Monthly Archives: July 2022

800years, WONS

800 Years: Presenting Proofs to the Faithful

In the “Life Span of the Buddha” chapter of the Lotus Sūtra the Buddha preaches about Himself, “I have been the Buddha since the eternal past, 500 (million) dust-particle kalpa (aeons).” We, ordinary beings, do not remember things in the past even things that occurred after our birth. How much more so can we remember things in the past life or two! How can we believe anything that took place as far away in the past as 500 million dust-particle kalpa ago?

The Buddha also spoke to His disciple Śāriputra predicting his future Buddhahood, “You will become a Buddha in the future after passing numerous and unimaginable number of kalpa (aeons). You will then be called the Flower Light Buddha.” Predicting the future of Mahā-Kāśyapa, the Buddha stated, “In a future life, you will become a Buddha named the Light Buddha during your last incarnation.”

These scriptural statements, however, are the predictions of the future, which does not seem possible for us ordinary people to put faith in. Therefore, this Lotus Sūtra is difficult for us, ordinary men and women, who have no knowledge of things in the past or in the future. Hence it does not make sense for us to practice the Lotus Sūtra. Yet it may be possible for some people to believe this Lotus Sūtra if there was someone at present who could present factual proofs to people in front of their very eyes.

Hōren-shō, Letter to Hōren, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 50

Daily Dharma

Daily Dharma – July 22, 2022

Now you have awakened us, saying:
“What you attained was not true extinction.
When you have the unsurpassed wisdom of the Buddha,
You will attain true extinction.”

Five hundred of the Buddha’s monks give this explanation in Chapter Eight of the Lotus Sūtra. These monks believed that by extinguishing their desires and ending their suffering, they would reach the wisdom of the Buddha. They had not yet heard the teaching of the Lotus Sūtra in which the Buddha reveals his wisdom and the path to attain it. This is the path of the Bodhisattva: beings who resolve to work for the enlightenment of all beings and not just end their own suffering. We may start on the path towards enlightenment by wanting to be happy. Then as we progress, we find our happiness entwined with that of all beings.

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

b4today, Blog

Ambivalence Defined

Ambivalence defined

When it comes to Nikkyō Niwano and Rissho Kosei-kai, the organization he founded in 1938 with Mrs. Myoko Naganuma and some 30 members, I am ambivalence defined.

I am not a member of Rissho Kosei-kai. I consider myself a member of the Sacramento Nichiren Buddhist Church and, by extension, a member of Nichiren Shu. There may be some members of Nichiren Shu who are unhappy with my unorthodox practice and my willingness to explore sources outside those published by the Nichiren Buddhist International Center, but all of the Nichiren Shu priests I’ve met and with whom I have practiced have been encouraging and supportive. That was certainly not my experience when I was a member of Soka Gakkai, and I don’t expect questioning the teachings of  Nikkyō Niwano would be welcomed in Rissho Kosei-kai.

Since starting this website in 2015 I’ve immersed myself in books about the Lotus Sutra, Nichiren and Buddhism in general. I have 46 books listed on my Books page here and more on the bookcase in my study waiting to be read.

The wealth of material I’ve read published by Rissho Kosei-kai has proved embarrassing. In 2019, while introducing Nikkyō Niwano’s Buddhism for Today I felt compelled to rationalize why I was publishing daily quotes taken from A Buddhist Kaleidoscope: Essays On The Lotus Sutra, a Rissho Kosei-kai anthology edited by Gene Reeves, while I was using the Rissho Kosei-kai’s new translation of the Threefold Lotus Sutra in my 32 Days of the Lotus Sutra practice.

This ambivalence has been even more pronounced since attending a 34-week Rissho Kosei-kai in North America (RKINA) advanced course on the Threefold Lotus Sutra.

On several occasions during the course of the class I’ve railed at what I considered Nikkyō Niwano’s questionable interpretation of the Lotus Sutra, only to find myself at other times thankful for his insight.

Take for example this promise in Chapter 23, The Previous Life of Medicine-King Bodhisattva:

“Anyone who rejoices at hearing this chapter of the Previous Life of Medicine-King Bodhisattva and praises [this chapter], saying, ‘Excellent,’ will be able to emit the fragrance of the blue lotus flower from his mouth and the fragrance of the candana of Mt. Ox-Head from his pores, and obtain these merits in his present life.”

Back in 2016, during my sixth time through my cycle of 32 Days of the Lotus Sutra, I was exploring “What if…” while reviewing the promises of the Lotus Sutra. Emitting the fragrance of blue lotus flowers and candana of Mt. Ox-Head was a distinct blow to my literalist fantasy.

By the time I first read Buddhism for Today I had read the promise of Chapter 27 more than 45 times and still hadn’t figured out why anyone would want to “emit the fragrance of the blue lotus flower from his mouth and the fragrance of the candana of Mt. Ox-Head from his pores.” I completely missed Nikkyō Niwano’s explanation in my first reading of Buddhism for Today. It was only after reading it as part of the RKINA-201 class that I finally noticed the answer:

These words mean that a person who hears the chapter of the former deeds of Medicine King Bodhisattva and joyfully receives and applauds it will exert a good influence upon those around him. His fragrance not only will remain on his clothes but will be transmitted to those who touch his garments. The phrase “breathe out the fragrance of the blue lotus flower” means that the words spoken by one who joyfully receives and applauds the Lotus Sutra will spontaneously make the minds of those around him beautiful. The phrase “emit the fragrance of ox-head sandalwood from the pores of his body” indicates that those around him will naturally be influenced by his good acts. This is an ideal state of mind, which those practicing the Buddha’s teachings must attain for themselves.

Buddhism for Today, p364-365

Back in April I wrote about “The Difficulty of Studying the Lotus Sutra” in response to Nikkyō Niwano’s interpretation of Chapter 11, Beholding the Stūpa of Treasures.

Now I want to celebrate his interpretation of Chapter 23, The Previous Life of Medicine-King Bodhisattva.

Ambivalence, plain and simple.

LS32

Day 5

Day 5 begins Chapter 3, A Parable

Day 5 Text with annotationsPlay MP3

Having last month concluded today’s portion of Chapter 3, A Parable, we return to the top and consider the reaction of Śāriputra to the news that he was eligible to become a Buddha.

Thereupon Śāriputra, who felt like dancing with joy, stood up, joined his hands together, looked up at the honorable face, and said to the Buddha:
“Hearing this truthful voice of yours, I feel like dancing [with joy]. I have never felt like this before. Why is that? We [Śrāvakas and the Bodhisattvas] heard this Dharma before. [At that time] we saw that the Bodhisattvas were assured of their future Buddhahood, but not that we were. We deeply regretted that we were not given the immeasurable insight of the Tathāgata.

“World-Honored One! I sat alone under a tree or walked about mountains and forests, thinking, ‘We [and the Bodhisattvas] entered the same world of the Dharma. Why does the Tathāgata save us only by the teachings of the Lesser Vehicle?’

“Now I understand that the fault was on our side, not on yours, because if we had waited for your expounding of the Way to Anuttara-samyak-saṃbodhi, we would have been saved by the Great Vehicle. When we heard your first teaching, we did not know that that teaching was an expedient one expounded according to our capacities. Therefore, we believed and received that teaching at once, thought it over, and attained the enlightenment [to be attained by that teaching].

“World-Honored One! I reproached myself day and night [after I saw that the Bodhisattvas were assured of their future Buddhahood]. Now I have heard from you the Dharma that I had never heard before. I have removed all my doubts. I am now calm and peaceful in body and mind. Today I have realized that I am your son, that I was born from your mouth, that I was born in [the world of] the Dharma, and that I have obtained the Dharma of the Buddha.”

The Daily Dharma from Jan. 2, 2022, offers this:

Hearing this truthful voice of yours, I feel like dancing [with joy]. I have never felt like this before. Why is that? We [Śrāvakas and the Bodhisattvas] heard this Dharma before. [At that time] we saw that the Bodhisattvas were assured of their future Buddhahood, but not that we were. We deeply regretted that we were not given the immeasurable insight of the Tathāgata.

The Buddha’s disciple Śāriputra makes this proclamation to the Buddha in Chapter Three of the Lotus Sūtra. The Buddha had just explained that everything he taught before the Lotus Sūtra was not his true enlightenment; it was preparation for receiving his highest teaching. Śāriputra, the wisest of the Buddha’s disciples, understood immediately that he would be able to do far more than end his own suffering. He would eventually become a Buddha himself. Those gathered were also overjoyed, knowing that Śākyamuni was not the only Buddha they would meet. This ties together the Buddha’s insight that when we are assured of our enlightenment, we are able to meet innumerable enlightened beings.

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

800years, Odaimoku

800 Years: Through Earnest Faith and Practice

In the prose section of the Juryo (16th) chapter of the Lotus Sutra we find the phrase “lsshin Yok-ken butsu, Fuji Shaku Shin’myo” which means “sincerely wishing to see the Buddha, one does not hold back his life.” These final passages clearly show that our determination, understanding, devotion and refuge must all rise in a sincere and non-selfish manner, and through earnest faith and practice.

Odaimoku: The Significance Of Chanting Namu Myoho Renge Kyo

Daily Dharma

Daily Dharma – July 21, 2022

Thereupon Star-King-Flower Bodhisattva said to the Buddha: “World-Honored One! Why does Medicine-King Bodhisattva walk about this Sahā-World? World-Honored One! This Medicine-King Bodhisattva will have to practice hundreds of thousands of billions of nayutas of austerities in this world.

This excerpt is from Chapter Twenty-Three of the Lotus Sutra. Star-King-Flower Bodhisattva is aware of the difficulties that Medicine-King or any other Bodhisattva will encounter while living in this world of conflict (Sahā) and asks the Buddha why this Bodhisattva would give up the pleasures of the higher realms to which he is entitled. The Buddha then tells the story of Medicine-King’s previous life, in which he gave up many attachments, including the attachment to his own body. These stories of Bodhisattvas are reminders of our own capacities, and that no matter what difficulties we face in our lives, our determination to benefit all beings, our certainty of enlightenment, and the help we receive from other beings will lead us to overcome any problems.

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

LS32

Day 4

Day 4 concludes Chapter 2, Expedients, and completes the first volume of the Sūtra of the Lotus flower of the Wonderful Dharma.

Day 4 Text with annotationsPlay MP3

Having last month considered why the Śākyamuni chose to expound the Dharma with expedients, we consider why the Buddha laid aside all expedient teachings.

I said to them:
“For the past innumerable kalpas
I have been extolling the teaching of Nirvana
In order to eliminate the sufferings of birth and death.”

Śāriputra, know this!
Then I saw many sons of mine,
Thousands of billions in number,
Seeking the enlightenment of the Buddha.
They came to me respectfully.
They had already heard
Expedient teachings
From the past Buddhas.

I thought:
“I appeared in this world
In order to expound my wisdom.
Now is the time to do this.”

Śāriputra, know this!
Men of dull capacity and of little wisdom cannot believe the Dharma.
Those who are attached to the appearances of things are arrogant.
They cannot believe it, either.

I am now joyful and fearless.
I have laid aside all expedient teachings.
I will expound only unsurpassed enlightenment
To Bodhisattvas.

The Bodhisattvas who hear the Dharma
Will be able to remove the mesh of doubts.
The twelve hundred Arhats also
Will become Buddhas.

All the Buddhas in the past, present, and future
Expounded, are expounding, and will expound
In the same manner the Dharma beyond comprehension.
I also will expound it in the same manner.

The Daily Dharma from Dec. 23, 2021, offers this:

I am now joyful and fearless.
I have laid aside all expedient teachings.
I will expound only unsurpassed enlightenment
To Bodhisattvas.

The Buddha sings these verses in Chapter Two of the Lotus Sūtra. When the Buddha says he only teaches Bodhisattvas, he does not mean that he holds his highest teaching back from anybody. For us to be able to hear what the Buddha teaches, we must awaken our image of ourselves as Bodhisattvas who chose to come into this world of conflict and delusion. If we try to use the Buddha’s teaching to gratify our own delusions, we will only create more suffering. It is only when we set aside our habits of fear and doubt that we can gain wisdom through practicing the Wonderful Dharma.

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

800years, buddhaseed

800 Years: Taking Refuge in the Lotus Sutra

Namu and the five characters became the seven characters of the Odaimoku, Na Mu Myo Ho Ren Ge Kyo. Namu, derived from the Sanskrit “Namas,” which means “to pay respect to, to revere.” It is generally used with regard to the Buddha or the three treasures (Buddha, Dharma, Sangha). It can be interpreted as a vow to the Buddha or as taking refuge. Namu means faith in the Buddha and oneness with the Buddha. Namu Myoho Renge Kyo means that faith in the Lotus Sūtra is equal to the Eternal Buddha and becoming one with the Buddha. It is also a vow that one will strive to become one with the Buddha. By taking refuge in the Lotus Sutra, one can enter the infinite life of the Buddha. One’s life merges into the Buddha’s life which is the Odaimoku, Namu Myoho Renge Kyo.

Buddha Seed: Understanding the Odaimoku

Daily Dharma

Daily Dharma – July 20, 2022

Having heard from you
Of the duration of your life,
Living beings as many as the particles of earth
Of eight Sumeru-worlds
Aspired for unsurpassed [enlightenment].

The Bodhisattva Maitreya sings these verses in Chapter Seventeen of the Lotus Sutra. He describes the effect on all beings of the Buddha’s revealing his existence as the Ever-Present Śākyamuni. If we believed that the Buddha was just a man who lived 2500 years ago, we might think that we had to wait until another being became enlightened before we could follow them on the path to our own awakening. But with this understanding that the Buddha is always helping us, here and now, then we awaken our capacity to see things as they are and work confidently 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

Day 3

Day 3 covers the first half of Chapter 2, Expedients.

Day 3 Text with annotationsPlay MP3

Having last month conclude today’s portion of Chapter 2, Expedients, we begin again with the World-Honored One emerging quietly from his samādhi.

Thereupon the World-Honored One emerged quietly from his samādhi, and said to Śāriputra:

“The wisdom of the [present] Buddhas is profound and immeasurable. The gate to it is difficult to understand and difficult to enter. [Their wisdom] cannot be understood by any Śrāvaka or Pratyekabuddha because the [present] Buddhas attended on many hundreds of thousands of billions of [past] Buddhas, and practiced the innumerable teachings of those Buddhas bravely and strenuously to their far-flung fame until they attained the profound Dharma which you have never heard before, [and became Buddhas,] and also because [since they became Buddhas] they have been expounding the Dharma according to the capacities of all living beings in such various ways that the true purpose of their [various] teachings is difficult to understand.

“Śāriputra! Since I became a Buddha, I [also] have been expounding various teachings with various stories of previous lives, with various parables, and with various similes. I have been leading all living beings with innumerable expedients in order to save them from various attachments, because I have the power to employ expedients and the power to perform the pāramitā of insight.

See Why the Buddha Addressed Śāriputra