Chu-i Yung-san (Abiding in the one and employing the three) is the function related to the Subtlety of Benefits. This is spoken of by Chih-i in terms of the Buddha’s original vow. The Buddha vowed to expound the Three Vehicles in mundane world. This original vow of the Buddha denotes “abiding in the one,” and expounding the Three Vehicles denotes “employing the three.” (Vol. 2, Page 446)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismMonthly Archives: March 2019
Day 13
Day 13 covers all of Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples.
Having last month concluded Chapter 8, we begin again with Pūrṇa’s reaction to Śākyamuni’s Great Vehicle teachings.
Thereupon Pūrṇa, the son of Maitrāyanī having heard from the Buddha the Dharma expounded with expedients by the wisdom [o£ the Buddha] according to the capacities of all living beings, and having heard that [the Buddha] had assured the great disciples of their future attainment of Anuttara-samyak-saṃbodhi, and also having heard of the previous life of the Buddha, and also having heard of the great, unhindered, supernatural powers of the Buddhas, had the greatest joy that he had ever had, became pure in heart, and felt like dancing [with joy]. He rose from his seat, came to the Buddha, and worshipped him at his feet with his head. Then he retired to one side of the place, looked up at the honorable face with unblenching eyes, and thought:
‘The World-Honored One is extraordinary. What he does is exceptional. He expounds the Dharma with expedients by his insight according to the various natures of all living beings of the world, and saves them from various attachments. The merits of the Buddha are beyond the expression of our words. Only the Buddha, only the World-Honored One, knows the wishes we have deep in our minds.’
The Daily Dharma from Nov. 6, 2018, offers this:
The merits of the Buddha are beyond the expression of our words. Only the Buddha, only the World-Honored One, knows the wishes we have deep in our minds.
In Chapter Eight of the Lotus Sutra, Pūrṇa has these words in mind while looking at the face of the Buddha. The thoughts we have are mostly words, and the words are about the things we want. Words can help us make sense of the world around us, especially the words the Buddha uses to teach us. But words can also confuse us when we mistake our expectations for the reality of the world. When the Buddha calls us to become Bodhisattvas, to realize that our happiness is linked to that of all beings, his words open a part of our mind with which we are not familiar. He asks us to set aside the habits we have learned from this world of conflict and see his world in a new way.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The Great Mandala Inside Our Bodies
When we become one with the Buddha by practicing the Odaimoku, we enter into the world of the Great Mandala. It also means that we are participating in the ceremony in the air (assembly in the sky) where the Buddha preached the Lotus Sūtra. We are involved in the world of Ichinen Sanzen. It also means that the Great Mandala exists inside of our own bodies. Nichiren Shōnin states in Nichinyo Gozen Go-henji (Reply to Nichinyo):
“Do not try to obtain this honzon just anywhere, for it exists only in the flesh of those who have faith in the Lotus Sūtra and who chant ‘Namu Myoho Renge Kyo.”
(NOPPA Nyonin Gosho, p. 138)
Daily Dharma – March 29, 2019
Extol the teaching of the One Vehicle
In the presence of those who are modest,
Who are pure in heart,
And who are seeking the enlightenment of the Buddha!
The Buddha sings these verses in Chapter Two of the Lotus Sūtra. In Nichiren’s writings, he taught that since the Wonderful Dharma saves all beings, it is suited to the time in which we live. As Bodhisattvas who are certain of our own enlightenment, we are committed to nourishing the seed of enlightenment in others. These verses show us what to keep in mind as we help to clear away the delusion and suffering in this world. We learn to see purity in the hearts of others, and understand their motivation towards enlightenment, even if they do not realize this themselves.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Saichō’s Threefold Lotus Sūtra Practice
Iwata Kyōen, editor of the volume of the Tendaishū zensho (Complete works of the Tendai school) containing the major Eshin kuden hō mon, draws attention to the following passage in the Zōda shō, compiled by Songai’s disciple Gōkai (fl. 1347):
Question: What is the abbreviated method of practice of the threefold Lotus Sūtra [advocated by] the Great Teacher [Saichō]?
According to transmission, [this method consists of three lines. One:] “Namu to the Sūtra of the Lotus Blossom of the Wonderful Dharma, which opens the three [vehicles] to reveal the one [vehicle] and opens the recent [attainment of the Buddha in this world] to reveal the distant [i.e., his original enlightenment in the remote past], the single vehicle in which the mind, the Buddha and all living beings [are without distinction] ” (Namu-kaisan-kennichi-kaigon-kennon-shin-butsu-shujō-ichijōmyōhō-renge-kyō). (This represents the fundamental Lotus Sūtra.) [Two:] “Namu Buddha.” (This represents the hidden and secret Lotus Sūtra.) [Three:] “Namu-myōhō-renge-kyō.” (This represents the Lotus Sūtra that was preached explicitly.) According to transmission, one should recite these three lines morning and evening, without neglect.)
As touched upon in earlier chapters, the chanting of single phrases designed to encompass the essence of the Lotus Sūtra definitely predated Nichiren, and references to such practices occur occasionally in medieval Tendai literature. However, it is also possible that passages such as the one above represent the direct influence of Nichiren Hokke practice upon the medieval Tendai tradition, and that the daimoku, while subject to differing interpretations, was to some extent chanted within Tendai circles. (Page 352)
Original Enlightenment and the Transformation of Medieval Japanese BuddhismThe Subtlety of Supramundane Powers
Chu Fei-san Fei-i Hsien-i (Abiding in neither the three nor the one and revealing the one) is the function related to the Subtlety of Supramundane Powers. This is spoken of in terms of the principle or phenomenal appearances. In terms of the principle, this is referred by Chih-i to the dharma that is constant without self-nature, since it is empty. From the point of view of emptiness of all dharmas that lack self-nature, the Three Vehicles and the One Vehicle can be perceived as neither the three nor the one. Abiding in neither the three nor the one, the Buddha reveals the seed of Buddhahood that arises from causes and conditions, and this is the revelation of the one. Speaking in terms of the phenomenal appearances, the Buddha constantly uses the human and heavenly vehicle (neither the three nor the one) to lead beings to enter the Greater Vehicle (revealing the one). (Vol. 2, Page 445-446)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismDay 12
Day 12 concludes Chapter 7, The Parable of the Magic City, and completes the Third Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.
Having last month completed Chapter 7, The Parable of the Magic City, we return to the top of today’s portion and the turning of the Wheel of the Dharma.
“Thereupon the Brahman-heavenly-kings of the five hundred billion [worlds], having praised the Buddha with these gāthās, said to him, ‘World-Honored One! Turn the wheel of the Dharma so that
all living beings may be peaceful, and that they may be saved!’ They said in gāthās:
World-Honored One, turn the wheel of the Dharma,
Beat the drum of the Dharma as sweet as nectar,
Save the suffering beings,
And show them the way to Nirvāṇa!Assent to our appeal!
You studied the Dharma for innumerable kalpas.
Expound it with your exceedingly wonderful voice
Out of your compassion towards us!“Thereupon Great-Universal-Wisdom-Excellence Tathāgata, having assented to the appeals made by the Brahman-heavenlykings of the words of the ten quarters and also by the sixteen princes, turned the wheel of the teaching [of the four truths] three times, making twelve proclamations altogether. The wheel of this teaching could not be turned by any other one in the world, be he a śramaṇas, a brahmana, a god, Mara or Brahman. The Buddha said, ‘This is suffering. This is the cause of suffering. This is extinction of suffering. This is the Way to extinction of suffering.’
“Then he expounded the teaching of the twelve causes, saying, ‘Ignorance causes predisposition. Predisposition causes consciousness. Consciousness causes name-and-form. Nameand-form causes the six sense organs. The six sense organs cause impression. Impression causes feeling. Feeling causes craving. Craving causes grasping. Grasping causes existence. Existence causes birth. Birth causes aging-and-death, grief, sorrow, suffering and lamentation. When ignorance is eliminated, predisposition is eliminated. When predisposition is eliminated, consciousness is eliminated. When consciousness is eliminated, name-and-form is eliminated. When name-and-form is eliminated, the six sense organs are eliminated. When the six sense organs are eliminated, impression is eliminated. When impression is eliminated, feeling is eliminated. When feeling is eliminated, craving is eliminated. When craving is eliminated, grasping is eliminated. When grasping is eliminated, existence is eliminated. When existence is eliminated, birth is eliminated. When birth is eliminated, aging-and-death, grief, sorrow, suffering and lamentation are eliminated.’
The Introduction to the Lotus Sūtra offers this on the teachings for śrāvakas and pratyekabuddhas:
The First Noble Truth is, “All is suffering.” Suffering here refers to the situation in which we cannot meet our desires or wishes. This truth implies that all life is suffering as long as we are dominated by greed, ignorance of the law, and hostility towards others. Our desires can never be fully satisfied.
The Second Noble Truth states, “The cause of sufferings is ignorance.” This means that suffering in life is caused by ignorance arising from our instincts, such as thirst, hunger, sex, and fear.
The Third Noble Truth states, “The extinction of ignorance is nirvana.” The sravakas took this to mean that ignorance could be extinguished only by quenching human desires.
The Fourth Noble Truth maintains, “The Way to Nirvana is by practicing the Eightfold Path.” The Eightfold Path consists of (1) right views (a correct understanding of the Four Noble Truths), (2) right thoughts (the ability to reflect on the Four Truths), (3) right speech (speaking only the truth and words of kindness), (4) right deeds (proper acts—that is, morality), (5) right livelihood (making a living without harming others), (6) right effort (or exertion), (7) right memory (memory of things beneficial to enlightenment), and (8) right concentration of mind (correct meditation).
The Twelve Interdependent Causes are: (1) ignorance, (2) predisposition, (3) consciousness, (4) “name and form” (an entity of mind and body), (5) the six sense-organs, (6) contact (touch), (7) sensation, (8) craving, (9) grasping, (10) existence, (11) birth, and (12) aging and death. (Since death results in “ignorance,” the whole cycle begins all over again.) Each cause is dependent on its predecessor. For instance, the first cause, ignorance, is the origin of all illusions. At the same time, it generates the second action of predisposition, which induces the third factor of consciousness (the first consciousness after conception takes place), which further produces the fourth cause of “name and form,” and so on. Since the world of illusions is gradually formed through this chain of actions, we will be able to attain enlightenment by eliminating these causes one by one, starting with the last cause.
It is generally said that the teaching of the Four Noble Truths is for sravakas, and that of the Twelve Causes is for Pratyekabuddhas.
Introduction to the Lotus SutraNever-Despising Inspiration
The Buddha, in a previous life as Never-Despising Bodhisattva, is frequently used as an inspiration for how we honor the lives of all beings, bowing to the Buddha in each life. Yet, this Bodhisattva also is an inspiration for the courage to practice in less than ideal circumstances.
Lotus Path: Practicing the Lotus Sutra Volume 1Daily Dharma – March 28, 2019
Having sung this gāthā, Gladly-Seen-By-All-Beings Bodhisattva said to the Buddha, ‘World-Honored One! You do not change, do you?’
This description of the life of Gladly-Seen-By-All-Beings Bodhisattva comes from Chapter Twenty-Three of the Lotus Sūtra. In a previous existence, this Bodhisattva had given up his body and his life for the sake of teaching the Wonderful Dharma. He was then reborn into a world in which the Buddha he served previously was still alive and benefitting all beings. Recognizing this unchanging aspect of the Buddha despite his changing appearances helps us see into our own capacity for enlightenment.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Establishing a Normative Doctrine of Nichiren Buddhism
The [Fuji school’s] equation of Nichiren with the original Buddha is not easily reconciled with Nichiren’s own clear expressions of reverence for Śākyamuni as “parent, teacher, and sovereign” of all living beings, and this particular strand of Nichiren Buddhist thought has been much criticized by other Nichiren schools. In recent decades, it has come under attack for lack of basis in Nichiren’s writings by those sectarian scholars of Nichirenshū intent on purifying the Nichiren corpus of apocryphal works as a basis for establishing a normative doctrine, a project in which the present-day inheritors of the Fuji lineage–Nichiren Shōshū–have evinced little interest. (Page 342)
Original Enlightenment and the Transformation of Medieval Japanese Buddhism