Monthly Archives: July 2024

Daily Dharma

Daily Dharma – July 16, 2024

Anyone who keeps, reads and recites this sūtra, memorizes it correctly, understands the meanings of it, and acts according to it, know this, does the same practices that I do. He should be considered to have already planted deeply the roots of good under innumerable Buddhas [in his previous existence].

Universal-Sage (Fugen, Samantabhadra) Bodhisattva makes this declaration to the Buddha in Chapter Twenty-Eight of the Lotus Sūtra. In our mundane practice of the Wonderful Dharma, it is easy to overlook our place in the world and the benefits we bring to all beings. The magnificent character of Universal-Sage reminds us that despite our feelings of insignificance, we are the result of countless lives of practice and equal in our merits to this great Bodhisattva.

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

LS32

Day 16

Day 16 concludes Chapter 11, Beholding the Stūpa of Treasures, and completes the Fourth Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.

Day 16 Text with annotationsPlay MP3

Having last month considered the Buddha’s call for someone to receive and keep this sūtra, we conclude Chapter 11, Beholding the Stūpa of Treasures.

It is difficult to keep this sūtra.
I shall be glad to see
Anyone keeping it even for a moment.
So will all the other Buddhas.

He will be praised by all the Buddhas.
He will be a man of valor,
A man of endeavor.
He should be considered
To have already observed the precepts,
And practiced the dhuta.
He will quickly attain
The unsurpassed enlightenment of the Buddha.

Anyone who reads and recites this sūtra in the future
Is a true son of mine.
He shall be considered to live
On the stage of purity and good.

Anyone, after my extinction,
Who understands the meaning of this sūtra,
Will be the eye of the worlds
Of gods and men.

Anyone who expounds this sūtra
Even for a moment in this dreadful world,
Should be honored with offerings
By all gods and men.

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

The Daily Dharma offers this:

It is difficult to keep this sūtra.
I shall be glad to see
Anyone keeping it even for a moment.
So will all the other Buddhas.

The Buddha sings these verses in Chapter Eleven of the Lotus Sūtra. He is well aware of how hard it is to move from expedient teachings to the Wonderful Dharma. We have habits and attachments built up over many lifetimes, and live in a world that does not always support our practice. Still, one cannot underestimate the importance of trying, even for the briefest amount of time, to hold on to this teaching and bring it to life in this world.

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

essentials

‘Three Thousands’

The whole universe is said to have the constituency of ‘three thousands,’ but the theory is quite different from other pluralistic systems. It is not an enumeration of all dharmas; nor is it the world system of three Chiliocosms. What is it then? We must explain these ‘three thousands.’ The expression ‘three thousands’ does not indicate a numerical or substantial immensity, but is intended to show the inter-permeation of all dharmas and the ultimate unity of the whole universe.

As the basis of ‘three thousands’ the Tendai school sets forth a world system of ten realms. That is to say, the world of living beings is divided into ten realms, of which the higher four are saintly and the lower six ordinary.

  1. The realm of Buddhas. A Buddha is not inside the circle of ten, but as he advents among men to preach his doctrine he is now partially included in it.
  2. A bodhisattva: a would-be-Buddha.
  3. Pratyeka-buddha: a Buddha for himself, not teaching others.
  4. Sravaka: a direct disciple of the Buddha. The above four are classed as the saintly stages.
  5. Heavenly Beings: superhuman as they are, they cannot get perfectly enlightened without the teaching of the Buddha.
  6. Asura: fighting spirits. Though partially heavenly, they are placed in the lower half of the realm.
  7. Men: neutral in nature.
  8. Preta: departed beings, otherwise called ‘hungry spirits.’
  9. Beasts: innocent in nature, including the whole animal kingdom.
  10. Depraved men: ‘hellish beings’ who are in the lowest stage.

These ten realms are mutually immanent and mutually inclusive, each one having in it the remaining nine realms. For example, the realm of men will include the other nine from Buddha to Hell, and so will any of the ten realms. Even the realm of Buddhas includes the nature of hell and all the rest, because a Buddha, though not hellish himself, intends to save the depraved or hellish beings, and therefore also has hell in his mind. In this sense, the realm of the Buddhas, too, includes the other nine realms.

This immanence of each of the ten worlds in all of them accounts for 100 worlds. Further, each of these realms has ten different features as we have seen above, i.e., form, nature, substance, force, action, cause, circumstance, effect, remuneration and the ultimate state. These are the ten features of Thusness. By discovering these ten features in the 100 worlds, this school arrives at the doctrine of 1,000 realms.

Moreover, each realm consists of three divisions: the species of living beings, the species of space-region or vessel to live in and the species of five aggregates (skandhas) taken separately from living beings—form (matter), perception, conception (idea), volition (will) and consciousness. Thus there are three thousand realms, constituting the whole of manifested reality.

In Buddhism, ‘three thousands’ usually refers to the great Chiliocosm consisting of 1,000 small, 1,000 middle, and 1,000 large worlds. With the Tendai School, however, it is not such a world system, but is the universe of all beings and things, i.e., the whole world of dynamic becoming.

The Essentials of Buddhist Philosophy, p137-138
Daily Dharma

Daily Dharma – July 15, 2024

You skillfully expound the Dharma with various parables and similes,
And with various stories of previous lives.
Now my mind is as peaceful as the sea.
Hearing you, I have removed the mesh of doubts.

Śāriputra, the wisest of the Buddha’s disciples, sings these verses in Chapter Three of the Lotus Sūtra. After the Buddha announced in Chapter Two that he had not revealed his highest wisdom, that everything he had taught before then was preparation, Śāriputra was the first to understand what the Buddha meant. The parables, similes and other parts of the Lotus Sūtra help us to understand how to read them, and how to make them real in our lives. When we find the true purpose of what the Buddha is teaching us, our mind and the world become peaceful together.

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

LS32

Day 15

Day 15 concludes Chapter 10, The Teacher of the Dharma, and opens Chapter 11, Beholding the Stūpa of Treasures.

Day 15 Text with annotationsPlay MP3

Having last month considered the Buddha’s explanation of why the stupa sprang up from underground and the voice heard from within the stupa, we conclude today’s portion of Chapter 11, Beholding the Stūpa of Treasures.

Thereupon Great-Eloquence Bodhisattva, resorting to the supernatural powers of [Śākyamuni] Tathāgata, said to him, “World-Honored One! We wish to see that Buddha.”

The Buddha said to Great-Eloquence Bodhisattva-mahāsattvas:

“Many-Treasures Buddha made another great vow: ‘If a Buddha wishes to show me to the four kinds of devotees when my stūpa of treasures appears before him in order that l may be able to hear the Sūtra of the Lotus Flower of the Wonderful Dharma [directly from him], he must call back all the Buddhas of his replicas who will be expounding the Dharma in the worlds of the ten quarters at that time. Then I will show myself [to the four kinds of devotees].’ Great-Eloquence! Now I will collect the Buddhas of my replicas who are now expounding the Dharma in the worlds of the ten quarters.”

Great-Eloquence said to him, “World-Honored One! We also wish to see the Buddhas of your replicas, bow to them, and make offerings to them.”

Thereupon the Buddha emitted a ray of light from the white curls [between his eyebrows, and faced the east]. The congregation saw the Buddhas of five hundred billion nayuta worlds, that is, as many worlds as there are sands in the River Ganges, in the east. The ground of those worlds was made of crystal. Those worlds were adorned with jeweled trees and garments, and filled with many thousands of billions of Bodhisattvas. Jeweled curtains were stretched and jeweled nets were hung over those worlds, where the Buddhas were expounding the Dharma with loud and wonderful voices. The congregation also saw that many thousands of billions of Bodhisattvas, with whom those worlds were filled, were expounding the Dharma to the living beings of those worlds.

The Buddha also illumined the worlds of the south, west, north, the four intermediate quarters, zenith, and nadir, with rays of light emitted from the white curls [between his eyebrows]. The worlds of those quarters looked like those of the east.

The Daily Dharma offers this:

Great-Eloquence! Now I will collect the Buddhas of my replicas who are now expounding the Dharma in the worlds of the ten quarters.

The Buddha makes this declaration to Great-Eloquence Bodhisattva in Chapter Eleven of the Lotus Sūtra. In the story, a large tower has sprung up from underground. From inside, the voice of Many-Treasures Buddha proclaims the truth of the Lotus Sutra that Śākyamuni Buddha is teaching. Before the Buddha can open the door to this tower and allow the congregation to see this Buddha, Śākyamuni must summon all the other Buddhas in the other worlds throughout the universe. We often say of others, “They live in their own world.” We are surrounded by as many worlds as there are people in our lives. When we summon their Buddha-Nature using our Buddha-Nature, we open doors to treasures we can barely imagine.

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

essentials

The Ultimate Truth

The ultimate truth taught n the Tendai School is Thusness (Tathata), not thisness (tattva). Thusness means the true state of things in themselves, the phenomenal world being the state of things manifested before us. The true state of things cannot be seen directly or immediately. We must see it in the phenomena which are ever changing and becoming. Thus the true state is dynamic. The phenomena themselves are identical with the true state of things. The true state of things is Thusness, i.e., things as they are manifested, just as moving waves are not different from the still water. We generally contrast the still water with the moving waves, but moving or staying they are only the manifestation of one and the same water. What is being manifested or shown outwardly is nothing but the thing itself. There is no difference between the two.

This is the theory of the true state of all dharmas; that is, all elements manifested are the elements in their own state (sarva-dharma-svalaksana-ta). Or. to use another expression, the ‘worldly state (phenomenal) is permanent’ (lokalaksana-nityata).

According to the Tendai doctrine any dharma expresses itself in all three truths. All existences are thus mutually penetrating in all three truths.

The Essentials of Buddhist Philosophy, p137
Daily Dharma

Daily Dharma – July 14, 2024

Ajita! They need not build a stūpa or a monastery in my honor, or make the four kinds of offerings to the Saṃgha because those who keep, read and recite this sūtra should be considered to have already built a stūpa or a monastery or made offerings to the Saṃgha.

The Buddha sings these verses to Maitreya Bodhisattva, whom he calls Ajita – Invincible, in Chapter Seventeen of the Lotus Sūtra. In our zeal to emulate the great deeds of the Buddha, or even of our founder Nichiren, we might believe that only by extraordinary accomplishments can we show our gratitude for this teaching. The Buddha reminds us in this chapter that because we are practicing his Dharma in this world of conflict, we have already made these extraordinary accomplishments. He also reminds us that others who practice with us should be treated with the same admiration we have for anyone who has done valuable work.

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

LS32

Day 14

Day 14 covers all of Chapter 9, The Assurance of Future Buddhahood of the Śrāvakas Who Have Something More to Learn and the Śrāvakas Who Have Nothing More to Learn, and opens Chapter 10, The Teacher of the Dharma.

Day 14 Text with annotationsPlay MP3

Having last month considered in gāthās the Buddha’s prediction for Ānanda, we consider the reaction of the eight thousand Bodhisattvas who had just resolved to aspire for Anuttara-samyak-saṃbodhi.

There were eight thousand Bodhisattvas who had just resolved to aspire [for Anuttara-samyak-saṃbodhi] in this congregation. They thought, ‘As far as we have heard, even great Bodhisattvas have never been assured of their future Buddhahood. Why have these Śrāvakas been so assured?’

Thereupon the World-Honored One, seeing what the Bodhisattvas had in their minds, said to them:

“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. He also will protect the store of the teachings of future Buddhas, teach Bodhisattvas, and cause them to attain [Anuttara-samyak-saṃbodhi], according to his original vow. Therefore, now he has been assured of his future Buddhahood.”

The Daily Dharma offers this:

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

essentials

Three Truths

One should not think, as is ordinarily done, that there exists an abiding motionless substance at the center, around which its qualities exist, moving and changing. If you suppose noumenon to be such an abiding substance, you will be misled altogether. Even the Mahayanistic people who maintain the doctrine of two truths—the worldly or popular truth and the higher truth—are often mistaken by a dichotomic idea of argument. The Tendai School, therefore, sets forth the threefold truth; i.e., the truth of void, the truth of temporariness and the truth of mean. All things have no reality and, therefore, are void. But they have temporary existence. They are at the same time mean or middle, that is, true state, Thusness.

According to the school the three truths are three in one, one in three. The principle is one but the method of explanation is threefold. Each one of the three has the value of all. Therefore, when our argument is based on the void, we deny the existence of both the temporary and the middle, since we consider the void as transcending all. Thus, the three will all be void. The same will be the case when we argue by means of the temporary truth or the middle truth. Therefore, when one is void, all will be void; when one is temporary, all will be temporary; when one is middle, all will be middle. They are otherwise called the identical void, identical temporary and identical middle. It is also said to be the perfectly harmonious triple truth or the absolute triple truth.

We should not consider the three truths as separate because the three penetrate one another and are found perfectly harnlonized and united together. A thing is void but is also temporarily existent. It is temporary because it is void, and the fact that everything is void and at the same time tetnporary is the middle truth,

The Essentials of Buddhist Philosophy, p135-136
Daily Dharma

Daily Dharma – July 13, 2024

The rich man thought:
“He is ignorant, narrow-minded, and mean.
If I tell him that I am his father,
He will not believe me.”

These verses are part of the story of the Wayward Son told by Subhūti, Mahā-Kātyāyana, Mahā-Kāśyapa, and Mahā-Maudgalyāyana in Chapter Four of the Lotus Sūtra. The son in the story has forgotten who his father is. The father cannot just bring him into his inheritance while the son is still attached to his lowly life. The story explains the disciples’ understanding of why the Buddha cannot give his highest teaching without expedients.

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