All posts by John Hughes

Daily Dharma – March 20, 2023

These ten rākṣasīs [and their attendants] came to the Buddha, together with Mother-Of-Devils and her children and attendants. They said to the Buddha simultaneously: “World-Honored One! We also will protect the person who reads, recites and keeps the Sūtra of the Lotus Flower of the Wonderful Dharma so that he may have no trouble. No one shall take advantage of the weak points of this teacher of the Dharma.”

These fierce demons make this promise to the Buddha in Chapter Twenty-Six of the Lotus Sūtra. Mother-of-Devils, also known as Kishimojin, was once a demon who stole and ate human children, until the Buddha reminded her that humans loved their children in the same way she loved her own. The Buddha does not judge or condemn any being. Instead he uses his insight to transform our understanding to see the harm we create in the world through satisfying our selfish desires. When we work for the benefit of all beings, we find all beings working for our benefit also.

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

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.


Having last month concluded Chapter 4, Understanding by Faith, we start at the top again and consider the expedient the rich man used to attract his son to him.

Thereupon the rich man thought of an expedient to persuade his son to come to him. He [wished to] dispatch messengers in secret. He said to two men looking worn-out, powerless and virtueless, ‘Go and gently tell the poor man that he will be employed here for a double day’s pay. If he agrees with you, bring him here and have him work. If he asks you what work he should do, tell him that he should clear dirt and that you two also will work with him.’
“The two messengers looked for the poor son. Having found him, they told him what they had been ordered to tell. The poor son [came back with them,] drew his pay in advance, and cleared dirt with them. Seeing him, the father had compassion towards him, and wondered [why he was so base and mean]. Some days later he saw his son in the distance from the window. The son was weak, thin, worn-out, and defiled with dirt and dust. The father took off his necklace, his garment of thin and soft cloth, and other ornaments. He put on tattered and dirty clothing, smeared himself with dust, and carried a dirt-utensil in his right hand. He looked fearful. He [came to the workers and] said, ‘Work hard! Do not be lazy!’

“With this expedient the father came to his son. He said to him, ‘Man! Stay here and work! Do not go anywhere else! I will pay you more. Do not hesitate to take trays, rice, flour, salt and vinegar as much as you need! You can have an old servant if you want to. Make yourself at home! I feel like your father. Do not worry any more! I am old, and you are young. When you work, you do not deceive [the other workers]. You are not lazy. You do not get angry [with the other workers], or reproach them. You are not like the other workers who do these evil things. From now on I will treat you as my son.’

“The rich man gave him a name and called him son. The poor son was glad to be treated kindly, but still thought that he was a humble employee. Therefore, the rich man had him clear dirt for twenty years. After that the father and son trusted each other. Now the son felt no hesitation in entering the house of his father, but still lodged in his old place.

See Basic Lessons

The Meaning of the Five Flavors

Reality itself is beyond verbalization, but one must use conventional language to encounter reality. The Path cannot be grasped through discussion, but stages [of attainment] can be discerned through the process of discussion. Therefore many explanations are conventionally presented for the sake of beings in this realm of suffering, and to teach [the truth for the sake of] the deaf and the blind. [The classification scheme of] the Five Periods is utilized to illumine the hidden minuteness of the tranquil light of inherent awakening. Therefore we list the five light and heavy flavors and clarify the progression of the teachings. This meaning is interpreted in three sections: Introduction, Scriptural Support, and Interpretation.

A. Introduction

Question: What are the names of the Five Flavors?

Answer: (1) The flavor of milk, (2) the flavor of cream, (3) the flavor of curds, (4) the flavor of butter, and (5) the flavor of ghee.

Tendai Lotus School Teachings, p 45

Getting Past Anger and Hatred

Today is the third day of Higan week, the three days before the equinox and the three days after. As explained in a Nichiren Shu brochure:

For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds.

Each of the days before and after the equinox are devoted to one of the Six Paramitas, the practice of perfection taught to Bodhisattvas. Today we consider the third perfection, Tolerance.


A variety of techniques is offered in the sutras and other texts for getting past anger and hatred. Calming meditation is considered the most effective because its focus is on state of mind, especially on bringing passions such as anger to a still point. But there is also a variety of techniques related to insight meditation, techniques that encourage the practitioner to transform his or her understanding of the situation in a way that dissipates passionate antipathy. The three most common are (l) meditative reflection on the thought that every negative thing that is done to us is a direct karmic result of our own past actions; (2) contemplative reflection on the idea that those who treat us unjustly and with malice are, unbeknownst to them, serving us as our teachers in the perfection of tolerance; and (3) reflection on the basic Buddhist concepts of “dependent arising” and “no-self” in order to depersonalize interpersonal relations.

Six Perfections: Buddhism & the Cultivation of Character, p 101-102

Daily Dharma – March 19, 2023

Even if I praise for innumerable kalpas
The keeper of this sūtra,
To whom it is to be transmitted,
I cannot praise him highly enough.

The Buddha sings these verses to Superior-Practice Bodhisattva (Jōgyo, Viśiṣṭacārītra) in Chapter Twenty-One of the Lotus Sūtra. When the Buddha praises us for keeping the Lotus Sūtra, he is praising our Buddha-Nature and encouraging us to develop it. When we praise the Buddha and show our gratitude for the practice he has given us, we are praising the Lotus Sūtra. When we praise and value the Lotus Sūtra, we are encouraging the Buddha-Nature in all beings, just as the Buddha has promised to do. Therefore when we keep and practice the Lotus Sūtra, we are fulfilling the Buddha’s promise of our enlightenment.

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

Day 7

Day 7 concludes Chapter 3, A Parable, and begins Chapter 4, Understanding by Faith.


Having last month considered why the Buddha expounded expedient teachings and how he revealed the One Vehicle, we consider why all living beings taught by the Buddha are Bodhisattvas.

(The Buddha said to Śāriputra:)
All of you
Are my children.
I am your father.

You were under the fires of many sufferings
For the past innumerable kalpas.
Therefore, I saved you
From the triple world [ with expedients].

I once told you that you had attained extinction.
But you eliminated only birth and death
[By that extinction].
The extinction you attained was not the true one.
What you should do now is
Obtain the wisdom of the Buddha.

The Bodhisattvas in this multitude
Should hear
With one mind
The true teaching of the Buddhas.

The Buddhas, the World-Honored Ones,
Say only expediently [that some are not Bodhisattvas]
To tell the truth,
All living beings taught by them are Bodhisattvas.

The Daily Dharma from June 13, 2022, offers this:

The Buddhas, the World-Honored Ones,
Say only expediently [that some are not Bodhisattvas]
To tell the truth,
All living beings taught by them are Bodhisattvas.

This verse comes from Chapter Three of the Lotus Sūtra. In Chapter Two, the Buddha declared that he only teaches Bodhisattvas. If we believe that we are not Bodhisattvas, we could conclude that the Buddha does not teach us. Part of what the Buddha is explaining here is that we are all Bodhisattvas. The way to reach the Buddha’s enlightenment is by living as Bodhisattvas: beings whose every breath is intended to improve our world.

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

Six Perfections Tendai Examples

Q: In cultivating the Six Perfections, is there a specific time when this practice is perfected?

A: There is a time of perfection when one has no obstacles in giving alms. For example, charity was perfected when King Sivi gave his body [to be eaten by a hawk] on behalf of a dove. The keeping of the precepts was perfected when King Sutasoma, though losing his throne, still wrote a verse praising the moral life and did not indulge in slander. Patience was perfected when the hermit Kṣānti bore no resentment as his limbs were severed by King Kali, and his body was restored. Diligence was perfected when Prince Mahātyāgavat entered the sea to search for a [wish-fulfilling] jewel for the sake of all the people. He finally obtained the jewel [from the hair of the Dragon King] to help the poor. However, the sea god hid the treasure while he was sleeping. When the Prince awoke he vowed to scoop out the entire ocean with his own body. Indra was moved by this sight and all the heavenly deities helped him until it was half done. Also, for seven days Śākyamuni stood on one foot and praised the Buddha Puṣya. Concentration was perfected when a bird built a nest in the hair of the hermit Śaṅkhācārya while he was in a concentrative state. He did not emerge from his concentrative state until the chicks could fly away. Wisdom was perfected when the Prime Minister Govinda divided the land of Jambudvipa into seven parts, which put an end to the bitter fighting between [the seven] countries.

Tendai Lotus School Teachings, p 43

Where the Path to Morality Begins

Today is the second day of Higan week, the three days before the equinox and the three days after. As explained in a Nichiren Shu brochure:

For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds.

Each of the days before and after the equinox are devoted to one of the Six Paramitas, the practice of perfection taught to Bodhisattvas. Today we consider the second perfection, Morality.


The fact that the ideal motivation for moral action is selfless compassion toward others does not mean that other more worldly motives do not play a significant role. Indeed, Mahayana sutras and other writings sometimes appear to feature what might seem to be selfish motivations for a moral life. It is true that moral life tends to bring many mundane and worldly benefits—the respect, trust, and goodwill of other people, worldly success and plentitude, enlightenment for oneself, to name just a few – and these are not insignificant. The fact that these are just the beginning of the “wealth” that morality confers on its practitioners does not invalidate them. This is where the path begins and, given the fact that the sutras are written to inspire initiating the journey, this is where they often focus their attention. Thus the texts frequently point to the reward of a good rebirth or the respect and fame that truly moral people receive.

Six Perfections: Buddhism & the Cultivation of Character, p 61

Daily Dharma – March 18, 2023

Ajita! Any good man or woman who keeps, reads, or recites this sūtra after my extinction, also will be able to obtain these merits. Know this! He or she should be considered to have already reached the place of enlightenment, approached Anuttara-samyak-saṃbodhi, and sat under the tree of enlightenment. Ajita! Erect a stūpa in the place where he or she sat, stood or walked! All gods and men should make offerings to that stūpa just as they do to the stūpa of a Buddha.

The Buddha gives this explanation to Maitreya (whom he calls Ajita – Invincible) in Chapter Seventeen of the Lotus Sūtra. In this mysterious description, the Buddha seems to say that anyone who practices this Lotus Sūtra as it instructs is his equal, that this person deserves as much respect as the Buddha himself. In this world of conflict it is rare to even find this teaching, and even more rare to practice it. The Buddha encourages Bodhisattvas such as Maitreya and other protective deities to serve and care for those who bring the Buddha’s greatest wisdom to life. When we practice the Wonderful Dharma, it is as if the Buddha himself appears among us.

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

Day 6

Day 6 continues Chapter 3, A Parable


Having last month considered the Buddha’s gift of the Great Vehicle, we repeat in gāthās the Parable of the Burning House.

Thereupon the Buddha, wishing to repeat what he had said, sang in gāthās:

I will tell you a parable.
A rich man had a manor house.
It was old, rotten,
Broken and ruined.
The house was about to collapse.
The lower parts of the pillars were rotten;
The beams and ridge-poles, tilting and slanted;
The foundation and steps, broken;
The fences and walls, corrupt;
The plaster of the walls, peeling;
The rush thatched on the roof, falling;
The rafters and eaves, slipping out of each other;
The hedges around the house, bent;
And refuse and debris, scattered all over.

In this house lived
Five hundred people.
Kites, owls, crested eagles,
Eagles, crows,
Magpies, doves, pigeons,
Lizards, snakes, vipers, scorpions,
Millipedes, wall lizards, centipedes,
Weasels, badgers, mice, rats,
And poisonous vermin
Were moving about.

Maggots and other vermin
Assembled on the excretions
Scattered all over
In the house.

Foxes, wolves, and small foxes
Were crawling on corpses,
Biting them, chewing them,
And dismembering them.

Many dogs were scrambling for their prey.
Weak and nervous from hunger,
They were seeking food here and there.
They were fighting with each other,
Snapping at each other,
And barking at each other.
The house was
So dreadful, so extraordinary.

Mountain spirits, water spirits,
Yakṣas and other demons
Lived here and there.
They fed on people and poisonous vermin.

Wild birds and beasts
Hatched their eggs,
Suckled or bred.
They protected their offspring.
Yakṣas scrambled for their young,
Took them, and ate them.
Having eaten to their hearts’ content,
They became more violent.
They fought with each other.
Their shrieks were dreadful.

The demons called kumbhandas
Crouched on the ground
Or jumped a foot or two above the ground.
They walked to and fro
And played at their will.
They seized dogs by the legs,
Or hit them
Until they lost their voices,
And held their feet against their necks.
They enjoyed seeing them frightened.

Some demons,
Tall, large,
Naked, black, and thin,
Lived in the house.
They were crying for food
With loud and evil voices.

The necks of some demons
Were as slender as needles.
The heads of some demons
Were like that of a cow.
They ate people or dogs.
Their hair was disheveled
Like mugworts.
They were cruel and dangerous.
Always hungry and thirsty,
They were running about, shrieking.

Yakṣas, hungry spirits,
And wild birds and beasts
Were unbearably hungry.
They were looking out of the windows
In all directions for food.
The house was so dangerous, so dreadful.

This old and rotten house
Was owned by a man.
Shortly after he went out
To a place in the neighborhood,
Fires broke out suddenly
In the house.

Raging flames came out
Of all sides at the same time.
The ridges, rafters,
Beams and pillars
Burst, quaked, split, broke and fell.
The fences and walls also fell.

All the demons yelled.
The eagles, crested eagles,
And other birds, and kumbhandas
Were frightened and perplexed.
They did not know
How to get out of the house.
The wild beasts and poisonous vermin
Hid themselves in holes.

In that house also lived
Demons called pisacakas.
Because they had few merits and virtues,
They suffered from the fire.
They killed each other,
Drank blood, and ate flesh.

The small foxes were
Already dead.
Large wild beasts
Rushed at them and ate them.
Ill-smelling smoke rose
And filled the house.

The centipedes, millipedes,
And poisonous snakes
Were driven out of their holes
By the fire,
And eaten
By the kumbhanda demons.

The hair of the hungry spirits caught fire.
With hunger, thirst and burning,
The spirits ran about
In agony and dismay.

The house was so dreadful.
[In that house] there were
Poisonings, killings and burnings.
There were many dangers, not just one.

At that time the house-owner
Was standing outside the gate.
He heard a man say to him:
“Some time ago
Your children entered this house to play.
They are young and ignorant.
They are engrossed in playing.”
Hearing this,
The rich man was frightened.
He rushed into the burning house.

In order to save them
From burning to death,
He told them
Of the dangers of the house:
“There are demons and poisonous vermin here.
Flames have already spread all over.
Many sufferings are coming
One after another endlessly.
There are poisonous snakes,
Lizards, vipers,
Yakṣas, kumbhanda demons,
Small foxes, foxes, dogs,
Crested eagles, eagles,
Kites, owls and centipedes here.
They are unbearably hungry and thirsty.
They are dreadful.
These sufferings are difficult to avoid.
Worse still, there is a big fire.”

Though the children heard his warning,
They were still engrossed in playing.
They did not stop playing
Because they were ignorant.

The rich man
Thought:
“They are ignorant.
My anxiety deepens
There is nothing pleasant
In this house.
But they are engrossed
In playing.
They do not listen to me.
They will be burned to death.”

At the time
He thought of an expedient.
He said to them:
“I have many kinds of toys.
They are beautiful carts
Made of wonderful treasures.
They are sheep-carts, deer-carts,
And large bullock-carts.
They are outside the gate.
Come out!
I made those carts
For you.
Play with them
As you like!”

Hearing of the carts from him,
They ran out,
Striving to be first,
And reached an open place.
They were now free
From the sufferings.

Seeing them come out
Of the burning house
To the safe crossroad,
He sat on the lion-like seat,
And said to others with joy:
“I am happy.
These children are difficult to bring up.
They are young and ignorant.
They entered the dangerous house.
In that house were
Many poisonous vermin
And many dangerous mountain spirits.
Raging flames of big fires rose
From the four sides of the house
At the same time.
But my children were
Engrossed in playing.
Now I saved them
From the dangers.
Therefore, I am happy.”

See Leaving Our Burning House