The third group of [lotus flower] analogy is Chih-i’s description of various practices enumerated in the Subtlety of Practice. Although the lotus seed is small, it is equipped with the root, stem, flower, and leaves. This analogizes the Subtlety of Practice. The root is identical to kindness and compassion; leaves are identical to knowledge and wisdom; stamen is identical to samādhi; and blossom is identical to liberation. Furthermore, the lotus is used to analogize the practice of the Six Pāramitās. The root, flower, seed, and leaves that are beneficial to human beings and bees are identical to T’an (giving); the fragrance of the flower is identical to Shi (precepts); the seed that grows in mud without feeling humiliated is identical to Jen (patience); the lotus that grows is identical to Ching-chin (vigor); the leaves that are soft and damp are identical to Ch’an (dhyāna); and the flower that is not tainted is identical to Hui (wisdom). (Page 108)
The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of BuddhismAll posts by John Hughes
Sangha or Gana
As the unorthodox samana religions [Jainism of India] grew and attained large followings, their groups too came to be known by the secular terms sangha or gana. In accordance with this practice, Buddhism referred to its group of monks as the Sangha (to be precise, sangha meant a group of more than four or five and gana a group of two or three).
The Beginnings of BuddhismDay 24
Day 24 concludes Chapter 19, The Merits of the Teacher of the Dharma and closes the Sixth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.
Having last month begun the eight hundred merits of the nose, we complete those merits in gāthās.
He will be able to recognize by smell
The gold, silver, and other treasures
Deposited underground,
And the things enclosed in a copper box.He will be able to know by smell
The values of various necklaces,
And the deposits of their materials,
And also to locate the necklaces [when they are lost].He will be able to recognize by smell
The mandārava-flowers,
And the mañjūṣaka-flowers,
And the pārijātaka-trees in heaven.He will be able to know by smell
Whether a heavenly palace
Adorned with jeweled flowers
Is superior, mean or inferior.He will be able to recognize by smell
Gardens, forests, excellent palaces,
And the wonderful hall of the Dharma in heaven,
And other stately buildings where [the gods] enjoy themselves.He will be able to know by smell
Whether the gods are hearing the Dharma
Or satisfying their five desires,
Or coming, going, walking, sitting or reclining.He will be able to know by smell
Whether the goddesses, clad in the garments
Adorned with fragrant flowers,
Are playing as they are moving about.He will be able to know by smell
Who has reached the Heaven of Brahman,
Who has entered into dhyāna,
And who has come out of it.He will be able to know by smell
The person who has appeared for the first time in the Light-Sound Heaven
Or in the Universal-Pure Heaven or in the Highest Heaven,
And who has disappeared from there.Anyone who keeps this sūtra
Will be able to locate by smell
The bhikṣus who are sitting or walking about
In seeking the Dharma strenuously,
And the bhikṣus who are reading or reciting [this] sūtra
Or devoting themselves
To sitting in dhyāna
Under the trees of forests.He will be able to know by smell
The Bodhisattvas who are resolute in mind,
And who are sitting in dhyāna or reading [this] sūtra
Or reciting it or expounding it to others.He will be able to locate by smell
The World-Honored One who is expounding the Dharma
Out of his compassion
Towards all living beings who respect him.He will be able to know by smell
Those who rejoice at hearing [this] sūtra
From the Buddha,
And act according to the Dharma.Anyone who keeps this sūtra
Will be able to have these merits of the nose
Although he has not yet obtained the nose
Of the Bodhisattva [who attained] the
Dharma without āsravas.
Near my altar I have this copper box to remind me of the benefits of practicing the Lotus Sūtra:
He will be able to recognize by smell
The gold, silver, and other treasures
Deposited underground …
Daily Dharma – Aug. 28, 2018
These ten rākṣasīs [and their attendants] came to the Buddha, together with Mother-Of-Devils and her children and attendants. They said to the Buddha simultaneously: “World-Honored One! We also will protect the person who reads, recites and keeps the Sūtra of the Lotus Flower of the Wonderful Dharma so that he may have no trouble. No one shall take advantage of the weak points of this teacher of the Dharma.”
These fierce demons make this promise to the Buddha in Chapter Twenty-Six of the Lotus Sūtra. Mother-of-Devils, also known as Kishimojin, was once a demon who stole and ate human children, until the Buddha reminded her that humans loved their children in the same way she loved her own. The Buddha does not judge or condemn any being. Instead he uses his insight to transform our understanding to see the harm we create in the world through satisfying our selfish desires. When we work for the benefit of all beings, we find all beings working for our benefit also.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The Lotus Flower and the 10 Suchnesses in the Buddha Realm
[T]he lotus is used to analogize Objects as the Ten Suchnesses in terms of the Buddha-realm:
- “Appearance of its Suchness of the Buddha-realm” is analogous with the stone-like seed, which is always like what it is without being affected by or depending on any external conditions, and neither originates nor extinguishes, for the suchness of its appearance is not due to causes and conditions. This suchness of its appearance is taken by Chih-i as the internal enlightenment (bodhi) possessed by all living beings. Thus, this analogy indicates that all living beings are identical to the appearance of bodhi.
- “Nature of its Suchness of the Buddha-realm” is analogous with the white pulp of the lotus root, which embodies the wisdom that is possessed by all living beings. This wisdom is the Buddha-nature as the Understanding Cause of Buddhahood, which allows one to realize one’s inherent nature for attaining Buddhahood. Although living beings are bound in the presence of various kinds of defilement and the afflictions of life and death, this inherent wisdom is always therein. Thus, in Chih-i ‘s view. This analogy indicates that affliction is identical to bodhi.
- “Substance of its Suchness of the Buddha-realm” is analogous with the indestructible body of the lotus root, which embodies the Buddha-nature as the Fundamental Cause of Buddhahood possessed by all living beings. This Buddha-nature is the inherent nature, which determines one’s possibility to attain Buddhahood, and is characterized by constancy, bliss, selfhood, and purity. These four characteristics are related to the state of nirvāṇa the Buddha abides in, which neither moves nor decays.
- “Power of its Suchness of the Buddha-realm” is analogous with the seed inside the lotus root, which embodies the bodhi-mind brought forth by living beings in the midst of suffering and defilement. This bodhi-mind is so powerful that it enables one to eventually reach enlightenment.
- “Function of its Suchness of the Buddha-realm” is analogous with the lotus seed that functions to allow all other related things to grow, which embodies the initial bodhi-mind of all living beings. This is because, with one’s initial resolve to the bodhi-mind, one is able to carry out practices in order to strive for Buddhahood.
- “Causes of its Suchness of the Buddha-realm” refers to the causes that bring about effects similar to themselves and is analogous with the lotus root that dwells in mud that gives rise to the flower leaning in air and enjoying glory. This embodies the bodhi-mind (i.e., root) of living beings that is brought forth from ignorance (i.e., mud). With this bodhi-mind as the cause, one is able to proceed to cultivate bodhisattva practice, from which one eventually enters the sea of all-embracing wisdom.
- “Conditions of its Suchness of the Buddha-realm” refers to indirect or conditional causes, and is analogous with the lotus that is equipped with stamen, flower, and seed, which embody various bodhisattva practices. These practices are the conditional causes that can lead one to attain fruition.
- “Effects of its Suchness of the Buddha-realm” refers to the effects that are the same as their causes, and is analogous with the formation of the lotus seed and the ripening of the seedpod and the seed that result from the existence of the flower and the withering of the flower and leaves respectively. This embodies the attainment of the bodhisattva. Based on his resolve to the bodhi-mind as the real cause, the bodhisattva is able to attain unsurpassed enlightenment as the effect.
- “Retributions of its Suchness of the Buddha-realm” refers to the effects resulting from the deeds one has done in one’s previous incarnations and is analogous with the lotus seed enveloped by the seedpod, embodying the retributions of the bodhisattva. The wonderful practice of the bodhisattva results in unsurpassed retributions that determine the ultimate attainment of the bodhisattva.
- “The Suchnesses of the beginning-and-end-ultimately-alike of the Buddha-realm” is analogous with the lotus root (as the beginning stage) and the seedpod (as the final stage), both of which are empty in four directions, embodying the four virtuous qualities of Buddhahood (constantcy, bliss, selfhood, and purity). If the four virtuous qualities refer to what is inherently possessed by living beings as the beginning stage, then the four virtuous qualities of nirvāṇa is the final stage. Although the beginning is hidden and the end is manifest in terms of these four virtuous qualities, they are not different. Therefore, the beginning and the end are ultimately alike. (Page 105-106)
Four Stages
Primitive Buddhist beliefs insist that whether or not a person abandons secular life determines the degree to which he can become enlightened. There are four such degrees or stages—known as the four merits: entrance into the stream of sanctification (sotapanna), the state in which the person will be born once again into this world (sakadagamin), the state in which no return to this world is necessary (anagamin), and the state of perfect enlightenment (arhat). (Page 103)
The Beginnings of BuddhismDay 23
Day 23 covers all of Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra, and opens Chapter 19, The Merits of the Teacher of the Dharma.
Having last month considered the merits of the great alms giver, we learn the merits of the fiftieth person who rejoices at hearing even a gāthā of the Lotus Sūtra.
The Buddha said to Maitreya:
“Now I will tell you clearly. The merits of the person who gave all those pleasing things to the living beings of the six regions of four hundred billion asaṃkhya worlds, and caused them to attain Arhatship are less than the merit of the fiftieth person who rejoices at hearing even a gāthā of this Sūtra of the Lotus Flower of the Wonderful Dharma. The merits of the former person are less than a hundredth or a thousandth of the merits of the latter person, or less than the merits of the latter person divided by a hundred thousand billion. [The superiority of the merits of the latter person to those of the former person] cannot be explained by any calculation, parable or simile.
“Ajita! The merits of the fiftieth person who rejoices at hearing this Sūtra of the Lotus Flower of the Wonderful Dharma are immeasurable, limitless, asaṃkhya. Needless to say, so are the merits of the first person who rejoices at hearing [this sūtra] in the congregation. His merits are immeasurable, limitless, asaṃkhya and incomparable.
The Daily Dharma from Dec. 2, 2017, offers this:
Now I will tell you clearly. The merits of the person who gave all those pleasing things to the living beings of the six regions of four hundred billion asaṃkhya worlds, and caused them to attain Arhatship are less than the merits of the fiftieth person who rejoices at hearing even a gāthā of this Sūtra of the Lotus Flower of the Wonderful Dharma.
The Buddha gives this explanation to Maitreya (whom he calls Ajita – Invincible) in Chapter Eighteen of the Lotus Sūtra. He compares the benefit created by someone who teaches innumerable beings and makes exorbitant offerings through following the pre-Lotus sūtras to the benefits of finding joy in the Buddha’s Highest teaching. This joy is not the same as just getting what we want, or being relieved from what we do not want. It is the joy of seeing the world for what it is, and our place in it as Bodhisattvas who exist 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
Each Bodhisattva of the Earth
In Chapter 21 of the Lotus Sutra, [the Bodhisattvas of the Earth] are given the specific transmission of the Wonderful Dharma of the Lotus Flower Sutra consisting of the teachings, the supernatural powers, the treasury, and the achievements of the Buddha. Therefore, they are responsible for propagating the Lotus Sutra in the Latter Age of the Dharma. Thus, anyone who upholds the Odaimoku in this age is said to be a Bodhisattva of the Earth or, more humbly, one of their followers.
Lotus World: An Illustrated Guide to the GohonzonDaily Dharma – Aug. 27, 2018
The gods, men and asuras in the world think that I, Śākyamuni Buddha, left the palace of the Śākyas, sat at the place of enlightenment not far from the City of Gayā, and attained Anuttara-samyak-saṃbodhi [forty and odd years ago]. To tell the truth, good men, it is many hundreds of thousands of billions of nayutas of kalpas since I became the Buddha.
The Buddha makes this proclamation in Chapter Sixteen of the Lotus Sutra. This was the first time he revealed himself not as the temporal Siddhartha Gautama, the man who left home and became enlightened, but as the Ever-Present Buddha Śākyamuni who has been alive for innumerable eons helping beings to become enlightened and will continue that existence for twice that time into the future. This is the highest teaching of the Buddha, the purpose of all his expedient teachings that came before, and the Wonderful Dharma that is most difficult to believe and understand. When we comprehend the existence of this Ever-Present Buddha for even the blink of an eye, we gain more clarity about the world than through any of the Buddha’s other teachings.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Six Analogies of the Lotus Flower
First of all, the lotus is generally presented as forming six analogies. The sequence of appearance of the lotus flower and the seedpod of the lotus in different times are portrayed as the allegorical expression of the doctrine of the Relative Truth and the Ultimate Truth, or the doctrine of the Traces and the Origin. The three analogies for the door of the Traces indicate that the Buddha employs expedient means as the beginning stage to teach beings, and eventually leads them to attain perfect enlightenment.
The third analogy uses the falling flower that ripens the seedpod to analogize that by abolishing the Three Vehicles (Śrāvakas, pratyekabuddhas, and bodhisattvas), the One Vehicle of Buddhahood is revealed: “When the flower falls, the seed is formed. This analogizes the abolishment of the Three [Vehicles] and the revelation of the One [Vehicle], [because] there is only one single Buddha vehicle that arrives directly at the bodhimaṇḍa.”
The three analogies for the door of the Origin indicate that the cause and effect of Buddhahood are complete at the time of the Origin.
- The first analogy uses the flower that must be accompanied by the seedpod to analogize that the Traces must contain the Origin (though the Origin is not yet known): “The flower that contains the seedpod analogizes that the Traces certainly contain the Origin, and are contained in the Origin. Although the intention [of the Buddha] is for the Origin, the purpose of the Buddha is difficult to be known.”
- When the flower opens, the seedpod is displayed. This is to analogize that the recognition of the Origin is to realize that the Traces as expedient means are extremely important, for the Traces can lead one to realize the Ultimate Truth the Origin represents: “When the flower blooms, the seedpod is revealed. This analogizes that the opening of the Traces and the revelation of the Origin is for the sake of the Traces, for this can cause the bodhisattvas to recognize the expedient means [employed by] the Buddha. Since the Traces have been recognized, [one] returns to recognize the Origin, by which the Path is enhanced and the life [of birth-and-death] is decreased.”178
- The third analogy indicates that when the Origin is manifested, the Traces should be abandoned, so that one is no longer attached to the Traces, and is able to progress to attain perfect enlightenment: “When the flower falls, the seed is ripe. This analogizes the abolishment of the Traces and the revelation of the Origin. Since the Origin has been recognized, [one] is no longer ignorant about the Traces. [One] abides in the dharmakāya only, cultivating the Path, and ascending the supreme stage of perfection.”