Tendai Lotus School Teachings, p 78Q: This Twelvefold Conditioned Co-arising consists of how many causes and how many results?
A: There are two causes from the past, five results of the present, three causes from the present, and two results of the future.
Q: What are the two causes from the past and so forth?
A: The two causes from the past are (1) ignorance and (2) volitional activity. The five results of the present are (1) consciousness, (2) name and form, (3) the six senses, (4) contact, and (5) experience. The three causes from the present are (1) passion, (2) attachment, and (3) existence. The two results of the future are (1) rebirth and (2) decay and death.
All posts by John Hughes
Daily Dharma – April 13, 2023
To those who have accumulated merits,
And who are gentle and upright,
And who see me living here,
Expounding the Dharma,
I say:
“The duration of my life is immeasurable.”
The Buddha declares these verses in Chapter Sixteen of the Lotus Sūtra. This chapter is where the Buddha reveals for the first time his ever-present nature. He became enlightened in the remotest past, and will continue teaching all beings far into the future. There is a view that to see a Buddha in our time requires a supernatural way of seeing, even a personal vision or a revelation not available to ordinary people. What the Buddha teaches here is that he is always visible to anyone, anywhere. It is when we look for him to teach us and are compassionate and disciplined in our desires that he appears to us.
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 considered Universal-Sage Bodhisattva’s promise to those who keep the Sūtra of the Lotus Flower of the Wonderful Dharma, we consider Śākyamuni Buddha’s response to Universal-Sage Bodhisattva’s vow.
Thereupon Śākyamuni Buddha praised him, saying:
“Excellent, excellent, Universal-Sage! You will protect this sūtra so that many living beings may obtain peace and benefits. You have already obtained inconceivable merits and great compassion. You aspired for Anuttara-samyak-saṃbodhi and vowed [to protect this sūtra] by your supernatural powers in the remotest past, and have been protecting this sūtra since then. By my supernatural powers, I will protect anyone who keeps your name.
“Universal-Sage! Anyone who keeps, reads and recites this Sūtra of the Lotus Flower of the Wonderful Dharma, memorizes it correctly, studies it, practices it, and copies it, should be considered to see me, and hear this sūtra from my mouth. He should be considered to be making offerings to me. He should be considered to be praised by me with the word ‘Excellent!’ He should be considered to be caressed by me on the head. He should be considered to be covered with my robe. He will not be attached to worldly pleasures. He will not like to read heretical scriptures or any other writings of heretics. He will not be intimate with heretics, slaughterers, boar-breeders, sheep-breeders, fowl-breeders, dogbreeders, hunters, prostitutes, or any other evil people. He will be upright. He will have correct memory and the powers of merits and virtues. He will not be troubled by the three poisons. He will not be troubled by jealousy, arrogance from selfishness, arrogance from self-assumed attainment of enlightenment, or arrogance from self-assumed acquisition of virtues. He will want little, know contentment, and practice just as you do.
The Daily Dharma from March 25, 2022, offers this:
He will have correct memory and the powers of merits and virtues. He will not be troubled by the three poisons. He will not be troubled by jealousy, arrogance from selfishness, arrogance from self-assumed attainment of enlightenment, or arrogance from self-assumed acquisition of virtues. He will want little, know contentment, and practice just as you do.
The Buddha gives this description of the person who keeps and practices the Lotus Sūtra to Universal-Sage Bodhisattva (Fugen, Samantabhadra) in Chapter Twenty-Eight of the Lotus Sūtra. Powers of merits are what we have when we see things clearly. The three poisons are greed, anger and ignorance. The practice of Universal-Sage is to support and encourage everyone who takes on this difficult practice of the Wonderful Dharma. This is another Bodhisattva who gives us an example of how we can live 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
Colors of Interpretation
Tendai Lotus School Teachings, p 77-78Q: What is the meaning of the passage quoted from the Saddharma-smṛtyupasthāna Sūtra that speaks of “distributing the five colors”?
A: The combination of ignorance with the most evil activity arouses the conditioned co-arising of the hellish realm, like painting with the color black. The combination of ignorance with middling evil activity arouses the conditioned co-arising of the realm of beasts, like painting with the color red. The combination of ignorance with lesser evil activity arouses the conditioned co-arising of the realm of hungry spirits, like painting with the color blue. The combination of ignorance with lesser good activity arouses the conditioned co-arising of the realm of the asuras, like painting with the color yellow. The combination of ignorance with middling good activities arouses the conditioned co-arising of the realm of human beings, like painting with the color white. The combination of ignorance with the best good activity arouses the conditioned co-arising of the realm of gods, like painting with the most superior white color. The analogy of the five colors has this meaning. The arousing of these six destinies should be known as having these causes.
Daily Dharma – April 12, 2023
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
Day 31
Day 31 covers Chapter 27, King Wonderful-Adornment as the Previous Life of a Bodhisattva.
Having last month considered a king called Wonderful-Adornment and his wife and two sons, we consider the reaction of the two sons when that Buddha expounded the Sūtra of the Lotus Flower of the Wonderful Dharma.
“Thereupon that Buddha expounded the Sūtra of the Lotus Flower of the Wonderful Dharma, wishing to lead King Wonderful-Adornment also out of his compassion towards all living beings. The two sons, Pure-Store and Pure-Eyes, came to their mother, joined their ten fingers and palms together, and said, ‘Mother! Go to Cloud-Thunderpeal-Star-King-Flower-Wisdom Buddha! We also will go to attend on him, approach him, make offerings to him, and bow to him because he is expounding the Sūtra of the Lotus Flower of the Wonderful Dharma to all gods and men. Hear and receive [the sūtra]!’
“The mother said to them, ‘[Yes, I will. But] your father believes in heresy. He is deeply attached to the teachings of brahmanas. Go and tell him to allow us to go [to that Buddha]! ‘
“Pure-Store and Pure-Eyes joined their ten fingers and palms together, and said to their mother, ‘We were born in this family attached to wrong views although we are sons of the King of the Dharma.’
“The mother said to them, ‘Show some wonders to your father out of your compassion towards him! If he sees [the wonders], he will have his mind purified and allow us to go to that Buddha.’
The Daily Dharma from March 2, 2023, offers this:
The mother said to them, ‘Show some wonders to your father out of your compassion towards him! If he sees [the wonders], he will have his mind purified and allow us to go to that Buddha.’
These lines are from a story told by the Buddha in Chapter Twenty-Seven of the Lotus Sūtra. The two sons of King Wonderful-Adornment have asked their mother for permission to leave home and follow the Buddha Cloud-Thunderpeal-Star-King-Flower-Wisdom. The wonders in the story are beyond the capacity of human beings, but they show the King that another way of living is possible, and induce him to seek the teaching of that Buddha. Even if we cannot develop supernatural powers, there are wonders we can develop in our practice. We can learn the value of respecting all beings. We can control our desires and not be devastated by life’s tragedies. We can share “even a word or phrase,” as Nichiren put it, of the teaching and bring great benefit to others. In our normal lives, changed by our practice, we too can purify the minds of others.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Four Interpretations of Conditioned Co-arising
Tendai Lotus School Teachings, p 76-77Q: Is there any textual evidence for these four interpretations of Conditioned Co-arising?
A: The Saddharma-smṛtyupasthāna Sūtra says that an artist paints all shapes by distributing the five colors. There are incalculable beautiful and ugly pictures. The basis for these images is discovered in the hand of the artist. The Ying lo Ching says that ignorance is the condition for volitional activity. Thus the Twelvefold [Links of Conditioned Co-arising] arise, and so forth until rebirth, [which is] the condition for decay and death, and thus the Twelvefold [Links of Conditioned Co-arising] arise again. This is evidence for Twelvefold Conditioned Co-arising conceptually understood as arising and perishing. The Suvarṇaprabhāsa Sūtra says, “The essential mark of ignorance is that of fundamentally lacking self[-nature]; it has existence only as the confluence of deluded conceptualizations concerning that which conditionally co-arises. … Thus I explain it, and I call it ignorance. Volitional activity, consciousness, name and form, the six senses, contact, experience, passion, attachment, existence, rebirth, decay and death, deluded sorrows, multifarious suffering, and karmic deeds are beyond conceptual understanding. The cycle of birth and death is limitless; revolving transmigration never rests. Fundamentally there is no arising, nor is there any confluence of immoral thoughts or creation of mental activity.” This is evidence for Twelvefold Conditioned Co-arising conceptually understood as neither arising nor perishing. The Avataṃsaka Sūtra says, “The mind, like a skillful painter, creates the various aggregates. In all the world there is nothing that does not follow the creations of the mind.” The Ratnagotravibhāga says, “There are four obstacles for those who dwell in the undefiled realm: conditions, marks, rebirth, and destruction. ‘Conditions’ refers to fundamental ignorance, which becomes the condition for volitional activity. ‘Marks’ refers to the combination of ignorance and volitional activity, which causes further rebirth. ‘Rebirth’ refers to the combination of fundamental ignorance and undefiled deeds, which causes the rebirth of the three types of mind-born bodies. ‘Destruction’ refers to the three types of mind-born bodies as the conditions for birth and death, which is an inconceivable transformation.” This is evidence for Twelvefold Conditioned Co-arising beyond conceptual understanding yet arising and perishing. The Mahāparinirvāṇa Sūtra says, “Twelvefold Conditioned Co-arising is called the Buddha nature.” This is evidence for Twelvefold Conditioned Co-arising as beyond conceptual understanding and neither arising nor perishing.
Daily Dharma – April 11, 2023
Great-Eloquence! Now I will collect the Buddhas of my replicas who are now expounding the Dharma in the worlds of the ten quarters.
The Buddha makes this declaration to Great-Eloquence Bodhisattva in Chapter Eleven of the Lotus Sūtra. In the story, a large tower has sprung up from underground. From inside, the voice of Many-Treasures Buddha proclaims the truth of the Lotus Sutra that Śākyamuni Buddha is teaching. Before the Buddha can open the door to this tower and allow the congregation to see this Buddha, Śākyamuni must summon all the other Buddhas in the other worlds throughout the universe. We often say of others, “They live in their own world.” We are surrounded by as many worlds as there are people in our lives. When we summon their Buddha-Nature using our Buddha-Nature, we open doors to treasures we can barely imagine.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 30
Day 30 covers all of Chapter 26, Dhāraṇīs
Having last month considered the Dhāraṇīs offered by Vaiśravaṇa Heavenly-King, we consider the Dhāraṇīs offered by World-Holding Heavenly-King.
Thereupon World-Holding Heavenly-King, accompanied by thousands of billions of nayutas of gandharvas who were surrounding him respectfully, came to the Buddha, joined his hands together, and said to him, “World-Honored One! I also will protect the keeper of the Sūtra of the Lotus Flower of the Wonderful Dharma with dhārānis, with divine spells.”
Then he uttered spells,” Akyanei (1), kyanei (2), kuri (3), kendari (4), sendari (5), matōgi (6), jōguri (7), furoshani (8), atchi (9).”
[He said to the Buddha:]
“World-Honored One! These dhārānis, these divine spells, have already been uttered by four thousand and two hundred million Buddhas. Those who attack and abuse this teacher of the Dharma should be considered to have attacked and abused those Buddhas.”
Dedication to the Lotus Sutra
This is another in a series of weekly blog posts comparing and contrasting the Sanskrit and Chinese Lotus Sutra translations.
At the conclusion of the opening prose section of Chapter 21, The Supernatural Powers of the Tathāgatas, Senchu Murano’s English translation of Kumārajīva’s Chinese Lotus Sutra offers this advice:
Therefore, keep, read, recite, expound and copy this sūtra, and act according to the teachings of it with all your hearts after my extinction! In any world where anyone keeps, reads, recites, expounds or copies this sūtra, or acts according to its teachings, or in any place where a copy of this sūtra is put, be it in a garden, in a forest, under a tree, in a monastery, in the house of a person in white robes, in a hall, in a mountain, in a valley, or in the wilderness, there should a stupa be erected and offerings be made to it because, know this, the place [where the stupa is erected] is the place of enlightenment. Here the Buddhas attained Anuttara-samyak-saṃbodhi. Here the Buddhas turned the wheel of the Dharma. Here the Buddhas entered into Parinirvana.”
H. Kern’s English translation of the 11th century Nepalese Sanskrit Lotus Sutra however redirects the focus from the sutra itself back to the Buddha:
Therefore, young men of good family, you should, after the complete extinction of the Tathāgata, with reverence keep, read, promulgate, cherish, worship it. And wherever on earth, young men of good family, this Dharmaparyāya shall be made known, read, written, meditated, expounded, studied or collected into a volume, be it in a monastery or at home, in the wilderness or in a town, at the foot of a tree or in a palace, in a building or in a cavern, on that spot one should erect a shrine in dedication to the Tathāgata. For such a spot must be regarded as a terrace of enlightenment; such a spot must be regarded as one where all Tathāgatas &c. have arrived at supreme, perfect enlightenment; on that spot have all Tathāgatas moved forward the wheel of the law; on that spot one may hold that all Tathāgatas have reached complete extinction.
Back in Chapter 3, in Kumārajīva’s telling, the Buddha emphasizes that the One Vehicle, the Sutra of the Lotus Flower, is the object of worship:
This vehicle is
The purest and most wonderful.
This is unsurpassed by any other vehicle
In all the worlds.
This vehicle is approved with joy by the Buddhas.
All living beings should extol it.
They should make offerings to it,
And bow to it.
Again in Chapter 10, in Kumārajīva’s telling:
“Medicine-King! Erect a stupa of the seven treasures in any place where this sūtra is expounded, read, recited or copied, or in any place where a copy of this sūtra exists! The stupa should be tall, spacious and adorned. You need not enshrine my śarīras in the stupa. Why not? It is because it will contain my perfect body.”
As the Introduction to the Lotus Sutra offers:
One of the special concepts of the Lotus Sutra is that a place where the Lotus Sutra is expounded is itself the Place of Enlightenment. This means that anywhere we accept, believe, recite, and practice the Lotus Sutra is the Place of Enlightenment. It is not necessary for us to erect temples, fine buildings, or monuments in select holy places.
“Dedication to the Tathāgata” misdirects our focus away from the Wonderful Dharma of the Lotus Flower Sutra.
Next: The Advanced Transmission of the Lotus Sutra