Monthly Archives: April 2021

LS32, Innumerable

Another Innumerable Day Before Day 1

Having last month considered the sixth of the 10 Beneficial Effects of the Sutra of Innumerable Meaning, we consider the seventh beneficial effect:

“O you of good intent! Seventh, this sutra’s unimaginable power for beneficial effect is this: During or after the lifetime of a buddha, if men and women of good intent can hear this sutra and joyfully and willingly embrace and trust in it, realize its rarity in their minds, accept and keep faith with it, internalize and recite it, make records of and speak of it, practice the way of its teaching, awaken the aspiration for enlightenment, put forth many roots of goodness, promote great com- passion, and aspire to ferry all suffering living beings, then, even though they do not practice to perfect the six spiritual attitudes, perfection in the six spiritual attitudes will naturally come to them. Just as they are, they will come to the understanding that phenomena are without origination or cessation; they will instantly cast away and destroy delusive worldly passions and the cycle of births and deaths; and they will immediately rise to the seventh stage of development, joining the level of great bodhisattvas. Imagine that a powerful person settles a grudge on behalf of a king. After all hostility has been extinguished, the king is greatly pleased, and, as a reward, grants to that person full rights to all things in half of his realm. So it is also with the women and men of good intent who keep faith with this sutra. Being the strongest and most valiant of those who do practices, attainment of the Dharma treasure of the perfection of the six spiritual attitudes spontaneously comes to them without their pursuit of it, they naturally rout and remove the foes that are birth and death, and they come to the realization that phenomena are without origination or cessation. The treasure of half of a buddha realm with which they are rewarded is tranquility and joy. O you of good intent! This is known as the inconceivable power of the seventh beneficial effect of this sutra.

See Merits of the Six Kinds of Practice

Foundations

The Day the Buddha and Mañjuśrī Fell Into Hell

The term “two truths” appears in many Sūtras, but it’s reality is difficult to comprehend. The world is in an uproar and has debated this issue for a long time. In the Miao-shêng-ting ching it says that the Buddha and Mañjuśrī had a dispute over the two truths in the past and they both fell into hell.517 It was not until the time of the Buddha Kassapa518 that their doubts were resolved satisfactorily.519 If these two sages in their causal stages520 were not able to resolve the issue, how can contemporary people with their strong emotional passions attain a resolution?

Foundations of T'ien T'ai Philosophy, p 235
517
This text, probably an apocryphal Chinese Sūtra, was lost and the Shakusen kōgi says that “this text is missing from the canon.” It was rediscovered, however, among the manuscripts at Tun-huang and published by Sekiguchi Shindai in his Tendai shikan no kenkyū, Tokyo: Iwanami Shoten, 1969, 379-402. return
518
Kassapa was the sixth of the so-called “seven past Buddhas” preceding and including Śākyamuni. return
519
The text published by Sekiguchi 1969, 398, says, “The Buddha said to Ānanda, ‘I, in the distant past, studied widely and had a dispute with Mañjuśrī over [the meaning of] the two truths as being yu) or non being (wu). Mañjuśrī supported [the understanding of the two truths as] being; I supported non-being. On account of this dispute we were not able to determine whether the two truths mean being or non-being, and dying we fell into the three evil destinies where we wore hot steel globes for immeasurable kalpas. When I emerged from hell I met Kassapa, who then explained the two truths of being and non-being. The Buddha Kassapa said, ‘All dharmas are without a nature. [The meaning of] being and non-being which you speak of is not consistent with this meaning. Why? Because all myriad dharmas are all empty and quiescent. These two truths are both being and non-being. Your present understanding is merely an understanding of the literal meaning, not an understanding of the profound meaning. Your understanding of this is like the deaf and the dumb; how can you understand the profound meaning?’ I heard this and immediately went into the forest and contemplated it, entered a state of meditation, and for seven days within the four dhyāna states contemplated samādhi, the three contemplations, the three wisdoms, the three emptinesses, great emptiness, and the emptiness of supreme meaning, and finally understood this emptiness, that all the myriad dharmas are empty, are all empty and quiescent. Why? Because all the myriad dharmas are inherently empty by nature’. . .” return
520
The stages of practice wherein a potential Buddha, or bodhisattva, cultivates the practices which will lead to, or cause one to attain, the fruit of Buddhahood. return
Lotus Seeds

The True Spirit of the Buddha’s Teaching

Quote

The practice and fulfillment of Nichiren Buddhism begins with the primary practice of chanting Namu Myoho Renge Kyo. The primary practice is supported by the auxiliary practice of reciting passages from the Lotus Sutra, as well as several other dedications, vows, and prayers. Finally, those who practice the Lotus Sutra in this way will find themselves empowered to fulfill the Six Perfections in order to benefit themselves and others. Through these practices, the true spirit of the Buddha’s teaching – which is Namu Myoho Renge Kyo – will manifest itself in every aspect of our lives.

Lotus Seeds

WONS

Not Even One Will Fail to Attain Buddhahood

Devadatta, who committed the Three Rebellious Sins, as well as Rāhula, who observed the 250 precepts, similarly attained Buddhahood through the Lotus Sūtra. King Wonderful Adornment, who was attached to Brahmanism, as well as Śāriputra, a man who held the right view, were guaranteed future Buddhahood. This is what is meant by “If there are those who hear the Dharma, not even one will fail to attain Buddhahood.”

Sennichi-ama Gohenji, A Reply to Sennichi-ama, Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 160

Daily Dharma

Daily Dharma – April 30, 2021

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!

These verses are from Chapter Seven of the Lotus Sutra, where the Brahma Kings from the ten quarters of the universe come to celebrate the enlightenment of Great-Universal-Wisdom-Excellence Buddha. We too can cultivate this wish that all the good results of our life’s work be for the benefit of all beings.

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

LS32, Universal Sage

Between Day 32 and Day 1: Lies, Flattery, Deprecating Words, Duplicity, Defamation and Slander

Going through each of the senses and their karmic consequences – the sense faculty of sight, the sense faculty of hearing, the sense faculty of smell, the sense faculty of speech and the sense faculty of the body and mind – we continue with sense faculty of speech.

When the self-amendment process is completed, the practitioner must again internalize and recite the Great Vehicle sutras without laziness of body or mind. Through the power of the Great Vehicle, an ethereal voice will declare to the Dharma successor:

“You must now face the buddhas of the ten directions and praise and give voice to the Great Vehicle! Before the buddhas, relate your faults yourself! The buddha tathāgatas are your compassionate fathers. You must yourself declare the unwholesome and harmful karmic acts produced by your sense faculty of speech: ‘This sense faculty of speech musters characteristics of undesirable karma: lies, flattery, deprecating words, duplicity, defamation and slander, praise of wrong views, and use of useless words. In the manner of such many and multiple varieties and kinds of harmful karmic acts, it instigates conflicts and confusion and asserts that Dharma is not Dharma. I now amend myself of all impurities such as these!’ ”

After saying these words before the Heroes of the World, the practitioner must cast him- or herself upon the ground and universally pay homage to the buddhas of the ten directions. The practitioner must then kneel erectly on both knees, place palms together, and say:

“The troubles and faults of this tongue are innumerable and limitless! The thorns of harmful karmic causes grow from the sense faculty of speech. Estrangement from correct discourse on the Dharma begins with this tongue, and thus does this unwholesome tongue destroy seeds of beneficial effects. It forcefully discourses on many matters that have no meaning. Its praise of wrong views is like stoking their fires, thereby intensifying the flames that harm living beings. It is like something that poisons and brings death with no outward signs. The detrimental, adverse, dire consequence of all of this is to fall into bitter conditions for a hundred or a thousand kalpas. I sink into a great hell because of deceitful speech. I now take refuge in the buddhas of the southern direction and avow my very grave faults!”

When the practitioner effects this mindfulness, a voice will fill the air:

“There is a buddha in the southern direction whose name is Sandalwood Virtue. This buddha also has innumerable buddhas emanated from him, all of whom expound the Great Vehicle that destroys and eliminates impurities and faults. As for your impurities: you should now face the innumerable buddhas of the ten directions, the greatly compassionate World-honored Ones! Avow your very grave faults and sincerely amend yourself!”

After these words have been spoken, the practitioner must cast him- or herself onto the ground and pay homage to the buddhas again. At this time the buddhas will send forth rays of bright light that illuminate the practitioner’s body, causing the practitioner to become spontaneously joyful in body and mind and to bring forth great mercy and compassion pervasively in thoughts of all things. The buddhas will then extensively expound ways of great compassion and benevolence for the practitioner’s benefit. Furthermore, they will teach the practitioner to use kind words and to follow the six ways of harmony and respect. Hearing these teachings and commands, the practitioner’s heart will overflow with joy, and he or she will then fully internalize and master them without laziness or pause.

The Daily Dharma from Oct. 29, 2020, offers this reminder of the power of speech promised in Chapter 19 of the Lotus Sutra:

When they expound the Dharma to the great multitude with their tongues, they will be able to raise deep and wonderful voices, to cause their voices to reach the hearts of the great multitude so that the great multitude may be joyful and cheerful. Hearing their speeches given in good order by their deep and wonderful voices, Śakra, Brahman, and the other gods and goddesses will come and listen to them.

The Buddha declares these lines to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. When we share the Buddha Dharma with others, it is as if the Buddha’s mind is finding voice in our words. It should then come as no surprise to us that beings of all dispositions will want to hear more of what the Buddha has taught us. When we “practice the sūtra with our bodies,” as Nichiren described, when we make this teaching a part of our lives, then we find the words we need to reach all beings and lead them to the Buddha’s enlightenment.

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

Foundations, Innumerable

Immeasurable Meanings From One Dharma

The Sūtra of Immeasurable Meanings clarifies that immeasurable [meanings] emerge from the one [Dharma].511 This means that the [real meaning of the first] three types of [understanding] the four truths is exposed and emerges from the [understanding of the four truths as] spontaneous.

The Lotus Sūtra clarifies that the immeasurable enters the one.512 This means that the [first] three types of [understanding] the four truths meet and ultimately merge with the one type of [understanding] the four truths [as spontaneous].

Foundations of T'ien T'ai Philosophy, p 233
511
The Wu liang i ching, says, “Good sons! There is one doctrine [”dharma-gate”] which leads bodhisattvas to attain Anuttara-samyak-saṃbodhi quickly. … This one is called ‘immeasurable.’ … As natural desires are immeasurable, the preaching of the dharma is immeasurable. The preaching of the dharma is immeasurable so its meanings are immeasurable. Immeasurable meanings emerge from the one dharma ” See also Katō, The Threefold Lotus Sutra, 12. return
512
This is not a quote from the Lotus Sūtra but speaks of the general teaching of the Lotus Sūtra that all are included in the one Buddha-vehicle. return
WONS

The Discretion of the Ten Female Rākṣasa Demons

A human life is as fleeting as a dream and nobody knows what will happen tomorrow. No matter what kind of a beggar you may be, you must not inflict harm on the Lotus Sūtra. Therefore, though there is not much choice, you should not show the appearance of sorrow but behave without any signs of flattery as stated in this letter of explanation. Currying favor is all the more worse. Even if you are deprived of your fief and chased out of the retinue of your lord’s retainers, you should consider it as the discretion of the ten female rākṣasa demons and strengthen your faith in the Lotus Sūtra.

Shijō Kingo-dono Gohenji, Response to Lord Shijō Kingo, Writings of Nichiren Shōnin, Followers I, Volume 6, Page 143

Daily Dharma

Daily Dharma – April 29, 2021

He endured all insults and disturbances
Inflicted upon him by arrogant people who thought
That they had already obtained the Dharma.

The Buddha sings these verses to Maitreya Bodhisattva in Chapter Seventeen of the Lotus Sūtra. In Chapter Two of the sūtra, five thousand people left the assembly after the Buddha declared that everything he had taught until then had been an expedient. The Buddha did not stop these people. He said they were arrogant, meaning they believed they already had reached enlightenment and could learn nothing from the Buddha. In this description of the Bodhisattva perfection of Endurance, the Buddha prepares us for the reactions of those who are too attached to their misery to hear the Buddha’s teaching. When we can anticipate this kind of reaction, rather than being shocked by it, we can more easily stay determined to benefit even these abusive beings.

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

LS32

Day 32

Day 32 covers Chapter 28, The Encouragement of Universal-Sage Bodhisattva, closing the Eighth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 32 Text with annotationsPlay MP3
Having last month considered Śākyamuni’s response to the promised benefits for anyone who keeps, reads and recites this sūtra, we consider the consequences for disparaging the keeper of the Lotus Sutra.

“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. Those who abuse him, saying, ‘You are perverted. You are doing this for nothing,’ will be reborn blind in their successive lives in retribution for their sin. Those who make offerings to rum and praise him, will be able to obtain rewards in their present life. Those who, upon seeing the keeper of this sūtra, blame him justly or unjustly, will suffer from white leprosy in their present life. Those who laugh at him will have few teeth, ugly lips, flat noses, contorted limbs, squint eyes, and foul and filthy bodies, and suffer from bloody pus of scabs, abdominal dropsy, tuberculosis, and other serious diseases in their successive lives. Therefore, Universal-Sage! When you see the keeper of this sūtra in the distance, you should rise from your seat, go to him, receive him, and respect him just as you respect me.

See Respecting Those Who Embrace the Lotus Sutra