All posts by John Hughes

LS32

Day 11

Day 11 continues Chapter 7, The Parable of the Magic City

Day 11 Text with annotationsPlay MP3

Having last month considered the reaction of the Brahman-heavenly-kings of the five hundred billion worlds in the east, we consider the reaction of the Brahman-heavenly-kings of the five hundred billion worlds in the southeast.

“Bhikṣus! The great Brahman-[heavenly-]kings of the five hundred billion worlds in the southeast, who saw their palaces illumined more brightly than ever, danced with joy. They also wondered why [their palaces were so illumined]. They visited each other and discussed the reason. There was a great Brahman-heavenly-king called Great-Compassion among them. He said to the other Brahmans in gāthās:

Why is it
That we see this light?
Our palaces are illumined
More brightly than ever.

Did a god of great virtue or a Buddha
Appear somewhere in the universe?
We have never seen this [light] before.
Let us do our best to find [the reason].

Let us go even to the end of one thousand billion worlds,
And find the place from where this light has come.
A Buddha may have appeared somewhere in the universe
In order to save the suffering beings.

“Thereupon the Brahman-heavenly-kings of the five hundred billion [ worlds] went to the northwest, carrying flower-plates filled with heavenly flowers, in order to find [the place from where the light had come]. Their palaces also moved as they went. They [reached the Well-Composed World and] saw that Great-Universal-Wisdom-Excellence Tathāgata was sitting on the lion-like seat under the Bodhi tree of the place of enlightenment, surrounded respectfully by gods, dragon-kings, gandharvas, kiṃnaras, mahoragas, men, and nonhuman beings. They also saw that the sixteen princes were begging the Buddha to turn the wheel of the Dharma. Thereupon the Brahman-heavenly-kings worshipped the Buddha with their heads, walked around him a hundred thousand times, and strewed heavenly flowers to him. The strewn flowers were heaped up to the height of Mt. Sumeru. The Brahman-heavenly-kings offered flowers also to the Bodhi-tree of the Buddha. Having offered flowers, they offered their palaces to the Buddha, saying, ‘We offer these palaces to you. Receive them and benefit us out of your compassion towards us!’ In the presence of the Buddha, they simultaneously praised him in gāthās with all their hearts:

Saintly Master, God of Gods!
Your voice is as sweet as a kalavinka’s.
You have compassion towards all living beings.
We now bow before you.
You, the World-Honored One, are exceptional.
You appear only once in a very long time.

No Buddha has appeared
For the past one hundred and eighty kalpas.
The three evil regions are crowded;
And the living beings in heaven, decreasing.

Now you have appeared in this world
And become the eye of all living beings.
As their refuge, you are saving them.
As their father, you are benefiting them
Out of your compassion towards them.
We are now able to see you
Because we accumulated merits
In our previous existence.

“Thereupon the Brahman-heavenly-kings, having praised the Buddha with these gāthās, said, ‘World-Honored One! Turn the wheel of the Dharma and save all living beings out of your compassion towards them!’ Then they simultaneously said in gāthās with all their hearts:

Great Saint, turn the wheel of the Dharma
And reveal the reality of all things!
Save the suffering beings
And cause them to have great joy!

If they hear the Dharma, some will attain enlightenment;
Others will be reborn in heaven.
The living beings in the evil regions will decrease;
And those who do good patiently will increase.

“Thereupon Great-Universal-Wisdom-Excellence Tathāgata gave his tacit consent to their appeal.

The Daily Dharma from March 31, 2023, offers this:

If they hear the Dharma, some will attain enlightenment;
Others will be reborn in heaven.
The living beings in the evil regions will decrease;
And those who do good patiently will increase.

The Brahma-Heavenly-Kings of the Southeast sing these verses to Great-Universal-Wisdom-Excellence Buddha in Chapter Seven of the Lotus Sūtra. They are imploring that Buddha to share his highest teaching with them, and demonstrating that they are ready to receive it. Those living in evil regions are in great difficulty, because they do not know how to keep from reinforcing their delusions and truly benefit themselves. When a Buddha appears to show all beings the world as it is, he helps us to shed our delusions. But we must still come to him and show through our respect for him that we are ready for his teaching.

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

Blog, satomi nichirenism

Nichirenians and Nichirenism

This is another in a series of daily articles concerning Kishio Satomi's book, "Japanese Civilization; Its Significance and Realization; Nichirenism and the Japanese National Principles," which details the foundations of Chigaku Tanaka's interpretation of Nichiren Buddhism and Japan's role in the early 20th century.


The full title of Kishio Satomi’s book is “Japanese Civilization; Its Significance and Realization; Nichirenism and the Japanese National Principles.” It was published as part of Trubner’s Oriental Series in London in 1923. It is written for the Western reader and as such makes certain concessions. For example, since followers of Christ are called Christians, Satomi calls followers of Nichiren Nichirerians. In an effort to separate the established temple-based Nichiren religion from what his father, Chigaku Tanaka, had established, he called it Nichirenism.

In summarizing Nichirenism and Nichirenians toward the end of his book, Satomi writes:

Nichirenism as the practical religion teaches us that human life finds its signification and light by strong procedure and by following the path which leads to promise of life, and which is different from a mere abstract conception of truth. Therefore, for Nichirenians, there is no racial discrimination, nor wrong notion of nationality, nor class, but only one discrimination, viz. between men who obey and safeguard the path and those who do not. It is the universal religion, which is above the usual national conservatism. Nichirenians find their gratitude in their awakening of the path, and, according to Nichiren’s definite instruction, they are to share their happiness with all mankind. They will never realize the objective state of faith in individual ease or consolation. They will surely proceed to the movement of reconstruction of the world even if they sacrifice their individual consolation or ease; but in the very process of that task they will discover the real means of Attainment of Buddhahood. Their expectation will indeed consist in Universal Buddhafication.

Accordingly, Nichiren’s faith does not lie within a mere religious sentiment nor in bliss of the Almighty. Their faith only traces their right path wherein their lives consist, therefore God’s love is apart from the problem as far as they are concerned with the Heavenly Task. Because protection of righteousness is God’s duty.

Of course they do not seek religion in a mere ritual form, though without doubt it is an important part of religion to a certain extent, and consequently is adopted to a certain degree in Nichiren’s religion. Nichirenism emancipates religion from the dark interior of the church right into joyful human life. Therefore, for Nichirenians, religion is not only a religion in the ordinary sense but it is the principle and method of the synthetic creation of the world. And also for such reasons they establish religion as an achievement, the Heavenly Task.

Thus those who recognize and believe the Heavenly Task, in other words, the establishment of the Holy Altar in future as the vital point and signification of their lives, are ruled by those ideas, viz. absolute adoration, gratitude, mutual admiration of the same minds, vow to realize the law, and sacrifice of one’s life for the law. These five are indeed their radical rules, which they willingly obey. And therefore they guard and extend the Law with all their powers, that is economical power, science, preaching, labor and so forth. They do not discriminate men according to their ranks or occupations or races. Every man is equal before the Heavenly Task, so they admire, respect and thank each other for the practice of the task. Therein lies their real worthiness. They believe they are realizing an ideal human life in the society of one another, if ever.

Nichirenism and the Japanese National Principles, p226-228

In the Introduction, Satomi explains:

The religion to be aimed at should be one of validity and value. If we were righteous there would be no necessity to ask God’s help, for it is God’s duty a priori to protect the righteous.

So, in the first place, “prayer” consists in “vowing” to do that which is righteous oneself and being benevolently inclined towards our fellow creatures and thereby engendering righteousness and perfect love.

In the second place, “prayer” also means “thanksgiving” for one’s rectitude, and then again “prayer” should be a genuine feeling of absolute dependence on God. Otherwise contradiction will go on repeating itself everlastingly.

Nichirenism and the Japanese National Principles, p2-3

The goal of Nichirenism, Satomi explains, is to free religion:

Emancipate religion from old conceptions, from the Church and from the grave. The principle and spirit of religion should be interwoven with daily life. Strive to find religion at every step, at every turn, at work, at table, in business or in time of war or peace! Plough the land for the sake of humanity, then shall a man find true happiness.

Nichirenism and the Japanese National Principles, p4

Nichirenism, Satomi says, requires a different practice.

A tradesman who is devoted to a religion and is a regular churchgoer in order to benefit by sermons and prayer, would appear to be a true believer of the religion as far as the church is concerned. He argues love, benevolence, truth, peace or something of the kind and overestimates himself and is proud of his faith during those moments. However, when attending to his everyday duties he thinks of his own interests and competes with numerous other traders, gloats over his gains and, should an opportunity offer, he would overthrow his competitors.

Is not such a view of peace a superficial one? Can we recognize even the smallest degree of faith in such intentions? Such a phenomenon is obviously contradictory. We cannot approve of such dualism or pluralism which draws a distinction between our mode of living and our religious faith.

Nichirenism and the Japanese National Principles, p6

Worldwide reform is the ultimate goal of Satomi’s Nichirenism:

We must bring about in the near future an international constitution so that the States and the world may be judged. It is illogical that a State should punish an individual man or woman for a theft or other crime of which the State itself is guilty on a much larger scale. It is out of all reason to ascribe equity to national greediness. Therefore the State must undergo a moral reconstruction. So we must contrive to bring about a reconstruction of the world, its countries and its individuals. We offer Nichirenism and the Japanese National Principles as the means to be considered by the nations.

Nichirenism and the Japanese National Principles, p10

Satomi makes an effort to soften Nichirenism’s rejection of all other Buddhist sects and all other religions.

Nichirenism is the principle of the synthetic creation based on Nichiren’s doctrine, thought and faith, and it is religion in quite an ordinary sense, but at the same time it is the general basis of life and of the world. Accordingly, we cannot treat Nichirenism as a mere form of Buddhism, however apt we may be to allow our views to be influenced by our prejudices and our sectarianism when we come in touch with a sect which is foreign to us. So, to begin with, when seeking truth, we must eliminate sectarianism, which of itself alone will confuse our understanding or reason. For this cause and also in order to free Nichiren’s religion from the hackneyed conception of religion, we use the appellation Nichirenism, the term adopted by Chigaku Tanaka.

Nichirenism, in the first place, rejects all other religions on the one hand, but, on the other hand, approves them all, when enlightened and elucidated by Nichirenism. From the former point of view, Nichirenism is not incompatible with the other religions, but is in unison and harmony with them from the latter point of view.

For Satomi, the world of the 1920s was ripe for conquest by Nichiren’s ideas.

Nichirenism is by no means the religion of the past, but the religion of the future and forever. The past ages were not ready to be Nichirenized for many reasons, the political condition was one of them, the state of civilization was another, and the affairs of the world of thought might also be added. But now the world has come to a standstill, so that it must of necessity take a new turn.

Nichirenism and the Japanese National Principles, p13

Table of ContentsNext

Daily Dharma, d26b

Daily Dharma – July 2, 2023

The Buddhas sat at the place of enlightenment,
And obtained the hidden core.
Anyone who keeps this sūtra will be able
To obtain the same before long.

The Buddha speaks these verses in Chapter Twenty-One of the Lotus Sūtra. They are his assurance to us as those who follow and practice the Lotus Sūtra that we are firmly on the path to enlightenment, no matter what challenges we find in the world.

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

LS32

Day 10

Day 10 concludes Chapter 6, Assurance of Future Buddhahood, and opens Chapter 7, The Parable of a Magic City.

Day 10 Text with annotationsPlay MP3

Having last month considered the Buddha’s prediction for Kātyāyana, we consider the Buddha’s prediction for Maudgalyāyana and conclude today’s portion of Chapter 6, Assurance of Future Buddhahood.

Thereupon the World-Honored One said again to the great multitude:

“Now I will tell you. This Great Maudgalyāyana will make various offerings to eight thousand Buddhas, respect them, and honor them. After the extinction of each of those Buddhas, he will erect a stūpa-mausoleum a thousand yojanas high, and five hundred yojanas wide and deep. He will make it of the seven treasures: gold, silver, lapis lazuli, shell, agate, pearl and ruby. He will offer flowers, necklaces, incense applicable to the skin, incense powder, incense to burn, canopies, banners and streamers to the stūpa-mausoleum. After that he will make the same offerings to two hundred billions of Buddhas. Then he will become a Buddha called Tamālapattra-candana-Fragrance, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. The kalpa in which he will become that Buddha will be called Joyfulness; and his world, Mind­Happiness. The ground [of his world] will be even, made of crystal, adorned with jeweled trees, and purified with strewn flowers of pearls. Anyone will rejoice at seeing it. Innumerable gods, men, Bodhisattvas and Śrāvakas will live there. The duration of the life of that Buddha will be twenty-four small kalpas. His right teachings will be preserved for forty small kalpas, and the counterfeit of his right teachings also will be preserved for forty small kalpas.”

Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:

After he gives up his present existence,
This Great Maudgalyāyana, a disciple of mine,
Will see many Buddhas,
Many World-Honored Ones.
He will see eight thousand of them,
And then two hundred billions of them.

In order to attain
The enlightenment of the Buddha,
He will make offerings to them, and respect them.
He will perform brahma practices under those Buddhas,
And keep the teachings of those Buddhas
For innumerable kalpas.

After the extinction of each of those Buddhas,
He will erect a stūpa of the seven treasures.
There will be a long golden yasti
On the top of the stūpa.
He will offer flowers, incense and music
To the stūpa-mausoleum of the Buddha.

He will finally complete
The Way of Bodhisattvas,
And become a Buddha
Called Tamala [pattral-candana-Fragrance
In a world called
Mind-Happiness.

The duration of the life of that Buddha
Will be twenty-four [small] kalpas.
He will expound to gods and men
The enlightenment of the Buddha.

As many Śrāvakas as there are sands in the River Ganges
Will have the six supernatural powers,
Including the three major supernatural powers.
They will be exceedingly powerful and virtuous.

Innumerable Bodhisattvas also will live there.
They will be resolute in mind, and strenuous.
They will never falter
In seeking the wisdom of the Buddha.

After the extinction of that Buddha,
His right teachings
Will be preserved for forty small kalpas.
So will the counterfeit of them.

The five hundred disciples of mine
Are powerful and virtuous.
They also shall be assured
Of their future Buddhahood.
They will become Buddhas
In their future lives.

Now I will tell you
About my previous existence
And also about yours.
All of you, listen attentively!

See One’s Own Practice Affects Others

Blog, Books, satomi nichirenism

Nichirenism and the Japanese National Principles

In May I published a number of quotes from Bruno Petzold’s book, Buddhist Prophet Nichiren–A Lotus In The Sun, examining the Tendai view of Nichiren’s doctrine. Petzold based his understanding of Nichiren and his doctrine on three books:

satomi-bookcover-web
Japanese Civilization: Its Significance and Realization, Nichirenism and the Japanese National Principles
  • Nichiren, the Buddhist Prophet by Anesaki Masaharu, 1916
  • Japanese Civilization: Its Significance and Realization, Nichirenism and the Japanese National Principles by Satomi Kishio, 1923
  • Nichiren-shū kōyō (Manual of the Nichiren Sect), Shimizu Ryōzan, 1928

Since I already have Anesaki Masaharu on this website, I went looking for the other two books. I couldn’t find Shimizu Ryōzan’s “Nichiren-shū kōyō” (Manual of the Nichiren Sect), but Satomi Kishio’s book is available online and in print. (Download a PDF copy.)

Satomi was born in 1897, the youngest son of Chigaku Tanaka and his second wife, Ogawa Hiroko. He died in 1974. In writing the book, Satomi sought to bring his father’s work to the Western world. As he explains in the Author’s Preface:

The chief object of the present work is to make accessible to Western scholars and all people one of the very important aspects of Japanese spiritual civilization which is, in a sense, a result of our synthetic creation by harmonization and unification of several elements. The Author has treated Nichiren’s Religion, known as the True Mahayana Buddhism, and the Japanese National Principles in this volume, to which he begs to draw the attention of readers.

The book’s objective is detailed in an Introduction written by G.F. Barwick in 1923.

Professor Satomi, although so far unknown in England, is well known in Japan, both as an author of works relating to Nichirenism and as the youngest son of Mr. Chigaku Tanaka, the leading authority on the life and writings of the apostle of Buddhist reformation. There is a powerful society in Japan, the Kokuchukai, of which Mr. Chigaku Tanaka is the president. It is composed entirely of laymen, and its object is to present the ideal religious life, as revealed by Nichiren, free from any obscurities which formalism and the misdirected zeal of various sects may have induced. The activities of this society are mainly directed towards spreading the idea of practical religion over every aspect of life and bringing the religious influence to bear not only on personal work like art and science, but on the collective work of politics, economics, and military affairs. Mr. Chigaku Tanaka is the one who may be said to be the most active since Nichiren’s death in 1282 in spreading the doctrine, or perhaps one ought rather to say the ideas, of Nichiren; and his son is an enthusiastic worker in the same field.

Of Nichiren’s religion it may suffice to say here that its main ideas are: the communion of those living now and henceforth with all who have gone before, and the restoration of primeval connection with the eternal Buddha; and that it is not the worship of an abstract truth, but a life to be lived by every being, human or other, in the identity of man with nature. Nichiren was imbued with the strongest faith that Japanese Buddhism would spread from East to West, and his disciples are earnestly endeavoring to make his prophetic vision a present reality. The Nichirenians count their temples by thousands and their adherents by millions, and may claim recognition as one of the religious forces of the world.

At the time Barwick wrote this he was the “Assistant-Keeper of Printed Books and Superintendent of Reading-room of the British Museum.” I’ve found no explanation of his connection to Satomi or his expertise in Japanese religions. His claim that “Nichirenians count their temples by thousands and their adherents by millions, and may claim recognition as one of the religious forces of the world” only stands if “Nichirenians” include all of the various sects who see Nichiren as their founder. Tanaka’s Kokuchukai, Pillar of the Nation Society, which he founded in 1880 as Rengekai (Lotus Blossom Society), certainly never counted it’s adherents by the millions nor did it possess any temples.

For my purposes, I’ll be publishing quotes from the book illustrating where I see Nichirenism (Nichirenshugi in Japanese) diverges from modern Nichiren Buddhism but also where it points to weaknesses in today’s implementation of Nichiren’s teachings. I’m particularly moved by the desire of Tanaka and his son to “emancipate religion from the dark interior of the church right into joyful human life.”

TABLE OF CONTENTS

Nichirenian and Nichirenism
The Importance of Japan
Nichiren’s Times
Nichiren’s Early Motivation
Dengyo, the Hokekyo and Nichiren
Nichiren’s Life in Kamakura
Nichiren as Honge Jogyo
A Religious Man Worthy of the Name
Transmission of the Three Great Secret Laws
Realization of Buddha’s Kingdom
A Military Role in Spreading Nichiren’s Teaching
Religionizing the Country to Propagate the Lotus Sutra
Vows for the Protection and Enlargement of the Law
Japanese National Principles and the Holy Altar
The Essences of the Japanese National Principles
Adoration to Myōhōrengekyō
Five Reasons for Chanting Daimoku
The Law of the Sacred Title
The Object of Worship in Nichirenism
The Meaning of the Sun Goddess and Hachiman on the Gohonzon
The Path Reaching the Summit
The Importance of the Lotus Sutra in Nichirenism
Good and Evil and Lust All Together
Kishio Satomi’s Odd Interpretations of the Lotus Sutra
A Religion Founded With A Future Aim
Daily Dharma, WONS

Daily Dharma – July 1, 2023

A man of shallow faith pretends to have right faith and is contemptuous towards other followers, so as to harm the faith of others. Leave such people alone. By the intention of the King of the Brahma Heaven, Indra and other deities, I believe that such a time will certainly come when all the people of Japan will simultaneously believe in the Lotus Sutra. I am sure that many people will then say, “I have believed in this sutra all along.”

Nichiren wrote this passage in a Reply to Lord Ueno (Ueno-dono Gohenji). In Nichiren’s life, he tolerated the contempt of many who refused his call to set aside expedient teachings and take up the Wonderful Dharma of the Lotus Sūtra. Despite repeated attempts to reach these people, and after enduring his home being burned down, attacks with swords, a mock execution and numerous exiles, he retired to a hermitage on Mt. Minobu to spend the last days of his life. As the Buddha showed no contempt towards his cousin Devadatta, Nichiren showed no contempt towards his persecutors. When we find others who despise us for our practice, we have the example of these two men. They both took the long view towards enlightenment, and did not let themselves be wounded by the follies of human nature.

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

LS32

Day 9

Day 9 covers Chapter 5, The Simile of Herbs, and introduces Chapter 6, Assurance of Future Buddhahood.

Day 9 Text with annotationsPlay MP3

Having last month repeated in gāthās the Simile of the Herbs, we consider how the Buddha is like the cloud that gave rain to everyone.

I am like the cloud.
I appeared in this world
Just as the large cloud covered
Everything on the earth.

Since I appeared in this world,
I have been expounding
The reality of all things
To all living beings.

(The Great Saint,
The World-Honored One,
Said to the multitude
Of gods and men:)

I am the Tathāgata,
The Most Honorable Biped.
I have appeared in this world
Just as the large cloud rose.

All living beings are dying of thirst.
I will water them.
I will save them from suffering.
I will give them the pleasure of peace,
The pleasure of the world,
And the pleasure of Nirvana.

All gods and men!
Listen to me with one mind!
Come here and see me,
Who am the Most Honorable One!

I am the World-Honored One.
I am not surpassed by anyone.
I have appeared in this world
To give peace to all living beings.

I will expound the Dharma as pure as nectar
To you all in this great multitude.
My teachings are of the same taste.
They are for emancipation, that is, for Nirvana.

I will expound these teachings [of mine]
With a wonderful voice.
My purpose is
To reveal the Great Vehicle.

I see all living beings equally.
I have no partiality for them.
There is not ‘this one’ or ‘that one’ to me.
I transcend love and hatred.

I am attached to nothing.
I am hindered by nothing.
I always expound the Dharma
To all living beings equally.
I expound the Dharma to many
In the same way as to one.

I always expound the Dharma.
I do nothing else.
I am not tired of expounding the Dharma
While I go or come or sit or stand.
I expound the Dharma to all living beings
Just as the rain waters all the earth.

I am not tired of giving
The rain of the Dharma to all living beings.
I have no partiality for them,
Whether they are noble or mean,
Whether they observe or violate the precepts,
Whether they live a monastic life or not,
Whether they have right or wrong views,
Whether they are clever or dull .

Those who hear the Dharma from me
Will reach various stages
[Of enlightenment]
According to their capacities.

The Daily Dharma from April 7, 2023, offers this:

I always expound the Dharma.
I do nothing else.
I am not tired of expounding the Dharma
While I go or come or sit or stand.
I expound the Dharma to all living beings
Just as the rain waters all the earth.

The Buddha makes this declaration in Chapter Five of the Lotus Sūtra. It is normal for us humans to become worn out, frustrated or annoyed as we try to benefit others. Often, other people do not want our help, or when they take our help, they do not progress as fast as we want them to. Sometimes there are only a few people we want to help, and may actually wish harm on those we blame for our problems. The Buddha gives us a different example. He gets his energy from creating benefit. It does not drain him. He sees that all beings want to improve themselves, no matter how perversely they may go about it. He knows that all beings are worthy of receiving the Buddha Dharma.

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

Daily Dharma, d26b

Daily Dharma – June 30, 2023

Therefore, the man of wisdom
Who hears the benefits of these merits
And who keeps this sūtra after my extinction,
Will be able to attain
The enlightenment of the Buddha
Definitely and doubtlessly.

The Buddha sings these verses to Superior-Practice Bodhisattva (Jōgyo, Viśiṣṭacārītra) in Chapter Twenty-One of the Lotus Sūtra. Superior-Practice is the embodiment of the fourth vow of a Bodhisattva: The Buddha’s teachings are immeasurable; I vow to attain supreme enlightenment. It is through our determination to benefit all beings, and our confidence in the Wonderful Dharma of the Lotus Sūtra, that we maintain our lives in this world of conflict.

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

See Just Not Paying Attention

LS32

Day 8

Day 8 concludes Chapter 4, Understanding by Faith, and closes the second volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 8 Text with annotationsPlay MP3

Having last month repeated in gāthās and begun the Parable of the Rich Man and His Poor Son, we consider the expedients used by the rich man to transform his son.

He thought of an expedient.
He called
Some squint-eyed, short, ugly, powerless and virtueless men,
And said to them:
“Go and tell him:
‘You will be employed
To clear away dirt and dust.
You can get a double day’s pay.”‘

Hearing this from them,
The poor son came joyfully with them.
He cleared away dirt and dust,
And cleaned the buildings.

The rich man saw him from the window.
He thought:
“He is ignorant.
He willingly does mean work.”
Thereupon the rich man
Put on old and dirty clothes,
Picked up a dirt-utensil,
And walked towards his son.
With this expedient he came to his son,
And told him to work on, saying:
“I will pay you more.
You can use twice as much oil for your feet.
You can take food and drink as you like.
You can use more matting to warm yourself with.”

Sometimes he chided him, saying:
“Work hard!”
At other times he coaxed him, saying:
“I will treat you as my son.”

By his wisdom the rich man succeeded
In leading his son into his household.
Twenty years after that
He had his son manage his house.

The son was entrusted
With the keeping of the accounts
Of gold and silver,
And of pearl, crystal, and so on.
But he still lodged
In the hut outside the gate, thinking:
“I am poor.
None of these treasures are mine.”

Seeing the mind of his son
Becoming less mean and more noble,
The father called in
His relatives, the king, ministers,
Kṣatriyas, and householders,
In order to give his treasures to his son.

He said to the great multitude:
“This is my son.
He was gone
For fifty years.
I found him Twenty years ago.
I missed him
When I was in a certain city.
I wandered, looking for him,
And came here.
Now I will give him
All my houses and men.
He can use them
As he likes.”

The son thought:
“I was poor, base and mean.
Now I have obtained
The treasures, houses,
And all the other things
From my father.
Never before
Have I been so happy.”

The Daily Dharma from April 12, 2023, offers this:

The son thought: “I was poor, base and mean.
Now I have obtained
The treasures, houses,
And all the other things
From my father.
Never before
Have I been so happy.”

These verses are part of the story of the Wayward Son told by Subhūti, Mahā-Kātyāyana, Mahā-Kāśyapa, and Mahā-Maudgalyāyana in Chapter Four of the Lotus Sūtra. The son in the story has come into his inheritance after years of training and preparation by his father. The story explains the disciples’ understanding of how the Buddha uses expedients over time to prepare us for enlightenment. When we are not ready for the Buddha’s wisdom, he teaches to the capacity of our own minds. Now that we are ready for his highest teaching, he reveals his own mind in the Lotus Sutra.

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

Daily Dharma, d18b

Daily Dharma – June 29, 2023

Mañjuśrī! A Bodhisattva-mahāsattva who performs this third set of peaceful practices in the latter days after [my extinction] when the teachings are about to be destroyed, will be able to expound the Dharma without disturbance. He will be able to have good friends when he reads and recites this sūtra. A great multitude will come to him, hear and receive this sūtra from him, keep it after hearing it, recite it after keeping it, expound it after reciting it, copy it or cause others to copy it after expounding it, make offerings to the copy of this sūtra, honor it, respect it, and praise it.

The Buddha gives this explanation to Mañjuśrī Bodhisattva in Chapter Fourteen of the Lotus Sūtra in which he describes the peaceful practices of a Bodhisattva. The third set of practices involves not despising those who practice the Wonderful Dharma in any way, or hindering their practice by telling them that they are lazy and can never become enlightened. Such treatment goes against the true nature we all share, and can only create conflict.

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