In Chapter Nineteen, “Merits of a Teacher of the Dharma,” we read, “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” (p. 282). This means that any study of secular issues, such as politics and economics, must be in accord with the cosmic law, which is to say, the Truth expounded in the Sutra. Conversely, the teachings of the Lotus Sutra (The Truth) are applicable to secular studies, such as politics or economics, whose prime objectives are the betterment of everyday life.
Introduction to the Lotus SutraAuthor: John Hughes
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Wondrous
“Myo” basically has two meanings: “A wondrous function, too microscopic to discern” and “Mysterious circumstance.” Originally, “Myo” comes from the Sanskrit “Sat,” which means “Right, virtuous and true.” When “Sat” connects to the next word, “Dharma” (Ho), it becomes “Saddharma.” Then, all of a sudden, “Myo” has an amazing meaning. It means to “open all mysterious gates in the universe, and awaken hidden power; to develop and resuscitate life.” This implies that the teaching of the Lotus Sutra has wonderful mysterious powers to engender a life from sterile land, cause growth and regenerate all, just like the sun. “Myo is to resuscitate life,” said Nichiren Shonin, in one of his letters.
Spring Writings
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Daily Dharma – Feb. 17, 2018
The merits of the Buddha are beyond the expression of our words. Only the Buddha, only the World-Honored One, knows the wishes we have deep in our minds.
In Chapter Eight of the Lotus Sutra, Pūrṇa has these words in mind while looking at the face of the Buddha. The thoughts we have are mostly words, and the words are about the things we want. Words can help us make sense of the world around us, especially the words the Buddha uses to teach us. But words can also confuse us when we mistake our expectations for the reality of the world. When the Buddha calls us to become Bodhisattvas, to realize that our happiness is linked to that of all beings, his words open a part of our mind with which we are not familiar. He asks us to set aside the habits we have learned from this world of conflict and see his world in a new way.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
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Day 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 concluded Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra, we open Chapter 19, The Merits of the Teacher of the Dharma.
Thereupon the Buddha said to Constant-Endeavor Bodhisattva-Mahāsattva:
“The good men or women who keep, read, recite, expound or copy this Sūtra of the Lotus Flower of the Wonderful Dharma, will be able to obtain eight hundred merits of the eye, twelve hundred merits of the ear, eight hundred merits of the nose, twelve hundred merits of the tongue, eight hundred merits of the body, and twelve hundred merits of the mind. They will be able to adorn and purify their six sense-organs with these merits.
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Purification of the Six Sense-Organs
The six sense-organs mean all the functions of body and mind. Practitioners of the Lotus Sutra will be able to purify their body and mind by this five-fold practice and enter into a state close to enlightenment. It is called the “purification of the six sense-organs.”
Introduction to the Lotus Sutra
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All Together Now
Concerning the Simile of the Herbs, it should be pointed out that all the plants live in harmony with each other. They are grouped together, even as they each grew according to their unique nature. Some would grow near mountains, some near the river, some in between. Yet they all grew together. Over and over in the Lotus Sutra the Buddha either refers to groups of people, alludes to groups of people or addresses groups of people. Even when he addresses specific individuals he does so as representatives for people of similar capacities. We each are important to the greater whole that makes up the entire universe as well as our local Sangha. Every person brings a unique perspective and understanding to the practice of Buddhism. The entire Sangha grows stronger by the contributions of each person, just as society is made stronger when all people actively participate.
It takes the combined efforts of many people to ensure that our society reflects the ideas and beliefs of Buddhism, which in turn will help eliminate the suffering that is around us in the world today.
Lecture on the Lotus Sutra
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Daily Dharma – Feb. 16, 2018
He satisfied himself with what little he earned.
He did not wish to get anything more.
He did not notice the priceless gem
Fastened inside his garment.These verses are part of a story told by Ājñāta-Kauṇḍinya and other disciples in Chapter Eight of the Lotus Sūtra. It is about a man whose friend gives him a jewel while he is asleep. Not realizing he has this treasure, the man returns to his ordinary life, desperate to make a living and satisfy his ordinary desires. The story shows how we live when we forget about the jewel of Buddha nature we carry with us.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
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Day 22
Day 22 covers all of Chapter 17, The Variety of Merits.
Having last month begun in gāthās reciting the merits of anyone who keeps this sūtra, we conclude Chapter 17, The Variety of Merits.
Anyone who keeps this sūtra should be considered
To have already built a monastery
Made of the cow-head candana,
installed with thirty-two beautiful hall ,
Eight times as tall as the tala-tree,
Provided with delicious food and drink,
With wonderful garments and bedding,
With accommodations for one hundred thousand people,
With gardens, forests, and pools for bathing,
And with promenades and caves for the practice of dhyāna.
He should be considered lo have already offered
That monastery to me in my presence.Anyone who not only understands
This sūtra by faith
But also keeps, reads and recites it,
And copies it, or causes others to copy it,
And strews flowers, incense,
And incense powder to a copy of it,
And lights lamps of the perfumed oil
Of sumanas, campaka, and atimuktaka
Around the copy of this sūtra
And offers the light thus produced to it,
Will be able to obtain innumerable merits.
His merits will be as limitless as the sky.Needless to say, so will be the merits of the person
Who keeps this sūtra, gives alms, observes the precepts,
Practices patience, prefers dhyāna-concentrations,
And does not get angry or speak ill of others.Anyone who respects the stupa-mausoleum,
Who is modest before bhikṣus,
Who gives up self-conceit,
Who always thinks of wisdom,
Who does not get angry when asked questions,
And who expounds the Dharma
According to the capacities of the questioners,
Will be able to obtain innumerable merits.When you see any teacher of the Dharma
Who has obtained these merits,
You should strew heavenly flowers to him,
Dress him in a heavenly garment,
Worship his feet with your head,
And think that he will become a Buddha.You should think
“He will go to the place of enlightenment before long.
He will be free from āsravas and free from causality.
He will benefit all gods and men.”Erect a stupa in the place
Where he expounded even a gāthā of this sūtra
While he was standing,
Walking, sitting or reclining!
Adorn the stupa beautifully,
And make various offerings to it!He is my son.
I will accept his place as mine.
I will be there.
I will walk, sit or recline there. -
Keeping and Practicing the Lotus Sutra
The Sutra says that, of course, building splendid stupas and temples, or contributing monetary donations and treasures to the Sangha produce many merits, because such deeds are evidence of a faithful heart. But compared to them, the merit which one obtains by keeping and practicing the Lotus Sutra is much more. It is true that there are stages in the practice of keeping the Sutra, as we have seen. But among those stages, the first one—having a joyful heart when one hears the Sutra—has the most significant meaning. Likewise, in the “Four Faiths in the Present,” which we discussed first, “Understanding by Faith in a Single Moment’s Thought” is mentioned first. It is only thanks to the faith and joy occurring within us the first time we grasp the meaning of the Lotus Sutra that we decide to practice it, act according to it, and finally attain enlightenment.
Introduction to the Lotus Sutra
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The Three Bodies of the Buddha
Mahayana Buddhism speaks of the Trikaya, or Three Bodies of the Buddha. These are not actually separate, distinct bodies; rather, they are personifications of different aspects or properties of the life of a Buddha. …
The first Buddha body is the Nirmanakaya, or Transformation-body. This is the historical aspect of a Buddha and refers to the Buddha as a person who is born, becomes awakened, teaches the Dharma, and then dies. This Buddha is an ordinary human being in every respect, except that he or she is awakened to the true nature of life.
The second Buddha body is the Sambhogakaya, or Enjoyment-body. This is the idealized aspect of the Buddha. This body is adorned with all kinds of special marks and characteristics symbolizing a buddha’s transcendent nature. This is the Buddha of limitless life and light, who resides in a pure land far removed from all suffering. The Enjoyment-body expresses the inner life of the historical Buddha and is the Buddha’s enjoyment of the Wonderful Dharma.
The third Buddha body is the Dharmakaya, or Dharma-body. This is the Buddha as universal truth, a personification of the true nature of reality itself. The Dharma-body is synonymous with other Buddhist terms such as Emptiness, Suchness, Buddha nature, or Dependent Origination. The Dharma-body expresses the Wonderful Dharma that is enjoyed by the Enjoyment-body and manifested physically by the Transformation-body.
Lotus Seeds