All posts by John Hughes

WONS

Thoughtfulness in Sending Gifts

I am an ordinary man. If I do not wear clothing, I will feel the cold. If I do not eat anything, I will not be able to sustain my life. Just as a lamp that is not refilled with oil or a fire that receives no fuel, how can the flame of life stay alive without refueling? If the power from life should die out, my voice reciting the Lotus Sūtra will stop, and the grass in front of the window where I expound the Great Concentration and Insight will grow thick.

I cannot express how much I appreciated your thoughtfulness in sending gifts to me under these harsh conditions. It is said that a rabbit offered himself to a practicer of Buddhism, which moved Indra to put the rabbit on the moon. This is why we see a rabbit on the moon now. Likewise, as you, a woman, make an offering for the sake of the Lotus Sūtra in this Latter Age of Degeneration, the King of the Brahma Heaven will see your meritorious conduct in his heavenly eyes, Indra will press his hands together in homage to you, the terrestrial gods will be happy to support your legs and Śākyamuni Buddha will pat your head by stretching His hand from Mt. Sacred Eagle. Namu Myōhō Renge Kyō, Namu Myōhō Renge Kyō!

Matsuno-dono Nyōbō Gohenji, Reply to the Wife of Lord Matsuno, the Nun of Kubo, Writings of Nichiren Shōnin, Volume 7, Followers II, Page 72-73

Daily Dharma

Daily Dharma – Jan. 21, 2021

I know who is practicing the Way and who is not.
Therefore I expound various teachings
To all living beings
According to their capacities.

The Buddha sings these verses in Chapter Sixteen of the Lotus Sūtra. Even though the Buddha knows when we have strayed from the way of compassion and wisdom that he has opened for us, he knows that the innate capacity we have for enlightenment remains unchanged. Therefore, he does not judge us, or give up in his efforts to lead us away from our delusions. When we maintain our determination to save all beings despite their delusions, we maintain this mind of the Buddha and nourish the seeds of our own enlightenment.

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

LS32

Day 2

Chapter 1, Introductory (Conclusion).

Day 2 Text with annotationsPlay MP3

Having last month met the eight sons of the last Sun-Moon-Light Buddha, we learn what happened after Sun-Moon-Light Buddha expounded Sūtra of Innumerable Teachings.

“Thereupon the last Sun-Moon-Light Buddha expounded a Sūtra of the Great Vehicle called the ‘Innumerable Teachings, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas.’ Having expounded this sūtra, he sat cross-legged [facing the east] in the midst of the great multitude, and entered into the samādhi for the purport of the innumerable teachings. His body and mind became motionless.

“Thereupon the gods rained mandarava-flowers, maha-­mandarava-flowers, manjusaka-flowers, and maha-manjusaka­flowers upon the Buddha and the great multitude. The world of the Buddha quaked in the six ways. The great multitude of the congregation, which included bhikṣus, bhikṣunīs, upāsakās, upāsikās, gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men, nonhuman beings, the kings of small countries, and the wheel turning-holy kings, were astonished. They rejoiced, joined their hands together [towards the Buddha], and looked up at him with one mind.

‘Thereupon the Tathagata emitted a ray of light from the white curls between his eyebrows, and illumined all the corners of eighteen thousand Buddha-worlds in the east just as this Buddha is illumining the Buddha-worlds as we see now.

“Maitreya, know this! There were two thousand million Bodhisattvas in that congregation. They wished to hear the Dharma. They were astonished at seeing the Buddha-worlds illumined by this ray of light. They wished to know why the Buddha was emitting this ray of light.

See The Culture of the Buddha Dharma

LS32, stories

The Culture of the Buddha Dharma

[T]he Buddha Dharma is at once both cultural and transcultural. That is, it can be found in many languages and cultures and in that sense is “beyond” culture. Though we may not know exactly what he and his assistants translated from, Kumarajiva’s translation is a translation into Chinese in which the Dharma Flower Sutra is embodied, for the most part, in Chinese terms and ways of thinking. Similarly, Japanized versions take on, to some degree, characteristics of Japanese language and culture. I have translated the Chinese version into English. In doing this, I know very well that a great deal is lost, but I also believe that it is possible that something is gained, for by being rendered in additional languages and cultural contexts, the transcultural Dharma Flower Sutra once again, to some extent, finds embodiment and life.

The Stories of the Lotus Sutra, p236
Peaceful Action

Ethical Guidelines for Living

Quote

Shila, the second paramita, is the clear and simple guidelines for ethical behavior in our everyday life. “I vow to listen deeply, with compassion to your suffering.” That is shila. “I vow to speak to you with the language of loving kindness.” That is shila. “I vow to protect and preserve life.” That is shila. The Five Mindfulness Trainings, the basic precepts of Buddhism, are an essential foundation for the practice of the other paramitas. When you practice shila, when you display self-discipline and mindfulness in word and deed, you have a lot of credibility. Because there is harmony between your words and actions, people have trust and confidence in you, and with the support of that trust, you are able to bring about much good. In Plum Village, we present these trainings in a nonsectarian form, with no specifically Buddhist terminology, because we know that they have universal value. Elements of these ethical guidelines for living exist in every tradition. The wording may be different, but the essence is very much the same.

If we know how to apply the Five Mindfulness Trainings, individually, collectively, and internationally, then peace on Earth will become a reality. The trainings remind us to consume mindfully and refrain from doing things that can harm our body and mind. They help us refrain from harming others and from using the kind of language that causes disharmony and division and brings about suffering. The practice of shila helps secure the safety and wellbeing of ourselves and others, and it is a path to greater understanding and compassion.

Peaceful Action, Open Heart, p249-250
Lotus Seeds

Three Great Secret Dharmas, Three Treasures and Threefold Training

The Three Great Secret Dharmas can also be understood as a clarification of both of the Three Treasures and of the Threefold Training.

Three Great Secret Dharmas

The Three Great Secret Dharmas are not meant to replace or to change the traditional Three Treasures and Threefold Training. Rather, the Three Great Secret Dharmas are a way of clarifying and expressing their deepest meaning. Nichiren Buddhism is the Buddhism of Shakyamuni Buddha, but unlike other schools, it strives to practice according to the Buddha’s true intentions as expressed in the Lotus Sutra and as clarified by Nichiren Shonin.

Lotus Seeds

WONS

A Statue of the Living Buddha

The statue of the Buddha you have erected this time is the living Buddha. Yours is exactly the same as the wooden statue made by Great King Udayana and another one erected by King Bimbisāra. I am sure that such heavenly beings as the King of the Brahma Heaven, Indra, Sun Deity, Moon Deity, and the Four Heavenly Kings will not fail to protect you and watch over you just as the shadow follows the body.

Shijō Kingo Shakabutsu Kuyō-ji, Opening the Eyes Service of Shijō Kingo’s Statue of Śākyamuni, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 133

Daily Dharma

Daily Dharma – Jan. 20, 2021

They also will be able to locate the Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas by smelling their bodies from afar. Even when they recognize all this by smell, their organ of smell will not be destroyed or put out of order. If they wish, they will be able to tell others of the differences [of those scents] because they remember them without fallacy.

The Buddha gives this explanation to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep the Lotus Sūtra. Our sense of smell is often unconscious. We associate smells with places, experiences or even people that we like or dislike. These smells can even cause an emotional reaction by causing us to relive a situation associated with that smell. In the Lotus Sūtra, the Buddha teaches that our everyday experiences are no different from enlightenment, that his great wisdom is not about how to escape from this world. It is about how to use the senses and abilities with which we are blessed in ways we cannot imagine.

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

LS32

Day 1

Day 1 covers the first half of Chapter 1, Introductory

Day 1 Text with annotationsPlay MP3
Having last month considered the teachings of Buddhas that Maitreya sees, we consider the practices of the Bodhisattvas of those worlds that Maitreya sees.

Mañjuśrī!
I see and hear
Hundreds of thousands of millions of things
Such as these
From this world.
I will tell you briefly some more of them.

I see as many Bodhisattvas of those worlds
As there are sands in the River Ganges,
Who are seeking the enlightenment of the Buddha
[In various ways] according to their environments

Some of them practice almsgiving.
They joyfully give treasures
Such as gold, silver,
Pearls, manis, shells, agates, and diamonds.
They also give menservants and maidservants,
Vehicles and palanquins adorned with treasures.

They proceed to the enlightenment of the Buddha
By the merits obtained thereby,
Wishing to obtain this vehicle,
The most excellent vehicle
In the triple world,
The vehicle praised by the Buddhas.

Some Bodhisattvas give
Jeweled chariots yoked with four horses,
Equipped with railings and flower-canopies,
And adorned on all sides.

I also see some Bodhisattvas
Offering their flesh or their limbs
Or their wives or their children
In order to attain unsurpassed enlightenment.

I also see some Bodhisattvas
Joyfully offering
Their heads or their eyes or their bodies
In order to attain the wisdom of the Buddha.

Mañjuśrī!
I see some kings coming to a Buddha,
And asking him about unsurpassed enlightenment.
They have renounced the world of pleasures,
Left their palaces,
Parted from their ministers and women,
And shaved their beard and hair.
They now wear monastic robes.

See What It Means To Be A Reader of the Dharma Flower Sutra

LS32, d1b, stories

What It Means To Be A Reader of the Dharma Flower Sutra

When contemplating any of the stories of the Dharma Flower Sutra, we would do well to ask oneself where we ourselves fit into the story – to remember in this case that I myself am a member of the great assembly gathered before the Buddha. That is what it means to be a hearer or reader of the Dharma Flower Sutra.

The Stories of the Lotus Sutra, p36