Quotes

Profound

The Dharma Mind

Quote

[T]he subtlety of the Dharma of Mind is indicated from several scriptural citations, such as:

“With one’s mind cultivated and absorbed, one contemplates that all dharmas neither move nor regress.”

“The mind, Buddha, and sentient beings—these three are without distinction.”

“Destroying the atomic objects in the mind is transcendent to all the scrolls of Scripture in the Grand Chiliocosm.”

Basically, the category Dharma of Mind conveys the practical way of conceiving all dharmas. Since all dharmas are contained in one’s mind, Chih-i affirms that Buddhahood can be attained through contemplating one’s mind. (Vol. 2, Page 69)

The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism


Doctrines of Nichiren

The Nature of the Kaidan

Quote

If we repeat the Daimoku, and rigorously purify our thoughts, our bad appetites and passions will disappear of themselves, and we shall become inspired with the pure and lofty ethics of our Sect. In walking or resting, standing or lying, speaking or keeping silence, acting or refraining from action – in all these situations we may attain to the mysterious deliverance; birth, old age, disease and death will disappear of themselves; fears, sorrows, pains and troubles vanish away forever, leaving nothing behind them but eternity, purity, enlightenment and peace. Thus we find ourselves in the Paradise of Buddhas, living in the Land of Glorious Light. Therefore the [Lotus Sutra] says, “We ought to know that this place is the Kaidan.” In other words, any place whatever, where we practise the doctrines of the [Lotus Sutra], is fit to be a Kaidan. And if it is fit to be a Kaidan it is in habited by all the Buddhas. Such is the nature of the Kaidan as taught by our Sect.

Doctrines of Nichiren (1893)

Lotus Path

Where Are You?

Quote

Writing these short meditation essays is an engaging activity causing me to look at things in different ways in order to find connections between our everyday lives and the teachings presented in the Lotus Sutra. I have always looked for Buddhism in everyday experiences but writing it down and sharing has been a new experience. One question that arises is who is reading these things? Another question is where are you when you are reading the posts? Take a moment right now and look about you and consider where you are. Are you in a comfy spot; are you in your kitchen sipping a cup of coffee or tea? Perhaps you’re on some public transportation reading on your way to or from work. You might also be at work, sneaking some me time for yourself. Or perhaps you are in some uncomfortable place; some place that is not a pleasant place to be. All of those are one way of looking at and responding to the question, where are you. But there is an equally viable alternative way to consider the question and that is where are you personally in your life? Where are you spiritually in your life? Where are you?

Lotus Path: Practicing the Lotus Sutra Volume 1

buddhaseed

Messengers of the Buddha

Quote

Diagram 1BThe fundamental goal is to honor the Original Buddha, to have faith in the Lotus Sūtra and to chant the Odaimoku faithfully. By doing so, we receive the Buddha’s great compassion, and we get involved in the Buddha’s life as His messengers. We will improve ourselves, because the Original Buddha’s Ichinen Sanzen is naturally transferred to us. Having gratitude, respect and compassion improves our consciousness of being messengers of the Buddha. When we make efforts to exceed our small ego of self, we are able to become messengers of the Buddha.

Buddha Seed: Understanding the Odaimoku

Profound

Chih-i’s Dharma of Buddha

Quote

[T]he subtlety of the Dharma of Buddha is expressed in a passage of the Lotus Sūtra:

“Cease! Cease! No need to explain. My dharma is too subtle to be conceptualized.”

Chih-i concludes:

“The Buddha-dharma is not beyond the Relative and the Ultimate, which is so profound and subtle that it is difficult to be viewed and difficult to be comprehended.”

The meaning of the Subtlety of Knowledge concerning the Ultimate Truth (Shih-chih Miao) is drawn from this sentence:

“Among all sentient beings, none of them can conceive the Buddha.”

The Subtlety of Knowledge concerning the Relative Truth (Ch’üanChih Miao) is drawn from this sentence:

“When it comes to the other categories of the Buddha-dharma, nobody can fathom them either.”

The subtlety of the Dharma of Buddha, composed of the Relative and Ultimate Truth, is evident from the above quotation. Chih-i remarks: “Only Buddhas and Buddhas can ultimately exhaust the Ultimate Truth of all dharmas.”

Basically, the category, Dharma of Buddha, addresses the Ultimate Truth and the Relative Truth that can be the foundation for all the doctrines in the Buddha’s teachings. (Vol. 2, Page 69)

The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism


History of Japanese Religion

Hokke-kyō

Quote

Besides its characteristic as a source of religious inspiration, the Hokke-kyō was rich in literary qualities. It contained an abundance of materials appealing to the fancy and imagination. The transfiguration of the Vulture Peak and the manifestation of supernal glories set forth in the opening scene; the resplendency of the heavenly worlds in response to the spiritual illumination of a king who, having left his royal dignity, has attained supreme enlightenment; the heavenly shrine (stūpa) appearing in the sky, from which Buddha proclaims and gives assurance of the further propagation of his religion in the Latter Days; the myriads of mysterious beings issuing out of the earth and taking vows before Buddha to work strenuously for religion, these are depicted in a highly imaginative style and with the vividness of apocalyptic vision. The prodigal son who is welcomed home by his noble father and educated to be his worthy heir; the scene of a thunderstorm and heavy rainfall after which plants and flowers grow luxuriantly; the burning house from which a thoughtful father, by means of a special device, takes out his children, these parables are intended to elucidate the all-embracing tact of the educative methods adopted by Buddha. The showers of heavenly flowers scattered upon the spot of Buddha’s sermon; the illumination of all beings by the rays of Buddha’s spiritual illumination; and finally the revelation of the eternal entity of Buddha’s person, these were told and heard in pious devotion. The guarantee given by Buddha to his disciples of their future destiny as Buddhas; the instantaneous enlightenment of a girl Naga (serpent) on hearing Buddha’s sermon, these inspiring stories in assuring salvation for all beings were received with tears of hope and gratitude. In addition to these stimulating stories and good tidings contained in the book, the supreme beauty of the Chinese translation played a great part in deepening and extending its inspiration. It is, then, no wonder that the Hokke-kyō played in Japanese literature a rôle nearly akin to that of the Bible in English literature.

History of Japanese Religion

Profound

Dharma of Sentient Beings

Quote

The subtlety of the Dharma of Sentient Beings (Chung-sheng-fa Miao) is also portrayed in the passage of the Lotus Sūtra regarding the material eyes of beings (Ch., Jou-yen; Skt., māṃsacakṣus) which enjoy an equivalent status with either the heavenly eye (Ch., T’ien-yen; Skt., divyacakṣus) or the wisdom-eye (Ch., flui-yen; Skt., prajn͂ācakṣus), or the Dharma-eye (Ch., Fa-yen; Skt., dharmacakṣus), or the Buddha-eye (Ch., Fo-yen; Skt., buddhacakṣus). This proves that Dharma of Sentient Beings is subtle. This is to say that the five eyes are fundamentally one unity, and one inherently possesses them all. From within oneself, one is able to open the Buddha’s knowledge and insight, and perceive the worldly phenomena correctly with one’s own material eyes. Basically, the category Dharma of Sentient Beings concerns the doctrine of the Buddha nature that is possessed by all beings, with which the Buddhahood as the ultimate goal for universal salvation is sustained. (Vol. 2, Page 68-69)

The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism


Profound

Understanding Buddhism Through the Lotus Sūtra

Quote

The … elaboration of the meaning “subtle” paves the way to Chih-i’s own interpretation of the Lotus Sūtra, which is his attempt to establish the Lotus Sūtra as the doctrinal foundation for his system of understanding Buddhism. This is because the most significant feature of the Lotus Sūtra concerns the Ultimate Truth as the Buddha vehicle that embraces all types of the Buddha’s teaching. With the One Buddha-vehicle as the unifying force, Chih-i is able to incorporate different viewpoints, to classify the teaching of the Buddha, to reconcile differences among various divisions of Buddhism, and to give a reasonable explanation of various theories that are held by different schools. By doing so, Chih-i demonstrates that Buddhism can be viewed as a whole, and that various doctrines and theories of practice that are apparently contradictory to each other are in fact coherent, for they are part of the scheme in the Buddha’s teaching. Chih-i’s endeavor of establishing a coherent system of presenting Buddhism as a whole reflects the need of his time that calls for the unification of the Buddhist world in Southern and Northern China (as we have mentioned in the background introduction in Chapter One of Volume I). Chih-i’s effort of establishing a coherent system of understanding Buddhism may be driven by his own religious devotion as well as his own realization of the Lotus teaching. Having fully digested the teaching expressed in different Buddhist scriptures, Chih-i must have felt obligated to use his talent to take upon himself the huge task of systematizing the teaching of the Buddha, in order to reconcile contradictory views among various Buddhist schools, and to assure that Buddhism, as a whole, would further flourish in Chinese soil. (Vol. 2, Page 67-68)

The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism


Profound

The Ultimate Truth of Oneness

Quote

[T]he meaning of the subtlety (Miao-i) is concluded by Chih-i as signifying the single reality of the teaching of the Buddha. This is to say that the teaching of the Buddha concerns the Ultimate Truth of Oneness:

  1. Oneness of principle (Li-i) in terms of the Ten Dharma-realms (that the truth the Buddha intends to convey is one).
  2. Oneness of teaching (Chiao-i) in terms of the five flavors (that all teachings of the Buddha contain the same goal of leading living beings to attain Buddhahood).
  3. Oneness of practice (Hsing-i) in terms of contemplating mind (that all practices aim at attaining truth).
  4. Oneness of person (Jen-i) in terms of the six identities that various transformations of the Buddha (manifested in different levels of attainment) are ultimately one the eternal Buddha, and that all living beings will be able to attain Buddhahood. (Vol. 2, Page 27)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism


Summer Writings

Zaisho

Quote

When human beings are born, they shoulder the karma they have created in previous lives, and live their lives under the influence of that karma. Karma is a fundamental teaching of Buddhism, as is the cycle of rebirth. Essentially, karma means action, effect and the activity of being reborn. Put simply, there are two types of karma: good and bad. Bad karma is called “Zaisho.” Most of the time, when people mention karma, they are usually referring to bad karma or Zaisho.

Summer Writings