Monthly Archives: October 2020

d32b, WONS

Universal Sage Bodhisattva’s Obligation To Spread the Lotus Sūtra

The chapter “Encouragement of Universal Sage Bodhisattva” says that among many disciples of Śākyamuni Buddha, Kāśyapa and Ānanda waited on Him. They were like ministers attending both sides of a king. But this was the Buddha preaching sūtras of the Lesser Vehicle. Among many bodhisattvas, the Bodhisattva Universal Sage and the Bodhisattva Mañjuśrī attended Śākyamuni Buddha, the Lord Teacher, like two ministers attending both sides of a king. During the last eight years of the life of Śākyamuni Buddha, in which He expounded the Lotus Sūtra, so many Buddhas and bodhisattvas, more than dust particles on the earth, gathered from ten quarters in the universe. But strangely, Bodhisattva Universal Sage, one of the attendants of Śākyamuni Buddha, was not found there.

However, when Śākyamuni Buddha was about to finish His preaching by expounding the chapter “Wonderful Adornment King,” Bodhisattva Universal Sage came late from the land of the Jeweled Dignity and Virtue Purity King Buddha, performing hundreds of thousands of pieces of music and accompanied by a countless number of eight kinds of gods and demi-gods. Concerned about the reaction of the Buddha toward his late arrival, the bodhisattva turned pale and obligingly vowed to protect the practicer of the Lotus Sūtra in the Latter Age of Degeneration. Śākyamuni Buddha was pleased and told that it was his obligation to spread the Lotus Sūtra in the whole world. Śākyamuni Buddha thus praised Bodhisattva Universal Sage more cordially than his superiors.

Nichinyo Gozen Gohenji, Response to My Lady Nichinyo, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 137-138

Daily Dharma

Daily Dharma – Oct. 15, 2020

They will be able to recognize all the sounds and voices inside and outside the one thousand million Sumeru-worlds, although they have not yet obtained heavenly ears. Even when they recognize all these various sounds and voices, their organ of hearing will not be destroyed.

The Buddha gives this explanation to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. As we shed our delusions and see the world more for what it is, we begin to see and understand things not visible or comprehensible to those still mired in their suffering and attachment. Knowing the suffering we have left behind, we may be lured into abandoning this world and those in it. In this chapter, the Buddha shows that all of the sense organs we have in this life, sight, hearing, smell, taste, touch and thought, all of these can be used either to increase our delusion or bring us towards awakening. The Buddha reached enlightenment in this world, and so do we.

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 considered how each cart relates to each Dharma vehicle, we consider why the Buddha gives the large cart.

“Śāriputra! Seeing that all his children had come out of the burning house safely and reached a carefree place, the rich man remembered that he had immeasurable wealth. So without partiality, he gave them each a large cart. I am also a father, the father of all living beings. Seeing that many hundreds of thousands of millions of living beings have come out of the painful, fearful and rough road of the triple world through the gate of the teachings of the Buddha, and obtained the pleasure of Nirvāṇa, I thought, ‘I have the store of the Dharma in which the immeasurable wisdom, powers and fearlessness of the Buddhas are housed. These living beings are all my children. I will give them the Great Vehicle. I will not cause them to attain extinction by their own ways. I will cause them to attain the extinction of the Tathāgata.’

“To those who have left the triple world, I will give the dhyāna concentrations and emancipations of the Buddhas for their pleasure. These things are of the same nature and of the same species. These things are extolled by the saints because these things bring the purest and most wonderful pleasure.

“Śāriputra! The rich man persuaded his children to come out at first by promising them the gifts of the three kinds of carts. But the carts which he gave them later were the largest and most comfortable carts adorned with treasures. In spite of this, the rich man was not accused of falsehood. Neither am I. I led all living beings at first with the teaching of the Three Vehicles. Now I will save them by the Great Vehicle only. Why is that? It is because, if I had given them the teaching of the Great Vehicle at first directly from my store of the Dharma in which my immeasurable wisdom, powers and fearlessness are housed, they would not have received all of the Dharma. Śāriputra! Therefore, know this! The Buddhas divide the One Buddha-Vehicle into three by their power to employ expedients.”

See The Many Skillful Means Within the One Buddha Way

LS32, d3b, d6b, stories

The Many Skillful Means Within the One Buddha Way

It is extremely important, I believe, to understand that the many skillful means are always within the One Buddha Way, not alternatives to it. The many skillful means are “skillful” only because they skillfully lead to the One Way, and the One Way exists only by being embodied in many skillful means. Understanding the One Way and the many skillful means as separate, alternative ways has been a great mistake, a mistake that has sometimes led to disrespect, intolerance, and disdain for others.

The Stories of the Lotus Sutra, p50
d21b, Vasubandhu

The Enlightenment of the Three Types of Buddhas

The enlightenment of the three types of buddhas is explained in order to illustrate the supreme meaning of achieving great enlightenment.

First, [the supreme meaning of achieving great enlightenment] is illustrated by the enlightenment of the transformation buddha (nirmāṇakāya). [This type of buddha] manifests himself wherever he needs to be seen. Just as it says [in the chapter on “The Life Span of the Tathāgatas”] in the Lotus Sutra:

They all said the tathāgatas left the palace of the Śākyas, sat on the terrace of enlightenment not far from the city of Gayā, and attained highest, complete enlightenment.

Second, it is illustrated by the enlightenment of the enjoyment buddha (sambhogakāya), since the realization of permanent nirvana is attained by completing the practice of the ten stages. Just as it says in the Lotus Sutra:

O sons [and daughters] of good family! Countless and limitless, hundreds, thousands, ten thousands of myriads of kotis of world-ages have elapsed since I actually became a buddha.

Third, it is illustrated by the enlightenment of the absolute buddha (dharmakāya), “the tathāgatagarbha that is pure by nature and nirvana that is eternally permanent, quiescent, and changeless.” Just as it says in the Lotus Sutra:

The Tathāgata perceives all the aspects of the triple world in accordance with his knowledge of true reality. [He perceives there is no birth or death, no coming or going, no existence or extinction, no truth or falsehood, no this way or otherwise.] He does not perceive the triple world as those of the triple world perceive it.

“Aspects of the triple world” means that the realm of living beings is the realm of nirvana and that the tathāgatagarbha is not separate from the realm of living beings. “There is no birth or death, coming or going” refers to that which is permanent, quiescent, and unchangeable. Also, “no existence or extinction” refers to the essence of suchness of the tathāgatagarbha, which is neither [part of] the realm of living beings nor separate from it. ”No truth or falsehood, no this way or otherwise” refers to [true reality] being apart from the four marks [of existence] because that which possesses the four marks is impermanent. “He does not perceive the triple world as those in the triple world perceive it” means the buddhas, the tathāgatas, are able to perceive and able to realize the true absolute body, [even though] ordinary people do not perceive it. Therefore it says in the Lotus Sutra, “The Tathāgata clearly perceives [that which pertains to the triple world] without any delusion.”

“That the bodhisattva path I have previously practiced is even now incomplete” is due to his original vow, because his vow is incomplete as long as the realm of living beings remains unextinguished. “Incomplete” does not mean [that his] enlightenment is incomplete. “I furthermore have twice the number [of world-ages mentioned above] before my life span is complete.” This passage illustrates the Tathāgata’s eternal life, which through skill in expedient means is shown as an extremely great number. [That his life span] surpasses the number above means that it is countless.

“My pure land does not decay yet living beings perceive its conflagration” means the true pure land of the enjoyment buddha, the Tathāgata, is incorporated in the highest truth.

Vasubandhu's Commentary on the Lotus Sutra, p 143-144
Blog, WONS

Laying Down the Banner of Arrogance, Casting Away the Club of Prejudice

Caged_Bird_in_TreeWhy do you suppose it is that suddenly something you thought was familiar becomes remarkable?

Take this snippet from a letter written by Nichiren in 1277 at  Minobu:

A singing bird in a cage attracts uncaged birds, and the sight of these uncaged birds will make the caged bird want to be free. Likewise, the chanting of Odaimoku will bring out the Buddha-nature within ourselves. The Buddha-nature of Bonten and Taishaku will be summoned by the chanting and will protect the chanter. The Buddha-nature of Buddhas and Bodhisattvas will be pleased to be summoned. For attaining Buddhahood quickly, one must lay down the banner of arrogance, cast away the club of prejudice, and chant Namu Myōhō Renge Kyō.

Awakening of the Buddha Nature,
Hokke Shoshin Jobutsu Sho


This is one of only two quotes from Nichiren that I remember from my years with Soka Gakkai. (The other is Itai Doshin Ji, One Spirit in Different Bodies.) And over the years I’ve never before been able to get past the cage that confines the bird and the bird wanting to be free. My thoughts instantly go to Maya Angelou’s 1969 autobiography “I Know Why The Caged Bird Sings.”

Then earlier this week I read this quote as part of my daily morning routine and suddenly realized I have never in all of these years read past the first sentence.

[T]he chanting of Odaimoku will bring out the Buddha-nature within ourselves. The Buddha-nature of Bonten and Taishaku will be summoned by the chanting and will protect the chanter. The Buddha-nature of Buddhas and Bodhisattvas will be pleased to be summoned.

By chanting Namu Myōhō Renge Kyō I inspire Bonten, the God Brahman, and Taishaku, the God Sakra Devanam Indra, to offer their protection. (Bonten and Taishaku are in the Nichiren Shu Mandala Gohonzon, Numbers 16 and 18 on the Lotus World map.)

Laying down the banner of arrogance, casting away the club of prejudice, I focus on inspiring Bonten and Taishaku and the Bodhisattvas and Buddhas, searching for just the right sound when I chant Namu Myōhō Renge Kyō.

WONS

Learning the Lotus Sūtra Is Supreme Among All Sūtras

It is a great pleasure to be able to be born a human being, though difficult as it is, and moreover to encounter the teaching of the Buddha, which is difficult to come across. My body is five feet tall and my face is one foot in length. Two eyes measuring 3.5 inches (sic) wide each sit in the face. I’ve seen many things during the 60 years since I was born. Among all of them, the most delightful was when I came across the scriptural statement that the Lotus Sūtra was supreme among all the sūtras (in “The Previous Life of Medicine King Bodhisattva” chapter, et al. of the Lotus Sūtra).

Jikaku Daishi no Koto, Concerning Grand Master Jikaku, Writings of Nichiren Shōnin, Doctrine 3, Pages 215-216.

Daily Dharma

Daily Dharma – Oct. 14, 2020

I see all living beings equally.
I have no partiality for them.
There is not ‘this one’ or ‘that one’ to me.
I transcend love and hatred.

The Buddha makes this declaration in Chapter Five of the Lotus Sūtra. He compares himself to a rain shower that waters all plants equally. He uses this example to show us how we should approach all living beings. Our respect for them and wish that they become enlightened cannot depend on whatever personal feelings we have towards them.

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

LS32

Day 5

Day 5 begins Chapter 3, A Parable

Day 5 Text with annotationsPlay MP3
Having last month considered the Parable of the Burning House, we consider the expedient the father used to entice his children to leave the burning house and conclude today’s portion of Chapter 3, A Parable.

“Thereupon the rich man thought, ‘This house will be burned down soon by this great fire. If they and I do not get out at once, we shall be burned. I will save them from this danger with an expedient.

“An idea came to his mind that his children would be attracted by the various toys which they wished to have. He said to them, ‘The toys you wish to have are rare and difficult to obtain. You will be sorry if you do not get them now. There are sheep-carts, deer carts, and bullock-carts outside the gate. You can play with them. Come out of this burning house quickly! I will give you any of them according to your wishes.’

“Hearing of the toys from their father, the children rushed quickly out of the burning house, pushing one another, and striving to be first, because they thought that they could get what they each wished to have. The rich man, who saw them having come out safely and sitting in the open on the crossroad with no more hindrance, felt relieved and danced with joy. They said to their father, ‘Father! Give us the toys! Give us the sheep-carts, deer-cart and bullock-carts you promised us!’

“Thereupon the rich man thought, ‘This house will be burned down soon by this great fire. If they and I do not get out at once, we shall be burned. I will save them from this danger with an expedient.

“An idea came to his mind that his children would be attracted by the various toys which they wished to have. He said to them, ‘The toys you wish to have are rare and difficult to obtain. You will be sorry if you do not get them now. There are sheep-carts, deer carts, and bullock-carts outside the gate. You can play with them. Come out of this burning house quickly! I will give you any of them according to your wishes.’

“Hearing of the toys from their father, the children rushed quickly out of the burning house, pushing one another, and striving to be first, because they thought that they could get what they each wished to have. The rich man, who saw them having come out safely and sitting in the open on the crossroad with no more hindrance, felt relieved and danced with joy. They said to their father, ‘Father! Give us the toys! Give us the sheep-carts, deer-cart and bullock-carts you promised us!’

“Śāriputra! Then the rich man gave each of them a large cart of the same size. The cart was tall, wide and deep, adorned with many treasures, surrounded by railings, and having bells hanging on the four sides. A canopy adorned with rare treasures was fixed on the top of it. Garlands of flowers, tied with jeweled ropes, were hanging from the canopy. In the cart were quilts spread one on another, and a red pillow. The cart was yoked with white bullocks. The color of the skin of the white bullocks was bright; their build, beautiful and stout; and their pace, regular. They could run as swift as the wind. The cart was guarded by many attendants. [This great rich man gave one of these carts to each of his children] because his wealth was so immeasurable that his various storehouses were full [of treasures]. He thought, ‘My treasures are limitless. I should not give inferior, smaller carts to them. They are all my children. Therefore, I love them without partiality. I have a countless number of these large carts of the seven treasures. I gave one of these to each of my children equally. There should be no discrimination. The large carts are numerous enough to be given to all the people of this country. Needless to say, I can give them to my sons. [Therefore, I did.]’

See The Power of the Lotus Sutra’s Stories

d5b, stories

The Power of the Lotus Sutra’s Stories

It is quite possible to study the Dharma Flower Sutra by focusing on its teachings, perhaps using its parables and stories to illustrate those teachings. But by focusing on the stories, we will discover some things that we could not see by focusing on teachings.

In many ways the Dharma Flower Sutra is a difficult book that stretches beyond, and sometimes even makes fun of, the tradition in which it lives. It surprises. But it does so primarily in its stories, which force us to think, for example, about what it means to tell the truth, or what it means to be a bodhisattva or a buddha. And its stories call for, elicit, a creative response from the hearer or reader.

The Stories of the Lotus Sutra, p22-23