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Daily Dharma, d8b

Daily Dharma – April 27, 2022

We were satisfied with the elimination
Of illusions within ourselves.
What we accomplished was that elimination.
We did nothing more.

These verses are sung by Subhūti, Mahā-Kātyāyana, Mahā-Kāśyapa, and Mahā-Maudgalyāyana in Chapter Four of the Lotus Sūtra. They use the parable of the wayward son in this chapter to describe their own realization that the Buddha had not held any teaching back from them. Instead, the Buddha earlier allowed them to remain in the satisfaction of ending their own suffering. But before they can continue their progress towards the Buddha’s own enlightenment, they must give up their preoccupation with suffering, as the boy in the parable had to give up his idea of himself as a lowly hired worker, rather than the heir to his father’s treasure.

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

800years, d8b, d21b, Blog

800 Years: 10 Realms

One of the hidden lessons of the Lotus Sutra is the 10 realms – the six realms of transmigration and the four higher realms of Śrāvaka, Pratyekabuddha, Bodhisattva and Buddha. We are first introduced to these by the light of the Buddha in Chapter 1 and in Chapter 4 we learn of the śrāvaka realm. As Nichiren writes in Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Venerable One:

“[I]t is stated in the Lotus Sūtra (chapter four, “Understanding by Faith”) that four great Śrāvakas such as Kāśyapa rejoiced in their understanding of the teaching of the Lotus Sūtra enabling śrāvakas to attain Buddhahood, and reported to the Buddha that they had been given invaluable jewels without asking for them. This represents the attainment of Buddhahood by the śrāvaka realm contained in our minds.

“Not only the śrāvaka but also Śākyamuni Buddha is within us. For, we encounter such a statement like this in the second chapter of the Lotus Sūtra: “It was My (Śākyamuni’s) original vow to let all beings become like Myself. My vow has now been fulfilled. I have helped them all enter the way of the Buddha.” Does this not mean, that Śākyamuni Buddha, who has attained Perfect Enlightenment, is our flesh and blood, and all the merits He has accumulated before and after attaining Buddhahood are our bones?”

Writings of Nichiren Shōnin, Doctrine 2, Page 146

With the revelation of the Buddha’s immeasurable lifespan in Chapter 16, the reader of the Lotus Sutra is brought to the realization that we all possess Buddha nature. As Gene Reeves explains in Stories of the Lotus Sutra:

“While the term ‘buddha-nature’ is never used in the Dharma Flower Sutra, this is a good example of the use of the basic idea behind the concept that would be developed after the Dharma Flower Sutra was compiled. One way we can understand the term is as a kind of ‘power’ that makes it possible for any one of us to be a bodhisattva for someone else, a strength that makes it possible for us to share in doing the Buddha’s work of awakening all the living, a strength that makes it possible for us to go far beyond our normal expectations.

“Buddha-nature, the potential to become a buddha, is not something we have to earn; it is something that all of us have received naturally, something that cannot be destroyed or taken away from us. It is, as the parable in Chapter 4 teaches, our inheritance.”

The Stories of the Lotus Sutra, p104

As Reeves points out, “[T]here is no such thing as a ‘hopeless case.’ Everyone, without exception, has within himself or herself an inner strength, a great power, to flourish in some way.”

This is where faith grows. We are assured repeatedly that the hell we experience one day can be transformed into the heavenly realm, that we can gain great merit by being bodhisattvas helping others. With faith that we have no fixed nature, we gain unlimited freedom.

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800years, d7b, d8b, Blog

800 Years: Faith and Discernment

In November of 2021, a group of people gathered in Dallas to witness the return of John F. Kennedy Jr., whom they believed would re-install Donald Trump as president. JFK Jr. died in a plane crash in 1999, and he didn’t return on Nov. 2 or Nov. 22 or any other day. But that didn’t discourage those who believed Michael Brian Protzman was a prophet.

According to a Nov. 8 story in the online news website Vice:

“When one of Protzman’s followers asked: ‘Are we putting too much faith in this man?’, she was immediately shut down for her ‘lack of faith.’ Those defending Protzman spoke with a religious zeal about their belief and faith in him.”

This is an excellent example of what Nikkyō Niwano warns against in Buddhism for Today:

“Faith (shin) is the working of one’s emotions, and discernment (ge) that of one’s reason. Though people often say that a religion or faith ought to be believed in instead of argued about, it is very dangerous to believe blindly in a religion without having any knowledge of it.”

Buddhism for Today, p63

What true faith requires, Nikkyō Niwano explains, is discernment. Unless a religion combines both, it does not have true power.

“A religion cannot be said to be true unless it combines faith and discernment. The Buddha’s teachings can be understood by reason. They do not demand blind, unreasoning faith. We must understand the Buddha’s teachings by listening to preaching and by reading the sutras. As we advance in our discernment of these teachings, faith is generated spontaneously.”

Buddhism for Today, p64

This plays an important part in Chapter 4, Understanding by Faith. As Nikkyō Niwano says:

“In [Chapter 4], we were taught that we must not have the servile idea that we have the capacity to understand the Buddha’s teachings only to a certain limited extent. We should abandon such trifling discriminations and devote ourselves to hearing and receiving the Law. …

“Even if we have only a shallow understanding of the Buddha’s teachings or can practice only a part of them, this is never useless. Every effort will be surely rewarded with the merits of the Law. But we should not be satisfied with this reward. We must always desire and endeavor to deepen our understanding and to elevate ourselves further. Thus, we can use shallow faith and discernment as the first step in advancing ourselves to a higher level of faith and discernment.”

Buddhism for Today, p75

This topic will return in Chapter 16, but for now it is important to remember that each of us, as believers in the Lotus Sutra, are tasked with helping all of the world’s poor sons. Nikkyō Niwano puts it this way:

“We cannot be said to have actually practiced the spirit of the Lotus Sutra unless we save as many of these poor sons as possible. The only thing we can do to save them and lead them is to understand the spirit of the Buddha’s tactful means as illustrated in [Chapter 4].”

Buddhism for Today, p71
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800years, d8b, Blog

800 Years: Understanding by Faith

Nothing tells you more about the Lotus Sutra’s definition of faith than the fact that the chapter entitled Understanding by Faith does not contain the word faith.

In the first three chapters of the Lotus Sutra, the necessity of understanding by faith is underscored but not explained.

“Śāriputra, know this!
The Buddhas do not speak differently.
Have great power of faith
In the Dharma expounded by the Buddhas!
As a rule, the World-Honored Ones expound the true teaching
Only after a long period [of expounding expedient teachings].”

We are warned repeatedly that the true teaching is difficult to understand. After all, the goal is not simply personal nirvāṇa. This was too much for the old men living the life of wisdom:

“You expounded the wisdom of the Buddha[, that is, the Great Vehicle] with expedients, but we did not aspire for that vehicle because, when we had obtained the day’s pay of Nirvāṇa from the Buddha, we thought that we had already obtained enough.”

I have great affinity for these old men. I can imagine hearing that the goal posts have been moved. I’m happy where I am. Why trudge on further? Of course, the Buddha will reveal that Magic City later. For now, we are learning how faith and practice move together, and the Buddha’s role.

“By his wisdom the rich man succeeded
In leading his son into his household.
Twenty years after that
He had his son manage his house.”

And later:

“The rich man knew
That his son was base and mean.
Therefore, he made him nobler
With expedients,
And then gave him
All his treasures.”

And finally:

“The Buddhas are the Kings of the Dharma
They are free from āsravas, from cause and effect.
The Buddhas practice patience
In order to save inferior people.
They expound the Dharma according to the capacities
Of the ordinary people who are attached to forms.”

For T’ian T’ai, the Rich Man’s transformation of his Poor Son follows five sequential events – providing, inviting, encouraging, purifying and revealing. These events correspond to five flavors T’ian T’ai used to classify the Buddha’s teachings.

For the Poor Son, the first step of faith was accepting the offer of a job at a double-day’s pay. And through his daily work, his faith grew – “After a while the father noticed that his son had become more at ease and peaceful, that he wanted to improve himself, and that he felt ashamed of the thought that he was base and mean.” In the end, the Poor Son was not frightened at the prospect of taking over the family business. He was happy: “I never dreamed of having this store of treasures myself. It has come to me unexpectedly.”

As the Introduction of the Lotus Sutra explains:

“Faith appears in an honest heart. Neither logic nor reason can awaken faith in us. Faith grows beyond reason when we encounter someone beyond our capacities, or when we unexpectedly touch something absolute in our lives or in the cosmos.”

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history, d7b, d8b

Five Flavors of the Poor Son’s Instruction

[T]he five flavors Zhiyi used to classify the Buddha’s teachings correspond to the five sequential events from the parable of the prodigal son in Chapter 4 of the Lotus Sūtra. These five events are providing, inviting, encouraging, purifying, and revealing.

  1. Providing is the period of the Flower Garland Sūtra when Śākyamuni Buddha tested sentient beings to see if they would accept the Dharma. In the parable, this corresponds to bringing the prodigal to his family home.
  2. Inviting is the period of the Deer Park teachings when the Buddha preached the Hinayāna teaching to the śrāvakas and pratyekabuddhas, who did not at first understand, in order to invite them in. In the parable, letting the prodigal do menial cleaning work.
  3. Encouraging, also understood as admonishing, is the period of the Expanded teachings when the Buddha guided śrāvakas and pratyekabuddhas who were satisfied with Hinayāna teachings, to move on to Mahāyāna teachings. In the parable, promoting the prodigal to more responsible and prestigious positions and acclimating him to life in the mansion.
  4. Purifying is the period of the Wisdom teachings when the Buddha expounded the only true teaching by reconciling disagreements between Hinayāna and Mahāyāna. In the parable, entrusting the prodigal with managing the estate.
  5. Revealing is the period of the Lotus and Nirvāṇa Sūtras when the Buddha preached the ultimate teaching. In the parable, announcing that the prodigal is in fact his son and heir.
History and Teachings of Nichiren Buddhism, p 104
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Correspondences to the Parable of the Rich Man and His Poor Son

According to Tendai’s “Branches of the Lotus Sutra,” the parables are divided into two portions, the exposition and the explanation of correspondences.

Correspondences to the Parable of the Rich Man and His Poor Son

Just as the very rich elder said, “This is my son,” the Tathāgata has declared that we are his sons.

Just as the son fainted from fear when taken by the messengers sent by his father, we have borne all kinds of torments in the midst of birth-death because of the three sufferings, and because of our delusion and ignorance we have enjoyed our attachment to inferior dharmas.

Just as the father sent two ill-looking messengers to get his son to work for him, the Tathāgata has caused us to remove the dirt of diverting discussions over the various dharmas. We have been diligent in our progress and have received the day’s hire of reaching nirvana.

Just as the father and the son for twenty years built up confidence, but the son remains in his original place, the Tathāgata, knowing that our minds were attached to desires and delighted in inferior dharmas, let us go our own way; he did not discriminate against us, saying: “You possess the treasury of Tathāgata knowledge.”

Just as when the elder, intending to give the son all his treasures, made him supervisor, but the son did not expect to receive even a single meal, the Buddha through his skillful means speaks of the Tathāgata wisdom but we, following the Buddha, accept the day’s hire of nirvana, are satisfied with that, and do not seek out the Great Vehicle. We have also declared and expounded the Tathāgata wisdom for the sake of bodhisattvas, but the Buddha, knowing that our minds delight in inferior things, has through his skillful means taught according to our capacity. We still did not perceive that we were really the sons of the Buddha.

Just as the elder, as death approached, called his relatives and the kings together and declared that this was his real son to whom he would bequeath all his wealth, the Tathāgata does not begrudge the Buddha wisdom; from old we have delighted in inferior things although we were the Buddha’s sons. If we had a mind to take pleasure in the Great Vehicle, the Buddha would have taught the Great Vehicle to us. Now in this sutra he preaches the sole One Vehicle.

Thus, just as the son was overjoyed hearing his father’s words and finding the treasures had come of themselves to him, we, though having no mind to hope or expect it, now have a great treasure of the king of the Dharma come of itself to us. Such things that Buddha-sons should obtain, we have obtained.

Source elements of the Lotus Sutra, p 334-335
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Vyākaraṇa

The central concern of the first half of the Lotus Sutra is the uniting of the three vehicles into the One. Early proponents of Mahayana, whose thought is expressed in the Wisdom sutras, denigrated the existing Buddhism as Hinayana, contending, in their efforts to give precedence to the practice of the bodhisattva as a candidate for buddhahood, that neither śrāvakas nor pratyekabuddhas were capable of attaining the buddha degree. As the compassion of the Buddha came to be emphasized more and more, though, it became necessary to resolve the question of the buddhahood of the other two vehicles. The “Tactfulness” chapter of the Lotus Sutra specifically addresses the issue, and following chapters repeat its ideas one by one, using a number of parables and allegories. The Buddha’s disciples, the śrāvakas, previously described as having as their ultimate goal the attainment of arhatship, receive in the Lotus Sutra, together with the pratyekabuddhas, predictions of their ultimate buddhahood. Therefore the sutra can truly be called adbhuta-dharma (“the unprecedented law and teaching”).

Buddhism employs a special word, vyākaraṇa, to express a prediction about someone’s future attainment of buddhahood. It had been used in sutras preceding the Lotus, and can be traced right back to the Jātakas (stories of the Buddha’s former lives) and other early scriptures. It has various forms of expression and, appearing in a broad spectrum of sutras, is a major contributor to the development of the idea of prediction in Buddhism. With the growth of the concepts of buddha-nature and tathāgata-garbha in middle-period Mahayana works, such as the Mahāparinirvāṇa-sūtra and Śrimālādevi-sūtra, the idea of prediction gave way to those new ways of thinking.

Source elements of the Lotus Sutra, p 283-284
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Seven Parables in Vasubandhu’s Commentary on the Lotus Sutra

The Commentary on the Lotus Sutra, Fa-hua lun (Saddharmapuṇḍarīkopadeśa, T. 1519, variant T. 1520), by Vasubandhu and translated into Chinese twice early in the sixth century, states:

The chapters following teach seven parables for the sake of living beings and the seven kinds of defilements they possess, in order to overcome the seven kinds of overweening pride.

It summarizes the seven parables as follows:

  1. The parable of the burning house has been narrated for those who, seeking after power, perversely vaunt their assertion that they possess the Truth and seek after merits. In this world they burn the greatest from the fire of the various defilements and seek after reward in terms of the state of a heavenly being, which remains defiled with the outflows that obstruct enlightenment. These people are enabled to accumulate roots of goodness and the merits of samādhi in this world, and to be gladdened by expedients, so that later they will be able to enter true nirvana.
  2. The parable of the poor son has been narrated for those who, seeking the liberation of a śrāvaka, possess a singly directed pride in superior knowledge. They reason perversely that their own vehicle is no different from that of the Tathāgata. Through this parable, such people will be enabled to board the Great Vehicle, the one revealed through the three.
  3. The parable of the rain has been narrated for those who, seeking the Great Vehicle, have the arrogance of a singly directed resolve, reasoning perversely that there is no such thing as a śrāvaka or a pratyekabuddha vehicle. The parable allows them to know that there are other vehicles. Though the buddhas and tathāgatas preach the Dharma equally without discrimination, the seeds that sprout within living beings depend on the various roots of goodness.
  4. The parable of the magic city has been narrated for those who arrogantly believe that what is not real has being. They perform the samādhis (concentrations) and samāpattis (final, unperturbed samādhis) that are still defiled by the outflows, and though they know that nirvana is not real, they still pursue it. They are enabled through skillful expedients to enter the magic city, the city of nirvana, which is the city of the dhyānas and the samādhis. They pass through this city and enter the city of true nirvana.
  5. The parable of the priceless jewel has been narrated for those who, though not having false illusions, still do not realize that they have long possessed the roots of goodness of the Great Vehicle. They do not seek the Great Vehicle, but their narrow and inferior minds give rise to deluded understanding so that they think theirs is the first vehicle. Through the parable they are able to recall their past roots of goodness and learn to enter samādhi.
  6. The parable of the king’s jewel has been narrated for those who are arrogant in the accumulation of merits. Though they hear the teaching of the Great Vehicle, they attach themselves to teachings that are not of the Great Vehicle. The parable enables them to hear the teachings of the Great Vehicle, and through them receive the secret predictions of the buddhas-tathāgatas, the same as if they had completed the ten stages.
  7. The parable of the physician has been narrated for those who have pride in not accumulating merits. Remaining in the first vehicle, they have not in the past practiced and accumulated roots of goodness, so that even though they hear of the first vehicle, they cannot in their hearts believe in it. The parable shows them “the proper quantity of nirvana” … by enabling them to bring to fruition those roots that have not yet borne fruit.
Source elements of the Lotus Sutra, p 327-328
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The Importance of Telling Others of Our Own Religious Experiences

[Another] lesson that we learn from chapter 4 is that an excellent way to progress from faith to discernment is revealed here. The four śrāvakas listened to the Parable of the Burning House and understood it. They not only thought that they had understood it but demonstrated their understanding to the Buddha in another parable. Not only to receive the teaching passively but also to announce actively what we have been able to realize is a very good way both to deepen our discernment and to elevate our faith. Moreover, it also helps to deepen others’ discernment and elevate their faith. We must not overlook the importance of telling others of our own religious experiences, as demonstrated in this chapter.

Buddhism for Today, p71
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Stairway to Buddhahood

What Shariputra gains from realizing that he is a bodhisattva is not a safe quick trip directly to being a buddha, as on an elevator, but something more like admission to a long stairway. The stairway will be difficult. But the most important point is that there is a stairway, a way to overcome suffering from the unsatisfactoriness of life, and the Buddha’s teachings can lead us to such a stairway.

Is life really meaningful? That is what the story of Shariputra is about. And the Sutra’s answer is that life is and can be experienced as meaningful, or can be meaningful, because it is meaningful.

The Sutra understands itself to be good news for everyone – in one sense, a kind of wake-up call to enter a new world, or to experience the world in a new way; in another sense, it is a kind of public announcement that everyone is a bodhisattva and therefore that you are already a bodhisattva and are on your way to becoming a buddha. Hearing such an announcement, really hearing such an announcement, we should all be glad and full of joy!

The Stories of the Lotus Sutra, p65