Monthly Archives: October 2020

Daily Dharma

Daily Dharma – Oct. 4, 2020

Join your hands together and bow
To the person who keeps this sūtra
In the evil world after my extinction,
Just as you do to me!

The Buddha sings these verses to Medicine-King Bodhisattva at the beginning of Chapter Ten of the Lotus Sūtra. By extension he is giving this instruction to all Bodhisattvas and great beings of the universe, and explaining to them that those who keep the Lotus Sūtra are as precious in this world of conflict at the Buddha himself. If we hear these verses with a mind of ego and attachment, we could conclude that we deserve respect and begin to demand it from others. Those who demand respect only generate fear. The Buddha gained respect by respecting all beings. When we treat others as Buddhas, we are certain to have that treatment reflected back towards us.

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

LS32

Day 29

Day 29 covers all of Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva.

Day 29 Text with annotationsPlay MP3
Having last month considered how World-Voice-Perceiver Bodhisattva goes about this Sahā-World, we consider what happened when Endless-Intent Bodhisattva attempted to give a necklace to World-Voice-Perceiver Bodhisattva.

The Endless-Intent Bodhisattva said to the Buddha, “World-Honored One! Now I will make an offering to World-Voice-Perceiver Bodhisattva.” From around his neck, he took a necklace of many gems worth hundreds of thousands of ryo of gold, and offered it [to the Bodhisattva], saying, “Man of Virtue! Receive this necklace of wonderful treasures! I offer this to you according to the Dharma!”

World-Voice-Perceiver Bodhisattva did not consent to receive it. Endless-Intent said to World-Voice-Perceiver Bodhisattva again, “Man of Virtue! Receive this necklace out of your compassion towards us!”

Thereupon the Buddha said to World-Voice-Perceiver Bodhisattva:

“Receive it out of your compassion towards this Endless-Intent Bodhisattva, towards the four kinds of devotees, and towards the other living beings including gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men and nonhuman beings!”

Thereupon World-Voice-Perceiver Bodhisattva received the necklace out of his compassion towards the four kinds of devotees, and towards the other living beings including gods, dragons, men and nonhuman beings. He divided [the necklace] into two parts, and offered one part of it to Śākyamuni Buddha and the other to the stupa of Many-Treasures Buddha.

[The Buddha said to Endless-Intent Bodhisattva,] “Endless-Intent! World-Voice-Perceiver Bodhisattva goes about the Sahā-World, employing these supernatural powers without hindrance.”

See The Compassionate Action of Bodhisattvas

stories, LS32, d29b

The Compassionate Action of Bodhisattvas

Buddhism, perhaps especially Indian Buddhism, was closely associated with the goal of “supreme awakening,” and therefore with a kind of wisdom, especially a kind of wisdom in which doctrines and teachings are most important. Even the term for Buddhism in Chinese and Japanese means “Buddhist teaching.”

With the development of Kwan-yin devotion, while wisdom remained important, compassion came to play a larger role in the relative status of Buddhist virtues, especially among illiterate common people. Thus, there was a slight shift in the meaning of the “bodhisattva way.” From being primarily a way toward an enlightened mind, it became primarily the way of compassionate action to save others.

The Dharma Flower Sutra itself, I believe, can be used to support the primacy of either wisdom or compassion. When it is teaching in a straightforward way, the emphasis is on teaching the Dharma as the most effective way of helping or saving others. But, taken collectively, the parables of the Dharma Flower Sutra suggest a different emphasis. The father of the children in the burning house does not teach the children how to cope with fire; he gets them out of the house. The father of the long-lost, poor son does not so much teach him in ordinary ways as he does by example and, especially, by giving him encouragement. The guide who conjures up a fantastic city for weary travelers does not teach by giving them doctrines for coping with a difficult situation; instead, he gives them a place in which to rest, enabling them to go on. The doctor with the children who have taken poison tries to teach them to take some good medicine but fails and resorts instead to shocking them by announcing his own death. All of these actions require, of course, considerable intelligence or wisdom. But what is emphasized is that they are done by people moved by compassion to benefit others.

The Stories of the Lotus Sutra, p275-276
Shodaigyo

‘I Offer Up My Life To’

Quote

Namu, as is written, is the character expressing the direction south, but, in this case, it does not mean south, or residing in the south. Characters used in this manner are commonly referred to as non-characters because the meaning of the characters is considered inconsequential. Rather, in this case, this is the transliteration of the Sanskrit word “Namah,” and can be defined as devotion (Kimyo or Kie). Two common definitions for these are: “I ask of” and “I offer up my life to”.

Journey of the Path to Righteousness, p 24-25
Lecture on Lotus Sutra

A Treasure Map

Quote

Let me say this again: Without the teaching of the Lotus Sutra, we would be left today in the 21st Century with only a dead Buddha and a bunch of old historical documents. It would be as if we were stranded on a deserted island with no means to reach any other place, knowing that there once was some place better. The Lotus Sutra shows us not only that there was a Buddha, but, more important, there still is a Buddha if we only look for it. And the place to begin that search is in the Lotus Sutra itself. We have a clue to a buried and forgotten treasure, and we have a map to show us the location.

Lecture on the Lotus Sutra

WONS

Recognizing Nichiren’s Wisdom

Some people, who do not understand me, may call me self-conceited for what I say. I am not self-conceited. As a practicer of the Lotus Sutra, I must speak out. When what I say is proven to be true in the future, people will believe me. I write this now because I am certain that people in the future will recognize my wisdom.

Oto Gozen Go-shōsoku, A Letter to Lady Oto, Nyonin Gosho, Letters Addressed to Female Followers, Page 124

Daily Dharma

Daily Dharma – Oct. 3, 2020

Anyone who does not keep our spells
But troubles the expounder of the Dharma
Shall have his head split into seven pieces
Just as the branches of the arjaka-tree [are split].

The ten rakṣasī demons and Mother-of-Devils sing these verses in Chapter Twenty-Six of the Lotus Sūtra. They are among the many gods and other supernatural beings who vow to protect all those who keep and practice the Buddha Dharma. These verses help us to understand the nature of those who create harm in the world and to develop a heart of compassion towards them. The nature of delusion is that it sets up a world separate from the world we all share. It puts a barrier between us and the world out of fear that this world will harm us. The Buddha’s teachings show us how to develop the courage to live in harmony with this world, rather than splitting ourselves from it, and splitting ourselves in it.

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

LS32

Day 28

Day 28 covers all of Chapter 24, Wonderful-Voice Bodhisattva, and concludes the Seventh Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 28 Text with annotationsPlay MP3
Having last month concluded Chapter 24, Wonderful-Voice Bodhisattva, we return to the start and the light that illumined the world of Pure-Flower-Star-King-Wisdom Buddha.

Thereupon Śākyamuni Buddha [faced the east and] emitted rays of light from the fleshy tuft on his head, that is, from one of the marks of a great man, and also from the white curls between his eyebrows. The light illumined one hundred and eight billion nayuta Buddha-worlds, that is, as many worlds in the east as there are sands in the River Ganges. There was a world called [All-] Pure-Light-Adornment [in the east] beyond those worlds. In that world was a Buddha called Pure-Flower-Star-King-Wisdom, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. He expounded the Dharma to a great multitude of innumerable Bodhisattvas who were surrounding him respectfully. The ray of light, which was emitted from the white curls [between the eyebrows] of Śākyamuni Buddha, also illumined that world.

At that time there was a Bodhisattva called Wonderful-Voice in the All-Pure-Light-Adornment World. He had already planted roots of virtue a long time ago. He had already made offerings to many hundreds of thousands of billions of Buddhas, and attended on them. He had already obtained profound wisdom. He had already obtained hundreds of thousands of billions of great samadhis, that is, as many great samadhis as there are sands in the River Ganges, such as the samadhi as wonderful as the banner of a general, the samadhi for the traveling of the king of the stars, the samadhi for freedom from causality, the samadhi for the seal of wisdom, the samadhi by which one could understand the words of all living beings, the samadhi by which one could collect all merits, the samadhi for purity, the samadhi for exhibiting supernatural powers, the samadhi for the torch of wisdom, the samadhi for the Adornment-King, the samadhi for pure light, the samadhi for pure store, the samadhi for special teachings, and the samadhi for the revolution of the sun.

See The Voice of Wonderful Voice

stories, LS32, d28b

The Voice of Wonderful Voice

Here [in Chapter 24] it might be relevant to remember that this display of light by Shakyamuni Buddha has happened in Chapter 1. There we learn that it has happened many times in the past, always signifying that the Buddha was about to preach the Dharma Flower Sutra. Should we assume that this meaning has simply been forgotten here? Or might it be the case that in the story of Wonderful Voice Bodhisattva the Dharma Flower Sutra is being preached in some way? But here its teaching is seen not so much as something oral or written, but as a kind of action. That is, Wonderful Voice Bodhisattva can be understood to be preaching or teaching the Dharma Flower Sutra not so much by words as by embodying it by taking on whatever forms are needed to help others. The voice of Wonderful Voice then, is wonderful not by being loud or beautiful but by being absent! His voice, in a sense, is his body, which takes on whatever form is needed by others.

The Stories of the Lotus Sutra, p260
Lotus Seeds

Symbols, not Idols

Quote

The Focus of Devotion is not to be worshiped as an idol. Rather it is an expression of awakening, presented in such a way that it allows us to perceive warmly and intimately the living reality of Buddhahood.

It is very important to keep in mind that the statues or mandalas are not idols or fetishes to be treated with superstitious reverence. They are expressions of the reality of Ichinen Sanzen, which transcends the duality between the animate and inanimate. Therefore, they have the potential to express Buddhahood, just as anything and anyone else. Because they are specifically depicting the Focus of Devotion, the life of the Buddha, we should treat them respectfully, though not as an idol.

Lotus Seeds