The Essentials of Buddhist Philosophy, p176-177Since the Lotus of the Good Law was translated and expounded by Kumarajiva, it has been one of the most popular subjects of Buddhist study along with the Prajna and Nirvana texts. When the philosophy of immanence or the phenomenological doctrine was promulgated on the basis of the Lotus by Chih-i, it was generally known as the T’ien-T’ai School. It was Saichō (Dengyō Daishi, 767-822 AD) who went to China and received the doctrine from this school and on his return in 804 AD founded the Tendai school in Japan. His theoretical elucidation of the Lotus doctrine may not be much different from the original Chinese school, but his practical application of the doctrine to the national cult and synthetic treatment of all other Buddhist schools subordinate to his school seem to be the new aspects added by virtue of his genius. Besides the Lotus doctrine, he professed to teach mystic Shingon, Amita-pietism, contemplative Zen, as well as Mahayanistic Vinaya discipline. To him these were subordinate doctrines to the Lotus or at any rate concurrent systems to complete the central doctrine. However, in the course of time, there appeared among his followers some ardent specialists in each of these systems and sometimes the result was separation. In the Heian period (781-1183) the mystic rituals and ceremonial performances promoted by this school in concert with the Shingon School carried the day to satisfy the aristocratic taste of the time. There arose in time a devotional school of Amita-pietism which also flourished in the bosom of the school. Through the influence of the two streams of religious activities a great Buddhist transformation took place in the national life and thoughts of Japan during the period.
Daily Dharma – July 19, 2024
Did a god of great virtue or a Buddha
Appear somewhere in the universe?
This great light illumines
The worlds of the ten quarters.
The Brahma Heavenly Kings of the East sing these verses as part of a story the Buddha tells in Chapter Seven of the Lotus Sūtra. Long ago there was another Buddha named Great-Universal-Wisdom-Excellence. When he became enlightened, the entire universe was illuminated. Beings who had never seen each other could recognize each other clearly. We can see this story as a metaphor for what happens when the Buddha’s wisdom comes into our lives. We leave the darkness of our ego attachment and come into the light of the world as it is.
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Day 19
Day 19 concludes Chapter 14, Peaceful Practices, and begins Chapter 15, The Appearance of Bodhisattvas from Underground.
Having last month considered the superiority of the Lotus Sutra, we consider the Bodhisattva’s dream.
He will see only wonderful things in his dream.
He will dream:
‘Surrounded by bhikṣus,
The Tathāgatas are sitting
On the lion-like seats,
And expounding the Dharma.’He also will dream:
‘As many living beings, including dragons and asuras,
As there are sands in the River Ganges
Are joining their hands together
Towards me respectfully,
And I am expounding the Dharma to them.’He also will dream:
‘The bodies of the Buddhas are golden-colored.
They are emitting innumerable ray of light,
And illumining all things.
The Buddhas are expounding all teachings
With their brahma voices.
I am among the four kinds of devotees
To whom a Buddha is expounding
The unsurpassed Dharma.
I praised the Buddha
With my hands joined together.
I heard the Dharma from him with joy.
I made offerings to him, and obtained dharanis.
I also obtained irrevocable wisdom.
The Buddha knew
That I entered deep into the Way to Buddhahood.
So he assured me of my future attainment
Of perfect enlightenment, saying:
‘Good man, in your future life,
You will be able to attain immeasurable wisdom,
That is, the great enlightenment: of the Buddha.
Your world will be pure and large
Without a parallel.
There will be the four kinds of devotees there.
They will hear the Dharma from you
With their hands joined together.’
The Daily Dharma offers this:
He will see only wonderful things in his dream.
He will dream:
‘Surrounded by bhikṣus,
The Tathāgatas are sitting
On the lion-like seats,
And expounding the Dharma.’
The Buddha sings these verses in Chapter Fourteen of the Lotus Sūtra, speaking of those who keep and practice the Wonderful Dharma. Dreams for many of us can be frightening places. They can be where we relive bad situations in our past or develop fantastic scenarios for disasters in the future. When we accept our nature as Bodhisattvas, and live assured of our future enlightenment, we find that even the thoughts over which we have no control begin to harmonize with the world around us. When we learn to recognize the Buddha in our everyday lives, our old traumas become vehicles for compassion.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Kamakura Buddhism
The Essentials of Buddhist Philosophy, p153-155Buddhism in the Nara period (710-794 AD) was a philosophy of investigation and speculation, while that of the Heian period (794-1185 AD) was externally an eclecticism or syncretism of Shintoistic and Buddhistic ideas and internally a unification of the theory of universal immanence (exoteric). Buddhism in this later period greatly influenced the social life and culture on all sides by its doctrine of enfolding power (esoteric). In the Kamakura period (1185-1335 AD) the specific character of Buddhism was pre-eminently practical, national and markedly enthusiastic in preaching, exclusive in doctrine, more simplified and specific than ever, but extensive in the application or the realization of the ideal, since all Buddhist schools in the period preached salvation—i.e., the way of enlightenment—for all, that is, pansophism.
The religious activity of this period was, in a way, a strong protest against the previous orthodox schools which seemed to end in an exhibition of either speculative achievement or ritualistic efficacy, betraying in their aristocratic pomp and ceremonial display the fast-degenerating tendency of philosophical-religious life in general. The importance of a reversion to the monistic and practical religion of Prince Shōtoku was strongly felt. The consensus of the leading ideas and the necessity of spiritual reform among the populace brought about the uniformity of the religious type of the time. Certainly the memory of Prince Shōtoku was greatly awakened and a considerable increase in his images, sanctuaries, memorial services and even guilds of artisans connected with him was conspicuous during the period. One of the Buddhist schools founded at the time [Jodo Shinshu] enshrined him as the patriarch of Japan.
Kamakura Buddhism, the Buddhism of ‘All-Enlightenment,’ may be summarized into seven schools:
- The Zen School of meditative intuitionism
a. Rinzai Sect founded by Eisai (1141-1215)
b. Sōtō Sect founded by Dōgen (1200-1253)- The Fuke School of introspective asceticism, founded by Kakushin in 1255
- The Jōdo School of Amita-pietism, founded by Hōnen
(1133-1212)- The Shin School of Amita-pietism, founded by Shinran (1173-1262)
- The Ji School of Amita-pietism, founded by Ippen (1239-1289)
- The Nichiren School of Lotus-pietism, founded by Nichiren (1222-1282)
- The Shin-Ritsu Sect, the reformed school of self-vow discipline, founded by Eison (1201-1290), the restorer of the disciplinary school
Daily Dharma – July 18, 2024
Although the time is ripe for the Lotus Sutra to convert everyone, teachers who propagate it are ordinary teachers while their disciples are wicked and sickened by the three poisons of greed, anger and ignorance. They avoid teachers who preach the True Dharma, befriending teachers who preach false Dharma. Is it not natural then that he who practices the Lotus Sutra, the true teaching of the Buddha, and his disciples and followers and lay followers are persecuted more severely than the three kinds of enemies?
Nichiren wrote this passage in his Treatise on the True Way of Practicing the Teaching of the Buddha (Nyosetsu Shugyō-shō). In our efforts to uphold and practice the Wonderful Dharma of the Lotus Sūtra, we may be surprised to be the targets of anger or aggression from others, especially from others who also practice the Dharma with us. These difficulties will be opportunities for us to practice wisdom and nourish our compassion. We can learn to recognize others’ delusions within our own minds and remain focused on ridding ourselves of the three poisons, rather than attempting to change someone else’s behavior. In this way we become an example for how to live, and allow the Ever-Present Buddha Śākyamuni to work within our hearts.
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Day 18
Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.
Having last month considered in gāthās how the Bodhisattva should expound the Dharma, we consider the merits of the expounder of the Lotus Sutra.
A Bhikṣu who expounds this Sūtra
Of the Lotus Flower of the Wonderful Dharma
With patience
After my extinction,
Will be emancipated
From jealousy, anger, and other illusions,
That is to say, from all obstacles.He will have no sorrow.
He will not be spoken ill of.
He will not be in fear.
He will not be threatened with swords or sticks,
Or driven out [of his monastery].A man of wisdom
Who controls his mind
As previously stated
Will be peaceful.His merits will be innumerable.
You would not be able to tell the number of them
By any parable or simile even if you tried to do so
For thousands of billions of kalpas.
The Daily Dharma offers this:
A bhikṣu who expounds this Sūtra
Of the Lotus Flower of the Wonderful Dharma
With patience
After my extinction,
Will be emancipated
From jealousy, anger, and other illusions,
That is to say, from all obstacles.
The Buddha sings these verses to Mañjuśrī Bodhisattva in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. We may realize that jealousy and anger are not desirable states, but only because what these states do to our moods. No matter how justified we may feel in our jealousy or anger, these are not pleasant states to be in or even to be around. The Buddha reminds us that the real problem with these states is that they keep us from seeing things as they are. Jealousy exaggerates the importance of what we want but do not have. Anger exaggerates the bad qualities of the targets of our anger. When we focus on this wonderful teaching, develop our patience, and remain determined to benefit all beings, we see things for what they are, and are liberated from illusions.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Three Bodies of the Buddha
The Essentials of Buddhist Philosophy, p141The Threefold Body (Trikaya) of the Buddha is mentioned as Buddhahood; its representative theory is held by the Tendai School.
Every Buddha of Perfect Enlightenment is supposed to possess three bodies. Although the original names of Dharma-kaya, Sambhoga-kaya, and Nirmana-kaya mean literally ‘Principle-body,’ ‘Enjoyment-body,’ and ‘Transformation-body,’ the term ‘body’ in the ordinary sense is rather misleading because it conveys the idea of a bodily existence.
The Principle-body or Truth-body is the Ideal or the Principle or Truth itself without any personal existence. It is identical with the Middle Path Truth.
The Enjoyment- or Reward-body is the person embodied with real insight, i.e., the body attained as the value of a long causal action. It is twofold: (a) The body for self-enjoyment, i.e., the person when he is enjoying his own enlightenment. (b) The body manifested for the enjoyment of others, i.e., bodhisattvas above the primary stage of saintly perfection.
The Transformation-body is a body variously appearing to save people. It is also twofold: (a) The body exclusively for bodhisattvas of the primary stage that is a superior body of Transformation. (b) The body for those who are prior to the primary stage.
Every Buddha has these three aspects. While a Buddha represents the Principle or Truth which he himself has realized, he is, on the one hand, the realizer of the ideal or the enjoyer of his Enlightenment and, on the other hand, is the giver of the ideal or the deliverer of all who are suffering or perplexed. Thus the Buddha is viewed as the ideal (Enlightenment) itself, the enjoyer of it (the Enlightened), the giver of it to others (the Enlightener). The Enjoyment-body is obtained by the Buddha as a reward for long effort, while the Transformation-body is freely assumed by him in order to meet the needs of others and the world.
The Three Bodies of the Buddha are further divided into four, five, six or ten, but the above stated Threefold Body of the Tendai School may be regarded as the fundamental theory of Buddhahood.
Daily Dharma – July 17, 2024
The Buddhas expound the teaching of the Three Vehicles
Only as an expedient.
There is only the One Buddha-Vehicle.
The two [vehicles] were taught only as resting places.
The Buddha declares these verses in Chapter Seven of the Lotus Sūtra after telling the parable of the Magic City. The parable is his explanation of why expedient teachings are necessary, and why we must eventually set them aside to attain the enlightenment that is our true nature.
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Day 17
Day 17 covers all of Chapter 12, Devadatta, and opens Chapter 13, Encouragement for Keeping this Sutra.
Having last month concluded Chapter 12, Devadatta, we consider Medicine-King Bodhisattva-mahāsattva and Great-Eloquence Bodhisattva-mahāsattva’s offer to keep, read, recite and expound the Lotus Sūtra.
Thereupon Medicine-King Bodhisattva-mahāsattva and Great-Eloquence Bodhisattva-mahāsattva, together with their twenty-thousand attendants who were also Bodhisattvas, vowed to the Buddha:
“World-Honored One, do not worry! We will keep, read, recite and expound this sūtra after your extinction. The living beings in the evil world after [your extinction] will have less roots of good, more arrogance, more greed for offerings of worldly things, and more roots of evil. It will be difficult to teach them because they will go away from emancipation. But we will patiently read, recite, keep, expound and copy this sūtra, and make various offerings to it. We will not spare even our lives [in doing all this].”
At that time there were five hundred Arhats in this congregation. They had already been assured of their future attainment [of Anuttara-samyak-saṃbodhi]. They said to the Buddha, “World-Honored One! We also vow to expound this sūtra [but we will expound it] in some other worlds [rather than in this Sahā-World].”
There were also eight thousand Śrāvakas some of whom had something more to learn while others had nothing more to learn. They had already been assured of their future attainment [of Anuttara-samyak-saṃbodhi]. They rose from their seats, joined their hands together towards the Buddha and vowed:
“World-Honored One! We also will expound this sūtra in some other worlds because the people of this Sahā-World have many evils. They are arrogant. They have few merits. They are angry, defiled, ready to flatter others, and insincere.”
The Daily Dharma offers this:
World-Honored One, do not worry! We will keep, read, recite and expound this sūtra after your extinction. The living beings in the evil world after [your extinction] will have less roots of good, more arrogance, more greed for offerings of worldly things, and more roots of evil. It will be difficult to teach them because they will go away from emancipation. But we will patiently read, recite, keep, expound and copy this sūtra, and make various offerings to it. We will not spare even our lives [in doing all this].
Medicine-King Bodhisattva, his attendants and other Bodhisattvas make this vow to the Buddha in Chapter Thirteen of the Lotus Sūtra. Once we awaken to our Bodhisattva nature and resolve to benefit all beings, we may still hold on to the belief that those beings should gratefully receive the teaching and and keep progressing towards enlightenment. We may even become discouraged in our practice of the Wonderful Dharma when these beings do not live up to our expectations. The vow of these great Bodhisattvas reminds us of how difficult is is for us ordinary beings to keep the Lotus Sūtra, and of the determination it takes to create benefit in the world.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Identical with the Middle Path
The Essentials of Buddhist Philosophy, p140It is not Buddhistic to seek the original principle or to consider the absolute as separate or independent. Here the Tendai School at once comes back to the ideation theory but expresses it somewhat differently. It is set forth that a conscious-instant or a moment of thought has 3,000 worlds immanent in it. This is a theory special to this school and is called ‘three thousand originally immanent,’ or ‘three thousand immanent in principle,’ or ‘three thousand immanent in nature – or sometimes ‘three thousand perfectly immanent.’ The immanency, either original, theoretical, natural or perfect, conveys one and the same idea; namely, that the one moment of thought is itself 3000 worlds. Some consider this to be the nearest approach to the idea of the Absolute, but if you consider the Absolute to be the source of all creation it is not exactly the Absolute. Or, it may be considered to be a form of ideation theory, but if one thinks that ideation manifests the outer world by the process of dichotomy it is quite different, for it does not mean that one instant of thought produces the 3,000 worlds, because a production is the beginning of a lengthwise motion, i.e., timely production. Nor does it mean that the 3 000 worlds are included in one instant of thought because an inclusion is a crosswise existence, i.e., spacely coexistence.
Although here the 3,000-world doctrine is expounded on the basis of ideation, it is not mere ideation, for all the dharmas of the universe are immanent in one thought-instant but are not reduced to thought or ideation.
That the world is immanent in one moment of thought is the philosophy of immanence, phenomena being identical with conscious action. It may be called ‘phenomenology,’ each phenomenon, matter or mind, expressing its own principle or nature.
The principle each phenomenon expresses is the triple truth of harmony (as void, as temporary and as mean), i.e., noumenon originally immanent, perfectly immanent, immanency in principle and immanency in nature. This means simply that a thing or being itself is the true state. Hence the phrase: “Everything, even the color or fragrance, is identical with the Middle Path, the Truth.”