Monthly Archives: April 2021

Daily Dharma

Daily Dharma – April 22, 2021

Anything which tastes good, bad, delicious, distasteful, bitter or astringent, will become as delicious as the nectar of heaven and not distasteful when it is put on their tongues.

The Buddha gives this explanation to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. In our habitual pursuit of pleasure, we often forget that what is pleasant to some people is irritating to others. This is most obvious with food. Flavors that some find delicious others find disgusting. When we understand that the things in the world are not the cause of our happiness or misery, and that our minds affect how we perceive the world, we find more joy and wonder than we thought possible, and no longer depend on this capricious existence for our happiness.

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

LS32

Day 25

Day 25 covers all of Chapter 20, Never-Despising Bodhisattva, and opens Chapter 21, The Supernatural Powers of the Tathāgatas.

Day 25 Text with annotationsPlay MP3
Having last month considered the reaction when Bodhisattva Never-Despising told people they would become Buddhas, we learn that Never-Despising Bodhisattva was Śākyamuni in a past life.

“Great-Power-Obtainer! What do you think of this? The Never-Despising Bodhisattva at that time was no one but myself. If I had not kept, read or recited this sūtra or expounded it to others in my previous existence, I should not have been able to attain Anuttara-samyak-saṃbodhi so quickly. Because I kept, read and recited this sūtra, and expounded it to others under those past Buddhas, I attained Anuttara-samyak-saṃbodhi quickly.

“Great-Power-Obtainer! The four kinds of devotees: the bhikṣus, bhikṣunīs, upāsakās, and upāsikās at that time failed to meet the Buddha, hear the Dharma, and see the Saṃgha for twenty thousand million kalpas because they abused me with anger. They suffered much in the Avici Hell for one thousand kalpas. Having expiated their sin in this way, they met [me, who was] Never-Despising Bodhisattva again, and were led into the Way to Anuttara-samyak-saṃbodhi.

“Great-Power-Obtainer! What do you think of this? The four kinds of devotees who always abused [me, who was] that Bodhisattva at that time are now present here in this congregation in the persons of the five hundred Bodhisattvas including Bhadrapala, the five hundred bhikṣunīs including Lion-Moon, and the five hundred upāsakās including Thinking-Of-Buddha. Now they do not falter in seeking Anuttara-samyak-saṃbodhi.

“Great-Power-Obtainer, know this! This Sūtra of the Lotus Flower of the Wonderful Dharma benefits Bodhisattva-mahāsattvas, and causes them to attain Anuttara-samyak-saṃbodhi. Therefore, they should keep, read, recite, expound and copy this sūtra after my extinction.”

See A Ladder By Which We Can Climb To The Buddha’s Abode Above The Clouds

LS32, d23b, d25b, b4today

A Ladder By Which We Can Climb To The Buddha’s Abode Above The Clouds

In [Chapter 19], the Buddha preached the five kinds of practices of preachers and referred to the vast and boundless merits that can be obtained from such practices. But the ordinary person will naturally be discouraged by the personal discipline required, thinking, “I cannot possibly fulfill the five kinds of practices of preachers.” Perhaps he will opportunistically think, “Well, I will try to do the five kinds of practices for form’s sake.” Unfortunately, ordinary people’s minds operate at this level.

Sakyamuni Buddha could completely perceive the minds of those who listened to his teachings. Therefore, we can guess why he completely changed his preaching method in chapter 20. While telling of his own past life, he wished to make people realize again three important teachings. The first is that to practice thoroughly even only a single kind of good deed is indeed sacred, and to do so is the first step toward salvation. The second is that however many formalities we may learn and practice, there is no essential worth in such learning or practice; the creation of a valid human life consists in our practice of even only a single kind of good deed with devotion and earnest perseverance. The third is that the bodhisattva practice originates with revering others, that is, with our recognizing the buddha-nature of all people. If we try to save others without recognizing their buddha-nature, we only perform empty and formal deeds. True salvation lies in our disclosing of and respect for the buddha-nature innate in others.

The Buddha illustrated these three important teachings in the story of the humanistic bhikṣu Never Despise. Moreover, he declared that Never Despise was the Buddha himself in a former existence. His declaration causes us to feel that the Buddha, who seemed far distant from us, has suddenly approached us. At the same time, we can sense that if we follow the path taken by the Bodhisattva Never Despise, we can surely attain the perfection of our own characters. The Buddha had seemed to exist somewhere above the clouds, far separated from us. However, when he shows us the Bodhisattva Never Despise as himself in a former life, a man who was friendly and humanistic, we feel as if we have found a ladder by which we can climb up to the Buddha’s abode above the clouds. Thus the Buddha gives us great encouragement. We are heartened and can say to ourselves, “There is nothing impossible about the bodhisattva practice. We just begin with following the example of the Bodhisattva Never Despise.” In this sense, chapter 20 has a special place in the concluding part of the Law of Origin — indeed, in the Lotus Sutra as a whole. Many important teachings are included in the story of the Bodhisattva Never Despise.

Buddhism for Today, p 309-310
Foundations

Ignorance and Passion and the Middle Way

The [Perfect interpretation of] twelvefold conditioned co-arising as beyond conceptual understanding and as neither arising nor perishing manifests reality as integrated with phenomena for the sake of those who have sharp faculties.

The Mahāparinirvāṇa Sūtra says, “Twelvefold conditioned co-arising is also called the Buddha-nature.”428 This means that [the three causal links of] ignorance, passion, and attachment are identified with the way of passions [kleśa]. But kleśa and bodhi are integrated. Bodhi is penetrating understanding, and thus it has no kleśa. If one has no kleśa, then one has ultimate purity; this is Buddha-nature [wisdom] as the complete cause [of Buddhahood]. The two links on volitional activity and existence are identified with the way of karmic deeds, which is [integrated with] deliverance [vimsokṣa]. Mastery in deliverance is the Buddha-nature as conditional cause [for Buddhahood]. [The links of] name-and-form and decay-and-death refer to the way of suffering. Suffering is integrated with the Dharma Body. The Dharma Body has no suffering nor pleasure, therefore it is called “great bliss.” It is neither born nor does it die, so it is eternal. This is the Buddha-nature as the correct cause [of Buddhahood].

Therefore it is said [in the Mahāparinirvāṇa Sūtra], “Ignorance and passion and all between are identical with the middle way.”429 Ignorance refers to the past and passion to the future. Whether extreme or the middle, there is nothing which is not the Buddha-nature. This also is the meaning of “eternal, blissful, selfhood, and pure.” Ignorance does not arise nor does it perish. This is called [the interpretation of] twelvefold conditioned co-arising as beyond conceptual understanding and neither arising nor perishing.

Foundations of T'ien T'ai Philosophy, p 221-223
428
This phrase is part of a longer discussion on Buddha-nature. return
429
This quote is from the same section as the previous quote in the Mahāparinirvāṇa Sūtra. The entire context reads somewhat differently than Chih-i’s abbreviated quote: “The fundamental limits of [the saṃsāric cycle of] birth and death are of two types. First is ignorance, and second is the passionate attachment to existence. Between these two there is the suffering of birth, decay, sickness, and death. This is called the middle way. In this way the middle way can overcome the birth and death [of saṃsāra]: therefore it is called the middle. Because of this meaning the dharma of the middle way is called the Buddha-nature. Therefore Buddha-nature is eternal, blissful, selfhood, and pure. All sentient beings are not able to perceive this, therefore [they think that reality is] transient, non-blissful, non-selfhood, and impure. Buddha-nature truly is not transient, non-blissful, nonselfhood, and impure.” I find this passage extremely vague and illogical. It does not “prove” any of its statements: it merely jumps from one assertion to the next. return
Lecture on Lotus Sutra

The Five Practices of the Lotus Sutra

Quote

So what are the practices of the Lotus Sutra? They are to keep, read, recite, expound, and copy the sutra. …

Keeping the sutra means to embrace it, to hold it in ones heart and then to manifest it in the actions of our lives. Embracing or keeping is not merely being knowledgeable and then acting contrary to the heart of the sutra, which is the equality of Buddha in all things. Reading means that we study the sutra constantly so that we deepen our faith and ability to keep the sutra. Reciting the sutra is the reading aloud or chanting of the sutra, and we do this when we perform our daily prayers. … To expound the sutra is to teach others about the Lotus Sutra, and expounding is done in two ways and they are most effective when they are in alignment, which is through our words and through our actions. Finally the last of the five practices is to copy the sutra. Copying the sutra allows it to be available to others so they can read of the great teaching contained within.

Lecture on the Lotus Sutra

WONS

Meaningless Pre-Lotus Sūtras

In such sūtras as the Amitābha Sūtra — preached during the 40 years or so before the Lotus Sūtra — the Buddha said to Śāriputra, “When one chants the name of Amitābha Buddha a million times in seven days one will inevitably be reborn in the Pure Land of Utmost Bliss.” However, upon expounding the Lotus Sūtra later, the Buddha declared, “No truth has been revealed in those pre-Lotus sūtras.” Therefore, all the scriptures of Buddhism preached before the Lotus Sūtra became meaningless, like hot water boiled for seven days but then thrown into the ocean.

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

Daily Dharma

Daily Dharma – April 21, 2021

We will wear the armor of endurance
Because we respect and believe you.
We will endure all these difficulties
In order to expound this sūtra.

Medicine-King Bodhisattva and Great-Eloquence Bodhisattva, along with their attendants, declare these verses to the Buddha in Chapter Thirteen of the Lotus Sutra. The Buddha had asked previously who would teach the Lotus Sūtra after the Buddha’s death. These Bodhisattvas declare their aspirations to maintain their practice of the Buddha Dharma in the face of unimaginable difficulties. We may believe that this practice will lead to permanent comfort and pleasure. But knowing that we are in a world that is constantly changing, we realize that any difficulty is temporary, and that the way to a beneficial outcome may only go through difficulties. This knowledge and faith in the Buddha’s teachings increases our capacity to be a beneficial force in this world of conflict.

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

LS32

Day 24

Day 24 concludes Chapter 19, The Merits of the Teacher of the Dharma, and closes the Sixth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 24 Text with annotationsPlay MP3
Having last month considered some of the eight hundred merits of the nose in gāthās, we consider the remainder of the eight hundred merits of the nose in gāthās.

He will be able to recognize by smell
The gold, silver, and other treasures
Deposited underground,
And the things enclosed in a copper box.

He will be able to know by smell
The values of various necklaces,
And the deposits of their materials,
And also to locate the necklaces [when they are lost].

He will be able to recognize by smell
The mandārava-flowers,
And the mañjūṣaka-flowers,
And the pārijātaka-trees in heaven.

He will be able to know by smell
Whether a heavenly palace
Adorned with jeweled flowers
Is superior, mean or inferior.

He will be able to recognize by smell
Gardens, forests, excellent palaces,
And the wonderful hall of the Dharma in heaven,
And other stately buildings where [the gods] enjoy themselves.

He will be able to know by smell
Whether the gods are hearing the Dharma
Or satisfying their five desires,
Or coming, going, walking, sitting or reclining.

He will be able to know by smell
Whether the goddesses, clad in the garments
Adorned with fragrant flowers,
Are playing as they are moving about.

He will be able to know by smell
Who has reached the Heaven of Brahman,
Who has entered into dhyāna,
And who has come out of it.

He will be able to know by smell
The person who has appeared for the first time in the Light-Sound Heaven
Or in the Universal-Pure Heaven or in the Highest Heaven,
And who has disappeared from there.

Anyone who keeps this sūtra
Will be able to locate by smell
The bhikṣus who are sitting or walking about
In seeking the Dharma strenuously,
And the bhikṣus who are reading or reciting [this] sūtra
Or devoting themselves
To sitting in dhyāna
Under the trees of forests.

He will be able to know by smell
The Bodhisattvas who are resolute in mind,
And who are sitting in dhyāna or reading [this] sūtra
Or reciting it or expounding it to others.

He will be able to locate by smell
The World-Honored One who is expounding the Dharma
Out of his compassion
Towards all living beings who respect him.

He will be able to know by smell
Those who rejoice at hearing [this] sūtra
From the Buddha,
And act according to the Dharma.

Anyone who keeps this sūtra
Will be able to have these merits of the nose
Although he has not yet obtained the nose
Of the Bodhisattva [who attained] the
Dharma without āsravas.

The Daily Dharma from Jan. 20, 2021, offers this:

The Buddha gives this explanation to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. Our sense of smell is often unconscious. We associate smells with places, experiences or even people that we like or dislike. These smells can even cause an emotional reaction by causing us to relive a situation associated with that smell. In the Lotus Sūtra, the Buddha teaches that our everyday experiences are no different from enlightenment, that his great wisdom is not about how to escape from this world. It is about how to use the senses and abilities with which we are blessed in ways we cannot imagine.

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

Lotus Seeds

Keeping the Six Perfections in Mind

Quote

The Six Perfections – generosity, discipline, patience, energy, meditation, and wisdom– help us to be honest about our practice. If our life no longer reflects the awakened way of the Six Perfections, then it is possible that our faith in Namu Myoho Renge Kyo is fading; we may not be dedicating ourselves to its practice and keeping it in our hearts. If we find ourselves slipping into negative habits and qualities such as stinginess, lack of integrity, impatience, laziness, anxiety, and foolishness instead of manifesting the good qualities of the Six Perfections, we should examine our practice to ensure that we have not made it an empty routine or habit. By keeping the Six Perfections in mind, we will be able to honestly examine ourselves, recognize if we have turned from the world of Buddhahood to the lower worlds, and rededicate ourselves to Namu Myoho Renge Kyo. In this way, we do not depend upon the Six Perfections as the cause to attain Buddhahood; rather we take faith in Namu Myoho Renge Kyo as the primary cause that will enable us to attain Buddhahood and thereby manifest the Six Perfections naturally and joyfully.

Lotus Seeds

Foundations

The Skillful Painter of All the World

The Avataṃsaka Sūtra says, “The mind, like a skillful painter, creates the various aggregates. In all the world there is nothing which does not follow the creations of the mind.”409 “The painter” in our case is the ignorant mind, and “all the world” is the ten dharma realms which are the lands of conventional reality.

The treatises are not all consistent in clarifying the content of the mind from which all the dharmas emerge. One says that “the ālayavijñāna is the true consciousness from which all dharmas emerge.”410 Another says that “The ālayavijñāna is the consciousness which never perishes [ālaya]. It is neutral and ignorant yet all dharmas emerge from it.”411

If one insists on being attached to a substantial nature,412 he will fall into arousing the [mistaken] concept of an “original Being” and thence the concept of a substantial self will be mistakenly aroused. If one does not realize that even the conditioned co-arising of the world as conceptually understood does not truly arise, how then will one be able to realize the trans-worldly conditioned co-arising which is beyond conceptual understanding?

There are no delusions in the realm which is beyond conceptual understanding. How then can the understanding which overturns delusions be able to realize non-conceptual wisdom?413 The way to destroy these [various delusions and other assorted obstacles to enlightenment] is explained in the Mo ho chih kuan [The Great Calming and Contemplation].414

Foundations of T'ien T'ai Philosophy, p 219
409
This phrase has already been quoted numerous times. In T’ien-t’ai this is interpreted not in the sense of a mind-only idealism, but that there is nothing we experience which we do not perceive through the conceptual constructions produced by our minds. It is not a denial of the reality of the outside objective world. return
410
Chihi does not identify the text, school, or scholar which he is quoting, but in this era the southern Ti-lun (Daśabhūmika Sūtra Śāstra) school, taught that the ālayavijñāna was a pure and undefiled consciousness identical with tathatā. return
411
The Shakusen kōgi identifies this quote as being from the “Liang” translation of the Mahāyāna Saṃgraha, section 11-6, which must mean Paramārtha’s translations which are extant in T. 31, Nos. 1593 and 1595. However, I was unable to locate this quotation in these works. In any case Chih-i here is referring to the position of the She-lun school and the northern Ti-lun school (more precisely: Hui-yüan and his Ta Ch’eng i chang—see chapter 5) which taught that the ālayavijñāna is defiled and posited a ninth pure amalavijñāna. Actually it is difficult to know what this She-lun school really did teach, since the writings of the She-lun scholars are not extant. Weinstein quotes Chan-jan’s comments in the Fa hua hsüan i shih ch’ien [Annotations on The Profound Meaning of the Lotus Sutra] as follows: “The Northern School regarded the ālaya as that upon which phenomena depend (for their production), whereas the Southern School held that it was the tathatā which was the source. Both schools followed the teachings of Vasubandhu. Yet their interpretations were as incompatible as fire and water” (Weinstein 1964, 40). return
412
Such as a “true consciousness” or a “defiled consciousness.” return
413
In other words, “the understanding which overturns delusions” is sufficient for realizing the truth at the lower level, but not for the higher level of non-conceptual wisdom. return
414
See in particular the section on “Destroying (Deluded) Dharmas.” return