Monthly Archives: March 2020

LS32

Day 13

Day 13 covers all of Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples.

Day 13 Text with annotationsPlay MP3

Having last month heard the Buddha’s prediction for Pūrṇa, we repeat the Buddha’s prediction in gāthās.

Thereupon the Buddha, wishing to repeat what he had said, sang in gāthās:

Bhikṣus, listen to me attentively!
The Way practiced by my sons
Is beyond your comprehension
Because they learned how to employ expedients.

Knowing that people wish to hear
The teachings of the Lesser Vehicle,
And that they are afraid of having the great wisdom,
[My sons, that is,] the Bodhisattvas transform themselves
Into Śrāvakas or cause-knowers,
And teach the people with innumerable expedients.

Saying to the innumerable living beings, [for instance,]
“We are Śrāvakas.
We are far from the enlightenment of the Buddha,”
They save them, and cause them to attain [Śrāvakahood]
Even the lazy people who wish to hear the Lesser Vehicle
Will become Buddhas with this expedient in the course of time.

My disciples are performing
The Bodhisattva practices secretly
Though they show themselves in the form of Śrāvakas.
They are purifying my world
Though they pretend to want little
And to shun birth-and-death.
In the presence of the people,
They pretend to have the three poisons and wrong views.
They save them with these expedients.
They change themselves into various forms.
If I speak of all their transformations,
The listeners will doubt me.

Under hundreds of thousands of millions of past Buddhas,
This Pūrṇa practiced strenuously what he should do.
He expounded and protected
The teachings of those Buddhas.

In order to obtain unsurpassed wisdom,
He became the most excellent disciple
Of those Buddhas.
He was learned and wise.
He expounded the Dharma without fear,
And made his listeners rejoice.
He was never tired
Of helping those Buddhas do their work.

He obtained great supernatural powers
And the four kinds of unhindered eloquence.
Seeing who was clever, and who was dull,
He always expounded the Pure Dharma.

He expounded the dharma of the Great Vehicle
To hundreds of thousands of millions of living beings,
And caused them to dwell in the Dharma
So that the worlds of those Buddhas might be purified.

In the future also he will make offerings
To innumerable Buddhas, protect their right teachings,
Help them propagate their teachings,
And purify their worlds.

He will always fearlessly expound the Dharma
With expedients.
He will save countless living beings
And cause them to have the knowledge of all things.

He will make offerings to many Tathāgatas
And protect the treasure-store of the Dharma.
After that he will be able to become a Buddha
Called Dharma-Brightness.

His world will be called Good-Purity.
It will be made of the seven treasures.
His kalpa will be called Treasure-Brightness.
There will be Bodhisattvas [in his world],
Many hundreds of millions in number.
They will have great supernatural powers.
They will be powerful and virtuous.
They will be seen throughout that world.

Innumerable Śrāvakas will organize the Saṃgha.
They will have the three major supernatural powers,
The eight emancipations,
And the four kinds of unhindered eloquence.

The living beings of that world will have no sexual desire.
They will be born without any medium.
They will be adorned with the marks [of the Buddha].
They will not think
Of any other food [than the two kinds of food]:
The delight in the Dharma, and the delight in dhyāna.
There will be neither women nor evil regions
In that world.

Pūrṇa Bhikṣu will be able to obtain
All these merits,
And have his pure world
Inhabited by many sages and saints.
I have innumerable things to say of him.
I have told you only a few of them.

The Daily Dharma from Sept. 25, 2019, offers this:

My disciples are performing
The Bodhisattva practices secretly
Though they show themselves in the form of Śrāvakas.
They are purifying my world.

The Buddha sings these verses in Chapter Eight of the Lotus Sūtra. The Śrāvakas are those who hear the teachings of the Buddha and put it into practice only for themselves. They are concerned with ending their own suffering and do not believe they have the capacity to reach the Buddha’s enlightenment. But because they can serve as an example to those who are also unsure about receiving this great wisdom, they can be an inspiration to make progress on the path. With the Lotus Sūtra, the Buddha declares that all beings have the capacity for enlightenment, and reveals that all of our pursuits are for the sake of benefiting others. It is when we realize this directly and openly that we perform the Bodhisattva practice, the selfless effort of awakening the world.

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

d27b, WONS, 2buddhas

The Lotus Sūtra Enables All Women Who Embrace It To Attain Buddhahood

Several points in this section merit comment. One is the promise that any woman who upholds the present “Bhaiṣajyarāja” [Medicine King] chapter will never again be born female but will go after death to the realm of the buddha Amitābha (J. Amida), to be freed forever from the three poisons of greed, anger, and ignorance. This passage reflects the idea, already well established at the time of the Lotus Sūtra’s compilation, that there are no women in Amitābha’s pure land; presumably, women are reborn there as men (Kubo and Yuyama signal this in their translation by a switch of pronouns, which Chinese does not employ). This passage, like similar ones in other sūtras, is subject to multiple, not necessarily mutually exclusive, readings. One reading would see it as reflecting the gender hierarchy, if not outright misogyny, of the larger culture. At the same time, those who composed sūtras about Amitābha and his realm may have seen the promise of an end to female rebirths as offering release from the biological and social constraints that bound women in premodern societies, limitations understood at the time as karmically “inherent” in the fact of having a female body. Such statements could also reflect the idea that, in Amitābha’s pure land, one is said to quickly achieve the highest level of bodhisattva practice, in which one is not karmically bound to any particular physical form, male or female, but can assume any appearance needed to benefit others. Whatever the case, we know that many women in medieval Japan who were devoted to Amitābha, as well as the men around them, simply assumed that they would be born in the Pure Land as women — an example of how, on the ground, devotees may ignore uncongenial elements of scripture. Nichiren, however, was quick to point out the rejection of women as a problem in the sūtras praising Amitābha’s pure land. Women who chant the nenbutsu, he warned, are relying upon sūtras that can never lead women to buddhahood and therefore, in effect, are but “vainly counting other people’s riches.”

In addressing the present passage, Nichiren first reminds his reader that the Lotus Sūtra, the Buddha’s ultimate teaching, supersedes the Pure Land sūtras dealing with Amitābha, which are all provisional. Invoking the first of the ten analogies given in the “Bhaiṣajyarāja” chapter, he says that the Lotus Sūtra is like the great ocean, while the Amitābha Sūtra, the Visualization Sūtra, and other sūtras dealing with Amitābha are like small streams. Moreover, the “Amitābha” mentioned in the “Bhaiṣajyarāja” chapter is not the Amitābha Buddha of the Pure Land sūtras but an emanation of the primordial Śākyamuni Buddha. In this way, Nichiren was able to dissociate this passage from the Pure Land devotion that he saw as no longer valid in his age. At the same time, he continued to maintain that the Lotus Sūtra enables all women who embrace it to attain buddhahood.

Two Buddhas, p231-233
WONS

There Always Is Divine Protection

The sun and moon are clear mirrors shining on all the worlds in the universe, but do they know about Nichiren? I am sure that they know me. So, we should not doubt or worry about the protection of various heavenly beings. Nevertheless, I, Nichiren, have been persecuted because the sins which I committed in my past lives have not been completely eradicated. As I have been exiled because of my faith in the Lotus Sūtra, some of my sins may have been atoned so the Buddha may protect me under His robe. It was the protection of the Buddha that saved me from near death at Tatsunokuchi at midnight on the 12th of the 9th month last year. Grand Master Miao-lê said in his Annotations on the Great Concentration and Insight that the stronger our faith is, the greater the divine protection will be. Do not doubt this. You should firmly believe in and do not doubt that there always is divine protection.

Shingon Shoshū Imoku, Differences between the Lotus Sect and Other Sects Such as the True Word Sect, Writings of Nichiren Shōnin, Doctrine 2, Page 125

Daily Dharma

Daily Dharma – March 31, 2020

She said, “Look at me with your supernatural powers! I will become a Buddha more quickly.”

These are the words of the young daughter of Dragon-King Sāgara in Chapter Twelve of the Lotus Sūtra. Mañjuśrī Bodhisattva knew that she was capable of becoming a Buddha, but none of the other Bodhisattvas or anyone else gathered to hear the Buddha teach believed that she could attain enlightenment. Before making this statement, she offered a priceless gem to the Buddha. In less time than it took for the Buddha to accept her offering, she herself became a Buddha before the eyes of all who doubted her. This story shows that all beings can become enlightened, male and female, young and old, human and non-human. When we lose our doubts about others’ enlightenment, we also lose our doubts about our own.

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

LS32

Day 12

Day 12 concludes Chapter 7, The Parable of the Magic City, and completes the Third Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 12 Text with annotationsPlay MP3

Having last month concluded Chapter 7, we begin again at the top of today’s portion with Great-Universal-Wisdom-Excellence Tathāgata’s turning of the wheel of the Dharma.

“Thereupon the Brahman-heavenly-kings of the five hundred billion [worlds], having praised the Buddha with these gāthās, said to him, ‘World-Honored One! Turn the wheel of the Dharma so that
all living beings may be peaceful, and that they may be saved!’ They said in gāthās:

World-Honored One, turn the wheel of the Dharma,
Beat the drum of the Dharma as sweet as nectar,
Save the suffering beings,
And show them the way to Nirvāṇa!

Assent to our appeal!
You studied the Dharma for innumerable kalpas.
Expound it with your exceedingly wonderful voice
Out of your compassion towards us!

“Thereupon Great-Universal-Wisdom-Excellence Tathāgata, having assented to the appeals made by the Brahman-heavenly-­kings of the words of the ten quarters and also by the sixteen princes, turned the wheel of the teaching [of the four truths] three times, making twelve proclamations altogether. The wheel of this teaching could not be turned by any other one in the world, be he a śramaṇas, a brahmana, a god, Mara or Brahman. The Buddha said, ‘This is suffering. This is the cause of suffering. This is extinction of suffering. This is the Way to extinction of suffering.’

“Then he expounded the teaching of the twelve causes, saying, ‘Ignorance causes predisposition. Predisposition causes consciousness. Consciousness causes name-and-form. Name-­and-form causes the six sense organs. The six sense organs cause impression. Impression causes feeling. Feeling causes craving. Craving causes grasping. Grasping causes existence. Existence causes birth. Birth causes aging-and-death, grief, sorrow, suffering and lamentation. When ignorance is eliminated, predisposition is eliminated. When predisposition is eliminated, consciousness is eliminated. When consciousness is eliminated, name-and-form is eliminated. When name-and-form is eliminated, the six sense organs are eliminated. When the six sense organs are eliminated, impression is eliminated. When impression is eliminated, feeling is eliminated. When feeling is eliminated, craving is eliminated. When craving is eliminated, grasping is eliminated. When grasping is eliminated, existence is eliminated. When existence is eliminated, birth is eliminated. When birth is eliminated, aging-and-death, grief, sorrow, suffering and lamentation are eliminated.’

See Four Noble Truths and Three Ways of Preaching

LS32, d12b, b4today

Four Noble Truths and Three Ways of Preaching

When the Tathāgata Universal Surpassing Wisdom [Great-Universal-Wisdom-Excellence Tathāgata] received the entreaty of the Brahma heavenly kings of the ten regions and of his sixteen royal sons, he taught them the doctrine of the Four Noble Truths through the three ways of preaching.

The three ways of preaching are “show-rolling,” or ji-ten (to show the Four Noble Truths) ; “exhortation-rolling,” or kan-ten (to exhort to the practice of the Four Noble Truths), and “proof-rolling,” or shō-ten (to witness or prove that the Buddha has accomplished the Four Noble Truths). Because the tathāgata preached the Four Noble Truths in these three ways, the sutra says, “the Tathāgata Universal Surpassing Wisdom at once thrice rolled the Law-wheel of the twelve divisions.” Then he expounded in detail the Law of the Twelve Causes (jūni-innen), one of the fundamental teachings of the Buddha.

Buddhism for Today, p100-101
d27b, WONS, 2buddhas

Like a Boat for a Traveler

The “Bhaiṣajyarāja” [Medicine King] chapter … offers ten analogies illustrating the supreme status of the Lotus Sūtra among all the Buddha’s teachings. It surpasses them just as the ocean is greater than all streams, rivers, and other bodies of water; as Mount Sumeru towers over all other mountains; and so forth. Then follow ten vivid similes illustrating the powers and blessings of the sūtra. Nichiren was deeply struck by these passages and often cited or elaborated on them to stress the merits of upholding the Lotus. Here, for example, in a personal letter to a follower called Shiiji Shirō, he expands on the statement that the Lotus Sūtra is “like a boat for a traveler.” This boat, he says, might be described as follows. Note how he weaves together Buddhist technical terms and phrases from different portions of the Lotus Sūtra:

The Lord Buddha, a shipbuilder of infinitely profound wisdom, gathered the lumber of the four flavors and eight teachings, planed it by “openly setting aside skillful means,” cut and assembled the planks, using both right and wrong in their nonduality, and completed the craft by driving home the spikes of the single truth that is like the supreme flavor of ghee. Then he launched it upon the sea of birth and death. Unfurling its sails of the three thousand realms on the mast of the single truth of the middle way, driven by the fair wind that is the “real aspect of the dharmas,” the vessel surges ahead, carrying aboard all sentient beings, who can “understand through faith.” The tathāgatha Śākyamuni takes the helm, the tathāgatha Prabhūtaratna mans the sails, and the four bodhisattvas led by Viśiṣṭacāritra strain in unison at the creaking oars. This is the vessel in “a boat for the traveler.” Those who can board it are the disciples and lay followers of Nichiren.

Two Buddhas, p229-230
WONS

Foremost Among All Sentient Beings

The “Medicine King Bodhisattva” chapter also preaches, “Likewise, those who uphold the Lotus Sūtra are the foremost among all sentient beings.” This means: “One who believes in the Lotus Sūtra, if one is a male regardless of his social status, he is superior to the King of the Mahābrahman Heaven, the lord of the triple world (whole world), Indra, Four Heavenly Kings, the Wheel-turning Noble King, and the rulers of China and Japan, not to speak of the ministers, court nobles, warriors of the Minamoto and Taira clans, as well as all the people of Japan. If one is a female, she is superior to all women such as Lady Kauśika (wife of Indra), Kisshōtennyo, Lady Li of Han China, and Yang Kuei-fei (of T’ang China).”

Matsuno-dono Goshōsoku, Letter to Lord Matsuno, Writings of Nichiren Shōnin, Volume 7, Followers II, Page 66

Daily Dharma

Daily Dharma – March 30, 2020

Good men! Ānanda and I resolved to aspire for Anuttara-samyak-saṃbodhi under the Void-King Buddha at the same time [in our previous existence]. At that time Ānanda always wished to hear much while I always practiced strenuously. Therefore, I have already attained Anuttara-samyak-saṃbodhi[, but he has not yet]. Now he protects my teachings.

The Buddha gives this description to those gathered to hear him teach in Chapter Nine of the Lotus Sūtra. In the story, he has just assured his cousin Ānanda that he will become a Buddha. He then explains the difference between hearing what the Buddha teaches and making it a part of our lives. It is when we practice the Buddha Dharma that we truly understand it. But even if we believe we do not have the capacity to practice, it is still important for us to hear and protect what the Buddha left for us. By giving others the opportunity to learn and do what perhaps we cannot, we help to improve their lives, and give them a chance to improve ours.

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

LS32

Day 11

Day 11 continues Chapter 7, The Parable of the Magic City

Day 11 Text with annotationsPlay MP3

Having last month considered the reaction of the Brahman-heavenly-kings of the five hundred billion worlds in the south, we consider the reaction of the Brahman-heavenly-kings of the five hundred billion worlds in the zenith.

The great Brahman-heavenly-kings of the five hundred billion worlds in the zenith, who saw their palaces illumined more brightly than ever, also danced with joy. They wondered why [their palaces were so illumined]. They visited each other and discussed the reason, saying, ‘Why are our palaces illumined so brightly?’ There was a great Brahman­heavenly-king called Sikhin among them. He said to the other Brahmans in gāthās:

Our palaces are adorned
More brightly than ever.
Why are they illumined
By this powerful light?

We have never seen nor heard
Of such a wonderful thing as this before.
Did a god of great virtue or a Buddha appear
Somewhere in the universe?

“Thereupon the Brahman-heavenly-kings of the five hundred billion [worlds] went down, carrying flower-plates filled with heavenly flowers, in order to find [the place from where the light had come]. Their palaces also moved as they went. They [reached the Well-Composed World and] saw that Great-Universal­Wisdom-Excellence Tathāgata was sitting on the lion-like seat under the Bodhi-tree of the place of enlightenment, surrounded respectfully by gods, dragon-kings, gandharvas, kiṃnaras, mahoragas, men and non-human beings. They also saw that the sixteen princes were begging the Buddha to turn the wheel of the Dharma. They worshipped the Buddha with their heads, walked around him a hundred thousand times, and strewed heavenly flowers to him. The strewn flowers were heaped up to the height of Mt. Sumeru. The Brahman-heavenly-kings offered flowers also to the Bodhi-tree of the Buddha. Having offered flowers, they offered their palaces to the Buddha, saying, ‘We offer these palaces to you. Receive them and benefit us out of your compassion towards us!’ In the presence of the Buddha, they simultaneously praised him in gāthās with all their hearts:

How good it is to see a Buddha,
To see the Honorable Saint who saves the world!
He saves all living beings
From the prison of the triple world.

The All-Knower, the Most Honorable One of Gods and Men,
Opens the gate of the teachings as sweet as nectar,
And saves all living beings
Out of his compassion towards them.

There has been no Buddha
For the past innumerable kalpas.
Before you appeared,
The worlds of the ten quarters were dark.

The living beings in the three evil regions
And asuras are increasing.
The living beings in heaven are decreasing.
Many fall into the evil regions after their death.

They do not hear the Dharma from a Buddha
Because they did evils,
Their appearances are getting worse;
And their power and wisdom, decreasing.
Because they did sinful karmas,
They lose pleasures and the memory of pleasures.
They are attached to wrong views.
They do not know how to do good.
They are not taught by a Buddha;
Therefore, they fall into the evil regions.

Now you have appeared for the first time after a long time,
And become the eyes of the world.
You have appeared in this world
Out of your compassion towards all living beings,
And finally attained perfect enlightenment.
We are very glad.
All the others also rejoice at seeing you,
Whom they have never seen before.

Our palaces are beautifully adorned
With your light.
We offer them to you.
Receive them out of your compassion towards us!

May the merits we have accumulated by this offering
Be distributed among all living beings,
And may we and all other living beings
Attain the enlightenment of the Buddha!

See The Closing Verse of Vows