Monthly Archives: June 2021

LS32

Day 23

Day 23 covers all of Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra, and opens Chapter 19, The Merits of the Teacher of the Dharma.

Day 23 Text with annotationsPlay MP3
Having last month considered the merits to be received by the good men or women who keep, read, recite, expound or copy this Sūtra of the Lotus Flower of the Wonderful Dharma, we consider the eight hundred merits of the eye received for keeping, reading, reciting, expounding and copying the Lotus Sūtra.

With their pure eyes given by their parents, these good men or women will be able to see all the mountains, forests, rivers and oceans inside and outside the one thousand million Sumeru-worlds, [each of which is composed of six regions] down to the Avici Hell and up to the Highest Heaven. They also will be able to see the living beings of those worlds, to know the karmas which those living beings are now doing and the region to which each of those living beings is destined to go by his karmas.”

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

Listen! I will tell you of the merits
Of those who fearlessly expound
To the great multitude
This Sūtra of the Lotus Flower of the Wonderful Dharma.

They will be able to obtain the excellent eyes
Adorned with eight hundred merits.
Their eyes will be pure
Because of this adornment.

With their eyes given by their parents,
They will be able to see Mt. Meru, Mt. Sumeru,
The Surrounding Iron Mountains,
And the other mountains,
And the forests, oceans and rivers
Inside and outside the one thousand million Sumeru-worlds.

They will be able to see the living beings
Of those worlds [each being composed of the six regions]
Down to the Avici Hell and up to the Highest Heaven.
Although they have not yet obtained heavenly eyes,
They will be able to see all this
With their natural eyes.

See The Merits of the Eye

Foundations

Six Categories of the Objective Realm

The interpretation of objects consists of six parts; the objects of the ten suchnesses; the objects of conditioned co-arising; the objects of the four noble truths; the objects of the two truths; the objects of the threefold truth; and the objects of the One Truth.

There are indeed many places in all of the Sūtras where the objective realm is clarified in terms of “conditions.” Is there any need to list them all? In short, there are six types. The sequence of the six is as follows: The ten suchlikes is a teaching of this Lotus Sūtra, therefore it comes at the beginning. “Twelvefold conditioned co-arising [Pratītyasamutpāda] and transmigration in the past, present, and future, is in its completeness inherent from the beginning.372 The Tathāgata appears in this world, discriminates and skillfully teaches [the Dharma], and calls it the four noble truths. In advancing from the general to the specific, the two truths [samvṛtisatya and Paramārthasatya] are expounded next. Although the term “two truths” is used generally, it is another term which manifests [the meaning of] the middle path. Next, the threefold truth is clarified. The [concept of the] threefold truth still contains expedient means, but directly manifests true reality. Next, the one truth is clarified. The [term] “one truth” still is verbal and has [discriminative] marks.373 Finally “no-truth” is clarified.374

In short it is enough for one to utilize these six categories [in dealing with everything in the objective realm] from ignorance to ultimate reality.

Foundations of T'ien T'ai Philosophy, p 211-212
372
In other words, the objective world exists in and of itself from all time, and was not created out of nothing nor made from something else. return
373
Lit., “name and form, or appearance.” In other words, to call reality “one truth,” or any name at all, is to give it a verbal and discriminative identity which is not adequately descriptive of the real thing, and thus not completely valid, even though the term “one truth” comes closer to defining the nature of reality than many other attempts at verbal description. return
374
But no real attempt is made to describe the content of “no-truth” because then one would be back in the realm of verbal description and conceptual discriminations, which are inadequate and even misleading in communicating the true meaning and “thusness” of reality. return
WONS

Determined Not To Back Down

From some time in the remote past till this day, I must have had several occasions to have come into contact with the Lotus Sūtra, and to have become a believer as well. As a consequence of this, I was probably able to withstand one or two instances of persecution; but since these tenacious obstacles have occurred in close succession, my faith may have been broken and weathered away. This time, regardless of what kind of difficulty I am to face, I proclaim that I am determined not to back down. Thus, I spoke up and have experienced this kind of persecution from time to time, just as is predicted by the sūtra.

Misawa-shō, A Letter to Lord Misawa of Suruga, Writings of Nichiren Shōnin, Doctrine 2, Page 241

Daily Dharma

Daily Dharma – June 26, 2021

In this profound sūtra
The teachings for the Śrāvakas are criticized.
Those who hear
That this sūtra is the king of all the sūtras,
And think over this sūtra clearly after hearing it,
Know this, will approach the wisdom of the Buddha.

The Buddha sings these verses to Medicine-King Bodhisattva in Chapter Ten of the Lotus Sūtra. He has already declared that the sūtra he is teaching is the closest to his own wisdom, that it is different from anything he has taught before, and that it is the teaching for Bodhisattvas. The expedient teachings he gave to Śrāvakas before this sūtra were limited because they did not show the way to enlightenment for all beings. As we keep this sūtra in our minds, and learn to recognize it in our daily lives, we not only approach our own enlightenment, we lead all beings to enjoy the Buddha’s wisdom.

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

LS32

Day 22

Day 22 covers all of Chapter 17, The Variety of Merits.

Day 22 Text with annotationsPlay MP3
Having last month considered the innumerable merits to be obtained by believing the Buddha’s longevity by faith, we consider those who those who keep, read and recite this sūtra.

“Furthermore, the good men or women who do not speak ill of this sūtra but rejoice at hearing it after my extinction, should be considered, know this, to have already understood my longevity by firm faith. It is needless to say this of those who [not only rejoice at hearing this sūtra but also] read, recite and keep it. They also should be considered to be carrying me on their heads. Ajita! They need not build a stupa or a monastery in my honor, or make the four kinds of offerings’ to the Saṃgha because those who keep, read and recite this sūtra should be considered to have already built a stupa or a monastery or made offerings to the Saṃgha. They should be considered to have already erected a stupa of the seven treasures tall enough to reach the Heaven of Brahman, the upper part of the stupa being the smaller. They should be considered to have already equipped the stupa with streamers, canopies and jeweled bells, and enshrined my śarīras therein. They also should be considered to have already offered flowers, incense, necklaces, incense powder, incense applicable to the skin, incense to burn, drums, music, reed pipes, flutes, harps, various kinds of dances, and songs of praise sung with wonderful voices [to the stupa ] continuously for many thousands of billions of kalpas.

See Four Stages of Faith and Five Stages of Practice

Foundations

Ten Subtleties

[The sequence of the ten subtleties is based on the following reasoning:]

The objects of the [true] aspects of reality are not something produced by Buddhas, gods, or men. They exist inherently on their own and have no beginning. Therefore they come first [on the list of ten subtleties].

Delusions arise due to illusion concerning reality. If one understands reality, then wisdom is born.

Wisdom is the basis for practice. The undertaking of practice is aroused due to the eye of wisdom.371 The three dharmas of the [wisdom] eye, the [practice] feet, and objects become the vehicle [for salvation].

By riding on this vehicle one enters the pure and clear lake [of Buddhahood] and advances on the stages [to attain enlightenment].

What sort of dwelling do these stages consist of? They consist of dwelling in the threefold dharmas of the secret store [of the Buddha’s teachings]. By dwelling in these dharmas one finally becomes quiescent and eternally illumined.

The capacities [of beings] in the ten dharma realms are illumined; if there is a capacity [among sentient beings] there will certainly be a response [from the Buddha].

If the Buddha’s response is to be offered according to the capacity [of sentient beings], then first the physical body should be utilized [to get the attention of sentient beings] with a show of supranormal powers.

After [sentient beings] see the supranormal powers of transformation, they will be amenable to accepting the way [of the Buddha]. Then with a verbal [turning of] the wheel [of the law], the way is proclaimed and revealed to guide [sentient beings].

If they are moistened with the rain of the dharma, they accept the teachings and receive the way and become attendants of the dharma.

The attendants undertake the practice [of the Buddhist way], remove the basis [reasons for rebirth] in saṃsāra, expose the Buddha’s knowledge and insight, and attain great benefit.

The first five [subtleties] refer to the completion of the causes and result [of Buddhahood] through one’s own practice. The later five refer to the completion of what is possible by [the power of) the other [i.e., the Buddha]. Though the dharma is immeasurable, these ten meanings [contain] the perfect intent [of the Buddha]. The beginning and end of self-practice and other-power are thus both completed.

Foundations of T'ien T'ai Philosophy, p 210-211
371
‘The eye of wisdom is the cause and the feet of action are aroused.” It is only when one can see with the eye of wisdom that one can walk to where one needs to go. return
WONS

We Will Know Happiness in the End

Putting aside the current situation for now and focusing on the future instead, those in power in Japan will all fall into 136 hells and suffer there for innumerable kalpa (aeons). On the other hand, we devotees of the Lotus Sūtra will be as joyous as fish in shallow water that see the cloudy sky, a sure sign that the rains are near. We may have to suffer awhile, but we will know happiness in the end. We are like the sole crown prince of a king. How can it be that he does not ascend the throne?

Ueno-dono Gohenji, Reply to Lord Ueno, Writings of Nichiren Shōnin, Followers II, Volume 7, Page 38

Daily Dharma

Daily Dharma – June 25, 2021

Needless to say, boundless will be the merits
Of the person who hears this sūtra with all his heart,
And expounds its meanings,
And acts according to its teachings.

The Buddha sings these verses to Maitreya (whom he calls Ajita – Invincible) in Chapter Eighteen of the Lotus Sutra. The merits we gain through our study and practice of the Lotus Sūtra do not make us better than any of the other beings with whom we share this world. Merits accumulate when we strip away our delusions and see the world for what it is. We sometimes focus on what we can do to change the world, thinking that merely changing how we look at the world will have little effect. It is only when we see things for what they are that we can act effectively. Otherwise we are merely reinforcing the delusions of ourselves and others.

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

LS32

Day 21

Day 21 covers all of Chapter 16, The Duration of the Life of the Tathāgata.

Day 21 Text with annotationsPlay MP3

Having last month considered the duration of time since Śākyamuni became the Buddha, we consider why the Buddha gave himself various names.

“Good men! During this time I gave various names to myself, for instance, the Burning-Light Buddha. I also said, ‘That Buddha entered into Nirvāṇa.’ I did all these things only as expedients.

“Good men! When some people came to me, I saw the strength of the power of their faith and of the other faculties of theirs with the eyes of the Buddha. Then I named myself differently, and told them of the duration of my life differently, according to their capacities. l also said to them, ‘I shall enter into Nirvāṇa.’ I expounded the Wonderful Dharma with these various expedients, and caused the living beings to rejoice.

“Good men! When I saw that some people of little virtue and of much defilement were seeking the teachings of the Lesser Vehicle, I told them, ‘I renounced my family when I was young, and attained Anuttara-samyak-saṃbodhi [forty and odd years ago].’ In reality I became the Buddha in the remotest past as I previously stated. I told them this as an expedient to teach them, to lead them into the Way to Buddhahood.

See The Buddha Is Always Available To Us

stories, LS32, d21b

The Buddha Is Always Available To Us

When the Dharma Flower Sutra says that the Buddha is somehow embodied or represented in all directions throughout time and space, it is not claiming that the Buddha is somehow beyond time and history – in fact, it is saying something that is nearly the opposite: namely, that no matter where we go, whether on foot or by spaceship, and no matter when in our lives, whether celebrating our eighteenth birthday or lying on our deathbed, there is no place and no time in which the Buddha is not available to us.

The father returns home after the children have been shocked into taking the medicine and have recovered. children are able to see him once again. By taking good medicine, the Dharma, people are able to see the Buddha, even though he died some twenty-five hundred years ago. To incorporate the Dharma into one’s life is to be able to see the Buddha. The Buddha can be found in anybody and anything at all. This is what it means for the Buddha to be universal: he is to be found whenever and wherever we look for him.

The Stories of the Lotus Sutra, p 206-207