Six Perfections: Buddhism & the Cultivation of Character, p 56-57Skill in moral life entails cultivating an understanding of the Buddhist concept of karma, patterns of moral causality that are thought to govern all human transformation. Although karma literally means “action,” the principle of karma concerns the connection between the quality of an act and the nature of the consequences that follow from it. Actions of a particular quality give rise to consequences of a corresponding kind, and this is thought to be a law inherent in the nature of things. …
What remains constant across a wide variety of interpretations is the thought that all acts generate consequences that shape the character of the actor. Not all acts are thought to be productive of karma, however, because karma is restricted to those done with volition, intention, or purpose. Moreover, changes in human lives brought about by the karmic consequences of an intentional act are thought sometimes to follow immediately from the act and sometimes to arise over time. This idea is extended beyond the range of a person’s present lifetime to the point that the quality of a person’s acts governs the form that a future rebirth will take. Karma and rebirth are thoroughly intertwined in Buddhist thought, and the combination of these two teachings more than any other set of moral ideas serves as motivation for moral action. …
The fact that what becomes of a person is based on the qualities of actions undertaken makes moral decision making central to Buddhist practice. If the goal is to become something in particular – a wiser, more compassionate, more enlightened person – then the actions that have the power to generate that state will need to be skillfully chosen and enacted with a disciplined mind. Buddhist texts therefore frequently link mindfulness to the practices of morality, thereby connecting morality with meditation. Śāntideva, who goes so far as to say that “the perfection is the mental attitude itself,” writes extensively on “guarding awareness,” because only by diligently shaping one’s mind will acts conducive to negative karma be eliminated. So he writes: “If I let go of the vow to guard my mind, what will become of my many other vows?”
Monthly Archives: March 2021
Mt. Minobu
Residing here at Mt. Minobu is truly like living in the everlasting land of the gods where blessings come down from heaven. Even uncultured men and women would be attracted to this place. In the forlorn autumn twilight, the dew is deep around my grass hut and in the eaves it is strung like pearls on spider webs. The leaves deepen into scarlet and are reflected in the intermittent flow in the bamboo water pipes, and seeing them one would not doubt that it is like the view on the upper Tatsutakawa River.
Also, behind my home the rugged mountains rise up out of the depths, and the fruits of the treetops would fill the One Vehicle. Below the branches the cicadas sing raucously. In front of my hut, the rushing waters flow by. The moon of the thus-so nature that is the true aspect of all things floats overhead in a sky cleared of the darkness of deep ignorance because there are no clouds in the sky of Dharma-nature. In this tranquil setting, inside my hut we spend all day discussing the Dharma of the Wonderful Sūtra of the One Vehicle, and all through the night there is the sound of our recitation of the crucial writings. It is as though Mt. Sacred Eagle where I heard the World Honored One Śākyamuni lived had been brought right here. In the rising fog and severe storms, I go into the mountains to cut firewood. Through the dewy grass I go down into the deep valleys to collect water parsley. In the rapids of the swift mountain streams I rinse vegetables, and as I impatiently wait for my dampened sleeves to dry I think of the old poet Hitomaro who recited, “At Waka-no-ura, the fishermen think of the passing of their lives as they wait for the seaweed to dry.”
Minobu-san Gosho, Mt. Minobu Letter, Writings of Nichiren Shōnin, Volume 5, Page 125-126
Daily Dharma – Mar. 11, 2021
If you wish to obtain quickly the knowledge
Of the equality and differences of all things,
Keep this sūtra, and also make offerings
To the keeper of this sūtra!
The Buddha sings these verses to Medicine-King Bodhisattva at the beginning of Chapter Ten of the Lotus Sūtra. When we see things for what they are, how they are similar and how they are different, we see them with the eyes of the Buddha. This Wonderful Dharma in the Lotus Sūtra is the Buddha showing us how to open our eyes to the joys and wonders that exist in this world of conflict and suffering. When we find something valuable, we offer it our time, our thoughts and our devotion. By making offerings to this Wonderful Dharma, and to all those who keep it, our eyes open even more to the truth of our lives.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 17
Day 17 covers all of Chapter 12, Devadatta, and opens Chapter 13, Encouragement for Keeping this Sutra.
Having last month considered Śāriputra’s objection to the dragon girl’s plan to become a buddha, we witness the girl’s transformation into a Buddha and conclude Chapter 12.
At that time the daughter of the dragon-king had a gem. The gem was worth one thousand million Sumeru-worlds. She offered it to the Buddha. The Buddha received it immediately. She asked both Accumulated-Wisdom Bodhisattva and Venerable Śāriputra, “I offered a gem to the World-Honored One. Did he receive it quickly or not?”
Both of them answered, “Very quickly.”
She said, “Look at me with your supernatural powers! I will become a Buddha more quickly.”
Thereupon the congregation saw that the daughter of the dragon-king changed into a man all of a sudden, performed the Bodhisattva practices, went to the Spotless World in the south, sat on a jeweled lotus-flower, attained perfect enlightenment, obtained the thirty-two major marks and the eighty minor marks [of the Buddha], and [began to] expound the Wonderful Dharma to the living beings of the worlds of the ten quarters. Having seen from afar that [the man who had been] the daughter of the dragon-king had become a Buddha and [begun to] expound the Dharma to the men and gods in his congregation, all the living beings of the Sahā-World, including Bodhisattvas, Śrāvakas, gods, dragons, the [six other kinds, that is, in total] eight kinds of supernatural beings, men, and nonhuman beings, bowed [to that Buddha] with great joy. Having heard the Dharma [from that Buddha], [a group of] innumerable living beings [of that world] understood the Dharma, and reached the stage of irrevocability, and [another group of] innumerable living beings [of that world] obtained the assurance of their future attainment of enlightenment. At that time the Spotless World quaked in the six ways. Three thousand living beings of the Sahā World reached the stage of irrevocability, and another group of three thousand living beings [of the Sahā-World] aspired for Bodhi, and obtained the assurance of their future attainment of enlightenment. The Accumulated-Wisdom Bodhisattva, Śāriputra, and all the other living beings in the congregation received the Dharma faithfully and in silence.
Time and Effort and True Awakening
The Stories of the Lotus Sutra, p163In the context of the Dharma Flower Sutra, it is not surprising to find that a dragon or young person can become a buddha, but that someone can do so suddenly is quite surprising – because it goes against the Sutra’s often repeated assertion that the way to becoming a buddha is long and arduous. Indeed, this is the point of the tale of the weary travelers and the fantastic castle-city in Chapter 7. This story about the dragon princess is the only place in the Dharma Flower Sutra where it is said that one can become a buddha suddenly.
At least in Japan and China, and quite likely in India as well, there was controversy over whether or not sudden awakening is possible. What we find in the Dharma Flower Sutra can be taken as another example of its tolerance of diverse views. Taken as a whole, it seems to say that becoming a buddha is normally, perhaps almost always, a long and difficult path, but that there can be exceptions. Rather than articulating this exception as a kind of doctrine, however, the Sutra simply makes it part of a story, illustrating the exception without entering into debate on the subject.
True awakening is difficult and rare; sudden awakening is much rarer still. If profound awakening happens at all, and certainly if it happens suddenly – in ourselves or in others, like those at the end of this story – we too should be amazed and grateful. But let us not suppose that there is some shortcut to true awakening through the use of drugs or some other esoteric practices. True awakening takes much time and effort.
Generosity: Giving Gifts
The Perfection of Wisdom Sutras divide the practice of giving into two types, following the lead of the earlier Buddhist tradition. At the most basic level is the gift of material goods of various kinds, especially those goods necessary for life itself, and at the higher level is the gift of the dharma, the teachings, the very possibility of a spiritually significant life. But the teachings are powerless if hunger and poverty stand in the way. So the sutras teach compassion for all levels of human suffering and demand that material generosity be the first order of business for an authentic Buddhist. Therefore the Large Sutra on Perfect Wisdom asserts: “Do give gifts! For poverty is a painful thing. One is unable, when poor, to accomplish one’s own welfare, much less that of others!”
Six Perfections: Buddhism & the Cultivation of Character, p 18-19
Nichiren’s Great Quandary
I am in a great quandary. When my prediction comes true, it will prove that I am a sage, but Japan will be destroyed. I, Nichiren, have not committed any crime in this life. I am only sorry that what I said for the sake of my country and in order for me to repay the debt of gratitude to my native land was not appreciated. In addition, I was arrested and badly beaten with the fifth fascicle of the Lotus Sūtra, which I had kept in my bosom. Finally I was taken through the streets of Kamakura like a criminal. So I said loudly to the heavenly beings:
“The sun and moon gods are still in heaven as they had been at the time of the Lotus Assembly on Mt. Sacred Eagle. Yet they don’t come to rescue me, Nichiren, now when I am severely persecuted. Does it mean first of all, that I am not a true practicer of the Lotus Sutra? If so, I will not hesitate to correct my false view right away. If I, Nichiren, am a true practicer of the Lotus Sutra, please show proof immediately all over Japan. Otherwise, the sun and moon today are great liars who fool Säkyamuni Buddha, the Buddha of Many Treasures and Buddhas in all the worlds in the universe. Their lies are a hundred, thousand, ten thousand and ten million times larger than those committed by Devadatta and his disciple Kokālika.”
In prompt response they immediately caused civil disturbance, throwing Japan into confusion. Although I am an ordinary man not worth mentioning, in regard to upholding the Lotus Sūtra, I am the greatest man in Japan today.
Senji-shō, Selecting the Right time: A Tract by Nichiren, the Buddha’s Disciple, Writings of Nichiren Shōnin, Doctrine 1, Page 245-246
Daily Dharma – Mar. 10, 2021
The Buddha possesses 32 marks of physical excellence, all of which belong to the category of matter. The Brahma’s voice, pure and immaculate voice of the Buddha, however is invisible. Therefore it is impossible for us to depict it in pictures or statues.
Nichiren wrote this passage in his Treatise on Opening the Eyes of Buddhist Images, Wooden Statues or Portraits (Mokue Nizō Kaigen no Koto). The statues, portraits and other images of the Buddha and other protective deities which we use in our practice are not meant to be idols. They are living examples of the perfections to which we aspire and from which we draw strength. The ceremony in which we “Open the Eyes” of an Omandala or anything else we use in our practice reminds us that everything around us has life. When we hear the Buddha’s voice from them, leading us to enlightenment, then we learn how to improve the world for ourselves and all beings.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 16
Day 16 concludes Chapter 11, Beholding the Stūpa of Treasures, and completes the Fourth Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.
Having last month witnessed the arrival of the Buddhas of the replicas of Śākyamuni Buddha from the 10 quarters, we witness the opening of the door to the Stupa of Treasures.Thereupon one of the Buddhas on the lion-like seats under the jeweled trees, wishing to inquire after Śākyamuni Buddha, gave a handful of jeweled flowers to his attendant, and said to him, [wishing to] dispatch him:
“Good man! Go to Śākyamuni Buddha who is now living on Mt. Gṛdhrakūṭa! Ask him on my behalf, ‘Are you in good health? Are you peaceful? Are the Bodhisattvas and Śrāvakas peaceful or not?’ Strew these jeweled flowers to him, offer them to him, and say, ‘That Buddha sent me to tell you that he wishes to see the stūpa of treasures opened.”‘
All the other Buddhas also dispatched their attendants in the same way.
Thereupon Śākyamuni Buddha, having seen that all the Buddhas of his replicas had already arrived and sat on the lion-like seats, and also having heard that they had told their attendants of their wish to see the stūpa of treasures opened, rose from his seat, and went up to the sky. All the four kinds of devotees stood up, joined their hands together towards him, and looked up at him with all their hearts. Now he opened the door of the stūpa of the seven treasures with the fingers of his right hand. The opening of the door made a sound as large as that of the removal of the bolt and lock of the gate of a great city. At that instant all the congregation saw Many Treasures Tathāgata sitting with his perfect and undestroyed body on the lion-like seat in the stūpa of treasures as if he had been sitting in dhyāna-concentration. They also heard him say:
“Excellent, excellent! You, Śākyamuni Buddha, have joyfully expounded the Sūtra of the Lotus Flower of the Wonderful Dharma. I have come to hear this sūtra [directly from you].”
Having seen that the Buddha, who had passed away many thousands of billions of kalpas before, had said this, the four kinds of devotees praised him, saying, “We have never seen [such a Buddha as] you before.” They strewed heaps of jeweled flowers of heaven to Many-Treasures Buddha and also to Śākyamuni Buddha.
The Daily Dharma from Jan. 24, 2021, offers this:
“Good man! Go to Śākyamuni Buddha who is now living on Mt. Gṛdhrakūṭa! Ask him on my behalf, ‘Are you in good health? Are you peaceful? Are the Bodhisattvas and Śrāvakas peaceful or not?’ Strew these jeweled flowers to him, offer them to him, and say, ‘That Buddha sent me to tell you that he wishes to see the stūpa of treasures opened.’”
In Chapter Eleven of the Lotus Sūtra, Buddhas and their devotees from innumerable worlds come to our world of conflict and delusion to see Śākyamuni Buddha open the tower inhabited by Many-Treasures Buddha. As our capability for enlightenment wells up from within us, the tower of treasures sprang up from underground when the Buddha asked who would teach the Wonderful Dharma after the Buddha’s extinction. The treasures in the tower are nothing more than Many-Treasures Buddha declaring the Lotus Sūtra to be the Teaching of Equality, the Great Wisdom, the Dharma for Bodhisattvas and the Dharma upheld by the Buddhas.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Wisdom: The Genetrix and Nurse
Six Perfections: Buddhism & the Cultivation of Character, p 218-219The perfection of wisdom is pictured as more than just the highest and most exalted of the bodhisattva’s virtues; it is the one that brings the others to fruition. The first five perfections are initially practiced at ordinary levels of understanding and then nurtured to the level of perfection when wisdom is applied to them. Therefore, the Perfection of Wisdom in Eight Thousand Lines says: “For this perfection of wisdom directs the six perfections, guides, leads, instructs, and advises them, is their genetrix and nurse. Because, if they are deprived of the perfection of wisdom, the first five perfections do not come under the concept of perfections, and they do not deserve to be called ‘perfections.’ ” Wisdom is also said to encompass the other five perfections: “It is thus that the bodhisattva, the great being who trains in this deep perfection of wisdom, has taken hold of all the six perfections, has procured them, has conformed to them. And why? Because in this deep perfection of wisdom all the perfections are contained.” The image of encompassing the other practices of perfection leads the Large Sutra on Perfect Wisdom to claim that “when the bodhisattva trains in perfect wisdom, he acquires all the accomplishments which he should acquire.”