Two Buddhas, p58-59Different Mahāyāna sūtras treat the status of Arhatship — the goal of the mainstream tradition — in different ways, for example, as a lesser but still viable goal (as in The Inquiry of Ugra) or as an outright misunderstanding on the part of the Buddha’s disciples (as in the Vimalakirti Sūtra). There was a shared consensus, however, that persons of the first two vehicles, in liberating themselves from rebirth by achieving the goal of nirvāṇa, were thereby excluded from achieving the buddhahood that is gained on the bodhisattva path. The Lotus Sūtra is distinct in asserting that the apparent threefold division of the teaching into the distinct vehicles of śrāvakas, pratyekabuddhas, and bodhisattvas is only apparent: ultimately, all are following the bodhisattva path and will eventually become buddhas. This “revival” of śrāvakas, causing them to realize that they are actually bodhisattvas, was identified early on by Chinese exegetes as a crucial feature of the Lotus.
Monthly Archives: January 2020
The Mind in the Lotus Flower and Other Comparisons
Although there is no mind in the lotus flower, it blossoms in response to the sunlight. A Japanese banana plant has no ears, but its growth is influenced by thunder. Likewise, we are able to become Buddhas by the virtue of the daimoku of the Lotus Sūtra, which is like the sunlight and the thunder for a lotus flower and a banana plant. When one enters the water carrying a rhinoceros horn, the water will be kept away by 5 feet. When a leaf of sandalwood opens, the bad odor of eraṇḍa will disappear as far as 40 yojana (distance covered by a traveling man in 40 days). The evil karma of ordinary people is like the water and the eraṇḍa and the daimoku of the Lotus Sūtra is like the rhinoceros horn and leaf of sandalwood. A diamond is so hard that nothing can break it except the horn of a sheep and the shell of a tortoise. Large birds cannot snap the branch of a large tree called nyagrodha though the wren, a small bird said to nest on the eyelashes of mosquitoes, can. The evil karma of ordinary people like us, is as hard as a diamond and as big as nyagrodha. The daimoku of the Lotus Sutra, on the contrary, can easily break and snap the karma of ordinary people, like the horn of a sheep and the beak of a wren. As an amber jewel removes dust and a magnet attracts iron, so are our dust and iron of evil karma removed by amber and the magnet of the daimoku. You should always think this way and continuously chant Namu Myōhō Renge Kyō.
Hokke Daimoku Shō, Treatise on the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 37-38
Daily Dharma – Jan. 15, 2020
Universal-Sage! Anyone who keeps, reads and recites this sūtra [in the later five hundred years] after [my extinction], will not be attached to clothing, bedding, food or drink, or any other thing for living. What he wishes will not remain unfulfilled. He will be able to obtain the rewards of his merits in his present life.
The Buddha makes this promise to Universal-Sage Bodhisattva in Chapter Twenty-Eight of the Lotus Sūtra. When we who are living in this latter age of Degeneration keep and practice this Sūtra, we change the focus of our own existence. We lose our dependence on the things we thought we needed to make us happy, and thus learn to appreciate them for what they are. We set aside our fear of losing these things and gain the courage to handle situations we previously thought were impossible. We stop focusing on what we need to live and find gratitude for what sustains our lives.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 4
Day 4 concludes Chapter 2, Expedients, and completes the first volume of the Sūtra of the Lotus flower of the Wonderful Dharma.
Having last month learned of Śākyamuni’s old vow, we consider the ways of attaining the Buddha path.
The number of the Buddhas who passed away
During the past innumerable kalpas was
Hundreds of thousands of billions,
Uncountable.All those World-Honored Ones expounded
The truth of the reality of all things
With various stories of previous lives, parables and similes,
That is to say, with innumerable expedients.All those World-Honored Ones expounded
The teaching of the One Vehicle,
And led innumerable living beings [with expedients]
Into the Way to Buddhahood.All those Great Saintly Masters
Who knew the deep desires
Of the gods, men, and other living beings
Of all the worlds,
Revealed the Highest Truth
With various expedients.Those who met a past Buddha,
Who heard the Dharma from him,
And who obtained various merits and virtues
By almsgiving or by observing the precepts
Or by patience or by making endeavors
Or by dhyāna or by wisdom,
Have already attained
The enlightenment of the Buddha.Those who, after the extinction of a Buddha,
Were good and gentle,
Have already attained
The enlightenment of the Buddha.Those who, after the extinction of a Buddha,
Erected billions of stupas,
And who purely and extensively adorned [those stupas]
With treasures
Such as gold, silver, crystal,
Shell, agate, ruby, and lapis lazuli,
And who offered those adornments to his śarīras;
Or those who made the mausoleum [of the Buddha]
With stone, bricks, or clay,
Or with many kinds of wood,
Such as candana, aloes, or agalloch;
Or those who made the mausoleum of the Buddha
With heaps of earth
In the wilderness;
Or the boys who made the stupa of the Buddha
With heaps of sand by playing,
Have already attained
The enlightenment of the Buddha.Those who carved an image of the Buddha
With the [proper] physical marks in his honor
Have already attained
The enlightenment of the Buddha.Those who made an image of the Buddha
With the seven treasures;
Or those who made it
Of copper, copper-gold alloy, nickel,
Pewter lead, tin, iron, wood, or clay;
Or those who made it in plaster work,
Have already attained
The enlightenment of the Buddha.Those who drew or caused others to draw in color
A picture of the Buddha adorned with his physical marks,
Each mark representing one hundred merits,
Have already attained the enlightenment of the Buddha.The boys who by playing drew
A picture of the Buddha
With a piece of grass or wood,
Or with a brush,
Or with the back of their fingernails,
Became able to accumulate merits one by one.
Having great compassion towards others,
They attained the enlightenment of the Buddha,
Taught only Bodhisattvas,
And saved many living beings.Those who respectfully offered
Flowers, incense, streamers, and canopies
Enshrined in a stupa-mausoleum;
Or those who caused men to make music
By beating drums, by blowing horns and conches,
And by playing reed-pipes, flutes, lyres, harps,
Lutes, gongs, and copper cymbals,
And offered the wonderful sounds produced thereby
To the image or picture of the Buddha;
Or those who sang joyfully in praise of him for his virtues;
Or those who just murmured [in praise of him],
Have already attained
The enlightenment of the Buddha.Those who, without concentrating their minds,
Offered nothing but a flower to the picture of the Buddha,
Became able to see
Innumerable Buddhas one after another.Those who bowed to the image of the Buddha,
Or just joined their hands together towards it,
Or raised only one hand towards it,
Or bent their head a little towards it
And offered the bending to it,
Became able to see innumerable Buddhas one after another.
They attained unsurpassed enlightenment,
Saved countless living beings,
And entered into the Nirvana-without-remainder
Just as fire dies out when wood is gone.Those who entered a stupa-mausoleum
And said only once “Namo Buddhaya,”
Without even concentrating their minds,
Have already attained the enlightenment of the Buddha.Those who heard the Dharma
In the lifetime of a past Buddha
Or after his extinction
Have already attained the enlightenment of the Buddha.
Attaining the Buddha Way
The Murano translation of Chapter 2, Expedients, contains this:
I will expound this sūtra of the Great Vehicle to them,
And assure them of their future Buddhahood, saying:
“You will attain the enlightenment of the Buddha
In your future lives.”
Referencing the 1989 version of The Threefold Lotus Sutra, offers this:
Buddhism for Today, p51The words of the Buddha that we must be particularly careful to understand correctly here are:
“I predict that such men as these
In the world to come
Will accomplish the Buddha-way.”We should pay special attention to the phrase “the world to come.” This does not mean “after one’s death” but “sometime in the future, when one will gradually have advanced, step by step.”
The Lotus Sutra teaches us that when one attains enlightenment, one becomes a buddha immediately and this world instantaneously becomes the Land of Eternally Tranquil Light. The sutra also teaches us not that we cannot go to paradise until we die, but that the Buddha dwells in our minds and paradise exists in our daily lives.
Intertwining of Mahāyāna threads
Two Buddhas, p11-12One way to think about the Mahāyāna is not as an internally consistent movement, but as an intertwining of texts made up of threads of varying circumference, weight, and texture. Among those threads, none is more luminous than the Lotus Sūtra, in part because of its influence and in part because so many things that we associate with “the Mahāyāna” are found there. Yet it is also a distinctive text with its own psyche and its own legacy of influence and interpretation. Indeed, the brilliance of the sūtra only becomes clear when one considers (or at least imagines) the circumstances of its composition, and the questions its authors wrestled with.
A Subjective Stimulant to Objective Health, Prosperity
A person struggling with what appears to be an insuperable financial problem worries and frets, cannot sleep, and finds that food has no appeal. Failing health makes it difficult to work. The sudden advent of religious faith changes the person’s attitude toward life overnight. Realizing that one can do no more than one’s best, the person ceases to worry. As anxiety vanishes, the person is once again able to sleep and eat properly. Soon, healthy again, the person is able to attack work with new vigor. The person’s fortunes improve, the apparently insuperable problem fades into insignificance, and before long the person is better off than ever before.
This kind of thing has happened often in the past and will continue to happen. Undeniably, a spiritual awakening can lead to improved health and even to business success. Though perhaps not its highest goal, physical and financial recovery is a frequent side effect of religious faith. Materialist critics of religion as an opiate ignore its positive effects as a subjective stimulant to objective health and prosperity. In addition, while bringing inner peace and a change of mind, religion insists that instead of resting content with an improved state of private affairs, human beings do all within their power to reform the social evils that lead to misery and strife and try to rid the world of both natural and human-caused disasters. It goes without saying that this is a prime consideration in the Buddhist law of dependent origination.
Basic Buddhist Concepts
The Mutual Possession of the Ten Realms Doctrine
These people are those who do not know the difference between the pre-Lotus sūtras and the Lotus Sūtra. They are not only wandering blindly in their own stupidity and ignorance but also closing the Buddha-eye of all living beings. Wishing to be reborn in the Tuṣita Heaven is encouraged in many Hinayāna sūtras. It is also preached in some Mahāyāna sūtras. Many Mahāyāna sūtras encourage the rebirth in the Pure Land of the Utmost Bliss to the West. They are provisional sūtras that are later merged into the One Vehicle teaching in the Lotus Sūtra. According to the teaching of the Lotus Sūtra, both the Tuṣita Heaven and the Pure Land to the West are not separated. Both of them as well as the worlds of humans and gods are contained in the Buddha lands all over the universe. Expounding the mutual possession of the Ten Realms doctrine, the Lotus Sūtra reveals to evil persons the evil doings of the Ten Realms, and at the same time informs them that they are endowed with the five kinds of eyes (human eye, eye of heaven, eye of wisdom, eye of dharma, and the Buddha-eye). This is done in an effort to save even the most wicked among the evil. Regarding women, it can be said that all of the realms are inhabited by women because according to the doctrine of the mutual possession of the Ten Realms, women are included in the Ten Realms. Thus, the enlightenment of women is a reality. Therefore, those who believe in the Lotus Sūtra and seek Buddhahood cannot be led down to the nine realms of delusions by the force of karma.
Ichidai Shōgyō Tai-I, Outline of All the Holy Teachings of the Buddha, Writings of Nichiren Shōnin, Doctrine 3, Page 94
Daily Dharma – Jan. 14, 2020
Ignorant people will speak ill of us,
Abuse us, and threaten us
With swords or sticks.
But we will endure all this.
Medicine-King Bodhisattva and Great-Eloquence Bodhisattva, along with their attendants, declare these verses to the Buddha in Chapter Thirteen of the Lotus Sūtra. The Buddha had asked previously who would teach the Lotus Sūtra after the Buddha’s death. These Bodhisattvas realize the difficulty of teaching and keeping this sūtra. They know that some who come to hear the Buddha Dharma are strongly attached to their anger. These Bodhisattvas vow to look beyond the violence and suffering of these people and promise to lead even them to enlightenment.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 3
Day 3 covers the first half of Chapter 2, Expedients.
Having last month learned one great purpose of the Buddha’s teaching, we learn that the Buddhas teach only Bodhisattvas.
“The Buddhas, the Tathāgatas, teach only Bodhisattvas. All they do is for one purpose, that is, to show the insight of the Buddha to all living beings, to cause them to obtain the insight of the Buddha.
“Śāriputra! I also expound various teachings to all living beings only for the purpose of revealing the One Buddha-Vehicle. There is no other vehicle, not a second or a third. Śāriputra! All the present Buddhas of the worlds of the ten quarters also do the same.
“Śāriputra! All the Buddhas in the past expounded various teachings to all living beings with innumerable expedients, that is to say, with stories of previous lives, parables, similes and discourses, only for the purpose of revealing the One Buddha-Vehicle. The living beings who heard those teachings from those Buddhas finally obtained the knowledge of the equality and differences of all things.
“Śāriputra! All the Buddhas who will appear in the future also will expound various teachings to all living beings with innumerable expedients, that is to say, with stories of previous lives, parables, similes and discourses, only for the purpose of revealing the One Buddha-Vehicle. The living beings who hear those teachings from those Buddhas also will finally obtain the knowledge of the equality and differences of all things.