Monthly Archives: June 2021

LS32

Day 2

Chapter 1, Introductory (Conclusion).

Day 2 Text with annotationsPlay MP3
Having last month considered in gāthās Mañjuśrī’s recollection of a similar great omen, we consider what was illuminated by the light of the Buddha.

This ray of light illumined
Eighteen thousand Buddha-worlds in the east.
It showed the region
To which each living being was to go by his karmas.

The worlds of the Buddha were
Adorned with many treasures,
And given the colors of lapis lazuli and crystal.
I saw all this by the light of the Buddha.

I also saw the gods, men, dragons, yakṣas,
Gandharvas, and kiṃnaras of those worlds.
Each of them made offerings
To the Buddha by whom he was taught.

I also saw the Tathagatas of those worlds
Who had attained enlightenment by themselves.
The color of their bodies was as beautiful
And as wonderful as that of the golden mountains,
Or as that of a golden image
Put in a shrine of pure lapis lazuli.

Those World-Honored Ones explained to the great multitudes
The meaning of the profound teaching.
There were innumerable Śrāvakas
In the worlds of those Buddhas.
All those great multitudes were seen
By the light of the Buddha.

The bhikṣus were living in mountains and forests.
They made endeavors,
And observed the pure precepts
As carefully as one keeps brilliant gem·.

As many Bodhisattvas
As there are sands in the River Ganges
Performed almsgiving, patience, and other practices.
I saw all this by the light of the Buddha.

I also saw some Bodhisattvas
Who entered deep into dhyāna-concentrations,
And became tranquil and motionless in body and mind,
In order to attain unsurpassed enlightenment.

I also saw some Bodhisattvas,
Who realized the tranquil extinction of all things,
And expounded the Dharma to [the people of] their worlds
In order to attain the enlightenment of the Buddha.

See The Wave and the Water

Foundations

Inherently Having the Buddha’s Knowledge and Insight

Master [Hui-ssu] of Mt. Nan-yüeh105 suggests three types [of dharmas], i.e., sentient beings, the Buddha, and mind.106

As [the Lotus Sūtra says, the Buddha manifests himself in the world] in order to lead sentient beings to expose, point out, realize, and enter [an understanding of] the Buddha’s knowledge and insight.107 If sentient beings [inherently] lack the Buddha’s knowledge and insight, how can it be exposed through discussion? It should be known that the Buddha’s knowledge and insight dwells [inherently] within sentient beings.

The [Lotus] Sūtra also [refers to the seeing] merely with “eyes engendered by one’s parents.” This refers to physical eyes. That which can see through the “inner and outer mounts Meru…” is called the “Divine Eye.”108 That which has penetrating insight which sees through all visible forms without being defiled by attachment is called the “Eye of Wisdom.” That which perceives visible forms without error is the “Dharma Eye.” In this way, even though one has not yet attained the state of no outflow [of passions], nevertheless one’s sight organ is [inherently] pure. For one eyesight to include all of these eyesights is called the Buddha Eye. This text in the Lotus Sūtra clarifies that the dharma of sentient beings is subtle [because they inherently have the Buddha’s knowledge and insight].

Foundations of T'ien T'ai Philosophy, p 177-178
105
Chih-i’s master, considered by the T’ien-t’ai tradition to be the second patriarch in the T’ien-t’ai lineage. For details see chapter 8 and also Paul Magnin 1979. return
106
A classification of all reality into the three aspects of sentient beings (representing phenomena in general), the Buddha (representing the state of perfection), and mind. The basis for Chih-i’s analysis here must be his experience of practicing the an-lo-hsing based on the fourteenth chapter on “The Practice of Peace” of the Lotus Sūtra under Hui-ssu. See Hurvitz, Chih-i, 108-109. Hui-ssu’s work on The Meaning of the Practice of Peace in the Lotus Sūtra (Fa hua ching an lo hsing) is extant. In this work, however, Hui-ssu emphasizes the dharma of sentient beings and their practice of Lotus Sūtra contemplation rather than the three dharmas of sentient beings, Buddha, and mind. Nevertheless there is a correspondence between this work and Chih-i’s comments in so far as they often quote the same passages from texts such as the Lotus Sūtra and the Mahāparinirvāṇa Sūtra. This classification of reality is probably based on the verse in the Avataṃsaka Sūtra:

The mind, like an artist,
Paints the various five aggregates.
In the entire world
There is no dharma which it does not produce.
The Buddha also is like the mind,
And like the Buddha, so are sentient beings.
The mind, the Buddha, and sentient beings:
These three are not distinct.
return

107
This is a key phrase based on the chapter on “Expedient Means” in the Lotus Sūtra, which to Chih-i sums up the purpose of the eternal Buddha in manifesting himself in this world of sentient beings. Hurvitz, Lotus Sūtra, 30, translates the section as follows: “The Buddhas, The World-Honored Ones, for one great cause alone appear in the world. Śāriputra, what do I mean by ‘The Buddhas, the World-Honored Ones, for one great cause alone appear in the world’? The Buddhas, the World-Honored Ones, appear in the world because they wish to cause the beings to hear of the Buddha’s knowledge and in sight and thus enable them to gain purity. They appear in the world because they wish to demonstrate the Buddha’s knowledge and insight to the beings. They appear in the world because they wish to cause the beings to understand. They appear in the world because they wish to cause the beings to enter the path of the Buddha’s knowledge and in sight.” return

108
The reference is to the chapter on “The Merits of the Dharma-Preacher” in the Lotus Sūtra, which lists the benefits and virtues attained by one who practices the Lotus Sūtra. Chih-i’s interpretation of this passage is that of the fundamental unity of all the five eyesights, from physical eyes to Buddha-eye, as inherently possessing the ability of the Buddha’s eyesight, or the Buddha’s knowledge and insight. The Lotus Sūtra itself, however, does not explicitly state this. Rather, as Hurvitz’s translation shows, it is distinguishing between the abilities of the various kinds of eyesight while emphasizing the powers of physical eyesight which can be attained by one who practices the Lotus Sūtra. Hurvitz, Lotus Sūtra, 264-265, has: “If any good man or good woman shall accept and keep this Scripture of the Dharma Blossom, whether reading it, reciting it, interpreting it, or copying it, that person shall attain eight hundred virtues of the eye . . . by means of which virtues he shall adorn his six faculties, causing them all to pure. That good man or woman, with the pure eye of flesh engendered by father and mother, shall see all mountains and forests, rivers and seas, both inner and outer. . . . He shall thoroughly see and thoroughly know the causes and conditions, the fruits and retributions, of the being’s deeds and places of birth. . . . This man shall attain eight hundred / Virtues distinguishing his eye / With which adorned / His eye shall be very pure./ With the eye engendered by father and mother/ He shall thoroughly see the thousand-millionfold world/ Its inner and outer mounts Meru/ … Every one of them, shall he see./ Though he may not yet have acquired a divine eye,/ Such shall be the power of his fleshly eye.” This same passage is referred to in Hui-ssu’s Fa hua Ching an lo hsing: “If a person accepts the Lotus Sūtra, chanting it and cultivating [its teachings] one will perfect the four kinds of subtle practices of Peace, attain the six supranormal powers, and the eyes engendered by father and mother will be pure and eternal eyes. When this eyesight is attained, that person can know the realm of all Buddhas.” return
d11b, WONS

Returning a Drop of Dew to the Ocean

[A]s humans, death remains unavoidable. The pain and sadness experienced by a natural death is no different from that brought on by sickness or war. Hence, since the outcome is unchangeable, it is imperative that we entrust our lives to the Lotus Sūtra.

Think of it as returning a drop of dew to the ocean or burying a speck of dust in the earth. The third fascicle of the Lotus Sūtra (chapter 7, “The Parable of a Magic City”) claims:

“May the merits we have accumulated by this offering
Be distributed among all living beings,
And may we and all other living beings
Attain the enlightenment of the Buddha together.”

With my deepest regards,

Ueno-dono Gohenji, A Reply to Lord Ueno, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 164

Daily Dharma

Daily Dharma – June 5, 2021

No matter what happens, abandoning the Lotus Sutra will cause us to be plunged into hell. I have made a vow. Even if someone says they will make me the ruler of Japan on the condition that I give up the Lotus Sutra and rely on the Sutra of Meditation on the Buddha of Infinite Life for my salvation in the next life, or even if someone threatens me saying he will execute my parents if I do not say “Namu Amida-butsu,” and no matter how many great difficulties fall upon me, I will not submit to them until a man of wisdom defeats me by reason. Other difficulties are like dust in the wind. I will never break my vow to become the pillar of Japan, to become the eyes of Japan, and become a great vessel for Japan.

Nichiren wrote this passage in his Treatise on Opening the Eyes (Kaimoku-shō). For Nichiren living in the 13th Century, the country of Japan was his world. For us in the 21st Century, the entire Earth is our world. From Nichiren’s determination to save Japan we have an example of what we need to do to save our Earth. From his experience through terrible ordeals and persecutions we realize that despite the comforts of our modern lives, we too have the capacity to uphold our faith in the Lotus Sūtra in any situation. We show our gratitude to the Buddha for his teaching and to Nichiren for his guidance in the respect we give to other beings and the efforts in our practice.

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

LS32

Day 1

Day 1 covers the first half of Chapter 1, Introductory

Day 1 Text with annotationsPlay MP3
Having last month concluded today’s portion of Chapter 1, Introductory, we begin again with the gathering on Mt. Gṛdhrakūṭa in the City of King-House.

Thus have I heard. The Buddha once lived on Mt. Gṛdhrakūṭa in the City of King-House. He was accompanied by twelve thousand great bhikṣus. They were Arhats. They had already eliminated āsravas, and had no illusions. They had already benefited themselves, broken off the bonds of existence [in the world of birth and death], and obtained liberty in their minds. They included Ājñāta-Kauṇḍinya, Mahā-Kāśyapa, Uruvilvā-Kāśyapa, Gaya-Kāśyapa, Nadi- Kāśyapa, Śāriputra, Great Maudgalyāyana, Mahā-Kātyāyana, Aniruddha, Kapphina, Gavampati, Revata, Pilindavatsa, Bakkula, Maha-Kausthila, Nanda, Sundarananda, Pūrṇa who was the son of Maitrāyanī, Subhūti, Ananda, and Rahula. They were great Arhats well known to the multitude.
There were also two thousand [Śrāvakas], some of whom had something more to learn while others had nothing more to learn. Maha-Prajapati Bhikṣunī was present with her six thousand attendants. Yasodhara Bhikṣunī, the mother of Rahula, was also present with her attendants.

There were also eighty thousand Bodhisattva-mahāsattvas. They never faltered in [seeking] Anuttara-samyak-saṃbodhi. They had already obtained dharanis, turned the irrevocable wheel of the Dharma with eloquence according to the wishes [of all living beings], made offerings to many hundreds of thousands of Buddhas, and planted the roots of virtue under those Buddhas, by whom they had always been praised. They had already trained themselves out of their compassion towards others, entered the Way to the wisdom of the Buddha, obtained great wisdom, and reached the Other Shore so that their fame had already extended over innumerable worlds. They had already saved many hundreds of thousands of living beings. They included Mañjuśrī Bodhisattva, World-Voice-Perceiver Bodhisattva, Great-Power-Obtainer Bodhisattva, Constant-Endeavor Bodhisattva, Never-Resting Bodhisattva, Treasure-Palm Bodhisattva, Medicine-King Bodhisattva, Brave-In-Giving Bodhisattva, Treasure-Moon Bodhisattva, Moon-Light Bodhisattva, Full-Moon Bodhisattva, Great-Power Bodhisattva, Immeasurable-Power Bodhisattva, Transcending-Triple-World Bodhisattva, Bhadrapala Bodhisattva, Maitreya Bodhisattva, Accumulated-Treasure Bodhisattva, and Leading-Teacher Bodhisattva. Eighty thousand Bodhisattva-mahāsattvas such as these were present.

See Thus Have I Heard

Foundations

The Mind and the Meaning of Subtle

Next I will interpret [the meaning of subtle] from the viewpoint of contemplating the mind. [First,] if one contemplates one’s own mind as not including the minds of sentient beings and the Buddha, this is a narrow [interpretation of] essence. [If the mind is contemplated as] including [the minds of sentient beings and the Buddha], this is a vast [interpretation of] essence. [Second,] if [one contemplates] one’s own mind as not equal to the mind of the Buddha, this is an inferior [interpretation of the] stage [of one’s attainment]. If [contemplated as] equal to the mind of the Buddha, this is an eminent [interpretation of the] stage [of one’s attainment]. [Third,] if [one contemplates] one’s own mind and the mind of sentient beings and the Buddha as not “simultaneously empty of substantive Being yet having conventional existence,” this is a short [interpretation of) function. To affirm the simultaneous emptiness and conventional existence [of reality] is a long [interpretation of] function.

Also, [to teach that] one dharma-realm penetrates all ten dharma realms and the levels of the six identities104 is [an interpretation] vast in essence, eminent in stages, and long in function. With regard to the ten dharma-realms, this is manifested as the Oneness of Reality. Next, with regard to the Five Flavors, this is summarized as the Oneness of Teaching. Next, with regard to contemplating the mind, this is summarized as the Oneness of Practice. Next, with regard to the six identities, this is summarized as the Oneness of Persons. This ends the brief summary of the meaning of “subtle.”

Foundations of T'ien T'ai Philosophy, p 177
104
The T’ien-t’ai classification of the fifty-two stages leading to Buddhahood within the Perfect Teaching in six interpenetrating levels. The six are as follows:

  1. “Identity in the Principle of Reality.” All things are inherently endowed with Buddha-nature and the integrated, underlying unity of the nature of reality. This is shared by all sentient beings, even those who have not heard the Buddha-dharma.
  2. “Verbal Identity.” The underlying unity of the Buddha’s verbal teachings. With regard to the stages of attainment it refers to those who have just heard the Buddha’s teachings.
  3. “Identity in Contemplative Practice.” The practice of contemplation. With regard to the stages of attainment it refers to the “Five Preliminary Grades”.
  4. “Identity in Outer Appearance.” The attainment of Hinayāna enlightenment which resembles true enlightenment but is not the highest Buddhahood. Concretely it refers to the severance of all the obstacles of mistaken views and attitudes in the triple world. With regard to the stages of attainment it refers to the first ten stages of Faith.
  5. “Identity of Partial Realization.” The stages of attainment from the levels of the Ten Abodes to the stage just before final, ultimate enlightenment.
  6. “Ultimate Identity.” The final stage of and ultimate culmination of perfect enlightenment.

For details see Chappell, Tien-t’ai Buddhism, 160—161, and Hurvitz, Chih-i, 363—368. These six identities are also discussed in detail in the Mo ho chih kuan. See Donner 1976, 163—172.

WONS

The Secret Teaching T’ien-t’ai Found Deep Down in Mind

Grand Master Dengyō stated in the Treatise Revealing the Precepts: “Do not follow the law unless established by the lord. Do not believe in the teaching unless it is of Śākyamuni Buddha, King of the Dharma.” He also stated:

“When great bodhisattvas as respected as Four Reliances write commentaries on the sūtras, they hold viewpoints either from the provisional sūtras or the true sūtras. Expounding the teaching for the Three Vehicles (of śrāvaka, pratyekabuddha and bodhisattvas), they distinguish among three (provisional) teachings (piṭaka teaching for śrāvaka and pratyekabuddha, common teaching for all and the distinct teaching for bodhisattvas) and one (true) teaching, (perfect teaching for bodhisattvas). Thus, Grand Master T’ien-t’ai set four steps in the pre-Lotus sūtras to meet the needs of the Three Vehicles and established the teaching of the One Buddha Vehicle by the true teaching of the Lotus Sūtra. There is also a distinction among the six ways of practice by bodhisattvas: charity, precepts, perseverance, endeavor, meditation and wisdom. The precepts themselves are separated into those of the Hinayāna and the perfect precepts of the Lotus Sūtra. As the precepts they observe are different from each other, their dignities are not the same. Therefore, the teaching Grand Master T’ien-t’ai maintained is firmly based on the thoughts of the great bodhisattvas and founded on the sūtras which the Buddha expounded. (It is never of his own conjecture.)”

The present-day Tendai School in Japan regards Grand Master Dengyō as its founder. Therefore, it would be betraying Grand Patriarchal Master Dengyō in Japan and Grand Master T’ien-t’ai in China for them to have a thought that the Great Concentration and Insight of Grand Master T’ien-t’ai is not based on the Lotus Sūtra. Since the teaching that Grand Masters T’ien-t’ai and Dengyō transmitted is based on the Lotus Sūtra, their distant disciples should follow it. However, in fact, since scholars of the present-day Tendai School betray its teaching, they should recognize that despite bearing the name of the Tendai School, the teaching they advocate is dependent on the prejudicial teaching of Bodhidharma and the false words of Tripiṭaka Master Śubhākarasimha. According to the interpretations of Grand Masters T’ien-t’ai and Dengyo, the secret teaching T’ien-t’ai found deep down in mind is nothing but the word of the Wonderful Dharma.

Risshō Kanjō, A Treatise on Establishing the Right Way of Meditation, Writings of Nichiren Shōnin, Doctrine 2, Page 230-231

Daily Dharma

Daily Dharma – June 4, 2021

Mind is called the spiritual aspect while voice is the physical aspect. Therefore the spiritual aspect reveals the physical aspect. But it is also possible to perceive the mind by listening to the voice. In this case, the physical aspect (voice) reveals the spiritual aspect (mind)

Nichiren wrote this passage in his Treatise on Opening the Eyes of Buddhist Images, Wooden Statues or Portraits (Mokue Nizō Kaigen no Koto). This is one of the many instructions Nichiren gives us for how to read the Lotus Sūtra and find the wisdom of the Buddha within it. It is easy to understand how the intentions we have in our minds guide our words and actions. By cultivating the intention to benefit all beings, rather than just focusing on making ourselves happy, we mold our speech and actions to accord with that intention. Finding the mind behind the voice is more difficult. When we look for the Buddha speaking to us in all situations, especially those which are demanding, we bring ourselves closer to the Buddha’s own mind. We bring our speech and actions into harmony with the world as it is.

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

Innumerable, LS32

Another Innumerable Day Before Day 1

Having last month considered the seventh beneficial effect, we consider the eighth beneficial effect of this sutra.

“O you of good intent! Eighth, this sutra’s unimaginable power for beneficial effect is this: Among men and women of good intent—either during or after the lifetime of a buddha—if there are those who are able to obtain this sutra and revere it, trust it, and look upon it as being nothing less than the actual person of a buddha, such people will come to love and take joy in this sutra, accept and keep faith with it, internalize it, recite it, make records of it, and respectfully embrace it. Following and practicing the way of its teaching, they will strengthen their spiritual attitudes regarding the behavioral principles and forbearance while also perfecting their practice of having consideration for others. Compassion will awaken from deep within them through this unmatched all-ferrying Infinite Meanings Sutra, and they will expound it widely for people’s benefit. If someone has long since completely disbelieved that there are things like impurities and virtues, their presentation of this sutra—employing various skillful means—will have the powerful effect of inspiring such a person to belief. Through the influence of the sutra they will awaken that person’s mind, and he or she will spontaneously experience a change of heart. With the now-awakened trusting mind, that person, through dauntless effort, can acquire this sutra’s dynamic power for great beneficial effect, and he or she will be able to realize the Way and attain its fruits. By this means, men and women of good intent—just as they are— will come to the understanding that phenomena are without origination or cessation, achieve the highest stage of development, and become part of the company of bodhisattvas. They will quickly become able to bring living beings to accomplishment and refine buddha lands, and it will not take a long time for them to realize and achieve ultimate enlightenment. O you of good intent! This is known as the inconceivable power of the eighth beneficial effect of this sutra.

See Merit Powers

b4today, Innumerable, LS32

Merit Powers

The merit-powers mentioned [in the Ten Merits chapter] are immense. Even if we accomplished only one of them, it would be a wonderful achievement for us as people living in this modern age. When we read of the many merits mentioned here, we must not be daunted by thinking that they are beyond our powers, because if we can accomplish only one merit, we can accomplish others. Let us accomplish just one merit – it is very important that we think this way in order to study eagerly and to persevere in such discipline.

Buddhism for Today, p17