It seems difficult to transmit faith to our children and others, but it is no more difficult than transmitting our life experiences to them. The teachings of the Buddha have a strong character as a “way of life,” a way to live as it is, rather than being a religion. We seek universal truth for enlightenment, cultivate our own nature by ourselves, and raise our own spirit by ourselves, in accordance with the Buddha’s teachings, which will lead all human beings and living things to attain Buddhahood. This is the way to live life in order to become a Buddha.
Spring WritingsAll posts by John Hughes
Daily Dharma – Aug. 20, 2017
Ajita! Anyone who hears that my life is so long, and understands it by faith even at a moment’s thought, will be able to obtain innumerable merits.
The Buddha makes this declaration to his disciple Maitreya, also known as Invincible (Ajita) in Chapter Seventeen of the Lotus Sutra. In the previous chapter, the Buddha revealed for the first time that his impending death was merely an expedient, intended to reach those who would take him for granted if they thought they could see him at any time. The Buddha explained that this is the teaching that is most difficult to believe and difficult to understand. Namely that he is always present, leading us and all beings to enlightenment.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 2
Day 2 completes Chapter 1, Introductory.
Having last month considered Wonderful-Light’s expounding of the Sūtra of the Lotus Flower of the Wonderful Dharma, we consider the life of the lazy man.
There was a lazy man
Among the disciples
Of Wonderful-Light, the Teacher of the Dharma.
[The lazy man] was attached to fame and gain.Always seeking fame and gain,
He often visited noble families.
He did not understand what he had recited,
Gave it up, and forgot it.
Because of this,
He was called Fame-Seeking.But he [later] did many good karmas,
And became able to see innumerable Buddhas.
He made offerings to them,
Followed them, practiced the Great Way,
And performed the six paramitas.
Now he sees the Lion-Like One of the Sakyas.He will become a Buddha
In his future life.
He will be called Maitreya.
He will save innumerable living beings.The lazy man who lived after the extinction
Of [Sun-Moon-] Light Buddha was
No one but you.
Wonderful-Light, the Teacher of the Dharma, was I.
I always smile when I consider that the next Buddha in the Sahā World was a slackard in a previous life. Then there is this from Lotus World: an Illustrated Guide to the Gohonzon:
A particularly popular manifestation of Maitreya is the jovial monk whose statue is often mistaken for the Buddha. Taigen Daniel Leighton relates the following about this well-known but misunderstood figure:
“In China Maitreya is nearly synonymous with his supposed incarnation as the historical tenth-century Chinese Zen monk Budai, whose Japanese name, Hotei, may be more familiar in the West. Chinese images of Budai, or Hotei, are frequently labeled simply “Maitreya” (Milo in Chinese) such that in popular Chinese awareness they are virtually identical. Hotei is legendary as a wandering sage with supernatural powers who spent his time in village streets rather than in the security of temples. His image is recognizable as the disheveled, fat, jolly “laughing buddha” whose statue is seen in many Chinese restaurants and in all Chinese Buddhist temples.
“Hotei’s name means “cloth bag,” as he carried a sack full of candies and toys to give to children, with whom he is often depicted in play. This scruffy Buddhist Santa Claus expands our view of Maitreya’s warmth and loving-kindness. Hotei’s fat belly and affinity with children reflects yet another aspect of Maitreya in popular folk religion, that of a fertility deity. Maitreya was sometimes prayed to by those who wanted children, especially in Korea.”
The Delusion of a Separate Self
In the Lotus Sutra, the Buddha states that he actually teaches only bodhisattvas. This means that even the voice-hearers who follow the Four Noble Truths or those who contemplate Dependent Origination are not authentic followers of the Buddha until they have the compassionate heart of a bodhisattva. Thus, it is not enough to simply follow the Eightfold Path. One must also follow it with the spirit of compassionate concern for others. The bodhisattvas do not practice only for their own benefit, they practice for the sake of all beings. This is because they are deeply aware of the interdependent nature of all things. That is, they realize that no one is disconnected from the whole. Therefore, the notion of a self-liberation apart from others is just another symptom of the delusion of a separate self.
Lotus SeedsDaily Dharma – Aug. 19, 2017
The Buddhas expound the Dharma
In perfect freedom.
Knowing the various desires and dispositions
Of all living beings,
They expound the Dharma
With innumerable parables
And with innumerable similes
According to their capacities.
These verses are sung by Subhūti, Mahā-Kātyāyana, Mahā-Kāśyapa, and Mahā-Maudgalyāyana in Chapter Four of the Lotus Sūtra. They show the realization by the Buddha’s disciples of why the Buddha uses different teachings for different people. For us who do not know the various desires and dispositions of all living beings, the Buddha gives this Lotus Sūtra, When we put this teaching into practice, and use it to benefit all beings, it is as if we are teaching from the Buddha’s own mind.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 1
Day 1 covers the first half of Chapter 1, Introductory
Having last month considered the kings and more Bodhisattvas illumined by the light from the Buddha, we considered the efforts of the Bodhisattvas.
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.I also see some sons of the Buddha
Enduring abuse
Or blows with sticks
Inflicted by arrogant people
In order to attain
The enlightenment of the Buddha.I also see some Bodhisattvas
Giving up wanton pleasures,
Parting from foolish companions,
Approaching men of wisdom,Controlling their minds from distraction,
And concentrating their minds in hills or forests
For thousands of billions of years
In order to attain the enlightenment of the Buddha.
We do not practice in order to earn a seat in heaven. No. We practice “In order to attain the enlightenment of the Buddha.”
Daily Dharma – Aug. 18, 2017
All that I say is true, not false, because I see the triple world as it is. I see that the triple world is the world in which the living beings have neither birth nor death, that is to say, do not appear or disappear, that it is the world in which I do not appear or from which I do not disappear, that it is not real or unreal, and that it is not as it seems or as it does not seem. I do not see the triple world in the same way as [the living beings of] the triple world do. I see all this clearly and infallibly.
The Buddha makes this revelation in Chapter Sixteen of the Lotus Sūtra. In the story, he has just explained that although beings see him as a man who became enlightened after growing up as a crown prince, in reality he has been enlightened since an unimaginable amount of time in the past, and will continue to lead all beings to enlightenment for twice that period of time into the future. As we learn to see the historical Śākyamuni Buddha as the ever-present Śākyamuni Buddha, our vision of the world changes too.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 32
Day 32 covers Chapter 28, The Encouragement of Universal-Sage Bodhisattva, closing the Eighth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.
Having last month heard Universal-Sage Bodhisattva’s vow, we hear instructions on how to study and the dhārāṇi spells:
“World-Honored One! The bhikṣus, bhikṣunīs, upāsakās or upāsikās who seek, keep, read, recite and copy this Sūtra of the Lotus Flower of the Wonderful Dharma in the defiled world in the later five hundred years after [your extinction], if they wish to study and practice this sūtra, should concentrate their minds [on study and practice] strenuously for three weeks. When they complete [the study and practice of] three weeks, I will mount a white elephant with six tusks, and appear before them with my body which all living beings wish to see, together with innumerable Bodhisattvas surrounding me. I will expound the Dharma to them, show them the Way, teach them, benefit them, and cause them to rejoice. I also will give them dhārāṇi spells. u they obtain these dhārāṇis, they will not be killed by nonhuman beings or captivated by women. Also I myself will always protect them. World-Honored One! Allow me to utter these dhārāṇis spells!”
Thereupon he uttered spells before the Buddha:
“Atandai (1), tandahatai (2), tandahatei (3), tandakusharei (4), tandashudarei (5), shudarei (6), shudarahachi (7), botsudahasennei (8), sarubadarani-abatani (9), sarubabasha-abataru (10), huabatani (11), sōgyahabishani (12), sōgyaneku-kyadani (13), asogi (14), sōgyahagyadai. (15), teirei-ada-sōgyatorya-aratei-haratei (16), sarubasogya-sammaji-kyarandai (17), sarubadarumashuharisettei (18), saru-basatta-rodakyōsharya-atogyadai (19), shin-abikiridaitei (20).”
The Daily Dharma from March 15, 2017, offers this:
Universal-Sage Bodhisattva (Fugen, Samantabhadra) makes this declaration to the Buddha in Chapter Twenty-Eight of the Lotus Sūtra. Nichiren interprets “the later five hundred years” as the time in which we live today. Universal sage describes the ways in which we can practice this Sūtra. To seek it is to find it in all aspects of our lives. To keep it is to rely on its teachings and have confidence in its ability to lead us to the Buddha’s wisdom. To read and recite it is to continue to remind ourselves and others of the details of the teachings. To copy it is to make it available to others. The merits we gain through these practices allow us to see the world for what it is and be part of making it better for everyone. The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Talking to This Special Person
Let’s remember that when we sit in front of the Mandala Gohonzon, we are sitting down in a sacred and very spiritual place in order to closely approach the Buddha and Nichiren Shonin. Using a more mundane example, this could be comparable to sitting down to have an important conversation or become closer with someone very special in our lives, such as a good friend, loved one, boyfriend, girlfriend or fiancee. If we meet someone as special as this, then of course we would want to be dressed properly, speak clearly and sincerely, and thoroughly enjoy the time we spend with that person. When we talk to this special person, we will look them directly in the eyes, possibly even feeling great emotion. We will also put all our energy, spirit and attention into addressing that person as we sincerely seek to connect with them. That is, we will use all our heart. It is the same with chanting the Odaimoku.
Odaimoku: The Significance Of Chanting Namu Myoho Renge KyoDaily Dharma – Aug. 17, 2017
Bhikṣus! It is a very long time since that Buddha passed away. Suppose someone smashed all the earth-particles of one thousand million Sumeru-worlds into ink-powder. Then he went to the east[, carrying the ink-powder with him]. He inked a dot as large as a particle of dust [with that ink-powder] on the world at a distance of one thousand worlds from his world. Then he went again and repeated the inking of a dot on the world at every distance of one thousand worlds until the ink-powder was exhausted. What do you think of this? Do you think that any mathematician or any disciple of a mathematician could count the number of the worlds [he went through]?
The Buddha gives this explanation in Chapter Seven of the Lotus Sūtra. Our concept of time can be limited to what happens in the brief existence we enjoy in this world. We often feel we have no time for what is necessary, much less what we enjoy. With this limited viewpoint, we can find it hard to believe that we have enough time to become enlightened. The Buddha reminds us that there is no shortage of time, and that in all of our existence, we will have opportunities to increase our capacity to benefit others.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com