Monthly Archives: July 2022

LS32, Innumerable

Another Innumerable Day Before Day 1

Having last month considered the question put forth by Fully Composed Bodhisattva, we consider the Dharma approach of the Sutra of Innumerable Meanings and how a Bodhisattva practices it.

“World-honored One! What is this Dharma approach called? What is its essence? How does a bodhisattva practice it?”

The Buddha replied: “O you of good intent! This particular Dharma approach is known as Infinite Meanings. A bodhisattva who wishes to achieve mastery in the practice of Infinite Meanings must perceive and observe that, in and of themselves, all phenomena intrinsically have been, successively will be, and currently are tranquil and empty in nature and aspect, without greatness or smallness, without origination or cessation, neither fixed nor moving, non-advancing and non-retreating. Like the emptiness of space, they are without duality. Living beings, however, thoughtlessly and falsely make polar assessments: ‘It is this,’ ‘It is that’; ‘It is gain,’ ‘It is loss.’ Unwholesome thoughts arise in them, producing harmful karmic causes. They cycle and recycle in the six realms of existence, piling up harmful passions and sufferings, and for hundreds of millions of myriads of kalpas they cannot break themselves free. Clearly perceiving this, the great-being bodhisattva must bring forth a mind of mercy and give rise to great compassion—particularly wishing to relieve living beings of suffering.

“He or she must then more completely fathom all phenomena: aspects of phenomena being as such, as such will phenomena come forth; aspects of phenomena being as such, as such will phenomena settle; aspects of phenomena being as such, as such will phenomena change; aspects of phenomena being as such, as such will phenomena become void. Aspects of phenomena being as such, an unwholesome phenomenon is able to come forth. Aspects of phenomena being as such, a wholesome phenomenon is able to come forth. So it is also with regard to settling, changing, and becoming void.

“After perceiving, observing, and fully understanding everything about these four modes from beginning to end, the bodhisattva must next perceive and observe that all phenomena are impermanent—coming forth and becoming void over and over again from moment to moment, and further grasp that their coming forth, settling, changing, and becoming void are instantaneously occurring. Having perceived and comprehended this, the bodhisattva will then have insight into the various conditioned desires of the senses of living beings.

See Lesson 2 from my RK201 class.

800years, d18b, Blog

800 Years: Upholding the Lotus Sutra

Chapter 13, Encouragement for Keeping This Sūtra, is most often discussed in the context of the hardships the expounder of the Lotus Sutra must expect after the death of the Buddha. But for me, what stands out is the silence of the Buddha and the Bodhisattvas’ reaction.

Let’s start following the predictions for Mahā-Prajāpatī Bhikṣunī, Yaśodharā Bhikṣunī and their attendants:

“Thereupon the World-Honored One looked at the eighty billion nayuta Bodhisattva-mahāsattvas. These Bodhisattvas had already reached the stage of avaivartika, turned the irrevocable wheel of the Dharma, and obtained dhārāṇis. They rose from their seats, came to the Buddha, joined their hands together towards him with all their hearts, and thought, ‘If the World-Honored One commands us to keep and expound this sūtra, we will expound the Dharma just as the Buddha teaches.’

“They also thought, ‘The Buddha keeps silence. He does not command us. What shall we do?’ ”

“In order to follow the wish of the Buddha respectfully, and also to fulfill their original vow, they vowed to the Buddha with a loud voice like the roar of a lion:

“ ‘World-Honored One! After your extinction, we will go to any place [not only of this Sahā-World but also] of the worlds of the ten quarters, as often as required, and cause all living beings to copy, keep, read and recite this sūtra, to expound the meanings of it, to act according to the Dharma, and to memorize this sūtra correctly. We shall be able to do all this only by your powers. World-Honored One! Protect us from afar even when you are in another world!’ ”

As the Introduction of the Lotus Sutra offers, “ ‘Encouragement for Keeping This Sutra’ means encouraging people to uphold it in spite of certain difficulties. It also implies effort and patience.”

For me there is no more powerful demonstration of faith than upholding the Lotus Sutra in the absence of encouragement. The effort and patience needed to act are two of six perfections all Bodhisattvas must master.

In The Stories of the Lotus Sutra, Gene Reeves explains the meaning of “upholding” the Sutra.

“Usually, when translating it in the Dharma Flower Sutra, I have used the term “embrace.” It occurs in several combinations that are important in the Sutra, especially (in Japanese pronunciation) as juji, “receive and embrace”; buji, “honor and embrace”; goji, “protect and embrace”; and jisetsu, “embrace and explain”; and there are many others. I like to use “embrace” because, for the Dharma Flower Sutra, what is involved is not a matter either of storage or of defending, but of following or adhering to the teachings of the Sutra by embodying them in one’s life.

“But in Chapter 13, what is of most direct concern is propagating the Sutra in the face of great difficulties, spreading its teachings to others despite many obstacles, leading others to embrace it. So here, in the title of Chapter 13, it seems fitting to think of being encouraged to ‘uphold’ the Sutra.

The Stories of the Lotus Sutra, p174-175
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Daily Dharma

Daily Dharma – July 16, 2022

The Buddha said to Universal-Sage Bodhisattva: “The good men or women will be able to obtain this Sūtra of the Lotus Flower of the Wonderful Dharma after my extinction if they do the following four things: (1) secure the protection of the Buddhas, (2) plant the roots of virtue, (3) reach the stage of steadiness [in proceeding to enlightenment], and (4) resolve to save all living beings. The good men or women will be able to obtain this sūtra after my extinction if they do these four things.”

For us who aspire to this difficult practice of the Wonderful Dharma, the Buddha gives this guide in Chapter Twenty-Eight of the Lotus Sūtra. For us to have even heard of this sūtra in this life we must have already done these four things. In order to maintain this practice, we need to use the Buddha’s protection for the benefit of all beings, not just for our benefit alone. We need to nourish the virtuous seeds we have already planted, remain steady and confident on the path to enlightenment, and sustain our determination to maintain our respect for everyone.

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 First Stage of Contemplating Universal Sage

Having last month considered the six-tusked white elephant, we consider the first stage of contemplating the bodhisattva Universal Sage.

Walking slowly and with quiet purpose, raining numerous jewel-like flowers, the procession will pass before the practitioner. The elephant will open its mouth, and the exquisite maidens in the pools at the tips of its tusks will sing and strum pleasant music, their sublime voices lauding the one genuine path of the Great Vehicle. Feeling both joy and reverence after perceiving this, the practitioner should further internalize and recite the extremely profound sutras, pay homage to all of the innumerable buddhas respectively in the ten directions, pay homage to the stupa of Many-Treasures Buddha and to Śākyamuni, likewise pay homage to Universal Sage and the various eminent bodhisattvas, and speak aloud this declaration:

“If I am worthy of seeing Universal Sage as a happy result of past actions, I petition you, O Universally Virtuous One, to show me your body and form!”

Having made this appeal, the practitioner must pay homage to the buddhas of the ten directions at the six specified times of day and night, and must practice ways of self-amendment: internalize the Great Vehicle sutras, recite the Great Vehicle sutras, reflect on the Great Vehicle’s principle, be mindful of the Great Vehicle’s application, revere and render service to those who keep faith with the Great Vehicle, regard all people in the same manner as buddhas would regard them, and regard each living thing in the same manner as would a mother or father.

After the practitioner has effected such mindfulness, Universal Sage Bodhisattva will immediately emit a bright light from the white curl between his eyebrows – the sign of a great person. When made visible by this light, Universal Sage Bodhisattva’s body is as majestic as purple-gold mountains; it possesses all of the thirty-two characteristics, and it is dignified beyond description. Numerous rays of brilliant light will come forth from the pores of his body and illuminate the great elephant, making it a golden color. All of the manifested forms of elephants and bodhisattvas will likewise be made a golden color. These golden rays illuminate the innumerable worlds in the eastern direction with the same golden color; and the southern, western, and northern directions, the four intermediate directions, and the upper and lower regions will likewise be illuminated in turn.

At that moment there will be a bodhisattva mounted on a white, six-tusked king of elephants facing each of the ten directions, each bodhisattva equal to and no different than Universal Sage, and the ten directions will correspondingly be filled with innumerable and limitless manifested elephant forms. Through his wondrous capabilities, Universal Sage Bodhisattva enables a practitioner who has kept faith with the sutras to perceive all of this. Seeing the bodhisattvas at that moment, the practitioner’s body and mind will fill with joy, and he or she should then pay homage to them and address them, saying:

“Most merciful and compassionate ones: Out of sympathetic concern for me, expound the teachings for my benefit!”

When the practitioner says these words, the bodhisattvas will then speak in unison – each expounding the pure teachings found in the Great Vehicle sutras and reciting verses in praise of the practitioner. This is said as beginning the first stage of contemplating the bodhisattva Universal Sage.

Having perceived these things, the practitioner should then concentrate on the Great Vehicle unceasingly day and night. In dreams while sleeping, the practitioner will see Universal Sage expounding the teachings for his or her benefit, which will ease and comfort the practitioner’s mind exactly as though he or she were awake. Even so, the bodhisattva will say these words as well:

“In the parts you have taken to heart and kept, you have forgotten this phrase; you have made a mistake in this verse.”

Hearing Universal Sage Bodhisattva’s comments at such times, the practitioner will deeply grasp their meaning and objective and, without forgetting, will always keep them in memory. His or her mind will gradually increase in clarity as day after day passes in this way.

See Seeing Universal Sage in a Dream

LS32, Universal Sage, b4today

Seeing Universal Sage in a Dream

“To see Universal Virtue in a dream,” a metaphor that appears often in this chapter, has two meanings. First, it means that though when one is awake he can try consciously to keep the Great-vehicle in mind, when asleep he cannot control his mind (the subconscious mind). Even if he wants to have a certain dream or determines not to talk in his sleep, it is impossible for him to control his mind and actions while asleep. However, if a person truly deepens his faith, he can see the Bodhisattva Universal Virtue preach the Law to him even in his dreams. This bodhisattva will appear before him in a dream and will encourage him, saying, “You will be able to attain the mental stage of a bodhisattva,” and will give him careful advice, saying, “You have forgotten this word or have misunderstood this verse.”

Secondly, “to see Universal Virtue in a dream” suggests the following meaning: a person who has truly deepened his faith can frequently realize the truth of the teaching by intuition. This phrase indicates the mental state of having obtained a revelation from the Buddha or of having attained enlightenment by oneself. However, the revelation that a person obtains from the Buddha by intuition is just like a dream; it is not materialized. When he examines his revelation thoroughly and is confident that it is certainly the truth when judged from every angle, it will be beneficial to him and will be a teaching worthy of transmitting to others.

Buddhism for Today, p433
800years, WONS

800 Years: Hard to Have Faith

According to Grand Master T’ien-tai, the Lotus Sūtra is hard to have faith in and hard to understand because what is preached in both the essential and theoretical sections of the sūtra are altogether different from what is preached in those sūtras expounded before the Lotus Sūtra. Grand Master Chang-an states: “The doctrine of ‘mutual possession of ten realms’ (jikkai gogu) is the very reason why the Buddha appeared in the world. How can we ordinary people be expected to put faith in the Lotus Sūtra and comprehend it easily?” Grand Master Dengyō maintains: “This Lotus Sūtra is most difficult to believe in and comprehend, because the sūtra preaches the true intent of the Buddha.”

Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 133-134

Daily Dharma

Daily Dharma – July 15, 2022

Flower-Virtue! This Wonderful-Voice Bodhisattva protects all living beings in this Sahā-World. He transforms himself into one or another of these various living beings in this Sahā-World and expounds this sūtra to all living beings without reducing his supernatural powers, [his power of] transformation, and his wisdom.

The Buddha gives this explanation to Flower-Virtue Bodhisattva in Chapter Twenty-Four of the Lotus Sūtra. Like many of the Bodhisattvas, Wonderful-Voice takes on the form of countless beings to reach those whom he has vowed to lead to enlightenment. For those who can be reached by a teacher, he becomes a teacher. For those who can be reached by a child, he becomes a child. For those who can be reached by a stranger, he becomes a stranger. Understanding the innumerable forms the Bodhisattvas take on to help us, we can ask: Who in this world of conflict and suffering is not a Bodhisattva? From whom can we not learn how to see things for what they are?

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 the merits of anyone who keeps the Sūtra of the Lotus Flower of the Wonderful Dharma, we consider Universal-Sage’s vow and the Buddha’s response.

“World-Honored One! I will protect this sūtra with my supernatural powers so that it may be propagated and not be destroyed in the Jambudvipa after your extinction.”

Thereupon Śākyamuni Buddha praised him, saying:

“Excellent, excellent, Universal-Sage! You will protect this sūtra so that many living beings may obtain peace and benefits. You have already obtained inconceivable merits and great compassion. You aspired for Anuttara-samyak-saṃbodhi and vowed [to protect this sūtra] by your supernatural powers in the remotest past, and have been protecting this sūtra since then. By my supernatural powers, I will protect anyone who keeps your name.

“Universal-Sage! Anyone who keeps, reads and recites this Sūtra of the Lotus Flower of the Wonderful Dharma, memorizes it correctly, studies it, practices it, and copies it, should be considered to see me, and hear this sūtra from my mouth. He should be considered to be making offerings to me. He should be considered to be praised by me with the word ‘Excellent!’ He should be considered to be caressed by me on the head. He should be considered to be covered with my robe. He will not be attached to worldly pleasures. He will not like to read heretical scriptures or any other writings of heretics. He will not be intimate with heretics, slaughterers, boar-breeders, sheep-breeders, fowl-breeders, dog­breeders, hunters, prostitutes, or any other evil people. He will be upright. He will have correct memory and the powers of merits and virtues. He will not be troubled by the three poisons. He will not be troubled by jealousy, arrogance from selfishness, arrogance from self-assumed attainment of enlightenment, or arrogance from self-assumed acquisition of virtues. He will want little, know contentment, and practice just as you do.

The Daily Dharma for March 5, 2022, offers this:

Universal-Sage! Anyone who keeps, reads and recites this Sūtra of the Lotus Flower of the Wonderful Dharma, memorizes it correctly, studies it, practices it, and copies it, should be considered to see me, and hear this sūtra from my mouth. He should be considered to be making offerings to me. He should be considered to be praised by me with the word ‘Excellent!’

The Buddha makes this declaration to Universal-Sage Bodhisattva (Fugen, Samantabhadra) in Chapter Twenty-Eight of the Lotus Sutra. He reminds us that when we study and practice the Lotus Sūtra, we see not only the Buddha, but all beings who have vowed to protect and encourage us in our practice. It is often difficult to see these beings and appreciate what they are doing for us, much more so to hear the encouragement they offer us in this world of conflict. This is why we must continue to dedicate our lives to offer benefit and encouragement to all beings, so that we can embody the spirit of these protective deities.

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

800years, Odaimoku

800 Years: Embracing the Faith and Practice of Myoho Renge Kyo

By embracing the faith and practice of Myoho Renge Kyo, we can revitalize our lives. In other words, regardless of the state of life in which we find ourselves at any given moment, through faith and practice we can transform any life condition (no matter how negative) into enlightenment. In this way, we can develop wisdom and a life that is no longer a slave to pain, delusion and suffering.

Odaimoku: The Significance Of Chanting Namu Myoho Renge Kyo

Daily Dharma

Daily Dharma – July 14, 2022

I am like the father. It is many hundreds of thousands of billions of nayutas of asaṃkhyas of kalpas since I became the Buddha. In order to save the [perverted] people, I say expediently, ‘I shall pass away.’ No one will accuse me of falsehood by the [common] law.

The Buddha gives this explanation in Chapter Sixteen of the Lotus Sūtra. In the story of the Physician and his children, the father leaves and sends word that he has died when his children refuse to take the antidote he has prepared for them. He gave his children no choice but to accept what they already had and make the effort to improve themselves and set aside their deluded minds. In the same way, when we take the Buddha for granted, and close our eyes to the Wonderful Dharma he has given us, he disappears. It is only when we open our eyes and see clearly this world and ourselves in it that we can recognize the Buddha and how he is always leading us.

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