.”

The aim of this interpretation is solely to save the ignorant in the Latter Age. The “inattentive mind” meaning the mind of an ordinary person engaged in daily routines is contrasted to the “concentrated mind.” “Reciting the Lotus Sūtra” means to recite either the whole eight fascicles or just one fascicle, one character, one phrase, one verse or the daimoku; it means also to rejoice upon hearing the Lotus Sūtra even for a moment or the joy of the fiftieth person who hears the sūtra transmitted from one person to the next. “Whether sitting, standing or walking” means regardless of what you are doing in daily life. “Whole heart” means neither spiritual concentration nor the rational faculty of the mind; it is the ordinary inattentive mind. “Praying to characters of the Lotus Sūtra” means that each character of the Lotus Sūtra, unlike that of other sūtras, contains all the characters of all the Buddhist scriptures and the merit of all Buddhas.

Grand Master T’ien-t’ai, therefore, states in his Profound Meaning of the Lotus Sūtra, fascicle 8, “Without opening this sūtra he who believes in the Lotus Sūtra reads it all the time; without uttering a word, recites various sūtras widely; without the Buddha preaching, always listens to the resounding voice of the Buddha; and without contemplating, shines over the entire dharma world.” The meaning of this statement is that, those who believe in the Lotus Sūtra are upholders of this sūtra twenty-four hours a day, even if a person does not hold the eight fascicles; that those who believe in the Lotus Sūtra are the same as those who continuously read all the Buddhist scriptures every day, hour and second even if they do not raise their voices in reciting the sūtras; that it has already been more than 2,000 years since the passing of the Buddha, whose voice remains in the ears of those who believe in the Lotus Sūtra, reminding them every hour and minute that the Buddha has always been in this Sahā World; and that without contemplating the doctrine of the “3,000 existences contained in one thought,” those who believe in the Lotus Sūtra observe all the worlds throughout the universe.

These merits are endowed solely to those who practice the Lotus Sūtra. Therefore, those who believe in the Lotus Sūtra have the virtue of shining over the dharma world without intention, reciting all the scriptures of Buddhism without voice, and upholding the eight-fascicled Lotus Sūtra without touching it, although they do not pray to the Buddha at the moment of death, do not recite sūtras by voice or enter an exercise hall.

Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Pages 39-40

Kaleidoscope

“Innumerable Meanings” of the Lotus Sutra

Quote

The Lotus Sutra can be understood in many ways, or, to put it another way, the teachings of the Lotus Sutra are varied and multivalent. Actually, one of the most important of these many meanings of the Lotus Sutra is its very vagueness and that it presents itself as of “innumerable meanings.” This potential — latent in its self-proclaimed “innumerable meanings” — provides the possibility for the Lotus Sutra to have meaning, not just in the past, but also specifically for the modern age.

Allow me to illustrate. In the introductory chapter we find Śākyamuni entering “the samādhi of the abode of immeasurable meanings.” As if to put the electronic lasers and pyrotechnics of Disneyland to shame, flowers rain down from heaven and the Buddha emits a ray of light that illuminates uncountable universes. Then the Bodhisattva Mañjuśrī announces that the Buddha is about to preach the Lotus Sutra. However, the Buddha never does get around to preaching it. In short, an extravagant show is made to prepare for a sermon whose content is never exactly delineated.

What is this “Lotus Sutra” that is never preached? The content of the Lotus Sutra from chapter 2 on consists not so much in the Lotus Sutra itself, as in various praises for and instructions concerning the Lotus Sutra. The reason is that, in a broad sense, all of the Buddha-dharma is the Lotus Sutra, preached by the Buddha from the beginningless past. And if, in the words of the Ta Chih tu lun (Treatise on the Sutra of the Perfection of Wisdom), the Buddha-dharma is not limited to the words of the sutras, but all good and beautiful words are the Buddha-dharma, then the same can be said of the Lotus Sutra.

The Lotus Sutra is of immeasurable meanings because it is equivalent to the Buddha-dharma. …

This does not mean that the Lotus Sutra can mean anything we want it to, or that we can arbitrarily interpret it to our own liking. “Immeasurable” does not mean “anything” or “everything.” It is important to know what the “Lotus Sutra” (in the limited, textual sense) says (and does not say), what it has meant (or not meant) to people in the past, how it has inspired (or not inspired) people, and what kinds of religious or other experiences it has led to.

On that basis we can more accurately and critically conclude what meaning the Lotus Sutra can have for our modern world. This is the duty of all religionists, whether Buddhist, Christian, or Muslim — to discover the meaning of their faith in their own social, historical, and cultural situation. For the Lotus Sutra adherent, it means the obligation to seek the meaning of the Lotus Sutra that is alive and meaningful for today. And precisely because the Lotus Sutra is of immeasurable meanings, it has the potential for providing meaning in our day.
A Buddhist Kaleidoscope; Paul L. Swanson, The Innumerable Meanings of the Lotus Sutra, Page 51-52

Kaleidoscope, Books

A Buddhist Kaleidoscope: Essays on the Lotus Sutra

kaleidoscope-cover
Available on Amazon
Publishers Introduction
A Buddhist Kaleidoscope: Essays on the Lotus Sutra examines what many consider to be the highest teaching of the historical Buddha Shakyamuni. Buddhist Kaleidoscope brings together essays on the Lotus Sutra by an international assembly of Buddhist scholars, taking into account historic and modern reflections on the Lotus Sutra. Discussions in the book range from “The Lotus Sutra and the Dimension of Time” to “The Lotus Sutra and Health Care Ethics.” One essay considers the Lotus Sutra in relation to social obligations, while others regard feminist and paternalist readings. In his introduction, editor Gene Reeves says he tried to include the broadest possible diversity of views, offering a complete vision of this important Buddhist scripture.

Book Quotes

 
Book List

WONS

The Practice of the Lotus Teaching

Grand Master Miao-lê, in explaining the practice of the Lotus teaching in his Annotations on the Great Concentration and Insight, declared that the Lotus Sūtra would be easy to practice for the ignorant and slow in the Latter Age because they would be able to meet Universal Sage Bodhisattva, the Buddha of Many Treasures and Buddhas manifested in various worlds throughout the universe, by simply practicing the teaching of the sūtra. In addition, Miao-lê declared, “You may recite the Lotus Sūtra inattentively; you don’t have to meditate or concentrate; with your whole heart pray to characters of the Lotus Sūtra all the time whether sitting, standing or walking.”

The aim of this interpretation is solely to save the ignorant in the Latter Age. The “inattentive mind” meaning the mind of an ordinary person engaged in daily routines is contrasted to the “concentrated mind.” “Reciting the Lotus Sūtra” means to recite either the whole eight fascicles or just one fascicle, one character, one phrase, one verse or the daimoku; it means also to rejoice upon hearing the Lotus Sūtra even for a moment or the joy of the fiftieth person who hears the sūtra transmitted from one person to the next. “Whether sitting, standing or walking” means regardless of what you are doing in daily life. “Whole heart” means neither spiritual concentration nor the rational faculty of the mind; it is the ordinary inattentive mind. “Praying to characters of the Lotus Sūtra” means that each character of the Lotus Sūtra, unlike that of other sūtras, contains all the characters of all the Buddhist scriptures and the merit of all Buddhas.

Grand Master T’ien-t’ai, therefore, states in his Profound Meaning of the Lotus Sūtra, fascicle 8, “Without opening this sūtra he who believes in the Lotus Sūtra reads it all the time; without uttering a word, recites various sūtras widely; without the Buddha preaching, always listens to the resounding voice of the Buddha; and without contemplating, shines over the entire dharma world.” The meaning of this statement is that, those who believe in the Lotus Sūtra are upholders of this sūtra twenty-four hours a day, even if a person does not hold the eight fascicles; that those who believe in the Lotus Sūtra are the same as those who continuously read all the Buddhist scriptures every day, hour and second even if they do not raise their voices in reciting the sūtras; that it has already been more than 2,000 years since the passing of the Buddha, whose voice remains in the ears of those who believe in the Lotus Sūtra, reminding them every hour and minute that the Buddha has always been in this Sahā World; and that without contemplating the doctrine of the “3,000 existences contained in one thought,” those who believe in the Lotus Sūtra observe all the worlds throughout the universe.

These merits are endowed solely to those who practice the Lotus Sūtra. Therefore, those who believe in the Lotus Sūtra have the virtue of shining over the dharma world without intention, reciting all the scriptures of Buddhism without voice, and upholding the eight-fascicled Lotus Sūtra without touching it, although they do not pray to the Buddha at the moment of death, do not recite sūtras by voice or enter
an exercise hall.

Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Pages 39-40