Monthly Archives: February 2021

LS32

Day 7

Day 7 concludes Chapter 3, A Parable, and begins Chapter 4, Understanding by Faith.

Day 7 Text with annotationsPlay MP3
Having last month conclude today’s portion of Chapter 3, A Parable, we return to the top and consider how this triple world is the Buddha’s property and all living beings therein his children.

This triple world
Is my property.
All living beings therein
Are my children.
There are many sufferings
In this world.
Only I can save
[All living beings].

I told this to all living beings.
But they did not believe me
Because they were too much attached
To desires and defilements.

Therefore, I expediently expounded to them
The teaching of the Three Vehicles,
And caused them to know
The sufferings of the triple world.
I opened, showed, and expounded
The Way out of the world.

Those children who were resolute in mind
Were able to obtain
The six supernatural powers
Including the three major supernatural powers,
And to become cause-knowers
Or never-faltering Bodhisattvas.

See Awakening Aspiration for Buddhahood

Blog

Celebrating Nichiren’s Birth

Sacramento Nichiren Buddhist church altar flowers for the Sunday, Feb. 28, service honoring the 800th birthday of Nichiren
Rev. Kenjo Igarashi in full regalia for the service honoring the 800th birthday of Nichiren.

Socially distant but happy to have opportunity to meet inside the Sacramento Nichiren Buddhist Church to celebrate the 800th birthday of Nichiren

Foundations

The Meaning of Transcendental Teaching

“[T]ranscendental” means that in whatever place, there the Lord of the Four Teachings distinctly exists in various bodies, with various words, and gives various sermons. [At some times and places] he hides his grand body of immeasurable virtues and is manifested as six feet tall, shining gold and purple. [At other times and places] he does not preach the sweet taste and eternal pleasure [of nirvāṇa] but the bitter taste of transiency. For him [as Śākyamuni] to reject the royal robes and pick up the dung pot is called an “expedient means” [upāya]. If he opens the gate of expedient means and reveals the aspects of true reality [as in the Lotus Sūtra], the body one faces is the perfect and eternal body; the Dharma one faces is the perfect Dharma; the practice and reality one faces are all true reality.

In this way, although these are all the shared teachings of one voice [of the one eternal Buddha], there are distinctions such as Hinayāna and Mahāyāna. Although there are long and short as to the capacity [of sentient beings] to receive, that which is revealed is ultimately only one. Various terms name one ultimate [reality]. Only one ultimate [reality] is given many names. To discuss the shared and distinct aspects of teaching, practice, and reality in this way makes it difficult to understand the [distinct] aspects, but easy to clarify [the one underlying principle of] reality.

Foundations of T'ien T'ai Philosophy, p 166-167
WONS

The Three Kinds of Buddha Body

Except for the Eternal Buddha revealed in the essential section of the Lotus Sūtra, Buddhas all attained Buddhahood for the first time in this life and possess three kinds of bodies (the Dharma Body, Reward Body and Accommodative Body). Accommodative Buddhas are finite Buddhas who appear in this world, showing both beginning (attaining Buddhahood) and ending (entering nirvana). The Reward Body is obtained as the reward for completing the bodhisattva practice and having mastered the wisdom of the Buddha. Buddhas in this body (Reward Buddhas) therefore has the beginning (attaining Buddhahood) but no ending (entering nirvana). The Dharma Body is the body of fundamental truth, the Dharma to which the Buddha is enlightened, which is immaterial having no beginning or ending. The Vairocana Buddha of the Flower Garland School and the Great Sun Buddha of the True Word School are claimed to be the Buddhas in Reward Body and Dharma Body respectively.

The Buddha revealed in the essential section of the Lotus Sūtra is the One attaining Buddhahood in the eternal past. He, too, possesses the three kinds of the Buddha Body. In this Eternal Buddha, the three bodies are fused in one, having no beginning and no ending, and He lives forever from the eternal past to the infinite future to guide the people.

Ichidai Goji Keizu, Genealogical Chart of the Buddha’s Lifetime Teachings in Five Periods, Writings of Nichiren Shōnin, Doctrine 3, Page 250

Daily Dharma

Daily Dharma – Feb. 28, 2021

The Indian lizard kṛkalāsa eats in the wind; it won’t grow if there is no wind. A fish lives in the water, and a bird makes a nest in the tree. Likewise, Buddhas live in the Lotus Sutra. As the moon’s reflection resides in the water, Buddhas reside in the Lotus Sutra. Therefore, you must remember that where there is no Lotus Sutra, there are no Buddhas.

Nichiren wrote this passage in his Response to My Lady the Nun, Mother of Lord Ueno (Ueno-dono Haha-ama Gozen Gohenji). We may take for granted our opportunity to find and practice the Lotus Sūtra in this lifetime. In Nichiren’s writings, and in the Lotus Sūtra itself, we are reminded of the great benefit we have created and the great hardships we have already endured to allow us to find this Wonderful Dharma and have the opportunity to practice it. When we try to rely on the transitory aspects of our lives, we are surely disappointed. It is only when we keep and practice this Sūtra that we find the Buddha leading us to our true birthright, the enlightenment he knows we and all beings can reach.

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

LS32

Day 6

Day 6 continues Chapter 3, A Parable

Day 6 Text with annotationsPlay MP3
Having last month considered the expedient the rich man used to get his children to flee the burning house, we consider the large carts given to the children.

Hearing of the carts from him,
They ran out,
Striving to be first,
And reached an open place.
They were now free
From the sufferings.

Seeing them come out
Of the burning house
To the safe crossroad,
He sat on the lion-like seat,
And said to others with joy:
“I am happy.
These children are difficult to bring up.
They are young and ignorant.
They entered the dangerous house.
In that house were
Many poisonous vermin
And many dangerous mountain spirits.
Raging flames of big fires rose
From the four sides of the house
At the same time.
But my children were
Engrossed in playing.
Now I saved them
From the dangers.
Therefore, I am happy.”

The children saw their father
Sitting in peace.
They came to him,
And said:
“Give us
The three kinds of jeweled carts
That you promised us!
You said:
“Come out, and I will give you
The three kinds of carts as you like.”
Now is the time for that.
Give them to us now!”

He was a very rich man.
He had many storehouses.
He made many large carts
Adorned with treasures,
Such as gold, silver,
Lapis lazuli, shell and agate.

[The carts] were beautifully adorned.
Railings were put around them.
Bells were hanging on the four sides
With ropes of gold.

[The carts] were roofed
With nets of pearls.
Garlands of golden flowers
Were hanging on all sides.

Other ornaments of fabrics
Of divers colors
Encircled the bodies of the carts.
Bedding was made of soft cloth.
[The bedding] was covered
With the most wonderful woolen fabrics.
They were bright, white, pure and clean,
Worth hundreds of thousands of millions.

Large white bullocks,
Fat, stout, powerful,
And beautiful in their build,
Were yoked to the jeweled carts.
The carts were also guarded
By many attendants.

[The rich man] gave to each of his children
One of these wonderful carts.
The children
Danced with joy.

They drove these jeweled carts
In all directions.
They were happy and delighted.
Nothing could stop their joy.

See Awakening

stories, LS32, d5b, d6b

Awakening

Awakening is more a road than a destination, more a commencement than a conclusion – a responsibility as much as an achievement. To enter the Buddha Way is not a matter of attaining some great height from which one can boast or look down on others. It is to enter a difficult path, a way. At the end of this parable, the children are very happy, as they have received a gift much greater than they expected, perhaps greater than they could have imagined. But we must not imagine that receiving the gift is the end of the matter.

We can say that their lives and their difficulties – that is, their responsibilities – have now really only just begun.

The Stories of the Lotus Sutra, p56
Foundations

Suitable and Transcendental Teaching

There are two kinds [of teachings]. The first is “suitable” [teaching]26 and the second is “transcendental” [teaching].27

Suitable [teaching] refers to the preaching of various teachings appropriate to various conditions, like the Buddha of the Tripiṭaka [Teaching]. Since the conditions are distinct, the teachings are distinct. [However,] since [fundamentally] the Lord is one, the teachings have a shared commonality. [That is, they are in basic agreement.] If one practices based on these teachings, there is the [varying] ability to receive28 and [the one common goal] which is to be realized.

Although various names are given for reality, actually there are not numerous [different] realities. The Lotus Sūtra [illustrates this and] says, “[The father] took off his jeweled necklace . . . and put on dirty robes” and said “If you work diligently there is no need to go elsewhere. I will increase your wages” and finally “poured oil on his feet.”29

This is a limited explanation of the principle of physical and verbal practice [suitable for certain people] and there is no further interpretation.30 The “suitable” teachings, practice, and reality of the Shared, Distinct, and Perfect [Teachings] are also like this. [If understood in this way], the meaning [of the distinct aspects] is easy to understand, but the integrated [Oneness] of reality is difficult [to understand].
Foundations of T'ien T'ai Philosophy, p 166

26
Could also be translated as “literal,” or “temporary.” This is a technical term used in T’ien-t’ai philosophy to classify the contents of various scriptures and teachings, and refers to the Tripitaka, Shared, and Distinct Teachings which are taught according to appropriate conditions. return
27
This is the counterpart to the “suitable” teachings and refers to the teaching from the perfect viewpoint of the Lotus Sūtra, which transcends the limited and conditional teachings of the Tripiṭaka, Shared, and Distinct Teachings. return
28
That is, all sentient beings differ in their capability to practice and attain enlightenment. return
29
These phrases are from the parable of the prodigal son in chapter four of the Lotus Sūtra, T. 9, 17a15ff. Hurvitz, Lotus Sūtra, 87, translates the context as follows: “Then, on another day, through a window he saw the figure of his son, weak and emaciated, wasted away, grimy and soiled with dung, dirt, and dust. Straightway he removed his necklaces, his fine outer garments, and his ornaments, and put on instead a rough, torn, dirty tar-stained garment and, smearing dust over his body, took in his right hand a dung-shovel. Now frightful in appearance, he ad dressed his workmen: ‘You men, work! You may not slacken!’ by this means contriving to approach his son. Then he addressed him, saying: ‘Ah, my man! Work here always, and do not go anywhere else! I will increase your wages. . . . From now on you shall be like my own son’.” This story illustrates, among other things, the expedient means of the Buddha Śākyamuni in leaving the bliss of enlightenment under the Bodhi tree to go and preach the Dharma at Deer Park. return
30
The meaning of this sentence is not clear, but I believe that it refers to the Tripiṭaka Teaching, since the next sentence refers to the other three Teachings. In other words, The Tripiṭaka interpretaion is suitable for certain people, namely the Śrāvaka-types, as cleaning the toilet was a suitable job for the ignorant son at that time. Chih-i is saying that these expedient means should not be universalized. Not everyone needs to clean toilets and Hinayāna śrāvaka practice is not appropriate for all. return
WONS

Sentient Beings in This Sahā World

We, sentient beings in this Sahā World, have all been beloved children of the Lord Buddha Śākyamuni since “500 dust-particle kalpa” ago. Because of our own fault, being undutiful to the Buddha, we had not been aware of being His children until today, but we are not the same as sentient beings in other worlds. The relationship between the Buddha and us, which was established in the remotest past of 500 dust particle kalpa ago, is like the moon in the sky reflecting on clear water by itself. Our relationship to other Buddhas, which has never been established, is like deaf people unable to hear the peal of thunder or blind people unable to see the sun and moon.

Hokke Shuyō Shō, Treatise on the Essence of the Lotus Sūtra, Writings of Nichiren Shōnin, Doctrine 2, Page 209

Daily Dharma

Daily Dharma – Feb. 27, 2021

Sometimes he chided him, saying:
“Work hard!”
At other times he coaxed him, saying:
“I will treat you as my son.”

These verses are part of the story of the Wayward Son told by Subhūti, Mahā-Kātyāyana, Mahā-Kāśyapa, and Mahā-Maudgalyāyana in Chapter Four of the Lotus Sūtra. The son in the story has become attached to his lowly existence. The father must teach him slowly with expedients to prepare him to come into his inheritance. The story explains the disciples’ understanding of how the Buddha uses expedients to prepare us to aspire for enlightenment. The Buddha leads each of us differently, and as we progress in our wisdom, he changes how he teaches us. All this is preparation for us to come into the Buddha’s own mind and enjoy his wisdom.

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