Monthly Archives: August 2020

LS32

Day 7

Day 7 concludes Chapter 3, A Parable, and begins Chapter 4, Understanding by Faith.

Day 7 Text with annotationsPlay MP3
Having last month witnessed the arrival of the son at his father’s estate, we conclude today’s portion of Chapter 4, Understanding by Faith.

“He immediately dispatched a man standing beside him to quickly bring back the poor son. The messenger ran up to the poor son and caught him. The poor son was frightened. He cried, ‘You Devil! I have done nothing wrong. Why do you catch me?’

“The messenger pulled him by force. The poor son thought, ‘I am caught though I am not guilty. I shall be killed.’ More and more frightened, the poor son fainted and fell to the ground. Seeing all this in the distance, the father said to the messenger, ‘I do not want him any more. Do not bring him forcibly! Pour cold water on his face and bring him to himself! Do not talk with him any more!’

“The father said this because he had realized that his son was too base and mean to meet a noble man [like his father]. He knew that the man was his son, but expediently refrained from telling to others that that was his son. [The messenger poured water on the son. The son was brought to himself.] The messenger said to him, ‘Now you are released. You can go anywhere you like.’

“The poor son had the greatest joy that he had ever had. He stood up and went to a village of the poor to get food and clothing.

See You Are Important

LS32, d7b, d8b, stories

You Are Important

The Dharma Flower Sutra stresses that each of us is somebody important – important to himself or herself, important to others, and important to the Buddha. Each of us is a person of great potential. For this reason we are sought after by the Buddha. Buddha’s wealth – supreme awakening or enlightenment – is not something you have to earn or purchase in any way; it already belongs to you; it was yours from before your birth; it is your rightful inheritance.

The Stories of the Lotus Sutra, p69
dhammapada

The Whole Universe

Quote

In this sense, the separate personality we identify ourselves with is something artificial. Einstein, speaking as a scientist, drew a similar conclusion in replying to a stranger who had asked for consolation on the death of his son:

A human being is part of the whole, called by us “Universe,” a part limited in time and space. He experiences himself, his thoughts and feelings, as something separated from the rest – a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.

Dhammapada, p22
WONS

Śubhākarasiṃha’s Sudden Death

Although Śubhākarasiṃha was such a splendid person, he once experienced a sudden death. Upon regaining consciousness, however, he is said to have declared:

“Upon my death, a hell guard came to tie me with seven iron ropes, hit me hard with an iron stick, and dragged me to the palace of King Yama. Somehow I completely forgot all Buddhist scriptures said to be 80,000 in number, not remembering even one word or a phrase except the title of the Lotus Sūtra. When I recalled it, the iron ropes that tied me got loose somewhat. Breathing a sigh of relief, I recited a passage in the ‘Expedients’ chapter of the Lotus Sūtra resoundingly: ‘This triple world is all My domain, in which all the living beings are my children without exception. Although there exist many sufferings and difficulties in this world, only I, the Buddha, alone can save and protect all living beings.’ Then the seven iron ropes were broken into pieces and scattered all over. Seeing this scene, King Yama took off his crown, came down to the courtyard, and said to me, ‘This experience of death has not exhausted your entire life span.’ Thus, he sent me back to this world.”

Zemmui-shō, Treatise on Śubhākarasiṃha, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 50

Daily Dharma

Daily Dharma – Aug. 8, 2020

Excellent, excellent, Ajita! You asked me a very important question. All of you should concentrate your minds, wear the armor of endeavors, and be resolute. Now I will reveal, I will show, the wisdom of the Buddhas, their supernatural powers without hindrance, their dauntless powers like a lion’s, and their great power of bravery.

The Buddha makes this declaration to Maitreya Bodhisattva, whom he calls Ajita (Invincible) in Chapter Fifteen of the Lotus Sūtra. In the story, innumerable Bodhisattvas spring up from underground and vow to the Buddha to keep the sūtra after his extinction. Maitreya, knowing the minds of many others who have come to hear the Buddha teach, asks about these Bodhisattvas, whom he has never seen before. This question from Maitreya then leads to the Buddha later giving his most difficult teaching in Chapter Sixteen. The Buddha’s declaration in this passage shows how important questioning is to our faith

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

LS32

Day 6

Day 6 continues Chapter 3, A Parable

Day 6 Text with annotationsPlay MP3
Having last month witnessed the great joy the children had riding in the carts, we consider how the Budddha lured the children to safety.

“Śāriputra! The rich man did not save his children by his muscular power although he was strong enough. He saved them from the burning house with a skillful expedient and later gave them each a large cart of treasures.

“In the same manner, I save all living beings from the burning house of the triple world, not by my powers or fearlessness, but with a skillful expedient. I expounded the teaching of the Three Vehicles: the Śrāvaka-Vehicle, Pratyekabuddha-Vehicle, and Buddha-Vehicle, as an expedient. I said, ‘Do not wish to live in the burning house of the triple world! Do not crave for inferior forms, sounds, smells, tastes or things tangible! If you cling to them and crave for them, you will be burned by them. Get out of the triple world quickly and obtain the teaching of the Three Vehicles: the Śrāvaka-Vehicle, Pratyekabuddha-Vehicle, and Buddha-Vehicle! I now assure you that you will never fail [to obtain those vehicles]. Exert yourselves, make efforts!’

“With this expedient, I caused them to advance. I said to them again, ‘Know this! This teaching of the Three Vehicles is extolled by the saints. This teaching saves you from any attachment or bond or desire. Ride in these Three Vehicles, eliminate āsravas, obtain the [five] faculties, the [five] powers, the [seven] ways to enlightenment, and the [eight right] ways, and practice dhyāna concentrations, emancipations, and samadhis so that you may be able to enjoy immeasurable peace and pleasure!’

See Means and Ends

LS32, d5b, d6b, stories

Means and Ends

Even the very fancy carriage that the father gives to the children is, after all, only a carriage, a vehicle. All of our teachings and practices should be understood as devices, as possible ways of helping people. They should never be taken as final truths.

Appropriate means are means, not ends. In this sense they have only instrumental and provisional importance. While it is true that the notion of skillful means is sometimes used to describe something provisional, it is important to recognize that being instrumental and provisional does not mean that such methods are in any sense unimportant. At one point at least, the Dharma Flower Sutra even suggests that it is itself an appropriate means. The context is one in which the Sutra is praising itself and proclaiming its superiority over others (“those who do not hear or believe this sutra suffer a great loss”), but then has those who embrace the Sutra in a future age say:

When I attain the Buddha way,
I will teach this Dharma to them
By skillful means,
That they may dwell within it.

The Stories of the Lotus Sutra, p53-54
dhammapada

The Highest Law of Life

Quote

This law is called dharma in Sanskrit, and the Buddha would make it the focus of his way of life. The word comes from dhri, which means to bear or to hold, and its root sense is the essence of a thing, the defining quality that “holds it together” as what it is. In its broadest application, dharma expresses the central law of life, that all things and events are part of an indivisible whole.

Probably no word is richer in connotations. In the sphere of human activity, dharma is behavior that is in harmony with this unity. Sometimes it is justice, righteousness, or fairness; sometimes simply duty, the obligations of religion or society. It also means being true to what is essential in the human being: nobility, honor, forgiveness, truthfulness, loyalty, compassion. An ancient saying declares that ahimsa paramo dharma: the essence of dharma, the highest law of life, is to do no harm to any living creature.

Dhammapada, p20
WONS

Embodied in the Five Characters of Myō, Hō, Ren, Ge, and Kyō

Speaking of the essential section of the Lotus Sūtra, it is preached solely for those living in the beginning of the Latter Age. At first glance it appears that the seed of Buddhahood was planted in them by the Eternal Buddha in the eternal past or 500 dust-particle kalpa ago. The seed germinated and grew within them with the help of all the sūtras from the Lotus Sūtra preached by the sixteenth prince of Great Universal Wisdom Buddha in 3,000 dust-particle kalpa in the past to all those preached by Śākyamuni Buddha in this life before the Lotus Sūtra and the theoretical section of the Lotus Sūtra. Finally, the essential section of the Lotus Sūtra enabled them to attain Buddhahood.

On closer examination, however, the essential section differs from the theoretical section. That is to say the essential section, all through the preface, the main discourse, and the epilogue, was preached for those people in the beginning of the Latter Age of Degeneration. The teaching of the essential section during the lifetime of Śākyamuni Buddha and that which would spread in the beginning of the Latter Age are likewise absolutely perfect. However, the former is for attaining enlightenment, whereas the latter is for sowing the seed of Buddhahood. While the former is crystallized in the sixteenth chapter, “The Life Span of the Buddha,” with half a chapter each preceding and following it, the latter is solely embodied in the five characters of myō, hō, ren, ge, and kyō, the title of the Lotus Sūtra.

Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 153-154

Daily Dharma

Daily Dharma – Aug. 7, 2020

Anyone who believes and receives this sūtra
Should be considered
To have already seen the past Buddhas,
Respected them, made offerings to them,
And heard the Dharma from them
In his previous existence.

The Buddha sings these verses in Chapter Three of the Lotus Sūtra. Whatever view we may have of our past lives, we can agree that it is difficult to remember what happened in them. In these verses the Buddha reminds us that our joy in hearing his teaching in this life indicates that we have already heard and practiced what he taught, no matter how difficult it may seem to us now. This also means that by believing and receiving the Lotus Sūtra we are respecting and making offerings to all Buddhas.

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