Monthly Archives: January 2021

Daily Dharma

Daily Dharma – Jan. 24, 2021

“Good man! Go to Śākyamuni Buddha who is now living on Mt. Gṛdhrakūṭa! Ask him on my behalf, ‘Are you in good health? Are you peaceful? Are the Bodhisattvas and Śrāvakas peaceful or not?’ Strew these jeweled flowers to him, offer them to him, and say, ‘That Buddha sent me to tell you that he wishes to see the stūpa of treasures opened.’“

In Chapter Eleven of the Lotus Sūtra, Buddhas and their devotees from innumerable worlds come to our world of conflict and delusion to see Śākyamuni Buddha open the tower inhabited by Many-Treasures Buddha. As our capability for enlightenment wells up from within us, the tower of treasures sprang up from underground when the Buddha asked who would teach the Wonderful Dharma after the Buddha’s extinction. The treasures in the tower are nothing more than Many-Treasures Buddha declaring the Lotus Sūtra to be the Teaching of Equality, the Great Wisdom, the Dharma for Bodhisattvas and the Dharma upheld by the Buddhas.

LS32

Day 5

Day 5 begins Chapter 3, A Parable

Day 5 Text with annotationsPlay MP3
Having last month repeated in gāthās Śāriputra’s understanding that the Buddha expounds the Dharma according to the capacities of all living beings, we consider Śāriputra’s fear that the Buddha was Mara in disguise.

In the midst of the great multitude,
You said to me, “You will become a Buddha.”
Hearing this truthful voice,
All my doubts are gone.

When I had heard this from you,
I was much frightened and perplexed; I thought:
“The Buddha troubles me.
Isn’t he Mara in the form of a Buddha?”

You skillfully expound the Dharma with various parables and similes,
And with various stories of previous lives.
Now my mind is as peaceful as the sea.
Hearing you, I have removed the mesh of doubts.

You said:
“The innumerable Buddhas in the past
Expounded the Dharma with expedients.
The numberless Buddhas at present
Also expound the Dharma
With expedients.
So will the countless Buddhas
In the future.”

You appeared in this world,
Left your home, attained enlightenment,
And now turn the wheel of the Dharma,
Also with expedients.

You expound the true teaching;
Papiyas does not.
Therefore, I know
That you are not a transformation of Mara.
I thought that the Dharma was expounded by Mara
Because I was in the mesh of doubts.

I hear your gentle voice.
Your voice is deep and wonderful.
You expound the Pure Dharma.
My heart is filled with great joy.
All my doubts are gone.
I have obtained true wisdom.

I shall become a Buddha without fail.
I shall be respected by gods and men.
I will turn the wheel of the unsurpassed Dharma,
And teach Bodhisattvas.

See Nourishment

stories, LS32, d5b

Nourishment

[Shariputra] is nourished from the Buddha’s mouth. Just as inheritance is not only biological, nourishment is not only physical, but mental and spiritual as well. Where should we look for mental and spiritual nourishment? We should not, I believe, think that because we are Buddhists or followers of the Dharma Flower Sutra our spiritual nourishment must always come from the Dharma Flower Sutra or from Buddhist sources alone. One of the wonderful things about the Lotus Sutra, as we will see when looking at the simile of the plants, is its recognition that the Buddha Dharma nourishes the whole world, not just Buddhists.

One way of understanding this, then, is to imagine that the Buddha can speak to us and nourish us in innumerable ways. In other words, anything at all, if we penetrate into it deeply enough, can be a revelation to us of Buddha Dharma. No matter how good or bad a person or situation or thing may be, it can be something from which we can learn; if we are open to it, we can find in it something of great value.

The Stories of the Lotus Sutra, p62
Blog

Matters of Interpretation

Back in mid-December I accused Gene Reeves of a rare error and quickly apologized for my rash judgement the next day.

The subject of my debate was the status of the Buddha Sun and Moon Light before he became a Buddha in Chapter 1, Introduction. Reeves, in his book, The Stories of the Lotus Sutra said:

The fact that before becoming a fully awakened buddha Sun and Moon Light was a prince living in a palace with eight sons reveals a recurrent theme of the Sutra: the idea that what is happening now is both new and unprecedented, and has happened many times before.

Since Senchu Murano’s translation said the last Sun and Moon Light Buddha was a king, I jumped to the conclusion that Reeves was in error, only to discover that the other English-language translation don’t specify what his royal status was before becoming a Buddha, leaving the status undetermined.

Even Reeves’ translation of the Lotus Sutra doesn’t specify the status of the last Sun and Moon Light Buddha:

“Before the last of these buddhas had left his home, he had eight royal sons.

This royal status issue plays out again in Chapter 7, The Parable of a Magic City. Was Great-Universal-Wisdom-Excellence Buddha a prince or a king when he had 16 princes? This time Murano is silent on the issue:

Bhikṣus! At the end of the period of ten small kalpas, the Dharma of the Buddhas came into the mind of Great-Universal­-Wisdom-Excellence Buddha. Now he attained Anuttara-samyak-saṃbodhi. Before he left home, he had sixteen sons.

Reeves translation:

Monks, only after ten small eons had gone by did the Dharma of the buddhas appear before Excellent in Great Penetrating Wisdom Buddha and he could attain supreme awakening. That Buddha, before he had left home, had sixteen sons, the first of whom was named Accumulated Wisdom.

The conclusion that this time the Buddha had been a prince is suggested by the next paragraph of Chapter 7, which specifies that the grandfather of the 16 princes – the father of the Buddha – was the wheel-turning-holy-king. (Of course this presupposes that the grandfather here is the paternal grandfather and not the father of the children’s mother, who is also mentioned in the same paragraph.)

This all comes up today after I published a portion of Ichidai Goji Keizu, Genealogical Chart of the Buddha’s Lifetime Teachings in Five Periods, Writings of Nichiren Shōnin, Doctrine 3, Page 248, in which Nichiren specifies that “The seventh chapter on ‘The Parable of a Magic City’ of the Lotus Sūtra states that the Great Universal Wisdom Buddha had been the king of a country with 16 princes before entering the priesthood.”

One thing I think everyone can agree on: This whole debate doesn’t really matter.

Peaceful Action

The Practice of Calming, Concentrating, and Looking Deeply

Quote

Dhyana, meditation, is the practice of calming, concentrating, and looking deeply. Meditation should be understood first of all as the cultivation of samadhi, meditative awareness. Then when we take teachings such as the Three Dharma Seals – impermanence, non-self, and nirvana – as the object of our concentration, they become real insights into our lived experience, not just ideas or concepts.

The core Buddhist teaching of impermanence tells us that all things arise and pass away according to their causes and conditions. Nothing lasts forever; nothing is a permanent, unchanging thing unto itself. Many practitioners think that they understand the teaching of impermanence perfectly, but they do not really believe in it. We have a strong tendency to believe that we will remain the same person forever and that our loved ones will also remain the same forever, but this is a kind of delusion that prevents us from living in a more mindful and compassionate way. If we believe that everyone and everything we love will always be there, we have little concern to take care of them, to treasure them deeply right here and now. When we lose something or someone we love, we suffer. Yet when that thing or person was still present in our lives we may not have treasured it, we didn’t fully appreciate him or her, because we lacked the insight of impermanence. It’s very important to make the insight of impermanence the object of our meditative awareness, because this insight is an essential element of love and compassion.

Peaceful Action, Open Heart, p265-266
d12b, WONS

The Eternal Buddha Śākyamuni’s Three Benefits and Three Virtues

The seventh chapter on “The Parable of a Magic City” of the Lotus Sūtra states that the Great Universal Wisdom Buddha had been the king of a country with 16 princes before entering the priesthood; when the king became a Buddha, his 16 princes awakened aspiration for Buddhahood and became novices. Meanwhile the 16 novices grew to be 16 bodhisattvas, preaching the Lotus Sūtra as their father Buddha had taught them and planting the seed of Buddhahood in all the people in the Sahā World. These 16 bodhisattvas all attained Buddhahood, the seventh chapter continues, and they became 16 Buddhas, the first of whom was Akṣobha Buddha, the ninth was Amitābha Buddha, and the sixteenth was Śākyamuni Buddha. Akṣobha Buddha has connection with the world to the east, Amitābha (Buddha of Infinite Life) is connected to the world of the west, and only Śākyamuni Buddha has a karmic relationship with this Sahā World. Each of these Buddhas is equipped with the three benefits of guidance (sowing, maturing, and harvesting) and the three virtues (of lord, master and parents), but both Akṣobha and Amitābha Buddhas are provisional Buddhas who appeared in the world to preach expedient teachings. Therefore, they have neither the three benefits nor the three virtues in the true sense of the word. In other words, their benefits and virtues are recognized only in term of their guidance of the people in their respective worlds, whereas the Eternal Buddha Śākyamuni is perfectly equipped with the three benefits and three virtues.

Ichidai Goji Keizu, Genealogical Chart of the Buddha’s Lifetime Teachings in Five Periods, Writings of Nichiren Shōnin, Doctrine 3, Page 248

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Daily Dharma

Daily Dharma – Jan. 23, 2021

Bhikṣus! It is a very long time since that Buddha passed away. Suppose someone smashed all the earth-particles of one thousand million Sumeru-worlds into ink-powder. Then he went to the east[, carrying the ink-powder with him]. He inked a dot as large as a particle of dust [with that ink-powder] on the world at a distance of one thousand worlds from his world. Then he went again and repeated the inking of a dot on the world at every distance of one thousand worlds until the ink-powder was exhausted. What do you think of this? Do you think that any mathematician or any disciple of a mathematician could count the number of the worlds [he went through]?

The Buddha gives this explanation in Chapter Seven of the Lotus Sūtra. Our concept of time can be limited to what happens in the brief existence we enjoy in this world. We often feel we have no time for what is necessary, much less what we enjoy. With this limited viewpoint, we can find it hard to believe that we have enough time to become enlightened. The Buddha reminds us that there is no shortage of time, and that in all of our existence, we will have opportunities to increase our capacity to benefit others.

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

LS32

Day 4

Day 4 concludes Chapter 2, Expedients, and completes the first volume of the Sūtra of the Lotus flower of the Wonderful Dharma.

Day 4 Text with annotationsPlay MP3
Having last month considered the simple acts of those who have already attained the enlightenment of the Buddha, we consider more simple acts of those who 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.

See Doing Good

stories, d2b, d5b

Doing Good

Doing good in the Dharma Flower Sutra means doing the good of all, including oneself.

Just as “doing good” appears often in the Dharma Flower Sutra, so too does the expression “to see countless buddhas” and the like. By doing good, we are told, Fame Seeker was able to see countless buddhas. What could this possibly mean?

Perhaps it means seeing the buddhas who are in the buddha lands in every direction. Or perhaps it means seeing countless buddhas of the past. But I do not think so. Though the idea was not formalized until much later, I believe the Dharma Flower Sutra would have us understand that the Buddha is to be found, is to be seen, in every living being. Thus to see countless buddhas is to see the buddha in others, in everyone one meets, just like Never Disrespectful Bodhisattva.

Thus doing good and seeing countless buddhas are truly connected. One does good because one sees the buddha both in oneself and in others, and seeing the buddha in others gives one a motivation for doing good, helping them in whatever ways are appropriate.

The Stories of the Lotus Sutra, p45
Peaceful Action

The Quality of Diligence

Quote

The next paramita, vīrya, is very often misinterpreted. Bringing the quality of diligence to our practice does not mean that we have to drive ourselves very hard and suffer a lot. Many people think that to be a diligent practitioner you have to practice sitting meditation for one or two hours, or you have to sit all day until you feel pain all through your body, and you think that this is good. You are able to push yourself hard, and so you feel like a hero. You can bear the pain in your mind and body. You have made it. You have survived a retreat.

This is not the practice of vīrya. You don’t have to suffer in order to progress in the practice. True diligence, wholesome energy, and effort in our practice, is born from joy. The point of the practice is not to create more suffering, but to bring well-being, transformation, and healing. We are not practicing only to achieve some better state in the future, but in order to get in touch with the joy and peace that are available right now, in every moment. If you practice with the correct attitude, you will feel relief from suffering right away.

Peaceful Action, Open Heart, p260