Monthly Archives: August 2021

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 purpose of the Buddha’s teaching, we consider why the Buddha pretends to enter into Nirvāṇa.

“Good men! The duration of my life, which I obtained by the practice of the way of Bodhisattvas, has not yet expired. It is twice as long as the length of time as previously stated. Although I shall never enter into Nirvāṇa, I say to men of little virtue, ‘I shall pass away.’ I teach them with this expedient. Why is that? It is because, if they see me for a long time, they will not plant the roots of good, but become poor and base, and cling to the five desires so much that they will be caught in the nets of wrong views. If they think that I am always here, and do not think that I will pass away, they will become too arrogant and lazy to realize the difficulty of seeing me, and they will not respect me. Therefore I say [to them] expediently, ‘Bhikṣus, know this! It is difficult to see a Buddha who appears in [this] world.’ Why is that? It is because some men of little virtue cannot see me even during many hundreds of thousands of billions of kalpas while the others can. Therefore, I say [to them], ‘Bhikṣus! It is difficult to see a Tathāgata.’ Those who hear this and know that it is difficult to see me, will adore me, admire me, and plant the roots of good. Therefore l say [to them], ‘I shall pass away,’ although I shall not.

“Good men! All the Buddhas, all the Tathāgatas, do the same as I do. [They expound their teachings] for the purpose of saving all living beings. Therefore, [their teachings] are true, not false.

The Daily Dharma from march 27, 2021, offers this:

Although I shall never enter into Nirvāṇa, I say to men of little virtue, ‘I shall pass away.’ I teach them with this expedient. Why is that? It is because, if they see me for a long time, they will not plant the roots of good, but become poor and base, and cling to the five desires so much that they will be caught in the nets of wrong views.

The Buddha gives this explanation in Chapter Sixteen of the Lotus Sutra. This Chapter is the first time he reveals himself as the Ever-Present Buddha who became enlightened in the far distant past and will continue to lead all beings to enlightenment into the far distant future. The Buddha uses the death of his physical body as an expedient so that those who take him for granted will make efforts to practice his teachings. When we practice the Wonderful Dharma of the Lotus Sūtra, then we learn to see the Buddha in ourselves and all beings.

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

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Three Requisites of Real Buddhist Practice

When we recite the title of the Lotus Sutra, it seems well enough in theory to recite it only once if we do so with complete sincerity. But in reality, if we do not repeat the title from three to ten times, the idea of taking refuge in the Buddha does not penetrate completely. Nevertheless, although repetition is very important, if we recite it a thousand or ten thousand times, unless we are superhuman we will become bored or our minds will wander, and we will find ourselves merely mouthing the title without understanding it. This results in the defect of formalism, the lazy belief that merely by reciting the title we can be saved.

We must realize that real Buddhist practice has three requisites: (1) a good practice, (2) wholehearted conduct, and (3) constant repetition.

Buddhism for Today, p91
WONS

Virtuous Deities and Evil Spirits

QUESTION: You say that epidemics spread in Japan because this country persecutes the practicer of the Lotus Sūtra causing the protective deities to leave the country. If so, why is it that not only nonbelievers of the Lotus Sūtra but also your disciples suffer or even die from the disease?

ANSWER: Your question seems most reasonable, but it is like knowing only one side of a coin. Virtue and evil have originally been incompatible but inseparable.

Looking at it from this point of view, we see that provisional teachings of sūtras other than the Lotus Sūtra and Buddhist sects based on them maintain that bodhisattvas up to the second highest rank (tōgaku: equivalent to enlightenment) have merits as well as demerits. However, according to the doctrine of “3,000 existences contained in one thought” based on the Lotus Sūtra, each of our minds is equipped with virtue as well as evil. Even bodhisattvas of the highest rank (myōgaku: wonderful enlightenment) have evil in mind. The Dharma-nature originally existing in our mind appears as the protective deities of the Lotus Sūtra such as the King of the Brahma Heaven and Indra, whereas the fundamental ignorance innate in us becomes the king of devils in the Sixth Heaven.

Virtuous deities dislike evil persons, and evil spirits hate virtuous people. In the Latter Age of Degeneration, demons naturally prevail over the land like useless pieces of tile and stone or weeds and bushes.

Toki Nyūdō-dono Go-henji: Chibyō-shō, A Response to Lay Priest Lord Toki: Treatise on Healing Sickness, Writings of Nichiren Shōnin, Doctrine 2, Page 254-255

Daily Dharma, d14b

Daily Dharma – Aug. 31, 2021

The good men or women who keep, read, recite, expound and copy even a phrase of the Sūtra of the Lotus Flower of the Wonderful Dharma, and offer flowers, incense, necklaces, incense powder, incense applicable to the skin, incense to burn, canopies, banners, streamers, garments and music to a copy of this sūtra, or just join their hands together respectfully towards it, should be respected by all the people of the world.

The Buddha declares these lines to Medicine-King Bodhisattva at the beginning of Chapter Ten of the Lotus Sūtra. The notion of respect appears in many parts of this Sūtra. These lines tell us that we should be respected by people of the world, even though sometimes we are not. It is more important for us to respect each other, and everyone who practices the Wonderful Dharma in any way. It is also important that we respect ourselves, knowing that we are working for the benefit of all beings.

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

LS32

Day 20

Day 20 completes Chapter 15, The Appearance of Bodhisattvas from Underground, and concludes the Fifth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 20 Text with annotationsPlay MP3
Having last month considered consider the Buddha’s response to Maitreya’s questions, we consider the Buddha’s explanation of who are these Bodhisattvas who emerged from underground.

Thereupon the World-Honored One, having sung these gāthās, said to Maitreya Bodhisattva:

Now I will tell all of you in this great multitude, Ajita! [I know that] you have never seen these great, innumerable, asaṃkhya Bodhisattva-mahāsattvas who sprang up from underground. After I attained Anuttara-samyak-saṃbodhi in this Sahā-World, I taught these Bodhisattvas, led them, trained them, and caused them to aspire for enlightenment. They lived in the sky below this Sahā-World. When they were there, they read many sūtras, recited them, understood them, thought them over, evaluated them, and remembered them correctly. Ajita! These good men did not wish to talk much with others [about things other than the Dharma] but to live in a quiet place. They practiced the way strenuously without a rest. They did not live among gods and men. They had no hindrance in seeking profound wisdom. They always sought the teaching of the Buddha. They sought unsurpassed wisdom strenuously with all their hearts.”

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

Ajita, know this, these great Bodhisattvas
Have studied and practiced
The wisdom of the Buddha
For the past innumerable kalpas.

They are my sons because I taught them
And caused them to aspire for great enlightenment.
They have been living in this world
[For the past innumerable kalpas].

They always practiced the dhuta.
They wished to live in a quiet place.
They kept away from bustling crowds.
They did not wish to talk much.

These sons of mine studied my teachings
Strenuously day and night
In order to attain
The enlightenment of the Buddha.
They lived in the sky
Below this Sahā-World.

Resolute in mind,
They always sought wisdom,
And expounded
Various wonderful teachings without fear.

I once sat under the Bodhi-tree
In the City of Gaya,
Attained perfect enlightenment,
And turned the wheel of the unsurpassed Dharma.

Then I taught them,
And caused them to aspire £or enlightenment.
Now they do not falter [in seeking enlightenment].
They will be able to become Buddhas.

My words are true.
Believe me with all your hearts!
I have been teaching them
Since the remotest past.

The Daily Dharma from June 20, 2021, offers this:

My words are true.
Believe me with all your hearts!
I have been teaching them
Since the remotest past.

The Buddha sings these verses to Maitreya Bodhisattva and others gathered to hear him teach in Chapter Fifteen of the Lotus Sūtra. Maitreya had never seen any of the other Bodhisattvas who sprang up from underground in this chapter, despite his memory of previous lives and other worlds. The Buddha explains that the beings who had just appeared are also his disciples and have come to spread this Wonderful Dharma in our world. Nichiren teaches that when he realized that he was an incarnation of Superior-Practice, the leader of the Bodhisattvas from underground, then all of us who follow Nichiren and continue to keep the Lotus Sūtra are the followers of Superior-Practice. We do not need to wait for someone to come to our world and lead us. The world does not need anyone other than those already here to teach the Dharma. We are the Bodhisattvas from underground.

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

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Vows

The word “vow” is casually used in our time, but the word in its true sense is not one to be used lightly. “Vow” means setting up one’s own ideal and devoting oneself to its realization. Needless to say, from the standpoint of Buddhism, our ideal is to benefit others. The desire to attain buddhahood does not become a vow unless we entertain it for the purpose of saving others from their sufferings. A vow for the particular aim of benefiting others is called the “original vow” of Buddhists. …

A special vow, as opposed to the general vow, is a vow made according to one’s individual character, ability, and vocation. For example: because I am a talented painter, I will make this world as beautiful as I can by painting beautiful pictures; because I am musically talented, I will use music to give people peace of mind; because I am a farmer, I will render service to society by raising the best crops possible; because I am a merchant, I will be of use to my customers by supplying them with goods as inexpensive and fine as possible. These are good instances of special vows. …

Of course, merely making vows is of no use; we must work to fulfill them. Our vows must never be made with a lukewarm attitude. Once we have pronounced our vows in our minds, we must be zealous and persistent enough to fulfill them at all costs. If we maintain such a mental attitude, we can surely achieve our vows.

Some people think that things never actually turn out as we wish. But this is mistaken. If our minds are concentrated on our vows over a long period of time, our vows will invariably be achieved eventually. If they are not realized in this world, they will be in the world to come. An earnest desire generates great energy. When we continuously endeavor to concentrate our minds even on something that is thought to be almost impossible, such endeavor produces a result that makes the seemingly impossible possible. One’s vow will definitely be achieved if one has an unshakable belief and makes constant efforts to realize it.

Buddhism for Today, p133-134
WONS

The Tortoise and the Floating Sandalwood Log

Is it because of the karma in your past lives that you sent me this robe or are you trying to be a particle of soil on a fingernail? It is stated in the Nirvana Sutra: “It is much more difficult to meet a practicer of the Lotus Sūtra in the Latter Age of the Decadent Dharma than putting a thread hanging from the sky into the eye of a needle standing on ground during a windy day.” The Lotus Sūtra tells of a tortoise who lives at the bottom of the ocean and surfaces once in 3,000 years, finds a floating piece of sandalwood with a hole in it, and rests in the hole. This tortoise, moreover, is one-eyed and squints so it sees the west as the east, and the east as the west. It is likened to men and women who are born in the Latter Age of the Decadent Dharma; and the hole in the sandalwood is likened to the Lotus Sūtra and the “Namu Myōhō Renge Kyō.” It must have been caused in the past for you to donate this robe to me.

Myōhō Bikuni Go-henji, A Reply to Nun Myōhō, Nyonin Gosho, Letters Addressed to Female Followers, Page 222

Daily Dharma

Daily Dharma – Aug. 30, 2021

You, the World-Honored One, are the light of wisdom.
Hearing from you
That we are assured of our future Buddhahood,
We are as joyful as if we were sprinkled with nectar.

These verses are sung by two thousand of the Buddha’s disciples in Chapter Nine of the Lotus Sūtra. When these followers of the Buddha were told that they would become as enlightened as he was, then many others like them realized that they too had this capacity. The superiority of the Lotus Sūtra lies not in having better explanations of what the Buddha taught, or in some supernatural ability it has to change the world. The superiority of the Lotus Sūtra is its completeness. It leads all beings to the joy of enlightenment.

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

LS32

Day 19

Day 19 concludes Chapter 14, Peaceful Practices, and begins Chapter 15, The Appearance of Bodhisattvas from Underground.

Day 19 Text with annotationsPlay MP3
Having last month considered the request of the Bodhisattva-mahāsattvas, more than eight times the number of the sands of the River Ganges, who had come from the other worlds, we conclude today’s portion of Chapter 15, The Appearance of Bodhisattvas from Underground.

Those Bodhisattvas who appeared from underground, came to Many-Treasures Tathāgata and Śākyamuni Buddha both of whom were in the wonderful stūpa of the seven treasures hanging in the sky. They [joined their hands together] towards the two World-Honored Ones, and worshipped their feet with their heads. Then they [descended onto the ground and] came to the Buddhas sitting on the lion-like seats under the jeweled trees, bowed to them, walked around them from left to right three times, joined their hands together respectfully, and praised them by the various ways by which Bodhisattvas should praise Buddhas. Then they [returned to the sky,] stood to one side, and looked up at the two World-Honored ones with joy. A period of fifty small kalpas elapsed from the Bodhisattva-mahāsattvas’ springing up from underground till the finishing of the praising of the Buddhas by the various ways by which Bodhisattvas should praise Buddhas. All this while Śākyamuni Buddha sat in silence. The four kinds of devotees also kept silence for the fifty small kalpas. By his supernatural powers, however, the Buddha caused the great multitude to think that they kept silence for only half a day. Also by the supernatural powers of the Buddha, the four kinds of devotees were able to see that the skies of many hundreds of thousands of billions of worlds were filled with those Bodhisattvas.

Those Bodhisattvas had four leaders: 1. Superior-Practice, 2. Limitless-Practice, 3. Pure-Practice, and 4. Steadily-Established-Practice. These four [great] Bodhisattvas were the highest leaders [of those Bodhisattvas]. In the presence of the great multitude, they joined their hands together towards Śākyamuni Buddha, looked up at him, and inquired after him saying:

“World-Honored One! Are you in good health? Are you peaceful or not? Are the living beings, whom you are to save, ready to receive your teachings or not? Do they not fatigue you?’

Thereupon the four great Bodhisattvas sang in gāthās:

World-Honored One, are you peaceful?
Are you in good health?
Are you not tired
With teaching the living beings?
Are they ready
To receive your teaching,
Or are they not?
Do they not fatigue you?

See Humanistic Buddhism

b4today

‘Karma-Result’

The idea of karma teaches us clearly that one will reap the fruits of what he has sown. Suppose that we are unhappy at present; we are apt to lose our temper and express discontent if we attribute our unhappiness to others. But if we consider our present unhappiness to be the effect of our own deeds in the past, we can accept it and take responsibility for it.

Besides such acceptance, hope for the future wells up strongly in our hearts: “The more good karma I accumulate, the happier I will become and the better recompense I will receive. All right, I will accumulate much more good karma in the future.” We should not limit this idea only to the problems of human life in this world. We can also feel hope concerning the traces of our lives after death. For those who do not know the teachings of the Buddha, nothing is so terrible as death. Everyone fears it. But if we truly realize the meaning of karma-result, we can keep our composure in the face of death because we can have hope for our next life.

When we do not think only of ourselves but realize that the karma produced by our own deeds exerts an influence upon our descendants, we will naturally come to feel responsible for our deeds. We will also realize that we, as parents, must maintain a good attitude in our daily lives in order to have a favorable influence (recompense) upon our children. We will feel strongly that we must always speak to our children correctly and bring them up properly and with affection.

The word “karma-result” has often been interpreted as something negative, but this is due to a mistaken way of teaching this idea. We should consider the idea of karma-result in a positive and forward-looking way.

Buddhism for Today, p105-106