All posts by John Hughes

LS32

Day 3

Day 3 covers the first half of Chapter 2, Expedients.

Day 3 Full Text

Having last time heard Śākyamuni explain the one great purpose for which the Buddhas appear in the worlds, we hear Buddha explain to Śāriputra that the Tathāgatas teach only Bodhisattvas.

The Buddha said to Śāriputra:

“The Buddhas, the Tathāgatas, teach only Bodhisattvas. All they do is for one purpose, that is, to show the insight of the Buddha to all living beings, to cause them to obtain the insight of the Buddha.

“Śāriputra! I also expound various teachings to all living beings only for the purpose of revealing the One Buddha-Vehicle. There is no other vehicle, not a second or a third. Śāriputra! All the present Buddhas of the worlds of the ten quarters also do the same.

“Śāriputra! All the Buddhas in the past expounded various teachings to all living beings with innumerable expedients, that is to say, with stories of previous lives, parables, similes and discourses, only for the purpose of revealing the One Buddha-Vehicle. The living beings who heard those teachings from those Buddhas finally obtained the knowledge of the equality and differences of all things.

“Śāriputra! All the Buddhas who will appear in the future also will expound various teachings to all living beings with innumerable expedients, that is to say, with stories of previous lives, parables, similes and discourses, only for the purpose of revealing the One Buddha-Vehicle. The living beings who hear those teachings from those Buddhas also will finally obtain the knowledge of the equality and differences of all things.

The Daily Dharma from May 1, 2017, offers this:

The Buddhas, the Tathāgatas, teach only Bodhisattvas. All they do is for one purpose, that is, to show the insight of the Buddha to all living beings, to cause them to obtain the insight of the Buddha.

The Buddha speaks these words in Chapter Two of the Lotus Sutra. Here he emphasizes the importance of practice for reaching enlightenment. We may think that just hearing what the Buddha teaches is enough to reach his insight of seeing things for what they are. We also need to be actively engaged with the world, doing our best, making mistakes, and confident that we can continue to learn how to make things better. This is no different from the mistaken belief that one can learn how to cook by merely reading recipes. Only by going in the kitchen and making something can one gain the insight of whoever came up with the recipe.

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

Awakening to the Lotus

Through the Lens of the Lotus Sutra

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The teachings which had come before Buddhism, Confucianism and Brahmanism, provided a basic moral framework for society. Hinayana Buddhism had introduced the beginning of Buddhist philosophy. Pre-Lotus Sutra Mahāyāna Buddhism had introduced the selfless ethics of the Bodhisattva. However, though Nichiren Shonin’s ethics were based on these systems, Open Your Eyes to the Lotus Teaching also provided a means of comparison between all of the systems. Each of the previous teachings showed only a portion of the truth; they were incomplete in themselves. Only the Lotus Sutra is complete; we can find ethical truths in other systems only when they are viewed through the lens of the Lotus Sutra.

Awakening to the Lotus

Daily Dharma

Daily Dharma – Nov. 11, 2018

When they expound the scriptures of non-Buddhist schools, or give advice to the government, or teach the way to earn a livelihood, they will be able to be in accord with the right teachings of the Buddha.

The Buddha gives this explanation to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. In this chapter, the Buddha shows that our practice of this Wonderful Dharma is not separate from our existence in this world. The purpose of the Buddha’s wisdom is not to escape to a better life, but to see our lives for what they are, and to use that clarity 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

Profound

Ten Suchnesses in the Buddha-Realm

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With regard to the Ten Suchnesses in the Buddha-realm, “appearance” refers to the Buddha-nature as the Conditional Cause (Yiian-yin) of Buddhahood, i.e., the merits living beings accumulate; “nature” refers to the Buddha-nature as the Understanding Cause (Ch., Liao-yin; Skt., vyan͂janahetu) of Buddhahood, i.e., the wisdom of beings; “substance” refers to the Buddha-nature as the Fundamental Cause (Cheng-yin) of Buddhahood, i.e., the pure and tranquil mind as the ultimate truth beings possess; “power” refers to the Buddha’s initial aspiration for enlightenment that surpasses that of the Two Vehicles; “function” refers to the Buddha’s performance of the Four Great Vows; “causes” refers to the Buddha’s grand adornment of knowledge and wisdom; “conditions” refers to the Buddha’s grand adornment of blessings and virtues; “effects” refers to the repetitive effects of the state of unsurpassed enlightenment in which each thought of the Buddha is integrated with the mind of great awakening; “retributions” refers to the fruit of mahāparinirvāṇa, and the last suchness “beginning-and-end-ultimately-alike” conveys the truth of the Middle Way, meaning that the Threefold Truth inherent in sentient beings at the beginning stage of practice is not different from the Threefold Truth revealed at the final stage of enlightenment. This is to say, both types of the Threefold Truth denote the same aspects (i.e., Emptiness, the Provisional, and the Middle Way), and both are based on the same reality consisting of causes and conditions. Chih-i supports his statement by explaining that in terms of the truth of Emptiness, sentient beings and the Buddha are inherently not different, since they are empty of substantial Being. When this non-distinction is spoken of in terms of the truth of the Provisional, it means that the Ten Dharma-realms are interpenetrating and mutually inter-existent. Sentient beings are the same as the Buddha, in a sense that they all inherently possess the Buddha-nature. The Buddha and sentient beings are the same, considering that everyone can attain Buddhahood as long as one makes efforts through diligent practices like the Buddha did in his previous lives before his enlightenment. With regard to the truth of the Middle Way, “ultimately alike” means that all of ignorant men and sages are part of reality that constitute the Ultimate Truth. (Vol. 2, Page 79)

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


LS32

Day 2

Chapter 1, Introductory (Conclusion).

Day 2 Full Text

Having last time concluded Chapter 1, Introductory, we begin again with Mañjuśrī’s answer to Maitreya.

Thereupon Mañjuśrī said to Maitreya Bodhisattva-mahasattva and the other great men:

“Good men! I think that the Buddha, the World-Honored One, wishes to expound a great teaching, to send the rain of a great teaching, to blow the conch-shell horn of a great teaching, to beat the drum of a great teaching, and to explain the meaning of a great teaching.

“Good men! I met many Buddhas in my previous existence. At that time I saw the same good omen as this. Those Buddhas emitted the same ray of light as this, and then expounded a great teaching. Therefore, know this! I think that this Buddha also is emitting this ray of light, and showing this good omen, wishing to cause all living beings to hear and understand the most difficult teaching in the world to believe.

The Daily Dharma from Sept. 14, 2018, offers this:

Good men! I think that the Buddha, the World-Honored One, wishes to expound a great teaching, to send the rain of a great teaching, to blow the conch-shell horn of a great teaching, to beat the drum of a great teaching, and to explain the meaning of a great teaching.

Mañjuśrī declares this to Maitreya and all others gathered to hear the Buddha teach in Chapter One of the Lotus Sūtra. The Buddha had just produced the light from between his eyebrows illuminating the worlds of the ten directions, a sight none but Mañjuśrī had experienced. The great teaching the Buddha was about to expound is the Lotus Sutra. This statement awakens our interest and shows us how to listen to this teaching, as if it were a great cooling rain or the loud call of a conch-shell or drum.

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

Basics

Every Phenomenon Is Intimately Related To All Others

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The law of causation tells us that every phenomenon in the universe is intimately related to all others. It is scarcely surprising that in the threefold learning, the Six Perfections, and the Eightfold Path each element includes all others and is included in all others.
Basic Buddhist Concepts

Daily Dharma

Daily Dharma – Nov. 10, 2018

Those who believe in the Lotus Sutra are like the winter season, for many hardships come incessantly. Winter is surely followed by spring. We have never heard nor seen that winter returned to fall. We have never heard that the believers in the Lotus Sutra go back to ordinary people. The Lotus Sutra says, “All people who listen to this sutra will attain Buddhahood.”

Nichren wrote this in a letter to one of the lay women who followed his teachings, Myoichi Ama. Knowing the hardships Nichiren faced in his life helps us understand his great fearlessness and determination to spread the Wonderful Dharma. One of the most difficult things about hardship is that it can seem like it will never end. Nichiren reminds us that hardships do end, and that we who practice the Lotus Sutra are assured of our future enlightenment. The example of Nichiren’s life also shows us that as Bodhisattvas, we can use our hardships to lead other beings to enlightenment.

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

Profound

Ten Suchnesses of the Bodhisattvas

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(4) The characteristics of the Ten Suchnesses are defined in the group of bodhisattvas and Buddhas

The meaning of the Ten Suchnesses concerning the fourth group of bodhisattvas and Buddhas (P’u-sa Fo) is described in three categories regarding the bodhisattvas of various levels of attainment: the bodhisattva of the Tripiṭaka Teaching, the bodhisattva of the Common Teaching, and the bodhisattvas of the Separate Teaching.

With regard to the bodhisattva of the Six Perfections” (Liu-tu P’usa) (of the Tripitaka Teaching), “appearance,” “nature,” “substance,” “power,” and “function” are discussed in terms of the bodhisattva’s blessings and virtues, which are derived from practicing the Six Perfections (pāramitās). “Causes” refers to wholesome karman, for the bodhisattva still abides in the human world. “Conditions” refers to affliction (Ch., Fa-nao; Skt., kleśa), for the bodhisattva has not severed defilement. “Effects” refers to the bodhisattva’s severance of bonds by means of thirty-four mental states. “Suchness of its retributions” refers to the Ten Suchnesses the bodhisattva is endowed with.” With regard to the bodhisattva of the Common Teaching (T’ung-chiao P’u-sa), “appearance,” “nature,” “substance,” “power,” “function,” “causes,” “conditions,” and “effects” are discussed from the perspective of non-defilement. “Retributions” means that the bodhisattva receives retribution before the sixth of the Ten Stages, and does not receive any retribution starting from the sixth of the Ten Stages. This is because on the Sixth Stage, the bodhisattva completely severs wrong attitudes and do not receive any rebirth, given that the action of their vow to assist sentient beings is not the retribution per se resulted from real karman. Thus, he is endowed with nine suchnesses but not ten (e.g. “retributions” is not included).

With regard to the bodhisattva of the Separate Teaching (Piehchiao P’u-sa), because of his cultivation of the Middle Way, and his gradual progress in contemplation, the bodhisattva embraces the Ten Dharma-realms. (Vol. 2, Page 78)

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


LS32

Day 1

Day 1 covers the first half of Chapter 1, Introductory

Day 1 Full Text

Having last time considered the examples of Bodhisattvas of those worlds illuminated by the light of the Buddha, we consider the actions of kings and other bodhisattvas:

Mañjuśrī!
I see some kings coming to a Buddha,
And asking him about unsurpassed enlightenment.
They have renounced the world of pleasures,
Left their palaces,
Parted from their ministers and women,
And shaved their beard and hair.
They now wear monastic robes.

I also see some Bodhisattvas
Becoming bhikṣus,
Living alone in retired places,
And joyfully reciting sūtras.

I also see some Bodhisattvas
Zealously and courageously
Entering remote mountains, and pondering
The enlightenment of the Buddha.

I also see some of them having given up desires,
And living in retired places,
Entering deep into dhyāna-concentration,
And obtaining the five supernatural powers.

I also see some Bodhisattvas finding peace in dhyāna,
Joining their hands together [towards the Buddha],
And praising the King of the Dharma
With tens of millions of gāthās.

I also see some Bodhisattvas resolute in mind.
They have obtained profound wisdom
By questioning the Buddha.
And now they remember what they heard from him.

I also see some sons of the Buddha
Concentrating their minds, having wisdom,
Expounding the Dharma to the multitude
With innumerable parables and similes,
Expounding the Dharma with joy,
Teaching [other] Bodhisattvas,
Defeating the army of Mara,
And beating the drum of the Dharma.

I also see some Bodhisattvas
Being tranquil and peacefully calm,
Not delighting in being respected
By gods or dragons.

I also see some Bodhisattva
Living in forests, and emitting ray of light
In order to have the denizens in hell,
And cause them to enter the Way to Buddhahood.

I also see some sons of the Buddha
Walking about forests without sleeping
In order to attain
The enlightenment of the Buddha.

I also see some of them
Observing the precepts with due deportment,
And keeping purity like that of gems,
In order to attain the enlightenment of the Buddha.

It is worth noting that after 36 times through this section of the Lotus Sūtra, I still enjoy this foundation built to support this sūtra. As the Introduction to the Lotus Sutra notes:

[I]n most sutras, the Introductory and Propagation parts are short and sweet, serving merely structural functions to complete the whole. In contrast, the Lotus Sutra contains a detailed introduction in addition to a general preface. This detailed introduction, unique to the Lotus Sutra, presents teachings that foreshadow what will be expounded in the following chapters.

Introduction to the Lotus Sutra

Daily Dharma

Daily Dharma – Nov. 9, 2018

The Buddha said to Universal-Sage Bodhisattva: “The good men or women will be able to obtain this Sūtra of the Lotus Flower of the Wonderful Dharma after my extinction if they do the following four things: (1) secure the protection of the Buddhas, (2) plant the roots of virtue, (3) reach the stage of steadiness [in proceeding to enlightenment], and (4) resolve to save all living beings. The good men or women will be able to obtain this sūtra after my extinction if they do these four things.”

For us who aspire to this difficult practice of the Wonderful Dharma, the Buddha gives this guide in Chapter Twenty-Eight of the Lotus Sūtra. For us to have even heard of this sūtra in this life we must have already done these four things. In order to maintain this practice, we need to use the Buddha’s protection for the benefit of all beings, not just for our benefit alone. We need to nourish the virtuous seeds we have already planted, remain steady and confident on the path to enlightenment, and sustain our determination to maintain our respect for everyone.

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