“Becoming a Buddha with this body” also means the instant or momentary attainment of Buddhahood. In other words, it explains that each moment is a moment of decision wherein we can give in to the defilements or see and act with the clarity of our Buddha-nature. We should reflect on the fact that we only live from moment to moment. The past is always just a memory. The future is always an unrealized possibility. The present is always just a single passing moment, which is all we ever have. It would be a great mistake, then, to overlook the moment in which we are living because we have been led to believe that nothing significant can happen in such a small amount of time. In truth, all the time that we will ever have is in the present moment. Awakening is not something that we slowly build up over time or earn through countless lifetimes of effort. It is our complete awareness of and engagement with the truth of the present moment in which we are living.
Lotus SeedsAll posts by John Hughes
Daily Dharma – June 30, 2019
Great-Eloquence! Now I will collect the Buddhas of my replicas who are now expounding the Dharma in the worlds of the ten quarters.
The Buddha makes this declaration to Great-Eloquence Bodhisattva in Chapter Eleven of the Lotus Sūtra. In the story, a large tower has sprung up from underground. From inside, the voice of Many-Treasures Buddha proclaims the truth of the Lotus Sutra that Śākyamuni Buddha is teaching. Before the Buddha can open the door to this tower and allow the congregation to see this Buddha, Śākyamuni must summon all the other Buddhas in the other worlds throughout the universe. We often say of others, “They live in their own world.” We are surrounded by as many worlds as there are people in our lives. When we summon their Buddha-Nature using our Buddha-Nature, we open doors to treasures we can barely imagine.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 9
Day 9 covers Chapter 5, The Simile of Herbs, and introduces Chapter 6, Assurance of Future Buddhahood.
Having last month considered how the Buddha is like the cloud that brings the rain, we consider how he sees the world.
I see all living beings equally.
I have no partiality for them.
There is not ‘this one’ or ‘that one’ to me.
I transcend love and hatred.I am attached to nothing.
I am hindered by nothing.
I always expound the Dharma
To all living beings equally.
I expound the Dharma to many
In the same way as to one.I always expound the Dharma.
I do nothing else.
I am not tired of expounding the Dharma
While I go or come or sit or stand.
I expound the Dharma to all living beings
Just as the rain waters all the earth.I am not tired of giving
The rain of the Dharma to all living beings.
I have no partiality for them,
Whether they are noble or mean,
Whether they observe or violate the precepts,
Whether they live a monastic life or not,
Whether they have right or wrong views,
Whether they are clever or dull.Those who hear the Dharma from me
Will reach various stages
[Of enlightenment]
According to their capacities
Concluding the tales of the Hoke-kyō (Lotus Sūtra) from Miraculous Stories from the Japanese Buddhist Tradition (Nihon ryōiki), we consider On Receiving a Penalty for Doing Evil because of Ignorance of the Law of Karmic Causation.
On Receiving a Penalty for Doing Evil because of Ignorance of the Law of Karmic Causation
Saheki no sukune Itachi of the Junior Fourth Rank, Upper Grade, lived in the reign of the emperors who resided at Nara Palace.
Once a man from the capital went to Chikuzen and died of a sudden illness, arriving at the palace of King Yama. Though he did not see anybody, he heard the voice of a man who was being beaten echoing through the earth. At every lash of the whip, he cried, “What pain! What pain!”
The king asked his clerks, saying, “When he was in the world, what good did he do?” The clerks answered, “He made one copy of the Hoke-kyō.” Then the king said, “Atone for his sins by balancing them against the scrolls of the scripture.” When they matched the scrolls with his sins, the scrolls were outnumbered without any comparison. Then they matched the 69,384 characters of the scripture with his sins, but still the latter outnumbered the former, and he could not be saved. Thereupon, the king clapped his hands in surprise, saying “Although I have seen many people who committed sins and suffered, I have never seen a man who committed so many sins.”
The man from the capital secretly asked a person beside him, “Who is the man being beaten?” The answer was, “This is Saheki no sukune Itachi.” When he returned from the Land of the Dead unexpectedly and was restored to life, he remembered the name very well and sent a report on the Land of the Dead to the local government. The government, however, did not believe it. Therefore, he took an opportunity to go up to the capital by boat and gave a report on how Lord Itachi had labored and suffered in the palace of King Yama. At this news, his family was deeply troubled, saying, “From his death to seven times the seventh day we practiced good and applied the merits to his benevolent spirit. How can we think of him suffering severely, having fallen in an evil state?” Then they made another copy of the Hoke-kyō, revered and dedicated it in order to save his spirit from suffering. This is also an extraordinary event. (Page 274-275)
Miraculous Stories from the Japanese Buddhist Tradition (Nihon ryōiki)Daily Dharma – June 29, 2019
Thereupon Universal-Sage Bodhisattva said to the Buddha:
“World-Honored One! If anyone keeps this sūtra in the defiled world in the later five hundred years after [your extinction], I will protect him so that he may be free from any trouble, that he may be peaceful, and that no one may take advantage [of his weak points].”
Universal-Sage Bodhisattva (Fugen, Samantabhadra) makes this vow to the Buddha in Chapter Twenty-Eight of the Lotus Sutra. In this world of conflict, it can seem like very few people are practicing the Buddha Dharma with us. Nichiren compared those beings alive in this world of conflict to the amount of soil in the whole earth, while those who keep and practice the Lotus Sūtra are like the dirt under a fingernail. The vow of Universal-Sage reminds us that innumerable beings support our practice and that in turn, we support them with our practice.
The Daily Dharma is produced by the Lexington Nichiren Buddhist Community. To subscribe to the daily emails, visit zenzaizenzai.com
Day 8
Day 8 concludes Chapter 4, Understanding by Faith, and closes the second volume of the Sutra of the Lotus Flower of the Wonderful Dharma.
Having last month considered the expedient the rich man thought of to persuade his son to come to him, we consider the expedient the rich man used to get close to son and encourage him.
Seeing him, the father had compassion towards him, and wondered [why he was so base and mean]. Some days later he saw his son in the distance from the window. The son was weak, thin, worn-out, and defiled with dirt and dust. The father took off his necklace, his garment of thin and soft cloth, and other ornaments. He put on tattered and dirty clothing, smeared himself with dust, and carried a dirt-utensil in his right hand. He looked fearful. He [came to the workers and] said, ‘Work hard! Do not be lazy!’
“With this expedient the father came to his son. He said to him, ‘Man! Stay here and work! Do not go anywhere else! I will pay you more. Do not hesitate to take trays, rice, flour, salt and vinegar as much as you need! You can have an old servant if you want to. Make yourself at home! I feel like your father. Do not worry any more! I am old, and you are young. When you work, you do not deceive [the other workers]. You are not lazy. You do not get angry [with the other workers], or reproach them. You are not like the other workers who do these evil things. From now on I will treat you as my son.’
“The rich man gave him a name and called him son. The poor son was glad to be treated kindly, but still thought that he was a humble employee. Therefore, the rich man had him clear dirt for twenty years. After that the father and son trusted each other. Now the son felt no hesitation in entering the house of his father, but still lodged in his old place.
Continuing with tales of the Hoke-kyō (Lotus Sūtra) from Miraculous Stories from the Japanese Buddhist Tradition (Nihon ryōiki), we consider On Being Penalized for Abusing an Official’s Authority and Ruling Unrighteously.
On Being Penalized for Abusing an Official’s Authority and Ruling Unrighteously
On Being Penalized for Abusing an Official’s
Authority and Ruling Unrighteously
In the reign of Emperor Shirakabe, a man by the name of Hi no kimi of Matsura district, Hizen province in Tsukushi, died suddenly and reached the land of Yama. When the king checked, it turned out that his death was premature, and he was sent back home.
On his way back he saw a hell which looked like a boiling kettle in the ocean. In it something black like a stump that was sinking and rising as the water boiled called to him, saying, “Wait! I have something to tell you.” It sank as the water boiled, and then it came again to the surface, saying, “Wait! I have something to tell you.”
After this had happened three times, the object spoke a fourth time, saying “I am Mononobe no Komaro from Harihara district in Tōtōmi province. During my life I worked as an official for many years in charge of transporting hulled rice and took other people’s property unrighteously. Because of this sin, I have been suffering here. I pray that you will copy the Hoke-kyō for me so that I may be excused from my sin.”
When Hi no kimi came back from the Land of the Dead, he wrote a precise report of what he had seen and heard and sent it to the local government. Having received this report, the local government in turn forwarded it to the central government. As the central government did not take it seriously, the grand secretary did not bother to report it to the emperor, ignoring it for twenty years.
When Sugano no asomi Mamichi of the Junior Fourth Rank, Upper Grade, was appointed head secretary, he noticed the report, and presented it to Emperor Yamabe. Having heard this, the emperor inquired of Assistant Executive Sekyō, saying, “Are we, living beings in this world, released from suffering after twenty years in hell?” Sekyō answered, “Twenty years on earth is only the beginning of the suffering in hell, because one hundred years in this world corresponds to one day and night in hell. This is why he is not yet released.”
Upon hearing this, the emperor made a sign of repentance and sent his messenger to Tōtōmi province to investigate Komaro’s case. Having asked about Komaro’s deeds, he discovered that the report was true. The emperor grieved over this, believing it, and summoned four scripture copiers to copy the Hoke-kyō for Komaro on the seventh of the third month in the beginning of the fifteenth year of the Enryaku era. He organized a devotees’ association to support this work, inviting the prince regent, ministers, and officials in number equal to the 69,384 characters of the scripture. Also, the emperor held an elaborate service at a private temple in the capital of Nara, to recite that scripture with the Most Venerable Zenshu as lecturer and Assistant Executive Sekyō as reciter, giving merits to Komaro to save his spirit from suffering.
Ah! How deplorable he was who, without knowing the law of karmic causation, ruled unrighteously like a fox who borrows a tiger’s skin and its power and who was eventually punished for his inordinately mean heart! The law of causation never fails to work. (Page 271-273)
Miraculous Stories from the Japanese Buddhist Tradition (Nihon ryōiki)Curing Spiritual Malaise
The Four Noble Truths and the Eightfold Path constitute an eminently rational method for curing spiritual malaise that is similar in approach to the method used by medical science in curing physical illness. In addition, the Buddha’s system agrees fundamentally with the scientific approach in studying phenomena – natural, cultural, or social – to arrive at general principles, work in accord with these principles, and apply them to the creation of human ideals. On the basis of an understanding of the principle of cause and effect, the Buddhist system accurately identifies mental actions and fate as the effects of causes and applies this principle to the creation of an ideal spiritual condition. This is the basic meaning of the Four Noble Truths.
Basic Buddhist Concepts
Daily Dharma – June 28, 2019
We have never seen
These many thousands of billions
Of Bodhisattvas.
Tell me, Most Honorable Biped!
Where did they come from?11
Maitreya Bodhisattva sings these verses to the Buddha in Chapter Fifteen of the Lotus Sūtra. In the story, the Buddha has asked who among those gathered to hear him teach will continue teaching this Wonderful Dharma in our world of suffering after the Buddha passes into his final extinction. Some Bodhisattvas say they will teach in other worlds, since the beings of this world are too defiled to hear the Buddha’s teaching. Other Bodhisattvas vow to remain in our world, but the Buddha tells them not to bother. At that moment, the ground cracks open, and innumerable Bodhisattvas spring up and vow to carry on the work of the Buddha. Maitreya and others had never seen these Bodhisattvas before. His asking the Buddha respectfully to explain what they do not understand. This example emphasizes that we must continue to question how the Buddha’s teaching applies to our lives rather than dogmatically accepting whatever happens.
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 begun Chapter 4, Understanding by Faith, we begin the Parable of the Rich Man and His Poor Son.
“World-Honored One! Allow us to explain our understanding by telling a parable. Suppose there lived a man [in a certain country]. When he was a little boy, he ran away from his father. [The boy] lived in another country for a long time, say, for ten, twenty or fifty years. As time passed by, he became poorer. He wandered about all directions, seeking food and clothing.
“While wandering here and there, he happened to walk towards his home country. At that time his father stayed in a city [of that country]. He had been vainly looking for his son ever since. He was now very rich. He had innumerable treasures. His storehouses were filled with gold, silver, lapis lazuli, coral, amber and crystal. He had many servants, clerks, and secretaries. He also had countless elephants, horses, carts, cows, and sheep. He invested his money in all the other countries, and earned interest. He dealt with many merchants and customers.
“The poor son, having wandered from town to town, from country to country, from village to village, came to the city where his father was living. The father had been thinking of him for more than fifty years since he had lost him, but never told others [that he had a missing son]. He was alone, pining for his son. He thought, ‘I am old and decrepit. I have many treasures. My storehouses are filled with gold, silver, and other treasures. But I have no son [other than the missing one]. When I die, my treasures will be scattered and lost. I have no one to transfer my treasures to. Therefore, I am always yearning for my son.’ The father thought again, ‘If I can find my son and give him my treasures, I shall be happy and peaceful, and have nothing more to worry about.’
Continuing with tales of the Hoke-kyō (Lotus Sūtra) from Miraculous Stories from the Japanese Buddhist Tradition (Nihon ryōiki), we consider On the Immediate Penalty of Violent Death Incurred by an Ignorant Man Who Broke a Wooden Buddha Image a Village Child Had Made in Playing.