When a stream gets muddy at its origin, the whole stream becomes muddy. When a body is crooked, its shadow cannot be straight.
Ichinosawa Nyūdō Gosho, A Letter to Lay Priest Ichinosawa, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 162
All posts by John Hughes
Daily Dharma – Sept. 19, 2020
When the sky is blue, the land is bright. In this way those who know the Lotus Sutra can see the reasons for occurrences in the world. For those who are incapable of understanding the truth of the “3000 existences contained in one thought,” Lord Śākyamuni Buddha with his great compassion, wraps this jewel with the five characters of myō, hō, ren, ge and kyō and hangs it around the neck of the ignorant in the Latter Age of Degeneration. The four great Bodhisattvas will protect such people, just as the Duke of Chou assisted the young ruler, King Chen, or the Four Elders attended the child Emperor Hui.
Nichiren wrote this in his treatise on Spiritual Contemplation and the Most Venerable (Kanjin Honzon-Shō). This reminds us that whether or not we are able to make sense of the Buddha’s most difficult teaching, what is important is to rely on his determination to help us become enlightened. It is in our practice of reciting the sacred title: “Namu Myoho Renge Kyo,” that we express all the teachings of the Buddha and help all beings become enlightened.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 14
Day 14 covers all of Chapter 9, The Assurance of Future Buddhahood of the Śrāvakas Who Have Something More to Learn and the Śrāvakas Who Have Nothing More to Learn, and opens Chapter 10, The Teacher of the Dharma.
Having last month considered the prediction for Ānanda, we consider the objection of the eight thousand Bodhisattvas who had just resolved to aspire for Anuttara-samyak-saṃbodhi.
There were eight thousand Bodhisattvas who had just resolved to aspire [for Anuttara-samyak-saṃbodhi] in this congregation. They thought, ‘As far as we have heard, even great Bodhisattvas have never been assured of their future Buddhahood. Why have these Śrāvakas been so assured?’
Thereupon the World-Honored One, seeing what the Bodhisattvas had in their minds, said to them:
“Good men! Ānanda and I resolved to aspire for Anuttara-samyak-saṃbodhi under the Void-King Buddha at the same time [in our previous existence]. At that time Ānanda always wished to hear much while I always practiced strenuously. Therefore, I have already attained Anuttara-samyak-saṃbodhi[, but he has not yet]. Now he protects my teachings. He also will protect the store of the teachings of future Buddhas, teach Bodhisattvas, and cause them to attain [Anuttara-samyak-saṃbodhi], according to his original vow. Therefore, now he has been assured of his future Buddhahood.”
Having heard from the Buddha that he was assured of his future Buddhahood, and that his world would be adorned, Ānanda was able to fulfill his wish. He had the greatest joy that he had ever had. At that moment he recollected the store of the teachings of many thousands of billions of past Buddhas perfectly and without hindrance as if he had heard those teachings just now. He also recollected his original vow.
Thereupon Ānanda sang in gāthās:
You, the World-Honored One, are exceptional.
You reminded me of the teachings
Of innumerable Buddhas in the past
As if I had heard them today.Having no doubts, I now dwell peacefully
In the enlightenment of the Buddha.
I will expediently become the attendant
Of future Buddhas, and protect their teachings.
Ananda’s Original Vow
The Stories of the Lotus Sutra, p118-119Like Shariputra in an earlier story, in this story Ananda recollects his original vow to teach and transform countless beings into bodhisattvas. This is basically the vow of buddhas and especially of bodhisattvas to save all living beings. Much earlier, in Chapter 2 of the Sutra, the Buddha said:
You should know, Shariputra,
I originally took a vow,
Wanting to enable all living beings to be equal to me,
Without any distinctions.In Mahayana Buddhism there is a distinction between two kinds of vows, special vows (betsugan in Japanese) and general vows (sogan). Special vows, which might better be termed “resolutions,” are relative to time and circumstance, individual ability, and so on. They may change. Here, however, we are talking of the Buddha’s original general vow, a vow that is said to be taken by all buddhas and to be good for all. It is sometimes taken to be a four-part vow: to save everyone, to remove all hindrances to awakening, to study all the teachings, and to attain the Buddha Way of supreme awakening. These four are sometimes known as the four great vows of followers of the bodhisattva way.
The idea of making a vow that will last for uncountable eons, a vow that is to be the very basis of one’s life, stresses the importance of perseverance, persistence, or diligence. It is a fundamental teaching of the Dharma Flower Sutra that we should set goals for ourselves, such as saving all the living, or world peace, goals that we know very well may never be fully realized. Having set such a goal, we should be devoted to pursuing it. This is why perseverance in the face of difficulties is one of the six transcendental practices or perfections of bodhisattvas. Following this way, we will not easily become discouraged, want to give up, or turn back. Defeats and losses can be expected, but even small victories in the struggle for world peace and human happiness can be a cause for great joy.
Kigangyo
Journey of the Path to Righteousness, p 60-61[In the Shodaigyo ceremoney we offer] Kigangyo (Prayer)
With reverence, we offer up the merits we have accumulated through the chanting of the Odaimoku so that, in doing so, we may receive the greatest of compassion through the transcendental powers of the Original Buddha.
For all people we uphold this universal Dharma-teaching of equality that benefits all. We deeply vow to diligently strive for the improvement of both our societies and ourselves, as well as to diligently strive for the achievement of world peace. We pray that all people throughout the four corners of the world may return their lives to the Eternal Buddha’s Pure Land through the Wonderful Dharma of Myōhō Renge Kyō.
Namu Myōhō Renge Kyō
We pray that each and every family member, as well as our benefactors and our friends, all live in accordance with the True Dharma. We pray they all enjoy good health in both body and mind. May they increase their understanding of the Buddha’s wisdom, expiate their past transgressions, do good deeds, and lead a virtuous life. May they learn to respect each other. We pray that they embrace the correct practice of Buddhism, perform virtuous work, assiduously improve themselves, and achieve family happiness. May they all obtain the eternal peace and happiness. We pray that all beings, as well as myself, will awaken to the true nature of reality, which is the Buddha nature, and that we all will attain the enlightenment of the Buddha.
Namu Myōhō Renge Kyō
We pray for all of the deceased: for the spirits of our ancestors, for all those who have formed a relationship with the Buddha, and for all those who have not. May you all follow the benevolent life of the Tathagata. May you cross the ocean of suffering, reach the further shore and attain Buddhahood.
May the merits we have accumulated through this deep offering of prayer be distributed equally among all living beings. May we all attain the enlightenment of the Buddha. May all the Dharma Realms equally benefit all.
Namu Myōhō Renge Kyō
The Grave Sin of Chanting Namu Myōhō Renge Kyō
As for myself, who has committed no sin whatsoever, I, Nichiren, was blamed of committing the grave sin of chanting Namu Myōhō Renge Kyō at the discretion of the ruler of Japan and was exiled to Izu Province in the first year of Kōchō (1261). Again, on the 12th of the ninth month in the eighth year of Bun’ei (1271), I was paraded around on horseback as a prisoner in front of the Great Bodhisattva Hachiman and was made a laughing stock by all the slanderers of the True Dharma in Japan. Was this not a mistake of the Great Bodhisattva Hachiman, who did not stop it from happening? It was not that Hachiman did not remonstrate at all with slanderers of the True Dharma, but the only remonstrance of Hachiman seems to have caused domestic quarrel among members of the Hōjō clan.
The Great Bodhisattva Hachiman was once the wise emperor of Japan, Emperor Ōjin. In addition, he is one of the greatest gods in Japan, competing with Goddess Amaterasu of the Ise Shine for supremacy. I do not believe that there is any god superior to Hachiman and that he can ever be unfair. Nevertheless, according to the rules of all the Buddhist scriptures and the Lotus Sūtra, Hachiman committed a great sin by protecting the slanderers of the True Dharma and refusing to help the practicer of the Lotus Sūtra.
Kangyō Hachiman-shō, Remonstration with Bodhisattva Hachiman, Writings of Nichiren Shōnin, Doctrine 1, Page 268
Daily Dharma – Sept. 18, 2020
We do not see a shadow in the dark. Man does not see the flight path of a bird in the air. We do not see the path of a fish in the sea. We do not see everyone in the world reflected on the moon. However a person with “heavenly eyes” sees all these. The scene of the chapter “Appearance of a Stupa of Treasures” exists in the mind of Lady Nichinyo. Though ordinary people do not see it, Śākyamuni Buddha, the Buddha of Many Treasures and Buddhas throughout the universe recognize it. I, Nichiren, also can see it. How blessed are you!
Nichiren wrote this passage in his Response to My Lady Nichinyo (Nichinyo Gozen Gohenji). The Chapter Nichiren mentions describes the assembly of the Buddha, Many-Treasures Buddha, and innumerable Buddhas from other worlds gathered to hear the Wonderful Dharma of the Lotus Sūtra. Nichiren used a representation of this scene for the Omandala Gohonzon, his representation of the Buddha’s highest teaching. In this response, Nichiren recognizes that Lady Nichinyo sees this assembly in the reality of her everyday life. The Buddha taught that this is the most difficult of his teachings to believe and understand. Nichiren and Lady Nichinyo are examples for us that, despite this difficulty, we too can learn to see this world of delusion and ignorance as the Buddha’s pure land.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 13
Day 13 covers all of Chapter 8, The Assurance of Future Buddhahood of the Five Hundred Disciples.
Having last month considered Pūrṇa’s reaction to the teaching, we learn of Pūrṇa’s qualities.Thereupon the Buddha said to the bhikṣus:
“Do you see this Pūrṇa, the son of Maitrāyanī? I always praise him, saying that he is the most excellent expounder of the Dharma. I also praise him for his various merits. He strenuously protects my teachings, and helps me propagate them. He shows the Way to the four kinds of devotees, teaches them, benefits them and causes them to rejoice. He explains my right teachings perfectly, and gives great benefits to those who are performing brahma practices’ with him. No one except the Tathāgata excels him in eloquence. Do not say that he protects only my teachings and helps me propagate them! In his previous existence he also protected the right teachings of nine thousand million Buddhas and helped them propagate their teachings. Under those Buddhas also he was the most excellent expounder of the Dharma. He clearly understood the truth of the Void expounded by those Buddhas, and obtained the four kinds of unhindered eloquence. He always expounded the Dharma clearly and purely, with no doubtfulness. Although he had the supernatural powers of Bodhisattvas, he performed brahma practices throughout his previous existence. Therefore, the people of the world of the Buddha [under whom he performed brahma practices] thought that he was a Śrāvaka. He benefited many hundreds of thousands of living beings with this expedient, and also caused innumerable, asaṃkhya people to aspire for Anuttara-samyak-saṃbodhi. He did the work of the Buddha, that is, taught all living beings so that the world of the Buddha might be purified.
Bodhisattva Activity
The Stories of the Lotus Sutra, p105Purna, we are told in the first section of this chapter, while seeming to be a shravaka, is actually a bodhisattva in disguise. The Dharma Flower Sutra both retains the classical meaning of bodhisattva as one who is very high in status, on the way to becoming a buddha, and it gives new meaning to the term by proposing that all are, to some degree, bodhisattvas. This means that the title “bodhisattva” should be seen, not so much as a mark of status, but rather as a term used to name a kind of activity. Just as a teacher who does not teach is not really a teacher, a bodhisattva who does not do the work of the Buddha is not truly a bodhisattva. On the other hand, anyone who does do the work of the Buddha, regardless of title or status, is – to that degree – a bodhisattva. I sometimes like to say that we should regard the word “bodhisattva” not so much as a noun, but as a verb. Unfortunately, this is much easier to do in Chinese than it is in English!
Kigan Eko
Journey of the Path to Righteousness, p 62-63Our Kigan (Aspiration) Eko (Prayer) [in the Shodaigyo ceremony] is comprised of three components:
First is So (All) Gan (Wish): Prayer for All People. What is Sogan? It is the prayer of common interest: a general prayer for anybody, anywhere, anytime. In a phrase: “Pray for World Peace.” Kenji Miyazawa, acclaimed Japanese poet and author (and adherent of the Lotus Sutra), once said, “Until we achieve world peace, individual happiness will never be present.” This is our spirit of Sogan.
Betsu (Specific) Gan (Wish) is individual prayer. It is so because we each aspire to live in a world of peace. We must all strongly assume our individual roles in manifesting this aspiration. For example, if you aspire to create a connection with Sogan, then pray for a healthy body for helping others if you are not healthy enough to help others, or pray to be accepted into a better school for obtaining more knowledge or skills to help others. Doing so allows you to achieve your own personal aspirations through the prayers of others.
As example, in practicing Shodaigyo with many people, there will be both healthy and unhealthy individuals participating. Pray for all those in attendance. This is indicative of how our prayers should be.