All posts by John Hughes

WONS

How to Repulse Foreign Invaders

The third chapter, “A Parable,” of the Lotus Sūtra points out the graveness of the sin of slandering the True Dharma: “He who does not put faith in this sūtra and slanders it will destroy the seed of Buddhahood of all the people in the world.

I, Nichiren, encountering a severe earthquake, a typhoon, and famine in the Shoka Era (1257-59), and wide-spread epidemics in the first year of the Shōgen Era (1259), predicted that these were omens foretelling the invasion of this country, Japan, by foreign troops. I may sound as though I am singing my own praises, but I dare say this because, should this land of Japan be destroyed, there is no doubt that Buddhism also will be destroyed.

High priests these days, however, are in one mind with slanderers of the True Dharma, or they do not even know the exquisite doctrine of their own schools. I suppose these high priests will probably receive an imperial decree or shogunal order to pray for repulsing foreign invaders, but I am afraid that it will only intensify the anger of the gods and Buddhas, resulting in the destruction of the land of Japan.

I, Nichiren, also know how to repulse the impending foreign invaders. Except for those at Mt. Hiei, I am the only one who knows this in Japan. It is because two sages will not appear at the same time, just as there never will be two suns or two moons. If this is a lie, I will receive the punishment of the ten female rākṣasa demons, guardians of the Lotus Sūtra, which I, Nichiren, uphold. It is solely for the sake of the country, the dharma, and the people; not for myself that I say this to you. I say this to you also because I was able to see you earlier. If you do not accept my words, you will regret it.

Ankoku-ron Gokanyurai, The Reason for Submitting the “Risshō Ankoku-ron,” Writings of Nichiren Shōnin, Doctrine 1, Page 150

Daily Dharma

Daily Dharma – Sept. 9, 2020

You, the World-Honored One, are the light of wisdom.
Hearing from you
That we are assured of our future Buddhahood,
We are as joyful as if we were sprinkled with nectar.

These verses are sung by two thousand of the Buddha’s disciples in Chapter Nine of the Lotus Sūtra. When these followers of the Buddha were told that they would become as enlightened as he was, then many others like them realized that they too had this capacity. The superiority of the Lotus Sūtra lies not in having better explanations of what the Buddha taught, or in some supernatural ability it has to change the world. The superiority of the Lotus Sūtra is its completeness. It leads all beings to the joy of enlightenment.

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

LS32

Day 4

Day 4 concludes Chapter 2, Expedients, and completes the first volume of the Sūtra of the Lotus flower of the Wonderful Dharma.

Day 4 Text with annotationsPlay MP3
Having last month learned of the Buddha’s immeasurable power to employ expedients, we learn there is only one teaching.

There is only one teaching, that is, the One Vehicle
In the Buddha-worlds of the ten quarters.
There is not a second or a third vehicle
Except when the Buddhas teach expediently.

The Buddhas lead all Living beings
By tentative names [of vehicles]
In order to expound their wisdom.
They appear in the worlds
Only for the One Vehicle.

Only this is true; the other two are not.
The Buddhas do not save living beings by the Lesser Vehicle.
They dwell in the Great Vehicle.
The Dharma they attained is adorned
With the power of concentration of mind
And with the power of wisdom.
They save all living beings by the Dharma.

I attained unsurpassed enlightenment,
The Great Vehicle, the Truth of Equality.
If I lead even a single man
By the Lesser Vehicle,
I shall be accused of stinginess.
It is not good at all to do this.

I do not deceive
Those who believe me and rely on me.
I am not greedy or jealous
Because I have eliminated all evils.
Therefore, in the worlds of the ten quarters,
I am fearless.

I am adorned with the physical marks of a Buddha.
I am illumining the world with my light.
To the countless living beings who honor me, I will expound
The seal of the truth, that is, the reality of all things.

Know this, Śāriputra!
I once vowed that I would cause
All living beings to become
Exactly as I am.

That old vow of mine
Has now been fulfilled.
I lead all living beings
Into the Way to Buddhahood.

The Daily Dharma from Aug. 11, 2020, offers this:

Know this, Śāriputra!
I once vowed that I would cause
All living beings to become
Exactly as I am.

That old vow of mine
Has now been fulfilled.
I lead all living beings
Into the Way to Buddhahood.

The Buddha sings these verses in Chapter Two of the Lotus Sūtra. Earlier in the chapter he explained that all the teachings he used before the Lotus Sūtra were mere expedients, intended to use our desire for happiness to bring us out of our suffering and onto the path of enlightenment. The expedient teachings were tailored to the ignorant and deluded minds of those who heard them, but had not yet revealed the true wisdom and compassion of the Buddha. Now that we have met this Wonderful Dharma, we are assured of our enlightenment and that of all beings. We learn to see innumerable Buddhas in limitless worlds through unimaginable time, and our own true selves at the heart of reality.

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

d3b, Vasubandhu

Four Types of Merit of the Tathāgatas

It says in the Lotus Sutra, “Why is this, Śāriputra? Because all the buddhas, the tathāgatas, are accomplished in explaining that which has its own cause.” Since the tathāgatas have accomplished four types of merit they are able to emancipate living beings. What are these four?

  1. The accomplishment of being established. Just as it says in the Lotus Sutra, “The tathāgatas have perfected various expedient means, [various insights, various interpretations, and various explanations].” [The perfection of] “various expedient means” indicates [a tathāgata’s] descent from Tusita Heaven until he reveals his entrance into [final] nirvana.
  2. The accomplishment of teaching that converts [living beings]. Just as it says in the Lotus Sutra, “various insights…” [The perfection of] “various insights” shows [the tathāgatas can reveal] the causes of defilement and purity.
  3. The accomplishment of distinctions. Just as it says in the Lotus Sutra, “various interpretations…” [The perfection of] “various interpretations” means that he is able to achieve results by how he preaches in accordance with the Dharma.
  4. The accomplishment of teaching. Just as it says in the Lotus Sutra, “various explanations…” [The perfection of] “various explanations” means [the tathāgatas] use the four analytical knowledges to teach [the Dharma] through whichever names, words, or letters [are required] according to whatever capacity a living being has to accept it.
Vasubandhu's Commentary on the Lotus Sutra, p 123
d25b, WONS

The Gist of Practicing the Lotus Sūtra

A wise man named Confucius of China is said to have thought over what he intended to say nine times before he uttered a word. It is also said that Tan, the Duke of Chou, interrupted washing his hair, or having a meal, three times in order to see visitors without keeping them waiting. How much more you who have faith in Buddhism should take these examples to heart! Otherwise you will regret it later. Please do not bear a grudge against me. This is the teaching of the Buddha. The essence of Buddhism is the Lotus Sūtra, and the gist of practicing the Lotus Sūtra is shown in the “Never-Despising Bodhisattva” chapter. Contemplate why the Never-Despising Bodhisattva stood on the street to bow to passersby. The true purpose of Śākyamuni Buddha appearing in this world was to teach us how to behave ourselves on a daily basis. Consider this well. The wise are called human beings while the foolish are beasts.

Sushun Tennō Gosho, The ‘Emperor Sushun’ Letter, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 124

Daily Dharma

Daily Dharma – Sept. 8, 2020

The Buddhas seldom appear in the worlds.
It is difficult to meet them.
Even when they do appear in the worlds,
They seldom expound the Dharma.

The Buddha proclaims these verses in Chapter Two of the Lotus Sūtra. Later in the Sūtra he explains that in reality he became enlightened far in the past and will continue to lead all beings to enlightenment far into the future. The reason the Buddhas appear so rarely is not because they conceal themselves. It is because we do not recognize them for what they are. We cannot see the air we breathe, but it is crucial for our lives. Because of this we often take it for granted, unless we are so afflicted, or the air is so poisoned that we cannot breathe. Then we are aware of it. Likewise, the Buddha Dharma is available to us all the time.

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

LS32

Day 3

Day 3 covers the first half of Chapter 2, Expedients.

Day 3 Text with annotationsPlay MP3
Having last month learned the expediency of the teaching of the Three Vehicles, we consider the reaction of the Śrāvakas and the Arhats.

The great multitude at that time included Śrāvakas. [They also included] Ājñāta-Kauṇḍinya, and other Arhats, twelve hundred altogether, who had already eliminated āsravas. [They also included] the bhikṣus, bhikṣunīs, upāsakās, and upāsikās, [that is, the four kinds of devotees] who had already aspired for Śrāvakahood or Pratyekabuddhahood. All of them thought:

“Why does the World-Honored One extol so enthusiastically the power of the Buddhas to employ expedients? Why does he say that the Dharma attained by him is profound and difficult to understand, and that the true purpose of his teachings is too difficult for Śrāvakas and Pratyekabuddhas to know? He expounded to us the teaching of emancipation. We obtained this teaching and reached Nirvāṇa. We do not know why he says all this.”

Thereupon Śāriputra, seeing the doubts of the four kinds of devotees, and also because he, himself, did not understand [why the Buddha had said this], said to the Buddha:

“World-Honored One! Why do you extol so enthusiastically [what you call] the highest [Truth, and the power of the Buddhas to employ) expedients? [Why do you extol) the Dharma which [you say] is profound, wonderful, and difficult to understand? I have never heard you say all this before. The four kinds of devotees also have the same doubts. World-Honored One! Explain all this! Why do you extol so enthusiastically the Dharma which [you say] is profound, wonderful, and difficult to understand?”

Lotus Path: Practicing the Lotus Sutra Volume 1 offers this on the followers’ puzzlement:

Previous to teaching the Lotus Sutra the Buddha taught expedients to lead people to the ultimate teaching of the Lotus Sutra. In many ways it was as if he were leading the blind to the train station so they could then find the way to the true complete teachings contained in the Lotus Sutra. But we need to remember that the train station is not the destination, the expedients are not the sum of the Buddha’s teachings.
Lotus Path: Practicing the Lotus Sutra Volume 1

d3b, Vasubandhu

Two Kinds of Profundity

[The Tathāgata says] “The wisdom of all the buddhas is profound and vast,” causing those in the great assembly to feel respect and openly want to hear what the Tathāgata teaches. It should be known that two kinds of profundity are included in the meaning of the word “profound.” What are these two? 1) The profundity of realization that is expressed as “the wisdom of all the buddhas is profound and vast” and 2) the profundity of the scripture that is expressed as “the gateway to their wisdom is profound and vast.” “Profundity” is the generic characteristic for the former and the individual characteristic for the latter.

The profundity of realization has five types: l) the profundity of the meaning means the profundity that is based on a certain meaning, 2) the profundity of the essence of true reality, 3) the profundity of inner realization, 4) the profundity of the basis, and 5) the profundity of the unsurpassable. What is “profound” is great enlightenment. “Great enlightenment” means the highest, complete enlightenment realized by the tathāgatas. Why is it profound? It is profound because “none of the disciples or self-enlightened buddhas are capable of knowing it.” “Wisdom” means all-encompassing omniscience. Just as it says in the Lotus Sutra:

The wisdom of all the buddhas is profound and vast. The gateway to their wisdom is difficult to ascertain, difficult to apprehend, difficult to know, difficult to understand, and difficult to enter. None of the disciples or self-enlightened buddhas are capable of knowing it.

Vasubandhu's Commentary on the Lotus Sutra, p 119-120
WONS

The Lord Who Preaches Here Is the Eternal Buddha

[F]ourteen chapters in the essential section can be regarded as one sūtra with three parts: the preface, the main discourse, and the epilogue. The first half of the fifteenth chapter, “Appearance of Bodhisattvas from Underground,” is the prologue. The second half of the fifteenth chapter, the sixteenth chapter, “The Life Span of the Buddha,” and the first half of the following chapter, the “Variety of Merits,” (a chapter and two-halves in all) make up the main discourse. The remainder constitutes the epilogue.

The Lord who preaches here is the Eternal Buddha, not Śākyamuni Buddha who attained Buddhahood for the first time in this world under the bodhi tree in Buddhagayā. Accordingly, what is preached here differs from what was preached previously as clearly as heaven and earth. That is to say, it is revealed here that all living beings in the ten realms as well as the world in which they live manifest themselves to be eternal. It comes close to revealing the truth of the “3,000 existences contained in one thought,” with only an extremely thin bamboo film separating them.

Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Verable One, Writings of Nichiren Shōnin, Doctrine 2, Page 151-152

Daily Dharma

Daily Dharma – Sept. 7, 2020

The Buddhas expound the teaching of the Three Vehicles
Only as an expedient.
There is only the One Buddha-Vehicle.
The two [vehicles] were taught only as resting places.

The Buddha declares these verses in Chapter Seven of the Lotus Sūtra after telling the parable of the Magic City. The parable is his explanation of why expedient teachings are necessary, and why we must eventually set them aside to attain the enlightenment that is our true nature.

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