Two Buddhas, p177-178One can imagine how identification with the task of the bodhisattvas of the earth must have inspired and sustained those followers of Nichiren, in his own lifetime and later, who upheld their faith in the face of opposition. Its implication, that one has been born into this world to aid in a vast salvific task, could invest even the most ordinary life with immense meaning. This dimension of Nichiren’s teaching helps explain its ongoing attraction in the contemporary world. However humble one’s place in society or how limited one’s personal resources or abilities, to be a follower of Nichiren was to stand in the vanguard of history as someone who, having embraced the sole teaching leading to buddhahood in the present age, shoulders the responsibility to preserve and transmit it.
All posts by John Hughes
‘I Shall See You in the Pure Land on Mt. Sacred Eagle’
Regarding my life, I have given it up. No matter what persecution overtakes me, I will never change my mind, nor have I any grudge at all. Many evil people are “good friends.” The use of a persuasive way or an aggressive way, of propagating Buddhism depends on the time and situation. It is the Buddha’s teaching, not of my own idea. I shall see you in the Pure Land on Mt. Sacred Eagle.
Toki-dono Go-henji, A Response to Lord Toki, Writings of Nichiren Shōnin, Doctrine 2, Page 119
Daily Dharma – March 5, 2020
It is not difficult
To grasp the sky,
And wander about with it
From place to place.
It is difficult
To copy and keep this sūtra
Or cause others to copy it
After my extinction.
The Buddha sang these verses in Chapter Eleven of the Lotus Sūtra for all those who had come to hear him teach. When we start on the path of enlightenment by finding joy in the Buddha Dharma, we might believe that the world will change around us to meet our expectations, and that we will have no more difficulties. Then when we do find hard times, we may even abandon this wonderful practice and go back to our habits of gratifying ourselves. Our founder Nichiren lived through unimaginable hardships so that we who follow him would not lose this precious teaching. The Buddha in these verses reminds us that difficulties are part of our practice, and that we can find a way to use any situation in life to benefit others.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 20
Day 20 completes Chapter 15, The Appearance of Bodhisattvas from Underground, and concludes the Fifth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.
Having last month heard the World-Honored One repeat to Maitreya in gāthās, we consider the doubts of Maitreya Bodhisattva-mahāsattva and the innumerable Bodhisattvas.
Thereupon Maitreya Bodhisattva-mahāsattva and the innumerable Bodhisattvas in the congregation doubted the Buddha’s words which they had never heard before. They thought:
‘How did the World-Honored One teach these great, innumerable, asaṃkhya Bodhisattvas, and qualify them to attain Anuttara-samyak-saṃbodhi in such a short time?’
[Maitreya Bodhisattva] said to the Buddha:
“World-Honored One! When you, the Tathāgata, were a crown prince, you left the palace of the Śākyas, sat at the place of enlightenment not far from the City of Gaya, and attained Anuttara-samyak-saṃbodhi. It is only forty and odd years since then.
“World-Honored One! How did you do these great deeds of the Buddha in such a short time? Did you teach these great, innumerable Bodhisattvas, and qualify them to attain Anuttara-samyak-saṃbodhi by your powers or by your merits?
“World-Honored One! No one can count the number of these great Bodhisattvas even if he goes on counting them for thousands of billions of kalpas. They have already planted roots of good, practiced the way, and performed brahma practices under innumerable Buddhas from the remotest past.
The Four Great Vows and the Four Great Bodhisattvas
[T]he four groups, also through the divine power of the Buddha, saw the bodhisattvas, who filled the space of innumerable domains. Among this host of bodhisattvas there were four leading teachers: Eminent Conduct (Jōgyō), Boundless Conduct (Muhengyō), Pure Conduct (Jōgyō), and Steadfast Conduct (Anryūgyō).
As explained in the discussion of the vow (gan) in chapter 9, the general vow (sōgan) that should be made by all who practice the Buddha-way consists of the following four great vows of the bodhisattva (shi gu-seigan), each of which is identified with one of the four great bodhisattvas mentioned above :
- Shūjō muhen seigan-do. However innumerable living beings are, I vow to save them. (Steadfast Conduct)
- Bonnō mushū seigan-dan. However inexhaustible the passions are, I vow to extinguish them. (Pure Conduct)
- Hōmon mujin seigan-gaku. However limitless the Buddha’s teachings are, I vow to study them. (Boundless Conduct)
- Butsudō mujō seigan-jō. However infinite the Buddha-truth is, I vow to attain it. (Eminent Conduct)
These four great fundamental vows are thus represented by the above four bodhisattvas. Conversely, the four bodhisattvas can be said to be the symbols of the fundamental vows of all Buddhists.
Buddhism for Today, p179-180Embracing the Daimoku with the ‘Same Mind’ as Nichiren
Two Buddhas, p177The claim that those who chant the daimoku are Śākyamuni Buddha’s disciples from the remotest past might initially seem at odds with Nichiren’s idea that people in the Final Dharma age have never before received the seed of buddhahood. The apparent contradiction resolves, however, when we recall that for Nichiren and other Buddhist thinkers of the time, the term “remotest past” (kuon) signified not merely an immensely long time ago in linear, historical terms, but also carried the meaning of timelessness, and thus, of the Buddha’s constant presence. The practice and propagation of the Lotus Sūtra in the mappō era is the juncture where the linear time of ordinary experience and the timeless realm of the Buddha intersect. In embracing the daimoku with the “same mind” as Nichiren, one immediately becomes a disciple of the ever-present primordial Śākyamuni Buddha and is encompassed in his enlightened realm.
Abandoning Mistaken Practices
Buddhist sources say that in Shakyamuni’s day there were sixty-two “mistaken philosophies” in India. That precise number is, of course, the contribution of later Buddhist scholars, but Shakyamuni himself denounced several widely held theories contemporary with his own philosophy. In his sermons, he made it clear that to lead people to Buddhism it is first necessary to show them the fallacies of other religions and philosophies and motivate them to abandon the mistaken practices encouraged by such systems.
Basic Buddhist Concepts
Offering a Stem of Flower or Pinch of Incense to Lotus Sūtra
Regarding the practicer of the Lotus Sūtra, it is preached in the “Universal Sage Bodhisattva” chapter of the Lotus Sūtra, fascicle 8, “His wishes will all be fulfilled and he will be rewarded happily in this life” or “He will certainly be rewarded with a good fortune before his very eyes.” Grand Master T’ien-T’ai states in his Words and Phrases of the Lotus Sūtra, “Words uttered by the son of Heaven do not contain a lie” and “The Buddha does not tell a lie.” Thus he who is reputed to be a wise ruler does not lie even if his life is at stake. How much more so with Śākyamuni Buddha! In a previous life when Śākyamuni Buddha was practicing Buddhism as King Universal Brightness, He was captured by King Kalmāshapāda and destined to be killed. However, he was allowed to return home to finish the incomplete practice of charity (fuse). Upon finishing it, King Universal Brightness surrendered to his captor to keep the precept of not telling a lie. When Śākyamuni Buddha was King Kālika in a previous life, He is said to have declared, “Those who only speak a few words of truth will fall into hell for not observing the precept against telling a lie.”
How much more so with the Lotus Sūtra, in which Śākyamuni Buddha Himself declared that He certainly was to expound the True Dharma! Moreover, the Buddha of Many Treasures proved it to be true and it was confirmed in a gorgeous assembly where various Buddhas from all the worlds in the universe gathered together as if the sun and the moon and the galaxy sat side by side. Therefore, if there is a lie in the Lotus Sūtra, we cannot believe anything in the world. Those who offer a stem of flower or a pinch of incense to the Lotus Sūtra, as precious as this, are as meritorious as those who offered donations to “ten thousand billion” Buddhas in the past.
Nanjō-dono Gohenji, Reply to Lord Nanjō, Writings of Nichiren Shōnin, Volume 7, Followers II, Page 15-16
Daily Dharma – March 4, 2020
Star-King-Flower! This sūtra saves all living beings. This sūtra saves them from all sufferings, and gives them great benefits. All living beings will be able to fulfill their wishes by this sūtra just as a man who reaches a pond of fresh water when he is thirsty, just as a man who gets fire when he suffers from cold.
The Buddha gives this description of the merits of the Lotus Sūtra to Star-King-Flower Bodhisattva in Chapter Twenty-Three of the Lotus Sūtra. The comparison of our bodily desires to our desire for enlightenment shows the kind of joy we can expect when we realize what this teaching can accomplish. Anyone whose thirst is quenched is sure to become thirsty again, now matter how pleasant it is to drink. The Buddha Dharma fulfills a thirst of which we may not even be aware. We are certain that things in this world of conflict will bring us joy. When we realize they can only bring us pleasure, and know the difference between joy and pleasure, we become aware of our true wishes and what this sūtra does for us.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 19
Day 19 concludes Chapter 14, Peaceful Practices, and begins Chapter 15, The Appearance of Bodhisattvas from Underground.
Having last month considered the question poised by the Bodhisattva-mahāsattvas, more than eight times the number of the sands of the River Ganges, who had come from the other worlds, we witness the arrival of the Bodhisattvas from underground.
When he had said this, the ground of the Sahā-World, which was composed of one thousand million Sumeru-worlds, quaked and cracked, and many thousands of billions of Bodhisattva-mahāsattvas sprang up from underground simultaneously. Their bodies were golden-colored, and adorned with the thirty-two marks and with innumerable rays of light. They had lived in the sky below this Sahā-World. They came up here because they heard these words of Śākyamuni Buddha. Each of them was the leader of a great multitude. The Bodhisattvas included those who were each accompanied by attendants as many as sixty thousand times the number of the sands of the River Ganges. Needless to say, [they included those who were each accompanied by less attendants, for instance,] fifty thousand times, forty thousand times, thirty thousand times, twenty thousand times or ten thousand times the number of the sands of the River Ganges, or by attendants just as many of the sands of the River Ganges, or by attendants as many as a half, or a quarter of the number of the sands of the River Ganges, or by attendants as many as the sands of the River Ganges divided by a thousand billion nayuta, a billion, ten million, a million, ten thousand, a thousand, a hundred, ten, five, four, three or two attendants, or only by one attendant. [The Bodhisattvas] who preferred a solitary life came alone. The total number of the Bodhisattvas was innumerable, limitless, beyond calculation, inexplicable by any parable or simile.
Those Bodhisattvas who appeared from underground, came to Many-Treasures Tathāgata and Śākyamuni Buddha both of whom were in the wonderful stūpa of the seven treasures hanging in the sky. They [joined their hands together] towards the two World-Honored Ones, and worshipped their feet with their heads. Then they [descended onto the ground and] came to the Buddhas sitting on the lion-like seats under the jeweled trees, bowed to them, walked around them from left to right three times, joined their hands together respectfully, and praised them by the various ways by which Bodhisattvas should praise Buddhas. Then they [returned to the sky,] stood to one side, and looked up at the two World-Honored ones with joy. A period of fifty small kalpas elapsed from the Bodhisattva-mahāsattvas’ springing up from underground till the finishing of the praising of the Buddhas by the various ways by which Bodhisattvas should praise Buddhas. All this while Śākyamuni Buddha sat in silence. The four kinds of devotees also kept silence for the fifty small kalpas. By his supernatural powers, however, the Buddha caused the great multitude to think that they kept silence for only half a day. Also by the supernatural powers of the Buddha, the four kinds of devotees were able to see that the skies of many hundreds of thousands of billions of worlds were filled with those Bodhisattvas.