All posts by John Hughes

LS32

Day 12

Day 12 concludes Chapter 7, The Parable of the Magic City, and completes the Third Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Day 12 Text with annotationsPlay MP3
Having last month heard the Buddha expound the Great Vehicle called the ‘Lotus Flower of the Wonderful Dharma,’ we consider what became of the sixteen śramaṇeras.

The Buddha said to the bhikṣus:

“These sixteen Bodhisattvas willingly expounded the Sūtra of the Lotus Flower of the Wonderful Dharma. Each of them taught six hundred billion nayutas of living beings, that is, as many living beings as there are sands in the River Ganges. Those living beings were always accompanied by the Bodhisattva[, by whom they were taught,] in their consecutive existences. [In each of their consecutive existences,] they heard the Dharma from him, and understood it by faith. By the merits [they had thus accumulated], they were given a privilege to see four billion Buddhas, that is, four billion World­Honored Ones. They have not yet seen all of them.

“Bhikṣus! Now I will tell you. The sixteen śramaṇeras, who were the disciples of that Buddha, have already attained Anuttara-samyak-saṃbodhi. They now expound the Dharma in the worlds of the ten quarters. They have many hundreds of thousands of billions of attendants consisting of Bodhisattvas and Śrāvakas. Two of the śramaṇeras are now Buddhas in the east. One of them is called Akṣobha. He is in the World of Joy. The other is called Sumeru-Peak. Another couple of the śramaṇeras are now Buddhas in the southeast, called Lion-Voice and Lion-Form. Another couple of them are now Buddhas in the south, called Sky-Dwelling and Eternal-Extinction. Another couple of them are now Buddhas in the southwest, called Emperor-Form and Brahma-Form. Another couple of them are now Buddhas in the west, called Amitayus and Saving-All-Worlds-From-Suffering. Another couple of them are now Buddhas in the northwest, called Tamalapattracandana­Fragrance-Supernatural-Power and Sumeru-Form. Another couple of them are now Buddhas in the north, called Cloud-Freedom and Cloud-Freedom-King. One of the remaining two is now a Buddha in the northeast called Eliminating-Fear-Of-All-Worlds. The other one, that is, the sixteenth śramaṇera is I, Śākyamuni Buddha. I attained Anuttara-samyak-saṃbodhi in this Saha-World.

See https://www.500yojanas.org/the-supremely-sacred-truth/

b4today, LS32, d12b

The Supremely Sacred Truth

The Buddha then addressed all the bhikshus, saying: “These sixteen bodhisattvas take delight in preaching this Sutra of the Lotus Flower of the Wonderful Law. Numberless living beings whom each of these bodhisattvas converted, reborn generation after generation, all following these bodhisattvas, heard the Law from them, and all believed and discerned it. For this cause they succeeded in meeting four myriad koṭis of buddhas, world-honored ones, and at the present time have not ceased so to do.”

Some people consider that because this chapter is only the seventh sermon of the Buddha in the Lotus Sutra, and Sakyamuni Buddha has not yet finished preaching the sutra, it is odd that he should have said that the Buddha Universal Surpassing Wisdom and the sixteen bodhisattvas had preached the Lotus Sutra in the past. This mistaken idea comes from their thinking that the Sutra of the Lotus Flower of the Wonderful Law is just the title of this specific sutra, like the title of a book.

“The Sutra of the Lotus Flower of the Wonderful Law” actually indicates the following idea: the supremely sacred truth that dwells in the minds of ordinary men living in this corrupt world but untainted by their evils, just as the lotus is untainted by the mud in which it grows, and which leads them to buddhahood. Such a truth is always one; it cannot be divided into two or three. Therefore it is quite natural that Sakyamuni Buddha should have said that the Buddha Universal Surpassing Wisdom and the sixteen bodhisattvas had once preached the Lotus Sutra. The truth has obviously existed from the infinite past, before Sakyamuni Buddha appeared in this world, and the enlightenment realized by a truly enlightened person cannot exist except as the one truth. For this reason, it is no wonder that the Buddha said that some hundred thousand people preached the truth in their previous lives. From such words of the Buddha, we can clearly gather his intention to cause people to understand thoroughly the fact that the truth is one.

Buddhism for Today, p117-118
Eyes, WONS

The Personal Choice of Embracing or Subduing

Quote

I would now like to share my own personal understanding of the ways of embracing and subduing. It seems to me that the way of embracing is the way of peacefully minding one’s own business and contemplating the Dharma in private while still being prepared and able to teach others if they ask about Buddhism in a way that will encourage them where they are in their own understanding and according to their own ability. The way of subduing is the way of public witness to the truth, and that may include denouncing corrupt or false teachings and practices that are going by the name of Buddhism. The way of subduing does not cater to limited views and understandings of Buddhism but more forthrightly challenges or even goads fellow Buddhists to aim for the ultimate realization and actualization of buddhahood. It is a way based on compassion and courage that may provoke hostility in those who do not wish to have their views challenged. The way of subduing also allows for the legitimate and lawful defense of those who speak the truth from violence and oppression.

I feel that, going by Nichiren’s criteria, the circumstances of today more often than not require the method of embracing as most people are simply ignorant about Buddhism and are not slanderers of the Lotus Sūtra, which is to say Buddhists who are trying to get people to neglect or reject the Lotus Sūtra. We are all now countries of “evil and ignorant people” who do not know enough about Buddhism to be considered slanderers.

Open Your Eyes, p581-582
d15b, WONS

Precious Items

It is said that Mt. Kunlun is rich with jewels but there are no pebbles. This Mt. Minobu lacks salt. At a place where there are no pebbles, a pebble is more precious than a precious stone. Likewise, salt is more precious than rice here on Mt. Minobu. The Ministers of the Left and Right are the treasures of the king and they are called salt and miso (fermented soybean paste). Just as we cannot make a living without miso and salt, the king cannot govern his country without the Ministers of the Left and Right.

Regarding oil, it is stated in the Nirvana Sūtra, “People catch cold when there is no oil, and they do not catch cold when they have oil. Oil is the best medicine to cure a cold.”

Thank you very much for sending me these precious items. I do not know how to express my gratitude for the great kindness shown to me. Ultimately, this is the result of the fervent faith of your late father (Lord Nanjo Hyōeshichirō) in the Lotus Sūtra, isn’t it? A proverb says this, “The king’s ambition is stated by his subjects, and parental aspirations are expressed by their children.” How happy your late father must be!

Nanjō-dono Gohenji, Reply to Lord Nanjō, Writings of Nichiren Shōnin, Volume 7, Followers II, Pages 18

Daily Dharma

Daily Dharma – July 10, 2020

Good men! I think that the Buddha, the World-Honored One, wishes to expound a great teaching, to send the rain of a great teaching, to blow the conch-shell horn of a great teaching, to beat the drum of a great teaching, and to explain the meaning of a great teaching.

Mañjuśrī declares this to Maitreya and all others gathered to hear the Buddha teach in Chapter One of the Lotus Sūtra. The Buddha had just produced the light from between his eyebrows illuminating the worlds of the ten directions, a sight none but Mañjuśrī had experienced. The great teaching the Buddha was about to expound is the Lotus Sutra. This statement awakens our interest and shows us how to listen to this teaching, as if it were a great cooling rain or the loud call of a conch-shell or drum.

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

LS32

Day 11

Day 11 continues Chapter 7, The Parable of the Magic City

Day 11 Text with annotationsPlay MP3
Having last month considered the reaction of the Brahman-heavenly-kings of the five hundred billion worlds in the southeast, we consider the reaction of the Brahman-heavenly-kings of the five hundred billion worlds in the south.

“Bhikṣus! The great Brahman-[heavenly-]kings of the five hundred billion worlds in the south, who saw their palaces illumined more brightly than ever, also danced with joy. They wondered why [their palaces were so illumined]. They visited each other and discussed the reason, saying, ‘Why are our palaces illumined so brightly?’ There was a great Brahman-heavenly­king called Wonderful-Dharma among them. He said to the other Brahmans in gāthās:

Our palaces are illumined so brightly.
There must be some reason.
Let us find [the place]
[From where the light has come].

We have never seen this [light]
For the past one hundred thousand kalpas.
Did a god of great virtue or a Buddha appear
Somewhere in the universe?

“Thereupon the Brahman-heavenly-kings of the five hundred billion [worlds] went to the north, carrying flower-plates filled with heavenly flowers, in order to find [the place from where the light had come]. Their palaces also moved as they went. They [reached the Well-Composed World and] saw that Great­Universal-Wisdom-Excellence Tathāgata was sitting on the lion­like seat under the Bodhi-tree of the place of enlightenment, surrounded respectfully by gods, dragon-kings, gandharvas, kiṃnaras, mahoragas, men and nonhuman beings. They also saw that the sixteen princes were begging the Buddha to turn the wheel of the Dharma. They worshipped the Buddha with their heads, walked around him a hundred thousand times, and strewed heavenly flowers to him. The strewn flowers were heaped up to the height of Mt. Sumeru. The Brahman-heavenly-king offered flowers also to the Bodhi-tree of the Buddha. Having offered flowers, they offered their palaces to the Buddha, saying, ‘We offer these palaces to you. Receive them and benefit us out of your compassion towards us!’ In the presence of the Buddha, they simultaneously praised him in gāthās with all their hearts:

It is difficult to see a World-Honored One.
You, the World-Honored One, eliminated all illusions.
We have not seen a World-Honored One
For the past one hundred and thirty kalpas.

Send the rain of the Dharma
On the hungry and thirsty beings!
Possessor of immeasurable wisdom,
We have never seen anyone wiser than you.
You are as rare as an udumbara-flower.
Now we have met you today.

Our palaces are beautifully adorned
With your light.
World-Honored One, receive them
Out of your great compassion towards us!

“Thereupon the Brahman-heavenly-kings, having praised the Buddha with these gāthās, said, ‘World-Honored One! Turn the wheel of the Dharma so that Mara, Brahman, the other gods, śramaṇas, and brahmanas of the world may be peaceful, and that they may be saved!’ They simultaneously praised the Buddha in gāthās with all their hearts:

Most Honorable of Gods and Men!
Turn the wheel of the unsurpassed Dharma,
Beat the drum of the Great Dharma,
Blow the conch-shell horn of the Great Dharma,
Send the rain of the Great Dharma,
And save innumerable living beings!
Devoting ourselves to you, we beg you.
Resound your profound teaching!

“Thereupon Great-Universal-Wisdom-Excellence Tathāgata gave his tacit consent to their appeal.

See Giving Our Palaces

LS32, d11b, stories

Giving Our Palaces

Though it may have such a result, the Dharma should not be practiced merely for the sake of obtaining a peaceful or comfortable life, a kind of palace. We too should give our palaces to the Buddha, which means that we should have deeply felt compassion toward others and a desire to help others. The great teacher Nichiren said that a hundred years of practice in a pure land was not equal to a day of practice in this impure land. We must do the hard work of a bodhisattva.

The Stories of the Lotus Sutra, p89
Eyes, d7b, WONS

Teaching Skill

Another issue to be addressed is the appropriateness of insisting on teaching the Lotus Sūtra to those who do not wish to hear it, or who are not able to really appreciate its significance. Isn’t this unskillful? Wouldn’t it be better to just let people learn and practice those Buddhist teachings that they find meaningful and encourage them in that, as the way of embracing suggests? Then, when they are ready they may come to the Lotus Sūtra on their own, and until then they will not feel any antagonism towards it because it has not been used to challenge their own beliefs and practices. Nichiren also addresses this issue in Treatise on the Teaching, Capacity, Time and Country (Kyō Ki Ji Koku Shō).

“Question: How should we comprehend the statement in chapter three, ‘A Parable,’ of the Lotus Sūtra, ‘You should not expound this sutra to ignorant people?’

“Answer: This applies to wise masters, who are able to discern the capacity of people, not to ordinary masters in the Latter Age of Degeneration.

“We should also solely expound the Lotus Sūtra to those who slander the Dharma. This would establish the connection of a poisonous drum between the unfaithful people and the Lotus Sūtra as it is said that the sound of a drum smeared with poison kills a man who hears them. It is like the practice of Never Despising Bodhisattva preached in the ‘Never Despising Bodhisattva’ chapter of the Lotus Sūtra.

“If a person has the capacity of a wise man, though, we should teach him the Hinayāna sūtras first of all, then the provisional Mahāyāna sūtras, and finally the true Mahāyāna sūtra, the Lotus Sūtra. If a man is deemed ignorant, however, we should teach him the true Mahāyāna sūtra from the start, as it can plant the seed of buddhahood in both believers and slanderers.” (Hori 2004, pp. 97-98)

Nichiren is saying that if one is a truly skillful teacher who is teaching someone who has the ability to understand Buddhism on a very deep level and who is open to learning then certainly Buddhism should be taught systematically starting with the basics taught in the pre-Mahāyāna teachings, proceeding on to the Mahāyāna developments, and finally arriving at the teaching of the Lotus Sūtra. Nichiren assumes a very different set of circumstances, however. He says that those who are not skillful teachers in the Latter Age of the Dharma who is encountering people who are incapable of understanding Buddhism on a deep level or who are even opposed to the Lotus Sūtra because they cling to lesser teachings should simply proclaim the Lotus Sūtra at the start so that people can at least make a connection with it, even if it might initially be a negative one. Otherwise, they would lose their opportunity to hear and connect with the sūtra at all.

Open Your Eyes, p575-576
WONS

Inheritors of the Life of Buddhas in the World

[T]he Buddhas in all the worlds throughout the universe have attained Buddhahood by making the “jiga-ge” verse their True Teacher. The “jiga-ge” is, therefore, like the parents of all beings in the world. Accordingly, those who uphold the “Life Span of the Buddha” chapter in the Lotus Sūtra can be said to be the inheritors of the life of Buddhas in the world. Is there any Buddha who would abandon the upholders of the Lotus Sūtra, through which He attained enlightenment? Should any Buddha abandon them, is He not in turn abandoning Himself. We infer from this that he who stands against a woman who has 3,000 children as powerful as Sakanoue Tamuramaro or Fujiwara Toshihito, will fight against 3,000 military commanders. Likewise, standing against he who upholds the “jiga-ge” verse of the Lotus Sūtra fights against the various Buddhas in the past, present, and future.

Hōren-shō, Letter to Hōren, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 56

Daily Dharma

Daily Dharma – July 9, 2020

To enter the room of the Tathāgata means to have great compassion towards all living beings. To wear the robe of the Tathāgata means to be gentle and patient. To sit on the seat of the Tathāgata means to see the voidness of all things. They should do these [three] things and then without indolence expound this Sūtra of the Lotus Flower of the Wonderful Dharma to Bodhisattvas and the four kinds of devotees.

The Buddha, the Tathāgata, gives this description to Medicine-King Bodhisattva in Chapter Ten of the Lotus Sūtra. When we awaken to our nature as Bodhisattvas and resolve to benefit other beings, we often find we do not know how to accomplish this. In the Lotus Sūtra, the Buddha gives instructions for reaching others and helping them let go of their delusions. By voidness the Buddha does not mean that nothing exists, rather that nothing has an inherent existence. Nobody is innately ignorant or innately wise. When we maintain our resolve to improve the world, maintain our patience and increase our capacities, and see the possibility of enlightenment for everyone, then are we truly living the Buddha’s teachings.

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