Journey of the Path to Righteousness, p 19-21Dojoge is a phrase referencing “this place is the place of enlightenment” from Chapter 21 of the Lotus Sutra. This reference is the following: “Know this: This place, where the Stupa is erected, is the place of enlightenment. Here the Buddhas attained Anuttara-Samyak-Sambodhi. Here the Buddhas turned the wheel of the Dharma. Here the Buddhas entered into Parinirvana.” Anuttara-Samyaku-Sambodhi, however, is lengthy and difficult to pronounce, hence, it is reduced to “Sambodhi”. Its meaning still remains the same even after the reduction.
Please be fully cognizant of these words:
“Know this: This place, where the Stupa is erected, is the place of enlightenment.” When we sit down, in the Dojo where we are allowed to practice, it is a noble place where we study the Buddha’s teachings and practice the means for an ordinary person to become a Buddha.
“Here the (various) Buddhas (Shobutsu) attained Sambodhi.” This means that the place where we are practicing is the same honorable place where the Buddha is spiritually awakened. “Sambodhi” means correct enlightenment and is a Sanskrit transliteration of “Sad” (sahd) “Bodhi” (bo-dee). In interpreting “(various) Buddhas”, we should regard this to mean specifically “The Eternal Buddha Sakyamuni.”
“Here the Buddhas turned the wheel of the Dharma.” This means that to “Turn the Wheel” is for the Buddha to preach. Thus, in this place, the Buddha is preaching to us, sentient beings, just as we are.
“Here the Buddhas entered into Parinirvana” means a sacred place where the Buddha entered into Nirvana. What this means is that the place where we sit reciting Dojoge and practicing Shodaigyo is not the same kind of place as a regular Buddhist temple hall (Hondo) or family Buddhist alter room (Butsuma) in a house. It is a noble, sacred place; it is the location where the Buddha was enlightened, preached and entered into nirvana. Thus, our recitations become conditional to these truths.
Monthly Archives: October 2020
Distinguishing the King from His Retainer
Only the Lotus Sūtra is the unsurpassed one that subordinates all the sūtras which had been preached, are being preached, and be preached.” However, Buddhist masters before the time of Grand Master T’ien-t’ai interpreted that all Mahāyāna sūtras, including the Lotus Sūtra, confront Hinayāna sūtras. This is as if they did not know how to distinguish the king from his retainer, mixing up the superior with the inferior. These masters did not reveal the True Dharma, but rather committed an evil deed of foolishness.
Daigaku Saburō-dono, A Letter to Lord Daigaku Saburō, Writings of Nichiren Shōnin, Doctrine 3, Pages 211.
Daily Dharma – Oct. 5, 2020
Mañjuśrī! What are the proper practices the Bodhisattva-mahāsattva should perform? He should be patient, mild and meek. He should not be rash, timorous, or attached to anything. He should see things as they are. He should not be attached to his non-attachment to anything. Nor should he be attached to his seeing things as they are. These are the proper practices the Bodhisattva-mahāsattva should perform.
The Buddha makes this explanation to Mañjuśrī in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. When we learn to see things differently, we act differently. Conversely, when we act in ways that are not beneficial, either to ourselves or to others, it is an indication that we are not seeing things as they are. At the same time, not being attached to non-attachment helps us realize that becoming enlightened is a process, and that becoming proud of our achievements is another indication of being stuck and not seeing things as they are.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 30
Day 30 covers all of Chapter 26, Dhāraṇīs
Having last month heard Medicine-King Bodhisattva’s question about the merits to be given to the good men or women who practice the Lotus Sūtra, we consider the dhārāni spells offered by Medicine-King Bodhisattva and the Buddha’s response.
Thereupon Medicine-King Bodhisattva said to the Buddha,
“World-Honored One! Now I will give dhārāni spells to the expounder of the Dharma’ in order to protect him.”
Then he uttered spells:
“Ani (1), mani (2), manei (3), mamanei (4), shirei (5), sharitei (6), shamya (7), shabi-tai (8), sentei (9), mokutei (10), mokutabi (11), shabi (12), aishabi (13), sōbi (14), shabi (15), shaei (16), ashaei (17), agini (18), sentei (19), shabi (20), darani (21 ), arokya-basai-ha habi-shani (22), neibitei (23), abentarancibitei (24), atantahareishudai(25), ukurei (26), mukurei (27), ararei (28), hararei (29), shukyashi (30), asammasambi (31), botsudabikirijittei (32), darumaharishitei (33), sōgyanekkushanei (34), bashabashashudai(35), mantara (36), manta ashayata (37), urntaurota (38), kyōsharya(39), ashara (40), ashay taya (41), abaro (42), amanyanataya (43).”
[He said to the Buddha:]
“World-Honored One! These dhārānis, these divine spells, have already been uttered by six thousand and two hundred million Buddhas, that is, as many Buddhas as there are sands in the River Ganges. Those who attack and abuse this teacher of the Dharma should be considered to have attacked and abused those Buddhas.”
Thereupon Śākyamuni Buddha praised Medicine-King Bodhisattva, saying:
“Excellent, excellent, Medicine-King! You uttered these dhārānis in order to protect this teacher of the Dharma out of your compassion towards him. You will be able to give many benefits to all living beings.”
The Daily Dharma from May 25, 2020, offers this:
Thereupon Śākyamuni Buddha praised Medicine-King Bodhisattva, saying: “Excellent, excellent, Medicine-King! You uttered these dhāraṇīs in order to protect this teacher of the Dharma out of your compassion towards him. You will be able to give many benefits to all living beings.”
The Buddha makes this declaration to Medicine-King Bodhisattva in Chapter Twenty-Six of the Lotus Sūtra. The dhāraṇīs are promises made in a language that only Medicine-King and other protective beings understand. When we recite these promises from the Lotus Sūtra, we remind those beings of their vows. We also awaken our natures to protect all beings, and create benefits both for those beings and ourselves.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The Meaning of the Three Treasures
Journey of the Path to Righteousness, p 22-23Sanbo is the Three Treasures which are
- (Butsuho): The Treasure of the Buddha,
- (Hoho): The Treasure of the Dharma, and
- (Soho): The Treasure of the Sangha.
So why do we call the Buddha, the Dharma and the Sangha treasures? Normally, we would consider treasures to be of gold, silver, or other precious material. We consider our heart, however, to be far more precious above all else. So, rather than gaining treasure such as gold or silver, we instead become truly wealthy by having the jewel in our very hearts and polishing that treasure there.
The Buddha, the one who supremely polished this jewel, declared to all, “Look at me, this is Buddhahood.” Mercifully, he showed us all this truth, personally, through being Sakyamuni Buddha. The teaching which showed us how to polish our hearts is Myō Hō Ren Ge Kyō, that which is known as the Dharma Treasure. In regard to the last of the Three Treasures, there are the monks (Hosshi) and the ministers (Soryo) who instruct, and Nichiren Daishonin who is their leader. The Sangha Treasure is a religious society where people assemble and practice with the same faith.
For us, the treasure of the heart is our most important treasure; polishing this treasure is our most important task. As well, the Three Treasures are our most appreciated of all treasures, because they both guide us and demonstrate that which we should do.
Jewel with Five Characters of Myō, Hō, Ren, Ge, and Kyō
For those who are incapable of understanding the truth of the “3,000 existences contained in one thought,” Lord Śākyamuni Buddha, with His great compassion, wraps this jewel with the five characters of myō, hō, ren, ge, and kyō and hangs it around the neck of the ignorant in the Latter Age of Degeneration. The four great bodhisattvas will protect such people, just as T’ai-kung-wang and the Duke of Chou assisted the young ruler, King Chen, of the Chou dynasty, or the Four Elders of the Shang-shan attended child Emperor Hui of the Han dynasty in ancient China.
Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 164
Daily Dharma – Oct. 4, 2020
Join your hands together and bow
To the person who keeps this sūtra
In the evil world after my extinction,
Just as you do to me!
The Buddha sings these verses to Medicine-King Bodhisattva at the beginning of Chapter Ten of the Lotus Sūtra. By extension he is giving this instruction to all Bodhisattvas and great beings of the universe, and explaining to them that those who keep the Lotus Sūtra are as precious in this world of conflict at the Buddha himself. If we hear these verses with a mind of ego and attachment, we could conclude that we deserve respect and begin to demand it from others. Those who demand respect only generate fear. The Buddha gained respect by respecting all beings. When we treat others as Buddhas, we are certain to have that treatment reflected back towards us.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 29
Day 29 covers all of Chapter 25, The Universal Gate of World-Voice-Perceiver Bodhisattva.
Having last month considered how World-Voice-Perceiver Bodhisattva goes about this Sahā-World, we consider what happened when Endless-Intent Bodhisattva attempted to give a necklace to World-Voice-Perceiver Bodhisattva.The Endless-Intent Bodhisattva said to the Buddha, “World-Honored One! Now I will make an offering to World-Voice-Perceiver Bodhisattva.” From around his neck, he took a necklace of many gems worth hundreds of thousands of ryo of gold, and offered it [to the Bodhisattva], saying, “Man of Virtue! Receive this necklace of wonderful treasures! I offer this to you according to the Dharma!”
World-Voice-Perceiver Bodhisattva did not consent to receive it. Endless-Intent said to World-Voice-Perceiver Bodhisattva again, “Man of Virtue! Receive this necklace out of your compassion towards us!”
Thereupon the Buddha said to World-Voice-Perceiver Bodhisattva:
“Receive it out of your compassion towards this Endless-Intent Bodhisattva, towards the four kinds of devotees, and towards the other living beings including gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men and nonhuman beings!”
Thereupon World-Voice-Perceiver Bodhisattva received the necklace out of his compassion towards the four kinds of devotees, and towards the other living beings including gods, dragons, men and nonhuman beings. He divided [the necklace] into two parts, and offered one part of it to Śākyamuni Buddha and the other to the stupa of Many-Treasures Buddha.
[The Buddha said to Endless-Intent Bodhisattva,] “Endless-Intent! World-Voice-Perceiver Bodhisattva goes about the Sahā-World, employing these supernatural powers without hindrance.”
The Compassionate Action of Bodhisattvas
The Stories of the Lotus Sutra, p275-276Buddhism, perhaps especially Indian Buddhism, was closely associated with the goal of “supreme awakening,” and therefore with a kind of wisdom, especially a kind of wisdom in which doctrines and teachings are most important. Even the term for Buddhism in Chinese and Japanese means “Buddhist teaching.”
With the development of Kwan-yin devotion, while wisdom remained important, compassion came to play a larger role in the relative status of Buddhist virtues, especially among illiterate common people. Thus, there was a slight shift in the meaning of the “bodhisattva way.” From being primarily a way toward an enlightened mind, it became primarily the way of compassionate action to save others.
The Dharma Flower Sutra itself, I believe, can be used to support the primacy of either wisdom or compassion. When it is teaching in a straightforward way, the emphasis is on teaching the Dharma as the most effective way of helping or saving others. But, taken collectively, the parables of the Dharma Flower Sutra suggest a different emphasis. The father of the children in the burning house does not teach the children how to cope with fire; he gets them out of the house. The father of the long-lost, poor son does not so much teach him in ordinary ways as he does by example and, especially, by giving him encouragement. The guide who conjures up a fantastic city for weary travelers does not teach by giving them doctrines for coping with a difficult situation; instead, he gives them a place in which to rest, enabling them to go on. The doctor with the children who have taken poison tries to teach them to take some good medicine but fails and resorts instead to shocking them by announcing his own death. All of these actions require, of course, considerable intelligence or wisdom. But what is emphasized is that they are done by people moved by compassion to benefit others.
‘I Offer Up My Life To’
Journey of the Path to Righteousness, p 24-25Namu, as is written, is the character expressing the direction south, but, in this case, it does not mean south, or residing in the south. Characters used in this manner are commonly referred to as non-characters because the meaning of the characters is considered inconsequential. Rather, in this case, this is the transliteration of the Sanskrit word “Namah,” and can be defined as devotion (Kimyo or Kie). Two common definitions for these are: “I ask of” and “I offer up my life to”.