Saichō’s admonitions are important in understanding his use of the Fan wang precepts. Since the Fan wang precepts traditionally had been conferred on monks, nuns, laymen and laywomen, Saichō could have been expected to be tolerant of women. In fact, by barring women from Mount Hiei and forbidding his monks from leaving the mountain temple’s precincts for twelve years, he imposed much stricter rules than were found in either the Ssu fen lü or the Fan wang Ching. In restricting his followers to Mount Hiei for twelve years, Saichō was making a clear distinction between the lay and monastic worlds even though the bodhisattva precepts applied to both. Far from loosening the restrictions imposed by the precepts, Saichō was reforming them by adopting a shorter and more relevant set, and then supplementing it with his own directives and rules. The exemption from the rules for monks who traveled and preached did not permit such monks to drink or consort with women. Rather it relaxed the austerities which the monks underwent on Mount Hiei in order to allow them to be more effective in their preaching to the populace.
Saichō: The Establishment of the Japanese Tendai School, p161-162Monthly Archives: September 2019
Daily Dharma – Sept. 22, 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
Day 25
Day 25 covers all of Chapter 20, Never-Despising Bodhisattva, and opens Chapter 21, The Supernatural Powers of the Tathāgatas.
Having last month learned about the Buddha Powerful-Voice-King, we learn about a bhikṣu called Never-Despising.
“There lived arrogant bhikṣus in the age of the counterfeit of the right teachings of the first Powerful-Voice-King Tathāgata, that is, after the end of the age of his right teachings which had come immediately after his extinction. [Those arrogant bhikṣus] were powerful. At that time there lived a Bodhisattva called Never-Despising. He took the form of a bhikṣu.
“Great-Power-Obtainer! Why was this bhikṣu called Never-Despising? It was because, every time he saw bhikṣus, bhikṣunīs, upāsakās or upāsikās, he bowed to them and praised them, saying, ‘I respect you deeply. I do not despise you. Why is that? It is because you will be able to practice the Way of Bodhisattvas and become Buddhas.’
“He did not read or recite sūtras. He only bowed to the four kinds of devotees. When he saw them in the distance, he went to them on purpose, bowed to them, and praised them, saying, ‘I do not despise you because you can become Buddhas.’
“Some of the four kinds of devotees had impure minds. They got angry, spoke ill of him and abused him, saying, ‘Where did this ignorant bhikṣu come from? He says that he does not despise us and assures us that we will become Buddhas. We do not need such a false assurance of our future Buddhahood.’ Although he was abused like this for many years, he did not get angry. He always said to them, ‘You will become Buddhas.’
The Daily Dharma for Aug. 25, 2018, offers this:
Although he was abused like this for many years, he did not get angry, He always said to them, ‘You will become Buddhas.’
The Buddha tells this story of Never-Despising Bodhisattva in Chapter Twenty of the Lotus Sūtra. This Bodhisattva did not read or recite sutras. His practice was simply to tell all those whom he encountered, “I respect you deeply. I do not despise you.” Despite his pure intentions, the deluded minds of those who heard him caused them to be angry with him, beat him, and chase him away. While he did not stand fast and endure their abuse, he did not lose his respect for them. This is an example for us who aspire to practice the Wonderful Dharma to show us how we can learn to treat all beings.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Saichō’s Overwhelming Arguments
After Saichō submitted his works [to the emperor], the accuracy of his quotations from other texts was verified by the assistant director of the Bureau of Books and Drawings, Tamazukuri. Finding them correct, he forwarded them to the Sōgō (Offce of Monastic Affairs). The Eizan Daishiden reports that the Sōgō was completely overwhelmed by Saichō’s arguments and unable to reply. In fact, Gomyō had already decided to fight Saichō’s proposals through the normal channels, challenging them in the Sōgō and Genbaryō, rather than engaging in a public debate.
Saichō: The Establishment of the Japanese Tendai School, p156-157The Bodhisattvas from the Earth
Grand Master Miao-lê further explained in his Annotations on the Words and Phrases of the Lotus Sūtra, “Wise men know things in advance as a snake knows that it is a snake.” The meaning of these words in the Lotus Sūtra and annotations by T’ien-t’ai and Miao-lê are clear, that is to say, nobody had ever seen or heard of those bodhisattvas from the earth after Śākyamuni’s enlightenment under the bodhi tree till today, either in this world or in any of the worlds in the universe.
So the Buddha answered the question of Bodhisattva Maitreya: “Maitreya! It was I who taught and guided those great bodhisattvas whom you said you had never seen. After I attained perfect enlightenment in this Sahā World, I taught, guided, and controlled them, and encouraged them to aspire for enlightenment.” He continued, “After I sat in meditation under the bodhi tree near the town of Gayā and was able to attain perfect enlightenment, I taught and guided them, while preaching the supreme dharma and caused them to aspire for enlightenment. Now they have all been proceeding to the highest enlightenment without falling back I have taught and guided them since the eternal past.”
Then Bodhisattva Maitreya and other great bodhisattvas began to doubt the Buddha. At the time the Flower Garland Sūtra was preached, numerous great bodhisattvas such as Dharma Wisdom gathered. While wondering who they were, Maitreya and others were told by Śākyamuni Buddha, apparently to their satisfaction, that Dharma Wisdom and other great bodhisattvas were Śākyamuni’s “good friends.” The same thing happened to those great bodhisattvas who gathered together at Daihōbō where the Sūtra of the Great Assembly was preached, and to those who gathered at Lake White Heron upon the preaching of the Wisdom Sūtra. The great bodhisattvas appearing from underground now, however, seemed incomparably superior to them, and it appeared probable that they were teachers of Śākyamuni Buddha. Nevertheless, the Buddha declared that it was He who caused them to aspire for enlightenment, as if the Buddha taught and guided immature people as His disciples. It was only natural, therefore, that Bodhisattva Maitreya and others had serious doubts about Śākyamuni Buddha.
Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 72
Daily Dharma – Sept. 21, 2019
I am the World-Honored One.
I am not surpassed by anyone.
I have appeared in this world
To give peace to all living beings.
The Buddha makes this declaration in Chapter Five of the Lotus Sūtra. If it were anybody but the Buddha saying this, we would accuse them of arrogance: pretending to know more than they really do. However, with the Buddha, we realize that his wisdom and compassion are boundless, and that his superiority is for our benefit.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 24
Day 24 concludes Chapter 19, The Merits of the Teacher of the Dharma, and closes the Sixth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.
Having last month considered the eight hundred merits of the body, we consider the twelve hundred merits of the mind.
“Furthermore, Constant-Endeavor! The good men or women who keep, read, recite expound or copy this sūtra after my extinction, will be able to obtain twelve hundred merits of the mind. When they hear even a gāthā or a phrase [of this sūtra] with their pure minds, they will be able to understand the innumerable meanings [of this sūtra]. When they understand the meanings [of this sūtra] and expound even a phrase or a gāthā [of this sūtra] for a month, four months, or a year, their teachings will be consistent with the meanings [of this sūtra], and not against the reality of all things. When they expound the scriptures of non-Buddhist schools, or give advice to the government, or teach the way to earn a livelihood, they will be able to be in accord with the right teachings of the Buddha. They will be able to know all the thoughts, deeds, and words, however meaningless, of the living beings of the one thousand million Sumeru-worlds each of which is composed of the six regions. Although they have not yet obtained the wisdom-without-āsravas, they will be able to have their minds purified as previously stated. Whatever they think, measure or say will be all true, and consistent not only with my teachings but also with the teachings that the past Buddhas have already expounded in their sūtras.”
The Daily Dharma from April 8, 2019, offers this:
When they hear even a gāthā or a phrase [of this sūtra] with their pure minds, they will be able to understand the innumerable meanings [of this sūtra]. When they understand the meanings [of this sūtra] and expound even a phrase or a gāthā [of this sūtra] for a month, four months, or a year, their teachings will be consistent with the meanings [of this sūtra], and not against the reality of all things.
The Buddha declares these lines to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep and practice this Sūtra. The words of the Sūtra are not specific directions for how to live. We need to interpret them and apply them to our lives in the world today. There are many others whose experience and guidance can help us see what the Sūtra means, and who can benefit from our experience.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The Perfect Precepts and the Foundation for Proper Meditation
[In Saichō’s On Submitting the Kenkairon, (Jōkenkaironhyō) he writes]
I believe that the five schools which receive yearly ordinands should be the guardians of the nation and a resource for the people. They should (serve as) boats to cross the oceans of birth and death, and as steps leading to the other shore. Thus when the schools practice and work together, they should blend as harmoniously as salt and plums. When the monks preach or teach together, their voices should be like the golden speech of the Buddha. How then can monks support only their own school and suppress other schools? The monastic leaders in Nara respect only what enters the ears and (immediately) comes out of the mouth. They do not try to cultivate their minds at all.
If no one practices purely and selflessly, then how can we prevent calamities from occurring? We are currently debating about which of the Buddha’s teachings are Perfect and which are provisional. This is the time for the (true) way to arise; it is the day to choose the correct practice. Now, the Hinayāna precepts are for those who follow Hinayāna or Common teachings. The threefold Fan wang precepts are for those who follow the Unique or Perfect teachings.
Now, when novices of the Perfect School are compelled to take the Hinayāna precepts, they forget about the Perfect threefold precepts and vie for fame and profit. Thus they all backslide in their practice. From the second year of the Daido era to the eleventh year of the Konin era, a total of fourteen years, we have had 28 monks in our two courses. But for a variety of reasons, they have scattered and gone to different places. Not even 10 remain on Mount Hiei. Because the Perfect precepts have not yet been put into effect, the foundation for proper meditation does not exist. When we see the mistakes of our predecessors, we should correct them in order to benefit those yet to come.
Saichō: The Establishment of the Japanese Tendai School, p154-155Remonstrating the Moon God
It was night on the thirteenth day of the month. Dozens of soldiers were on guard duty around my room and in the big garden. As it was the thirteenth night of the ninth month and the moon was shining in the clear sky, I stepped out into the garden at midnight to recite the verse at the end of the 16th chapter, “The Life Span of the Buddha,” of the Lotus Sūtra several times. In addition, after briefly explaining the comparative superiority of various Buddhist schools and outline of the Lotus Sūtra, I declared to the moon:
“Are you not the Moon God who attended the assembly in which the Buddha Śākyamuni preached the Lotus Sūtra? Are you not the very Moon God who was ordered directly by Śākyamuni Buddha in the eleventh chapter, “Appearance of the Stupa of Treasures,” of the Lotus Sūtra to spread the Lotus Sūtra and protect the practicers of the Lotus Sūtra after His death? Are you not the god who was touched by the Buddha on the head three times and made a great vow to carry out the Buddha’s order without fail in the twenty-second chapter, “Transmission,” of the Lotus Sūtra? The vow you made in front of the Buddha would be mere empty words if not for the great difficulties of Nichiren and if you had no chance to carry out your vow. At this moment I am faced with such a great difficulty for the sake of the Lotus Sūtra. You should be delighted to take the place of a practicer of the Lotus Sūtra, carry out the Buddha’s order and show the evidence of your oath. It is quite unbelievable that you have not shown any sign of fulfilling your oath at the very moment when Nichiren is condemned for the sake of the Lotus Sūtra. Should there be no sign in Japan where Nichiren is sentenced to be exiled, I will not return to Kamakura even if I were to be pardoned. What happens to you, Moon God, who does not show any sign but continues to shine carefree in a clear sky? It is preached in the Sūtra of the Great Assembly: ‘The sun and moon will not shine;’ in the Sūtra of the Benevolent King: ‘The sun and moon will lose their brightness;’ and in the Sūtra of the Golden Splendor ‘The 33 gods each gets angry’ in the land where the True Dharma is slandered. What happened to you, Moon God? Why can you not respond?”
In this manner I sternly accused the Moon God. Perhaps because of this a star looking like Venus suddenly came down from the heaven and perched on a branch of a plum tree in the front garden. The soldiers on guard duty were all astonished at its sight and jumped off the veranda. Some crouched in the garden, while others ran and hid themselves behind the house. Soon the whole sky became dark, strong winds began to blow, and the horrible sound of the howling sea of Enoshima Island echoed in the sky as loudly as huge drums.
Shuju Onfurumai Gosho, Reminiscences: from Tatsunokuchi to Minobu, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5, Pages 30-31
Daily Dharma – Sept. 20, 2019
Those who come to this teacher of the Dharma
Will be able to complete the Way of Bodhisattvas quickly.
Those who follow him and study will be able to see
As many Buddhas as there are sands in the River Ganges.
The Buddha sings these verses to Medicine-King Bodhisattva in Chapter Ten of the Lotus Sūtra. By teacher of the Dharma, the Buddha means anyone who keeps, reads, recites, copies and expounds this Sūtra. As we continue on this Way, we learn to recognize the Buddha’s presence in every aspect of our experience. We learn to appreciate everything the Buddha does for us, and to show that gratitude to all those in whom we recognize the Buddha. Then we realize there is no shortage of teachers, no shortage of joy and no shortage of opportunities to benefit others.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com