Monthly Archives: December 2019

Kaleidoscope

The Embodied Dharma

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The Dharma can be found embodied in concrete teachings, including actions which are instructive, just as the Buddha can be found embodied — in Śākyamuni, and in you and me.

Thus Lotus Sutra Buddhism is radically world-affirming. This sahā (suffering) world is Śākyamuni Buddha’s world. It is in this world that he is a bodhisattva and encourages us to be bodhisattvas. This world is our home, and it is the home of Śākyamuni Buddha precisely because he is embodied, not only as the historical Buddha, but as the buddha-nature in all things.

Thus, ordinary things, including ourselves and our neighbors, are not primarily to be seen as empty, though they are; not primarily to be seen as phenomenal, though they are; not primarily to be seen as illusions, though in one sense they are; not primarily to be seen as evil even though they may be in part. It is in dharmas (things/”conventional” existence) that the Dharma is. It is in transient, changing things that the Buddha is. All things are, therefore, to be treated with insight and compassion and respect.
A Buddhist Kaleidoscope; Gene Reeves, The Lotus Sutra as Radically World-affirming, Page 194-195

WONS

The Way of Sages and Wise Men

Filial devotion preached in Confucianism is limited to this life. Confucian sages and wise men exist in name only because they do not help parents in their future lives. Non-Buddhist religions in India know of the past as well as the future, but they do not know how to help parents. Only Buddhism is worthy of being the way of sages and wise men, as it helps parents in future lives. However, both the Mahāyāna and Hinayāna sūtras expounded before the Lotus Sūtra preach Buddhahood in name only, without substance. Therefore the practicers of such sūtras will not be able to obtain Buddhahood even for themselves, not to speak of helping parents obtain Buddhahood. Now coming to the Lotus Sūtra, when the enlightenment of women was revealed, the enlightenment of mothers was realized; and when a man as wicked as Devadatta could attain Buddhahood, the enlightenment of fathers was realized. These are the two proclamations of the Buddha in the “Devadatta” chapter, and this is the reason why the Lotus Sūtra is the sūtra of the filial way among all the Buddhist scriptures.

Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 91

Daily Dharma

Daily Dharma – Dec. 3, 2019

He should expound the Dharma to them,
Wishing only two things:
To attain the enlightenment of the Buddha
And also to cause them to do the same.
This is a peaceful offering to them.
This offering will bring them a great benefit.

The Buddha sings these verses to Mañjuśrī Bodhisattva in Chapter Fourteen of the Lotus Sūtra. In our desire to benefit others, we often have expectations for how they should change in response to what we give them. The Buddha reminds us to abandon these expectations. People will make changes and progress towards enlightenment based on their own capacities rather than what we want for them. When we stay focused on the goal of awakening, both for ourselves and others, then we can keep the perspective of the Buddha and see things for what they are.

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

LS32

Day 29

Day 29 covers all of Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva.

Day 29 Text with annotationsPlay MP3

Having last month considered the merits earned by anyone who keeps the name of World-Voice-Perceiver Bodhisattva and bows and makes offerings to him even for a moment, 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.”

See Bodhisattvas of the Pre-Lotus Sūtra and Trace Teachings

2buddhas, LS32, d29b

Bodhisattvas of the Pre-Lotus Sūtra and Trace Teachings

Nichiren acknowledged the tradition that held Zhiyi’s teacher Huisi to have been an embodiment of Avalokiteśvara in this world. However, Huisi had lived during the Semblance Dharma age, and Nichiren represents him as spreading only the trace teaching of the Lotus Sūtra. He saw Avalokiteśvara, like Mañjuśrī, Bhaiṣajyarāja, and Samantabhadra, as bodhisattvas of the pre-Lotus Sūtra and trace teachings. “Since they were not bearers Myōhō-renge-kyō], they were perhaps unequal to propagating it in the Final Dharma age,” he suggested.

Two Buddhas, p241
Kaleidoscope

Kwan-yin’s Bodhisattva Practice

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Yes, people do pray to Kwan-yin for help, and Kwan-yin takes on whatever form is needed to be helpful. But while that story may present the hope of divine blessing, it is there primarily to show us what we should be. If Kwan-yin has a thousand arms with a thousand different skills with which to help others, we too need to develop a thousand skills with which to help others. This is the chief significance of the inclusion of the Kwan-yin chapter in the Lotus Sutra. It is there to encourage bodhisattva practice.
A Buddhist Kaleidoscope; Gene Reeves, The Lotus Sutra as Radically World-affirming, Page 194

WONS

A Charm for an Easy Childbirth

I understand that you are pregnant and that you’d like to have a charm for an easy childbirth. I have chosen one for you from among those charms which had been transmitted to me. Please have firm faith in the Buddha. Even a panacea would not do any good if it were mixed with poison; even a sharp sword would not help a coward. Especially since you both uphold the Lotus Sūtra, there is no doubt that you will have a child as precious as jade, who will inherit the Lotus Sūtra. Congratulations to you! Your child will inherit not only your flesh and blood, but also your hearts. Why should you not have an easy delivery? On top of everything else, this charm will help you out.

Shijō Kingo Nyōbō Gosho, A Letter to the Wife of Shijō Kingo, Nyonin Gosho, Letters Addressed to Female Followers, Page 58-60

Daily Dharma

Daily Dharma – Dec. 2, 2019

Medicine-King! Although many laymen or monks will practice the Way of Bodhisattvas, they will not be able to practice it satisfactorily, know this, unless they see, hear, read, recite, copy or keep this Sūtra of the Lotus Flower of the Wonderful Dharma or make offerings to it.

The Buddha gives this explanation to Medicine-King Bodhisattva in Chapter Ten of the Lotus Sūtra. For us to aspire to benefit all beings is rare and wonderful. However, without the guidance of the Buddha, our efforts to benefit others can degenerate into expectations of separate benefits for ourselves. In the Lotus Sūtra, the Buddha explains the limitations of his previous teachings, assures us of our capacity for enlightenment and how he is always helping us, and gives examples of great Bodhisattvas whose experience we can apply to our own lives.

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

LS32

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 considered the great supernatural powers and the power of wisdom obtained by Wonderful-Voice Bodhisattva-mahāsattva, we learn Wonderful-Voice Bodhisattva’s samadhi and the benefits of this chapter.

Thereupon Flower-Virtue Bodhisattva said to the Buddha:

“World-Honored One! This Wonderful-Voice Bodhisattva planted deeply the roots of good. World-Honored One! What is the name of the samadhi by which he can transform himself into various living beings and appear in various places to save all living beings?”

The Buddha said to Flower-Virtue Bodhisattva:

“Good man! This is called the ‘samadhi by which one can transform oneself into any other living being.’ Wonderful-Voice Bodhisattva entered into this samadhi and benefited innumerable living beings as previously stated.”

When the Buddha expounded this chapter of Wonderful-Voice Bodhisattva, the eighty-four thousand people, who had come accompanying Wonderful-Voice Bodhisattva, obtained the ability to practice the samadhi by which they could transform themselves into other living beings. Innumerable Bodhisattvas of this Sahā-World also obtained the ability to practice this samadhi. They also obtained dharanis.

See Bodhisattva Followers of the Provisional Teachings

2buddhas, LS32, d28b

Bodhisattva Followers of the Provisional Teachings

For Nichiren, these two bodhisattvas, Gadgadasvara [Wonderful-Voice Bodhisattva] and Avalokiteśvara [World-Voice-Perceiver Bodhisattva], fell into the category of bodhisattvas who were followers of the provisional teachings and the trace teaching of the Lotus Sūtra and who had been active in the True and Semblance Dharma ages, but whose time had now passed. Neither figures prominently in his writings.

Two Buddhas, p239