All posts by John Hughes

Daily Dharma – Sept. 21, 2019

I am the World-Honored One.
I am not surpassed by anyone.
I have appeared in this world
To give peace to all living beings.

The Buddha makes this declaration in Chapter Five of the Lotus Sūtra. If it were anybody but the Buddha saying this, we would accuse them of arrogance: pretending to know more than they really do. However, with the Buddha, we realize that his wisdom and compassion are boundless, and that his superiority is for our benefit.

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

Day 24

Day 24 concludes Chapter 19, The Merits of the Teacher of the Dharma, and closes the Sixth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Having last month considered the eight hundred merits of the body, we consider the twelve hundred merits of the mind.

“Furthermore, Constant-Endeavor! The good men or women who keep, read, recite expound or copy this sūtra after my extinction, will be able to obtain twelve hundred merits of the mind. When they hear even a gāthā or a phrase [of this sūtra] with their pure minds, they will be able to understand the innumerable meanings [of this sūtra]. When they understand the meanings [of this sūtra] and expound even a phrase or a gāthā [of this sūtra] for a month, four months, or a year, their teachings will be consistent with the meanings [of this sūtra], and not against the reality of all things. When they expound the scriptures of non-Buddhist schools, or give advice to the government, or teach the way to earn a livelihood, they will be able to be in accord with the right teachings of the Buddha. They will be able to know all the thoughts, deeds, and words, however meaningless, of the living beings of the one thousand million Sumeru-worlds each of which is composed of the six regions. Although they have not yet obtained the wisdom-without-āsravas, they will be able to have their minds purified as previously stated. Whatever they think, measure or say will be all true, and consistent not only with my teachings but also with the teachings that the past Buddhas have already expounded in their sūtras.”

The Daily Dharma from April 8, 2019, offers this:

When they hear even a gāthā or a phrase [of this sūtra] with their pure minds, they will be able to understand the innumerable meanings [of this sūtra]. When they understand the meanings [of this sūtra] and expound even a phrase or a gāthā [of this sūtra] for a month, four months, or a year, their teachings will be consistent with the meanings [of this sūtra], and not against the reality of all things.

The Buddha declares these lines to Constant-Endeavor Bodhisattva in Chapter Nineteen of the Lotus Sūtra, describing those who keep and practice this Sūtra. The words of the Sūtra are not specific directions for how to live. We need to interpret them and apply them to our lives in the world today. There are many others whose experience and guidance can help us see what the Sūtra means, and who can benefit from our experience.

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

The Perfect Precepts and the Foundation for Proper Meditation

[In Saichō’s On Submitting the Kenkairon, (Jōkenkaironhyō) he writes]

I believe that the five schools which receive yearly ordinands should be the guardians of the nation and a resource for the people. They should (serve as) boats to cross the oceans of birth and death, and as steps leading to the other shore. Thus when the schools practice and work together, they should blend as harmoniously as salt and plums. When the monks preach or teach together, their voices should be like the golden speech of the Buddha. How then can monks support only their own school and suppress other schools? The monastic leaders in Nara respect only what enters the ears and (immediately) comes out of the mouth. They do not try to cultivate their minds at all.

If no one practices purely and selflessly, then how can we prevent calamities from occurring? We are currently debating about which of the Buddha’s teachings are Perfect and which are provisional. This is the time for the (true) way to arise; it is the day to choose the correct practice. Now, the Hinayāna precepts are for those who follow Hinayāna or Common teachings. The threefold Fan wang precepts are for those who follow the Unique or Perfect teachings.

Now, when novices of the Perfect School are compelled to take the Hinayāna precepts, they forget about the Perfect threefold precepts and vie for fame and profit. Thus they all backslide in their practice. From the second year of the Daido era to the eleventh year of the Konin era, a total of fourteen years, we have had 28 monks in our two courses. But for a variety of reasons, they have scattered and gone to different places. Not even 10 remain on Mount Hiei. Because the Perfect precepts have not yet been put into effect, the foundation for proper meditation does not exist. When we see the mistakes of our predecessors, we should correct them in order to benefit those yet to come.

Saichō: The Establishment of the Japanese Tendai School, p154-155

Remonstrating the Moon God

It was night on the thirteenth day of the month. Dozens of soldiers were on guard duty around my room and in the big garden. As it was the thirteenth night of the ninth month and the moon was shining in the clear sky, I stepped out into the garden at midnight to recite the verse at the end of the 16th chapter, “The Life Span of the Buddha,” of the Lotus Sūtra several times. In addition, after briefly explaining the comparative superiority of various Buddhist schools and outline of the Lotus Sūtra, I declared to the moon:

“Are you not the Moon God who attended the assembly in which the Buddha Śākyamuni preached the Lotus Sūtra? Are you not the very Moon God who was ordered directly by Śākyamuni Buddha in the eleventh chapter, “Appearance of the Stupa of Treasures,” of the Lotus Sūtra to spread the Lotus Sūtra and protect the practicers of the Lotus Sūtra after His death? Are you not the god who was touched by the Buddha on the head three times and made a great vow to carry out the Buddha’s order without fail in the twenty-second chapter, “Transmission,” of the Lotus Sūtra? The vow you made in front of the Buddha would be mere empty words if not for the great difficulties of Nichiren and if you had no chance to carry out your vow. At this moment I am faced with such a great difficulty for the sake of the Lotus Sūtra. You should be delighted to take the place of a practicer of the Lotus Sūtra, carry out the Buddha’s order and show the evidence of your oath. It is quite unbelievable that you have not shown any sign of fulfilling your oath at the very moment when Nichiren is condemned for the sake of the Lotus Sūtra. Should there be no sign in Japan where Nichiren is sentenced to be exiled, I will not return to Kamakura even if I were to be pardoned. What happens to you, Moon God, who does not show any sign but continues to shine carefree in a clear sky? It is preached in the Sūtra of the Great Assembly: ‘The sun and moon will not shine;’ in the Sūtra of the Benevolent King: ‘The sun and moon will lose their brightness;’ and in the Sūtra of the Golden Splendor ‘The 33 gods each gets angry’ in the land where the True Dharma is slandered. What happened to you, Moon God? Why can you not respond?”

In this manner I sternly accused the Moon God. Perhaps because of this a star looking like Venus suddenly came down from the heaven and perched on a branch of a plum tree in the front garden. The soldiers on guard duty were all astonished at its sight and jumped off the veranda. Some crouched in the garden, while others ran and hid themselves behind the house. Soon the whole sky became dark, strong winds began to blow, and the horrible sound of the howling sea of Enoshima Island echoed in the sky as loudly as huge drums.

Shuju Onfurumai Gosho, Reminiscences: from Tatsunokuchi to Minobu, Writings of Nichiren Shōnin, Biography and Disciples, Volume 5, Pages 30-31

Daily Dharma – Sept. 20, 2019

Those who come to this teacher of the Dharma
Will be able to complete the Way of Bodhisattvas quickly.
Those who follow him and study will be able to see
As many Buddhas as there are sands in the River Ganges.

The Buddha sings these verses to Medicine-King Bodhisattva in Chapter Ten of the Lotus Sūtra. By teacher of the Dharma, the Buddha means anyone who keeps, reads, recites, copies and expounds this Sūtra. As we continue on this Way, we learn to recognize the Buddha’s presence in every aspect of our experience. We learn to appreciate everything the Buddha does for us, and to show that gratitude to all those in whom we recognize the Buddha. Then we realize there is no shortage of teachers, no shortage of joy and no shortage of opportunities to benefit others.

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

Day 23

Day 23 covers all of Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra, and opens Chapter 19, The Merits of the Teacher of the Dharma.

Having last month considered the merits of those who invite others to hear the Lotus Sūtra, we repeat the merits of the 50th person in gāthās.

Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:

Suppose a man rejoices at hearing this sūtra
Or at hearing even a gāthā of it
In a congregation,
And expounds it to a second person.

The second person expounds it to a third person.
In this way it is heard by a fiftieth person.
Now I will tell you of the merits
Of the fiftieth person.

Suppose there was a great almsgiver.
He continued giving alms
To innumerable living beings
For eighty years according to their wishes.

Those living beings became old and decrepit.
Their hair became grey; their faces, wrinkled;
And their teeth, fewer and deformed.
Seeing this, he thought:
“I will teach them because they will die before long.
I will cause them to obtain the fruit of enlightenment.”

Then he expounded the truth of Nirvana to them
As an expedient, saying:
“This world is as unstable
As a spray of water,
Or as a foam, or as a filament of air.
Hate it, and leave it quickly!”

Hearing this teaching, they attained Arhatship,
And obtained the six supernatural powers,
Including the three major supernatural powers,
And the eight emancipations.

The superiority of the merits of the fiftieth person
Who rejoices at hearing even a gāthā [of this sūtra]
To the merits of this [great almsgiver]
Cannot be explained by any parable or simile.

The merits of the [fiftieth] person
[Who hears this sūtra] are immeasurable.
Needless to say, so are the merits of the first person
Who rejoices at hearing it in the congregation.

The Daily Dharma from May 2, 2019, offers this:

The merits of the [fiftieth] person
[Who hears this sūtra] are immeasurable.
Needless to say, so are the merits of the first person
Who rejoices at hearing it in the congregation.

The Buddha sings these verses to Maitreya Bodhisattva in Chapter Eighteen of the Lotus Sutra. This chapter includes a story of a person who hears the Wonderful Dharma, then explains it to the best of their ability to someone else. In this way there is a chain of fifty people who hear versions of this teaching modified by the capacities of those transmitting it. The effectiveness of this teaching does not depend on who delivers it. No matter what our capacity, any of us can teach the Lotus Sutra and practice it in our lives.

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

The Rules on Dignity for the Sheep Vehicle

[In Saichō’s On Submitting the Kenkairon, (Jōkenkaironhyō) he writes]

The Lotus School was established for the benefit of the nation by the late Emperor Kanmu. Its two (yearly) ordinands are to be Mahāyāna monks of the Lotus School. Its Sudden and Perfect students do not seek the three vehicles outside the gate. Of what use would the rules on dignity for the sheep vehicle be to them? They do not desire the castle in the middle of the road. How much less would they be likely to take a round-about detour? Tomorrow when they are given riches, they will know their father and know that they are his sons. What need is there to be a stranger (in their own house)? Or to sweep up dung? On the night when (the king) extolls (his troops’) deeds, he undoes his topknot and gives them his pearl. Why should one wish for a mansion? Why should one search for a castle? I know that there is nothing in the past or present to compare with this teaching in which the late Emperor believed. It protects the nation and benefits sentient beings. How pale (Hinayāna practices) which require many kalpas (are when compared to the ultimate teaching).

Saichō: The Establishment of the Japanese Tendai School, p151-152

Manifesting Our Completeness

One thing you might have noticed, I certainly do, is that when the Bodhisattvas arose from the ground they did not look to the Buddha for permission or for a prediction. They approached the Buddha and asked how he was and if he was tired. I think this is significant in our own lives. When we practice Buddhism are we doing so in order to be given something or do we approach our practice out of gratitude for what we have.

Remember the Bodhisattvas appear in this world in many shapes and sizes doing many different things, they appear as ordinary beings and yet their true identity is that of these golden-hued beings who have a relationship with the Buddha that spans all time.

When we change our mind, when we realize that we are already Buddhas, and when we practice with the confidence of manifesting and not of trying to be something different, then we are practicing as these great Bodhisattvas. We are complete as we are; we just need to manifest that completeness.

Lecture on the Lotus Sutra

The Lotus Sūtra Mountain

Let me next use a metaphor of a mountain to help explain the Lotus Sūtra. There are ten mountains of treasures, of which Mt. Sumeru is supreme. The ten mountains of treasures consist of 1. Sessen (Snowy Mt.), 2. Kōsen (Fragrant Mt.), 3. Karira-sen (Mt. Kharādiya), 4. Senshō-sen (Hermit Sage Mt.), 5. Yugenta-sen, 6. Meni-sen, 7. Nimindara-sen, 8. Shakara-sen, 9. Shukue-sen, and 10. Mt. Sumeru. The first nine of these ten mountains are like sūtras other than the Lotus Sūtra, though each of them is equipped with a treasure. Mt. Sumeru is equipped with all the nine treasures, each of which is superior in quality to the one in the corresponding mountain. It is like how gold in the mundane world is valuable but not comparable to the purplish gold said to be from the river running through the mango forest in the Jambudvīpa continent.

Yakuō-bon Tokui-shō, The Essence of the “Medicine King Bodhisattva” Chapter, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 30

Daily Dharma – Sept. 19, 2019

The great multitude, having seen the two Tathāgatas sitting cross-legged on the lion-like seat in the stūpa of the seven treasures, thought, “The seat of the Buddhas is too high. Tathāgata! Raise us up by your supernatural powers so that we may be able to be with you in the sky!”

This description comes from Chapter Eleven of the Lotus Sūtra. Many-Treasures Buddha has arrived where the Buddha was teaching so that he could endorse this Wonderful Dharma. He invited the Buddha to join him in an enormous stūpa tower hanging in the sky. When the Buddha raises up those gathered to hear him teach, he puts them all on the same level as himself and all the other Buddhas. He shows them that they too have the capacity to hear his teachings and put them into practice. Nichiren depicted this “ceremony in the air” in the Omandala Gohonzon and advised us to use this as the focus of our practice. When we put ourselves into this great multitude we listen for the Buddha teaching and realize the benefit we create in this world.

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