Monthly Archives: November 2021

WONS

The Cause of Falling into the Avīci Hell

QUESTION: Is there any other sin besides the five rebellious sins that causes us to fall into the Hell of Incessant Suffering?

ANSWER: Yes, there is. The grave sin of slandering the True Dharma.

QUESTION: Is there any scriptural proof for this?

ANSWER: The Lotus Sūtra, fascicle 2 (chapter 3 on “A Parable”), preaches, “Those who do not believe in this sūtra but slander it, … will fall into the Avīci Hell when their present lives end.” It is clearly stated in this sūtra that committing the grave sin of slandering the True Dharma is the cause of falling into the Avīci Hell.

Ken Hōbō-shō, A Clarificaton of Slandering the True Dharma, Writings of Nichiren Shōnin, Doctrine 3, Pages 113.

Daily Dharma

Daily Dharma – Nov. 16, 2021

Good men! Ānanda and I resolved to aspire for Anuttara-samyak-saṃbodhi under the Void-King Buddha at the same time [in our previous existence]. At that time Ānanda always wished to hear much while I always practiced strenuously. Therefore, I have already attained Anuttara-samyak-saṃbodhi[, but he has not yet]. Now he protects my teachings.

The Buddha gives this description to those gathered to hear him teach in Chapter Nine of the Lotus Sūtra. In the story, he has just assured his cousin Ānanda that he will become a Buddha. He then explains the difference between hearing what the Buddha teaches and making it a part of our lives. It is when we practice the Buddha Dharma that we truly understand it. But even if we believe we do not have the capacity to practice, it is still important for us to hear and protect what the Buddha left for us. By giving others the opportunity to learn and do what perhaps we cannot, we help to improve their lives, and give them a chance to improve ours.

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

LS32

Day 29

Day 29 covers all of Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva.

Day 29 Text with annotationsPlay MP3
Having last month concluded Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva, we begin at the top and consider Endless-Intent Bodhisattva’s question.

Thereupon Endless-Intent Bodhisattva rose from his seat, bared his right shoulder, joined rus hands together towards the Buddha, and said, “World-Honored One! Why is World-Voice-Perceiver Bodhisattva called World-Voice-Perceiver?”
The Buddha said to Endless-Intent Bodhisattva:

“Good man! If many hundreds of thousands of billions of living beings hear [the name of] World-Voice-Perceiver Bodhisattva and call his name with all their hearts when they are under various sufferings, World-Voice-Perceiver Bodhisattva will immediately perceive their voices, and cause them to emancipate themselves [from the sufferings].

The Daily Dharma from May 2, 2021, offers this:

The Buddha said to Endless-Intent Bodhisattva: “Good man! If many hundreds of thousands of billions of living beings hear [the name of] World-Voice-Perceiver Bodhisattva and call his name with all their hearts when they are under various sufferings, World-Voice-Perceiver Bodhisattva will immediately perceive their voices, and cause them to emancipate themselves [from the sufferings].”

The Buddha gives this description of World-Voice-Perceiver Bodhisattva (Kuan-Yin, Kannon, Kanzeon, Avalokitesvara) to Endless-Intent Bodhisattva in Chapter Twenty-Five of the Lotus Sūtra. World-Voice-Perceiver is the embodiment of compassion, a living manifestation of the desire that all beings be happy and free from suffering. By calling the name of this Bodhisattva, we awaken the compassion within ourselves. We become this Bodhisattva and remove our fear of suffering. With this awakening we can be fully present for those in this world of conflict who are suffering and liberate ourselves from the delusion and isolation of our own suffering.

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

history

One sūtra, three sections; Two Gates, Six Sections

[G]rand Master Tiāntái divides the Lotus Sūtra into two different patterns of kamon, “one sūtra, three sections” and “two gates, six sections.” …

First, consider “one sūtra, three sections.” This method of interpretation divides the Lotus Sūtra into an introduction, a main part, and a concluding section urging propagation of the sūtra. The introduction explains why the sūtra was taught and the necessity of the sūtra. The main part is the body, which contains the most important teachings of the sūtra. The concluding section teaches methods and merits and urges readers to spread the message of the sūtra.

Next, we consider “two gates, six sections.” This kamon divides the Lotus Sūtra into the Trace Gate, shakumon in Japanese, as the first half of the sūtra, and the Original Gate, honmon in Japanese, as the latter half of the sūtra. In The Trace Gate, Śākyamuni Buddha does not yet reveal his eternal nature, but appears as a being bound by limitations of time and space. The Original Gate reveals the eternal nature of the Buddha.

Shaku means a track, such as a deer track. It can be also mean a shadow. Therefore, the teachings of the Trace Gate are mere tracks or shadows, with the real Buddha still in hiding. On the other hand, the teachings in the Original Gate are the teachings of Buddha in his true state. In the “two gates, six sections” method of interpretation, the two “gates” of the Trace Gate and Original Gate are each divided into an introduction, a main part and a concluding section as explained regarding “one sūtra, three sections.”

In some cases the Lotus Sūtra is divided by the change in location of Śākyamuni Buddha’s teachings and the accompanying change in the lessons taught. From Chapter 1, “Introductory,” to the middle of Chapter 11, “Beholding the Stūpa of Treasures,” the Buddha is teaching on Mt. Sacred Eagle. This is referred to as the “Former Assembly on Mt. Sacred Eagle,” in Japanese zenryōzen-e. … From the middle of “Beholding Stupa of Treasures,” the assembly moves into space. This is called the “Assembly in Space,” in Japanese kokū-e. The Assembly in Space continues until Chapter 22, “Transmission.” Then from Chapter 23, “The Previous Life of Medicine-King Bodhisattva” to the final chapter, Chapter 28, “The Encouragement of Universal-Sage Bodhisattva,” the assembly returns to Mt. Sacred Eagle. This is called the “Latter Assembly on Mt. Sacred Eagle.” In this way, the Lotus Sūtra can be divided into three assemblies at two locations, and this method of division is called “two locations, three assemblies,” in Japanese nisho san-e.

History and Teachings of Nichiren Buddhism, p 63-65
WONS

Why Is Lotus Sūtra ‘Difficult To Believe and Understand’?

QUESTION: It is preached in the tenth chapter, “The Teacher of the Dharma, of the Lotus Sūtra, fascicle 4, that the Lotus Sūtra is “difficult to believe and understand.” What does it mean?

ANSWER: It has been more than 2,000 years since the Buddha preached the Lotus Sūtra. Having existed in India 1,200 years or so and about 200 years in China, the Lotus Sūtra was transmitted to Japan more than 700 years ago. During these years after the death of Śākyamuni Buddha, no one, except three, has ever truly read this phrase in the Lotus Sūtra. They are Bodhisattva Nāgārjuna, Grand Masters T’ien-t’ai and Dengyō. First of all Bodhisattva Nāgārjuna in India declared in his Great Wisdom Discourse: “The teaching of the Lotus Sūtra enabled the men of Two Vehicles, śrāvaka and pratyekabuddha, who had been considered as having no chance of attaining Buddhahood, to attain Buddhahood. It is like a great physician who knows how to use poisons as medicine. Indeed, this shows that Bodhisattva Nāgārjuna truly read and clarified the meaning of the four-character phrase of being “difficult to believe and understand.”

In China, Grand Master T’ien-t’ai, the wisest, explains this phrase in his Profound Meaning of the Lotus Sūtra: “Of all sūtras which had been preached, are now being preached and will be preached in the future, the Lotus Sūtra is the most difficult to believe and comprehend.”

Grand Master Dengyō of Japan further expounds this in his Outstanding Principles of the Lotus Sūtra: “Sūtras that were preached during the four (pre-Lotus) periods of Śākyamuni’s lifetime preaching, the Sūtra of Infinite Meaning, which is now being preached, as well as the Nirvana Sūtra, which will be preached, are easy to believe and understand. It is because they are preached with expedient means according to people’s capacity to understand. On the contrary, the Lotus Sūtra is the most difficult to believe and comprehend because it is the true teaching preached according to the Buddha’s own mind, directly revealing the Buddha’s enlightenment.”

Shokyō to Hokekyō to Nan’I no Koto, The Difficulty and Easiness in Understanding the Lotus Sūtra and Other Sūtras, Writings of Nichiren Shōnin, Doctrine 2, Page 281-282

Daily Dharma

Daily Dharma – Nov. 15, 2021

Mañjuśrī! A Bodhisattva-mahāsattva who performs this fourth set of [peaceful] practices after my extinction, will be able to expound the Dharma flawlessly. Bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, kings, princes, ministers, common people, brāhmaṇas and householders will make offerings to him, honor him, respect him, and praise him. The gods in the sky will always serve him in order to hear the Dharma from him. When someone comes to his abode located in a village, in a city, in a retired place or in a forest, and wishes to ask him a question, the gods will protect him day and night for the sake of the Dharma so that the hearer may rejoice because this sūtra was, is, and will be protected by the supernatural powers of the past, present and future Buddhas.

The Buddha gives this explanation to Mañjuśrī Bodhisattva in Chapter Fourteen of the Lotus Sūtra. The fourth set of peaceful practices is not blaming those who do not hear the Lotus Sūtra and resolving to save them when one becomes perfectly enlightened. Rather than becoming upset with those who do not accept this teaching, it is useful to know that we are not alone in wanting to save them, and that by reducing our own delusions we 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

Blog

The Seriousness of Funeral Services

I attended the Komasubara Persecution service at the Sacramento Nichiren Buddhist Church today after which Rev. Kenjo Igarashi explained why he hesitates to perform funeral services for non-church members.

The subject came up recently after a director for a Catholic funeral service asked Rev. Igarashi if he could officiate a “Buddhist service” at their funeral home. He mentioned that they had already secured an altar for the service. I ended up helping to translate the request after the funeral director tried using the church email address when calling didn’t resolve the question.

Apparently, the deceased had most recently been a Shinshu practitioner but had previously been a member of the Sacramento Nichiren Buddhist Church. The director had contacted the Jodo Shinshu Buddhist Church in Sacramento but they had a conflict on the day the family requested. He then contacted Rev. Igarashi.

I forwarded the email to Rev. Igarashi and he called me to explain that if a member of the family were to call the church – not the funeral director – and ask that he perform a funeral service, then he would be obligated to perform the service. I passed that information on and heard nothing else until today, when Rev. Igarashi said he had performed the service the day before.

Rev. Igarashi laughed today at the situation he found himself in. Ten years ago, the man had stopped attending the Sacramento Nichiren Buddhist Church, saying Rev. Igarashi was too mean. The Shinshu priest was nicer, the man said. “It had nothing to do with the religion,” Rev. Igarashi said.

There’s a reason Rev. Igarashi prefers not to perform services for people who do not have faith in the Lotus Sutra. Below is a summary of his explanation in his words. (Not verbatim but accurate.)

I do not want to perform services for non-members because it is very hard. People think that performing a funeral service is just a ceremony, not important. It’s just meaningful for the family, for their satisfaction.

But these services are not just ceremonial. A funeral service is very important because I have to carry off the deceased’s bad karma and erase their bad actions and then I send them to a Buddha’s place.

It is very hard for me. When they ask me already the deceased’s karma comes to me. I am hurt by the very heavy karma and kind of sick. Already this comes to me, and after that I perform a funeral service and clean up the deceased’ bad karma. That’s why funeral services are very important.

If church members have pretty strong faith, then it is easier for me, but if not, it is very hard.

It is my responsibility to send the deceased to a good realm. If I perform a service for somebody who fell into hell, I have to go to hell and save their spirit. This is not just ceremonial. This is serious.

LS32

Day 28

Day 28 covers all of Chapter 24, Wonderful-Voice Bodhisattva, and concludes the Seventh Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 28 Text with annotationsPlay MP3
Having last month considered the omen created by Wonderful-Voice Bodhisattva, we consider the invitation sent to Wonderful-Voice Bodhisattva.

Mañjuśrī said to the Buddha:

“World-Honored One! What root of good did he plant and what kind of meritorious deed did he do in order to obtain this great supernatural power? What samadhi did he practice? Tell us the name of the samadhi! We also wish to practice it strenuously so that we may be able to see how tall he is and how he behaves himself. World-Honored One! Cause me to see him by your supernatural powers when he comes!”

Thereupon Śākyamuni Buddha said to Mañjuśrī, “This Many-Treasures Tathāgata, who passed away a long time ago, will cause him to appear before you all.”

Thereupon Many-Treasures Buddha called [loudly] to [Wonderful-Voice] Bodhisattva [from afar], “Good man! Come! Mañjuśrī, the Son of the King of the Dharma, wishes to see you.”

See The First Requisite

history

The Kamon of Tendai Daishi

The Japanese term Kamon literally means “divide literature.” Ka means “to divide.” Kamon is an expression used to explain this process: first, sūtras or works explaining sutras are divided into sections. Then each division is expressed by a brief explanation of the contents. At the end of this process, the composition and gist of the entire work can be presented briefly.

In Chinese Buddhism, it was thought that this process was a necessary element when presenting one’s personal interpretation of sūtras or of works explaining sūtras. Many such kamon regarding the Lotus Sūtra were presented. The most famous, and the one with the greatest influence, was that expressed by Grand Master Tiāntái. Nichiren Shōnin built his theories based on the kamon of Tendai Daishi.

History and Teachings of Nichiren Buddhism, p 63
WONS

Four Great Elements at Time of Death

It is the law of this world that lighter things float to the top and things that are heavy sink to the bottom. For instance, the earth stays below and the water covers it because water is lighter than the earth. Fire stays above water because fire is lighter than water. The wind stays above fire because wind is lighter than fire. The sky exists above wind because it is lighter than wind.

Human beings also consist of these four great elements (earth, water, fire, and wind). When an evil person dies, the wind and fire elements leave the corpse, leaving the water and earth elements behind. The person thus becomes heavy, and the body falls into hell. In the case of a virtuous person, the heavy water and earth elements disappear first, leaving the light elements of fire and wind. The body of such a person thus becomes light, shows the countenance of rebirth in the human or heavenly realm.

Kōnichi Shōnin Gohenji, A Reply to Rev. Kōnichi, Writings of Nichiren Shōnin, Followers II, Volume 7, Page 153-154