Monthly Archives: February 2019

Daily Dharma

Daily Dharma – Feb. 15, 2019

Enemies find it difficult to attack when two people are together. Therefore, do not keep your brothers at a distance even for a brief period, regardless of what faults they may have; always be close to them. Whenever you get angry, it is clearly written on your face. Please remember that at no time do gods or deities protect those who are short tempered. It is true that you are destined to become a Buddha, but isn’t it regrettable for you to get hurt, pleasing your enemy and causing us grief?

Nichiren wrote this passage in his “Emperor Shushun” Letter (Sushun Tennō Gosho) addressed to his disciple Shijō Kingo. Nichiren knew the temperament of this Samurai warrior, and gave him detailed instructions for how to navigate the political hazards he faced. No matter how vindictive his Lord Ema became, Nichiren reminded him to persist in leading Ema by the Buddha Dharma and to rely on those who kept the Lotus Sūtra with him. As a result, Kingo outlived both Ema and Nichiren himself and is well known as one of Nichiren’s first followers.

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

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Demolishing the Trace Teachings

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Nichiren elaborates (see earlier) in the following passage:

“When one arrives at the origin teaching, because [the view that the Buddha] first attained enlightenment [in this lifetime] is demolished, the fruits of the four teachings are demolished. The fruits of the four teachings being demolished, their causes are also demolished. The causes and effects of the ten realms of the pre-Lotus Sūtra and trace teachings being demolished, the cause and effect of the ten realms of the origin teaching are revealed. This is precisely the doctrine of original cause (hon ‘in) and original effect (honga). The nine realms are inherent in the beginningless Buddha realm; the Buddha realm inheres in the beginningless nine realms. This represents the true mutual inclusion of the ten realms, the hundred realms and thousand suchnesses, and the three thousand realms in one thought-moment.”

To unpack the rather technical language of this passage, the “four teachings” here represent those other than the Lotus Sūtra. Their “effects” refers to the attainment of Buddhahood, or to the Buddhas, represented in these teachings, and their “causes,” to the practices for attaining Buddhahood, or to those still in the stages of practice. In terms of the ten dharma realms, “cause” represents the nine realms, and “effect,” the Buddha realm. “Demolishing” the causes and effects of the pre-Lotus Sūtra teachings and the trace teaching of the Lotus Sūtra means to demolish linear views of practice and attainment, in which efforts are first made and then Buddhahood is realized as a later consequence. The origin teaching   specifically, the “Fathoming the Lifespan” chapter with its revelation of the Buddha’s original enlightenment   is here seen as opening a perspective in which cause (nine realms) and effect (Buddhahood) are present simultaneously. It is passages such as this that led Tamura Yoshirō to assert that Nichiren maintained the notion of original enlightenment in the depths of his mature thought. (Page 264-265)

Original Enlightenment and the Transformation of Medieval Japanese Buddhism


Profound

The Gushing Spring

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With regard to sūtra that means gushing spring (flan-Yungch ‘üan), Chih-i explains that the meaning “gushing spring” is a figure of speech, indicating that the meanings stemming from the teaching of the Four Siddhāntas are endless, and what flows out of the Buddha-dharma is inexhaustible. The gushing spring in terms of teaching refers to measureless meanings that flow out of one sentence in the Worldly Siddhānta. The gushing spring in terms of practice refers to measureless practices arouse by hearing the teaching of the Siddhānta for Each Person, and the teaching of the Siddhānta of Counteraction. These practices can lead one to enter the realm of wholesomeness and the Eightfold Correct Path. The gushing spring in terms of the doctrine refers to the one, by hearing the Supreme Truth, is able to understand that the principle is like empty space. The dharma as empty space cannot be conceptualized and permeates everywhere.

Chih-i adds that when these three aspects are scrutinized as the Dharmadoor, the teaching as the gushing spring refers to the eloquence of the dharma without obstruction; the practice as the gushing spring refers to the eloquence of phrases without obstruction; the doctrine as the gushing spring refers to the eloquence of the doctrine without obstruction. (Vol. 2, Page 392)

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


LS32, WONS

Day 2

Chapter 1, Introductory (Conclusion).

Day 2 Text with annotationsPlay MP3

Having last month considered the teaching of the last Sun-Moon-Light Buddha, we consider Sun-Moon-Light Buddha’s preaching of the Lotus Flower of the Wonderful Dharma, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas.

“Maitreya, know this! There were two thousand million Bodhisattvas in that congregation. They wished to hear the Dharma. They were astonished at seeing the Buddha-worlds illumined by this ray of light. They wished to know why the Buddha was emitting this ray of light.

“At that time there was a Bodhisattva called Wonderful-Light. He had eight hundred disciples. Sun-Moon-Light Buddha emerged from his samādhi, and expounded the sūtra of the Great Vehicle to Wonderful-Light Bodhisattva and others without rising from his seat for sixty small kalpas. It was called the ‘Lotus Flower of the Wonderful Dharma, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas.’ The hearers in the congregation also sat in the same place for sixty small kalpas, and their bodies and minds were motionless. They thought that they had heard the Buddha expounding the Dharma for only a mealtime. None of them felt tired in body or mind. Having completed the expounding of this sūtra at the end of the period of sixty small kalpas, Sun-Moon-Light Buddha said to the Brahmans, Maras, śramaṇas, brahmanas, gods, men, and asuras, ‘I shall enter into the Nirvāṇa-without-remainder at midnight tonight.’

In Nichiren’s writings he explains that the teaching of the Lotus Sūtra took place in three assemblies over the last eight years of the Buddha’s teaching. From that we have today 28 chapters in eight volumes.

Bodhisattva Mañjuśrī and the Venerable Ānanda used the daimoku of Myōhō Renge Kyō to indicate the entirety of the teaching of the Lotus Sūtra in three assemblies over the period of the last eight years of the Buddha’s teaching; and to indicate that this is what they meant the sutra begins with the words “Thus have I heard.”

Shishin Gohon-shō, The Four Depths of Faith and Five Stages of Practice, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Pages 106-107

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What would a teaching that required sixty small kalpas look like? Myōhō Renge Kyō, of course.

Namu Myōhō Renge Kyō

Daily Dharma

Daily Dharma – Feb. 14, 2019

If you wish to obtain quickly the knowledge
Of the equality and differences of all things,
Keep this sūtra, and also make offerings
To the keeper of this sūtra!

The Buddha sings these verses to Medicine-King Bodhisattva at the beginning of Chapter Ten of the Lotus Sūtra. When we see things for what they are, how they are similar and how they are different, we see them with the eyes of the Buddha. This Wonderful Dharma in the Lotus Sūtra is the Buddha showing us how to open our eyes to the joys and wonders that exist in this world of conflict and suffering. When we find something valuable, we offer it our time, our thoughts and our devotion. By making offerings to this Wonderful Dharma, and to all those who keep it, our eyes open even more to the truth of our lives.

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

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Nichiren’s Shift of Textual Grounding for Ichinen Sanzen

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In a letter to a follower Nichiren wrote:

“There are two methods of contemplating the three thousand realms in one thought-moment. One is that of principle (ri), and the other that of actuality (ji). In the time of T’ien-t’ai [Chih-i] and Dengyo [Saichō], that of principle was appropriate. Now is the time for that of actuality. Because this [form of] contemplation is superior, the great ordeals [attending its propagation] are also more severe. One [i.e., that of principle] is ichinen sanzen of the trace teaching (shakumon), while the other is ichinen sanzen of the origin teaching (honmon). They differ, differ vastly, like heaven and earth.”

“Now” is of course the Final Dharma age: Nichiren’s “three thousand realms in one thought-moment” represents teaching and practice expressly for the time of Mappō. But what exactly is the “vast difference” he claims between his teaching of ichinen sanzen and that of the earlier T’ient’ai/Tendai masters?

First of all, the passage just cited alludes to a difference in textual locus. … Chih-i derived the concept of the three thousand realms in one thought-moment from the trace teaching or first fourteen chapters of the Lotus Sūtra; it represents his attempt to conceptualize the “true aspect of the dharmas” (shohō jissō) referred to in the “Skillful Means” chapter. For Nichiren, however, this doctrine “is found only in the origin teaching of the Lotus Sūtra, hidden in the depths of the text of the ‘Fathoming the Lifespan’ chapter.” This shift of textual grounding for the ichinen sanzen doctrine is related to the larger context of medieval Tendai thought, which … saw the latter part of the sūtra as superior to the former in its revelation of nonlinear, original enlightenment. (Page 264)

Original Enlightenment and the Transformation of Medieval Japanese Buddhism


Profound

Tying Teaching, Practice and Doctrine Together

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With regard to sūtra that means garlands being tied together (flan Chieh-man), Chih-i elucidates that to tie teaching, practice and doctrine together is like garlands being tied together to prevent them from scattering. The Four Siddhāntas function to tie up either teaching, or practice, or doctrine, which accomplish the three wheels of the Buddha respectively (for Chih-i regards the verbal turning wheel as indicating teaching, body-wheel as indicating practice, and the wheel of knowing the mind of others as indicating doctrine). (Vol. 2, Page 392)

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


LS32, WONS

Day 1

Day 1 covers the first half of Chapter 1, Introductory

Day 1 Text with annotationsPlay MP3

Having last month considered the offerings of the Bodhisattvas to stupa-mausoleums, we conclude today’s portion of Chapter 1, Introductory.

The worlds [of the Buddha] naturally become
As wonderful and as beautiful
As the [flowers] of the kingly tree
In full bloom on the top of Mt. Sumeru.
The multitude of this congregation and I
Can see the various wonderful things
Of those worlds
By the ray of light of the Buddha [of this world].

The supernatural powers of the Buddha
And his wisdom are rare.
He is illumining innumerable worlds
By emitting a pure ray of light.
We were astonished
At seeing [those worlds].

Mañjuśrī, Son of the Buddha!
Remove our doubts!
The four kinds of devotees
Are looking up with joy at you and me,
Wishing to know why this ray of light is emitted
By the World-Honored One.

Son of the Buddha, answer me!
Remove our doubts and cause us to rejoice!
For what purpose is the Buddha
Emitting this ray of light?

Does he wish to expound the Wonderful Dharma
Which he attained when he was sitting
At the place of enlightenment?
Does he wish to assure us of our future Buddhahood?

He shows us the worlds of the Buddhas
Adorned with many treasures.
We can see the Buddhas of those worlds.
This cannot be for some insignificant reason.

Mañjuśrī, know this!
The four kinds of devotees and the dragons
Are looking at you, thinking:
“What is he going to say?”

Nichiren’s writes about the great omens in the Introductory chapter:

Among all the Buddhist scriptures preached by the Buddha there is no sūtra which does not mention the trembling of the earth in six different ways. However, the shaking of the earth in six ways when the Buddha was about to expound the Lotus Sūtra was so striking that the living beings who gathered to listen to Him were all startled and it moved Bodhisattva Maitreya to ask what was happening, prompting Bodhisattva Mañjuśrī to answer. This shows that the omen for the preaching of the Lotus Sūtra was much greater and longer than the omens of other sūtras that the question concerning it was more difficult to respond to. Therefore, Grand Master Miao-lê states in his Annotations on the Words and Phrases of the Lotus Sūtra, fascicle 2, “Which Mahayana sūtra does not have the omens such as a crowd of living beings gathered together like a cloud, emitting of light from the forehead of the Buddha, the rain of flowers from the heaven, and trembling of the earth? However, they have never caused such a great concern as this.” This means that every sūtra has a preface before preaching the main discourse, but no preface is accompanied by such great omens like those that accompanied the preface of the Lotus Sūtra.

Zuisō Gosho, Writing on Omens, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 122

Daily Dharma

Daily Dharma – Feb. 13, 2019

Needless to say, so will be the merits of the person
Who keeps this sūtra, gives alms, observes the precepts,
Practices patience, prefers dhyāna-concentrations,
And does not get angry or speak ill of others.

The Buddha sings these verses in Chapter Seventeen of the Lotus Sūtra. In this chapter, he explains that anyone who understands his ever-present existence, even for a moment, will gain the merit of ridding themselves of innumerable delusions. In his previous teachings on the perfections of a Bodhisattva, he showed that our practices of generosity, discipline, patience, enthusiastic perseverance, concentration and wisdom, all these will help us to see the world as it is. Realizing that the Buddha is always here teaching us helps us to look for him. But this realization does not obscure the necessity of putting his teachings into practice so that we may benefit all beings.

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

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Nichiren’ Soteric Modalities

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[I]t is the “outer” soteric modality of giving one’s life for the Lotus Sūtra that frames the story of Nichiren’s career. His refusal to compromise his exclusive devotion to the Lotus, his conviction in his unique mission, his intemperate attacks on influential clerics and deliberate provoking of authorities, and his fortitude in the face of danger and privation left for his followers a model of “not begrudging bodily life,” and the persisting charisma of his image as prophet, martyr, and emissary of the Buddha formed the pivot around which the later Nichiren tradition would define its identity. However, behind Nichiren’s mandate that one should be ready to give one’s life for the Lotus Sūtra lies the question of what exactly about the Lotus Sūtra he thought worth dying for. This brings us to Nichiren’s “inner” soteric modality, that of realizing Buddhahood in the moment of chanting the daimoku that lies at the heart of his mature teaching. (Page 264)

Original Enlightenment and the Transformation of Medieval Japanese Buddhism