Monthly Archives: September 2021

WONS

How Can the Buddha Dwell Within Our Polluted Bodies?

We were born from the fluids of our parents. As we emerged from the carnal desire at the root of the three poisons (greed, anger, and ignorance), how can the Buddha dwell within our polluted bodies? Nevertheless, as we reconsider the matter, this is plausible. The pure flowers of the lotus bloom in a swamp. Sandalwood is a fragrant tree, but it grows in the soil. The cherry blossoms adorn the trees in the spring, but they bloom on trees that are nondescript. Yang Kuei-fei, a rare beauty, was born of a woman of low status. Likewise, many things which are inferior in quality sometimes produce things superior to themselves.

Generally speaking, however, the moon rising over a mountain shines on the mountain, evil words spewed through the mouth destroys a person’s body, and the virtuous acts of a person generated by the heart bring happiness. Likewise, in everything the result returns to the source of its cause. Now your earnest desire of making a donation to the Lotus Sūtra at the beginning of the first month of the year will bring you good fortune just as the cherry blossoms bloom on trees that are plain, the flowers of the lotus open in a muddy pond, sandalwood trees on the Himalaya Mountains grow in the snow, and the moon begins to arise over a mountain.

Omonsu-dono Nyōbō Gohenji, A Reply to the Wife of the Lord of Omonsu, Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 110

Daily Dharma, d13b

Daily Dharma – Sept. 14, 2021

The Nirvāṇa we attained was
Only part of the immeasurable treasures of yours.
We were like a foolish man with no wisdom.
We satisfied ourselves with what little we had attained.

Five hundred of the Buddha’s monks give this explanation in Chapter Eight of the Lotus Sūtra. They had spent all of their time with the Buddha working to rid themselves of suffering. While this is a remarkable achievement, it does not compare to the true purpose of the Buddha’s teaching. When these monks heard the Buddha teach the Lotus Sutra, and understood that their true purpose was to benefit others, they realized that their earlier practice was preparation. By remaining preoccupied with suffering, they had lost sight of the treasure of enlightenment.

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

LS32, Innumerable

Another Innumerable Day Before Day 1

Having last month considered the tenth beneficial effect of this sutra, we consider the reaction of Bodhisattva Fully Composed and the the universe of a thousand-million Sumeru worlds.

With that, the great-being bodhisattva Fully Composed and the eighty thousand great-being bodhisattvas addressed the Buddha in one voice, saying: “World-honored One! The profound, transcendent, incomparable, all- ferrying Infinite Meanings Sutra expounded by the Buddha is true and correct in its content and principles, and its value is supreme and unsurpassed! It is embraced by the buddhas of the past, present, and future together. It is impervious to the influence of disruptive forces and the influence of differing views, and is neither corrupted nor destroyed by any deluded perception or the cycle of births and deaths. This sutra therefore has the inconceivable power of ten such kinds of beneficial effect and greatly benefits all living beings inclusively. It enables each and every great-being bodhisattva to attain the specialized focus of mind of infinite meanings, or to gain access to a hundred thousand Dharma-grasping empowerments, or to achieve the various bodhisattva stages and insights, or to attain realization as pratyekabuddha, or to realize the fruits of the four stages of arhatship. The World-honored One has willingly and compassionately expounded such a teaching for all of us and enabled us to harvest the great benefits of the Dharma. This is extremely unusual, unique, and unprecedented! The World-honored One’s compassionate favor is truly difficult to repay!”

At that moment the universe of a thousand-million Sumeru worlds trembled and shook in six ways, and several kinds of heavenly blossoms—blue, crimson, yellow, and white lotus flowers— rained from the sky above. Also, a rain of many and various kinds of heavenly incense and garments, garlands of celestial jewels, and priceless celestial treasures came spiraling down from the skies above as offerings to the Buddha, the bodhisattvas, the śrāvakas, and the great multitude. Celestial bowls and containers were filled to overflowing with hundreds of heavenly delicacies that were spontaneously fully satisfying by appearance and aroma. Celestial flags, celestial banners and canopies, and marvelous celestial amusements were arranged everywhere, and heavenly music and songs were played and sung in praise of the Buddha. Also, buddha worlds in the eastern direction, as numerous as the Ganges River’s sands, likewise trembled and shook in six ways. Heavenly flowers, heavenly incense and garments, garlands of celestial jewels, priceless celestial treasures, celestial bowls and containers, hundreds of heavenly delicacies that were spontaneously fully satisfying by appearance and aroma, celestial flags, celestial banners and canopies, and marvelous celestial amusements also rained down. Heavenly music and songs were played and sung in praise of those buddhas, bodhisattvas, śrāvakas, and great assemblies. In the southern, western, and northern directions, in the four intermediate directions, and in the upper and lower regions it was like this as well.

Underscore: The World-honored One’s compassionate favor is truly difficult to repay!

Higan, perfections

Morality: Three Categories

In their effort to establish a more comprehensive understanding of Buddhist morality, Mahayana sources frequently classify morality into three increasingly significant categories. First is morality as restraint, which aligns with most concerns of early Buddhist moral precepts. Steadfast in renunciation of ordinary worldly desires, the bodhisattva observes the precepts with great care and exactitude and does this with no thought of reward. Second is morality as the cultivation of virtue. More comprehensive than following the Buddhist precepts, the second level of moral practice is grounded in meditation and its concern for mindfulness. Attentive to all of the ways in which enlightenment can be cultivated, the bodhisattva undertakes these regimes of training in order to prepare for the final stage. Third is morality as altruism. This dimension of morality shows the bodhisattva’s overarching concern for the welfare and enlightenment of others. Moral action at this stage, therefore, entails loving service to others, which includes everything from teaching to care for the poor and the sick. In the final analysis, moral action is not individual but collective, and the bodhisattva engages in morality for the betterment and enlightenment of all.

Six Perfections: Buddhism & the Cultivation of Character, p 59
WONS

Differences in the Merit of the Donation

With gratitude, I have received the six kammon of coins (one kammon of which is the offering donated by Lord Jirō) and a heavily wadded white silk garment (kosode). You have been donating various goods to the Three Treasures throughout the four seasons. Each of your donations has merit.

There are some differences in the merit or depth of the donation, however, according to the occasion. For instance, there is more merit in giving food instead of clothing to hungry people. On the other hand, it is more meritorious to give clothing to people suffering from the freezing cold. It is more meritorious to give a wadded silk garment in the colder seasons of fall and winter instead of in the warm seasons of spring and summer. You may be able to infer everything from these examples.

However, in your case you have been donating various goods such as coins, rice, unlined (summer) clothes, and wadded silk garment daily and monthly regardless of the season and time. You arc like King Bimbisāra, who daily sent 500 cartful of food to Lord Śākyamuni Buddha or Emperor Aśoka, who donated a billion of gold dust to the Kukkuṭārāma Temple. Though incomparable in the size of the donation, you are superior in merit to them.

Hyōesakan-dono Gohenji, Reply to Lord Ikegami Munenaga, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 100-101

Daily Dharma

Daily Dharma – Sept. 13, 2021

Tears keep falling when I think of the current unbearable hardships, but I cannot stop tears of joy when I think of obtaining Buddhahood in the future. Birds and insects chirp without shedding tears. I, Nichiren, do not cry, but tears keep falling. These tears are shed not for worldly matters, but solely for the sake of the Lotus Sutra. Therefore they should be called tears of nectar.

Nichiren wrote this as part of his letter to monk Sairen-bō in his Treatise on All Phenomena as Ultimate Reality (Shohō-Jissō Shō). For the sake of the Lotus Sūtra, Nichiren endured two harsh exiles, his house being burnt down, ambushes by soldiers with swords, being placed on the execution mat himself, and the persecution of his followers. Despite all these obstacles, he held true to the Buddha’s teaching in the face of all opposition. Most of us who practice the Lotus Sūtra today have lives of relative comfort. It is wonderful that we have Nichiren’s example. He was a human being just like us, and we too are capable of his faith and determination.

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: The Method Employed by All Buddhas

Having last month considered the value of keeping faith with the comprehensive sutras and reflecting on the Great Vehicle’s principle, we consider how reflection on the true principle of the Great Vehicle has allowed all Buddhas to become rid of impurities.

The Buddha addressed Ānanda:

“By means and because of reflection on the true principle of the Great Vehicle, I have become rid of impurities from a cycle of countless numbers of births and deaths spanning hundreds of millions of myriads of kalpas, as have the bodhisattvas of the current era and the buddhas of the ten directions. And each of those now in the ten directions has been able to become an Awakened One by means and because of this wonderful and surpassing method of self-amendment. Anyone who aspires to quickly achieve the full dynamic of ultimate enlightenment and aspires to perceive, in present time, the buddhas of the ten directions and Universal Sage Bodhisattva as well, must purify him- or herself with a bath, don pure clean clothing, burn fine incense, and seek out a quiet secluded location; there, he or she must internalize and recite the Great Vehicle sutras and reflect on the Great Vehicle’s principle.”

See Washing Away Muddy Illusions Covering Our Invaluable Gem

Higan, perfections

Generosity: Worldly Giving

The first of [the] two kinds of generosity is “worldly giving.” Worldly giving encompasses a wide range of generous acts, from a grudging, stingy gift given for essentially selfish motives all the way to magnanimous gifts of enormous generosity. In fact, one may give everything away, including one’s life, and still be within the domain of worldly giving. So what constitutes its worldliness? The answer is: the conception that structures the act itself. Worldly generosity occurs when, having given, the bodhisattva thinks: “I give, that one receives, this is the gift.” Even if the bodhisattva also goes so far as to think: “I renounce all that I have without any niggardliness; I act as the Buddha commands. I practice the perfection of giving. I, having made this gift into the common property of all beings, dedicate it to supreme enlightenment, and that without basing myself on anything. By means of this gift and its fruit, may all beings in this very life be at their ease, and may they without any further clinging enter final Nirvana.”

Even that is still worldly giving, due to the character of the understanding out of which it arises. According to the Large Sutra, the problem with this way of being generous is: “The notion of self, the notion of others, the notion of a gift. To give a gift tied by these three ties, that is called worldly giving.” By contrast, the sutra describes the perfection of an act of generosity by way of a “threefold purity”: “Here a Bodhisattva gives a gift, and he does not apprehend a self, a recipient, or a gift; also no reward of his giving. He surrenders that gift to all beings, but does not apprehend those beings, or himself either. And, although he dedicates that gift to supreme enlightenment, he does not apprehend any enlightenment. This is called the supermundane perfection of giving.”

Six Perfections: Buddhism & the Cultivation of Character, p 22
WONS

Hanging on to the Pine Tree of the Lotus Sūtra

Contemplating the attainment of Buddhahood by Venerable Maudgalyāyana and his mother, you have a grandson, Lord Jibu, who is a Buddhist priest. This priest is neither an upholder of precepts nor especially rich in wisdom. He neither observes even one of the 250 precepts nor maintains even one of the 3,000 solemn rules of conduct. In wisdom he is like a horse or cow while in dignity he is like a monkey. Nevertheless, what he reveres is Śākyamuni Buddha and what he believes in is the Lotus Sūtra. This is like a snake holding a gem or a dragon gratefully holding the relics of the Buddha in Dharma Body.

A wisteria vine can climb up a deep valley by hanging on to a pine tree, and a crane can fly the distance of 10,000 li by relying on its wings. These are accomplished not by their own strength. The same is true with Jibu-bō. He himself is like a wisteria vine, but he will be able to climb up the highest rank of enlightenment by hanging on to the pine tree of the Lotus Sūtra. He will be able to fly through the sky of tranquil light by flapping the wings of the One Vehicle teaching of the Lotus Sūtra. He is a Buddhist priest who can make use of this pair of wings to pray for the repose of his parents, grandfathers, grandmothers and all the descendants through seven generations. You are the lady who possesses such a precious treasure, are you not?

Urabon Gosho, On theUllambana Service, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 175-176

Daily Dharma

Daily Dharma – Sept. 12, 2021

Anyone who reads this sūtra
Will be free from grief,
Sorrow, disease or pain.
His complexion will be fair.
He will not be poor,
Humble or ugly.
All living beings
Will wish to see him
Just as they wish to see sages and saints.
Celestial pages will serve him.

The Buddha sings these verses in Chapter Fourteen of the Lotus Sūtra. When we cultivate the mind of the Buddha, and bring his teachings to life, we help other beings find true happiness. This is different from our normal pattern of attempting to manipulate what others think about us through bribery, threats, and other forms of coercion. When we help others find their minds, they realize that they share our true mind of joy and peace.

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