Dhammapada, p64-66In the Vinaya Pitaka (111.4) the Buddha left a concise map of his journey to nirvana – a description of the course of his meditation that night, couched in the kind of language a brilliant clinician might use in the lecture hall. …
I roused unflinching determination, focused my attention, made my body calm and motionless and my mind concentrated and one-pointed.
Standing apart from all selfish urges and all states of mind harmful to spiritual progress, I entered the first meditative state, where the mind, though not quite free from divided and diffuse thought, experiences lasting joy.
By putting an end to divided and diffuse thought, with my mind stilled in one-pointed absorption, I entered the second meditative state quite free from any wave of thought, and experienced the lasting joy of the unitive state.
As that joy became more intense and pure, I entered the third meditative state, becoming conscious in the very depths of the unconscious. Even my body was flooded with that joy of which the noble ones say, “They live in abiding joy who have stilled the mind and are fully awake.”
Then, going beyond the duality of pleasure and pain and the whole field of memory-making forces in the mind, I dwelt at last in the fourth meditative state, utterly beyond the reach of thought, in that realm of complete purity which can be reached only through detachment and contemplation.
This was my first successful breaking forth, like a chick breaking out of its shell…
This last quiet phrase is deadly. Our everyday life, the Buddha is suggesting, is lived within an eggshell. We have no more idea of what life is really like than a chicken has before it hatches. Excitement and depression, fortune and misfortune, pleasure and pain, are storms in a tiny, private, shell-bound realm which we take to be the whole of existence.
Yet we can break out of this shell and enter a new world. For a moment the Buddha draws aside the curtain of space and time and tells us what it is like to see into another dimension.
All posts by John Hughes
The Messenger of the Buddha
[In the sixth month of the 3rd year of the Kenji era (1277), Nichiren Shōnin wrote a letter of explanation in place of Inaba-bō Nichiei, a disciple of Nichiren, and submitted it to Nichiei’s father, Shimoyama Hyōgo Gorō Mitsumoto.]
It may sound self-conceited, but according to the sūtras, Nichiren Shōnin seems closely related to all the people in Japan, from the Emperor above to all the people below. To them he has three virtues: first, the virtue of parents; second, that of the master; and third, that of a messenger of a lord. The “messenger of the Buddha,” “eyes” and “sun and moon” mentioned in the Lotus Sūtra all mean Nichiren Shōnin. Grand Master Chang-an says in his Commentary on the Nirvana Sūtra: “He, who removes evil from a man, is a man’s real parents.” Nevertheless, the shogunate listened to the false charges made by slanderers of the True Dharma, monks without faith and enemies of the country, and without examining these charges exiled Nichiren Shōnin by bending the law. Were they intending to invite disasters? What a pity!
Shimoyama Goshōsoku, The Shimoyama Letter, Writings of Nichiren Shōnin, Volume 5, Page 88,/strong>
Daily Dharma – Aug. 9, 2020
I still remember vividly how you accompanied me to Tatsunokuchi holding a horse by the bridle, and breaking into tears when I was about to be beheaded there. I will never forget this no matter how many lifetimes come and go. If by chance you should fall into hell, I will refuse the invitation of Śākyamuni Buddha to become a Buddha. Instead I will go into hell with you. If we both entered into hell, how could it be that we would not find Śākyamuni Buddha and the Lotus Sutra there?
Nichiren wrote this passage in his “Emperor Shushun” Letter (Sushun Tennō Gosho) addressed to his disciple Shijō Kingo. Despite the hardships he faced in his life, Nichiren never forgot the kindnesses shown to him by ordinary people. His great determination to save all beings made him fearless even were he to be threatened by the Buddha with the torments of the Hell realms for the sake of those dear to him. Nichiren knew that he would be able to find the Buddha anywhere, and that his devotion would overcome any difficulty.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 7
Day 7 concludes Chapter 3, A Parable, and begins Chapter 4, Understanding by Faith.
Having last month witnessed the arrival of the son at his father’s estate, we conclude today’s portion of Chapter 4, Understanding by Faith.
“He immediately dispatched a man standing beside him to quickly bring back the poor son. The messenger ran up to the poor son and caught him. The poor son was frightened. He cried, ‘You Devil! I have done nothing wrong. Why do you catch me?’
“The messenger pulled him by force. The poor son thought, ‘I am caught though I am not guilty. I shall be killed.’ More and more frightened, the poor son fainted and fell to the ground. Seeing all this in the distance, the father said to the messenger, ‘I do not want him any more. Do not bring him forcibly! Pour cold water on his face and bring him to himself! Do not talk with him any more!’
“The father said this because he had realized that his son was too base and mean to meet a noble man [like his father]. He knew that the man was his son, but expediently refrained from telling to others that that was his son. [The messenger poured water on the son. The son was brought to himself.] The messenger said to him, ‘Now you are released. You can go anywhere you like.’
“The poor son had the greatest joy that he had ever had. He stood up and went to a village of the poor to get food and clothing.
You Are Important
The Stories of the Lotus Sutra, p69The Dharma Flower Sutra stresses that each of us is somebody important – important to himself or herself, important to others, and important to the Buddha. Each of us is a person of great potential. For this reason we are sought after by the Buddha. Buddha’s wealth – supreme awakening or enlightenment – is not something you have to earn or purchase in any way; it already belongs to you; it was yours from before your birth; it is your rightful inheritance.
The Whole Universe
Dhammapada, p22In this sense, the separate personality we identify ourselves with is something artificial. Einstein, speaking as a scientist, drew a similar conclusion in replying to a stranger who had asked for consolation on the death of his son:
A human being is part of the whole, called by us “Universe,” a part limited in time and space. He experiences himself, his thoughts and feelings, as something separated from the rest – a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.
Śubhākarasiṃha’s Sudden Death
Although Śubhākarasiṃha was such a splendid person, he once experienced a sudden death. Upon regaining consciousness, however, he is said to have declared:
“Upon my death, a hell guard came to tie me with seven iron ropes, hit me hard with an iron stick, and dragged me to the palace of King Yama. Somehow I completely forgot all Buddhist scriptures said to be 80,000 in number, not remembering even one word or a phrase except the title of the Lotus Sūtra. When I recalled it, the iron ropes that tied me got loose somewhat. Breathing a sigh of relief, I recited a passage in the ‘Expedients’ chapter of the Lotus Sūtra resoundingly: ‘This triple world is all My domain, in which all the living beings are my children without exception. Although there exist many sufferings and difficulties in this world, only I, the Buddha, alone can save and protect all living beings.’ Then the seven iron ropes were broken into pieces and scattered all over. Seeing this scene, King Yama took off his crown, came down to the courtyard, and said to me, ‘This experience of death has not exhausted your entire life span.’ Thus, he sent me back to this world.”
Zemmui-shō, Treatise on Śubhākarasiṃha, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 50
Daily Dharma – Aug. 8, 2020
Excellent, excellent, Ajita! You asked me a very important question. All of you should concentrate your minds, wear the armor of endeavors, and be resolute. Now I will reveal, I will show, the wisdom of the Buddhas, their supernatural powers without hindrance, their dauntless powers like a lion’s, and their great power of bravery.
The Buddha makes this declaration to Maitreya Bodhisattva, whom he calls Ajita (Invincible) in Chapter Fifteen of the Lotus Sūtra. In the story, innumerable Bodhisattvas spring up from underground and vow to the Buddha to keep the sūtra after his extinction. Maitreya, knowing the minds of many others who have come to hear the Buddha teach, asks about these Bodhisattvas, whom he has never seen before. This question from Maitreya then leads to the Buddha later giving his most difficult teaching in Chapter Sixteen. The Buddha’s declaration in this passage shows how important questioning is to our faith
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 6
Day 6 continues Chapter 3, A Parable
Having last month witnessed the great joy the children had riding in the carts, we consider how the Budddha lured the children to safety.“Śāriputra! The rich man did not save his children by his muscular power although he was strong enough. He saved them from the burning house with a skillful expedient and later gave them each a large cart of treasures.
“In the same manner, I save all living beings from the burning house of the triple world, not by my powers or fearlessness, but with a skillful expedient. I expounded the teaching of the Three Vehicles: the Śrāvaka-Vehicle, Pratyekabuddha-Vehicle, and Buddha-Vehicle, as an expedient. I said, ‘Do not wish to live in the burning house of the triple world! Do not crave for inferior forms, sounds, smells, tastes or things tangible! If you cling to them and crave for them, you will be burned by them. Get out of the triple world quickly and obtain the teaching of the Three Vehicles: the Śrāvaka-Vehicle, Pratyekabuddha-Vehicle, and Buddha-Vehicle! I now assure you that you will never fail [to obtain those vehicles]. Exert yourselves, make efforts!’
“With this expedient, I caused them to advance. I said to them again, ‘Know this! This teaching of the Three Vehicles is extolled by the saints. This teaching saves you from any attachment or bond or desire. Ride in these Three Vehicles, eliminate āsravas, obtain the [five] faculties, the [five] powers, the [seven] ways to enlightenment, and the [eight right] ways, and practice dhyāna concentrations, emancipations, and samadhis so that you may be able to enjoy immeasurable peace and pleasure!’
See Means and Ends
Means and Ends
The Stories of the Lotus Sutra, p53-54Even the very fancy carriage that the father gives to the children is, after all, only a carriage, a vehicle. All of our teachings and practices should be understood as devices, as possible ways of helping people. They should never be taken as final truths.
Appropriate means are means, not ends. In this sense they have only instrumental and provisional importance. While it is true that the notion of skillful means is sometimes used to describe something provisional, it is important to recognize that being instrumental and provisional does not mean that such methods are in any sense unimportant. At one point at least, the Dharma Flower Sutra even suggests that it is itself an appropriate means. The context is one in which the Sutra is praising itself and proclaiming its superiority over others (“those who do not hear or believe this sutra suffer a great loss”), but then has those who embrace the Sutra in a future age say:
When I attain the Buddha way,
I will teach this Dharma to them
By skillful means,
That they may dwell within it.