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Buddhism for Today: A Modern Interpretation of the Threefold Lotus Sutra

The Meaning of the Title

Before discussing the Sutra of the Lotus Flower of the Wonderful Law itself, I wish to comment on the title of the sutra, which expresses in brief the form and content of the sutra. I believe that this title is unique in its succinct expression of the profound meaning of the entire sutra.

The Sutra of the Lotus Flower of the Wonderful Law, written in Sanskrit, is called Saddharma-puṇḍrika-sūtra. The title as translated into Chinese by Kumārajīva is Miao-fa-lien-hua-ching (Japanese, Myōhō Renge-kyō). In the Sutra of the Lotus Flower of the Wonderful Law the absolute truth realized by Sakyamuni Buddha is presented. This truth is called the “Wonderful Law” (saddharma, miao-fa, myōhō) because of its profound meaning, as shown in the discussion of the Sutra of Innumerable Meanings.

First, as shown by the words “real state of all things, “Law” means all things that exist in the universe and all events that occur in the world. Secondly, it means the one truth that penetrates all things. Thirdly, it means the Law as an established rule when the truth appears as a phenomenon that we can see with our eyes and hear with our ears. Fourthly, it means the teaching of the truth.

The truth that expresses the original idea of these four meanings of “Wonderful Law” is the Buddha. Accordingly, the Law that rules the relationships of all things, including man, is also the Buddha; and the teaching, explaining how one should live on the basis of the truth, is the Buddha too. In short, the Law and the Buddha are one and the same. In other words, the Buddha and all the functions of the Buddha can be expressed with the word “Law.” Because the Law has such a supreme, profound, and inexpressible meaning, it is modified by the adjective “Wonderful.”

“Lotus” (puṇḍarīka, lien-hua, renge) means the lotus flower. In India this flower was regarded as the most beautiful in the world, for a lotus is rooted in mud but opens as a pure and beautiful flower unsoiled by the mud. This is an allegorical expression of thee fundamental idea of the Lotus Sutra, that though man lives in this corrupt world, he is not tainted by it nor swayed by it, and he can live a beautiful life with perfect freedom of mind.

“Sutra” literally means a string or the warp threads in weaving. The people of ancient India had a custom of decorating their hair with beautiful flowers threaded on a string. In the same way, the holy teachings of the Buddha were gathered into compositions called sutras. Altogether, the title “Sutra of the Lotus Flower of the Wonderful Law” means “the supreme teaching that man can lead a correct life, without being swayed by illusions, while living in this corrupt world.”

Buddhism for Today, p23-24

Another Innumerable Day Before Day 1

I feel it somehow fitting to begin this extended cycle through the Lotus Sutra with Nikkyō Niwano’s conclusion of his commentary on the Lotus Sutra in his book, Buddhism For Today: A Modern Interpretation of the threefold Lotus Sutra.

When you have read through the entire Threefold Lotus Sutra and have examined yourself in the light of its teachings, you may find that the actual state of your mind is so imperfect as to seem hopeless, and you may feel at a loss as to what to do. I was told that someone confessed that he found it hard to approach the Lotus Sutra again after having read it because of its extreme profundity. I can understand why he felt cowed by the profundity of the sutra. I suspect, however, that he had not read the sutra deeply enough, and that if he had read it repeatedly, he would have come to regard it as the teaching capable of leading all of us directly to salvation. We should start our practice from even one teaching in the Lotus Sutra and from even the smallest act in our daily lives. The sutra itself exhorts us not to think that its teachings are beyond our capacities.

There is an appropriate story in the Sutra of a Hundred Parables (Hyakuyu-kyō) … . Once there was a very stupid man. As he was parched with thirst, he roamed here and there looking for water. While walking about, he luckily arrived at the shore of the Sindh River. For some reason, however, he just stood on the riverbank instead of drinking. A friend nearby wondered at his behavior and asked him, “Why don’t you drink the water in the river?” The man answered, “I am dying for a drink! But the river has so much water that I cannot possibly drink it all. So I am hesitating as to whether I should drink or not.”

I sincerely hope that no one will harbor such a foolish idea toward the teaching of the Threefold Lotus Sutra.

Buddhism for Today, p460

The Sutra of Innumerable Meanings list 10 benefits of progressively more impressive stature for those who read or hear the sutra, but the first benefit, when one is just introduced to the sutra, is its most profound:

The Buddha said: “Good sons, first, this sutra leads a not-yet-awakened bodhisattva to aspire to awakening, leads one without human kindness to aspire to kindness, leads one with a murderous heart to aspire to great compassion, leads one who is jealous to aspire to respond with joy, leads one with attachments to aspire to impartiality, leads one who is greedy to aspire to generosity, leads one who is full of arrogance to aspire to be moral, leads one who is angry to aspire to patience, leads one who is lazy to aspire to perseverance, leads one who is distracted to aspire to meditation, leads one who is ignorant to aspire to wisdom, leads one who lacks concern for saving others to aspire to saving others, leads one who commits the ten evils to aspire to do ten good things, leads one who is willful to aspire to let things be, leads one who is prone to backsliding to aspire to never retreat, leads one who commits faulty acts to aspire to being faultless, and leads one who suffers from afflictions to aspire to detachment. Good sons, this is called the first amazing power of blessing of this sutra.”

(Reeves, p42)

Between Day 32 and Day 1: The Sutra of Repentance

With today’s post I’ll begin weaving in quotes from Nikkyō Niwano’s Buddhism for Today.

[The Sutra Of Meditation On The Bodhisattva Universal Virtue*] teaches the practice of the Bodhisattva Universal Virtue. It consists of the sermon that Sakyamuni preached at the Great Forest Monastery of Vaiśāli in central India after he had taught the Lotus Sutra, and establishes the way of repentance as the practice of the spirit of the Lotus Sutra.

We are greatly encouraged when we read the Lotus Sutra, grasp the true meaning of the sermons that Sakyamuni preached during his lifetime, and realize that we can attain the same state of mind as the Buddha through practicing his teachings. However, the fact is that in our daily lives we are continually troubled with suffering and distress, and we are continually seized by desires of one kind or another. For this reason, we are apt to become disheartened and forget the valuable lessons of the sutra.

Although we understand theoretically that we can become buddhas, we do not know how to rid ourselves of our illusions; our minds are liable to be covered with a dark cloud of illusion. Repentance means the sweeping away of such dark clouds, and the Sutra of Meditation on the Bodhisattva Universal Virtue teaches the way to do this. Therefore this sutra also has a close relationship to the Lotus Sutra, and, as the epilogue of the Lotus Sutra, is called the “closing sutra” (kekkyō) of the Lotus Sutra. Because of its content, it is also called the “Sutra of Repentance.”

Buddhism for Today, pxxvi-xxvii

* Universal Virtue is called Universal Sage in Murano’s translation.

Understanding the 12-Linked Chain of Causation

In Nikkyō Niwano’s Buddhism for Today, he offers this explanation for the 12-linked chain of causation, one of the basic teachings of  Sakyamuni Buddha.

The Buddha preached the Law of the Twelve Causes in detail to Ānanda in the Dirghagānta-sūtra (Jō-agon-gyō). This law rules the growth of the human body as well as the changes in man’s mind. The former is called the “outer causation” (gai-engi) and the latter the “inner causation” (nai-engi). It explains the process through which a human being is born, grows, ages, and dies in light of the three temporal states of existence, the past, present, and future. And in connection with this, it shows how man’s mind changes and the fundamental method of purifying it and of removing illusions from it.

The twelve links or stages are (1) ignorance (mumyō), (2) actions (gyō), (3) consciousness (shiki), (4) name and form (mental functions and matter; myō-shiki), (5) the six entrances (the five sense organs and the mind; rokunyū), (6) contact (soku), (7) sensation (ju), (8) desire (ai), (9) clinging (shu), (10) existence (u), (11) birth (shō), and (12) old age and death (rō-shi).

First we will explain the growth and changes of the human body, the outer causation.

The first link of the Twelve Causes is ignorance. Prior to our conception by our parents, nothing is known or sensed. When the ignorant spirit is conceived in the mother’s womb through the action of sexual intercourse, consciousness is produced. Consciousness means “something living.” Here something like a human being – a fetus – is produced, although it is still incomplete. As the incomplete consciousness is gradually taking shape, it grows into name and form (mental functions and matter). “Name” means an immaterial being, spirit or soul, and “form” indicates a material being, that is, the human body. “Name and form” mean the human body with a soul.

As name and form (mind and body) grow, they develop the five sense organs (eyes, ears, nose, tongue, body) and the mind, by which we perceive the existence of things. At this time, we are still in the mother’s womb and incomplete. This stage is called the six entrances because the functions of our minds and bodies are on the point of dividing into six different senses.

We are born into this world at the stage of the six entrances. When we grow to the age of two or three, the six entrances are completed and sensibility is developed. That is, we become able to discern shapes, colors, sounds, smells, tastes, physical sensations, and so on. This stage is called contact.

When this sensibility is further developed, feelings of like and dislike naturally develop. This state is called sensation. These feelings become distinct at six or seven years of age. As this state develops, desire is produced. “Desire” implies many things, but here we limit its meaning to the human body and take it only as meaning affection for the opposite sex. As affection for the other sex becomes stronger, we come to have the desire of possessing the other. This is clinging. Later we enter into married life; this stage is existence. In the course of time children are born as a natural consequence of our marriage. This is birth. When we reach this stage, we are attacked in various ways by sufferings in their true sense. This stage continues through life, and finally we come to old age and death.

Clinical studies by modern doctors prove that during the nine months from the moment of conception to the birth of a human baby, the body, which was at first like an amoeba, passes through all the major evolutionary stages that occurred before reaching the form of man as he is today. In other words, even today’s evolved man is in a state like the amoeba of two billion years ago when he is conceived in his mother’s womb. When this fact is compared with the Law of the Twelve Causes taught by the Buddha, we cannot help admiring the fact that the Buddha preached exactly what the studies of twentieth-century scientists tell us.

Buddhism for Today, p101-102

20200103_12-linked-chain-graphic

This seemed really odd to me and I contacted Rev. Ryuei McCormick. I sent him a copy of the above graphic and asked him what he thought. He replied, “It is pretty much in line with the interpretation found in the Treasury of Abhidharma Treatise (Abhidharmakośa), which summarizes the baseline of Buddhist teachings in both East Asian and Tibetan Buddhism. By ‘baseline’ I mean what are assumed to be the basic teachings that everyone agrees on.”

For me, Niwano’s dualistic view of our existence as a “human body with a soul” is problematic. I am much more comfortable with the emptiness of dependent origination, the provisional existence we experience and the middle way that encompasses this non-dualistic reality. There is no soul that exists beyond the process of dependent origination.

Open Your Eyes book coverAfter completing Buddhism for Today I took up McCormick’s Open Your Eyes: A Nichiren Buddhist View of Awakening and read his explanation. Reading McCormick’s book is a lot like trying to slake your thirst with a firehose. There is just so much information and, in my case, most of it is probably wasted. Still, I feel there is a lode of information here that I will want to mine further.

Dependent origination, then, is the teaching that things do have a provisional (though not intrinsic) existence based on causes and conditions. Therefore, one who is following the Middle Way will think in terms of causes and conditions, and not existence or non-existence. For the follower of the Middle Way there are no immutable categories or boundaries, nor is there any question of absolute identity or absolute difference between entities. Dependent origination is the awareness of cause and effect and the interdependence of all things that gives rise to an authentic sense of responsibility, genuine love and compassion.

Dependent origination applies to all phenomena, but the Buddha was specifically concerned with applying it to the human predicament. He wished to show the specific causes and conditions that bind people to an existence of suffering, and through understanding those causes, how to change them. To this end, the Buddha expounded the twelve-fold chain of dependent origination.

“With ignorance as condition, volitional formations [come to be]; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, becoming; with becoming as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering. This, monks, is called dependent origination. ” (Bodhi, Bhikkhu, trans. The Connected Discourses of the Buddha: A New Translation of the Samyutta Nikaya. Boston: Wisdom Publications, 2000, p. 353)

Admittedly, this formula may seem a little obscure. Nevertheless, it is the foundation upon which the Buddha’s teachings rest and so deserves careful study. Through the ages Buddhists have understood and taught the twelvefold chain in a variety of ways depending upon the social and historical context. The following explanation is based upon the Buddha’s expanded analysis of this formula from another discourse, and also the traditional understanding derived from the abhidharma, the phenomenological treatises written by the early Buddhist monks in India as a systematic explanation of the sūtras.

In the traditional understanding, ignorance and volitional formations refer to past causes inherited from one’s past life or lives. The cycle begins with ignorance of the true nature of reality. Specifically, the Buddha states that this link in the twelve-fold chain refers to ignorance of the four noble truths.

“And what, monks, is ignorance? Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering. This is called ignorance.” (Bodhi 2000, p. 535)

Due to ignorance, one is disposed to perform acts of thought, word and deed based upon the most selfish and short sighted of motives. These are the volitional formations.

“And what, monks, are the volitional formations? There are these three kinds of volitional formations: the bodily volitional formation, the verbal volitional formation, the mental volitional formation. These are called the volitional formations.” (Ibid, p. 535)

These actions are also called “karma” which is not destiny or fate, but intentional activity motivated by ignorance, and to the consequences of those actions upon the future life or lives of the one who performs them. Volitional formations are also a subset of the mental formations that are the fourth of the five aggregates that constitute human life. They are habit-patterns that condition both ourselves and our environment in accordance with the nature of our motivations.

The next five links of the chain spell out the consequences of past karma in terms of one’s present life. They are the present effects of past causes. The first link is consciousness, which is the same as the fifth of the five aggregates.

“And what, monks, is consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This is called consciousness.” (Ibid, p. 535)

According to Buddhism, the kind of person we are in this life is not simply the result of heredity and environment but is the outcome of karma. In other words, the kind of person that we are now has been determined by our own choices and the habits or dispositions that we have built up over many previous lives. These predispositions give rise to and condition conscious experience of various kinds (consciousness of the external world and the internal awareness of thoughts and feelings). According to the abhidharma, the perpetuation of consciousness carries over from the expiration of one sentient being to the conception of a new sentient being. At some point, whether instantaneously or after an “intermediate existence” (depending on which version of abhidharma one gives credence to), consciousness finds itself drawn to the most appropriate womb and environment wherein it’s karmic inheritance can unfold. This transmigration of consciousness as a gandharva or “being to be reborn” is explained by the Buddha as follows:

“Monks, the conception of an embryo in a womb takes place through the union of three things. Here, there is the union of the mother and father, but it is not the mother’s season, and the being to be reborn is not present — in this case there is no conception of an embryo in a womb. Here, there is the union of the mother and father, and it is the mother’s season, but the being to be reborn is not present — in this case too there is no conception of an embryo in a womb. But when there is the union of the mother and father, and it is the mother’s season, and the being to be reborn is present, through the union of these three things the conception of an embryo in a womb takes place.” (Nanamoli, Bhikkhu and Bodhi, Bhikkhu, trans. The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikaya. Boston: Wisdom Publications, 1995, p. 358)

Some might be misled into thinking that consciousness is a kind of self that transmigrates from one lifetime to another. This was the mistaken view of a monk named Sati, who believed that the same consciousness “runs and wanders through the round of rebirths.” (Ibid, p. 349) The Buddha admonished Sati and in no uncertain terms stated that consciousness is not a fixed entity that transmigrates but is itself something that arises in accordance with conditions. Consciousness is more of a recurring pattern, like a wave, than a thing. In another discourse, the Buddha even says that the mutability and impermanence of consciousness is even more drastic than that of the body, and therefore one would be better off identifying the body as a self.

“It would be better, monks, for the uninstructed worldling to take as self this body composed of the four great elements rather than the mind. For what reason? Because this body composed of the  four great elements is seen standing for one year, for two years, for three, four, five, or ten years, for twenty, thirty, forty, or fifty years, for a hundred years, or even longer. But that which is called ‘mind’ or ‘mentality’ and ‘consciousness’ arises as one thing and ceases as another by day and by night. Just as a monkey roaming through the forest grabs hold of one branch, lets that go and grabs another, then lets that go and grabs still another, so too that which is called ‘mind’ and ‘mentality’ and ‘consciousness’ arises as one thing and ceases as another by day and by night.” (Bodhi 2000, p. 595)

Consciousness, then, is constantly changing to reflect the conditions that brought it about. As the Buddha explains to Sati, sometimes it is consciousness of something visual, or something auditory, or something tangible, or of some other sense. From moment to moment consciousness changes its focus and composition as often as a monkey jumping from branch to branch. Each moment of consciousness is therefore unique, dependent on conditions, impermanent, and not a candidate for any kind of permanent unchanging self.

Consciousness in turn gives rise to and is supported by the aggregates that make up name-and-form, the psychophysical personality.

“And what, monks, is name-and-form? Feeling, perception, volition, contact, attention: this is called name. The four great elements and the form derived from the four great elements: this is called form. Thus this name and this form are together called name-and-form.” (Ibid, p. 535)

Name-and-form in this case, encompasses four of the five aggregates — form, feeling, perception, and mental formations. “Name” is applied to feeling, perception, and mental formations as well as to contact and attention. These five always accompany consciousness as supportive functions that are involved in the recognition, or “naming,” of experience. “Form” is constituted by the four primary elements that are elsewhere listed as earth, air, fire, and water. These four elements do not simply refer to earth, air, fire, and water as we commonly relate to them. Rather, the four primary elements are emblematic of our experience of the physical world — solidity, movement, temperature, and cohesion respectively.

When dependent origination is explained within the boundaries of a single lifetime, then the links of name-and-form and consciousness are shown to be mutually conditioning. Instead of consciousness arising due to the ignorance and volitional formations attributed to a previous lifetime, consciousness is said to arise depending on name-and-form and to in turn give rise to name-and-form. In another discourse, Śāriputra explains this through the simile of two sheaves of reeds that are able to stand up by leaning up against one another, thus providing mutual support (Ibid, pp. 608-609).

Upon birth, the psychophysical personality begins to utilize the six sense bases consisting of sight, sound, touch, taste, smell and cognition.

“And what, monks, are the six sense bases? The eye base, the ear base, the nose base, the tongue base, the body base, the mind base. These are called the six sense bases.” (Ibid, p. 535)

These six senses bring one into contact with the world. They are sometimes called the six sense entrances because through them the world enters into our awareness. They are also referred to as the six roots because through them we are rooted in the world.

“And what, monks, is contact? These are the six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. This is called contact.” (Ibid, p. 535)

Contact naturally results in feelings based on that contact.

“And what, monks, is feeling? There are these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body contact, feeling born of mind-contact. This is called feeling.” (Ibid, p. 535)

These feelings constitute the second of the five aggregates. Again, these last five links describe what one experiences in the present life; they are all givens that are the fruits of one’s own actions.

The next three links describe one’s present actions in relation to the circumstances that one experiences. They are the present causes that will have future effects. The first is the craving that arises based upon feeling.

“And what, monks, is craving? There are these six classes of craving: craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, craving for mental objects. This is called craving.” (Ibid, p. 535)

One wishes to experience only pleasant feelings while avoiding the unpleasant at all costs. This craving leads to clinging to particular things, people, ideas and circumstances.

“And what, monks, is clinging? There are these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and vows, clinging to a doctrine of self. This is called clinging. ” (Ibid, p. 535)

This results in “becoming,” which is a way of summarizing the way in which we “become” hell-dwellers, hungry ghosts, animals, fighting demons, humans, and heavenly beings in the three realms. The three realms consist of the realms of desire (which takes in all existence from the hells up to the lower six heavens), form (the more refined heavens), and the formless (the most refined heavens). “Becoming’ refers to the constant struggle for identity and happiness that characterizes the day-to-day life of most people.

“And what, monks, is becoming? There are these three kinds of becoming: sense-realm becoming, form-realm becoming, formless-realm becoming. This is called becoming. (Ibid, p. 535)

The last two links of the chain explain the future effects of the present causes. In the Buddhist view, this constant struggle for a happy existence or even for a peaceful annihilation can never be achieved because life is characterized by the three marks of impermanence, suffering and non-self. One’s desperate strivings and unrequited desires can only lead to a future birth.

“And what, monks, is birth? The birth of the various beings into the various orders of beings, their being born, descent [into the womb], production, the manifestation of the aggregates, the obtaining of the sense bases. This is called birth.” (Ibid, p. 534)

Birth will then lead to another round of old age and death, grief, lamentation, suffering, dejection and despair.

“And what, monks, is aging-and-death? The aging of the various beings in the various orders of beings, their growing old, brokenness of teeth, grayness of hair, wrinkling of the skin, decline of vitality, degeneration of the faculties: this is called aging. The passing away of the various beings from the various orders of beings, their perishing, breakup, disappearance, mortality, death, completion of time, the breakup of the aggregates, the laying down of the carcass: this is called death. Thus this aging and this death are together called aging-and-death. ” (Ibid, p. 534)

In short, the twelve-fold chain of dependent origination shows that human life is the outcome of a vicious circle of desire, karma and suffering. The only escape is to abolish ignorance and recognize the vicious circle for what it is. Once the chain is broken, liberation is at hand.

“But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of becoming; with the cessation of becoming, cessation of birth; with the cessation of birth, cessation of aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.” (Ibid, p. 534)

Who has achieved liberation? As discussed earlier, the twelve-fold chain is not concerned with the preservation or eradication of an individual person or entity. It is concerned with the way in which suffering is perpetuated and the way in which the conditions that give rise to suffering can be unraveled. The important thing is that suffering has ended and liberation has been achieved.

There is another way of understanding the twelve-fold chain of dependent origination, however, that does not need to assume the literal existence of many lifetimes. It can be said that from moment-to-moment we are renewing ourselves and enacting the cycle of birth and death, with all the suffering that it entails. From this point of view, ignorance and volitional formations refer to our inability to accept the life process on its own terms. We desperately search for some form of stability and lasting happiness and refuse to acknowledge the dynamic flow and interrelations that is the true reality of our lives.

Due to this misguided activity, we fall out of sync with the true rhythm of life and end up feeling self-conscious and threatened. We never see reality itself because it is clouded over with our expectations, regrets, frustration and all other manner of projection. At this point, the psychophysical personality, name-and-form, is consolidated and immediately begins interpreting the world encountered through the senses in terms of self and other. The contact between this self and the world outside it from moment-to-moment gives rise to the feelings that constitute our self-referential experience of the world.

At this point we begin craving for what is pleasant and constantly strive to be in the situations we do want. In this way, every moment becomes a new experience of transitory pleasure and pain.

Birth, then, refers not to an actual rebirth, but to the birth of a new self-concept or identity based on what we are experiencing in that single moment. Thus, from moment-to-moment we have a new idea about who we are in relation to our environment. We see ourselves variously as competent, kind, gentle, harsh, admirable, pitiable, uncertain, loving, loved, hateful, hated, indifferent, fascinated and so on as each moment arises. However, no matter how comfortable we are with these ideas of ourselves, they will all fade away as the next moment comes and the cycle renews itself. This is the momentary meaning of aging and death.

Looked at in this way, the abolishing of ignorance means that we cease living life in terms of self-reference. By not projecting our desires and expectations onto reality or bifurcating it into self and other, the actions and self-consciousness that lead to so much suffering ceases. Free of the chain, life can take on entirely new qualities that are no longer characterized by ignorance, craving, grasping or the myriad forms of suffering. The moment-to-moment unfolding of the life process continues, but now it is free of our erroneous and fearful interpretations, such as the idea of birth and death. Dependent origination teaches that since all entities are actually phases and configurations of the continuous unfolding of causes and conditions, there are no clear-cut lines that can be drawn between self and other, birth and death. Without such self-oriented projections, dependent origination can be seen just as it is — a dynamically relational unfolding of reality wherein every part contains the whole and is embraced by the whole.

The Lotus Sūtra states that the Buddha taught the twelve-fold chain of dependent origination for the sake of the pratyekabuddhas. “To those who were seeking Pratyekabuddhahood, he expounded the teaching of the twelve causes, a teaching suitable for them.” (Murano 2012, p. 14) As with the four noble truths this would indicate that the twelve-fold chain of dependent origination is a Hinayāna teaching, but once again Zhiyi, taught that the twelve-fold chain of dependent origination could be understood on increasingly profounder levels up to and including the perspective of the Lotus Sūtra. Just as the voice-hearers and privately awakened ones enter into the One Vehicle that takes them to buddhahood, so do the teachings associated with them blossom into the teaching of the One Vehicle.

Open Your Eyes: A Nichiren Buddhist View of Awakening, Page 179-188


See Nikkyō Niwano and the Lotus Sutra

Nikkyō Niwano and the Lotus Sutra

I’ve completed reading “Buddhism for Today: A Modern Interpretation of the Threefold Lotus Sutra,” and selected a number of quotes by Nikkyō Niwano that I will use in my upcoming daily 32 Days of the Lotus Sutra blog posts. I have enough of these quotes to spread over most of 2020.

Niwano’s insights into the Lotus Sutra are thought-provoking and I find those I’ve set aside inspiring. But his teachings are not without areas that present a problem for me. I emphasize that this is my problem. I wrote about this earlier when I introduced Buddhism for Today. Risshō Kōsei-kai, the organization Niwano founded in 1938 with Mrs. Myoko Naganuma, is not Nichiren Shu, and when the two differ on a doctrinal point, I’m going to rely on Nichiren Shu teachings. What follows are some quotes that I set aside as problematic.


[In Chapter 16] the Buddha then revealed his tactful methods in detail: “Good sons! All the sutras which the Tathāgata preaches are for the deliverance of the living. Whether speaking of himself or speaking of others, whether indicating himself or indicating others, and whether indicating his own affairs or the affairs of others, whatever he says is all real and not empty air.” …

In Risshō Kōsei-kai, when a member is admonished by a leader, he calls it “merit” (kudoku). It is indeed an unpleasant and unwelcome thing for anybody to be scolded or admonished by others. But since the Buddha’s salvation is often extended to us through such scoldings and admonitions, our salvation is realized when we receive these warnings with gratitude. The words “indicating the affairs of others” are most important, and we should always bear them in mind in our daily lives.

Buddhism for Today, p226-228

I spent 25 years practicing with Soka Gakkai and its lay-leader organizational structure. Perhaps that taints my view of scoldings during group counseling. The Risshō Kōsei-kai website’s “Basic Practice of Faith” describes the practice in this way: “One of the most important of Rissho Kosei-kai’s religious activities is a unique form of group counseling known as hoza. The members of a hoza group usually sit together in a circle, creating a warm, intimate atmosphere for open discussion. Members share problems and raise questions in the hoza as the other members listen and respond with compassion, trying to understand his or her problem, situation, and emotions.” Where does scolding belong in a Lotus Sutra-focused practice?


The word “repentance” has two meanings and applications. One is repentance in a general sense, the confession of our own past physical and mental misdeeds. Our minds are purified by such repentance, and because it frees us from a sense of sin, we feel greatly refreshed. There are cases too numerous to mention of Risshō Kōsei-kai members recovering from disease or being freed from family problems just by confessing their misdeeds before fellow members in group-counseling sessions. Psychoanalysts, especially those practicing depth analysis, have applied this principle in helping many disturbed people.

Recovery from illness is, of course, dependent on our repentance, whose true value consists in disclosing our buddha-nature.

Buddhism for Today, p423

I’m more than happy to accept the idea that repentance can have an effect on physical illness. Scientifically, this is an example of the non-dual nature of mind and body. We can make ourselves sick. It’s even an apt example of the Buddhist concept of our delusions causing our suffering. But “Risshō Kōsei-kai members recovering from disease or being freed from family problems” as a credit to their practice of repentance is just too close to Soka Gakkai’s “if you are sick chant; if don’t get better, chant more.” In Soka Gakkai, “cases too numerous to mention” of members being rewarded are standard fare for group meetings. For me, a practice focused on personal reward seems more appropriate for a hungry spirit than a Bodhisattva seeking to bring all sentient beings to the Buddha way.


Sakyamuni Buddha revealed that he instructed living beings occasionally by speaking of himself or speaking of others, occasionally by indicating himself or indicating others, and occasionally by indicating his own affairs or the affairs of others. Whatever he says is all real and not empty air — that is, there is nothing useless in what he says; all is for the purpose of elevating people and leading them to real enlightenment.

Here lies the vastness and profundity of the Buddha’s teaching. Buddhism is not opposed to Christianity, Islam, and other teachings of great sages, such as Confucius, Mencius, and Lao-tzu. We understand that such saints and sages are the appearance of the Buddha in other forms and that their teachings are the manifestation of the Buddha’s teachings in other forms. I do not say this because I am a Buddhist but because so long as the Buddha is the great truth and great life of the universe, there can be no truth that is not included in the Buddha, and no law other than that of the Buddha. Accordingly, a narrow-minded Buddhist who indiscriminately criticizes other religions and thinks, for example, that Buddhism is a true religion, while Christianity is not, cannot claim to be a true Buddhist.

A right teaching is right regardless of who preaches it. Truth is truth regardless of who proclaims it. Buddhists revere a person who leads all living beings by such a right and true teaching as “the Buddha.” It follows naturally that they should not set themselves in opposition to other religions.

Buddhism for Today, p228-229

I’m not prepared to go this far. I don’t object to describing the eternal Sakyamuni Buddha as the lifeforce of the universe and the source of all right teachings. For me that falls within the realm of personal interpretation as illustrated in the infinite meanings described in the Sutra of Innumerable Meanings. But to suggest that all religions arise from the eternal Sakyamuni’s teaching is just too far. The historical Buddha was not adverse to calling out wrong views held by religions of his day. Nichiren, of course, famously opposed those who did not base their faith on the Lotus Sutra. Niwano even defends Nichiren’s actions as necessary in this time.

Later in the book, Niwano offers a guideline for how to approach these differences in religions and religous practices:

Buddhism itself is a gentle teaching. This teaching is of course “right,” but it is not “self-righteous” in the sense of being opinionated and obstinate. As stated in the explanation of the Middle Path, the teaching of Buddhism is always in perfect accord with the truth, and its expression has the flexibility of perfect freedom. Therefore, a true Buddhist should not be obstinate or bigoted but should be flexible in accordance with the truth. Such an attitude is that of being gentle in mind.

Buddhism for Today, p250

These are, indeed, words to live by.


[T]he Buddha is an absolute existence. He exists everywhere inside and outside us and is constant, from the infinite past to the infinite future. He is an existence inseparable from us even if we want to part form him. Therefore, he is an absolute existence.

The Buddha can be compared to the air. Air always exists around us and even within our bodies. We cannot live for a moment without air, though we usually do not think about its existence. When we are confined in a small room and feel claustrophobic because of stale air, we open the windows and let in fresh air. At such times we are aware of the importance of air.

In the same way, the Buddha is the existence from which we cannot separate ourselves even if we want to, and which always causes us to live. He is an absolute and infinite existence. For this reason, we can devote ourselves to believing in the Buddha, depending upon him, and leaving everything to him.

Buddhism for Today, p220

This is an odd concept to apply to the Eternal Buddha Sakyamuni. For me it comes too close to the descriptions of the Judeo-Christian God. As a Buddhist, I believe in the emptiness of dependent origination. Susan Mattis, in her essay in A Buddhist Kaleidoscope, page 252-253, offers an excellent explanation of my view:

For Chih-i as for Nāgārjuna there is no reality or truth to be realized beyond the play of the ephemeral, conditioned elements of the realm of dependent origination; the ultimate, middle truth is nothing other than the realization of the true aspect of the phenomenal realm, that is, its empty, conditioned existence. This identity of ultimate truth and phenomena is for Chih-i the central and unequivocal teaching of the Lotus Sutra, the message embodied in the image of the Buddha pervading all realms of existence.


The Buddha’s teachings instruct us not to regard the changeable as the unchangeable. If we view things thoroughly and clearly, we can see all changes. To act according to changes with a flexible mind is the right way of living. At the same time, we should not be too bound by change, cither. To feel that we cannot do anything as well as young people because we have grown older, are too old to work efficiently any longer, and want only to live in comfort for the rest of our days is a way of thinking that is too influenced by change. There should be something unchanging within us even as we grow older. To make the best use of our experience, brains, technical skills, leadership, dignity, and other qualities, and to work for the benefit of people and society for our entire life is the right way to live. …

So far we have been considering elderly people; let us now give some examples involving young people. Women have come to have equal rights with men under the law since the postwar constitution of Japan was promulgated. This was a dramatic change from the prewar days. In the new constitution women have been granted equal human rights, but they have not changed in their physical structure, which enables them to give birth to and nurture babies. They are unchangeable in this respect. If women try to behave like men in everything simply because equality of the sexes has been guaranteed in the constitution, it represents a way of thinking that is restricted by change and is inconsistent with reason. Though there may have been some Japanese women who intentionally behaved like men, most have assumed a modest manner. Among them, some women who have listened to the teachings of the Buddha have lived in a reasonable and womanly manner and have indeed been women worthy of Buddhism.

Buddhism for Today, p234-235

Niwano was born in 1906 to a farm family in northern Japan. His cultural attitude toward Japanese women behaving like men, and one assumes men behaving like women, is to be expected. It will be interesting to see whether Risshō Kōsei-kai changes such references when it re-issues this book in the future. Judging by what Risshō Kōsei-kai did to the Lotus Sutra when it re-edited its English translation of the Threefold Lotus Sutra last year, I expect references to “reasonable and womanly manner” and “women worthy of Buddhism” to disappear.


About five hundred years after the Buddha’s extinction, a belief centering on Amita Buddha (also called Amitābha and Amitāyus) began to spread from western India. Its believers sought rebirth in the Pure Land, the paradise of Amita, by relying completely on the power of this buddha. Although this buddha is regarded as having great compassion and the power to bring all living beings to the Pure Land, this faith is incomplete so long as it suggests the idea of salvation through relying absolutely on his power. It is impossible for living beings to achieve rebirth in the Land of Amita Buddha unless they realize the universal truth and endeavor actually to live according to it. The salvation of this buddha will be realized when people seek wisdom and practice the way leading to the perfection of their character. So that all living beings might not misunderstand this or fall into depending completely on the power of Amita Buddha, Sakyamuni Buddha added the conditional phrase, “If there be any woman who hears this sutra and acts according to its teachings.” The faith of Amita Buddha will display its true power by virtue of the truth taught in the Lotus Sutra.

Buddhism for Today, p364

This Niwano quote comes in reference to the Medicine King chapter’s explanations of the benefits of hearing that chapter and specifically a woman being reborn in Amita Buddha’s western paradise. My problem here is the ambiguity. What does Niwano mean when he says, “The faith of Amita Buddha will display its true power by virtue of the truth taught in the Lotus Sutra”?


See Understanding the 12-Linked Chain of Causation, a lengthy comparison of Niwano’s explanation of the 12 linked chain of causation with Rev. Ryuei McCormick’s explanation in his new book, Open Your Eyes: A Nichiren Buddhist View of Awakening.

Another Innumerable Day Before Day 1

For today’s pass through The Sutra of Innumerable Meanings I will quote from Nikkyō Niwano’s Buddhism for Today. This book, which I will be quoting from extensively in the future, offers a commentary on the full Three-Fold Lotus Sutra.

On this first of the three sutras, Nikkyō Niwano writes:

Of the three sutras mentioned above, the Sutra of Innumerable Meanings contains the sermon Sakyamuni delivered on the Vulture Peak (Mount Gṛdhrakūṭa) immediately before preaching the Lotus Sutra. The Sutra of Innumerable Meanings, which is inseparable from the Lotus Sutra, is regarded as the introduction to the latter. This is because in the Sutra of Innumerable Meanings Sakyamuni states the reasons for the aims and the order of his preaching during the past forty years and also says that he has not yet manifested the truth. This does not mean that so far he had preached untruth but that he had not yet revealed the final truth, although all of his previous sermons were true. In other words, he had not yet manifested the full profundity of his teaching, being afraid that people would not be able to grasp it because their understanding and faith were not sufficiently developed. Therefore he made an important promise concerning his next sermon: “I am now to reveal the real truth.” His next sermon was the Lotus Sutra. For this reason, if we do not read the Sutra of Innumerable Meanings we cannot realize clearly either the position of the Lotus Sutra among all the sermons that Sakyamuni preached during his lifetime or the true sacredness of the Lotus Sutra.

Buddhism for Today, pxxii-xxiii

Buddhism for Today


See The Cause of My Life


BuddhismForToday coverI am currently publishing here daily quotes taken from A Buddhist Kaleidoscope: Essays On The Lotus Sutra, an anthology edited by Gene Reeves. My 32 Days of the Lotus Sutra practice is currently using The Threefold Lotus Sutra: A Modern Translation for Contemporary Readers for my afternoon English recitation. And now I’m reading Buddhism for Today: A Modern Interpretation of the Threefold Lotus Sutra.

All three are published by Kosei Publishing, the printing arm of Rissho Kosei-Kai. And Buddhism for Today was written by the founder of Rissho Kosei-Kai, Nikkyō Niwano, 1906–1999.

I was incredibly impressed by the content of A Buddhist Kaleidoscope and I’m enjoying reading aloud this new translation of the The Threefold Lotus Sutra, but it was when I started Nikkyō Niwano’s commentary on the Lotus Sutra that I felt a need to step back and distance myself from Rissho Kosei-Kai doctrine.

My hunger for commentary on the Lotus Sutra is insatiable. Nikkyō Niwano’s stated reason for writing his commentary mirrors my own reason for maintaining this website:

I regret greatly that the Lotus Sutra, which includes the supreme teachings of the Buddha, appears to be so difficult and that it is studied by only a limited number of people and by specialists in religion. The Lotus Sutra is neither truly appreciated nor understood by people in general, and therefore it does not penetrate people’s daily lives. This is the first reason for my decision to write this book. My earnest desire is to explain the Lotus Sutra so that its spirit can be understood by modern people and gain their sympathy, although I have remained faithful to the original intent of the sutra to the last.

We cannot truly understand the Lotus Sutra by reading only part of it. It is both a profound teaching and a wonderful work of art, unfolding like a drama. Therefore, we cannot grasp its true meaning unless we read it through from beginning to end. However, it is not easy to read the sutra, with its difficult and unfamiliar terminology, from cover to cover, and to grasp its meaning. We need a commentary that will help us understand the sutra in the context of our lives today. This is the second reason for my decision to write this book.

At the same time, we must always honor the original intent of the Lotus Sutra, as it is a noble work of art. Even in translation we find in the sutra an indescribable power that permeates our hearts. I think that readers will be able to understand the Lotus Sutra all the more if they consult it while reading this book. I believe, too, that they will be able to sense something of the spirit of the Lotus Sutra from this book.

If readers who understand the spirit of the sutra recite key portions morning and evening, its spirit will become more and more strongly rooted in the depths of their minds, and will surely be manifested in the conduct of their daily lives so that a new life will open before them. In this hope and belief, I have written this book.

Buddhism for Today, pxvi

And yet I am put off by Nikkyō Niwano’s view of modern Nichiren Buddhism:

From the standpoint of the history of the human race, two thousand five hundred years [since the death of Śākyamuni] is only a short time. In Japan, Buddhism, which was introduced from China, had a strong power for a time whenever a learned or distinguished priest appeared. But after a short time this power declined quickly. The thirteenth-century priest Nichiren, the founder of the Nichiren sect, for example, is believed to have infused new life into Japanese Buddhism. However, following his death, the teachings diverged from his true intention and degenerated into formalism.

Buddhism for Today, pxiv

And again:

The Lotus Sutra is thought to have been recorded about seven hundred years after the death of Śākyamuni Buddha. I see a deep meaning in the fact that the changes in Buddhism during its first seven hundred years established a pattern of change that has been followed throughout its long history. In the twentieth century, when Buddhism has adhered too much to form and has lost the power to save people, a religious movement has again arisen among lay devotees to restore Buddhism to Śākyamuni’s true teachings and by the efforts of these lay believers is now spreading throughout Japan.

This new movement to reevaluate the Buddha’s teachings has been spreading throughout the world, not only in Japan. In Western countries, there are many people who are unsatisfied with monotheism, atheism, or materialism d finally seek the solution to their problems in Buddhism.

Buddhism for Today, pxv

I have heard before the argument that Nichiren temples in Japan focus too much on memorial and funeral services, which pay the bills, and not enough, if at all, on propagation. I actually don’t know. And since my only experience in formal Nichiren services is based on five years of American temple practice that followed more than a quarter-century of organized lay services, what I have to say really doesn’t amount to much.

In the future I may write more about this, but for now I feel strongly that eliminating the priesthood and replacing it with a lay-leadership is a bad proposition. Yes, more can be done toward propagation and inspiring existing members to broaden their understanding of the Lotus Sutra, but the priests I’ve met in America – with strengths and weaknesses like us all – are invaluable.

Nikkyō Niwano’s introduction to Buddhism for Today also raises some doctrinal questions for me:

[D]uring the seven hundred years following Nichiren’s death, the true spirit of the Lotus Sutra was again forgotten. Some people in Japan even believe that they can be saved merely by beating hand drums and repeating over and over again the formula including the title of the Lotus Sutra, Namu Myōhō Renge-kyō – I take refuge in the Sutra of the Lotus Flower of the Wonderful Law – or that their prayers will be answered if they only worship the verbal [?] mandala written by Nichiren, which centers on this formula.

The contents and spirit of the Lotus Sutra are very holy. The practice of its teaching is also holy. We lead ordinary everyday lives, but by understanding the teaching of the sutra, believing it, and practicing it, we try to approach a state of mind free from illusion and suffering. We realize that people should live in harmony and render service to each other. If one has such a feeling for even a few hours a day, his health and circumstances will naturally change for the better – this is his true salvation. That all the people in the world have such feelings and live happily – this is the ultimate idea and vow expressed in the Lotus Sutra.

Indeed, the Lotus Sutra is the teaching of human respect, self-perfection, and peace. In short, it is the teaching of humanism. Today, just seven hundred years after the death of Nichiren, we must restore the spirit of the Lotus Sutra and establish a better life for the sake of ourselves, our families, our societies, and the entire world.

Buddhism for Today, pxxii

Nikkyō Niwano doesn’t discuss this topic further so I’m unsure what he imagines replaces Namu Myōhō Renge-kyō. I can’t imagine moving the Daimoku out of the center of my practice of Buddhism. The Daimoku enhances my study and practice of the Lotus Sutra.

And then there’s this:

Some people argue over the relative merits of various sutras and even harbor the illusion that the comparative merits of the sutras stem from differences in Sakyamuni’s teachings. This is a serious mistake. No sutra was compiled by Sakyamuni himself. The fact is that he preached his numerous sermons to countless people during the fifty years between his first sermon to the five monks at the Deer Park in (Benares) and his death at eighty years of age. From among these many sermons each group of disciples and their followers placed in their own sutras the sermons that they had heard directly or had been taught by others. Through whatever sutra we may study the teachings of Sakyamuni, Sakyamuni himself is the same honored one who casts the same light of wisdom on us. Therefore, although the Lotus Sutra is certainly the most excellent teaching among the many sutras, it reflects a basic misunderstanding to despise other sutras by excessively extolling the Lotus Sutra.

Buddhism for Today, pxviii

How can one not excessively extol the Lotus Sutra after reading and reciting it?

As Nichiren writes:

There are ten similes preached in the “Medicine King Bodhisattva” chapter, the first of which is the simile of a great ocean. Let me speak of this simile. In the continent of Jambudvīpa, where we human beings live, there are 2,500 rivers. In the continent of Aparagodānīya there exists 5,000 rivers. Altogether 25,900 rivers flow in the four continents lying in the four directions from Mt. Sumeru. Some of these rivers are as long as 100 or 250 miles. Others are as short as 25 miles, 100 yards, or six feet. None of these rivers, however, can compare to an ocean in depth.

Likewise, the Lotus Sūtra is supreme among all the sūtras—all the sūtras expounded before the Lotus Sūtra such as the Flower Garland Sūtra, the Āgama sūtras, the Hōdō sūtras, the Wisdom Sūtra, the Revealing the Profound and Secret Sūtra, the Amitābha Sūtra, the Nirvana Sūtra, the Great Sun Buddha Sūtra, the Diamond Peak Sūtra, the Sūtra on the Act of Perfection, and the Sūtra of Mystic Glorification—all the sūtras preached by Śākyamuni Buddha, the Great Sun Buddha, the Buddha of Infinite Life, Medicine Master Buddha as well as all the sūtras preached by all the Buddhas in the past, present and future.

Yakuō-bon Tokui-shō, The Essence of the “Medicine King Bodhisattva” Chapter, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 28


See Nikkyō Niwano and the Lotus Sutra


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