All posts by John Hughes

Day 13

Day 13 covers all of Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples.

Having last time heard Śākyamuni’s prediction for Pūrṇa’s future enlightenment, we repeat Śākyamuni’s prediction for Pūrṇa’s future enlightenment in gāthās.

Day 13 Full Text

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

Bhikṣus, listen to me attentively!
The Way practiced by my sons
Is beyond your comprehension
Because they learned how to employ expedients.

Knowing that people wish to hear
The teachings of the Lesser Vehicle,
And that they are afraid of having the great wisdom,
[My sons, that is,] the Bodhisattvas transform themselves
Into Śrāvakas or cause-knowers,
And teach the people with innumerable expedients.

Saying to the innumerable living beings, [for instance,]
“We are Śrāvakas.
We are far from the enlightenment of the Buddha,”
They save them, and cause them to attain [Śrāvakahood]
Even the lazy people who wish to hear the Lesser Vehicle
Will become Buddhas with this expedient in the course of time.

My disciples are performing
The Bodhisattva practices secretly
Though they show themselves in the form of Śrāvakas.
They are purifying my world
Though they pretend to want little
And to shun birth-and-death.
In the presence of the people,
They pretend to have the three poisons and wrong views.
They save them with these expedients.
They change themselves into various forms.
If I speak of all their transformations,
The listeners will doubt me.

Under hundreds of thousands of millions of past Buddhas,
This Pūrṇa practiced strenuously what he should do.
He expounded and protected
The teachings of those Buddhas.

In order to obtain unsurpassed wisdom,
He became the most excellent disciple
Of those Buddhas.
He was learned and wise.
He expounded the Dharma without fear,
And made his listeners rejoice.
He was never tired
Of helping those Buddhas do their work.

He obtained great supernatural powers
And the four kinds of unhindered eloquence.
Seeing who was clever, and who was dull,
He always expounded the Pure Dharma.

He expounded the dharma of the Great Vehicle
To hundreds of thousands of millions of living beings,
And caused them to dwell in the Dharma
So that the worlds of those Buddhas might be purified.

In the future also he will make offerings
To innumerable Buddhas, protect their right teachings,
Help them propagate their teachings,
And purify their worlds.

He will always fearlessly expound the Dharma
With expedients.
He will save countless living beings
And cause them to have the knowledge of all things.

He will make offerings to many Tathāgatas
And protect the treasure-store of the Dharma.
After that he will be able to become a Buddha
Called Dharma-Brightness.

His world will be called Good-Purity.
It will be made of the seven treasures.
His kalpa will be called Treasure-Brightness.
There will be Bodhisattvas [in his world],
Many hundreds of millions in number.
They will have great supernatural powers.
They will be powerful and virtuous.
They will be seen throughout that world.

Innumerable Śrāvakas will organize the Saṃgha.
They will have the three major supernatural powers,
The eight emancipations,
And the four kinds of unhindered eloquence.

The living beings of that world will have no sexual desire.
They will be born without any medium.
They will be adorned with the marks [of the Buddha].
They will not think
Of any other food [than the two kinds of food]:
The delight in the Dharma, and the delight in dhyāna.
There will be neither women nor evil regions
In that world.

Pūrṇa Bhikṣu will be able to obtain
All these merits,
And have his pure world
Inhabited by many sages and saints.
I have innumerable things to say of him.
I have told you only a few of them.

The Daily Dharma from Nov. 8, 2018, offers this:

My disciples are performing
The Bodhisattva practices secretly
Though they show themselves in the form of Śrāvakas.
They are purifying my world.

The Buddha sings these verses in Chapter Eight of the Lotus Sūtra. The Śrāvakas are those who hear the teachings of the Buddha and put it into practice only for themselves. They are concerned with ending their own suffering and do not believe they have the capacity to reach the Buddha’s enlightenment. But because they can serve as an example to those who are also unsure about receiving this great wisdom, they can be an inspiration to make progress on the path. With the Lotus Sūtra, the Buddha declares that all beings have the capacity for enlightenment, and reveals that all of our pursuits are for the sake of benefiting others. It is when we realize this directly and openly that we perform the Bodhisattva practice, the selfless effort of awakening the world.

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

A Model for Buddhist Life

The Lotus Sutra was not simply stories and metaphors for Nichiren Shonin. It was a model for Buddhist life and a prophecy of what a Buddhist would experience in applying it’s teachings.

Awakening to the Lotus

Daily Dharma – Nov. 21, 2018

If you hear his name, and see him,
And think of him constantly,
You will be able to eliminate all sufferings.

The Buddha gives this description of World-Voice-Perceiver Bodhisattva (Kannon, Kanzeon, Avalokitesvara) to Endless-Intent Bodhisattva in Chapter Twenty-Five of the Lotus Sūtra. World-Voice-Perceiver is the embodiment of compassion. The power of World-Voice-Perceiver is the power of compassion.World-Voice-Perceiver is also known as the one who brings fearlessness. When we can face up to the suffering in the world, both our own and that of others, we can see it for what it is. Then we are no longer afraid of suffering. What else is there to be afraid of?

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

Relative Subtlety

Relative Subtlety means that the subtlety is spoken of in opposite to the coarseness. To Chih-i, the coarseness refers to the “half-written letter” (Pan-tzu), symbolizing śrāvakayāna – the partially expressed teaching; and the subtlety refers to the “full-written letter” (Man-tzu), denoting Mahāyāna – the fully expressed teaching. The doctrine that can penetrate the principle or truth as the full-written letter (Man-li)3 is subtle; otherwise, it is coarse. Nevertheless, Chih-i declares that there are two situations in penetrating the principle or truth as the full-written letter. The doctrines in the scriptures of Vaipulya (Fangteng), and Prajn͂ā (Po-jo) are relative in penetrating the principle or truth (Tai-fang-pien T’ung-man-li), and the doctrines in the Lotus Sūtra are ultimate, for it directly reveals the principle or truth (Chih-hsien Man-li). (Vol. 2, Page 90-91)

The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism


Day 12

Day 12 concludes Chapter 7, The Parable of the Magic City, and completes the Third Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 12 Full Text

Having last time considered the reaction of the Brahman Heavenly Kings in gāthās, we witness Great-Universal-Wisdom-Excellence Buddha turning the wheel of the dharma.

Assenting to their appeal,
The World-Honored One of Immeasurable Wisdom
Expounded the various teachings, that is,
The four truths and the twelve causes, saying:
“All the causes, from ignorance to aging-and-death,
Rise one after another.
You should know
All these illusions.”

When he expounded these teachings,
Sixty quadrillions of living beings
Eliminated sufferings,
And became Arhats.

At his second expounding of these teachings also,
Tens of millions of living beings, that is,
As many living beings as there are sands in the River Ganges,
Became Arhats because they gave up wrong views.

Those who attained the enlightenment [of Arhats] afterwards
Were also innumerable.
No one would be able to count them
Even if he tried to do so for a billion kalpas.

The sixteen princes renounced the world,
And became śramaṇeras.
They begged the Buddha to expound the teaching
Of the Great Vehicle, saying:
“We and our attendants wish to attain
The enlightenment of the Buddha.
May we have the purest eyes of wisdom
Just as yours!”

Knowing the wishes of the [princes who were] young boys
And the practices they performed in their previous existence,
The Buddha taught them the six paramitas
And many supernatural things
With innumerable stories of previous lives
And with various parables and similes.

The gāthās of the Sūtra of the Lotus Flower of the Wonderful Dharma
Were sung [by the Buddha] to expound the true teaching,
That is, [to expound] the Way which Bodhisattvas should practice.
The gāthās were as many as there are sands in the River Ganges.

On my to-do list is a discussion of the different Lotus Sūtras mentioned in the Lotus Sūtra. The one recited by Great-Universal-Wisdom-Excellence Buddha has gāthās as many as there are sands in the River Ganges. When I read this I wonder what else could be included.

‘Blowing Out’

The term nirvana means “blowing out.” Just as a wind can blow out a lamp, so self-discipline and religious practice can extinguish the flame of the obstructions that cause our suffering. The Samyutta-nikaya contains a passage that explains nirvana more explicitly. An itinerant ascetic asks the Buddha’s disciple Shariputra what the nature of nirvana is. Shariputra replies that nirvana is the condition in which all greed, anger, and ignorance have been extinguished. In short, it is a state free of the three poisons. Far from being an inert, inactive condition attained only after physical and mental annihilation, nirvana is the condition in which all human potential is realized in the ideal state of enlightenment.

Basic Buddhist Concepts

The Four Stages of Dhyana

The state of concentrated meditation of the threefold learning and of right meditation in the Eightfold Path is customarily explained in terms of the four stages of dhyana. Descriptions of these four stages are largely the same in all extant primitive Buddhist scriptures, whether in Pali, Sanskrit, or Chinese. The Delectable Discourse (Pasadikasutta) of the Pali canon defines the stages as follows: In the first stage of dhyana, the meditator is free of all desire and all evil but continues to investigate and reflect while experiencing the joy (an emotional sensation) and bliss (a physical sensation) that come of being free of the five obstacles (greed, anger, sleepiness, discontent and regret, and doubt). In the second stage of dhyana, the meditator no longer investigates or reflects but enjoys concentration and experiences the joy and bliss of the previous stage of dhyana. In the third stage of dhyana, the meditator abandons both joy and sorrow but retains remembrance, wisdom, and bliss. In the fourth stage of dhyana, the meditator transcends bliss and suffering, just as joy and sorrow were abandoned, and experiences pure recollection.Basic Buddhist Concepts

Daily Dharma – Nov. 20, 2018

Know this, Śāriputra!
I once vowed that I would cause
All living beings to become
Exactly as I am.

That old vow of mine
Has now been fulfilled.
I lead all living beings
Into the Way to Buddhahood.

The Buddha sings these verses in Chapter Two of the Lotus Sūtra. Earlier in the chapter he explained that all the teachings he used before the Lotus Sūtra were mere expedients, intended to use our desire for happiness to bring us out of our suffering and onto the path of enlightenment. The expedient teachings were tailored to the ignorant and deluded minds of those who heard them, but had not yet revealed the true wisdom and compassion of the Buddha. Now that we have met this Wonderful Dharma, we are assured of our enlightenment and that of all beings. We learn to see innumerable Buddhas in limitless worlds through unimaginable time, and our own true selves at the heart of reality.

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

The Subtlety of the Dharma

The subtlety of the dharma is illustrated by the Ten Subtleties in the door of the Traces and in the door of the Origin. The door of the Traces (Chi-men) is the theme of the first fourteen chapters of the Lotus Sūtra, in which the Buddha presents himself as the historical manifestation, Śākyamuni. The door of the Origin (Pen-men) is the theme of the latter half of the Lotus Sūtra, in which the fundamental and eternal Buddha is for the first time displayed. The Ten Subtleties in the Traces are elucidated under five divisions. The Ten Subtleties in the Origin are interpreted in ten aspects. The category of the Ten Subtleties is Chih-i’s endeavor to incorporate all the theories and divisions in Buddhism, so that Buddhism can be presented as a coherent whole, constituted by the cause and effect of Buddhahood. (Vol. 2, Page 90)

The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism


Day 11

Day 11 continues Chapter 7, The Parable of the Magic City

Day 11 Full Text

Having last time consider the reaction of the Brahman-heavenly-kings of the five hundred billion worlds in the southeast, we consider the reaction of the Brahman-heavenly-kings of the five hundred billion worlds in the south.

“Bhikṣus! The great Brahman-[heavenly-]kings of the five hundred billion worlds in the south, who saw their palaces illumined more brightly than ever, also danced with joy. They wondered why [their palaces were so illumined]. They visited each other and discussed the reason, saying, ‘Why are our palaces illumined so brightly?’ There was a great Brahman-heavenly­king called Wonderful-Dharma among them. He said to the other Brahmans in gāthās:

Our palaces are illumined so brightly.
There must be some reason.
Let us find [the place]
[From where the light has come].

We have never seen this [light]
For the past one hundred thousand kalpas.
Did a god of great virtue or a Buddha appear
Somewhere in the universe?

“Thereupon the Brahman-heavenly-kings of the five hundred billion [worlds] went to the north, carrying flower-plates filled with heavenly flowers, in order to find [the place from where the light had come]. Their palaces also moved as they went. They [reached the Well-Composed World and] saw that Great­Universal-Wisdom-Excellence Tathāgata was sitting on the lion­like seat under the Bodhi-tree of the place of enlightenment, surrounded respectfully by gods, dragon-kings, gandharvas, kiṃnaras, mahoragas, men and nonhuman beings. They also saw that the sixteen princes were begging the Buddha to turn the wheel of the Dharma. They worshipped the Buddha with their heads, walked around him a hundred thousand times, and strewed heavenly flowers to him. The strewn flowers were heaped up to the height of Mt. Sumeru. The Brahman-heavenly-king offered flowers also to the Bodhi-tree of the Buddha. Having offered flowers, they offered their palaces to the Buddha, saying, ‘We offer these palaces to you. Receive them and benefit us out of your compassion towards us!’ In the presence of the Buddha, they simultaneously praised him in gāthās with all their hearts:

It is difficult to see a World-Honored One.
You, the World-Honored One, eliminated all illusions.
We have not seen a World-Honored One
For the past one hundred and thirty kalpas.

Send the rain of the Dharma
On the hungry and thirsty beings!
Possessor of immeasurable wisdom,
We have never seen anyone wiser than you.
You are as rare as an udumbara-flower.
Now we have met you today.

Our palaces are beautifully adorned
With your light.
World-Honored One, receive them
Out of your great compassion towards us!

“Thereupon the Brahman-heavenly-kings, having praised the Buddha with these gāthās, said, ‘World-Honored One! Turn the wheel of the Dharma so that Mara, Brahman, the other gods, śramaṇas, and brahmanas of the world may be peaceful, and that they may be saved!’ They simultaneously praised the Buddha in gāthās with all their hearts:

Most Honorable of Gods and Men!
Turn the wheel of the unsurpassed Dharma,
Beat the drum of the Great Dharma,
Blow the conch-shell horn of the Great Dharma,
Send the rain of the Great Dharma,
And save innumerable living beings!
Devoting ourselves to you, we beg you.
Resound your profound teaching!

“Thereupon Great-Universal-Wisdom-Excellence Tathāgata gave his tacit consent to their appeal.

At this point I always pause and consider:

Devoting ourselves to you, we beg you.
Resound your profound teaching!