Daily Dharma – Dec. 3, 2024

Thereupon a loud voice of praise was heard from within the stūpa of treasures: “Excellent, excellent! You, Śākyamuni, the World-Honored One, have expounded to this great multitude the Sūtra of the Lotus Flower of the Wonderful Dharma, the Teaching of Equality, the Great Wisdom, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas. So it is, so it is. What you, Śākyamuni, the World-Honored One, have expounded is all true.”

This declaration comes from Many-Treasures Buddha (Tahō, Prabhutaratna) at the beginning of Chapter Eleven of the Lotus Sūtra. In the story, Many-Treasures came from a world far away from this world of conflict when he heard the Buddha giving his highest teaching and appeared in a tower (stūpa) of wonderful treasures to confirm the truth of this teaching. By the Teaching of Equality, he means that all beings can become enlightened through this teaching. By the Great Wisdom, he means that the teaching is the same as the Buddha’s own mind. By the Dharma for Bodhisattvas, he means that to receive this teaching we awaken to our natures to benefit all beings. And by the Dharma Upheld by the Buddhas, he means that all Buddhas in all worlds encourage and help those who practice this sūtra.

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

Day 20

Day 20 completes Chapter 15, The Appearance of Bodhisattvas from Underground, and concludes the Fifth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Having last month considered the response of the leaders of the great Bodhisattvas, we consider Maitreya’s question about the great Bodhisattvas.

Thereupon Maitreya Bodhisattva and the [other] Bodhisattvas [who had already been present in the congregation before the arrival of the Bodhisattvas from underground], eight thousand times as many as the sands of the River Ganges in number, thought:

‘We have never before seen these great Bodhisattva-mahāsattvas who sprang up from underground, stood before [Śākyamuni,] the World-Honored One, joined their hands together towards him, and made offerings to him. [Now we see that their leaders] inquire after him.’

Thereupon Maitreya Bodhisattva-mahāsattva, seeing what the Bodhisattvas numbering eight thousand times as many as the sands of the River Ganges had in their minds, and also wishing to remove his own doubts, joined his hands together towards the Buddha, and asked him in gāthās:

We have never seen
These many thousands of billions
Of Bodhisattvas.
Tell me, Most Honorable Biped!
Where did they come from?

They have gigantic bodies,
Great supernatural powers, and inconceivable wisdom.
They are resolute in mind.
They have a great power of patience.
All living beings are glad to see them.
Where did they come from?

They are each accompanied
By as many attendants
As there are sands
In the River Ganges.

Some great Bodhisattvas are each accompanied by attendants
Sixty thousand times as many as the sands of the River Ganges.
They are seeking the enlightenment of the Buddha
With all their hearts.

The number of these great teachers is sixty thousand times
The number of the sands of the River Ganges.
They came together and made offerings to you.
Now they protect and keep this sūtra.
The attendants or disciples accompanying
Each [of the other great Bodhisattvas] number
Fifty thousand times or forty thousand times
Or thirty thousand times or twenty thousand times
Or ten thousand times or a thousand times
Or a hundred times as many as the sands of the River Ganges,
Or a half, a third, or a quarter
Of the number of the sands of the River Ganges,
Or as many as the sands of the River Ganges Divided by a billion;
Or ten million nayuta, a billion or fifty million,
Or a million, ten thousand, a thousand or a hundred,
Or fifty, ten, three, two or one.
[The great Bodhisattvas] who are accompanied
By less attendants are even more numerous.
Some [great Bodhisattvas] have no attendants
Because they prefer a solitary life.
They are the most numerous.
They came together to you.

No one will be able to count
All [these great Bodhisattvas] even if he uses
A counting wand for more kalpas
Than the number of the sands of the River Ganges.

These Bodhisattvas have
Great powers, virtues and energy.
Who expounded the Dharma to them? Who taught them?
Who qualified them to attain [perfect enlightenment]?

Under whom did they begin to aspire for enlightenment?
What teaching of the Buddha did they extol?
What sūtra did they keep and practice?
What teaching of the Buddha did they study?

These Bodhisattvas have supernatural powers
And the great power of wisdom.
The ground of this world quaked and cracked.
They sprang up from under the four quarters of this world.

World-Honored One!
I have never seen them before.
I do not know
Any of them.

They appeared suddenly from underground.
Tell me why!
Many thousands of myriads
Of millions of Bodhisattvas
In this great congregation
Also want to know this.

There must be some reason.
Possessor of Immeasurable Virtues!
World-Honored One!
Remove our doubts!

The Daily Dharma offers this:

We have never seen
These many thousands of billions
Of Bodhisattvas.
Tell me, Most Honorable Biped!
Where did they come from?

Maitreya Bodhisattva sings these verses to the Buddha in Chapter Fifteen of the Lotus Sūtra. In the story, the Buddha has asked who among those gathered to hear him teach will continue teaching this Wonderful Dharma in our world of suffering after the Buddha passes into his final extinction. Some Bodhisattvas say they will teach in other worlds, since the beings of this world are too defiled to hear the Buddha’s teaching. Other Bodhisattvas vow to remain in our world, but the Buddha tells them not to bother. At that moment, the ground cracks open, and innumerable Bodhisattvas spring up and vow to carry on the work of the Buddha. Maitreya and others had never seen these Bodhisattvas before. His asking the Buddha respectfully to explain what they do not understand. This example emphasizes that we must continue to question how the Buddha’s teaching applies to our lives rather than dogmatically accepting whatever happens.

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

The Reason the Wonderful Dharma Is Wonderful

Tiantai Zhiyi maintains that the reason the Wonderful Dharma is wonderful is its true absoluteness—i.e., its absolute absoluteness—which is provisionally presupposed to be in contrast with the relative as a way of elevating wonder to a higher position. But the proper meaning of wonderful is to be found in the inconceivable transcendence of dualistic thought and judgments that distinguish between absolute and relative. “The wonderful is derived from the inconceivable. That it is so named is not due to the finite and relative.” Zhiyi defines it as the “nonabsolute and nonrelative” or as the “extinguishing of both relative and absolute,” because it goes beyond both absolute and relative. Thus, we can say that Tiantai Zhiyi’s view of absoluteness has its origin in emptiness, a fundamental Buddhist view of truth, from which he developed his view of absoluteness. In fact, he sometimes refers to the idea of emptiness and works out logical developments based on it.

Yoshiro Tamura, "Introduction to the Lotus Sutra", p113-114

Daily Dharma – Dec. 2, 2024

For example, in building a huge tower, a scaffold is assembled from many small pieces of wood set up ten or twenty feet high. Then, using this scaffold, the huge tower is built with lumber. Once the tower is completed, the scaffold is dismantled. The scaffold here represents all Buddhist scriptures other than the Lotus Sutra, and the Great Tower is the Lotus Sutra. This is what is meant by “discarding the expedient.” A pagoda is built by using a scaffold, but no one worships a scaffold without a pagoda.

Nichiren wrote this passage in his Response to My Lady the Nun, Mother of Lord Ueno (Ueno-dono Haha-ama Gozen Gohenji). In this simile, Nichiren compares the Buddha’s expedient teachings to the Wonderful Dharma he provides in the Lotus Sūtra.

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

Day 19

Day 19 concludes Chapter 14, Peaceful Practices, and begins Chapter 15, The Appearance of Bodhisattvas from Underground.


Having last month considered the arrival of Bodhisattvas who sprang up from underground, we consider how the Bodhisattvas who sprang up from underground greeted everyone.

Those Bodhisattvas who appeared from underground, came to Many-Treasures Tathāgata and Śākyamuni Buddha both of whom were in the wonderful stūpa of the seven treasures hanging in the sky. They [joined their hands together] towards the two World-Honored Ones, and worshipped their feet with their heads. Then they [descended onto the ground and] came to the Buddhas sitting on the lion-like seats under the jeweled trees, bowed to them, walked around them from left to right three times, joined their hands together respectfully, and praised them by the various ways by which Bodhisattvas should praise Buddhas. Then they [returned to the sky,] stood to one side, and looked up at the two World-Honored ones with joy. A period of fifty small kalpas elapsed from the Bodhisattva-mahāsattvas’ springing up from underground till the finishing of the praising of the Buddhas by the various ways by which Bodhisattvas should praise Buddhas. All this while Śākyamuni Buddha sat in silence. The four kinds of devotees also kept silence for the fifty small kalpas. By his supernatural powers, however, the Buddha caused the great multitude to think that they kept silence for only half a day. Also by the supernatural powers of the Buddha, the four kinds of devotees were able to see that the skies of many hundreds of thousands of billions of worlds were filled with those Bodhisattvas.

The Daily Dharma offers this:

All this while Śākyamuni Buddha sat in silence. The four kinds of devotees also kept silence for the fifty small kalpas. By his supernatural powers, however, the Buddha caused the great multitude to think that they kept silence for only half a day.

We find this description of the Buddha and his congregation in Chapter Fifteen of the Lotus Sūtra. Innumerable Bodhisattvas have sprung up from underground and come to pay their respects to the Buddha. This passage shows that in our suffering and attachment, we have a different concept of time than the Buddha. The kalpas the Lotus Sūtra uses to measure time are unimaginably long periods. When a stone a mile on each side is worn down to a pebble by a celestial being flying past it every thousand years and brushing it with her veil, a kalpa expires. When we see the world on this scale of time, rather than the limited years we have in our lives, it opens us up to the Buddha’s wisdom.

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

Lotus Sutra Thought in Tiantai

First we should attend to the development of absolutism, centered on the understanding of “wonderful” in “Wonderful Dharma.” Both Daosheng and Fayun had already given “absolute” as the meaning of “wonderful,” but Zhiyi was even more thorough. In The Profound Meaning of the Lotus Sutra he says, “Calling the sutra ‘wonderful’ means that it is ‘supreme.’ Supreme is another name for wonderful.” That is, the wonderful Dharma is the supreme and absolute truth. However, Zhiyi also made the point that there are two kinds of absoluteness: relative and absolute, and thus relatively and absolutely wonderful. Thus, when he says, “If we explicate wonderful… first in a relative way and then in an absolute way . . .” it indicates that he sees true absoluteness in a kind of absolutely wonderful.

For example, we can understand human beings to be finite and relative in contrast with God, who is infinite and absolute. But God cannot be truly absolute, as such a God is understood within the relativistic context of the dichotomy of absolute and relative—that is, his is a relative absoluteness. True absoluteness is seen where the contrast between humans and God is taken one step further. In terms of ordinary people and the Buddha, the truly absolute Buddha is such that one realizes the nonduality of extraordinary human and extraordinary Buddha and of ordinary human and ordinary Buddha. This is called “the absolutely wonderful.” It is absolute absoluteness.

Yoshiro Tamura, "Introduction to the Lotus Sutra", p113

Daily Dharma – Dec. 1, 2024

But the merits to be given to the person who fills the one thousand million Sumeru-worlds with the seven treasures and offers that amount of the seven treasures to the Buddhas, to the Great Bodhisattvas, to the Pratyekabuddhas, and to the Arhats, are less than the merits to be given to the person who keeps even a single gāthā of four lines of this Sūtra of the Lotus Flower of the Wonderful Dharma.

The Buddha gives this explanation to Star-King-Flower Bodhisattva in Chapter Twenty-Three of the Lotus Sūtra. Generosity is the first of the perfections of a Bodhisattva, a being who vows to delay their own enlightenment so that they can benefit others. The offering of material goods helps remove the suffering caused by our sense of self-importance, and prepares us for the Buddha’s highest teaching. By offering the Buddha’s wisdom, embodied in this Lotus Sūtra, we benefit all beings.

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

Day 18

Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.


Having last month considered the proper attitude for those who expound the Dharma, we conclude today’s portion of Chapter 14, Peaceful Practices.

Any son of mine who expounds the Dharma
Should be gentle, patient and compassionate
Towards all living beings.
He should not be lazy.

In the worlds of the ten quarters,
The great Bodhisattvas are practicing the Way
Out of their compassion towards all living beings.
He should respect them as his great teachers.

He should respect the Buddhas, the World-Honored Ones,
As his unsurpassed fathers.
He should give up arrogance
So that he may expound the Dharma without hindrance.

This is the third set of peaceful practices.
A man of wisdom should perform all this.
Anyone who performs these peaceful practices
Will be respected by innumerable living beings.

The Daily Dharma offers this:

He should respect the Buddhas, the World-Honored Ones,
As his unsurpassed fathers.
He should give up arrogance
So that he may expound the Dharma without hindrance.

The Buddha sings these verses in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. By arrogance, the Buddha means not only acting as if we know what we do not, but any fixed understanding of the world and the beings in it. This opening of our minds allows us to be receptive to the innumerable ways the Buddhas are teaching us, and to learn to see the world for what it is. This receptivity also allows us to see the Buddha nature in all beings, no matter how deluded they are and how much harm they create. Respect is what allows us to fully hear and be present for what the world has to offer us.

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

The Three Great Works of Tiantai

There are a great many statements and writings by Tiantai Zhiyi. The most distinctive having to do with the Lotus Sutra are Words and Phrases of the Lotus Sutra, written in 587 when he was fifty. The Profound Meaning of the Lotus Sutra, written in 593, and the ten-fascicle The Great Calming and Contemplation, written in 594. Together these books are known as “the three great works on the Lotus Sutra” or “the three great works of Tiantai.” But they were actually all dictated by Zhiyi and recorded by his disciple Guanding (561-632), and they include many of Guading’s revisions.

Words and Phrases of the Lotus Sutra is a commentary on the Lotus Sutra, with a kind of theory of interpretation. The Profound Meaning of the Lotus Sutra should be regarded as doctrine and doctrinal theory based on the teachings of the Lotus Sutra. The Great Calming and Contemplation, as a system of practice based largely on the Lotus Sutra, can be regarded as the Lotus Sutra’s theory of practice. These three treatises of Tiantai gave the Lotus Sutra a highly sophisticated and systematic structure of thought and philosophy.

Yoshiro Tamura, "Introduction to the Lotus Sutra", p112-113

Daily Dharma – Nov.30, 2024

They also will be able to see the living beings of those worlds, to know the karmas which those living beings are now doing and the region to which each of those living beings is destined to go by his karmas.

The Buddha gives this explanation to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. In our world of conflict and ignorance, we sometimes envy people who use force to get what they want. In this deluded state of mind, we believe that cruelty, violence and greed can make us happy. When we use the Buddha’s wisdom to see things for what we are, we realize the power that comes from patience, generosity, compassion and selflessness. We avoid the misery of self-importance, and find the peace that comes from being tied into this world rather than setting ourselves apart from it.

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

On the Journey to a Place of Treasures