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Daily Dharma, d7b

Daily Dharma – Nov. 26, 2023

Those who seek the enlightenment of the Buddha
Are as various as previously stated.
A kalpa will not be long enough
To describe the variety of them.

The Buddha speaks these verses in Chapter Three of the Lotus Sūtra. We may believe that only some kinds of people will hear the teaching of the Buddha. In this passage the Buddha reminds us that we cannot predict who will be able to join us in our practice and who will not. This is why it is so important to maintain our vow as Bodhisattvas to benefit all beings.

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

Daily Dharma, d7b

Daily Dharma – Oct. 24, 2023

The Buddhas, the World-Honored Ones,
Say only expediently [that some are not Bodhisattvas]
To tell the truth,
All living beings taught by them are Bodhisattvas.

This verse comes from Chapter Three of the Lotus Sūtra. In Chapter Two, the Buddha declared that he only teaches Bodhisattvas. If we believe that we are not Bodhisattvas, we could conclude that the Buddha does not teach us. Part of what the Buddha is explaining here is that we are all Bodhisattvas. The way to reach the Buddha’s enlightenment is by living as Bodhisattvas: beings whose every breath is intended to improve our world.

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

Daily Dharma, d7b

Daily Dharma – Aug. 11, 2023

Anyone who believes and receives this sūtra
Should be considered
To have already seen the past Buddhas,
Respected them, made offerings to them,
And heard the Dharma from them
In his previous existence.

The Buddha sings these verses in Chapter Three of the Lotus Sūtra. Whatever view we may have of our past lives, we can agree that it is difficult to remember what happened in them. In these verses the Buddha reminds us that our joy in hearing his teaching in this life indicates that we have already heard and practiced what he taught, no matter how difficult it may seem to us now. This also means that by believing and receiving the Lotus Sūtra we are respecting and making offerings to all Buddhas.

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

Daily Dharma, d7b

Daily Dharma – July 9, 2023

Expound it
To those who make efforts,
Who have compassion towards others,
And who do not spare their lives!

The Buddha sings these verses to all those gathered to hear him teach in Chapter Three of the Lotus Sūtra. These are instructions for us to know who will benefit from the Wonderful Dharma. It is difficult for those who are absorbed in their own suffering to realize the benefit of helping others. It is difficult for those who are distracted by their preoccupations, or who do not believe they can become enlightened, to maintain their efforts to lead all beings to enlightenment. These insights also help us keep our minds open to the Buddha’s teachings.

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

Daily Dharma, d7b

Daily Dharma – May 14, 2023

Expound it to clever people
Who have profound wisdom,
Who hear much,
Who remember well,
And who seek
The enlightenment of the Buddha!

The Buddha sings these verses to all those gathered to hear him teach in Chapter Three of the Lotus Sūtra. Much of this teaching is about how we see things as opposed to how certain we are of what we see. When we believe that those whom we wish to benefit are stupid, lazy and incompetent, then it surely will be difficult to help them. But when we realize the Buddha nature within all beings, then we can see them as wise and compassionate despite the obstacles they face.

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

Daily Dharma, d7b

Daily Dharma – May 6, 2023

Anyone who rejoices at hearing this sūtra,
And who receives it respectfully,
Know this, has already reached
The stage of not-returning.

The Buddha sings these verses in Chapter Three of the Lotus Sūtra. The state of non-returning means having the certainty of reaching enlightenment. As Bodhisattvas, when we go into any realm, whether higher or lower, it is to benefit the beings there. It is easy to become discouraged by the difficulties we face in this world of conflict, and to forget that we are not alone in our efforts to help others. When we return to the joy of the Lotus Sūtra, the Buddha reminds us of who we are, what we are doing, and where we are going, no matter what obstacles we may find.

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

Tendai Lotus, d7b, d8b

Five Periods of the Rich Father and The Poor Son

Q: Are the Five Time Periods clarified in the Lotus Sutra?

A: In the chapter on “Belief and Understanding” in the Lotus Sutra it says, “Accordingly he dispatched an attendant to follow quickly … but the poor son was terrified and fell to the earth.” This refers to the first time period. It also says, “He secretly dispatched two men” who brought the son back through expedient means. This refers to the second time period. It also says, “At the end of this time there was mutual trust and he came and went without difficulty, though he still lived in the same place.” This refers to the third time period. It also says, “The father knew that he would die before long ” This refers to the fourth time period. It also says, “When facing his last moments, he ordered his son [to come, and the father revealed their true relationship]. ” This refers to the fifth period.

Tendai Lotus School Teachings, p 48
history, d7b

The Lord with the Three Virtues

So who is our true lord? The answer for this question is also included in the Genealogical Chart of the Buddha’s Lifetime Teachings. In the first part, Nichiren Shōnin classified several figures of the Buddha appearing in various sūtras. The classification for Śākyamuni Buddha shows him to possess the three virtues of ruler, teacher, and parent.

In the ninth year of the Bunei era (1272) at the age of 51, Nichiren Shōnin wrote A Treatise on the Differences of the Lotus Sect from Eight Other Sects, Hasshū Imoku-shō. He interpreted the following passage in Chapter 3 of the Lotus Sūtra, “A Parable,” as expressing the three virtues: “Now, this threefold world is all my domain, and the living beings therein are all my children. Now this place is beset by many pains and trials. I am the only one who can rescue and protect others.” The virtue of ruler corresponds to the passage “Now, this threefold world is all my domain,” the virtue of parent to “the living beings therein are all my children”, and the virtue of teacher to “Now this place is beset by many pains and trials. I am the only one who can rescue and protect others.”

We know of many feudal lords in the long history of India, China and Japan. We also know of many teachers of Indian and Chinese philosophy such as the teachers of Brahmanism, in Japanese gedōshi, or teachers of Confucianism, in Japanese getenshi. Parents mean the normal family relationships of up to six or eight degrees of kinship. However, nobody other than Śākyamuni Buddha possessed all three virtues. Thus, Śākyamuni Buddha should be regarded as superior among all teachers in the three countries.

History and Teachings of Nichiren Buddhism, p 172
Kern, d7b, d8b

Disposition to Understanding by Faith

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

Last month I discussed how Senchu Murano’s title for Kumārajīva’s Chapter 4 added a nice twist by taking the elements of faith and understanding and emphasizing faith. Understanding by Faith is more than simply individual elements of Belief and Understanding or Faith and Understanding.

But when we compare with H. Kern’s translation of the Nepalese Sanskrit document and the title for the story “exemplifying the skill of the wise father in leading a child that has gone astray and lost all self-respect back to a feeling of his innate nobility and to happiness,” we lose the elements of faith or belief or understanding and focus instead on the disposition of the son.

This Disposition used by Kern as the title for Chapter 4 is addressed specifically in the final prose section of the chapter:

Even so, O Lord, do we represent the sons of the Tathāgata, and the Tathāgata says to us: Ye are my sons, as the householder did. We were oppressed, O Lord, with three difficulties, viz. the difficulty of pain, the difficulty of conceptions, the difficulty of transition (or evolution); and in the worldly whirl we were disposed to what is low. Then have we been prompted by the Lord to ponder on the numerous inferior laws (or conditions, things) that are similar to a heap of dirt. Once directed to them we have been practicing, making efforts, and seeking for nothing but Nirvāṇa as our fee. We were content, O Lord, with the Nirvāṇa obtained, and thought to have gained much at the hands of the Tathāgata because of our having applied ourselves to these laws, practised, and made efforts. But the Lord takes no notice of us, does not mix with us, nor tell us that this treasure of the Tathāgata’s knowledge shall belong to us, though the Lord skillfully appoints us as heirs to this treasure of the knowledge of the Tathāgata. And we, O Lord, are not (impatiently) longing to enjoy it, because we deem it a great gain already to receive from the Lord Nirvāṇa as our fee. We preach to the Bodhisattvas Mahāsattvas a sublime sermon about the knowledge of the Tathāgata; we explain, show, demonstrate the knowledge of the Tathāgata, O Lord, without longing. For the Tathāgata by his skillfulness knows our disposition, whereas we ourselves do not know, nor apprehend. It is for this very reason that the Lord just now tells us that we are to him as sons, and that he reminds us of being heirs to the Tathāgata. For the case stands thus: we are as sons to the Tathāgata, but low (or humble) of disposition; the Lord perceives the strength of our disposition and applies to us the denomination of Bodhisattvas; we are, however, charged with a double office in so far as in presence of Bodhisattvas we are called persons of low disposition and at the same time have to rouse them to Buddha-enlightenment. Knowing the strength of our disposition the Lord has thus spoken, and in this way, O Lord, do we say that we have obtained unexpectedly and without longing the jewel of omniscience, which we did not desire, nor seek, nor search after, nor expect, nor require; and that inasmuch as we are the sons of the Tathāgata.

Comparing this with Murano’s translation you realized the shift in the perspective. Murano’s Śrāvakas are focused on their clinging to the Lesser Vehicle.

You expounded the Dharma to us with expedients according to our capacities because you knew that we wished to hear the teachings of the Lesser Vehicle. We did not know that we were your sons. Now we know that you do not grudge your wisdom to anyone.

While Kern’s Śrāvakas are focused on their innate disposition.

For the Tathāgata by his skillfulness knows our disposition, whereas we ourselves do not know, nor apprehend. It is for this very reason that the Lord just now tells us that we are to him as sons, and that he reminds us of being heirs to the Tathāgata.

Kern’s translation also notes an extra burden placed on the Śrāvakas, which is not made in Murano’s translation:

For the case stands thus: we are as sons to the Tathāgata, but low (or humble) of disposition; the Lord perceives the strength of our disposition and applies to us the denomination of Bodhisattvas; we are, however, charged with a double office in so far as in presence of Bodhisattvas we are called persons of low disposition and at the same time have to rouse them to Buddha-enlightenment.

One could argue that Kumārajīva’s Lotus Sutra is much less sympathetic to the plight of the Śrāvakas than the Nepalese Sanskrit Lotus Sutra.

Next: Kern’s Simile of the Herbs Sucks

Kern, d7b, d8b, Blog

Comparing and Contrasting a Parable

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

H. Kern’s English translation of the 11th century Nepalese Sanskrit Lotus Sutra offers interesting variation in the telling of parables compared to English translations of Kumārajīva’s fifth century Chinese Lotus Sutra.  The first example of this comes in Chapter 4 in what Kern describes as a parable “exemplifying the skill of the wise father in leading a child that has gone astray and lost all self-respect back to a feeling of his innate nobility and to happiness.”

Let’s begin with Senchu Murano’s version. After introducing the father and the missing son and their current situations, we are told the son becomes frightened and runs away after the father dispatches a messenger to bring him to the father:

“The messenger pulled him by force. The poor son thought, ‘I am caught though I am not guilty. I shall be killed.’ More and more frightened, the poor son fainted and fell to the ground. Seeing all this in the distance, the father said to the messenger, ‘I do not want him any more. Do not bring him forcibly! Pour cold water on his face and bring him to himself! Do not talk with him any more!’

“The father said this because he had realized that his son was too base and mean to meet a noble man [like his father]. He knew that the man was his son, but expediently refrained from telling to others that that was his son. [The messenger poured water on the son. The son was brought to himself.] The messenger said to him, ‘Now you are released. You can go anywhere you like.’

“The poor son had the greatest joy that he had ever had. He stood up and went to a village of the poor to get food and clothing.

Compare that with Kern’s telling:

At the same time, moment, and instant, Lord, he dispatches couriers, to whom he says: Go, sirs, and quickly fetch me that man. The fellows thereon all run forth in full speed and overtake the poor man, who, frightened, terrified, alarmed, seized with a feeling of horripilation all over his body, agitated in mind, utters a lamentable cry of distress, screams, and exclaims: I have given you no offence. But the fellows drag the poor man, however lamenting, violently with them. He, frightened, terrified, alarmed, seized with a feeling of horripilation all over his body, and agitated in mind, thinks by himself: I fear lest I shall be punished with capital punishment; I am lost. He faints away, and falls on the earth. His father dismayed and near despondency says to those fellows: Do not carry the man in that manner. With these words he sprinkles him with cold water without addressing him any further. For that householder knows the poor man’s humble disposition and his own elevated position; yet he feels that the man is his son.

The householder, Lord, skillfully conceals from everyone that it is his son. He calls one of his servants and says to him: Go, sirrah, and tell that poor man: Go, sirrah, whither thou likest; thou art free. The servant obeys, approaches the poor man and tells him: Go, sirrah, whither thou likest; thou art free. The poor man is astonished and amazed at hearing these words; he leaves that spot and wanders to the street of the poor in search of food and clothing.

Kern’s version offers a much clearer explanation of why the son was frightened. And the detail that the father sprinkled his son with cold water after he fainted without addressing him any further enhances our understanding of the depth of the father’s feelings for his son. This detail is dropped from the gāthās.

The details of the expedient used by the father to attract his son are significantly different.

Murano offers:

Thereupon the rich man thought of an expedient to persuade his son to come to him. He [wished to] dispatch messengers in secret. He said to two men looking worn-out, powerless and virtueless, ‘Go and gently tell the poor man that he will be employed here for a double day’s pay. If he agrees with you, bring him here and have him work. If he asks you what work he should do, tell him that he should clear dirt and that you two also will work with him.’

“The two messengers looked for the poor son. Having found him, they told him what they had been ordered to tell. The poor son [came back with them,] drew his pay in advance, and cleared dirt with them.

Kern expands this, offering:

In order to attract him the householder practices an able device. He employs for it two men ill-favored and of little splendor. Go, says he, go to the man you saw in this place; hire him in your own name for a double daily fee, and order him to do work here in my house. And if he asks: What work shall I have to do? tell him: Help us in clearing the heap of dirt. The two fellows go and seek the poor man and engage him for such work as mentioned. Thereupon the two fellows conjointly with the poor man clear the heap of dirt in the house for the daily pay they receive from the rich man, while they take up their abode in a hovel of straw in the neighborhood of the rich man’s dwelling.

Again, this detail is dropped from the gāthās.

At this point, it is Murano who adds details to clarify the timeline.

Kern says:

And that rich man beholds through a window his own son clearing the heap of dirt, at which sight he is anew struck with wonder and astonishment.

While Murano adds:

Seeing him, the father had compassion towards him, and wondered [why he was so base and mean]. Some days later he saw his son in the distance from the window. The son was weak, thin, worn-out, and defiled with dirt and dust.

As for the father taking up a disguise in order to chat with his son, and the son advancing until he takes over the household and the final revelation of the son’s inheritance, the differences in the two versions are more a product of Kern’s 19th century English vocabulary than the substance of the story.

In the gāthās Kern offers some curious added details. The boy is said to have run away because he was “seduced by foolish people.” And in describing the work the son will do, the rich man points out that the dirt is “replete with feces and urine.” But on a whole, the story in gāthās is even closer between versions than the prose.

Next: Disposition to Understanding by Faith