Lotus SeedsOf the Six Perfections – generosity, discipline, patience, energy, meditation, and wisdom – the perfection of wisdom is accomplished when our views are in accord with the reality or the world as it truly is. That is, we have insight into the dynamic and interdependent nature of all things. The perfection of wisdom is expressed through our faith in the Wonderful Dharma, which enables us to have confidence and trust in our Buddha-nature – our capacity to view life with the insight and wisdom of the Buddha.
All posts by John Hughes
Daily Dharma – Sept. 23, 2022
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
Another Innumerable Day Before Day 1
Having last month considered the Dharma approach of Infinite Meanings, we consider the question of Bodhisattva Fully Composed.
At that time the Bodhisattva Fully Composed again addressed the Buddha, saying: “World-honored One! A Dharma discourse by the World-honored One is beyond thought and word; the fundamental nature of living beings is also beyond thought and word; and emancipation by a Dharma approach is likewise beyond thought and word! We have no doubts concerning the teachings the Buddha has expounded, but because the minds of living beings give rise to uncertainty, we put forth a question once more.
“World-honored One! For more than forty years, ever since achieving enlightenment, the Tathāgata, for the benefit of living beings, has continuously discoursed on the principle of the four modes of all phenomena, the meaning of suffering, and the meaning of emptiness; on ever changingness, nonexistence of self, non-greatness, non-smallness, non-origination, and non-cessation; on the formlessness of all things; and on the natures and aspects of phenomena being intrinsically empty and tranquil—neither coming nor going, neither appearing nor disappearing.
“Those who hear you variously realize the stage of an ardent mind, the stage of attaining the highest still-unsettled condition, the stage of attaining irreversible good roots,13 the stage of ultimate worldly perception; or the fruit of entering the stream, the fruit of one remaining return, the fruit of non-returning, the fruit of arhatship; or the way of pratyekabuddha; or the awakening of the aspiration for enlightenment (bodhicitta) and ascent to the first stage, the second stage, the third stage, or all the way to the tenth stage of development in bodhisattva practice.
“In what way does the essence of what you have just now expounded differ from that of all the doctrines you have expounded in the past, such that you say that a bodhisattva who practices the deeply profound, supreme, all-ferrying Infinite Meanings Sutra will surely realize—and quickly achieve—ultimate enlightenment? This is the matter in question. I earnestly wish that the World-honored One, out of compassion for all, would explain this in detail for the benefit of living beings far and wide, and ensure that those who hear this teaching in the present and in the future are not left enmeshed in doubt.”
Fall 2022 Higan
This is the fourth day of Paramita Week, the Fall Equinox. Below is the September 2017 lecture by Ven. Kenjo Igarashi.
As Buddhists, we observe several religious customs throughout the year, many of which involve praying for our ancestors. Most recently, we had the Obon (お盆) service in August, followed by the upcoming Ohigan (お彼岸) service in the fall. While there may be many meanings and reasons behind observing these Buddhist traditions, there are two that I would like to focus on in this article. They include (1) acknowledging life’s impermanence and most importantly, (2) reflecting on the importance of our Buddhist practice.
(1) Recognizing Life’s Transience
There are certain Buddhist customs, including those mentioned above, that remind me of the notion of shogyo mujo (諸行無常), or in English, “the impermanence of worldly things”. I first learned this concept in college when training to become a priest. We are made aware of this impermanence in our daily lives, ranging from daily tasks that we do (e.g. watering plants to prevent them from wilting) to happenings that we hear about from others that are beyond our control (e.g. the unexpected deaths we hear about on the news). However, it is often funerals and memorial services that amplify this notion of impermanence. They evoke a stronger sentiment because of our direct connection to the deceased. It also forces us to face and acknowledge that life on this earth, including our own, is transient.Throughout my approximate 50-year career as a minister, I have always reflected on this notion of impermanence as a way to help me understand death as a sad, but unavoidable end to the course of one’s life. However, no matter how many funerals I have attended or conducted, it remains one of the most difficult tasks that I must do as a priest.
(2) The Importance of One’s Buddhist Practice
As previously mentioned, many Buddhist customs focus on expressing gratitude and remembering those that have passed. However, some people tend to focus too much on this idea. In fact, many spend little or no time understanding the significance that these traditions play in furthering a person’s Buddhist practice and faith.Many of Nichiren Shonin’s writings include letters he wrote to his followers who expressed their individual concerns about reaching Enlightenment. As many of you know, in Buddhism we believe that the deceased goes on a 49-day journey after their death, where they will reflect on their lifetime of memories. They will be reminded of the most joyous moments of their life, as well as some of the difficult times. Nichiren Shonin knew of the hardships that one might face throughout this journey, as explained in a letter to one of his followers:
“I, Nichiren, am the world’s utmost devotee of the Lotus Sutra. If you pass away after me, remember that there are many trials that you must undergo (throughout your 49-day journey). Pass each trial by declaring in front of the judge that you are the follower of Nichiren, the world’s utmost devotee of the Lotus Sutra. When you must cross the fast ripples of the deep river, the Lotus Sutra will become your boat. When you must climb the treacherous mountains, it will become your vehicle. And when you must travel along a dark road, it will become that glimmer of light in the darkness. I, Nichiren, will promise to wait for you at the entrance to the Northeast gate to Enlightenment, so that you do not lose your way.”
Nichiren Shonin provides positive reassurance in his letter thus far. Yet his tone changes in the subsequent lines, informing the individual of consequences that could result from lack of Buddhist practice and faith. He continues:
“However, I must warn you of the importance of having faith (in the Lotus Sutra). An individual lacking piety should not expect to receive help upon claiming to be Nichiren’s follower. They will enter into the suffering world as quickly as the large rock that tumbles down the cliff, and the raindrops that fall from the sky and hit the earth.”
Nichiren Shonin’s statement directly relates to the teachings in Chapter 6 of the Lotus Sutra. It states that while everyone has the potential to become the Buddha, whether or not the individual achieves enlightenment depends on his or her level of commitment to practicing Buddhism. The hope is that they do not just rely on praying during services at the temple, but also make an effort to individually practice Buddhism in their daily lives.
Since an individual’s life is transient, we have a limited time (i.e. our individual lifespan) in which we can practice our faith in this world. I am hoping that many of you will try to incorporate both of these ideas as you continue to practice and find ways to deepen your faith in Buddhism.
Ven. Kenjo Igarashi
September 2017
800 Years: The Practice of Faith
History and Teachings of Nichiren Buddhism, p 129The six degrees of identity consist of six degrees of practice, ranging from shallow to deep. However, in terms of the substance of reality that is manifested, there is no difference from one stage to another. Therefore, we call it “Identity.”
The stages of the six degrees of identity are:
- 1. Identity in principle
- All beings have buddha-nature. The presence of buddha-nature always remains. Every single form, every single fragrance, is nothing but the middle way.
- 2. Verbal identity
- Understanding the above teachings by listening to good friends and reading the sutras.
- 3. Identity in contemplative practice
- Cultivating practices according to the teachings.
- 4. Identity in outer appearances
- Manifesting harmony in outer appearances.
- 5. Identity of partial realization
- Partially destroying fundamental Ignorance and partially seeing reality.
- 6. Ultimate identity
- The complete fulfillment of wisdom, the elimination of all ignorance, and manifesting an original Dharma-body
Daily Dharma – Sept. 22, 2022
Medicine-King Bodhisattva and Medicine-Superior Bodhisattva have already obtained those great merits. Because they planted the roots of virtue under many hundreds of thousands of billions of Buddhas [in their previous existence], they obtained those inconceivable merits. All gods and men in the world should bow to those who know the names of these two Bodhisattvas.
The Buddha gives this explanation to the great multitude gathered to hear him in Chapter Twenty-Seven of the Lotus Sūtra. These two Bodhisattvas had been brothers under a great King in their previous life. They used wonders to lead their parents to a Buddha who was teaching the Wonderful Dharma in that world. By knowing the story of these two Bodhisattvas, we also know about the Wonderful Dharma and the Ever-Present Buddha who leads us through all our lives to his enlightenment. When we realize that through our practice we are worthy of respect from all beings, including ourselves, there is no need to demand respect from anyone. We are secure in our assurance of enlightenment.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Between Day 32 and Day 1: The Specialized Focus of Mind
Having last month considered keeping the buddhas of the ten directions in mind, we consider how Universal Sage Bodhisattva will help the practitioner and the specialized focus of mind the practitioner will attain.
When purification from self-amendment has been gained, Universal Sage Bodhisattva will reveal himself again and constantly remain at the practitioner’s side, whether walking, standing, sitting, or lying down. He will continually expound the teachings for the practitioner’s benefit, even in the practitioner’s dreams; when the practitioner awakes, she or he will realize the joy and comfort of the Dharma. After such a process has continued night and day for three-times-seven days, the practitioner will then attain a Dharma-grasping empowerment (dhāraṇī) of interaction and exchange. With the attainment of this Dharma-grasping empowerment, he or she will remember, retain, and never forget all the explanations of the marvelous Dharma given by the buddhas and bodhisattvas. The practitioner will also regularly see in dreams the seven past buddhas of this world, and although Śākyamuni Buddha alone among them expounds the Dharma for the practitioner, every one of these World-honored Ones gives praise to the Great Vehicle sutras.
At this time the practitioner should once again undertake self-amendment and pay homage to the buddhas of the ten directions. After homage has been offered to the buddhas of the ten directions, Universal Sage Bodhisattva, abiding before the practitioner, will teach and instruct the practitioner regarding all karmic causes and conditions from his or her past lives and to avow all of his or her very grave faults and impure acts. The practitioner must then avow them in his or her own words while facing the World-honored Ones. When the practitioner’s avowal is completed, he or she will then immediately attain the specialized focus of mind in which buddhas reveal themselves.
While engaged in this specialized focus of mind, the practitioner will fully and clearly behold, in the eastern direction, the buddha Akṣobhya and the Land of Wonderful Joy. In this same manner he or she will clearly and completely behold buddhas and magnificent wonderful lands in each of the ten directions. After having seen buddhas in all of the ten directions, the practitioner will envision a person with a diamond cudgel on top of an elephant’s head who, with the cudgel, signifies each of the six sense faculties. After the six sense faculties have been so indicated, for the practitioner’s benefit Universal Sage Bodhisattva will expound the method of self-amendment to purify them. Over the course of one to seven days,16 the practitioner will do self-amendment as he or she is taught. Through the power of the engaged specialized focus of mind in which buddhas reveal themselves, and through Universal Sage Bodhisattva’s well-composed explanation of the method, the practitioner’s ears will gradually hear sounds without encumbrance, the practitioner’s eyes will gradually see things without encumbrance, and the practitioner’s nose will gradually smell scents without encumbrance, as is extensively expounded in the Dharma Flower Sutra.
Six Perfections: Resilience in the Face of Suffering
This is the third day of Paramita Week
Six Perfections: Buddhism & the Cultivation of Character, p 95-96Perhaps the most widely recognized Buddhist phrase is the first noble truth, the Buddha’s initial assertion that “life is suffering.” This claim has prompted a great deal of critical questioning, even rejection of Buddhism, on the grounds that its negative assessment of human life fails to emphasize human happiness and the joy of life. But this response is based on a misunderstanding, a misreading of the way suffering is positioned in Buddhist thinking. The mistake is understandable, though, given the stark form that this pronouncement takes: “Life is suffering.” Without working through the meanings of the Sanskrit suffering – the reasonable tack taken in introductory books on Buddhism – let us simply rephrase the first noble truth in order to get on with the point behind this first meaning of the perfection of tolerance. Suffering in human life is unavoidable; life always entails periods of suffering. All human beings, no matter how privileged their circumstances, will encounter hardship – we will all get sick, we will all injure ourselves, we will all encounter disappointment, we will all face obstacles, we will all feel the pain of depression, and at some point, we will all confront our own death.
Although every one of us knows that, we nevertheless hide from its truth; we wish otherwise, hope otherwise, and invariably become disillusioned when we encounter pain in spite of our best efforts at avoidance. The Buddhist first noble truth is a frank, startling call to awaken from this avoidance and to face the truth of suffering directly and wisely. As the Buddhist teachings unfold around the first truth, we recognize that, far from a passive rejection of happiness in preference for despair, the teachings demonstrate enormous insight into the human situation by outlining paths of action for overcoming the destructive impact of human suffering. Buddhist teachings begin with a stark warning: Life does entail suffering and, unless you face that fact thoughtfully and courageously, your own habits of response to it may deepen the impact or negative effects of suffering, pushing you toward diminished forms of life.
800 Years: Accepting in Faith
There is nothing we teach that is not the truth, and the value of what we teach is equivalent to that of the Dharma taught by all the Buddhas in the sutras. The far-reaching merit of the Lotus Sutra transforms all those who hear it, understand it, accept it in faith, and practice it into teachers of Dharma who share their insight and joy with others in order to help them realize the truth of the ultimate dimension and cross to the shore of freedom.
Peaceful Action, Open Heart, p126800 Years: Feeling This Teaching Vividly
Buddhism for Today, p267-268The merits preached in the first half of chapter 17 are those of faith. In the latter half of chapter 17 and the former half of chapter 18 the same merits are preached. However, beginning with the latter half of chapter 18, the merits preached are those that appear in our personal affairs or in our daily lives.
Some people may think, “We need not pay attention to such merits. If we thoroughly study the ‘one chapter and two halves’ as the core of the Lotus Sutra, understand them truly, and believe deeply in the eternity of the Buddha’s life, we can do without the rest.” That would be quite an acceptable attitude if indeed they could practice as perfectly as they think. If so, their faith would be perfect. However, is there such a person in ten thousand or even a hundred thousand? In actuality it is very hard to practice perfectly what we think.
For ordinary people, the ideal state of mind seems infinitely far from their present situation and quite alien to their actual lives when they first hear it taught. But when this ideal is expounded in a way that is based on familiar problems in their daily lives, they will feel the teaching vividly. Here lies the first important function of the concluding part of the Lotus Sutra.