Monthly Archives: September 2020

LS32

Day 26

Day 26 concludes Chapter 21, The Supernatural Powers of the Tathāgatas, includes Chapter 22, Transmission, and introduces Chapter 23, The Previous Life of Medicine-King Bodhisattva.

Day 26 Text with annotationsPlay MP3
Having last month considered the Supernatural Powers of the Tathāgatas, we repeat those supernatural powers in gāthās.

Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:

The Buddhas, the World-Saviors, have
Great supernatural powers.
They display their immeasurable, supernatural powers
In order to cause all living beings to rejoice.
The tips of their tongues reach the Heaven of Brahman.
Innumerable rays of light are emitted from their bodies.
For those who are seeking the enlightenment of the Buddha
The Buddhas do these things rarely to be seen.

The sound of coughing of the Buddhas
And the sound of their finger-snapping
Reverberate over the worlds of the ten quarters,
And the ground [of those worlds] quakes in the six ways.

The Buddhas joyfully display
Their immeasurable, supernatural powers
Because [the Bodhisattvas from underground]
[Vow to] keep this sūtra after my extinction.

Even if I praise for innumerable kalpas
The keeper of this sūtra,
To whom it is to be transmitted,
I cannot praise him highly enough.

His merits are as limitless,
As infinite, as boundless
As the skies of the worlds
Of the ten quarters.

See Our Field of Bodhisattva Practice

stories, LS32, d19b, d26b

Our Field of Bodhisattva Practice

It is quite revealing that the Buddha declines the offer of bodhisattvas from other worlds to help in this world. It indicates that we who live in this world have to be responsible for our own world. We can rely neither on gods nor extraterrestrial beings of any kind to fulfill our responsibilities. In recent years we have experienced extremely severe “natural calamities” all over the world. No doubt some of these were unavoidable, but almost certainly some were related to the warming trend of the earth’s climate, which results directly from human activity, from releasing greater and greater quantities of carbon dioxide into the earth’s atmosphere. Some potential disasters can be avoided if we realize that this is the only home we or our descendants will ever have and begin to take better care of it.

Of course, the authors and compilers of the Dharma Flower Sutra had no idea of modern environmental issues such as global warming. Still, they did have a very keen sense of the importance of this world as the home both of Shakyamuni and of themselves. They too thought that what we human beings do with our lives, how we live on this earth, is of the utmost importance.

Thus, this story is not only about affirmation of the earth. As is always the case when a text is read religiously, it is also about ourselves, in this case, the hearers or readers of the Dharma Flower Sutra. It tells us who we are – namely, people with responsibilities for this world and what it will become, people who are encouraged to follow the bodhisattva way toward being a buddha, people for whom, like Shakyamuni Buddha, this world of suffering is our world, our field of bodhisattva practice.

The Stories of the Lotus Sutra, p192
Shodaigyo

Byodo

Quote

Shakyamuni Buddha observed the world of humanity closely. He perceived the diversity of all humans: ten people will all have ten differences in infinite variety (such as being young or old, male or female, clever or stupid, rich or poor, good or bad). Each of us, however, has a precious “Buddha Nature” in the depths of our lives which enables us to become a Buddha. With conviction, each one of us must practice Buddhism to awaken. Then, you will become a Buddha just as you yourself are. But it must be done by you. You are the one to acquire true peace and happiness. This is Byodo, the “equality” of all human beings. Shakyamuni Buddha enlightens us all to this principle through (Byodo Daie) “The Supreme Teaching of Equality”

Journey of the Path to Righteousness, p 28
WONS

Visiting the Pure Land of Mt. Sacred Eagle

I pray that all my followers who read this writing may feel the joy of visiting, together with me, Nichiren, the Pure Land of Mt. Sacred Eagle to look up at the faces of the Eternal Buddha Śākyamuni, the Buddha of Many Treasures, and countless Buddhas in manifestation from all the worlds in the universe.

Kanjin Honzon-shō Soejō, Cover Letter of the ‘Kanjin Honzon-shō’, Writings of Nichiren Shōnin, Doctrine 2, Page 169

Daily Dharma

Daily Dharma – Sept. 30, 2020

We were satisfied with the elimination
Of illusions within ourselves.
What we accomplished was that elimination.
We did nothing more.

These verses are sung by Subhūti, Mahā-Kātyāyana, Mahā-Kāśyapa, and Mahā-Maudgalyāyana in Chapter Four of the Lotus Sūtra. They use the parable of the wayward son in this chapter to describe their own realization that the Buddha had not held any teaching back from them. Instead, the Buddha earlier allowed them to remain in the satisfaction of ending their own suffering. But before they can continue their progress towards the Buddha’s own enlightenment, they must give up their preoccupation with suffering, as the boy in the parable had to give up his idea of himself as a lowly hired worker, rather than the heir to his father’s treasure.

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

LS32

Day 25

Day 25 covers all of Chapter 20, Never-Despising Bodhisattva, and opens Chapter 21, The Supernatural Powers of the Tathāgatas.

Day 25 Text with annotationsPlay MP3
Having last month repeated in gāthās the story of Never-Despising Bodhisattva, we conclude Chapter 20, Never-Despising Bodhisattva.

Never-Despising [Bodhisattva] at that time
Was myself.
The four kinds of devotees,
Who were attached to views at that time,
Were able to meet innumerable Buddhas
After they heard
The words of Never-Despising [Bodhisattva]:
“You will become Buddhas.”
They are now present here
In this congregation.

They are the five hundred Bodhisattvas
And the four kinds of devotees
Including men and women of pure faith,
Who are now hearing the Dharma from me.

In my previous existence
I encouraged them
To hear this sūtra,
That is, the most excellent Dharma.
In all my previous existences
I taught them the Way to Nirvana.
But really this is the sūtra
I taught them to keep.

This Sūtra of the Lotus Flower of the Wonderful Dharma
Can be heard only once
In hundreds of millions of billions of kalpas,
That is, in an inconceivable number of kalpas.

The Buddhas, the World-Honored Ones,
Expound this sūtra only once
In hundreds of millions of billions of kalpas,
That is, in an inconceivable number of kalpas.

Therefore, anyone who hears this sūtra
And practices the Way
After my extinction,
Should have no doubts about [this sūtra].

He should expound this sūtra with all his heart;
Then he will be able to meet Buddhas
Throughout all his existences,
And quickly attain the enlightenment of the Buddha.

See The Relation Between true Dharma and merely formal Dharma

stories, mappō, LS32

The Relation Between true Dharma and merely formal Dharma

The relation between sincere respect and its expressions in gestures and words is something like the relation between true Dharma and merely formal Dharma. And yet expressions of respect even when respect is not sincerely felt can still be good. What we can think of as ritual politeness – saying “Thank you” when receiving something, even if we do not feel grateful; asking “How are you?” when greeting someone and not even waiting for a response; saying “I’m sorry” when we do not really feel sorry – can all contribute to smoother social relations. Just as true Dharma is greater than merely formal Dharma, being truly grateful is greater than expressing gratitude in a merely formal way, and heartfelt sincerity is greater than merely conventional politeness, but even social conventions and polite expressions can be an important ingredient in relations between people and can contribute to mutual harmony and respect.

When we bow in respect before a buddha image, is it an expression of deep respect or merely a habit? When the object of our sutra recitation is to get to the end as quickly as possible or to demonstrate skill in reading rapidly, is our recitation anything more than a formality?

When we take a moment to pray with others for world peace, are we expressing a profound aspiration for world peace, an aspiration that is bound to lead to appropriate actions, or are we simply conforming to social expectations? Probably in most cases, the truth lies somewhere in the middle, where our gestures and expressions are neither deeply felt nor completely superficial and empty. It is possible, after all, to be a little sincere or a little grateful. We should, of course, try to become more and more genuinely grateful and sincere, but we should not disparage those important social conventions, often different in different cultures, found in one way or another in virtually all cultures.

The Stories of the Lotus Sutra, p 217-218
Shodaigyo

Namu Byodo Daie Ichijo Myōhō Renge Kyō

Quote

[In the phrase Namu Byodo Daie Ichijo Myōhō Renge Kyō,] Ichijo translates as the one vehicle (the one mode of transportation). In this case, the Buddha teaching is compared to a vehicle. Why is it compared as such? It is because the power of the Buddha’s teaching can transport us human beings, with all our defilements (Bonno) suffering in this Saha World [the realm where one must endure], across the ocean of suffering to the further shore of enlightenment and the realm of the Buddha. So the character Jo (vehicle) is used. In appearance, the vehicle of the Buddha teaching may seem to be more than one, but there exists only one absolute truth after all, not two, not three. … [T]his world is the life of the Buddha and we humans are receiving a part of that life, so, we are, in effect, all siblings as children of the Buddha. We must realize this and that the only real choice for all people, in the end, is to become Buddhas. This world is originally the pure land of the Buddha; we must build a peaceful world as soon as possible. This is the only viable solution to save us all. This is the meaning of Ichijo (The One Vehicle). It is expressed completely as Byodo Daie Ichijo Myōhō Renge Kyō and encompasses all religious, philosophical and ethical ground.

Journey of the Path to Righteousness, p 28-29
WONS

Deeply Rooted Faith

Just as high winds sway the grass and thunderbolts frighten the people, false creeds grow rampant to disturb human feelings in the world today. Nevertheless, you have steadfastly kept your faith in me all these years. I wonder what causes and conditions in the past brought about our relationship today.

It is said that deep-rooted plants will not lose their leaves and that a spring with a drop of water will never dry up. Likewise, your faith is deeply rooted and you embrace a drop of purity in your heart. It is noble, indeed.

Kubo-ama Gozen Gohenji, Response to My Lady, the Nun of Kubo, Writings of Nichiren Shōnin, Volume 7, Followers II, Page 90

Daily Dharma

Daily Dharma – Sept. 29, 2020

The children who had not lost their right minds saw that this good medicine had a good color and smell, took it at once, and were cured completely. But the children who had already lost their right minds did not consent to take the medicine given to them, although they rejoiced at seeing their father come home and asked him to cure them, because they were so perverted that they did not believe that this medicine having a good color and smell had a good taste.

In Chapter Sixteen of the Lotus Sūtra, the Buddha tells a parable of a wise physician who prepares medicine for his children who have accidentally poisoned themselves. He compares the children to us whose minds are poisoned by the delusions of greed, anger and ignorance. He also compares himself to the wise father and the medicine to the Lotus Sūtra that he has left for us. Until the children took the medicine and tasted it for themselves, they could not be cured of the poison. Until we make this practice of the Wonderful Dharma an active part of our lives, we cannot be cured of our delusions.

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