Monthly Archives: May 2023

Daily Dharma, d3b

Daily Dharma – May 10, 2023

No, no, I will not say any more.
My teaching is wonderful and inconceivable.
If arrogant people hear me,
They will not respect or believe me.

The Buddha sings these verses in Chapter Two of the Lotus Sūtra. This was his response the first time Śāriputra asked to receive the Buddha’s highest teaching. The Buddha knew we must be prepared for his wisdom. We must discern clearly the difference between what we know and what we do not know. Because all things are impermanent, the truths we cling to may no longer apply. The ignorance and confusion at the root of our suffering will disappear as we set aside what is no longer true and gain wisdom.

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 vow of the Bodhisattvas who had sprung up from underground, we consider the supernatural powers demonstrated by Śākyamuni and the Buddhas under the jeweled trees.

Thereupon the World-Honored One displayed his great supernatural powers in the presence of the multitude, which included not only the many hundreds of thousands of billions of Bodhisattva-mahāsattvas who had already lived in this Sahā-World [before the arrival of the Bodhisattvas from underground], headed by Mañjuśrī, but also bhikṣus, bhikṣunīs, upāsakās, upāsikās, gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men and nonhuman beings. He stretched out his broad and long tongue upwards until the tip of it reached the World of Brahman. Then he emitted rays of light with an immeasurable variety of colors from his pores. The light illumined all the worlds of the ten quarters. The Buddhas who were sitting on the lion-like seats under the jeweled trees also stretched out their broad and long tongue and emitted innumerable rays of light. Śākyamuni Buddha and the Buddhas under the jeweled trees displayed these supernatural powers of theirs for one hundred thousand years. Then they pulled back their tongues, coughed at the same time, and snapped their fingers. These two sounds [of coughing and snapping] reverberated over the Buddha-worlds of the ten quarters, and the ground of those worlds quaked in the six ways. By the supernatural powers of the Buddhas, the living beings of those worlds, including gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas, men and nonhuman beings, saw the many hundreds of thousands of billions of Buddhas sitting on the lion-like seats under the jeweled trees in this Sahā-World. They also saw Śākyamuni Buddha sitting by the side of Many-Treasures Tathāgata on the lion-like seat in the stupa of treasures. They also saw that the many hundreds of thousands of billions of Bodhisattva-mahāsattvas and the four kind of devotees were surrounding Śākyamuni Buddha respectfully. Having seen all this, they had the greatest joy that they had ever had.

See The Buddha’s Long and Broad Tongue

Petzold Nichiren

The Practice of the Original Buddha

Nichiren is often compared to the Bodhisattva Sadāparibhūta, known in Japan as Jōfugyō Bosatsu i.e., the Bodhisattva Never Despise. Living in a time when the spiritual capacity of the people was at its lowest ebb, the Bodhisattva did neither read nor recite, expound nor copy the sutra, but merely honored and respected the Buddha-seed existing in all living beings. The Jōfugyō Bosatsu Chapter of the Hokekyō tells his story:

That monk did not devote himself to reading and reciting the Sūtras, but only to paying respect, so that when he saw afar off a member of the four classes of disciples, he would specially go and pay respect to them, commending them, saying: “I dare not slight you, because you are all to become Buddhas”. Amongst the four classes, there were those who, irritated and angry and low-minded, reviled and abused him saying: “Where does this ignorant bhikshu come from, who takes it on himself to say, “I do not slight you”, and who predicts us as destined to become Buddhas? We need no such false predictions.” Thus, he passed many years, constantly reviled but never irritated or angry, always saying: “You are to become Buddhas”. Whenever he spoke thus, they beat him with clubs, sticks, potsherds, or stones. But, while escaping to a distance, he still cried aloud: “I dare not slight you. You are all to become Buddhas”. And because he always spoke thus, the haughty monks, nuns, and their disciples dubbed him: Never Despise.

Nichiren, however, did not recognize the comparison, since he maintained that the practice of “receiving and keeping” was to be understood as the practice of the Original Buddha. Recitation of the Title by men was thus the voice of the Original Buddha; all men could realize the Buddha in themselves by reciting the Title.

Petzold, Buddhist Prophet Nichiren , p 34-35
Daily Dharma, d24b

Daily Dharma – May 9, 2023

They will expound the Dharma
Already taught by the past Buddhas.
Therefore, they will be fearless
Before the multitude.

The Buddha declares these lines to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. By understanding fear, and demonstrating our fearlessness in this world of conflict, we can inspire and bring courage to other beings. One form of fear arises when we believe that we are in a situation that we cannot handle. This is simply a form of arrogance: believing that something is true when in reality we do not know that it is true. When the Buddha assures us who practice this Wonderful Dharma of the certainty of our future enlightenment, we then know how things will turn out. No matter what difficulties we find ourselves in, there are always more choices available to us. Often outcomes that seem horrible at the time can bring us more wisdom and compassion.

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 the eight hundred merits of the body, we conclude Chapter 19, The Merits of the Teacher of the Dharma, with the merits of the mind.

“Furthermore, Constant-Endeavor! The good men or women who keep, read, recite expound or copy this sūtra after my extinction, will be able to obtain twelve hundred merits of the mind. When they hear even a gāthā or a phrase [of this sūtra] with their pure minds, they will be able to understand the innumerable meanings [of this sūtra]. When they understand the meanings [of this sūtra] and expound even a phrase or a gāthā [of this sūtra] for a month, four months, or a year, their teachings will be consistent with the meanings [of this sūtra], and not against the reality of all things. When they expound the scriptures of non-Buddhist schools, or give advice to the government, or teach the way to earn a livelihood, they will be able to be in accord with the right teachings of the Buddha. They will be able to know all the thoughts, deeds, and words, however meaningless, of the living beings of the one thousand million Sumeru-worlds each of which is composed of the six regions. Although they have not yet obtained the wisdom-without-āsravas, they will be able to have their minds purified as previously stated. Whatever they think, measure or say will be all true, and consistent not only with my teachings but also with the teachings that the past Buddhas have already expounded in their sūtras.”

Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:

Their minds will become pure, clear, keen and undefiled.
They will be able to recognize with their wonderful minds
The superior, mean and inferior teachings.
When they hear even a gāthā [of this sūtra],
They will be able to understand
The innumerable meanings of [this sūtra].

When they expound [this sūtra]
In good order according to the Dharma
For a month, four month or a year,
They will be able to understand at once
The thoughts of gods, dragons, men, yakṣas, demigods,
And of all the other living beings
Inside and outside this world
Composed of the six regions
Because they keep
The Sūtra of the Lotus Flower of the Wonderful Dharma.

They also will be able to hear and keep
The Dharma expounded to all living beings
By the innumerable Buddhas of the worlds of the ten quarters
Who are adorned with the marks of one hundred merits.

When they think over the innumerable meanings [of this sūtra],
And endlessly repeat the expounding of those meanings,
They will not forget or mistake the beginnings and ends [of quotations]
Because they keep the Sūtra of the Lotus Flower of the Wonderful Dharma.

They will see the reality of all things.
Knowing the position [of this sūtra in the series of sūtras],
And the names and words [of this sūtra], according to the meanings of it,
They will expound [this sūtra] as they understand it.

They will expound the Dharma
Already taught by the past Buddhas.
Therefore, they will be fearless
Before the multitude.

Anyone who keeps the Sūtra of the Lotus Flower of the Wonderful Dharma
Will have his mind purified as previously stated.
Although he has not yet obtained the [wisdom-]without-āsravas,
He will be able to obtain [these merits of the mind].

When he keeps this sūtra,
He will be able to reach a rare stage.
He will be joyfully loved and respected
By all living beings.

He will be able to expound the Dharma
With tens of millions of skillful words
Because he keeps
The Sūtra of the Lotus Flower of the Wonderful Dharma.

[Here ends] the Sixth Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.

The Daily Dharma from June 4, 2022, offers this:

They will be able to know all the thoughts, deeds, and words, however meaningless, of the living beings of the one thousand million Sumeru-worlds each of which is composed of the six regions. Although they have not yet obtained the wisdom-without-āsravas, they will be able to have their minds purified as previously stated. Whatever they think, measure or say will be all true, and consistent not only with my teachings but also with the teachings that the past Buddhas have already expounded in their sūtras.

The Buddha gives this explanation to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. Paradoxically, the process of clarifying our minds so that we can see things for what they are is not an intellectual exercise. The practice of the Wonderful Dharma is not based on learning complicated theories or arcane facts. It can be as simple as chanting Odaimoku sincerely, awakening our nature as Bodhisattvas, and working 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

Kern, d29b, Blog

The Odd Praise of Amitābha in Kern’s Lotus Sutra

This is another in a series of weekly blog posts comparing and contrasting the Sanskrit and Chinese Lotus Sutra translations.

In comparing H. Kern’s English translation of the 11th century Nepalese Sanskrit Lotus Sutra with English translations of Kumārajīva’s fifth century Chinese Lotus Sutra, there are two major differences that stand out. First, is the lack of the 10 Suchnesses in Chapter 2 in Kern’s version. The other is the addition in Kern’s version of seven verses in the gāthās of Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva.

The opening prose section of the chapter is essentially the same.

Kern, for example, has:

Those who shall keep the name of this Bodhisattva Mahāsattva Avalokiteśvara, young man of good family, will, if they fall into a great mass of fire, be delivered therefrom by virtue of the luster of the Bodhisattva Mahāsattva.

While Murano has:

Those who keep the name of this World-Voice-Perceiver Bodhisattva will not be burned when they are put into a conflagration [because they are protected] by, the supernatural powers of this Bodhisattva.

But there are some minor differences. For example, in Kumārajīva’s Lotus Sutra, when Endless-Intent Bodhisattva offered World-Voice-Perceiver a necklace, World-Voice-Perceiver refused it and the Buddha had to intervene to convince World-Voice-Perceiver to accept the gift. Murano has:

The Endless-Intent Bodhisattva said to the Buddha, “World-Honored One! Now I will make an offering to World-Voice-Perceiver Bodhisattva.” From around his neck, he took a necklace of many gems worth hundreds of thousands of ryo of gold, and offered it [to the Bodhisattva], saying, “Man of Virtue! Receive this necklace of wonderful treasures! I offer this to you according to the Dharma!”

World-Voice-Perceiver Bodhisattva did not consent to receive it. Endless-Intent said to World-Voice-Perceiver Bodhisattva again, “Man of Virtue! Receive this necklace out of your compassion towards us!”

Thereupon the Buddha said to World-Voice-Perceiver Bodhisattva:

“Receive it out of your compassion towards this Endless-Intent Bodhisattva, towards the four kinds of devotees, and towards the other living beings including gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men and nonhuman beings!”

Thereupon World-Voice-Perceiver Bodhisattva received the necklace out of his compassion towards the four kinds of devotees, and towards the other living beings including gods, dragons, men and nonhuman beings. He divided [the necklace] into two parts, and offered one part of it to Śākyamuni Buddha and the other to the stupa of Many-Treasures Buddha.

In Kern’s translation the Buddha does not intervene:

Further, the Bodhisattva Mahāsattva Akshayamati said to the Lord: Shall we give a gift of piety, a decoration of piety, O Lord, to the Bodhisattva Mahāsattva Avalokiteśvara? The Lord replied: Do so, if thou thinkest it opportune. Then the Bodhisattva Mahāsattva Akshayamati took from his neck a pearl necklace, worth a hundred thousand (gold pieces), and presented it to the Bodhisattva Mahāsattva Avalokiteśvara as a decoration of piety, with the words: Receive from me this decoration of piety, good man. But he would not accept it. Then the Bodhisattva Mahāsattva Akshayamati said to the Bodhisattva Mahāsattva Avalokiteśvara: Out of compassion to us, young man of good family, accept this pearl necklace. Then the Bodhisattva Mahāsattva Avalokiteśvara accepted the pearl necklace from the Bodhisattva Mahāsattva Akshayamati, out of compassion to the Bodhisattva Mahāsattva Akshayamati and the four classes, and out of compassion to the gods, Nāgas, goblins, Gandharvas, demons, Garuḍas, Kinnaras, great serpents, men, and beings not human. Thereafter he divided (the necklace) into two parts, and offered one part to the Lord Śākyamuni, and the other to the jewel Stūpa of the Lord Prabhūtaratna, the Tathāgata, &c., who had become completely extinct.

Kern’s gāthās, however, are significantly different, beginning with the question of who is talking.

It should be noted here that Kumārajīva did not translate these gāthās. These were translated by Jñānagupta and inserted between 561 and 601 CE, according to Murano’s notes.

In Murano’s translation, Endless-lntent Bodhisattva repeats the question he made at the opening of the chapter and the Buddha responds.

Thereupon Endless-lntent Bodhisattva asked the Buddha in gāthās:

World-Honored One with the wonderful marks
I ask you about this again.
Why is the son of the Buddha
Called World-Voice-Perceiver?

The Honorable One with the wonderful marks answered Endless-Intent in gāthās:

Kern’s chapter begins with the Bodhisattva Akshayamati asking the Buddha about Avalokiteśvara, but for the gāthās Kern has the Buddha recalling a conversation between Akshayamati and another bodhisattva:

And on that occasion the Lord uttered the following stanzas:

1. Kitradhvaga asked Akshayamati the following question: For what reason, son of Jina, is Avalokiteśvara (so) called?

2. And Akshayamati, that ocean of profound insight, after considering how the matter stood, spoke to Kitradhvaga: Listen to the conduct of Avalokiteśvara.

Leon Hurvitz, who consulted both Kumārajīva’s Chinese translation and a Sanskrit compilation of the Lotus Sutra, notes this difference and comments:

In the Skt. it is supposedly the Buddha speaking. On the face of it, this is very puzzling. It seems to me, however, that this must be a survival from the primitive Lotus, which was presumably a work entirely in verse. If so, then the first śloka was Akṣayamati’s question introduced by narrative, while the second śloka begins the Buddha’s answer, likewise introduced by narrative. Later editors of the text, however, who knew the Lotus only as a work of combined verse and prose, misunderstood the passage and garbled it. As we have it, then, “Akṣayamati of the particolored banner questioned this matter, namely, the reason (kāraṇāt): / ‘For what cause is the son of the Victorious One called Avalokiteśvara?’ // Then by the discerning Teacher was Akṣayamati, the sea of vows, / he of the particolored banner, addressed: ‘Hear of the conduct of Avalokiteśvara!”‘ // The only conundrum is then kāraṇāt, which one might emend to read kāraṇam.

The extra stanzas in Kern’s gāthās appear near the end. Here’s what Murano offers from Kumārajīva:

By all these merits, he sees
All living beings with his compassionate eyes.
The ocean of his accumulated merits is boundless.
Therefore, bow before him!

Thereupon Earth-Holding Bodhisattva rose from his seat, proceeded to the Buddha, and said to him:

Kern has an equivalent verse at the start:

26. He who possesses the perfection of all virtues, and beholds all beings with compassion and benevolence, he, an ocean of virtues, Virtue itself, he, Avalokiteśvara, is worthy of adoration.

But before we get to the the Bodhisattva Mahāsattva Dhārāṇidhara, Kern’s translation includes these verses emphasizing Avalokiteśvara relationship with Amitābha Buddha and praising Amitābha:

27. He, so compassionate for the world, shall once become a Buddha, destroying all dangers and sorrows; I humbly bow to Avalokiteśvara.

28. This universal Lord, chief of kings, who is a (rich) mine of monastic virtues, he, universally worshipped, has reached pure, supreme enlightenment, after plying his course (of duty) during many hundreds of Æons.

29. At one time standing to the right, at another to the left of the Chief Amitābha, whom he is fanning, he, by dint of meditation, like a phantom, in all regions honors the Jina.

30. In the west, where the pure world Sukhākara is situated, there the Chief Amitābha, the tamer of men, has his fixed abode.

31. There no women are to be found; there sexual intercourse is absolutely unknown; there the sons of Jina, on springing into existence by apparitional birth, are sitting in the undefiled cups of lotuses.

32. And the Chief Amitābha himself is seated on a throne in the pure and nice cup of a lotus, and shines as the Sāla-king.

33. The Leader of the world, whose store of merit has been praised, has no equal in the triple world. O supreme of men, let us soon become like thee!

Kumārajīva’s Lotus Sutra contains several references to Amitābha,  but this section of verse in Kern’s Lotus Sutra seems out of place as if appended onto the sutra at a later time.

Next: Talismanic Words for Guard, Defense, and Protection

Petzold Nichiren

The Practice of Honge Bosatsu

[The Nichiren-shū kōyō (Manual of the Nichiren Sect published in 1928) written by Nichiren scholar Shimizu Ryōzan] explains Daimoku in the following way: “The Daimoku is the practice of Namu Myō Hō Ren Ge Kyō. It is the manifestation of the believing mind by sowing the seed and is called Juji no ichigyō or ‘The one practice of receiving and keeping’—the terms ‘receiving’ and ‘keeping’ being synonymous with believing.”

A distinction to be made in text authority justifies Nichiren’s concept of Kanjin. In the Shakumon part of the Hoke-kyō, the “Fivefold Practice” is taught as the practice of the Shakke Bosatsu [Bodhisattvas who are followers of a provisional Buddha]. This practice consists of:

  1. juji—receiving and keeping, i.e. believing
  2. doku—reading
  3. ju—reciting from memory
  4. gesetsu —expounding
  5. shosha—copying

However, the Hommon part of the Hoke-kyō especially recommends the one practice of “receiving and keeping,” saying it is the practice of Honge Bosatsu [Bodhisattvas taught by the Eternal Śākyamuni]. Thus, basing himself on the Hommon point of view, Nichiren can say with Honge Bosatsu that there ought to be no other practice but the manifestation of belief, “sowing the seed,” by uttering the Title. Though this view seems very narrow, we are assured that it is rather very deep, since in the one practice of “receiving and keeping” all practices of all Buddhas and Bodhisattvas are summarized. Since the one practice of ju ji is all-comprehensive, it assimilates the other four practices.

A point to remember is that before his exile to Sado, Nichiren adhered to the fivefold practice; though determining ju ji to be the proper practice, he recognized the four other ones as helping practices. It was during his stay in Sado that he adopted exclusively the one practice of ju ji.

Petzold, Buddhist Prophet Nichiren , p 33-34
Daily Dharma, d17b

Daily Dharma – May 8, 2023

Why do you look at me so anxiously? You do not think that I assured you of your future attainment of Anuttara-samyak-saṃbodhi because I did not mention you by name, do you? Gautamī! I have already said that I assured all the Śrāvakas of their future attainment [of Anuttara-samyak-saṃbodhi]. Now you wish to know my assurance of your future attainment [of Anuttara-samyak-saṃbodhi].

The Buddha has this discussion with his aunt, Mahā-Prajāpatī, also called Gautamī, in Chapter Thirteen of the Lotus Sutra. She raised the young Siddhartha after his mother Queen Māyā died when he was only six weeks old. Gautamī was also the first woman to be ordained into the Sangha. Since women then were thought by some to be not as capable as men, the Buddha specifically assures Gautamī, and thus all women, of the certainty of her enlightenment.

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

LS32

Day 23

Day 23 covers all of Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra, and opens Chapter 19, The Merits of the Teacher of the Dharma.

Day 23 Text with annotationsPlay MP3

Having last month concluded today’s portion of Chapter 19, The Merits of the Teacher of the Dharma, we return to Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra, and consider how many merits will be given to a person who rejoices at hearing this sūtra.

Thereupon Maitreya Bodhisattva-mahāsattva said to the Buddha: “World-Honored One! How many merits will be given to a good man or woman who rejoices at hearing this Sūtra of the Lotus Flower of the Wonderful Dharma?” He sang in a gāthā:
How many merits will be given
To a person who rejoices
At hearing this sūtra
After your extinction?

Thereupon the Buddha said to Maitreya Bodhisattva-mahāsattva: “Ajita! Suppose a bhikṣu, a bhikṣunī, an upāsakā, an upāsikā, or some other wise person, whether young or old, rejoices at hearing this sūtra in a congregation after my extinction. After leaving the congregation, he or she goes to some other place, for instance, to a monastery, a retired place, a city, a street, a town, or a village. There he or she expounds this sūtra, as he or she has heard it, to his or her father, mother relative, friend or acquaintance as far as he or she can. Another person who has heard [this sūtra from him or her], rejoices, goes [to some other place] and expounds it to a third person. The third person also rejoices at hearing it and expounds it to a fourth person. In this way this sūtra is heard by a fiftieth person. Ajita! Now I will tell you the merits of the fiftieth good man or woman who rejoices at hearing [this sūtra]. Listen attentively!

“Suppose the Jambudvipa was filled with wonderful treasures such as gold, silver, lapis lazuli, shell, agate, coral and amber; elephant-carts and horse-carts; and palaces and stately buildings made of the even treasures. Suppose a man who was seeking merits gave all those pleasing things [filling the Jambudvipa] to the living beings of four hundred billion asaṃkhya worlds according to their wishes. A world consists of the six regions. The living beings [of the six regions] are of one or another of the four kinds of births: oviparous, viviparous, from moisture, or without any medium. Some of them have form while others do not. Some have desire while others do not. Some have no feet while other have two feet or four or more. Having continued giving those alms to them for eighty years, this great almsgiver thought, ‘I gave those pleasing things to them according to their wishes. Now they are old and decrepit. They are more than eighty years old. Their hair is grey; and their face , wrinkled. They will die before long. I will lead them by the Dharma of the Buddha.’

“Then he collected them. He propagated the Dharma to them, led them by the Dharma, showed them the Dharma, taught them, benefited them, and caused them to rejoice. He caused them to attain in a moment the enlightenment of the Srota-āpanna, of the Sakrdāgāmin, of the Anāgāmin or of the Arhat, eliminate all āsravas, practice deep dhyāna-concentration without hindrance, and obtain the eight emancipations. What do you think of this? Do you think that the merits obtained by this great alms giver were many or not?”

Maitreya said to the Buddha:

“World-Honored One! I think that his merits were many, immeasurable and limitless. His merits were already immeasurable when he gave all those pleasing things to them. Needless to say, so were his merits when he caused them to attain Arhatship.”

The Buddha said to Maitreya:

“Now I will tell you clearly. The merits of the person who gave all those pleasing things to the living beings of the six regions of four hundred billion asaṃkhya worlds, and caused them to attain Arhatship are less than the merit of the fiftieth person who rejoices at hearing even a gāthā of this Sūtra of the Lotus Flower of the Wonderful Dharma. The merits of the former person are less than a hundredth or a thousandth of the merits of the latter person, or less than the merits of the latter person divided by a hundred thousand billion. [The superiority of the merits of the latter person to those of the former person] cannot be explained by any calculation, parable or simile.

The Daily Dharma from April 12, 2022, offers this:

Now I will tell you clearly. The merits of the person who gave all those pleasing things to the living beings of the six regions of four hundred billion asaṃkhya worlds, and caused them to attain Arhatship are less than the merits of the fiftieth person who rejoices at hearing even a gāthā of this Sūtra of the Lotus Flower of the Wonderful Dharma.

The Buddha gives this explanation to Maitreya (whom he calls Ajita – Invincible) in Chapter Eighteen of the Lotus Sūtra. He compares the benefit created by someone who teaches innumerable beings and makes exorbitant offerings through following the pre-Lotus sūtras to the benefits of finding joy in the Buddha’s Highest teaching. This joy is not the same as just getting what we want, or being relieved from what we do not want. It is the joy of seeing the world for what it is, and our place in it as Bodhisattvas who exist 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

Petzold Nichiren

Practical Meditation and Practical Devotion

An original statement of Nichiren’s conception of the Sacred Title is contained in his Kanjin-honzonshō. Telling us that the invocation of the title is to be considered as Kanjin, or “Meditation,” he states the difference between Tendai meditation and Nichiren meditation: The Tendai Meditation “possesses completely in one thought the three thousand from the point of view of reason,” while the Nichiren Meditation “possesses completely in one thought the three thousand from the point of view of matter.” The “three thousand,” as we know, means all psychical and physical phenomena or the whole universe understood as a mental as well as a physical entity. “From the point of view of reason” means “in theoretical respect” or “in abstract”; “from the point of view of matter” means “in practical respect” or “in concrete.”

The Tendai meditation if further explained as always a meditation on some objective truth, for instance on the truth of “non-form being the real form” (mu sō jissō), or on the “three truths” (san tat) of “the Empty, the Phenomenal Reality, and the Middle” (kū, ke, chū), which are the objects of the “three meditations” (san gan). On the contrary, the method used by the Nichiren Sect, in which the devotee recites the title and turns his face to the Daimandara is characterized by Nichiren as “practical meditation and practical devotion in which faith takes the place of wisdom” (i-shin dai-e no ji-kan ji-gyō). Consequently what is called kanjin or “meditation-mind” by Nichiren is not to be understood as meditation in any ordinary meaning, but as shinjin or “believing mind.” In the Nichiren School we have therefore to deal not with “meditation,” but with “belief.” Kanjin does not imply here knowledge by introspection as the Tendai meaning does but understanding by belief. In short, the Tendai School meditates on some objective truth and does not use the method of reciting the Title, which in the Nichiren Sect holds such a prominent place.

Petzold, Buddhist Prophet Nichiren , p 33