Only Through Faith

The Lotus Sūtra is incomparable to any other sūtras preached by Śākyamuni Buddha during His lifetime. As stated in it, it is the sūtra understood only by Buddhas. This means that all those between the bodhisattva of the highest stage and the unenlightened are unable to understand it. Therefore, it is stated in the Great Wisdom Discourse attributed to Bodhisattva Nāgārjuna of India: “Those below Buddhas can attain Buddhahood only through faith.”

Ueno-dono Haha-ama Gozen Gohenji, A Response to My Lady the Nun, Mother of Lord Ueno, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 178

Daily Dharma – Sept. 20, 2021

Only I know his secret practices.
He shows himself
To all living beings
In the form of my eldest son.

The Buddha sings these verses in Chapter Nine of the Lotus Sūtra, speaking of Rāhula, the son born to him and his wife Yaśodharā before he left his life as a crown prince to seek enlightenment. In his highest teaching, the Buddha reminds us of our vows as Bodhisattvas to come into this world of conflict to benefit all beings. In the preoccupations that come with this life, we can forget these vows; they become a secret even to us. When we hear this Sūtra, we are reminded that we are the dear children of the Dharma, and that enlightenment is our rightful inheritance.

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

Day 6

Day 6 continues Chapter 3, A Parable

Having last month considered why the rich man gave his children the large carts, we repeat in gāthās the description of the perils in the manor house.

Thereupon the Buddha, wishing to repeat what he had said, sang in gāthās:

I will tell you a parable.
A rich man had a manor house.
It was old, rotten,
Broken and ruined.
The house was about to collapse.
The lower parts of the pillars were rotten;
The beams and ridge-poles, tilting and slanted;
The foundation and steps, broken;
The fences and walls, corrupt;
The plaster of the walls, peeling;
The rush thatched on the roof, falling;
The rafters and eaves, slipping out of each other;
The hedges around the house, bent;
And refuse and debris, scattered all over.

In this house lived
Five hundred people.
Kites, owls, crested eagles,
Eagles, crows,
Magpies, doves, pigeons,
Lizards, snakes, vipers, scorpions,
Millipedes, wall lizards, centipedes,
Weasels, badgers, mice, rats,
And poisonous vermin
Were moving about.

Maggots and other vermin
Assembled on the excretions
Scattered all over
In the house.

Foxes, wolves, and small foxes
Were crawling on corpses,
Biting them, chewing them,
And dismembering them.

Many dogs were scrambling for their prey.
Weak and nervous from hunger,
They were seeking food here and there.
They were fighting with each other,
Snapping at each other,
And barking at each other.
The house was
So dreadful, so extraordinary.

Mountain spirits, water spirits,
Yakṣas and other demons
Lived here and there.
They fed on people and poisonous vermin.

Wild birds and beasts
Hatched their eggs,
Suckled or bred.
They protected their offspring.
Yakṣas scrambled for their young,
Took them, and ate them.
Having eaten to their hearts’ content,
They became more violent.
They fought with each other.
Their shrieks were dreadful.

The demons called kumbhandas
Crouched on the ground
Or jumped a foot or two above the ground.
They walked to and fro
And played at their will.
They seized dogs by the legs,
Or hit them
Until they lost their voices,
And held their feet against their necks.
They enjoyed seeing them frightened.

Some demons,
Tall, large,
Naked, black, and thin,
Lived in the house.
They were crying for food
With loud and evil voices.

The necks of some demons
Were as slender as needles.
The heads of some demons
Were like that of a cow.
They ate people or dogs.
Their hair was disheveled
Like mugworts.
They were cruel and dangerous.
Always hungry and thirsty,
They were running about, shrieking.

Yakṣas, hungry spirits,
And wild birds and beasts
Were unbearably hungry.
They were looking out of the windows
In all directions for food.
The house was so dangerous, so dreadful.

See Leaving Our Burning House

Generosity: Giving Dignity

[O]ver and over, the sutras recommend that “when the Bodhisattva is faced with a beggar, he should produce a thought thus: he who gives, he to whom he gives, what he gives,” in all of these “the own-being cannot be apprehended.” The Bodhisattvas’ “own-being” “cannot be apprehended” because they have no “own-being.” Their being – what they are – depends to a great extent on other beings, and they change over time. Nothing is self-established; nothing stands on its own. All of us who fail to understand this will, as donors, tend to be more self-concerned in giving than concerned about the other. Understanding ourselves and others as isolated entities, each on our own, in the act of giving we will likely be as much or more self-promoting as truly generous.

The gift may still be a good thing. The beggar will, for example, still get the food he so desperately needs. But he will not get the sense of human dignity and equality that he may need to recover his standing in the world, nor a glimpse of the open-hearted human love and concern that we all need to live well. Moreover, the one who gives will not get these either, and the deep sense of well-being that might have come in the act of giving is stifled, replaced tragically by more isolation, pride, and arrogance, and hence more future suffering for both the giver and others.

Unless we as donors can see clearly and unflinchingly that who we are as donors – secure in wealth and health – is completely dependent on numerous turns of good fortune, on the care and help of others, and on opportunities not available to everyone, our acts of giving will be less than fully generous. These acts will therefore not have the liberating effects that they might otherwise have had. When we are able to see that the homeless person’s parents did not do for him what ours did for us, that his teachers did not do for him what ours did for us, then we begin to understand the contingency of our fortune, and, looking more deeply, the thorough interdependency of all reality.

Six Perfections: Buddhism & the Cultivation of Character, p 25

The Large Snow-Covered Mountain of the Lotus Sūtra

[T]hose who have a fever can cool off lying beside a great body of cold water, but they will only continue to suffer if they lie by the side of a small body of water. Likewise, those who suffer from the five rebellious sins and sins of slandering the True Dharma and those who have no faith in Buddhism cannot cool the fever of their grave sins by lying beside a small body of water, that is, such sūtras as the Āgama sūtras, the Flower Garland Sūtra, the Sūtra of Meditation on the Buddha of Infinite Life, and the Great Sun Buddha Sūtra. If they lie on the large snow-covered mountain of the Lotus Sūtra, they can definitely cool even the fever of five rebellious sins and sins of slandering the True Dharma, and those of having no faith in Buddhism.

Therefore, the fool must necessarily believe in the Lotus Sūtra. It may be easy to chant titles of any sūtras. Still the difference in merit of chanting by the fool and the wise is as great as between heaven and earth. For instance, a thick rope cannot be cut even by a man of great power, but it can be easily cut even by a powerless man with a small sword. Or, a hard rock cannot be broken even by a powerful man with the blunt sword, but it can be easily broken even by a powerless man with a sharp sword. A medicine can cure sickness without the patients’ knowing its contents, but ordinary food cannot cure sickness. A secret medicine can extend the life of a dying person, but common medicine cannot do it, though it may heal sickness.

Hōon-jō, Essay on Gratitude, Writings of Nichiren Shōnin, Doctrine 3, Pages 50-51.

Daily Dharma – Sept. 19, 2021

Since time immemorial all the people on the earth have been the Buddha Śākyamuni’s beloved children. We had not realized the relationship because we had been undutiful children. It is a unique relationship. As the moon reflects on calm water, the Buddha appears in our calm mind.

Nichiren wrote this in his Treatise on the Essence of the Lotus Sutra (Hokke Shuyō Shō). The ancient Chinese believed that society became civilized only when people recognized the debt they owe to their ancestors. As children we must grow to become independent, but that does not mean we should forget how dear we are to our parents and show gratitude for their bringing us into this world. Nichiren uses this example to remind us how dear we are to the Buddha. When we forget who we are and where we came from, our minds become disturbed and conflicted. It is through gratitude that we find peace.

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

Day 5

Day 5 begins Chapter 3, A Parable

Having last month concluded today’s portion of Chapter 3, A Parable, we consider Śāriputra’s joy.

Thereupon Śāriputra, who felt like dancing with joy, stood up, joined his hands together, looked up at the honorable face, and said to the Buddha:
“Hearing this truthful voice of yours, I feel like dancing [with joy]. I have never felt like this before. Why is that? We [Śrāvakas and the Bodhisattvas] heard this Dharma before. [At that time] we saw that the Bodhisattvas were assured of their future Buddhahood, but not that we were. We deeply regretted that we were not given the immeasurable insight of the Tathāgata.

“World-Honored One! I sat alone under a tree or walked about mountains and forests, thinking, ‘We [and the Bodhisattvas] entered the same world of the Dharma. Why does the Tathāgata save us only by the teachings of the Lesser Vehicle?’

“Now I understand that the fault was on our side, not on yours, because if we had waited for your expounding of the Way to Anuttara-samyak-saṃbodhi, we would have been saved by the Great Vehicle. When we heard your first teaching, we did not know that that teaching was an expedient one expounded according to our capacities. Therefore, we believed and received that teaching at once, thought it over, and attained the enlightenment [to be attained by that teaching].

“World-Honored One! I reproached myself day and night [after I saw that the Bodhisattvas were assured of their future Buddhahood]. Now I have heard from you the Dharma that I had never heard before. I have removed all my doubts. I am now calm and peaceful in body and mind. Today I have realized that I am your son, that I was born from your mouth, that I was born in [the world of] the Dharma, and that I have obtained the Dharma of the Buddha.”

See Feeling Like Dancing

The Buddha Within

We see the actions of Bodhisattva Never Despise as being of respect for others, yet this respect is based upon the absolute conviction or faith that the other person is also a Buddha worthy of respect. The action is not based upon a theoretical doctrine, but on the realization that within self is Buddha and within the other is Buddha.

Lecture on the Lotus Sutra

Wisdom: Trusting Confidence

From points of departure in ordinary mentality where most of us reside, it was widely thought in Mahayana Buddhism that an initial faith is required to begin this practice of wisdom. As the Large Sutra on Perfect Wisdom defines it “Faith here means the believing in perfect wisdom, the trusting confidence, the resoluteness, the deliberation, the weighing up, the testing.” Without some faith that these practices are worthwhile, that exerting oneself in them would be a healthy engagement of time and effort, no one would or should take them up. But the sutras imagine, sensibly, that in the process of engaging in these practices, on the basis of that initial faith, what at first requires faith because it seems so foreign and unnatural later becomes a second nature, internalized on the basis of experience. At some point the practitioner “knows” something, feels something strongly, based on what has already taken place. The more deeply ingrained the practices of perfection become, the less discipline is required and the more one is able to perform a wise act spontaneously out of a profound sense of what is right under the circumstances.

Six Perfections: Buddhism & the Cultivation of Character, p 228-229

The Merit of Child and Parent

They say that it is the duty of retainers to widen the mind of the lord, and it is the duty of children to save the parents from suffering. Therefore, Venerable Maudgalyāyana saved his mother from torment in the realm of hungry spirits, and the two brothers of Princes Pure Store and Pure Eyes corrected the false view of their father, King Wonderful Adornment. Parents’ bodies as they stand become children’s bodies. Therefore, the merit of your upholding the Lotus Sūtra immediately becomes the merit of your father. Devadatta fell into the Avīci Hell but the Buddha granted him the certificate of future Buddhahood as Heavenly King Buddha. It was because Devadatta and the Buddha were members of the same clan. How much more so with you and your father. How can it be possible the merit of upholding the Lotus Sūtra by you not become the merit of the spirit of your late father?

Jōren-bō Gosho, A Letter to Jōren-bō, Writings of Nichiren Shōnin, Volume 5, Page 173