The general analogy with the lotus indicates that regardless of whether it is the beginning stage of an ignorant being or the final stage of the Buddha, all of them possess the Buddha-nature, and are all characterized by the Ten Suchnesses. Therefore, the subtle dharma is always there, embedded within living beings. Through such a general analogy, Chih-i emphasizes that the beginning and final stages of Buddhahood are the same reality. Chih-i argues that the initial stage of Buddhahood (that is analogous with the lotus root) all the way up to the final stage of Buddhahood (that is analogous with the formation of the seed) serves as a metaphor for the subtle dharma. The beginning and final stages of Buddhahood do not differ (which are analogous with the beginning and end of the lotus) and are replete with the meanings of the Ten Suchnesses. This analogizes that although living beings in the Buddha-realm start from ignorance, they will eventually reach Buddhahood, the stage of perfection. (Vol. 2, Page 387)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismMonthly Archives: February 2019
Day 30
Day 30 covers all of Chapter 26, Dhāraṇīs
Having last month received Vaiśravaṇa Heavenly-King’s dhārāni spells, we receive the dhārāni spells of World-Holding Heavenly-King.
Thereupon World-Holding Heavenly-King, accompanied by thousands of billions of nayutas of gandharvas who were surrounding him respectfully, came to the Buddha, joined his hands together, and said to him, “World-Honored One! I also will protect the keeper of the Sūtra of the Lotus Flower of the Wonderful Dharma with dhārānis, with divine spells.”
Then he uttered spells,” Akyanei (1), kyanei (2), kuri (3), kendari (4), sendari (5), matōgi (6), jōguri (7), furoshani (8), atchi (9).”
[He said to the Buddha:]
“World-Honored One! These dhārānis, these divine spells, have already been uttered by four thousand and two hundred million Buddhas. Those who attack and abuse this teacher of the Dharma should be considered to have attacked and abused those Buddhas.”
Ryuei Michael McCormick‘s Lotus World offers this about World-Holding Heavenly-King:
The Flammarion Iconographic Guide: Buddhism describes Dhritarashtra (Jikoku Tenno, Heavenly King of the East) as follows: “This guardian king governs in the east and presides over the spring. He is ‘He who maintains the kingdom (of the Law)’; ‘the maintainer of the state’ … He commands an army of celestial musicians (gandharvas) and vampire demons (pishachas). The gandharvas are one of the eight kinds of supernatural beings who are said to revere and protect the Dharma; the pishachas are a type of hungry ghost.
According to the Kumarajiva translation of the Lotus Sutra, it is Dhritarashtra who offers dharanis in chapter 26 for the benefit of those who keep the Lotus Sutra.
Lotus World: An Illustrated Guide to the GohonzonThe Non-Duality of Life and Its Environment
Buddhist non-duality does not end with the body and mind. The teaching of Dependent origination also implies the non-duality of life and its environment. Buddhism recognizes that body, mind, and environment are not separate entities, but are all interconnected parts of the dynamic flow of causes and conditions. This interdependence of life and its supporting environment has been a basic principle of Buddhism from the very beginning. Just as Shakyamuni Buddha taught that one should be mindful of the body, he also taught that one should reflect on the elements that make up the body. As in most of the ancient world, the Buddha taught that these elements consist of earth, air, fire, and water. In fact, it is fairly easy to recognize our dependence upon these four elements, which are usually thought of as nonliving matter. For instance, could we live without food, which is derived from the soil? Could we live without air to breath, water to drink, or the warmth of the sun? Even a simple reflection upon the way our body is composed of these four basic elements should be enough to make us realize that we are nothing without the environment of which we are a part.
Lotus SeedsThe Difference Between Great And Lesser Vehicles
Generally speaking, all sūtras of Śākyamuni Buddha do not contain any lies because they all were preached to save all the people. When I restudy Buddhism however, it is clear that there is a difference between Great and Lesser Vehicles, expedient and true teachings, and exoteric and esoteric teachings although they are all words of Śākyamuni Buddha. This is clearly indicated in those sūtras and has been discussed by Buddhist scholars.
In essence, there are some doubts about the truth of the teachings preached by Śākyamuni Buddha during the first forty years of His fifty years of preaching. In the Muryō-gi-kyō (Sūtra of Infinite Meaning) Śākyamuni Buddha Himself declares: “I never preached the true teaching during the first forty years.” This means that all those sūtras preached before the Lotus Sūtra are expedient. He also says in the second chapter on “Expedients” in the Lotus Sūtra: “I, Śākyamuni Buddha, have simply discarded expedient teachings, and now preach only the unsurpassed way,” concluding definitely that the sūtras preached during the first forty some years are expedient.
Moreover, it is stated in the “Appearance of a Stupa of Treasure” chapter of the Lotus Sūtra that the Buddha of Many Treasures of the Treasure-Purity World appeared from underground attesting that the Lotus Sūtra preached by Śākyamuni Buddha is nothing but the truth, while various Buddhas in manifestation, gathered from all over the universe to attend the preaching of the Lotus Sūtra, sticking out their tongues to testify that not even one character of the Lotus Sūtra is a lie.
Gassui Gasho, A Letter on Menstruation, Nyonin Gosho, Letters Addressed to Female Followers, Page 28-30
Daily Dharma – Feb. 10, 2019
Make offerings to World-Voice-Perceiver Bodhisattva with all your hearts! This World-Voice-Perceiver Bodhisattva-mahāsattva gives fearlessness [to those who are] in fearful emergencies. Therefore, he is called the ‘Giver of Fearlessness’ in this Sahā-World.
The Buddha gives this description of World-Voice-Perceiver Bodhisattva (Kannon, Kanzeon, Avalokitesvara) to Endless-Intent Bodhisattva in Chapter Twenty-Five of the Lotus Sūtra. World-Voice-Perceiver is the embodiment of compassion. When we make offerings to compassion, we show how much we value it. In this world of conflict, we are taught to value aggression and violence rather than compassion. Those who do not dominate others are judged as targets for domination. If we clear away the delusion of our self-importance, and see other beings as worthy of happiness just as we are, we find ways for everyone to benefit together.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
‘Secret Dharma of the Sole Great Matter’
[During the Sado period,] Nichiren elaborated three aspects of this “secret Dharma”—the daimoku, the object of worship, and the ordination platform—to be discussed below.
Being the teaching and transmission of the original Buddha, this “secret Dharma of the sole great matter” has its locus in the origin teaching (honmon) of the Lotus Sūtra. Up until this point, Nichiren had merely asserted the superiority of the Lotus Sūtra over all others; now he turned his attention to its latter fourteen chapters. “The teaching of three thousand realms in one thought-moment is found only in the origin teaching of the Lotus Sūtra, hidden in the depths of the text of the ‘Fathoming the Lifespan’ chapter,” he wrote. Where Chih-i had derived the doctrine of three thousand realms in one thought-moment from the trace teaching, specifically from the “Skillful Means” chapter, Nichiren now identified it with the origin teaching: thus the “one thought-moment containing three thousand realms” becomes the thought-moment of the original Buddha. This was not entirely a novel move but was closely related to medieval Tendai associations of kanjin or “mind-contemplation” specifically with the origin teaching. Nichiren’s emphasis on the origin teaching was distinctive, however, in that he defined it as uniquely related to the Final Dharma age. For him, the origin teaching mediated a “great secret Dharma,” embodied as the five characters of the daimoku, that had been transferred by Śākyamuni Buddha to the bodhisattvas who had emerged from beneath the earth, especially for the mappō era:
“Now at the beginning of the Final Dharma age, Hinayāna is used to attack Mahāyāna, the provisional is used to repudiate the true. East and west are confused, and heaven and earth are turned upside down. … The heavenly deities forsake the country and do not protect it. At this time, the bodhisattvas who sprang up from the earth will appear for the first time in the world to bestow upon the children the medicine of the five characters myōhō-renge-kyō.” (Page 260)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismThree Analogies for the Door of the Origin
In terms of the three analogies for the door of the Origin, they are spoken of by Chih-i in terms of the relationship between the Traces and the Origin. The Traces would not be correctly clarified without the introduction of the Origin, but the Origin would not be known without the Traces (serving as the prelude in preparing audiences to be capable of receiving such Ultimate Truth). The correctly recognition of the Traces being derived from the Origin is the Buddha’s tactic to enable audiences to gain freedom from their attachment to the Traces. Such a gain in freedom is what will result in final realization of the Ultimate Truth (represented by the Origin).
The first analogy indicates that in the beginning stage of the Buddha’s teaching, the Traces are misunderstood as the ultimate, due to the fact that the Buddha’s real intention for the Origin is difficult to be known. Chih-i depicts that the flower containing the seedpod analogizes that the Traces certainly contain the Origin and are contained in the Origin. Although the intention of the Buddha is for the Origin, such purpose of the Buddha is difficult to be known, just like the seedpod that is contained in the flower is hardly known before the flower blooms.
The second analogy indicates that the final teaching of the Buddha can be characterized by opening the Traces and revealing the Origin. The recognition of the Origin enables the bodhisattvas to progress to strive for Buddhahood. Chih-i states that when the flower blooms, the seedpod is revealed. This analogizes that the opening of the Traces and the revelation of the Origin is for the Traces, for it can cause the bodhisattvas to recognize the expedient means employed by the Buddha. The recognition of the Traces enables one to return to perceive the Origin.
The third analogy indicates that as the result of the final teaching of the Buddha, the Traces are abandoned when the Origin is manifested, whereby one is no longer attached to the Traces, and one practices to attain perfect enlightenment. Chih-i delineates that when the flower falls, the seed is formed. This analogizes the abolishment of the Traces and the revelation of the Origin. Since the Origin has been recognized, one is no longer ignorant about the Traces. Such recognition of the Traces leads one to pursue Buddhahood only, from which one will eventually attain perfect enlightenment. (Vol. 2, Page 385-386)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismDay 29
Day 29 covers all of Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva.
Having last month considered the merits to be given to the person who bows and makes offerings to World-Voice-Perceiver Bodhisattva, we consider how World-Voice-Perceiver Bodhisattva goes about this Sahā-World.
Endless-Intent Bodhisattva said to the Buddha:
“World-Honored One! How does World-Voice-Perceiver Bodhisattva go about this Sahā-World? How does he expound the Dharma to the living beings? What expedients does he employ?”
The Buddha said to Endless-Intent Bodhisattva:
“Good man! In a certain world, World-Voice-Perceiver Bodhisattva takes the shape of a Buddha and expounds the Dharma to those who are to be saved by a Buddha. He takes the shape of a Pratyekabuddha and expounds the Dharma to those who are to be saved by a Pratyekabuddha. He takes the shape of a Śrāvaka and expounds the Dharma to those who are to be saved by a Śrāvaka. He takes the shape of King Brahman and expounds the Dharma to those who are to be saved by King Brahman. He takes the shape of King Śakra and expounds the Dharma to those who are to be saved by King Śakra. He takes the shape of Freedom God and expounds the Dharma to those who are to be saved by Freedom God. He takes the shape of Great-Freedom God and expounds the Dharma to those who are to be saved by Great-Freedom God. He takes the shape of a great general in heaven and expounds the Dharma to those who are to be saved by a great general in heaven. He takes the shape of Vaiśravaṇa and expounds the Dharma to those who are to be saved by Vaiśravaṇa. He takes the shape of the king of a small country and expounds the Dharma to those who are to be saved by the king of a small country. He takes the shape of a rich man and expounds the Dharma to those who are to be saved by a rich man. He takes the shape of a householder and expounds the Dharma to those who are to be saved by a householder. He takes the shape of a prime minister and expounds the Dharma to those who are to be saved by a prime minister. He takes the shape of a brahmana and expounds the Dharma to those who are to be saved by a brāhmana. He takes the shape of a bhikṣu, a bhikṣunī, an upāsakā or an upāsikā and expounds the Dharma to those who are to be saved by a bhikṣu, a bhikṣunī, an upāsakā or an upāsikā. He takes the shape of a wife and expounds the Dharma to those who are to be saved by the wife of a rich man, of a householder, of a prime minister, or of a brāhmana. He takes the shape of a boy or a girl and expounds the Dharma to those who are to be saved by a boy or a girl. He takes the shape of a god, a dragon, a yakṣa, a gandharva, an asura, a garuda, a kiṃnara, a mahoraga, a human being or a nonhuman being and expounds the Dharma to those who are to be saved by one or another of these living beings. He takes the shape of Vajra-Holding God and expounds the Dharma to those who are to be saved by Vajra-Holding God.
“Endless-Intent! This World-Voice-Perceiver Bodhisattva does these meritorious deeds. He takes various shapes, walks about many worlds, and saves the living beings [of those worlds]. Make offerings to World-Voice-Perceiver Bodhisattva with all your hearts! This World-Voice-Perceiver Bodhisattva-mahāsattva gives fearlessness [to those who are] in fearful emergencies. Therefore, he is called the ‘Giver of Fearlessness’ in this Sahā-World.”
The Daily Dharma from May 7, 2018, offers this:
The Buddha said to Endless-Intent Bodhisattva: “Good man! In a certain world, World-Voice-Perceiver Bodhisattva takes the shape of a Buddha and expounds the Dharma to those who are to be saved by a Buddha. He takes the shape of a Pratyekabuddha and expounds the Dharma to those who are to be saved by a Pratyekabuddha. He takes the shape of a Śrāvaka and expounds the Dharma to those who are to be saved by a Śrāvaka.
The Buddha gives this description of World-Voice-Perceiver Bodhisattva (Kannon, Kanzeon, Avalokitesvara) to Endless-Intent Bodhisattva in Chapter Twenty-Five of the Lotus Sūtra. Like all Bodhisattvas, World-Voice-Perceiver can adapt his appearance to whatever we need to remove our delusions. In one way, this is a guide for us, reminding us that as Bodhisattvas ourselves, we can learn to adapt our approaches to others so that we can benefit them. In another way, it helps us to realize that more beings than we realize are helping us with our practice.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Daily Dharma – Feb. 9, 2019
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
Sado Exile and Daimoku
During the Sado exile, together with his reinterpretation of the five characters myōhō renge kyō as the teaching conferred by the original Buddha, a shift becomes evident in Nichiren’s understanding of the daimoku. No longer would he speak of it as a practice accommodated to ignorant persons. Rather, in his writings of this period, it becomes the vehicle of direct access to the Buddha’s enlightenment. It was also on Sado that Nichiren inscribed for the first time the calligraphic mandala or daimandara he devised, depicting the assembly of Eagle Peak, which served as an object of worship.