Bhikṣus! I will collect Bodhisattvas and Śrāvakas and expound this sūtra to them when I realize that the time of my Nirvāṇa is drawing near, that the living beings have become pure in heart, that they can understand the truth of the Void by firm faith, and that they have already entered deep into dhyāna-concentration.
The Buddha gives this explanation in Chapter Seven of the Lotus Sūtra. When we encounter even the smallest part of the Lotus Sūtra, it is because of all the wonderful things we have accomplished both in this life and in previous lives. Because we hear and practice this Sūtra, we are the Bodhisattvas who have vowed to benefit all beings and the Śrāvakas who have heard and practiced the teaching for their own benefit and are now awakening to the Bodhisattva path. The Buddha sees into the purity of our hearts, even though we may believe we are clouded by delusion and ignorance. He knows we can understand his teaching no matter how inadequate or unworthy we may think we are. No one besides us can bring the Buddha’s teachings to life and purify this world of suffering. This Wonderful Dharma helps us keep sight of who we are and what we are here to do.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.
Last month, I covered the “eighty billion nayuta Bodhisattva-mahasattvas” who were puzzled by the Sakyamuni’s hesitance to transmit the teaching of the Lotus Sutra to them but still forged ahead with a vow to “go to any place [not only of this Saha-World but also] of the worlds of the ten quarters, as often as required, and cause all living beings to copy, keep, read and recite this sutra, to expound the meanings of it, to act according to the Dharma, and to memorize this sutra correctly.”
Today and in coming months, I’ll focus on the Peaceful Practices detailed in Chapter 14.
Thereupon Manjusri Bodhisattva-mahasattva, the Son of the King of the Dharma, said to the Buddha:
“World-Honored One! These Bodhisattvas are extraordinarily rare. They made a great vow to protect, keep, read, recite and expound this Sutra of the Lotus Flower of the Wonderful Dharma in the evil world after your extinction because they are following you respectfully. World-Honored One! How should an [ordinary] Bodhisattva-mahasattva expound this sutra in the evil world after [your extinction]?”
The Buddha said to him:
“A Bodhisattva-mahasattva who wishes to expound this sutra in the evil world after [my extinction] should practice four sets of things.
“First, he should perform proper practices, approach proper things, and then expound this sutra to all living beings.
“Manjusri! What are the proper practices the Bodhisattva-mahasattva should perform? He should be patient, mild and meek. He should not be rash, timorous, or attached to anything. He should see things as they are. He should not be attached to his nonattachment to anything. Nor should he be attached to his seeing things as they are. These are the proper practices the Bodhisattva-mahasattva should perform.
The warning not to be attached to nonattachment fits very well with the guidelines to be discussed in coming months.
Annotations on the Great Concentration and Insight states: “The passage cited about the earlier teachings correctly distinguishes between the provisional and the true. This is because it explains the truer the teaching the lower the stage (of those enlightened by it); whereas the more provisional the teaching the higher the state must be (of those enlightened by it).”
Nichiren wrote this passage in his Treatise on The Four Depths of Faith and Five Stages of Practice (Shishin Gohon-Shō). The passage from T’ien-t’ai he quotes reminds us that we do not need to rely on our own talents or intelligence to become enlightened. The highest teaching of the Lotus Sūtra is meant for all beings, wise or simple, clever or stupid. The Buddha’s provisional teachings were intended to match the minds of those who heard them. But the Wonderful Dharma is the Buddha’s own mind, harmonizing with the seed of enlightenment within us all.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 17 covers all of Chapter 12, Devadatta, and opens Chapter 13, Encouragement for Keeping this Sutra.
The Devadatta chapter might as well be titled “Improbable.” Last Month, I focused on the Devattta’s role as a teacher of the Lotus Sutra in a previous life of Sakyamuni and the promise of future Buddhahood for Devadatta despite his efforts to kill the Buddha and split the sangha. As improbably as that might seem, there’s that 8-year-old daughter of Dragon King Sagara.
Manjusri said, “In the sea I expounded only the Sutra of the Lotus Flower of the Wonderful Dharma.”
Accumulated-Wisdom asked Manjusri:
“The sutra is exceedingly profound and wonderful. This is the treasure of all the sutras. It is rare in the world. Do you know anyone who acted according to this sutra so strenuously that he has already been qualified to become a Buddha quickly?”
Manjusri answered:
“Yes. There is a daughter of Dragon-King Sagara [among those whom I taught]. She is eight years old. She is clever. She knows the karmas of all living beings. She obtained dharanis. She keeps all the treasury of the profound and hidden core expounded by the Buddhas. She entered deep into dhyana-concentration, and understood all teachings. She aspired for Bodhi in a ksana, and reached the stage of irrevocability. She is eloquent without hindrance. She is compassionate towards all living beings just as a mother is towards her babe. She obtained all merits. Her thoughts and words are wonderful and great. She is compassionate, humble, gentle and graceful. She [has already been qualified to] attain Bodhi[, and to become a Buddha quickly].”
Despite Accumulated-Wisdom’s disbelief that anyone, especially a girl, can become a Buddha “in a moment” and Sariputra’s insistence that the “five impossibilities” – she cannot become 1. the Brahman-Heavenly-King, 2. King Sakra, 3. King Mara, 4. a wheel-turning-holy-king, and 5. a Buddha – will prevent such a feat, the dragon girl is not deterred when she sings to Sakyamuni in gathas:
You know the sins and merits
Of all living beings.
You illumine the worlds of the ten quarters.
Your wonderful, pure and sacred body
Is adorned with the thirty-two major marks
And with the eighty minor marks.
Gods and men are looking up at you.
Dragons also respect you.
None of the living beings
Sees you without adoration.
Only you know that I [am qualified to] attain Bodhi
Because I heard [the Dharma].
I will expound the teachings of the Great Vehicle
And save all living beings from suffering.
And so she does. In an instant the dragon, a representative of the animal world, is transformed into a man, becomes enlightened and sets about teaching the Dharma.
After that, one wonders why Maha-Prajapati Bhiksuni, the sister of the mother of the Buddha, and Yasodhara Bhiksuni, the mother of Rahula, would need reassurance of their eventual enlightenment.
Thereupon the Buddha said to World-Voice-Perceiver Bodhisattva:
“Receive it out of your compassion towards this Endless-Intent Bodhisattva, towards the four kinds of devotees, and towards the other living beings including gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, human and nonhuman beings!”
In Chapter Twenty-Five of the Lotus Sūtra, Endless-Intent Bodhisattva offers a necklace of gems with inestimable value to World-Voice-Perceiver Bodhisattva. At first World-Voice-Perceiver refuses to take it, and only accepts it when the Buddha asks him to receive it for the benefit of all beings. This reminds us that when we cultivate a mind of compassion, anything we receive is not meant to be held for our personal benefit. It is meant to be transformed into something beneficial for all beings.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 16 concludes Chapter 11, Beholding the Stupa of Treasures, and completes the Fourth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.
Last month, I focused on the Hotoge versus and the reason why they are embellished with the odd rhythmic reading.
Today, it’s time to get back to the elephant in the room: The Stupa of Treasures.
The perfect body of a Tathagata is in this stupa of treasures. A long time ago there was a world called Treasure-Purity at the distance of many thousands of billions of asamkhyas of worlds to the east [of this world]. In that world lived a Buddha called Many-Treasures. When he was yet practicing the Way of Bodhisattvas, he made a great vow: ‘If anyone expounds a sutra called the Lotus Flower of the Wonderful Dharma in any of the worlds of the ten quarters after I become a Buddha and pass away, I will cause my stupa-mausoleum to spring up before him so that I may be able to prove the truthfulness of the sutra and say ‘excellent’ in praise of him because I wish to hear that sotra [directly from him].
He attained enlightenment[, and became a Buddha]. When he was about to pass away, he said to the bhisus in the presence of the great multitude of gods and men, ‘If you wish to make offerings to my perfect body after my extinction, erect a great stupa!’
If anyone expounds the Sutra of the Lotus Flower of the Wonderful Dharma in any of the worlds of the ten quarters, that Buddha, by his supernatural powers and by the power of his vow, will cause the stupa of treasures enshrining his perfect body to spring up before the expounder of the sutra. Then he will praise [the expounder of the sutra], saying, ‘Excellent, excellent!’
To which I say, Excellent, excellent. Next month the clone wars.
When they hear even a gāthā or a phrase [of this sūtra] with their pure minds, they will be able to understand the innumerable meanings [of this sūtra]. When they understand the meanings [of this sūtra] and expound even a phrase or a gāthā [of this sūtra] for a month, four months, or a year, their teachings will be consistent with the meanings [of this sūtra], and not against the reality of all things.
The Buddha declares these lines to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep and practice this Sūtra. The words of the Sūtra are not specific directions for how to live. We need to interpret them and apply them to our lives in the world today. There are many others whose experience and guidance can help us see what the Sūtra means, and who can benefit from our experience.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 15 concludes Chapter 10, The Teacher of the Dharma, and opens Chapter 11, Beholding the Stūpa of Treasures.
Last month I skipped the arrival of the Stupa of Treasures in order to retell how “the good men or women who live after my extinction expound this Sutra of the Lotus Flower of the Wonderful Dharma.”
Since I get another shot at the Stupa tomorrow, I want to keep the focus today on The Teacher of the Dharma and the promises made to those who expound this sutra after the extinction of the Buddha:
Medicine-King, know this! Anyone who copies, keeps, reads and recites this sutra, makes offerings to it, and expounds it to others after my extinction, will be covered by my robe. He also will be protected by the present Buddhas of the other worlds. He will have the great power of faith, the power of vows, and the power of roots of good. Know this! He will live with me. I will pat him on the head.
And the importance of the Sutra of the Lotus Flower of the Wonderful Dharma:
Medicine-King! Although many laymen or monks will practice the Way of Bodhisattvas, they will not be able to practice it satisfactorily, know this, unless they see, hear, read, recite, copy or keep this Sutra of the Lotus Flower of the Wonderful Dharma or make offerings to it. If they hear this sutra, they will. Anyone who, while seeking the enlightenment of the Buddha, sees or hears this Sutra of the Lotus Flower of the Wonderful Dharma, and after hearing it, understands it by faith and keeps it, know this, will approach Anuttara-samyak-sambodhi.
Medicine-King! Suppose a man on a plateau felt thirsty and sought water. He dug a hole in order to get water. As long as he saw the dug-out lumps of earth were dry, he knew that water was still far off. He went on digging, and then found the dug-out lumps of earth wet. When he finally found mud, he was convinced that water was near. In the same manner, know this, the Bodhisattvas who have not yet heard, understood or practised this Sutra of the Lotus Flower of the Wonderful Dharma, are still far from Anuttarasamyak-sambodhi. [The Bodhisattvas] who hear, understand, think over and practice this sutra, will approach Anuttara-samyaksambodhi. Why is that? It is because Anuttara-samyak-sambodhi which all the Bodhisattvas [should attain] is expounded only in this sutra. This sutra opens the gate of expedients and reveals the seal of the truth. The store of this Sutra of the Lotus Flower of the Wonderful Dharma is sound and deep. No one can reach its core. Now I show it to the Bodhisattvas in order to teach them and cause them to attain [Anuttara-samyak-sambodhi].
The Buddhas expound the teaching of the Three Vehicles
Only as an expedient.
There is only the One Buddha-Vehicle.
The two [vehicles] were taught only as resting places.
The Buddha declares these verses in Chapter Seven of the Lotus Sūtra after telling the parable of the Magic City. The parable is his explanation of why expedient teachings are necessary, and why we must eventually set them aside to attain the enlightenment that is our true nature.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
On April 15, 2016, at 6:10am Eastern time, my wife’s mother died. She had been in hospice care at home for several weeks. The end was not unexpected, but as happens it was still a surprise. This is the first death of a close relative since I became a Nichiren Shu Buddhist.
One of the important aspects of Buddhism and especially Nichiren’s teachings is the practice one does for others, especially parents.
When my wife’s mother died I had been reading Kaimoku-sho. In it Nichiren writes:
Filial devotion preached in Confucianism is limited to this life. Confucian sages and wise men exist in name only because they do not help parents in their future lives. Non-Buddhist religions in India know of the past as well as the future, but they do not know how to help parents. Only Buddhism is worthy of being the way of sages and wise men, as it helps parents in future lives.
Back in March, I wrote about Ven. Kenjo Igarashi’s discussion of death and the 49-day ceremony for the dead. Recently I asked him if he could put this teaching in writing so that I could better explain it to my wife. In response, he used the 49-day journey as the topic for his May sermon included in the church’s Nichiren News newsletter.
The Significance of the 49-Day Journey After Death
Last November marked the 40-year anniversary since I first became an overseas minister. Since then, I have spent these past several months reflecting on my various experiences throughout my journey as a Buddhist priest in the United States. It led me to realize that while I have much more that I wish to tell to you about Buddhism, there are also many concepts that need further explanation. One example that comes to mind is the importance of the 49th day memorial service for the deceased, which is specific to Buddhist traditions. Its significance is often times downplayed or even forgotten, when compared to the notion of holding funeral services. I wish to elaborate on this topic by briefly taking you through the 49-day journey of the deceased.
When an individual passes away, it is said that 49 nails are hammered into their body and soul, restraining both the physical body and soul from moving. Every seven days, starting from the day of the individual’s passing, until the 49th day, we hold memorial services for the individual. Seven nails will be removed every seventh day, until all 49 of these nails are removed, to ultimately free the deceased’s soul. On the 49th day, there will be a trial or hearing held in front of the so-called ”judge”, who will be standing in front of six gates, bearing no signs. However, we all know that each of these gates leads the individual to six possible realms of existence. These include hell, those of hungry spirits, animals, ashura, humans, or the heavenly beings. Everyone wants to either return as a human being, or enter the realm of heavenly beings. This judge in front of the six gates, will not guide this individual to the proper gate, but only instruct them to choose one. The individual will choose the gate based on what they may think is only instinct, yet this decision will also be guided by the actions that the individual took during their time on this earth.
While it may seem as if we take little part in the deceased individual’s 49-day journey, this is not the case. One way we can assist them, is by chanting ”Namu myo ho renge kyo”, which as you know, is the name of the Buddha nature that we all possess. We chant this odaimoku throughout the 49 days to call upon the deceased individual’s Buddha nature. If you recall, the Buddha nature can be imagined as the inside of a seed, while the outer shell represents bad karma resulting primarily from previous actions. Whenever we chant the odaimoku, the Buddha nature slowly grows. While this is a slow process, the more we chant, the more the Buddha nature shows, until it finally appears by sprouting through the outer shell. If the Buddha nature does not appear at the end of the 49 days, the individual will not be able to reach Enlightenment.
While death signifies the end of an individual’s time in this world, it does not mark the ultimate endpoint of their spirit. Please remember that your Buddhist practice can serve an important purpose in providing happiness for not only yourself, but also others, including the deceased.
