Monthly Archives: November 2021

LS32

Day 17

Day 17 covers all of Chapter 12, Devadatta, and opens Chapter 13, Encouragement for Keeping this Sutra.

Day 17 Text with annotationsPlay MP3
Having last month considered in gāthās the tale of the time when the Buddha Bodhisattva in a previous existence and sought the Sūtra of the Lotus Flower of the Wonderful, we learn the identity of the king’s teacher.

The Buddha said to the bhikṣus:

“The king at that time was a previous life of myself. The seer at that time was a previous life of Devadatta. Devadatta was my teacher. He caused me to complete the six pāramitās. He caused me to have loving-kindness, compassion, joy and impartiality. He caused me to have the thirty-two major marks and the eighty minor marks [of the Buddha]. He caused me to have my body purely gilt. He caused me to have the ten powers and the four kinds of fearlessness. He caused me to know the four ways to attract others. He caused me to have the eighteen properties and supernatural powers [of the Buddha]. He caused me to have the power of giving discourses. I attained perfect enlightenment and now save all living beings because Devadatta was my teacher.”

The Daily Dharma for Sept. 28, 2021, offers this:

I attained perfect enlightenment and now save all living beings because Devadatta was my teacher.

The Buddha makes this declaration in Chapter Twelve of the Lotus Sūtra. Devadatta was a cousin of the Buddha who became jealous of the Buddha’s enlightenment. Several times he tried to kill the Buddha. He also caused a split in the Buddha’s Sangha, and convinced a young prince to kill his father and usurp the throne. Devadatta was so evil that he fell into Hell alive. Despite all this, the Buddha credits Devadatta with helping him become enlightened, and assures Devadatta personally that he will become enlightened. This shows us that even those beings who create great harm have Buddha nature. They may not deserve our admiration, but they at least deserve our respect.

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

history

Southern Buddhism

The Buddhism transmitted to Southeast Asia is called “Southern Buddhism” or “Theravāda Buddhism.” It was first transmitted to Sri Lanka from India and then subsequently spread throughout Southeast Asia. Its transmission to Sri Lanka was comparatively early. It is said that around the third century BCE when the Sri Lankan King Devanampiya Tissa, 250-210 BCE, sent a special envoy to the Indian King Aśoka, the bhikṣu Mahinda, circa 3rd century BCE, went to convert the former to Buddhism. Thus, pre-Mahāyāna Buddhism was transmitted to the country in its early stage of development.

History and Teachings of Nichiren Buddhism, p 54
WONS

Who is the Upholder of the One Vehicle Teaching

Lord Śākyamuni declared that those who speak ill of and abuse a propagator of the Lotus Sūtra in the latter-day period of the evil world would be many hundreds of thousands of billions times more sinful than those who harm Him (the Buddha) for as long as a kalpa. Nevertheless, the sovereign of Japan and his people persistently harbor enmity against such a propagator more than against their parents’ enemies and their enemies from previous lives or revile him more than they do traitors and murderers. Yet the earth does not split open to swallow them or thunder does not shatter them into bits. I wonder why?

Is it because I, Nichiren, am not a true practicer of the Lotus Sūtra? If so, it is regrettable indeed. How sad it is for me to be accused by everyone without time for rest in this life and fall in evil realms in the next life! Also, if I, Nichiren, am not a true practicer of the Lotus Sūtra, who is the upholder of the One Vehicle teaching, the Lotus Sūtra? Is Hōnen, who advised people to discard the Lotus Sūtra in his Collection of Passages on the Nembutsu; Shan-tao, who said in the Praise of Rebirth in the Pure Land that not even one out of 1,000 people can attain Buddhahood through the Lotus Sūtra; or Tao-ch’o, who declared in the Collection of Passages Concerning Rebirth in the Pure Land that no one attains Buddhahood by means of the Lotus Sūtra, the practicer of the Lotus Sūtra? Or, is Grand Master Kōbō, who stated in his Treatise on the Ten Stages of Mind that practicing the Lotus Sūtra was merely a joke, the practicer of the Lotus Sūtra?

Senji-shō, Selecting the Right time: A Tract by Nichiren, the Buddha’s Disciple, Writings of Nichiren Shōnin, Doctrine 1, Page 206

Daily Dharma

Daily Dharma – Nov. 3, 2021

Those Buddhas came under the jeweled trees.
The trees are adorned with those Buddhas
Just as a pond of pure water is adorned
With lotus flowers.

In these verses from Chapter Eleven of the Lotus Sūtra, the Buddha describes the scene after he calls the Buddhas of his replicas from innumerable worlds to join him and open the treasure tower of Many-Treasures Buddha. By comparing how a pond is made beautiful by flowers growing in it to how the world is made beautiful with Buddhas in it, the Buddha shows us that wherever we see beauty, we see the Buddha.

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

LS32

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.

Day 16 Text with annotationsPlay MP3
Having last month witnessed Śākyamuni Buddha purifying lands to seat all of the his replicas, we consider the changes made by Śākyamuni to prepare seats for all of his replicas.

At that time each of the Buddhas was accompanied by an attendant who was a great Bodhisattva. Some of the Buddhas came under the jeweled trees in the Sahā-World. The jeweled trees were five hundred yojanas tall, and adorned with branches, leaves, flowers and fruits. Under the jeweled trees were lion-like seats five yojanas tall, adorned with great treasures. The Buddhas sat cross-legged on the seats [under the jeweled trees]. The seats [under the jeweled trees] in the [Sahā-World composed of] one thousand million Sumeru-worlds were, however, too few to receive all the Buddhas of Śākyamuni Buddha’s replicas who were to come from the worlds even of one of the ten quarters. [Seeing this,] Śākyamuni Buddha purified two hundred billion nayuta worlds of each of the eight quarters [neighboring the Sahā-World] to receive all the Buddhas of his replicas. The hells, the regions of hungry spirit , the regions of animals, and the regions of asuras [of those worlds] were eliminated; and the gods and men [of those worlds] were removed to other worlds. The ground of those purified world became lapis lazuli. The worlds were adorned with jeweled trees five hundred yojanas tall. The trees were adorned with branches, leaves, flowers and fruits. Under the trees were lion-like seats of treasures five yojanas tall, adorned with various treasures. The great oceans, rivers, the Mucilinda Mountains, the Maha-Mucilinda Mountains, the Surrounding Iron Mountains, the Great Surrounding Iron Mountains, the Sumeru Mountains, and all the other great mountains [of those worlds] were eliminated, and all those worlds were amalgamated into one Buddha-world [that is, into the world of Śākyamuni Buddha). The jeweled ground of this [expanded] world was even. Jeweled curtains and canopies adorned with streamers were hung over this [expanded] world; the incense of great treasures, burned; and jeweled flowers of heaven, strewn over the ground.

Śākyamuni Buddha again purified two hundred billion nayuta more worlds of each of the eight quarters [neighboring the expanded world] to seat all the Buddhas of his replicas. The hells, the regions of hungry spirits, the regions of animals, and the regions of asuras [of those worlds] were eliminated; and the gods and men [of those worlds] were removed to other worlds. The ground of those purified worlds became lapis lazuli. The worlds were adorned with jeweled trees five hundred yojanas tall. The trees were adorned with branches, leaves, flowers and fruits. Under the trees were lion-like seats of treasures five yojanas tall, adorned with great treasures. The great oceans, rivers, the Mucilinda Mountains, the Maha-Mucilinda Mountains, the Surrounding Iron Mountains, the Great Surrounding Iron Mountains, the Sumeru Mountains, and all the other great mountains [of those worlds] were eliminated, and all those worlds were amalgamated into one Buddha-world [that is, into the world of Śākyamuni Buddha]. The jeweled ground of this [expanded] world was even. Jeweled curtains and canopies adorned with streamers were hung over this [expanded] world; the incense of great treasures, burned; and jeweled flowers of heaven, strewn over the ground.

See The Buddhist Ideal of a Pure World

history

Magic Buddhism

In early scriptures Śākyamuni criticized magic and ritual, and Mahāyāna scriptures as well preached the danger of these non-Buddhist artifacts. However, in its process of transmission, Buddhism fused with native thought, and came to incorporate Hindu-style rituals. The Japanese practice of offering prayers via memorial services that burn wood in front of Fudō Myōō (Acalanātha-Vidyārāja) and other figures originates in the Vedic fire offering ceremony called homa.

History and Teachings of Nichiren Buddhism, p 51
WONS

Three Distinctions

You should always keep in mind that in considering the comparative superiority and profundity between the Lotus Sūtra and pre-Lotus sūtras, Grand Master T’ien-t’ai established three distinctions between the ultimate teaching of the Lotus Sūtra and the provisional teachings in pre-Lotus sūtras. Of the three, what I, Nichiren, expound is the third doctrine regarding the question of whether or not the relationships between the Lord Buddha and His disciples are eternal.

Some scholars in China and Japan, beginning with Grand Master T’ien-t’ai, preached the first and second doctrines regarding the capacity of listeners and completeness in the Buddha’s guidance as vaguely as a dream. Nobody, however, has ever preached the third doctrine. Grand Master T’ien-t’ai explained the differences among the three in his Profound Meaning of the Lotus Sūtra, and Grand Master Miao-lê stated in his Commentary on the Profound Meaning of the Lotus Sūtra that the first two were doctrines of the theoretical section while the third doctrine was of the essential section. Grand Master Dengyō held almost the same opinion. None of them, however, insisted on centering on the third doctrine. After all they wanted to give us the merit of doing it in the Latter Age of Degeneration. It is stated in the 23rd chapter of the Lotus Sūtra, in the “Previous Life of the Medicine King Bodhisattva”: “The teaching of the Lotus Sūtra will be spread widely in the fifth 500-year period (beginning of the Latter Age).” It must have foretold the revelation of this doctrine today in the Latter Age of Degeneration.

Toki Nyūdō-dono Go-henji: Hongon Shukkai-shō, A response to Lay riest Lord Toki: Treatise on Overcoming Illusions of the Triple World by Provisional Teachins, Writings of Nichiren Shōnin, Doctrine 2, Page 278

Daily Dharma

Daily Dharma – Nov. 2, 2021

I now expound this Sūtra of the Lotus Flower of the Wonderful Dharma with great joy. This sūtra leads all living beings to the knowledge of all things. I did not expound it before because, if I had done so, many people in the world would have hated it and few would have believed it.

The Buddha makes this declaration to Mañjuśrī Bodhisattva in Chapter Fourteen of the Lotus Sūtra. It can be difficult to imagine anyone hating the Buddha’s teachings. We sometimes notice that the true opposite of affection and devotion is not enmity and distrust. It is indifference. When we hear the Buddha’s teaching and do not make it part of our lives, it is because we are so attached to our peculiar ignorance and misery that we are afraid to live any other way. The Buddha shows us that it is possible to exist in harmony with the world rather than in conflict. It is only when we practice his teachings that we can believe them.

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

LS32

Day 15

Day 15 concludes Chapter 10, The Teacher of the Dharma, and opens Chapter 11, Beholding the Stūpa of Treasures.

Day 15 Text with annotationsPlay MP3
Having last month considered the difficulty in understanding this sutra, we consider the stupas to be erected to enshrine this sutra.

“Medicine-King! Erect a stupa of the seven treasures in any place where this sūtra is expounded, read, recited or copied, or in any place where a copy of this sūtra exists! The stupa should be tall, spacious and adorned. You need not enshrine my śarīras in the stupa. Why not? It is because it will contain my perfect body. Offer flowers, incense, necklaces, canopies, banners, streamers, music and songs of praise to the stupa! Respect the stupa, honor it, and praise it! Anyone who, after seeing the stupa, bows to it, and makes offerings to it, know this, will approach Anuttara-samyak-saṃbodhi.

“Medicine-King! Although many laymen or monks will practice the Way of Bodhisattvas, they will not be able to practice it satisfactorily, know this, unless they see, hear, read, recite, copy or keep this Sūtra of the Lotus Flower of the Wonderful Dharma or make offerings to it. If they hear this sūtra, they will. Anyone who, while seeking the enlightenment of the Buddha, sees or hears this Sūtra of the Lotus Flower of the Wonderful Dharma, and after hearing it, understands it by faith and keeps it, know this, will approach Anuttara-samyak-saṃbodhi.

The Daily Dharma from July 5, 2021, offers this:

Medicine-King! Erect a stūpa of the seven treasures in any place where this sūtra is expounded, read, recited or copied, or in any place where a copy of this sūtra exists! The stūpa should be tall, spacious and adorned. You need not enshrine my śarīras in the stūpa. Why not? It is because it will contain my perfect body.

The Buddha declares these lines to Medicine-King Bodhisattva in Chapter Ten of the Lotus Sūtra. In ancient India, stūpas were tombs built as memorials to those who had enjoyed a superior position in their lives. After the Buddha died, small relics of his body were distributed so that many great stūpas could be built to his memory. Even today all over Asia, stūpas hold the physical remains of the Buddha. In this chapter, the Buddha reminds us that when we have the Lotus Sūtra with us, it is as good as having the Buddha himself.

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

history

Secret Teachings

Esoteric means “secret.” In contrast to the exoteric teachings of the Mahāyāna, esoteric teachings are called the Vajrayāna, Diamond Vehicle, or Mantrayāna, True Word Vehicle. However, the buds of these teachings had already arisen when Mahāyāna Buddhist scriptures were written. Dhārāṇis, which in Mahāyāna scriptures were held to be able to support wholesome dharmas such as the memorization of scriptures, came to be used as spells. In esoteric teachings they developed into mantras, true words and vidyās, incantations.

In the Suvarṇaprabhāsottama Sūtra, Supreme Golden Light Sūtra, one can find the beginnings of esoteric thought in the form of prayers, magic, and so on. These teachings became systematically formulated starting in the seventh century CE after the appearance of the Mahāvairocana Sūtra, Mahāvairocana [Tathāgata] Sūtra, and Vajraśekhara Sūtra, Diamond Peak Sūtra.

History and Teachings of Nichiren Buddhism, p 50