The Stories of the Lotus Sutra, p105In this story [of the jewel in the robe], using the treasure clearly means using it to enjoy life. Life is difficult, but we are much freer, more able to appreciate, more able to cope with whatever difficulties life presents us if we have an appropriate attitude toward life and toward ourselves. Having a good attitude toward life, for the Dharma Flower Sutra, means seeing everything that comes to us as a gift, more especially as an opportunity, as what we call a “learning experience.” Yes, life can be very difficult, but if we approach the troubles and difficulties that come our way as opportunities for learning, we will enjoy life more fully.
In Mahayana Buddhism, the importance of helping others is often stressed. But we should know that even helping others is never merely helping others – it always contributes to our own enjoyment of life as well. The Dharma Flower Sutra encourages us to look for and cultivate the good both in ourselves and in others.
Monthly Archives: July 2020
Teaching Buddhism
[W]hen teaching I think it is very important to keep in mind what both Nichiren and the Buddha taught: to only speak of what is true and beneficial, and to speak at the appropriate time – when the listener will be the most receptive to the message or at least when a warning must be given even if it will be rejected. While the truth may be agreeable or disagreeable to the listener, it is important that we make sure we are speaking out of compassion and not arrogance, egoism, or some misguided sectarianism. Really, I think the application of the ways of embracing and subduing come down to our own good sense. In the end, it is about embracing what is wholesome in others and in ourselves whenever we can, but also subduing what is unwholesome in ourselves and others when that is called for. It is about encouraging the cultivation of Buddhism until the fulfillment of its highest aim, but also subduing any complacence or other negative attitudes or unwholesome attachments that would prevent the realization and actualization of Buddhism’s highest aim.
Open Your Eyes, p583The Innermost Intention of the Buddha
QUESTION: You have said that for 2,000 years during the Ages of the True Dharma and the Semblance Dharma, scholar-monks and the so-called four ranks of bodhisattvas who guided the people after the death of Śākyamuni Buddha built temples and pagodas for various Buddhas such as the Buddha of Infinite Life, the Great Sun Buddha, and the Medicine Master Buddha. Some of them built temples and pagodas dedicated to Śākyamuni Buddha preaching the Hinayāna, quasi-Mahāyāna, and pre-Lotus sūtras or the theoretical section (first half) of the Lotus Sūtra. None of them in the three lands of India, China, and Japan—neither a king nor his subjects, however, has ever revered the true Honzon revealed in “The Life Span of the Buddha” chapter of the Lotus Sūtra, the Eternal Buddha with four bodhisattvas waiting on Him. It has startled me and I am just confused because it has never been said by anyone before. I ask you to explain it once more as I wish to hear it in detail.
ANSWER: The Lotus Sūtra consists of eight fascicles and twenty-eight chapters. Four steps of teaching (sūtras of the first four tastes) were preached before the Lotus Sūtra was, and the Nirvana Sūtra after it. These lifetime preachings of the Buddha can be bound in one sūtra. Those preached before the Lotus Sūtra, from the Flower Garland Sūtra, which was preached upon His attainment of Buddhahood at Buddhagayā, to the Great Wisdom Sūtra, comprise the preface. The Sūtra of Infinite Meaning (Muryōgi-kyō), the Lotus Sūtra, and the Sūtra of Meditation on the Universal Sage Bodhisattva (Kan Fugen Bosatsu Gyōbō-kyō), ten fascicles in all, serve as the main discourse while the Nirvana Sūtra constitutes the epilogue.
The ten fascicles of the main discourse can further be divided into three parts. The Sūtra of Infinite Meaning and the first “Introduction” chapter of the Lotus Sūtra constitute the preface. The fifteen and one-half chapters of the Lotus Sūtra from the second chapter on “Expedients” to the nineteen-line verse in the seventeenth chapter, the “Variety of Merits,” mark the main discourse. The eleven and one-half chapters of the Lotus Sūtra from the last half of the “Variety of Merits” chapter, where the four stages of faith during Śākyamuni’s lifetime are preached, to the twenty-eighth (last) chapter of the sūtra, plus the one-fascicle of the Sūtra of Meditation on the Universal Sage Bodhisattva make up the epilogue.
Furthermore, the ten fascicles of the threefold Lotus Sūtra (Sūtra of
Infinite Meaning, Lotus Sūtra, and Sūtra of Meditation on the Universal Sage Bodhisattva) can be divided into two sections, theoretical and essential, each of which contains a preface, main discourse, and epilogue. First, in the theoretical section, the Sūtra of Infinite Meaning and the first “Introduction” chapter of the Lotus Sūtra compose the preface; the eight chapters of the Lotus Sūtra from the second chapter on “Expedients” to the ninth chapter, “Assurance of Future Buddhahood” inclusive, represent the main discourse; and the five chapters from the tenth chapter, “The Teacher of the Dharma,” to the fourteenth chapter, “Peaceful Practices, comprise the epilogue.
The Lord who preached this teaching is Śākyamuni Buddha, who had attained Buddhahood for the first time in this world under the bodhi tree at Buddhagayā. He preached the truth of 1,000 aspects contained in 100 realms which had never been revealed before. It is the True Dharma which transcends all the sūtras which had been preached (pre-Lotus sūtras), are now being preached (Sūtra of Infinite Meaning), and are to be preached (such as Nirvana Sūtra). It is the innermost intention of the Buddha, which is difficult to have faith in and comprehend.
Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 149-151
Daily Dharma – July 11, 2020
Those who read the Lotus Sutra, therefore, should not regard it as consisting of merely written words. The words are the mind of the Buddha.
Nichiren wrote this passage in his Treatise on Opening the Eyes of Buddhist Images, Wooden Statues or Portraits (Mokue Nizō Kaigen no Koto). Here he reminds us of how words affect each of us differently, and even the same person is affected differently in different parts of their life. If we become dogmatically fixed on a single meaning of the Buddha’s highest teaching, and do not continue to indulge our curiosity about the Buddha’s mind, we miss the point.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 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 heard the Buddha expound the Great Vehicle called the ‘Lotus Flower of the Wonderful Dharma,’ we consider what became of the sixteen śramaṇeras.
The Buddha said to the bhikṣus:
“These sixteen Bodhisattvas willingly expounded the Sūtra of the Lotus Flower of the Wonderful Dharma. Each of them taught six hundred billion nayutas of living beings, that is, as many living beings as there are sands in the River Ganges. Those living beings were always accompanied by the Bodhisattva[, by whom they were taught,] in their consecutive existences. [In each of their consecutive existences,] they heard the Dharma from him, and understood it by faith. By the merits [they had thus accumulated], they were given a privilege to see four billion Buddhas, that is, four billion WorldHonored Ones. They have not yet seen all of them.
“Bhikṣus! Now I will tell you. The sixteen śramaṇeras, who were the disciples of that Buddha, have already attained Anuttara-samyak-saṃbodhi. They now expound the Dharma in the worlds of the ten quarters. They have many hundreds of thousands of billions of attendants consisting of Bodhisattvas and Śrāvakas. Two of the śramaṇeras are now Buddhas in the east. One of them is called Akṣobha. He is in the World of Joy. The other is called Sumeru-Peak. Another couple of the śramaṇeras are now Buddhas in the southeast, called Lion-Voice and Lion-Form. Another couple of them are now Buddhas in the south, called Sky-Dwelling and Eternal-Extinction. Another couple of them are now Buddhas in the southwest, called Emperor-Form and Brahma-Form. Another couple of them are now Buddhas in the west, called Amitayus and Saving-All-Worlds-From-Suffering. Another couple of them are now Buddhas in the northwest, called TamalapattracandanaFragrance-Supernatural-Power and Sumeru-Form. Another couple of them are now Buddhas in the north, called Cloud-Freedom and Cloud-Freedom-King. One of the remaining two is now a Buddha in the northeast called Eliminating-Fear-Of-All-Worlds. The other one, that is, the sixteenth śramaṇera is I, Śākyamuni Buddha. I attained Anuttara-samyak-saṃbodhi in this Saha-World.
The Supremely Sacred Truth
Buddhism for Today, p117-118The Buddha then addressed all the bhikshus, saying: “These sixteen bodhisattvas take delight in preaching this Sutra of the Lotus Flower of the Wonderful Law. Numberless living beings whom each of these bodhisattvas converted, reborn generation after generation, all following these bodhisattvas, heard the Law from them, and all believed and discerned it. For this cause they succeeded in meeting four myriad koṭis of buddhas, world-honored ones, and at the present time have not ceased so to do.”
Some people consider that because this chapter is only the seventh sermon of the Buddha in the Lotus Sutra, and Sakyamuni Buddha has not yet finished preaching the sutra, it is odd that he should have said that the Buddha Universal Surpassing Wisdom and the sixteen bodhisattvas had preached the Lotus Sutra in the past. This mistaken idea comes from their thinking that the Sutra of the Lotus Flower of the Wonderful Law is just the title of this specific sutra, like the title of a book.
“The Sutra of the Lotus Flower of the Wonderful Law” actually indicates the following idea: the supremely sacred truth that dwells in the minds of ordinary men living in this corrupt world but untainted by their evils, just as the lotus is untainted by the mud in which it grows, and which leads them to buddhahood. Such a truth is always one; it cannot be divided into two or three. Therefore it is quite natural that Sakyamuni Buddha should have said that the Buddha Universal Surpassing Wisdom and the sixteen bodhisattvas had once preached the Lotus Sutra. The truth has obviously existed from the infinite past, before Sakyamuni Buddha appeared in this world, and the enlightenment realized by a truly enlightened person cannot exist except as the one truth. For this reason, it is no wonder that the Buddha said that some hundred thousand people preached the truth in their previous lives. From such words of the Buddha, we can clearly gather his intention to cause people to understand thoroughly the fact that the truth is one.
The Personal Choice of Embracing or Subduing
I would now like to share my own personal understanding of the ways of embracing and subduing. It seems to me that the way of embracing is the way of peacefully minding one’s own business and contemplating the Dharma in private while still being prepared and able to teach others if they ask about Buddhism in a way that will encourage them where they are in their own understanding and according to their own ability. The way of subduing is the way of public witness to the truth, and that may include denouncing corrupt or false teachings and practices that are going by the name of Buddhism. The way of subduing does not cater to limited views and understandings of Buddhism but more forthrightly challenges or even goads fellow Buddhists to aim for the ultimate realization and actualization of buddhahood. It is a way based on compassion and courage that may provoke hostility in those who do not wish to have their views challenged. The way of subduing also allows for the legitimate and lawful defense of those who speak the truth from violence and oppression.
I feel that, going by Nichiren’s criteria, the circumstances of today more often than not require the method of embracing as most people are simply ignorant about Buddhism and are not slanderers of the Lotus Sūtra, which is to say Buddhists who are trying to get people to neglect or reject the Lotus Sūtra. We are all now countries of “evil and ignorant people” who do not know enough about Buddhism to be considered slanderers.
Open Your Eyes, p581-582Precious Items
It is said that Mt. Kunlun is rich with jewels but there are no pebbles. This Mt. Minobu lacks salt. At a place where there are no pebbles, a pebble is more precious than a precious stone. Likewise, salt is more precious than rice here on Mt. Minobu. The Ministers of the Left and Right are the treasures of the king and they are called salt and miso (fermented soybean paste). Just as we cannot make a living without miso and salt, the king cannot govern his country without the Ministers of the Left and Right.
Regarding oil, it is stated in the Nirvana Sūtra, “People catch cold when there is no oil, and they do not catch cold when they have oil. Oil is the best medicine to cure a cold.”
Thank you very much for sending me these precious items. I do not know how to express my gratitude for the great kindness shown to me. Ultimately, this is the result of the fervent faith of your late father (Lord Nanjo Hyōeshichirō) in the Lotus Sūtra, isn’t it? A proverb says this, “The king’s ambition is stated by his subjects, and parental aspirations are expressed by their children.” How happy your late father must be!
Nanjō-dono Gohenji, Reply to Lord Nanjō, Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 18
Daily Dharma – July 10, 2020
Good men! I think that the Buddha, the World-Honored One, wishes to expound a great teaching, to send the rain of a great teaching, to blow the conch-shell horn of a great teaching, to beat the drum of a great teaching, and to explain the meaning of a great teaching.
Mañjuśrī declares this to Maitreya and all others gathered to hear the Buddha teach in Chapter One of the Lotus Sūtra. The Buddha had just produced the light from between his eyebrows illuminating the worlds of the ten directions, a sight none but Mañjuśrī had experienced. The great teaching the Buddha was about to expound is the Lotus Sutra. This statement awakens our interest and shows us how to listen to this teaching, as if it were a great cooling rain or the loud call of a conch-shell or drum.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 11
Day 11 continues Chapter 7, The Parable of the Magic City
Having last month considered the reaction of the Brahman-heavenly-kings of the five hundred billion worlds in the southeast, we consider the reaction of the Brahman-heavenly-kings of the five hundred billion worlds in the south.“Bhikṣus! The great Brahman-[heavenly-]kings of the five hundred billion worlds in the south, who saw their palaces illumined more brightly than ever, also danced with joy. They wondered why [their palaces were so illumined]. They visited each other and discussed the reason, saying, ‘Why are our palaces illumined so brightly?’ There was a great Brahman-heavenlyking called Wonderful-Dharma among them. He said to the other Brahmans in gāthās:
Our palaces are illumined so brightly.
There must be some reason.
Let us find [the place]
[From where the light has come].We have never seen this [light]
For the past one hundred thousand kalpas.
Did a god of great virtue or a Buddha appear
Somewhere in the universe?“Thereupon the Brahman-heavenly-kings of the five hundred billion [worlds] went to the north, carrying flower-plates filled with heavenly flowers, in order to find [the place from where the light had come]. Their palaces also moved as they went. They [reached the Well-Composed World and] saw that GreatUniversal-Wisdom-Excellence Tathāgata was sitting on the lionlike seat under the Bodhi-tree of the place of enlightenment, surrounded respectfully by gods, dragon-kings, gandharvas, kiṃnaras, mahoragas, men and nonhuman beings. They also saw that the sixteen princes were begging the Buddha to turn the wheel of the Dharma. They worshipped the Buddha with their heads, walked around him a hundred thousand times, and strewed heavenly flowers to him. The strewn flowers were heaped up to the height of Mt. Sumeru. The Brahman-heavenly-king offered flowers also to the Bodhi-tree of the Buddha. Having offered flowers, they offered their palaces to the Buddha, saying, ‘We offer these palaces to you. Receive them and benefit us out of your compassion towards us!’ In the presence of the Buddha, they simultaneously praised him in gāthās with all their hearts:
It is difficult to see a World-Honored One.
You, the World-Honored One, eliminated all illusions.
We have not seen a World-Honored One
For the past one hundred and thirty kalpas.Send the rain of the Dharma
On the hungry and thirsty beings!
Possessor of immeasurable wisdom,
We have never seen anyone wiser than you.
You are as rare as an udumbara-flower.
Now we have met you today.Our palaces are beautifully adorned
With your light.
World-Honored One, receive them
Out of your great compassion towards us!“Thereupon the Brahman-heavenly-kings, having praised the Buddha with these gāthās, said, ‘World-Honored One! Turn the wheel of the Dharma so that Mara, Brahman, the other gods, śramaṇas, and brahmanas of the world may be peaceful, and that they may be saved!’ They simultaneously praised the Buddha in gāthās with all their hearts:
Most Honorable of Gods and Men!
Turn the wheel of the unsurpassed Dharma,
Beat the drum of the Great Dharma,
Blow the conch-shell horn of the Great Dharma,
Send the rain of the Great Dharma,
And save innumerable living beings!
Devoting ourselves to you, we beg you.
Resound your profound teaching!“Thereupon Great-Universal-Wisdom-Excellence Tathāgata gave his tacit consent to their appeal.