I am always thinking:
“How shall I cause all living beings
To enter into the unsurpassed Way
And quickly become Buddhas?”
The Buddha sings these verses at the end of Chapter Sixteen of the Lotus Sūtra. In this chapter he revealed his existence as the Buddha who lives throughout time and space rather than in the limited human body in which we recognize him. When we realize that all the moments of our lives, all the joys and grief we face, all the people and other beings we encounter are in truth the Buddha leading us towards his own enlightenment, we see the Buddha in his true form, and we see the world for what it is.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 9 covers Chapter 5, The Simile of Herbs, and introduces Chapter 6, Assurance of Future Buddhahood.
After the Burning House – we don’t know we’re in danger – and the Rich Man and his Son – we think we don’t deserve the riches of our father – the Simile of Herbs helps explain why the same dharma …
Kāśyapa, know this! I, the Tathāgata, am the King of the Dharma. Nothing I say is false. I expound all teachings with expedients by my wisdom in order to lead all living beings to the stage of knowing all things. I know what region a living being will be taken to by what teaching, and what a living being has deep in his mind. I am not hindered by anything in knowing all this. I know all things clearly, and show my knowledge of all things to all living beings.
… produces different fruit in each person:
Kāśyapa! Suppose the various trees and grasses of the one thousand million Sumeru-worlds including herbs growing in the thickets, forests, mountains, ravines and valleys, on the ground, and by the rivers, all these plants being different in names and forms, were covered with a dark cloud, and then watered by a rainfall at the same time. The small, middle and large roots, stems, branches and leaves of the trees and grasses including herbs growing in the thickets and forests were watered. So were the tall and short trees, whether they were superior or middle or inferior. Those plants were given more or less water by the same rain from the same cloud, and grew differently according to their species. They obtained different flowers and fruits although they grew on the same ground and received water from the same rain.
And again:
The various teachings I expound are of the same content, of the same taste. Those who emancipate themselves [from the bonds of existence,] from illusions, and from birth and death, will finally obtain the knowledge of the equality and differences of all things. But those who hear or keep my teachings or read or recite the sūtras in which my teachings are expounded, or act according to my teachings, do not know the merits that they will be able to obtain by these practices. Why is that? It is because only I know their capacities, appearances, entities and natures. Only I know what teachings they have in memory, what teachings they have in mind, what teachings they practice, how they memorize the teachings, how they think of the teachings, how they practice the teachings, for what purpose they memorize the teachings, for what purpose they think of the teachings, for what purpose they practice the teachings, and for what purpose they keep what teachings. Only I see clearly and without hindrance that they are at various stages [of enlightenment]. I know this, but they do not know just as the trees and grasses including herbs in the thickets and forests do not know whether they are superior or middle or inferior.
And in gāthās:
I now expediently reveal the Dharma with this simile.
I expound one truth with various discourses.
This simile is only one of the expedients
Employed by my wisdom,
Just as a drop of sea water is
Part of the great ocean.
Though I water all living beings of the world
With the same rain of the Dharma,
They practice the teachings
Of the same taste differently
According to their capacities,
Just as the herbs and trees
In thickets and forests
Grew gradually according to their species.
The Buddhas always expound
The teachings of the same taste
In order to cause all living beings of the world
To understand the Dharma.
Those who practice the teachings continuously
Will obtain [various fruits of] enlightenment.
The introduction of Chapter 6, Assurance of Future Buddhahood, makes a meal of all this:
Great Hero, World-Honored One!
King of the Dharma of the Śākyas!
Give us your voice
Out of your compassion towards us!
If you see what we have deep in our minds,
And assure us of our future Buddhahood,
We shall feel as cool and as refreshed
As if we were sprinkled with nectar.
Suppose a man came
From a country suffering from famine.
Now he saw the meal of a great king.
He did not partake of it in doubts and fears.
After he was told to take it by the king,
He took it at once.
We are like that man.
We know the defects of the Lesser Vehicle.
But we do not know how to obtain
The unsurpassed wisdom of the Buddha.
Although we hear you say [to us],
“You will become Buddhas,”
We are still in doubts and fears about it,
Just as that man was about the meal.
If you assure us of our future Buddhahood,
We shall be happy and peaceful.
You, the Great Hero, the World-Honored One,
Wish to give peace to all the people of the world.
If you assure us of our future Buddhahood, we shall be
Like the man who was permitted to take the meal.
San Jose Temple festooned during 35th Anniversary celebration
Traveled to San Jose Saturday to attend the 35th Anniversary of Myokakuji Betsuin. The program for the ceremony offered this excerpt from the history of the Nichiren Buddhist Temple of San Jose:
THE ORIGIN OF MYOKAKUJI BETUIN (The following log appears on the first page of the temple history book)
In the 700 memorial of Nichiren Daishonin, I built the Betsuin (Branch) of the head temple, Myokakuji in Kyoto, Japan, on this site in order not only to respond to Nichiren Daishonin’s wish to spread the teachings of the Lotus Sutra world-wide, but to also reciprocate his kindness.
Since this great project was my wish, in 1978, the first significant step taken was the installation of Reverend Ryusho Matsuda as the 2nd resident minister of this Betsuin with the support of Myokakkuji in Kyoto, Joenji in Tokyo, Honryuji in Hachioji, and Myokoji in Okayama.
Dedication date: November 23, 1980
Honzon: One stupa with statues of Sakyarnuni Buddha and Taho Buddha
Nichiren Daishonin (transferred from Myokakuji, Kyoto)
May all of us reciprocate Nichiren Daishonin’s kindness and dedication to world
peace.
May all supporters of this project fulfill their wishes.
November 23, 1980
Shingaku Nisshu Oikawa (Signature)
Inside, the ceremony opened with a procession of priests who have been associated with the temple. The ceremony was officiated by Ven. Nisshu Oikawa, the head priest of Kyoto Honzan Myokakuji, and Tokyo Joenji, and chairman of the board of the San Jose temple.
As part of the 35th Anniversary, the temple had the stupa with statues of Sakyarnuni Buddha and Taho Buddha and the statue of Nichiren Daishonin restored. Here’s Rev. Arnold Matsuda’s explanation of the preservation project:
Stupa with Sakyarnuni Buddha and Taho Buddha behind statue of Nichiren
In preparation and observation of the temple’s 35th anniversary in Autmnn, 2015, we commenced a preservation project of the Itto Ryoson Gohonzon.
This statue was brought by Bishop Shingaku Oikawa of Kyoto Honzan Myokakuji at the establishment of Myokakuji Betsuin in 1980 along with the statue of Nichiren Shonin. The statue of Nichiren Shonin is a life-size statue which the preservation work was started first and completed five years ago. In the back of the statue of Nichiren Shonin, there is a record that this work was made in 1798. It is more than 200 years ago.
The Gohonzon also has a record that it was restored in 1831. Over the past 10 years, we had research work performed by distinguished Buddhist Professors at Rissho University including Professors Nakao, Annaka, and Terao about the Gohonzon’s history.
At the time of initial contact with the professors, we witnessed that Nichiren’s statue had several exfoliations. If we leave it as it is, the condition would worsen over time.
We asked Prof. Akita for his opinion. He sent us a report: These statues are valuable in the history of Nichiren Shu, so we should preserve its history and condition.
Also, as the object and focus of our worship, so we must avoid incongruity.
Then, after discussion with Bishop Shukai Oikawa, Chairman of Board of our temple, we decided to commence restoration and preservation work for the statue of Nichiren Shonin at the 30th anniversary and for the Gohonzon at the 35th anniversary.
The ideal condition for this project was to have the statues shipped to Japan and have the restoration and preservation work performed in a controlled environment. However, their size and weight made it prohibitive and risky. Additionally, due to the age of the statues, we must be careful to avoid additional damages by air pressure or jolts.
We inquired with a moving company on whether shipping the statues would be feasible, but they said that these are cultural relics and properties. Therefore, they would have to send a professional from Japan to prepare and pack the statues. There would also be additional cost for shipping, taxes/duties, insurance, etc. The estimate that was returned was more than we had expected.
We are so lucky Prof. Akita and his staff – Naomi Sasaoka and Tomoyo Nosaka – shared their busy time, and came to San Jose in 2014.
1st work from June 4· 9
2nd work from Aug. 26 to Sept. 3
3rd work from Nov. 6 to 12
On June 7 and August 31, more than 100 persons of our temple had a rare opportunity to see the restoration and preservation work. They normally see the statues in the depth of the altar, but this time they were so happy to see them closely, and they listened attentively to the lecture given by Prof. Akita. Among many questions, all of them were surprised when they heard these statues were created about 400 years ago. “It is around the time the Mayflower came to America!”
Both statues have records written in the back. In the center, a Mandala is written. Downward, Name Signature and Kao signature: Nichiryo. In the right side, these statues had been enshrined at Great Guest House (Daikyakuden), but had a bad damage at the fire in Tenmei. Observing 550th memorial year of Nichiren Shonin, a good man and woman named Yamamoto restored these statues with a prayer that the Dharma would be succeeded and propagated forever. On the left side, “2nd year of Tenpou” written downward, Yamamoto Tobei, Fuki and their Buddhist names are written.
However, there was a question. Nichiryo was not the abbot but Niccho was the abbot in the era of Tenpou. However, this question was solved by Motoichi Tsumori Sensei of Joeriji Nichiren Kenkyusho (Research Laboratory). According to his idea, this statue was created at the time of Nichiryo in Kan’ei Era and at the time of the restoration work in Tenpo 2nd year, additional records were written in both sides.
As a matter of fact, while performing the work, Akita Sensei found a board under a statue to protect the strength. In the board, it is written, 11th month of Tenpou 2nd year, Senmyoin Niccho.
Prof. Akita said: “I do not know if this board can be removed. If so, we may find some new data.” But the board had been attached firmly, and could not be removed. However, through a tiny hole, research was done by using a small camera. Though there was no writing inside, Prof. Akita found the method of how the statue was created.
I cannot explain precisely how the work has been performed, because I am not an expert. However, looking back at close to 10 years, Professor Akita and his team followed this process and protocol. In October, 2015, we are so pleased to observe the 35th anniversary of our temple in front of newly restored Gohonzon.
At this time I would like to express my appreciation for your good supports and understanding. I had a help from Ven. Ryusho Matsuda to get the source and for the translation into Japanese.
When you see anyone who does not receive [this sūtra] by faith, you should show him some other profound teachings of mine, teach him, benefit him, and cause him to rejoice. When you do all this, you will be able to repay the favors given to you by the Buddhas.
The Buddha gives these instructions in Chapter Twenty-Two of the Lotus Sūtra. They remind us to be patient with those whom we work to benefit. Even though they may not be ready to hear the Wonderful Dharma, we can use the Expedient Teachings to prepare them for the Buddha’s highest teaching. When we are assured that countless beings are helping us all to become enlightened, we are less likely to be disappointed in the progress that we see.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 8 concludes Chapter 8, Understanding by Faith, and finishes the Second Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.
Day 8 covers the parable of the lost son and his rich father, a parable told by the elder Śrāvakas. I relate personally to the son’s feeling that he was unworthy.
The father said this because he had realized that his son was too base and mean to meet a noble man [like his father].
Even when treated like a son, he felt unworthy:
‘From now on I will treat you as my son.’ The rich man gave him a name and called him son. The poor son was glad to be treated kindly, but still thought that he was a humble employee.
For years and years:
He took custody of the storehouses of gold, silver, and other treasures, but did not wish to take anything worth even a meal from them. He still stayed in his old lodging. He could not yet give up the thought that he was base and mean.
Even when he is finally given his inheritance:
At that time the poor son was very glad to hear these words of his father. He had the greatest joy that he had ever had. He thought, ‘I never dreamed of having this store of treasures myself. It has come to me unexpectedly.’
Settling for a day’s pay:
We [Śrāvakas] made strenuous efforts according to the teachings [of the Lesser Vehicle] and attained Nirvāṇa as a day’s pay. Having attained it, we had great joy, and felt satisfied [with the attainment of it]. We said, ‘We have obtained much because we made efforts according to the teachings of the Buddha.’ But when you saw that we clung to mean desires and wished to hear only the teachings of the Lesser Vehicle, you left us alone.
We all are sons of the Buddha:
Now we know that you do not grudge your wisdom to anyone. Although we were your sons then as we are now, we wished to hear only the teachings of the Lesser Vehicle. If we had aspired for the teaching of the Great Vehicle, you would have already expounded it to us. Now you expound only the One Vehicle in this sūtra.
Suppose you are sentenced to death,
And the sword is drawn to behead you.
If you think of the power of World-Voice-Perceiver,
The sword will suddenly break asunder.
The Buddha gives this description of World-Voice-Perceiver Bodhisattva (Kannon, Kanzeon, Kuan Yin, Avalokitesvara) to Endless-Intent Bodhisattva in Chapter Twenty-Five of the Lotus Sūtra. World-Voice-Perceiver is the embodiment of compassion. When we think of this Bodhisattva, and the power that she holds in this world, we realize what we can accomplish through compassion. When we can be present for the suffering that exists in other beings, and see them without judgement for the flawed creatures that they are, then we allow them to make that same connection with us. The power of compassion is that it inspires others to face what lies at the core of their being: the wish that all beings be peaceful and free from suffering. To break the sword of violence in this world, we must first break it within ourselves.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 7 concludes Chapter 3, A Parable, and introduces Chapter 4, Understanding by Faith
The Buddha is the most excellent vehicle salesman:
Śāriputra!
With this parable I expounded
The teaching of the One Buddha-Vehicle
To all living beings.
All of you will be able to attain
The enlightenment of the Buddha
If you believe and receive
These words of mine.
This vehicle is
The purest and most wonderful.
This is unsurpassed by any other vehicle
In all the worlds.
This vehicle is approved with joy by the Buddhas.
All living beings should extol it.
They should make offerings to it,
And bow to it.
The powers, emancipations, dhyāna-concentrations, wisdom,
And all the other merits [of the Buddhas],
Many hundreds of thousands of millions in number,
Are loaded in this vehicle.
I will cause all my children
To ride in this vehicle
And to enjoy themselves
Day and night for kalpas.
The Bodhisattvas and Śrāvakas
Will be able to go immediately
To the place of enlightenment
If they ride in this jeweled vehicle.
Therefore, even if you try to find another vehicle
Throughout the worlds of the ten quarters,
You will not be able to find any other one
Except those given by the Buddhas expediently.
We are all Bodhisattvas:
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.
Learning the basics:
[I said:] “To those who have little wisdom,
And who are deeply attached to sensual desires,
The Buddhas expound the truth that all is suffering.
Those [who hear this truth]
Will have the greatest joy that they have ever had.
The statement of the Buddhas that all is suffering
Is true, not false.
To those who are ignorant
Of the cause of all sufferings,
And who are too deeply attached
To the cause of suffering
To give it up even for a moment,
The Buddhas expound
The [eight right] ways as expedients.
The cause of suffering is greed.
When greed is eliminated,
There is nothing to be attached to.
The extinction of suffering
Is called the third truth.
In order to attain this extinction,
The [eight right] ways must be practiced.
Freedom from the bonds of suffering[,]
[That is, from illusions] is called emancipation.”
From what illusions can one be emancipated, however,
[By the practice of the eight right ways]?
He can be emancipated only from unreal things
[That is, from the five desires] thereby.
He cannot be emancipated from all illusions.
The Buddhas say
That he has not yet attained
The true extinction
Because he has not yet attained
Unsurpassed enlightenment.
I also do not think that I have led him
To the [true] extinction thereby.
I am the King of the Dharma.
I expound the Dharma without hindrance.
I appeared in this world
In order to give peace to all living beings.
Anyone who keeps this sūtra
In the latter days after my extinction
Should have compassion towards laymen and monks
And towards those who are not Bodhisattvas.
He should think:
‘They do not hear this sūtra.
They do not believe it.
This is their great fault.
When I attain the enlightenment of the Buddha,
I will expound the Dharma to them
With expedients
And cause them to dwell in it.’
The Buddha sings these verses to Mañjuśrī in Chapter Fourteen of the Lotus Sūtra. In our zeal to help other beings, we may create expectations of how they will receive our efforts, or how they will change themselves after hearing the Buddha Dharma. We may even blame them for not improving as quickly as we might want. These verses remind us that there is no shortage of time available for our efforts to benefit others.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 6 covers the main portion of Chapter 3, A Parable, the burning house explanation of the need for the Buddha to use expedients in order to save his children.
I am the father of the world. I eliminated fear, despondency, grief, ignorance and darkness. I obtained immeasurable insight, powers and fearlessness. I have great supernatural powers, the power of wisdom, the pāramitā of expedients, the pāramitā of wisdom, great compassion, and great loving-kindness. I am not tired of seeking good things or of benefiting all living beings. I have appeared in the triple world, which can be likened to the rotten and burning house, in order to save all living beings from the fires of birth, old age, disease, death, grief, sorrow, suffering, lamentation, stupidity, darkness, and the three poisons, to teach all living beings, and to cause them to attain Anuttara-samyak-saṃbodhi. I see that all living beings are burned by the fires of birth, old age, disease, death, grief, sorrow, suffering and lamentation. They undergo various sufferings because they have the five desires and the desire for gain. Because they have attachments and pursuits, they have many sufferings in their present existence, and will suffer in hell or in the world of animals or in the world of hungry spirits in their future lives. Even when they are reborn in heaven or in the world of humans, they will still have many sufferings such as poverty or parting from their beloved ones or meeting with those whom they hate.
Simply put:
Though the children heard his warning,
They were still engrossed in playing.
They did not stop playing
Because they were ignorant.
The Buddha does not fix us; he enables us to fix ourselves:
“Śāriputra! The rich man did not save his children by his muscular power although he was strong enough. He saved them from the burning house with a skillful expedient and later gave them each a large cart of treasures.
“In the same manner, I save all living beings from the burning house of the triple world, not by my powers or fearlessness, but with a skillful expedient.”
And…
“Śāriputra! The rich man persuaded his children to come out at first by promising them the gifts of the three kinds of carts. But the carts which he gave them later were the largest and most comfortable carts adorned with treasures. In spite of this, the rich man was not accused of falsehood. Neither am I. I led all living beings at first with the teaching of the Three Vehicles. Now I will save them by the Great Vehicle only. Why is that? It is because, if I had given them the teaching of the Great Vehicle at first directly from my store of the Dharma in which my immeasurable wisdom, powers and fearlessness are housed, they would not have received all of the Dharma. Śāriputra! Therefore, know this! The Buddhas divide the One Buddha-Vehicle into three by their power to employ expedients.”
No matter what happens, abandoning the Lotus Sutra will cause us to be plunged into hell. I have made a vow. Even if someone says they will make me the ruler of Japan on the condition that I give up the Lotus Sutra and rely on the Sutra of Meditation on the Buddha of Infinite Life for my salvation in the next life, or even if someone threatens me saying he will execute my parents if I do not say “Namu Amida-butsu,” and no matter how many great difficulties fall upon me, I will not submit to them until a man of wisdom defeats me by reason. Other difficulties are like dust in the wind. I will never break my vow to become the pillar of Japan, to become the eyes of Japan, and become a great vessel for Japan.
Nichiren wrote this passage in his Treatise on Opening the Eyes (Kaimoku-shō). For Nichiren living in the 13th Century, the country of Japan was his world. For us in the 21st Century, the entire Earth is our world. From Nichiren’s determination to save Japan we have an example of what we need to do to save our Earth. From his experience through terrible ordeals and persecutions we realize that despite the comforts of our modern lives, we too have the capacity to uphold our faith in the Lotus Sūtra in any situation. We show our gratitude to the Buddha for his teaching and to Nichiren for his guidance in the respect we give to other beings and the efforts in our practice.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
