In Chih-i’s view, nothing good comes into being without evil. Evil assists sentient beings in pursuing good deeds and in accumulating merits. This is exemplified through evidence from the Lotus Sūtra. One example is drawn from one of the previous lives of the Buddha, when he was known as Sadāparibhūta-bodhisattva. This bodhisattva bowed humbly to everyone, claiming that someday they would all become Buddhas. His actions infuriated many people, and they scolded and beat him. As a result, those beings had to suffer from their karman in hell. However, as soon as they paid their dues, the cause and condition of their previous meeting with the bodhisattva matured, and they were able to meet the Buddha in their present lifetime. Upon receiving the Buddha’s teaching in the Lotus Sūtra, they entered the stage of non-retrogression (Skr., avinivartanīya). This case shows that the evil karman of beings in the past gives rise to the opportunity for beings to be taught by the Buddha in the present. This benefit is produced by the evil karman from one’s former action. Chih-i regards this situation as “the evil of oneself aiding the good of oneself.” Another example illustrates the benefit that is produced by the evil karman of others. This refers to the Buddha’s cousin Devadatta, who is regarded as an evil person because of attempting to kill the Buddha and alienating the Buddha’s saṃgha (community). However, the Buddha claims that Devadatta is a good friend. Chih-i uses this example to argue, “The evil of others can aid the good of oneself.” (Vol. 2, Page 259-260)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismMonthly Archives: January 2019
Day 28
Day 28 covers all of Chapter 24, Wonderful-Voice Bodhisattva, and concludes the Seventh Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.
Having last month learned of the great supernatural powers and the power of wisdom obtained by Wonderful-Voice Bodhisattva-mahāsattva, Flower-Virtue Bodhisattva asks the Buddha about the name of the samadhi practiced by Wonderful-Voice Bodhisattva-mahāsattva.
Thereupon Flower-Virtue Bodhisattva said to the Buddha:
“World-Honored One! This Wonderful-Voice Bodhisattva planted deeply the roots of good. World-Honored One! What is the name of the samadhi by which he can transform himself into various living beings and appear in various places to save all living beings?”
The Buddha said to Flower-Virtue Bodhisattva:
“Good man! This is called the ‘samadhi by which one can transform oneself into any other living being.’ Wonderful-Voice Bodhisattva entered into this samadhi and benefited innumerable living beings as previously stated.”
When the Buddha expounded this chapter of Wonderful-Voice Bodhisattva, the eighty-four thousand people, who had come accompanying Wonderful-Voice Bodhisattva, obtained the ability to practice the samadhi by which they could transform themselves into other living beings. Innumerable Bodhisattvas of this Sahā-World also obtained the ability to practice this samadhi. They also obtained dharanis.
The Daily Dharma from May 26, 2018, offers this:
When the Buddha expounded this Chapter of Wonderful-Voice Bodhisattva, the eighty-four thousand people, who had come accompanying Wonderful-Voice Bodhisattva, obtained the ability to practice the samādhi by which they could transform themselves into other living beings. Innumerable Bodhisattvas of this Sahā-World also obtained the ability to practice this samādhi.
This description comes at the end of Chapter Twenty-Four of the Lotus Sūtra. In the story, Wonderful-Voice Bodhisattva had come to our world of conflict and delusion from his perfect world to hear the Buddha teach the Wonderful Dharma. The Bodhisattvas in this world asked the Buddha about the transformations Wonderful-Voice made to benefit others. This chapter shows how those beings who have vowed to benefit us appear in ways we may not recognize right away. It also shows us the capability we have as Bodhisattvas to transform ourselves for the benefit of others.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Changing the Causes for Suffering
When we are released from some thing, which has caused us grief, we feel as if a great burden has been lifted from our lives. It can feel very good to know that we have overcome some hardship. We may even breathe a sigh of relief, or we may celebrate. In any case there comes a degree of happiness when our load is lightened. Practicing the Lotus Sutra provides a way for us to overcome suffering. Fundamentally we do this by changing in ourselves the causes for suffering. It isn’t by some magical process that provides avoidance of difficulties or by waving a wand and making them vanish. By changing our lives, by removing the “dust and dirt of illusions” we are able to firmly establish a foundation upon which gradually we find true happiness.
Lotus Path: Practicing the Lotus Sutra Volume 1Daily Dharma – Jan. 7, 2019
There are thousands of fish eggs, but few become fish. Hundreds of mango blossoms bloom, but few become fruit. It is the same with human beings, because most people are turned aside by evil distractions. There is an army of warriors wearing armor, but few are able to fight bravely. Many people search for truth, but few attain Buddhahood.
Nichiren wrote this passage in his Letter to Lord Matsuno. In Nichiren’s lifetime he saw many of his followers charmed by his teaching, but lacking the resolve to practice. This letter was one of many Nichiren used to encourage us not to waste our precious human life with frivolous pursuits, destructive actions, and selfish desires. It reminds us that we all carry the seed of Buddha nature, and to look for ways to nourish that seed.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
‘Transmission To One’s Own Son’
“Transmission to one’s own son” (jisshi sōzoku) was by no means uncommon, blood sons being indicated by the term “true disciple” (shintei or shin deshi) in lineage charts. Shinran has sometimes been cele brated as the first Japanese Buddhist monk to take a wife openly, but de facto clerical marriage is attested since the Nara period and was widespread by the late Heian: “Those who hide it are saints; those who don’t do it are Buddhas,” the retired emperor Goshirakawa is said to have remarked. For monks to marry or amass property was a violation of the Ritsuryō code, yet the right of their wives and children to inherit had been legally recognized since the ninth century, suggesting that the practice was far from uncommon. By the latter Heian period, such practices were being assimilated to the institution of the master-disciple lineage. Early examples of father-to-son transfer of temple administrative positions can be found by the late eleventh and twelfth centuries, becoming established custom by the mid-Kamakura period. Jisshi sōzoku was also practiced among lineages of scholar monks, such as those of the Eshin and Danna schools, as the above example of the Sugiu lineage indicates. (Page 139)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismThe Course of Suffering Is Identified With the Dharmakāya
The nature and appearance of the course of suffering is identical to the nature and appearance of the dharmakāya that is embodied by the Track of Real Nature. Chih-i explains, if one does not recognize that the course of suffering is nothing but the manifestation of the dharmakāya, then the dharmakāya is mistaken for the course of suffering. Nevertheless, if one understands that the dharmakāya and the course of suffering are not two different entities, then the latter is identical to the former. Chih-i explains the identical nature of the two by saying: “Speaking of the dharmakāya apart from the course of suffering is like mistaking south as north, but actually there does not exist another south.”
Here, Chih-i demonstrates three types of identification between good and evil.
The first type of identification is verified through interdependent relationship between two aspects. Understanding ignorance as the cause of suffering is wisdom. Wisdom, which originated from ignorance, resembles the situation in which ice stems from water.
The second type of identification is displayed through entities that are in the state of manifestation or concealment. Establishing good implies the destruction of evil, which resembles the situation in which the actualization of fire burns bamboo.
The third type of identification is confirmed through penetrating the phenomenal world as a whole, which transcends the conventional view of duality.
On one hand, there is no difference between the course of suffering and the dharmakāya as the state of True Reality (that is beyond words and speeches and embraces all entities). The term “course of suffering” or ” dharmakāya” is a dichotomized concept imposed by sentient beings upon True Reality. Whereas the True Reality is the substance of all phenomena, the course of suffering is the dharmakāya, and vice versa. On the other hand, due to one’s state of mind, the course of suffering and the dharmakāya are differentiated. If one’s mind is deluded, one suffers; if one’s mind awakes, there is no more distinction between things, therefore the course of suffering is identified with the dharmakāya. The above identification of the course of suffering and the dharmakāya renders the Threefold Track significant as symbolizing both the cause and effect of Buddhahood. (Vol. 2, Page 255-256)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismDay 27
Day 27 concludes Chapter 23, The Previous Life of Medicine-King Bodhisattva.
Having last month learned the merits to be received by those who hear this chapter, we hear the Buddha tell Star-King-Flower to propagate this chapter.
“Therefore, Star-King-Flower! I will transmit this chapter of the Previous Life of Medicine-King Bodhisattva to you. Propagate this chapter throughout the Jambudvipa in the later five hundred years after my extinction lest it should be lost, and lest Mara the Evil One, the followers of Mara, gods, dragons, yakṣas, and kumbha]das should take advantage [of the weak points of the people of the Jambudvipa].
“Star-King-Flower! Protect this sūtra by your supernatural powers! Why is that? It is because this sūtra is a good medicine for the diseases of the people of the Jambudvipa. The patient who hears this sūtra will be cured of his disease at once. He will not grow old or die.
Coincidentally, today’s daily quote from Nichiren’s writings addressed this section:
[T]he only dependable teaching is a phrase in fascicle seven of the Lotus Sūtra saying: “Propagate this sūtra throughout Jambudvipa during the last 500-year period after My passing.” Grand Master Dengyō interprets this: “The Ages of the True Dharma and Semblance Dharma are approaching the end, and the Latter Age of Degeneration is around the corner. It is the time when the One Vehicle teaching of the Lotus Sūtra will be propagated.”
Mikoshi Buri Gosho, Intimidation with the Portable Shrine, Writings of Nichiren Shōnin, Biography and Desciples, Volume 5, Page 138
Adoration of the Cosmic Lotus of Truth
The graphic scheme was … intended to be a miniature of the cosmos, including all kinds of beings arranged about the cosmic Lotus of Truth, in adoration of it, and illuminated by the wisdom and mercy of Buddha. The representation was, however, neither a picture of those beings nor a mere symbolic diagram, but an arrangement in titles, of all classes of existence according to their respective grades of spiritual ascent around the primordial Buddhahood, which was represented by the Sacred Title. Nichiren regarded this representation of the Supreme Being as the chief work entrusted to him by Buddha for the salvation of mankind in the latter days, a predestined mission to be achieved by the “Messenger of Buddha.”
History of Japanese ReligionDaily Dharma – Jan. 6, 2019
Do not doubt him even at a moment’s thought!
The Pure Saint World-Voice-Perceiver is reliable
When you suffer, and when you are confronted
With the calamity of death.
The Buddha sings these verses in Chapter Twenty-Five of the Lotus Sūtra. The calamity of death is something we all will face eventually, whether it our own or that of those we love. The other calamities in our lives are relatively minor losses which can prepare us for this great calamity. The Bodhisattva World-Voice-Perceiver is the embodiment of Compassion: the desire to benefit all beings. When we learn to use all of the suffering in our lives, especially the calamity of death, as a way to remove our delusions and benefit others, then we can see the world with the eyes of the Buddha and know the joy he declares is at the core of our being.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Ritual Mirrors
Another ritual form employed in kai kanjō, as in other medieval Tendai kanjō, was mirrors, used to convey the perfect interfusion of the three truths. Kai kanjō specifically required a round mirror, representing the Lotus Sūtra, and an octagonal mirror, representing the Fan-wang Ching, regarded as the primary and secondary textual bases for the bodhisattva precepts. Other significations of the mirrors were also elaborated, for example: “The round mirror is the mirror of the Wonderful Dharma (myōhō). The octagonal mirror is the mirror of the lotus blossom (renge). Their fusion is the word ‘sūtra’ (kyō). The title [of the Lotus Sūtra, Myōhō Renge Kyō] is understood as the threefold contemplation in a single mind. This is also the threefold contemplation of the secret store of the precept lineage.” (Page 136-137)
Original Enlightenment and the Transformation of Medieval Japanese Buddhism