An ongoing topic of discussion among some folks concerns how to chant the Odaimoku. Is it Nam or Namu that precedes Myoho Renge Kyo? First, it is important to understand something about Namu as Namaste from which it derives. Namu is actually two characters in Chinese consisting of Na and Mu. This Namu is not a prefix to Myoho Renge Kyo, which is the full title to the Lotus Sutra. It is not merely an appending of one word, Namaste, to the other words of the title. Instead, it is a relational marker, which ties us, and our invocation of the title, to the contents of the Lotus Sutra. As such, it is important, regardless of how we say it, to be mindful of the implication of its use in the Odaimoku we recite. … [W]e open our self up in greeting, we empty our self in respect, and we fill our self up with devotion. I am not sure you will necessarily see this exactly the same way as I do, that is fair. I do think though that this is an important issue when one thinks about Namu.
Lecture on the Lotus SutraAll posts by John Hughes
Traveling to the Pure Land on Mt. Sacred Eagle
The cherry blossoms scattered last year bloomed again this year. The nuts and berries that fell off last year have appeared again this year. The spring winds blow as gently as last year. The autumn leaves look as beautiful as last year. Why is it, then, that only in this case does something disappear (the life of your husband) and does not return? The moon sets but rises, and the clouds scatter but never fail to come back. In all of heaven and earth your lament must be greatest that a man does not return from death. Be quick in your determination to set a trip to the Pure Land on Mt. Sacred Eagle, trusting the Lotus Sūtra to take care of all your travel needs and meet your beloved husband.
Sennichi-ama Gohenji, A Reply to Sennichi-ama, Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 161
Daily Dharma – May 21, 2021
My body is pure and indestructible.
I will appear in any of many thousands of billions of worlds
During many hundreds of millions of kalpas,
And expound the Dharma to the living beings.
The Buddha sings these verses to Medicine-King Bodhisattva in Chapter Ten of the Lotus Sūtra. We can hear these lines and assume that the body of the Buddha is somehow a permanent version of the man who lived in this world of conflict 2500 years ago. The body of the Buddha takes many forms. We can see it in his teachings: the Wonderful Dharma he left for us. We can see it in every raindrop, every mountain, every smile and snarling face that comes into our lives. We can see it in the capacity we and all beings have to shed our delusions and live peacefully. The Buddha is always leading us to our better selves, whether we realize it or not.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 20
Day 20 completes Chapter 15, The Appearance of Bodhisattvas from Underground, and concludes the Fifth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.
Thereupon Maitreya Bodhisattva-mahāsattva, seeing what the Bodhisattvas numbering eight thousand times as many as the sands of the River Ganges had in their minds, and also wishing to remove his own doubts, joined his hands together towards the Buddha, and asked him in gāthās:
We have never seen
These many thousands of billions
Of Bodhisattvas.
Tell me, Most Honorable Biped!
Where did they come from?
They have gigantic bodies,
Great supernatural powers, and inconceivable wisdom.
They are resolute in mind.
They have a great power of patience.
All living beings are glad to see them.
Where did they come from?They are each accompanied
By as many attendants
As there are sands
In the River Ganges.Some great Bodhisattvas are each accompanied by attendants
Sixty thousand times as many as the sands of the River Ganges.
They are seeking the enlightenment of the Buddha
With all their hearts.The number of these great teachers is sixty thousand times
The number of the sands of the River Ganges.
They came together and made offerings to you.
Now they protect and keep this sūtra.
The attendants or disciples accompanying
Each [of the other great Bodhisattvas] number
Fifty thousand times or forty thousand times
Or thirty thousand times or twenty thousand times
Or ten thousand times or a thousand times
Or a hundred times as many as the sands of the River Ganges,
Or a half, a third, or a quarter
Of the number of the sands of the River Ganges,
Or as many as the sands of the River Ganges Divided by a billion;
Or ten million nayuta, a billion or fifty million,
Or a million, ten thousand, a thousand or a hundred,
Or fifty, ten, three, two or one.
[The great Bodhisattvas] who are accompanied
By less attendants are even more numerous.
Some [great Bodhisattvas] have no attendants
Because they prefer a solitary life.
They are the most numerous.
They came together to you.No one will be able to count
All [these great Bodhisattvas] even if he uses
A counting wand for more kalpas
Than the number of the sands of the River Ganges.
The Daily Dharma from Aug. 24, 2020, offers this:
We have never seen
These many thousands of billions
Of Bodhisattvas.
Tell me, Most Honorable Biped!
Where did they come from?
Maitreya Bodhisattva sings these verses to the Buddha in Chapter Fifteen of the Lotus Sūtra. In the story, the Buddha has asked who among those gathered to hear him teach will continue teaching this Wonderful Dharma in our world of suffering after the Buddha passes into his final extinction. Some Bodhisattvas say they will teach in other worlds, since the beings of this world are too defiled to hear the Buddha’s teaching. Other Bodhisattvas vow to remain in our world, but the Buddha tells them not to bother. At that moment, the ground cracks open, and innumerable Bodhisattvas spring up and vow to carry on the work of the Buddha. Maitreya and others had never seen these Bodhisattvas before. His asking the Buddha respectfully to explain what they do not understand. This example emphasizes that we must continue to question how the Buddha’s teaching applies to our lives rather than dogmatically accepting whatever happens.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
The Ten Dharmas of the Buddha-Realm
Foundations of T'ien T'ai Philosophy, p 189-191The ten dharmas of the Buddha-realm are all discriminated with reference to the middle path.
The Vimalakīrtinirdeśa Sūtra says, “All sentient beings without exception have the mark of bodhiwisdom and do not need to attain it again.”197 This [Buddha-nature as] the conditional cause [of Buddhahood]198 is the Buddha’s “appearance.”
“Nature” is that which has its point of reference internally. The [Buddha’s] wisdom and vow is [inherently] existent and is never lost. This wisdom [of the inherent Buddha-nature] as the complete cause [of Buddhahood]199 is the Buddha’s “nature.”
The inherently pure mind, [the Buddha-nature as] the direct cause [of Buddhahood]200 is the Buddha’s “essence.” These are the three “tracks” [of reality].201
“Power”: the [Buddha’s] power is so-called because he surpasses śrāvakas and pratyekabuddhas upon his first aspiration for enlightenment.
[The Buddha’s] activity is the performance of the Four Universal vows.202
[The Buddha’s] “cause” is the grand adornment of wisdom [Prajn͂āpāramitā].
[The Buddha’s] “conditions” are the grand adornment of virtues.203
[The Buddha’s] “result” is the repetitive result of the state of highest enlightenment in which each thought is integrated with the mind of great awakening.
[The Buddha’s] “retribution” is the fruit of Mahāparinirvāṇa. The retributive result is complete endowment with all concentrations [samādhi], meditative states, virtues, and the severance [of all passions and delusions].
“The beginning and end both the same” [for the Buddha] means that the threefold truth of appearance, nature [and so forth]204 is not different than the ultimate threefold truth. Therefore they are called “the same.” “The sameness of the truth of emptiness” means that inherently the suchness of sentient beings and the suchness of the Buddha is the same.205 The “sameness of the mundane truth [of conventional existence]” means that when sentient beings have not yet aroused aspiration for enlightenment, the Buddha has already prophesied their Buddhahood. The Buddha has already attained enlightenment so he preaches concerning his deeds in his previous lives. Thus the mutual interexistence of the beginning and end is [the meaning on the sameness of conventional existence. The “sameness of the middle” means that ordinary men and sages are all [partaking in the same] aspects of reality.
- 197
- A paraphrase from Vimalakirti’s comments to Maitreya in the third chapter of the Vimalakīrtinirdeśa Sūtra. Boin translates the context as follows: “The suchness of all beings [sarvasattvatathatā], the suchness of all dharmas, the suchness of all the holy ones, this is also your own suchness, O Maitreya … suchness is not constituted of duality, is not constituted of multiplicity. Honourable Maitreya, the instant that you reach supreme and perfect enlightenment, at that instant, all beings also will reach that same enlightenment. And why? Because that enlightenment [bodhi] is already acquired [anubuddha] by all beings… .” return
- 198
- The first of the three aspects of Buddha-nature. return
- 199
- The second of the three aspects of Buddha-nature. return
- 200
- The third of the three aspects of Buddha-nature. return
- 201
- The three aspects of reality, which are called “tracks” because they are the order, rule, law, or model of things as they truly are. The three are parallel to the three aspects of Buddha-nature. They are:
- “the true nature of reality.” The integrated, non-illusory, non-differentiated aspect of reality. This corresponds to the objective world and to the Buddha-nature as the direct cause of Buddhahood. Buddhahood is inherent in all sentient beings since they all participate in the true nature of reality as simultaneously empty of substantial Being yet conventionally existent.
- “the illumination of wisdom.” The function of wisdom in destroying delusions and manifesting the true nature of reality. It corresponds to the aspect of Buddha-nature as the “complete cause” of Buddhahood, since the wisdom to realize Buddhahood is inherent in all sentient beings.
- “the perfection of one’s disposition.” The practice undertaken and which brings to perfection the inherent Buddha’s wisdom, It corresponds to the aspect of Buddha-nature as practice, the conditional causes which bring to perfection the inherent Buddha-wisdom.
- 202
- The four Mahāyāna vows are: although the of sentient beings is unlimited, I vow to save them all; although passions are innumerable, I vow to sever them all; although doctrines are inexhaustible, I vow to know them all; although the way to Buddhahood is supreme, I vow to perfect it. It appears that Chih-i was the first to formulate these four “universal” bodhisattva vows. See Chappell, Tien-t’ai Buddhism, 103. return
- 203
- The remaining five pāramitā of giving, precepts, patience, diligence, and meditation. return
- 204
- The three ways of reading “suchlike appearance” and so forth. return
- 205
- Since they are all empty of substantial Being. return
- 206
- The ten dharma realms and all of existence is interpenetrating and mutually interdependent. return
Participating in the Ceremony in the Air
At the home altar, one enters sacred space and time, communes with the Eternal Shakyamuni Buddha, pays homage to the benevolent spiritual forces in the universe, and remembers one’s ancestors and deceased relatives. We should never view our lives as isolated or separate from other beings, whether living or deceased, human or otherwise. Though it may be easy to assume that we are separate and to lose ourselves in the lower worlds, when we chant Namu Myoho Renge Kyo and recite the Lotus Sutra, we renew our connection to the Buddha, to our families, and to all beings. In this simple practice, we are able to personally participate in the Ceremony in the Air of the Lotus Sutra every morning and evening.
Lotus SeedsThe Time When the Sage and the Ignorant Both Appear
Now it is preached in the true sūtra of the Buddha that when the Buddhist dharma faces confusion, a great sage appears and when the world is in disarray, the sage and the ignorant appear at the same time. For instance, pine trees are called the kings of trees because they grow through the wintry season, and chrysanthemum flowers are called “holy flowers” because they blossom later than other flowers in the wintry season. When the world is in order, a sage does not appear, but when it is in disarray, the sage and the ignorant appear at the same time.
Hyōesakan-dono Gosho, Letter to Lord Ikegami Munenaga, Writings of Nichiren Shōnin, Followers I, Volume 6, Page 89
Daily Dharma – May 20, 2021
My disciples are performing
The Bodhisattva practices secretly
Though they show themselves in the form of Śrāvakas.
They are purifying my world.
The Buddha sings these verses in Chapter Eight of the Lotus Sūtra. The Śrāvakas are those who hear the teachings of the Buddha and put it into practice only for themselves. They are concerned with ending their own suffering and do not believe they have the capacity to reach the Buddha’s enlightenment. But because they can serve as an example to those who are also unsure about receiving this great wisdom, they can be an inspiration to make progress on the path. With the Lotus Sūtra, the Buddha declares that all beings have the capacity for enlightenment, and reveals that all of our pursuits are for the sake of benefiting others. It is when we realize this directly and openly that we perform the Bodhisattva practice, the selfless effort of awakening the world.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 19
Day 19 concludes Chapter 14, Peaceful Practices, and begins Chapter 15, The Appearance of Bodhisattvas from Underground.
I am like the king.
I am the King of the Dharma.
I have the great power of patience
And the treasury of wisdom.
I save all living beings in the world by the Dharma
Out of my great compassion towards them.The people were under the pressure
Of various sufferings.
They were fighting with the Maras
In order to emancipate themselves
From suffering.
Because I saw all this,
I expounded various teachings to them.
I expounded many sūtras with skillful expedients.Now I know that they can understand the Sutra
Of the Lotus Flower of the Wonderful Dharma.
Therefore, I expound it to them lastly
Just as the king took the brilliant gem
Out of his top-knot
And gave it [to the bravest man lastly].This is the most honorable sūtra.
It is superior to all the other sūtras.
I kept it [in secret]
And refrained from expounding it.
Now is the time to do so.
Therefore, I expound it to you now.Anyone who seeks
The enlightenment of the Buddha
And wishes to expound this sūtra
In peaceful ways after my extinction,
Should practice
These four sets of things.Anyone who reads this sūtra
Will be free from grief,
Sorrow, disease or pain.
His complexion will be fair.
He will not be poor,
Humble or ugly.All living beings
Will wish to see him
Just as they wish to see sages and saints.
Celestial pages will serve him.He will not be struck with swords or sticks.
He will not be poisoned.
If anyone speaks ill of him,
The speaker’s mouth will be shut.
He will be able to go anywhere
As fearless as the lion king.
The light of his wisdom will be
As bright as that of the sun.
The Daily Dharma from Nov. 21, 2020, offers this:
Anyone who reads this sūtra
Will be free from grief,
Sorrow, disease or pain.
His complexion will be fair.
He will not be poor,
Humble or ugly.
All living beings
Will wish to see him
Just as they wish to see sages and saints.
Celestial pages will serve him.
The Buddha sings these verses in Chapter Fourteen of the Lotus Sūtra. When we cultivate the mind of the Buddha, and bring his teachings to life, we help other beings find true happiness. This is different from our normal pattern of attempting to manipulate what others think about us through bribery, threats, and other forms of coercion. When we help others find their minds, they realize that they share our true mind of joy and peace.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Where Do Prayers Go?
In Daniel B. Montgomery’s Fire in the Lotus, he mentions that Mugaku Nishida (1850-1918) inspired the creation of the Nichiren lay organization Reiyukai, which was founded in 1924.
Nishida said:
The living individual is the body left behind by the ancestors in this world, so we should treat our ancestors as if they were our own bodies . . . In our hearts we have the seed of buddhahood, which also remains in the ancestors’ souls, so we must protect it for our own salvation. The salvation of the ancestors is our own salvation, and our salvation is the ancestors’ salvation.
Montgomery got the quote from Helen Hardacre’s “Lay Buddhism in Contemporary Japan,” p14, Princeton University Press, 1984.
I believe Nishida’s sentiment fits well with Nichiren Shu and the reason why memorial prayers and services are important. But that’s not to say I particularly like Reiyukai. Later in Fire in the Lotus, Montgomery quotes Joe Walters, Manager of Reiyukai America Association, on the subject of prayer:
Our prayer, which in reality is a sincere wish from the bottom of our heart, is not directed towards any particular deity, but is given freely for the ears of whomever or whatever is in the unseen world, the spiritual world, and may have the power to help us fulfill that wish. In this way, we can all harmoniously wish for and strive for world peace together.
Praying “to whom it may concern” has never been acceptable me. I Googled “praying to the universe” and got back 11.2 million results, including a pullout box with “Prayers for Surrender” from millennial-grind.com:
Universe, I surrender my agendas, timelines, and desires to you. I trust that you are leading me towards solutions of the highest good for all. 2. Universe, I step back and let you lead the way.
I just do better focusing my prayers on my causes and conditions while I embrace the protection from the ever-present Eternal Śākyamuni Buddha.
Fire in the Lotus includes a wonderful quote from Nikkyo Niwano, founder and president of Rissho Kosei-kai:
It was because of the guidance of my teacher, Sukenobu Arai, that I became fond of the Sutra, threw myself into it, and made it a part of me. Until then I had gone from one religion to another; each had the power to save, but they were like coarse nets through which many fish could slip. The more I read the Lotus Sutra, the more I realized that its truth was infinite in scope, infinite in precision, infinite in power to save. The Lotus Sutra, I saw, is a finely woven net through which no captive can slip. The ecstacy of discovering this made me want to shout and sing and dance for joy.
This I can relate to.