Monthly Archives: February 2019

Profound

Three Lotus Flower Analogies

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Considering that the Lotus Sūtra expresses the Ten Suchnesses as the characteristics of the Ultimate Truth, and that the Lotus Sūtra consists of the door of the Traces and the door of the Origin, Chih-i argues that the image of the lotus should be able to analogize all of these meanings. Chih-i enumerates three analogies with the lotus flower for the door of the Traces and for the door of the Origin respectively. …

The first analogy elucidates the beginning stage of the Buddha’s teaching career, which can be characterized by ignorance of beings, with which sentient beings are unable to conceive the Ultimate Truth (even though the Ultimate is contained in the Relative). Chih-i describes that when the flower grows, the seed has to be followed. The flower blooms for the formation of the seed, but the seed is not visible. This analogizes that the exposition of the Relative Truth is underlined by the Ultimate Truth, and the Buddha’s intention is for the revelation of the Ultimate Truth, but no one is yet capable of knowing such ultimate purpose at this stage, just like the seed is unknown at the moment when the flower just blooms.

The second analogy describes the final stage of the Buddha’s teaching career, which can be characterized by opening the Relative and revealing the Ultimate, whereby the Relative is made known as an indispensable expedient means for the Ultimate to be recognized. Chih-i depicts that only if the flower blooms, can the seedpod be displayed. Besides, the formation of the seedpod relies on the flower. This analogizes that the present opening of the Relative Truth and the revelation of the Ultimate Truth depends on the use of Relative Truth as expedient means, just like the seedpod depends on the flower to be nurtured and displayed.

The third analogy describes the result of the final teaching of the Buddha, which can be characterized by abandoning the Relative when the Ultimate of the One Buddha-vehicle is revealed, for the latter can lead beings to attain the Ultimate Truth of Buddhahood. Chih-i notes that when the flower falls, the seed is formed. This analogizes the abolishment of the Three Vehicles and the revelation of the One Buddha-vehicle. There is only one single Buddha-vehicle that arrives directly at the bodhimaṇḍa. Seeing that the bodhisattvas are involved in deliberate action of saving beings, they have not yet attained insight into the Ultimate Truth, and this is like the blooming of flower. In view of the non-action of all the Buddhas, the Buddhas’ insight concerns the Ultimate Truth, and this is like when the flower falls, the seed is formed. (Vol. 2, Page 384-385)

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


LS32, WONS

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.

Day 28 Text with annotationsPlay MP3

Having last month heard Flower-Virtue Bodhisattva asks the Buddha about the name of the samadhi practiced by Wonderful-Voice Bodhisattva-mahāsattva, we conclude Chapter 24, Wonderful-Voice Bodhisattva.

Thereupon Wonderful-Voice Bodhisattva-mahāsattva made offerings to Śākyamuni Buddha and to the stupa of Many-Treasures Buddha, [benefited the living beings of the Sahā World,] and left for his home world[, accompanied by the eighty-four thousand Bodhisattvas]. As they passed through the [one hundred and eight billion nayuta] worlds, the ground of those worlds quaked in the six ways; lotus-flowers of treasures rained down; and hundreds of thousands of billions of kinds of music were made. Having reached his home world, accompanied by the eighty-four thousand Bodhisattvas who surrounded him, he came to Pure-Flower-Star-King-Wisdom Buddha. He said to the Buddha:

“World-Honored One! I went to the Sahā-World and benefited the living beings there. I saw Śākyamuni Buddha and the stupa of Many-Treasures Buddha. I bowed and made offerings to them. I also saw Mañjuśrī Bodhisattva, the Son of the King of the Dharma. [I also saw] Medicine-King Bodhisattva, Endeavor-Power-Obtainer Bodhisattva, Brave-In-Giving Bodhisattva, and others. I also caused these eighty-four thousand Bodhisattvas to obtain the ability to practice the samadhi by which they could transform themselves
into any other living being.”

When [Śākyamuni Buddha] expounded this chapter of the Coming and Going of Wonderful-Voice Bodhisattva, forty-two thousand gods obtained the truth of birthlessness, and Flower-Virtue Bodhisattva obtained the ability to practice the samadhi for the Lotus Flower of the Wonderful Dharma.

[Here ends] the Seventh Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.

Nichiren offers a detail about the past life of Wonderful-Voice Bodhisattva that ties him with Chapter 27, King Wonderful-Adornment as the Previous Life of a Bodhisattva:

It says in the “Bodhisattva Wonderful Voice” chapter that there was a bodhisattva named Myōon or Wonderful Voice, in the eastern world of the Buddha King Wisdom of the Pure Flower Constellation. This bodhisattva was once Lady Jōtoku, or Pure Virtue, the wife of King Wonderful Adornment in the age of the Buddha Cloud Thunder Roll King. She became Bodhisattva Wonderful Voice by virtue of venerating the Lotus Sūtra. When Śākyamuni Buddha expounded the Lotus Sūtra in the Sahā World, she came and promised that she would protect all women who upheld the Lotus Sūtra in the Latter Age of Degeneration.

Nichinyo Gozen Gohenji, Response to My Lady Nichinyo, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 133

Basics

Right Action

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Right action is refraining from killing, stealing, and immoral sexual activity. In positive terms, it means the compassionate protection of all living beings, giving to the poor, and correct sexual behavior. Both right speech and right action are consequences of right thought.
Basic Buddhist Concepts

Daily Dharma

Daily Dharma – Feb. 8, 2019

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 Buddha gives this explanation to Mañjuśrī Bodhisattva in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. For those who are awakening their nature as Bodhisattvas to benefit all beings, and setting aside their attachment to their own suffering, this can be a difficult transition. Our habits of engaging with the drama and delusion in the world can be too strong to overcome. This is why the Buddha emphasizes the importance of quietly reflecting on what happens around us, and our reactions to them. Through dhyāna meditation, we learn not to believe everything we think, and that we can change our understanding of the world. We also learn that allowing our minds to change is the only way we can benefit other beings.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

original

Nichiren as Bodhisattva Superior Conduct

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During the Sado period, Nichiren articulated his own teaching, distinct from the Tendai of his day. In this regard, his increasing self-identification with the work of Bodhisattva Superior Conduct is significant for several reasons. According to the Lotus Sūtra, Superior Conduct and the other bodhisattvas who sprang up from the earth are the Buddha’s “original disciples” (honge); that is, they are followers not of the historical Śākyamuni who attained enlightenment under the bodhi tree, but of the original Buddha, enlightened since the inconceivably remote past. In identifying his efforts with those of Bodhisattva Superior Conduct, Nichiren was claiming a direct connection to the original Buddha. In later years, he would state this explicitly: “Hidden in the fleshly heart within his breast, Nichiren maintains the secret Dharma of the sole great matter transferred from Śākyamuni, master of teachings, at Eagle Peak.” This claim was probably related to the idea that “the assembly on Sacred [Eagle] Peak is solemnly [present] and has not yet dispersed,” which occurs repeatedly in medieval Tendai texts. (Page 259-260)

Original Enlightenment and the Transformation of Medieval Japanese Buddhism


Profound

Lotus Flower Metaphor

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The lotus flower is defined by Chih-i as a metaphor to exemplify the subtle dharma that consists of the Relative and Ultimate Truths, for the Relative and Ultimate are difficult to be perceived without relying on metaphor. Another explanation made by Chih-i is that the lotus flower is the symbol of the Dharma-door; or rather, it is the subtle dharma. Chih-i explains that since the lotus in terms of the dharma is hard for sentient beings middle and lower faculties to grasp, it is necessary to depict the image of the lotus as an analogy. Chih-i says that the Buddha’s proclamation of the Lotus Sūtra for three weeks is for all sentient beings (e.g. beings with higher, middle and lower faculties). To be specific, the lotus, as a name for the dharma, is expounded for the beings with higher faculties, and the lotus, as an allegorical name, is for the beings with middle and lower faculties. (Vol. 2, Page 382)

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


LS32

Day 27

Day 27 concludes Chapter 23, The Previous Life of Medicine-King Bodhisattva.

Day 27 Text with annotationsPlay MP3

Having last month hearing the Buddha tell Star-King-Flower to propagate this chapter, we conclude Chapter 23, The Previous Life of Medicine-King Bodhisattva.

“Star-King-Flower! Strew blue lotus flower and a bowlful of powdered incense to the person who keep this sūtra when you see him! After strewing these things [to him], you should think, ‘Before long he will collect grass [for his seat], sit at the place of enlightenment, and defeat the army of Mara. He will blow the conch-shell horn of the Dharma, beat the drum of the great Dharma, and save all living beings from the ocean of old age, disease and death.’

“In this way, those who seek the enlightenment of the Buddha should respect the keeper of this sūtra whenever they see him.”

When the Buddha expounded this chapter of the Previous Life of Medicine-King Bodhisattva, eighty-four thousand Bodhisattvas obtained the dharanis by which they could understand the words of all living beings. Many-Treasures Tathāgata in the stupa of treasures praised Star-King-Flower Bodhisattva, saying:

“Excellent, excellent, Star-King-Flower! You obtained inconceivable merits. You asked this question to Śākyamuni Buddha, and benefited innumerable living beings.”

The Daily Dharma from April 5, 2017, offers this:

Star-King-Flower! Strew blue lotus flowers and a bowlful of powdered incense to the person who keeps this sūtra when you see him! After strewing these things [to him], you should think, ‘Before long he will collect grass [for his seat], sit at the place of enlightenment, and defeat the army of Māra. He will blow the conch-shell horn of the Dharma, beat the drum of the great Dharma, and save all living beings from the ocean of old age, disease and death.’

The Buddha gives this explanation to Star-King-Flower Bodhisattva in Chapter Twenty-Three of the Lotus Sūtra. Māra is the deity who creates confusion and delusion in the world. His army consists of those who reinforce these delusions and reward those who share them. Such rewards do not benefit those who receive them. They only serve to produce fear and attachment which creates misery in the world. With our practice of this Lotus Sūtra, we learn to recognize delusion for what it is, and reject the superficial benefits that come with it.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

buddhaseed

A Heavenly Maiden Kalpa

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A kalpa is a time period which can be defined most clearly through metaphor. Suppose there is a huge rock extending 100 miles on every side. Every 100 years a heavenly maiden comes down to the earth, rubs the rock once with the soft sleeve of her dress, then flies back to heaven. Another hundred years later, she does the same and repeats this journey every one hundred years until the rock disappears. The length of time necessary to cause the rock to disappear is a kalpa. It is extremely long period of time. In pre-Lotus Sutra teachings, one could attain Buddhahood by means of “Ryakkō-shugyō,” practice for many kalpas.

Buddha Seed: Understanding the Odaimoku

Daily Dharma

Daily Dharma – Feb. 7, 2019

He will be able to recognize
All the sounds and voices
Inside and outside the one thousand million Sumeru-worlds,
[Each being composed of the six regions]
Down to the Avīci Hell and up to the Highest Heaven.
And yet his organ of hearing will not be destroyed.
He will be able to recognize everything by hearing
Because his ears are sharp.

The Buddha sings these verses in Chapter Nineteen of the Lotus Sūtra about those who practice the Buddha Dharma. We may believe that a spiritual practice leads us to “otherworldly” experiences that allow us to escape the problems we find in the world around us. These verses remind us that the teachers of the Dharma become more engaged with the world around us rather than becoming separate from it. It is through our right practice of the Lotus Sūtra that we become aware of the world as it is, and our place in making it better.

The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com

original

Victory Over Doubts

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Nichiren’s most eloquent statement of his victory over doubts appears in the Kaimoku shō (Opening of the eyes), completed during the first winter on Sado as a last testament to his followers in the event of his death. Together with the Kanjin honzon shō (The contemplation of the mind and the object of worship), it is considered one of his two most important writings: In it he explores various reasons why he, as the gyōja or votary of the Lotus Sūtra, meets with evils: because of his own past slanders; because such obstacles must be met in order to prove the truth of the sūtra’s words; because the protective kami have abandoned a country given over to slander of the True Dharma; and so forth. But the final point at which he arrives is a conviction that seeks no explanation for adversity and no guarantee of protection, a simple resolve to carry on with his mission, whatever may happen: “Let Heaven forsake me. Let ordeals confront me. I will not begrudge bodily life. … No matter what trials we may encounter, so long as we do not have a mind of doubt, I and my disciples will naturally achieve the Buddha realm.” (Page 259)

Original Enlightenment and the Transformation of Medieval Japanese Buddhism