Chih-i’s category, Subtlety of Retinues, is meant to reveal the result of the teaching of the Buddha. Only if living beings are retinues of the Buddha, can they receive benefits as the result of the Buddha’s teaching. Chih-i’s enumeration of various types of retinues intends to confirm that all beings are destined to attain Buddhahood, since universal salvation is the ultimate goal of the Buddha’s teaching. What should be pointed out is, in Chih-i ‘s enumeration of retinues that are related to mind contemplation, two types of retinues that are formed by the mind that contains defilement of wrong attitudes and defilement of false views indicate devious and heretical paths practitioners may encounter. By stating these two types of retinues, Chih-i not only warns us of errors that may occur in terms of contemplating mind due to one’s own false views and wrong attitudes, but also confirms that even these two types of retinues are included as retinues of the Buddha, since the ultimate goal of the Buddha’s teaching is universal salvation. (Vol. 2, Page 300)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismMonthly Archives: January 2019
Day 18
Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.
Having last month heard Mañjuśrī’s question on how an ordinary Bodhisattva-mahāsattvas should expound this sūtra in the evil world after the Buddha’s extinction, we consider the first set of peaceful practices.
“First, he should perform proper practices, approach proper things, and then e pound this sūtra to all living beings.
“Mañjuśrī! What are the proper practices the Bodhisattva-mahāsattvas should perform? He should be patient, mild and meek. He should not be rash, timorous, or attached t anything. He should see things as they are. He should not be attached to his nonattachment to anything. Nor should he be attached to his seeing thing as they are. These are the proper practices the Bodhisattva-mahāsattvas should perform.
“What are the proper things the Bodhisattva-mahāsattvas should approach? He should not approach kings, princes, ministers or other government directors. He should not approach heretics, aspirants for the teaching of Brahman, Nirgraṇṭhas, writer of worldly literature, writers of non-Buddhist songs of praise, Lokāyatas or Anti-Lokāyatas. He should not approach players of dangerous sports such as boxers or wrestlers. He should not approach naṭas or other various amusement-makers. He should not approach caṇḍālas, boar-keepers, shepherds, poulterers, dog-keepers, hunters, fishermen, or other people who do evils for their livelihood. When they come to him, he should expound the Dharma to them, but should not wish [to receive anything from them]. He should not approach those who seek Śrāvakahood, be they bhikṣus, bhikṣunīs, upāsakās or upāsikās. He should not exchange greeting with them. He should not stay with them in the same monastery, promenade or lecture-hall. When they come to him, he should expound the Dharma to them according to their capacities, but should not wish [to receive anything from them]. Mañjuśrī! The Bodhisattva-mahāsattvas should not expound the Dharma to a woman with a desire for her. He should not wish to look at her. When he enters the house of others, he should not talk with a little girl, an unmarried woman or a widow. He should not approach or make friend with anyone of the five kinds of eunuchs. He should not enter the house of others alone. lf he must enter it alone for some rea on, he should think of the Buddha with all his heart. When he expounds the Dharma to a woman, he should not laugh with his teeth visible to her. He should not expose his breast to her. He should not be friendly with her even for the purpose of expounding the Dharma to her. Needless to say, he should not be so for other purposes. He should not wish to keep young disciples, śramaṇeras or children. He should not wish to have the same teacher with them.
“He should always make it a pleasure to sit in dhyāna. He should live in a retired place and concentrate his mind. Mañjuśrī! [A retired place] is the first thing he should approach.
The Daily Dharma from June 20, 2018, offers this:
Mañjuśrī! What are the proper practices the Bodhisattva-mahāsattva should perform? He should be patient, mild and meek. He should not be rash, timorous, or attached to anything. He should see things as they are. He should not be attached to his non-attachment to anything. Nor should he be attached to his seeing things as they are. These are the proper practices the Bodhisattva-mahāsattva should perform.
The Buddha makes this explanation to Mañjuśrī in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. When we learn to see things differently, we act differently. Conversely, when we act in ways that are not beneficial, either to ourselves or to others, it is an indication that we are not seeing things as they are. At the same time, not being attached to non-attachment helps us realize that becoming enlightened is a process, and that becoming proud of our achievements is another indication of being stuck and not seeing things as they are.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Tsuito-e and New Year Party
Turned this year’s Sacramento Nichiren Buddhist Church’s Tsuito-e service and New Year Party into a family affair. The Tsuito-e service is a memorial service for deceased members marking an everlasting membership in a community of believers. This is followed with the New Year Party put on by the Fujinkai (women’s group). The luncheon acts as a Fujinkai fund-raiser and as an opportunity to thank those who helped out in the various church activities during the previous year.
This was apparently the first time my wife attended the luncheon and certainly the first time my son and his girlfriend attended. Perhaps we can make this into a family tradition.
Ven. Kenjo Igarashi used the opportunity of the large crowd at the service to offer a quick overview of Ichinen Sanzen, a shorter version of the lecture he gave last year on The Logic of 3000 Realms.
Lay Buddhist Precepts
The … 5 precepts for lay Buddhists: not to take life, not to steal, not to indulge in improper sexual activity, not to lie, and not to drink intoxicants. Stated positively, these precepts exhort us to love and protect living creatures (including both human and nonhuman beings), to be generous and munificent, to lead lives of sexual morality, to tell the truth always, and to lead sober lives free of dissipation.
Basic Buddhist Concepts
Daily Dharma – Jan. 29, 2019
The good men or women who keep, read, recite, expound or copy this Sūtra of the Lotus Flower of the Wonderful Dharma, will be able to obtain eight hundred merits of the eye, twelve hundred merits of the ear, eight hundred merits of the nose, twelve hundred merits of the tongue, eight hundred merits of the body, and twelve hundred merits of the mind.
The Buddha gives this teaching in Chapter Nineteen of the Lotus Sūtra. This is another reminder that the practice of the Wonderful Dharma does not take us out of the world of conflict we live in. Instead, it helps us to use the senses we have, in ways we did not think were possible, to see the world for what it is. Merits in this sense are not status symbols. They are an indication of clarity, of our faculties not being impeded by anything that blocks their capacity.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The Izu Period
Nichiren’s writings during the Izu exile show the emergence of several new elements in his thought. One is a deepened sense of personal connection between himself and the Lotus Sūtra. The sūtra speaks of trials and difficulties that will attend its practice and propagation in the evil age after the Buddha’s nirvāṇa. “Hatred and jealousy toward this sūtra abound even during the Buddha’s lifetime; how much more so after his nirvāṇa!” Such passages, cast in the form of predictions uttered by the Buddha or great bodhisattvas, probably served to give meaning to the opposition from established Buddhist schools encountered by the Mahāyāna community that had compiled the sūtra. In exile, Nichiren began to read them as speaking specifically to his own circumstances and expressed delight that he was able to live in his own person the persecutions predicted in the sūtra. “The devotees (jikyōsha) of the Lotus Sūtra in Japan have not yet experienced these scriptural passages. I alone have read them. This is the meaning [of the statement]: ‘We do not value bodily life but cherish only the unexcelled way.’ ” (Page 251-252)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismThe Practice of the Perfect Teaching
The practice of the Perfect Teaching concerns embracing all practices in a single mind. This is to say that one practice can embrace all practices, and all practices can be represented by one practice. This is because the Middle Way of the Perfect Teaching is taken by Chih-i as the Ultimate Truth that can view the fundamental identity of all things, whereby the whole reality can be instantaneously grasped through one practice. Realizing that the part is identical to the whole, one does not need to go through immeasurable practices. One’s mind that contains the whole universe enables one to embrace all practices.* (Vol. 2, Page 297)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism*See Nichiren’s warning.
Day 17
Day 17 covers all of Chapter 12, Devadatta, and opens Chapter 13, Encouragement for Keeping this Sutra.
Having last month heard Śāriputra’s objection to the daughter of the dragon-king becoming a Buddha, we witness the daughter of the dragon-king become a Buddha.
At that time the daughter of the dragon-king had a gem. The gem was worth one thousand million Sumeru-worlds. She offered it to the Buddha. The Buddha received it immediately. She asked both Accumulated-Wisdom Bodhisattva and Venerable Śāriputra, “I offered a gem to the World-Honored One. Did he receive it quickly or not?”
Both of them answered, “Very quickly.”
She said, “Look at me with your supernatural powers! I will become a Buddha more quickly.”
Thereupon the congregation saw that the daughter of the dragon-king changed into a man all of a sudden, performed the Bodhisattva practices, went to the Spotless World in the south, sat on a jeweled lotus-flower, attained perfect enlightenment, obtained the thirty-two major marks and the eighty minor marks [of the Buddha], and [began to] expound the Wonderful Dharma to the living beings of the worlds of the ten quarters. Having seen from afar that [the man who had been] the daughter of the dragon-king had become a Buddha and [begun to] expound the Dharma to the men and gods in his congregation, all the living beings of the Sahā-World, including Bodhisattvas, Śrāvakas, gods, dragons, the [six other kinds, that is, in total] eight kinds of supernatural beings, men, and nonhuman beings, bowed [to that Buddha] with great joy. Having heard the Dharma [from that Buddha], [a group of] innumerable living beings [of that world] understood the Dharma, and reached the stage of irrevocability, and [another group of] innumerable living beings [of that world] obtained the assurance of their future attainment of enlightenment. At that time the Spotless World quaked in the six ways. Three thousand living beings of the Sahā World reached the stage of irrevocability, and another group of three thousand living beings [of the Sahā-World] aspired for Bodhi, and obtained the assurance of their future attainment of enlightenment. The Accumulated-Wisdom Bodhisattva, Śāriputra, and all the other living beings in the congregation received the Dharma faithfully and in silence.
On the topic of the daughter of the dragon-king becoming a Buddha, Nichiren writes in Kitō Shō, Treatise on Prayers:
Speaking of attainment of Buddhahood by this female dragon, therefore, Grand Master Miao-lê writes, “The great blessing despite little practice shows the power of the Lotus Sūtra. “As this female dragon is indebted to the Lotus Sūtra for attaining Buddhahood, how could she abandon practicers of the sūtra even without the Buddha’s command? So, she says in verse praising the Buddha,”I will widely disseminate Mahāyāna Buddhism to save the suffering people.” This vow of the female dragon is at the same time the vow of all the dragons who follow her, which is so deep that the mouth cannot express it and the mind cannot fathom it. The Sāgara Dragon King, father of the female dragon, was a beast in body but had a deep compassion for his children that he gave the greatest treasure in the ocean, a wish-fulfilling gem to his daughter as a donation upon her attainment of Buddhahood with the present body. This gem was worth as much as all things in the whole world.
Kitō Shō, Treatise on Prayers, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 63-64
Joy of Faith
When we have joy, we should realize that true joy is to live along with the Buddha. We should practice harder and not wallow in earthly pleasures. We can make earthly pleasure a starting point for true joy.
Thus, while living in this world with suffering and joy, we live along with the Buddha and Nichiren Shōnin. Living with religious joy rising out of the suffering and joy in this world is called Jiju Hōraku; this is receiving joy of the Dharma by oneself. As we are living in this defiled world of reality with our defiled bodies, we are living along with the Buddha in this Pure Land. It is this joy of faith that is the resolution of our sufferings.
Buddha Seed: Understanding the OdaimokuDaily Dharma – Jan. 28, 2019
We know the defects of the Lesser Vehicle.
But we do not know how to obtain
The unsurpassed wisdom of the Buddha.
The Buddha’s disciples Maudgalyāyana, Subhūti and Mahā-Kātyāyana sing these verses in Chapter Six of the Lotus Sūtra. They have heard the Buddha teach that the expedient teachings about Suffering are incomplete. However they still have not yet embraced the One Vehicle teaching of the Lotus Sūtra which leads all beings to enlightenment. Nichiren explained, in his Treatise on Opening the Eyes of Buddhist Images, how teachings that came before the Lotus Sūtra were based on the mind of the hearer, where the Wonderful Dharma is itself the mind of the Buddha. When we read, recite, copy and expound the Lotus Sūtra, we are becoming of one mind with the Buddha.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com