Daily Dharma

Daily Dharma – Feb. 13, 2024

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

LS32

Day 32

Day 32 covers Chapter 28, The Encouragement of Universal-Sage Bodhisattva, closing the Eighth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 32 Text with annotationsPlay MP3

Having last month considered Universal-Sage Bodhisattva’s vow to protect those who keep the Lotus Sutra, we consider the merits to be earned by keeping the Lotus Sutra.

[He said to the Buddha:]

“World-Honored One! It is by my supernatural powers, know this, that a Bodhisattva can hear these dhārāṇis. Anyone who keeps the Sūtra of the Lotus Flower of the Wonderful Dharma [while it is] propagated in the Jambudvipa, should think, ‘I can keep [this sūtra] only by the supernatural powers of Universal-­Sage.’ Anyone who keeps, reads and recites this sūtra, memorizes it correctly, understands the meanings of it, and acts according to it, know this, does the same practices that I do. He should be considered to have already planted deeply the roots of good under innumerable Buddhas [in his previous existence]. He will be caressed on the head by the hands of the Tathāgatas. Anyone who copies this sūtra will be reborn in the Heaven of the Trāyastriṃs̒a Gods immediately after his present life. On that occasion, eighty-four thousand goddesses will come and receive him, making many kinds of music. A crown of the seven treasures will be put on his head, and he will enjoy himself among the ladies in waiting. Needless to say, [more merits will be given to] the person who [not only copies this sūtra but also] keeps, reads and recites it, memorizes it correctly, understands the meanings of it, and acts according to it. Anyone who keeps, reads and recites this sūtra, and understands the meanings of it, will be given helping hands by one thousand Buddhas immediately after his present life. He will be fearless. He will not fall into any evil region. He will be reborn in the Tusiita Heaven. There he will go to Maitreya Bodhisattva who, adorned with the thirty-two marks, will be surrounded by great Bodhisattvas, and attended on by hundreds of thousands of billions of goddesses. He will be given the benefits of these merits. Therefore, anyone who has wisdom should copy this sūtra with all his heart, cause others to copy it, and also keep, read and recite it, memorize it correctly, and act according to it.

“World-Honored One! I will protect this sūtra with my supernatural powers so that it may be propagated and not be destroyed in the Jambudvipa after your extinction.”

The Daily Dharam offers this:

Therefore, anyone who has wisdom should copy this sūtra with all his heart, cause others to copy it, and also keep, read and recite it, memorize it correctly, and act according to it.

The Buddha declares this to Universal-Sage Bodhisattva in Chapter Twenty-Eight of the Lotus Sūtra. It is important to remember that early in the sūtra, the Buddha explained that he teaches only Bodhisattvas, beings who exist for the benefit of all beings. Our practice of the Lotus Sūtra is not just for ourselves. When we use it to lead others to enlightenment, we create the cause for our own enlightenment.

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

mappō, Blog

The Three Phases of the Dharma Within

As a postscript for my discussion of Mappō, I offer this quote from Gene Reeves’ 2010 book, “Stories of the Lotus Sutra”:

We can, of course, understand the three phases of the Dharma not as an inevitable sequence of periods of time, but as existential phases of our own lives. There will be times when the Dharma can be said to be truly alive in us, times when our practice is more like putting on a show and has little depth, and times when the life of the Dharma in us is in serious decline. But there is no inevitable sequence here. There is no reason, for example, why a period of true Dharma cannot follow a period of merely formal Dharma. And there is no reason to assume that a period has to be completed once it has been entered. We might lapse into a period of decline, but with the proper influences and circumstances we could emerge from it into a more vital phase of true Dharma. A coming evil age is mentioned several times in the Dharma Flower Sutra, but while living in an evil age, or an evil period of our own lives, makes teaching the Dharma difficult, even extremely difficult, nowhere does the Dharma Flower Sutra suggest that it is impossible to teach or practice true Dharma.

The Stories of the Lotus Sutra, p214
Daily Dharma

Daily Dharma – Feb. 12, 2024

The arrogant bhikṣus, bhikṣuṇis, upāsakas and upāsikās, that is, the four kinds of devotees who had abused him and caused him to be called Never-Despising, saw that he had obtained great supernatural powers, the power of eloquence, and the great power of good tranquility. Having seen all this, and having heard the Dharma from him, they took faith in him, and followed him.

The Buddha tells this story of Never-Despising Bodhisattva in Chapter Twenty of the Lotus Sūtra. Earlier in the sūtra, when the Buddha came out of his meditation to teach the Wonderful Dharma, five thousand of those gathered to hear him stood up and walked away. The Buddha did not stop them, and described them as arrogant: believing they knew something they did not. The arrogance of those who abused Never-Despising Bodhisattva, whose practice was to declare his respect for all beings, was rooted in their not seeing the Buddha’s wisdom in him and believing that they were superior to him. We can only learn from those we respect, and create misery only for ourselves when we despise.

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

LS32

Day 31

Day 31 covers Chapter 27, King Wonderful-Adornment as the Previous Life of a Bodhisattva.

Day 31 Text with annotationsPlay MP3

Having last month considered the reaction of the father to the sons’ wonders, we consider what happened when King Wonderful-Adornment, Queen Pure-Virtue, and their two sons came to the Buddha.

“Pure-Eyes Bodhisattva had already practiced the samādhi for the Lotus Flower of the Wonderful Dharma for a long time. Pure-Store Bodhisattva had already practiced the samādhi for the release from evil regions in order to release all living beings from evil regions for many hundreds of thousands of billions of kalpas.

“Now the queen practiced the samādhi for the assembly of Buddhas, and understood the treasury of their hidden core. The two sons led their father by these expedients and caused him to understand the teachings of the Buddha by faith and to wish [to act according to those teachings].

“Thereupon King Wonderful-Adornment, Queen Pure-Virtue, and their two sons came to that Buddha. The king was accompanied by his ministers and attendants; the queen, by her ladies and attendants; and their two sons, by forty-two thousand men. They worshiped the feet of that Buddha with their heads, walked around the Buddha three times, retired, and stood to one side.

“Thereupon the Buddha expounded the Dharma to the king, showed him the Way, taught him, benefited him, and caused him to rejoice. The king had great joy. The king and queen took off their necklaces of pearls worth hundreds of thousands, and strewed the necklaces to the Buddha. The necklaces flew up to the sky [seven times as high as the tala-tree], and changed into a jeweled platform equipped with four pillars. On the platform was a couch of great treasures, and thousands of millions of heavenly garment were spread [on the couch]. The Buddha [went up,] sat cross-legged [on the couch], and emitted great rays of light. King Wonderful-Adornment thought, ‘The Buddha is exceptional. He is exceedingly handsome. He has the most wonderful form.’

The Daily Dharma offers this:

The king and queen took off their necklaces of pearls worth hundreds of thousands, and strewed the necklaces to the Buddha. The necklaces flew up to the sky [seven times as high as the tāla-tree], and changed into a jeweled platform equipped with four pillars. On the platform was a couch of great treasures, and thousands of millions of heavenly garments were spread [on the couch]. The Buddha [went up,] sat cross-legged [on the couch], and emitted great rays of light. King Wonderful-Adornment thought, ‘The Buddha is exceptional. He is exceedingly handsome. He has the most wonderful form.’

The Buddha uses this description as part of the story of King Wonderful-Adornment in Chapter Twenty-Seven of the Lotus Sūtra. This King was led by the supernatural powers of his children to meet Cloud-Thunderpeal-Star- King Flower-Wisdom Buddha who was teaching the Wonderful Dharma in that world. The King and his wife the Queen were both so inspired by that Buddha that they allowed the symbols of their wealth and power to be transformed into a sacred platform from which the Buddha could lead all beings to enlightenment. When they found that Buddha, the beauty of his wisdom far outshone the beauty of their jewels.

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

mappō, Stone Last Age

The Last Age: One Vehicle; One Practice

This single practice itself may be an expression in concrete form of the very ancient belief that ultimate reality is one and only one –“only One Buddha Vehicle,” as the Lotus Sutra states. The attribute of suiting all people’s capacities similarly finds a doctrinal counterpart in the teaching that all beings are equally endowed with the Buddha nature, which can be traced back to the origins of Mahayana Buddhism and was well established in Heian Buddhism as the doctrine of original enlightenment (hongaku shisō). The attribute of eternal validity echoes the belief, equally old, that the absolute is changeless and imperishable. The idea of one practice including the merits of all practices may have its theoretical foundation in the doctrine that one truth encompasses all truths, a major theme of the Lotus Sutra and a teaching central to the Kegon, Shingon and Tendai doctrinal systems. The concept of attaining Buddhahood “quickly” probably also has connections to belief in the universality of the Buddha nature. The principle of “attaining Buddhahood in one’s present form” is integral to both Tendai and Shingon doctrine, though not until the Kamakura period was it welded to a universally feasible way of practice.

Stone: Seeking Enlightenment in the Last Age, p60-61 of Part 2
Daily Dharma

Daily Dharma – Feb. 11, 2024

Thereupon Śākyamuni Buddha praised Medicine-King Bodhisattva, saying: “Excellent, excellent, Medicine-King! You uttered these dhāraṇīs in order to protect this teacher of the Dharma out of your compassion towards him. You will be able to give many benefits to all living beings.”

The Buddha makes this declaration to Medicine-King Bodhisattva in Chapter Twenty-Six of the Lotus Sūtra. The dhāraṇīs are promises made in a language that only Medicine-King and other protective beings understand. When we recite these promises from the Lotus Sūtra, we remind those beings of their vows. We also awaken our natures to protect all beings, and create benefits both for those beings and ourselves.

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

LS32

Day 30

Day 30 covers all of Chapter 26, Dhāraṇīs

Day 30 Text with annotationsPlay MP3

Having last month met the rākṣasas and the Mother of Devils, we consider the vow of the rākṣasas .

Then they sang in gāthās before the Buddha:

Anyone who does not keep our spells
But troubles the expounder of the Dharma
Shall have his head split into seven pieces
Just as the branches of the arjaka-tree [ are split].

Anyone who attacks this teacher of the Dharma
Will receive the same retribution
As to be received by the person who kills his parents,
Or who makes [sesame] oil without taking out worms [from the sesame],
Or who deceives others by using wrong measures and scales,
Or by Devadatta who split the Saṃgha.

Having sung these gāthās, the rākṣasas said to the Buddha:

“World-Honored One! We also will protect the person who keeps, reads and recites this sūtra, and acts according to it so that he may be peaceful, that he may have no trouble, and that poison taken by him may be neutralized.”

The Daily Dharma offers this:

Anyone who does not keep our spells
But troubles the expounder of the Dharma
Shall have his head split into seven pieces
Just as the branches of the arjaka-tree [are split].

The ten rakṣasī demons and Mother-of-Devils sing these verses in Chapter Twenty-Six of the Lotus Sūtra. They are among the many gods and other supernatural beings who vow to protect all those who keep and practice the Buddha Dharma. These verses help us to understand the nature of those who create harm in the world and to develop a heart of compassion towards them. The nature of delusion is that it sets up a world separate from the world we all share. It puts a barrier between us and the world out of fear that this world will harm us. The Buddha’s teachings show us how to develop the courage to live in harmony with this world, rather than splitting ourselves from it, and splitting ourselves in it.

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

mappō, Stone Last Age

The Last Age: A Practice Based on Englightenment

Both Dōgen and Nichiren held that, in the very act of practice, one simultaneously attains, not the stage of non-regression, but buddhahood itself. Nichiren wrote, “ ‘To attain’ [in the phrase “attain Buddhahood”] means ‘to open,’ ” reflecting his belief that Buddhahood is not something one “attains” at all, but is inherent in all sentient and non-sentient beings. At the same time, both he and Dōgen vigorously denied the view of Buddhahood as a final accomplishment rendering further practice unnecessary. Dōgen therefore urged continued exertion in zazen, and Nichiren, in chanting the daimoku, until the last moment of one’s life. In this sense, it can be argued that neither one wholly abandoned the view of enlightenment-as-process; however, both saw this process not as linear progress toward a final goal, but as “practice based on enlightenment.” For these two men, “common mortal” and “Buddha” were not the beginning and end, respectively, of a long journey. Both states, they believed, could coexist in a single individual. Their teachings thus represent a closure of the gulf that in earlier doctrines had gaped so forbiddingly between the ordinary person and ultimate truth.

Thus the supreme state of Buddhahood, previously thought to require aeons of effort to attain, comes in the Kamakura period to be viewed as obtainable “in one’s present form.” All three single practices represent attempts to allow common mortals direct access to the ultimate without the intervening process of systematically eradicating bad karma. This concept of direct attainment may be seen as illuminating yet another aspect of universality: Wherever one undertakes the Buddhist practice, the goal of his striving is immediately at hand.

Stone: Seeking Enlightenment in the Last Age, p59-60 of Part 2
Daily Dharma

Daily Dharma – Feb. 10, 2024

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

On the Journey to a Place of Treasures