Buddhism for Today, p351[W]e are very wrong in our judgment if we interpret the form of salvation superficially. For example, it is stated in chapter 25, “The All-Sidedness of the Bodhisattva Regarder of the Cries of the World,” that anyone who keeps in mind the Bodhisattva Regarder of the Cries of the World will be delivered from various sufferings. If we interpret this statement literally, it seems to mean that we do not have to work hard at practicing the Buddha’s teachings; but with such an attitude, none of the teachings of the Lotus Sutra will bear fruit. Anyone can easily understand that in the last six chapters the Buddha cannot have been so illogical and contradictory as to deny fundamentally all of the teachings preached up through chapter 22. It is surprising to find that for centuries many people have put a shallow interpretation on something that should be so easily understood and have turned to an easy, lazy faith that they thought would allow them to become free of suffering merely by keeping in mind the Bodhisattva Regarder of the Cries of the World.
When we read chapter 25 carefully and in depth, we understand that the supernatural powers of this bodhisattva are essentially identical with the power of the Law preached by the Tathāgata Sakyamuni. We also realize that we must depend spiritually upon the Law to the last, but that in cultivating and practicing it we should take the model of the Bodhisattva Regarder of the Cries of the World as our immediate goal. It is most regrettable that misunderstanding and simplistic interpretations of Buddhist sutras have sunk deeply into the minds of the general public over a period of many centuries, vitiating the true spirit of Buddhism. It is earnestly hoped that readers of this book will not make the same mistake.
Monthly Archives: February 2020
Gaining Entry to the Path
Two Buddhas, p61Other passages in the Lotus Sūtra describe the hardships of the bodhisattva path. But [in the last half of Chapter 2] we learn that gaining entry to the path is remarkably easy. The Buddha begins by making the standard claim that those who perform the six perfections (pāramitās) of giving, ethics, patience, effort, concentration, and wisdom — the so-called bodhisattva deeds — will attain the path of the buddhas. This is familiar doctrine in both the mainstream and Mahāyāna traditions. But then, in one of the most moving passages in the sūtra, he promises the same attainment for those who perform the far easier act of merely paying homage to stūpas. Even little children “who have drawn a buddha image with a blade of grass or a twig, brush or fingernail, such people, having gradually accumulated merit and perfected great compassion, have certainly attained the path of the buddhas.” The same is true for those who pay homage by making music or even make a low-pitched sound with their voice. “Those who, even with distracted minds have offered a single flower to a painted image will in due time see innumerable buddhas. Or those who have done obeisance to images, or merely pressed their palms together, or raised a single hand, or nodded their heads, will in due time see immeasurable buddhas.” For a tradition that by this time had already developed an architectonics of enlightenment notable for both its precision and its complexity, such declarations are revolutionary.
The Time for Aggressive of Persuasive Propagation
Grand Master Chang-an says in his Annotations on the Nirvana Sūtra, fascicle 8, that whether we should adopt the aggressive means of propagation or the persuasive means must be decided according to the condition of the time, and therefore, we cannot say either one way or the other. Grand Master T’ien-t’ai says of this in the Words and Phrases of the Lotus Sūtra, fascicle 8: “It all depends on the time. Sometimes resort to the aggressive means, other times use the persuasive means.” For instance, we cannot harvest rice by cultivating rice paddies and planting rice seeds at the end of autumn.
Kaimoku-shō, Open Your Eyes to the Lotus Teaching, Writings of Nichiren Shōnin, Doctrine 2, Page 112
Daily Dharma – Feb. 8, 2020
This sūtra is
The most excellent.
To keep this sūtra
Is to keep me.
The Buddha sings these verses in Chapter Eleven of the Lotus Sūtra. We may believe that before we can practice we need to find a Buddha or another enlightened being alive in our world to guide us. These verses remind us of the ever-present Buddha Śākaymuni who was revealed in the Lotus Sūtra. Whether or not we see him as another human in our presence, he is always guiding us to enlightenment. The Buddha also reminds us that by living as he has shown us in the Lotus Sūtra, as Bodhisattvas who exist for the benefit of all beings, we show our respect for him and bring his wisdom to life.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
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.
Having last month concluded Chapter 24, we return to the top and witness what happened when the Buddha illumined one hundred and eight billion nayuta Buddha-worlds in the eastern realm.
Thereupon Śākyamuni Buddha [faced the east and] emitted rays of light from the fleshy tuft on his head, that is, from one of the marks of a great man, and also from the white curls between his eyebrows. The light illumined one hundred and eight billion nayuta Buddha-worlds, that is, as many worlds in the east as there are sands in the River Ganges. There was a world called [All-] Pure-Light-Adornment [in the east] beyond those worlds. In that world was a Buddha called Pure-Flower-Star-King-Wisdom, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. He expounded the Dharma to a great multitude of innumerable Bodhisattvas who were surrounding him respectfully. The ray of light, which was emitted from the white curls [between the eyebrows] of Śākyamuni Buddha, also illumined that world.
At that time there was a Bodhisattva called Wonderful-Voice in the All-Pure-Light-Adornment World. He had already planted roots of virtue a long time ago. He had already made offerings to many hundreds of thousands of billions of Buddhas, and attended on them. He had already obtained profound wisdom. He had already obtained hundreds of thousands of billions of great samadhis, that is, as many great samadhis as there are sands in the River Ganges, such as the samadhi as wonderful as the banner of a general, the samadhi for the traveling of the king of the stars, the samadhi for freedom from causality, the samadhi for the seal of wisdom, the samadhi by which one could understand the words of all living beings, the samadhi by which one could collect all merits, the samadhi for purity, the samadhi for exhibiting supernatural powers, the samadhi for the torch of wisdom, the samadhi for the Adornment-King, the samadhi for pure light, the samadhi for pure store, the samadhi for special teachings, and the samadhi for the revolution of the sun.
Illumining the Symbol of Buddha-Wisdom
Buddhism for Today, p367-368The ray of light emitted from the white hair-circle between the eyebrows of Sakyamuni Buddha shone throughout the domain of the buddhas. This means that although the Original Buddha exists everywhere, living beings can first know of his existence only through the teachings of Sakyantuni. The ray of light from the white hair-circle of Sakyamuni Buddha is the symbol of his Buddha-wisdom, which has revealed the universal truth. This fact has been expressed continually since chapter 1 of the Lotus Sutra, but it is especially important for us to be reawakened to its significance in this chapter. That is why the story begins with the mention of the Buddha’s emitting from the white hair-circle a ray of light that shines throughout the domain of the buddhas. Unless we realize the significance of this, we are liable to have only a shallow understanding of the story or, worse, to misunderstand it altogether.
Revealing the Possibility of Buddhahood for All
Two Buddhas, p72This second chapter of the Lotus Sūtra represents the Buddha as declaring, “I will now definitely expound the truth” and “having openly set aside skillful means, I will teach only the highest path.” These statements, together with the passage from the Lotus Sūtra’s introductory scripture, Sūtra of Immeasurable Meanings — “For more than forty years I have expounded the dharma in all manner of ways through adeptness in skillful means, but the core truth has still not been revealed” — constituted for Nichiren significant proof that the Lotus Sūtra superseded all prior, provisional teachings. They were, he said, like a great wind scattering dark clouds, the full moon appearing in the heavens, or the orb of the sun blazing in the blue sky, revealing the possibility of buddhahood for all.
Governing the World with Lotus Sūtra
Before the transmission of Buddhism to China and Japan, non-Buddhist teachings of the Three Emperors, Five Rulers, and Three Sages were used to educate the people and govern the country. As a result, human hearts hardened and virtue declined while evil flourished. Nevertheless, the depth of wisdom of the non-Buddhist doctrines did not pose a sufficient challenge to the depth of evil. As the country could not be governed by non-Buddhist teachings, Buddhism was adopted from India to govern the country peacefully. This was due solely to the superiority of Buddhism responding to the heart of the people.
What we call geten (non-Buddhist scriptures) today are not the same as the original gekyō (non-Buddhist sūtras). When Buddhism was transmitted, confrontation arose between non-Buddhist scriptures and Buddhist sūtras. Over time, however, the non-Buddhist scriptures were deemed inferior and cast aside, by both the king and the people. While supporters of non-Buddhist scriptures conceded to advocates of Buddhist sūtras — thus ending the dispute — they adopted the superior points of Buddhist sūtras and added them to their own. These are the non-Buddhist scriptures as we know them today. Ignorant kings, however, mistakenly thought that these non-Buddhist scriptures were originally excellent.
Moreover, as the quality of the human heart diminished, evil wisdom increased at the expense of virtuous wisdom. As a result Hinayāna sūtras, which are counted among the Buddhist scriptures, could not control the rising evil and the world fell into disarray. Mahāyāna sūtras were then spread to govern the world, achieving a measure of order. However, the world fell into disarray once again even with the wisdom of Mahāyāna sūtras. Thereafter, the wisdom of the One Vehicle Sūtra, the Lotus Sūtra, was employed to govern the world at the present time.
Chie Bōkoku Gosho, Evil Wisdom Destroying the Country, Volume 7, Followers II, Pages 84-85
Daily Dharma – Feb. 7, 2020
Medicine-King! I will tell you.
The Sūtra of the Lotus Flower of the Wonderful Dharma
Is the most excellent sūtra
That I have ever expounded.
The Buddha sings these verses to Medicine-King Bodhisattva in Chapter Ten of the Lotus Sūtra. Our founder Nichiren explained that the superiority of the Lotus Sūtra lay not in its being more powerful than other Sūtras, but that it leads all beings, without exception, to the Buddha’s own enlightenment. Other teachings distinguish between those who can follow the Buddha Dharma and those who cannot. But this teaching assures everyone who hears it that they will become enlightened.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 27
Day 27 concludes Chapter 23, The Previous Life of Medicine-King Bodhisattva.
Having last month considered Gladly-Seen-By-All-Beings Bodhisattva’s offering of his arms, we hear Buddha reveal to Star-King-Flower Bodhisattva who Gladly-Seen-By-All-Beings Bodhisattva is today.
The Buddha said to Star-King-Flower Bodhisattva:
“What do you think of this? Gladly-Seen-By-All-Beings Bodhisattva was no one but Medicine-King Bodhisattva of today. He gave up his body in this way, offered it [to the Buddha], and repeated this offering many hundreds of thousands of billions of nayutas of times [in his previous existence]. [He knows that he can practice any austerity in this Sahā-World. Therefore, he does not mind walking about this world.]
“Star-King-Flower! Anyone who aspires for, and wishes to attain Anuttara-samyak-saṃbodhi, should offer a light to the stupa of the Buddha by burning a finger or a toe. Then he will be given more merits than the person who offers not only countries, cities, wives and children, but also the mountains, forests, rivers and ponds of the one thousand million Sumeru-worlds, and various kinds of treasures. But the merits to be given to the person who fills the one thousand million Sumeru-worlds with the seven treasures and offers that amount of the seven treasures to the Buddhas, to the Great Bodhisattvas, to the Pratyekabuddhas, and to the Arhats, are less than the merits to be given to the person who keeps even a single gāthā of four lines of this Sūtra of the Lotus Flower of the Wonderful Dharma.