[O]ur bad karma has a big influence on our lives. Once we have created bad karma, we have to reap the undesirable harvest that will inevitably arise as a result until the bad karma runs out. Examples of this harvest may be long periods of illness, accidents, family feuds, trouble with children, health, business, human relationships, etc. Karma influences our whole life and shapes the stream of our lives with good and/or bad fortune.
Summer WritingsMonthly Archives: November 2018
Daily Dharma – Nov. 4, 2018
All that I say is true, not false, because I see the triple world as it is. I see that the triple world is the world in which the living beings have neither birth nor death, that is to say, do not appear or disappear, that it is the world in which I do not appear or from which I do not disappear, that it is not real or unreal, and that it is not as it seems or as it does not seem. I do not see the triple world in the same way as [the living beings of] the triple world do. I see all this clearly and infallibly.
The Buddha makes this revelation in Chapter Sixteen of the Lotus Sūtra. In the story, he has just explained that although beings see him as a man who became enlightened after growing up as a crown prince, in reality he has been enlightened since an unimaginable amount of time in the past, and will continue to lead all beings to enlightenment for twice that period of time into the future. As we learn to see the historical Śākyamuni Buddha as the ever-present Śākyamuni Buddha, our vision of the world changes too.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Three Facets of the Ten Realms
In view of the fact that the Ten Suchnesses represent the Ultimate Truth, and the Ultimate Truth consists of both the Relative and the Ultimate, the Relative and the Ultimate are defined by Chih-i in relation to the Ten Dharma-realms. … [T]he first nine realms are ascribed by Chih-i to the Relative, and the last Buddha-realm to the Ultimate. Among the ten realms, the six realms (hell-dwellers, hungry ghosts, animals, asuras, humans and heavenly beings) are the lower state of existence, and the four realms (śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas) are the state of sagehood (Liu-tao Ssu-sheng). Since the Ten Dharma-realms are divided into the Relative and the Ultimate, like that of the Ten Suchnesses, the ten realms should also contain the three meanings in terms of the Threefold Truth.
- With regard to the Ten Dharma-realms that contain the meaning of Emptiness, this means that all ten realms belong to the Dharma-realm (Ch., Fa-chieh; Skt., dharmadhātu), the former relies on the latter (Neng-i), and the latter as the foundation is what the former relies upon (So-i). Thus, the ten realms form the Ten Dharma-realms. All of the Ten Dharma-realms are fundamentally empty and enter the realm of Emptiness (K’ung-chieh).
- With regard to the Ten Dharma realms that contain the meaning of the Provisional, this refers to the separation of the ten realms (Shih-chieh Chieh-ko) due to their differences between the lower states of existence and the state of sagehood:
“Because of their different lots, separated causes and effects, and distinctive features of the profane and sacred states, the ten realms are differentiated from each other.”
Their differences are related to the conventional existence, with which the Ten Dharma-realms enter the realm of the Provisional (Chia-chieh).
- With regard to the Ten Dharma-realms that contain the meaning of the Middle Way, this means that the Middle Way can be inferred from the principle or truth that is embodied by the Ten Dharma-realms:
“These Ten [Dharma-realms] are all identical to the dharmadhātu and encompass all dharmas. All dharmas tend toward hell, and do not transcend this destiny. [The dharmadhātu] itself is the principle [of reality], and since it does not depend on anything, it is called the dharmadhātu. The same is also true [for all destinies] all the way up to the Buddha Dharma-realm.”
The principle or truth is what the dharmadhātu denotes, and the principle is referred by Chih-i to the Middle Way. Therefore, the Ten Dharma-realms enter the realm of the Middle Way (Chung-chieh).
The connections between the Ten Dharma-realms and the Ten Suchnesses are displayed in a statement by Chih-i:
“One Dharma-realm embraces the Ten Suchnesses, and the Ten Dharma realms embrace one hundred Suchnesses.”
Meanwhile,
“One Dharma-realm embraces the other nine Dharma-realms, and hence, there come to be one hundred Dharma-realms and one thousand Suchnesses.”
(Vol. 2, Page 73-74)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismChild Practice
Of the five practices of a Bodhisattva – saint practice, Brama practice, nature practice, child practice, and sickness practice – Child practice is to practice with the inquisitive excitement of a child exploring and understanding their world. The child when it learns and explores is open to all sorts of possibilities and does not have preconditions for understanding. The child approaches life with unbridled excitement and constant questing for understanding. As we practice Buddhism, especially if we have been doing it a long time, we can loose that childlike wonder and excitement.
Lecture on the Lotus SutraDaily Dharma – Nov. 3, 2018
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…Notwithstanding all this, however, they are playing joyfully. They are not conscious of the sufferings. They are not frightened at the sufferings or afraid of them. They do not dislike them or try to get rid of them. They are running about this burning house of the triple world, and do not mind even when they undergo great sufferings.
The Buddha offers this explanation to his disciple Śāriputra in Chapter Three of the Lotus Sūtra. He compares his teaching of suffering and Nirvāṇa to a father luring his children from a dangerous house with a promise of better toys. The children were so preoccupied with their own entertainment that they could not hear their father’s warning. In this triple world of beautiful forms, fascinating ideas and consuming desires, it is easy to stay with our childish games and ignore the Buddha’s teaching. Our maturity as Bodhisattvas comes when we set these aside for the benefit of all beings.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Home Again
Successfully made it from Churchville, NY, to Sacramento, CA, with stops in:
Three Facets of Ultimate Truth
provisional. The true reality is a single integrated unity, and yet, it contains three facets. The Ultimate Truth is a single integrated unity, and yet, it contains three facets, which is neither vertical nor horizontal. In Chih-i’s terminology, vertical (Shu) and horizontal (Heng) indicate a conceptual understanding of reality (consisting of time and space), in which various dharmas are distinguished as having a length from beginning to end (i.e., time), and as having a range of vastness (i.e., space). Therefore, they exist either horizontally or vertically. Neither vertical nor horizontal indicates a reality that is beyond conceptualization. In this reality, all dharmas that contain the Threefold Truth are simultaneously existent. There is no distinction among them, and therefore, they are considered as neither horizontal nor vertical. Any one of the dharmas represents all dharmas, and all dharmas are included in a single dharma. Chih-states:
“When meanings are expressed through words, Emptiness is identical to the Provisional and the Middle Way. When Emptiness is clarified in terms of ‘suchness’, Emptiness of one thing leads to Emptiness of all things. When “suchness” is specified to explicate the characteristics [of dharmas], the Provisional of one thing comprises the Provisional of all things. To discuss the Middle Way as it is, the Middle Way of one thing embodies the Middle Way of all things. They are not one, two, and three, and yet, they are one, two, and three. They are neither horizontal nor vertical, and are named the Ultimate Truth.”
(Vol. 2, Page 72-73)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismThe Three Truths
The Three Truths are the Truth of Emptiness, the Truth of Provisionality, and the Truth of the Middle Way. Nichiren Shonin learned the Three Truths as part of his early training as a Buddhist monk, and he made them a part of his own teaching. Together, they point out the correct way to understand and apply the teachings of Emptiness, Dependent Origination, and the Middle Way, which are all different ways of explaining the central insight of Buddhism. Nichiren Shonin taught that chanting Namu Myoho Renge Kyo was itself a way to acknowledge and live in accord with the Three Truths.
Lotus SeedsDaily Dharma – Nov. 2, 2018
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.
The Buddha makes this declaration in Chapter Five of the Lotus Sūtra, as he explains the simile of herbs. This is a good reminder for us on the Bodhisattva path of how important it is to have respect for all beings. We can believe we know whether someone else is less enlightened than we are, or even more enlightened than we are. But for Bodhisattvas, this belief is irrelevant. Only the Buddha knows who is where on the path. We do not need to know. We just need to find ways to benefit others, no matter how close they may be to enlightenment.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The Altar, the Hedgehog and the Kitten
The last mobile altar. (See previous altars here and here.) Of all the places we’ve stayed on this trip, this is the low point. Strongly recommend against staying at the Ramada by Wyndham in Salt Lake City on 1659 West North Temple.
The wife has decided to skip our planned stay in Reno and drive back to Sacramento tomorrow. We’ll save more than $100, which will almost cover what we spent at The Emporium on Bridger in Rock Springs, Wyoming.
While I’ve sometimes considered my wife’s antique shopping on this trip less than helpful, I must admit that I’m really glad I tagged along on this venture.
Here are the two useless novelties that I just couldn’t live without.
The Kitten, which is made of assorted metal parts such as springs, horse shoes, nails and assorted odds and ends, was part of a collection of metal works by a local artist. I didn’t get the name.
The Hedgehog, however, I found out later is a Vintage Hedgehog Ashtray Set of 6 Nesting Ashtrays Metal Walter Bosse Style Mid Century.
