All posts by John Hughes

LS32

Day 26

Day 26 concludes Chapter 21, The Supernatural Powers of the Tathāgatas, includes Chapter 22, Transmission, and introduces Chapter 23, The Previous Life of Medicine-King Bodhisattva.

Day 26 Text with annotationsPlay MP3

Having last month heard the Buddha’s instruction to the great Bodhisattvas headed by Superior-Practice, we repeat the Supernatural Powers of the Tathāgatas in gāthās.

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

The Buddhas, the World-Saviors, have
Great supernatural powers.
They display their immeasurable, supernatural powers
In order to cause all living beings to rejoice.
The tips of their tongues reach the Heaven of Brahman.
Innumerable rays of light are emitted from their bodies.
For those who are seeking the enlightenment of the Buddha
The Buddhas do these things rarely to be seen.

The sound of coughing of the Buddhas
And the sound of their finger-snapping
Reverberate over the worlds of the ten quarters,
And the ground [of those worlds] quakes in the six ways.

The Buddhas joyfully display
Their immeasurable, supernatural powers
Because [the Bodhisattvas from underground]
[Vow to] keep this sūtra after my extinction.

Even if I praise for innumerable kalpas
The keeper of this sūtra,
To whom it is to be transmitted,
I cannot praise him highly enough.

His merits are as limitless,
As infinite, as boundless
As the skies of the worlds
Of the ten quarters.

There being no Daily Dharma for this section nor a comment about it by Nichiren, I’m left with my own thoughts. What strikes me is the concept of Buddhas “joyfully” acting in response to the vow of Bodhisattvas from underground. Pure, undiluted joy.

Basics

Right Meditation

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Right views, right thought, right speech, right action, right livelihood, right effort, and right mindfulness all serve to make right meditation easier. Conversely, right meditation promotes the smooth practice of all the other steps.
Basic Buddhist Concepts

Daily Dharma

Daily Dharma – March 10, 2019

Mañjuśrī! A Bodhisattva-mahāsattva who keeps this Sūtra of the Lotus Flower of the Wonderful Dharma in the latter days after [my extinction] when the teachings are about to be destroyed, should have great loving-kindness towards laymen and monks, and great compassion towards those who are not Bodhisattvas. He should think: ‘They do not know that the Tathāgata expounded expedient teachings according to the capacities of all living beings. They do not hear, know or notice it, or ask a question about it or believe or understand it. Although they do not ask a question about this sūtra, or believe or understand it, I will lead them and cause them, wherever they may be, to understand the Dharma by my supernatural powers and by the power of my wisdom when I attain Anuttara-samyak-saṃbodhi.

The Buddha gives this explanation to Mañjuśrī Bodhisattva in Chapter Fourteen of the Lotus Sūtra. Until we reach enlightenment, we may not be able to reach all beings. Rather than blaming them for not having the capacity to learn from us, or blaming ourselves for not being skillful enough to reach them, the Buddha reminds us to be patient and realize there is no hurry to being free from our delusions.

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

original

Materially Transforming the World

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Thus the pure land is implicit in the ontological basis of the three thousand realms in one thought-moment but must be concretely realized through the practice and propagation of the daimoku. This aspect of Nichiren’s thought draws on apotropaic notions that the proper Buddhist prayer rituals could rid the land of misfortune, grounding them in traditional Tendai teachings concerning the immanence of the pure land in the present world and in his own exclusive practice of the Lotus. Nichiren’s idea that faith in the Lotus would materially transform the world inspired repeated memorializing of rulers throughout the medieval period and has underlain the political, activist, and millenarian aims of a number of Nichiren Buddhist movements in the modern era. (Page 292)

Original Enlightenment and the Transformation of Medieval Japanese Buddhism


Profound

Seeing the Gold in the Rock

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Seeing that the correct Ultimate Truth as substance is difficult to describe, Chih-I employs three analogies to single it out. With these analogies, four cases are illustrated that correspond to the Four Teachings. This indicates that the Ultimate Truth bears different definitions in each of the Four Teachings. …

The employment of the third analogy with gold further illustrates the Ultimate Truth that is contained within all beings. This is about the gold contained inside the yellow rock. A foolish man does not realize that the rock contains gold and mistakes the gold-rock as a rock. This refers to an ignorant man who, though being endowed with the Buddha nature as the Ultimate Truth, does not know how to cultivate this inherent nature. The appraiser is able to melt the rock and extracts the gold, but he only keeps its value. This is analogous with the Two Vehicles, who only eliminate defilements for themselves, but do not know how to benefit others. When the goldsmith gets the gold, he is able to utilize it to produce all kinds of jewelry. This analogizes the bodhisattva of the Separate Teaching, who can enter the view of the Provisional Existence in order to transform living beings. When the immortal gets the gold, he is able to make elixir, whereupon he attains physical freedom, transformation, and sovereignty. This analogizes the bodhisattva of the Perfect Teaching, who is able to identify the Absolute Truth with the facts, for he knows that phenomenal appearances embrace truth, whereupon they are not different. With such a view of an integrated reality, Chih-i stresses that this bodhisattva is able to attain enlightenment at the moment when he brings forth a resolve to the Bodhi-mind. His accomplishment of one single body contains immeasurable bodies, whereon he can universally respond to all beings.

In view of an integrated reality, according to Chih-i, whether it is an ignorant man or the bodhisattva of the Perfect Teaching, all of them represent the Ultimate Truth, inasmuch as they all possess gold. In view of differences of the facts, rock is different from gold, gold is different from golden jewelry, and jewelry is different from elixir. (Vol. 2, Page 411-412)

The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism


LS32

Day 25

Day 25 covers all of Chapter 20, Never-Despising Bodhisattva, and opens Chapter 21, The Supernatural Powers of the Tathāgatas.

Day 25 Text with annotationsPlay MP3

Having last month learned whose past lives are revealed in this story, we repeat in in gāthās the story of a Buddha Called Powerful-Voice-King and a Bodhisattva Called Never-Despising.

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

There was once a Buddha,
Called Powerful-Voice-King.
His supernatural powers and wisdom
Were immeasurable.
Leading all living beings, he is honored
By gods, men and dragons with offerings.

Some time after the extinction of that Buddha,
His teachings had almost died out.
At that time there lived a Bodhisattva
Called Never-Despising.
The four kinds of devotees at that time
Were attached to views.

Never-Despising Bodhisattva
Went to them,
And said,
“I do not despise you
Because you will practice the Way
And become Buddhas.”

When they heard this,
They spoke ill of him and abused him.
But Never-Despising Bodhisattva
Endured all this.

Thus he expiated his sin.
When he was about to pass away,
He heard this sūtra,
And had his six sense-organs purified.
He prolonged his life
By his supernatural powers,
And expounded this sūtra
To many people.

Those who were attached to views
Were led into the Way
To the enlightenment of the Buddha
By this Bodhisattva.

I’m going to take advantage of this opportunity to point out a difference of interpretation of the verse:

Thus he expiated his sin.

Senchu Murano includes a footnote for this verse.

“4. The expiation of sin is referred to in connection with those who abuse the Bodhisattva, not with the Bodhisattva, on p. 294.”

Nichiren, however, makes a very different interpretation in his letter, Tenjū Kyōju Hōmon, Lightening the Karmic Retribution. He writes:

It was not without reason that Never Despising Bodhisattva was spoken ill of, slandered, beaten with sticks and pieces of wood, or had rubble thrown at him. His persecution in this life seems to be the consequences of his slandering the True Dharma in his previous lives. Therefore it is stated in the sūtra, “His sins have been atoned.” I believe it means that Never Despising Bodhisattva’s past sin ceased to exist through his persecution.

Tenjū Kyōju Hōmon, Lightening the Karmic Retribution, Writings of Nichiren Shōnin, Followers I, Volume 6, Page 29
Source

buddhaseed

Making Buddha Within Take Form

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The realm of Ichinen Sanzen of Ji is the realization of Śākyamuni Buddha within oneself. However, it is not true Ichinen Sanzen of Ji. It remains Ichinen Sanzen of Ri, the theoretical Ichinen Sanzen as the Buddha within oneself is still resting. If we say, ” Śākyamuni Buddha is in me,” we must make the Buddha within visible and active. This is the true meaning of Ji, to make the Buddha within us take form.

Buddha Seed: Understanding the Odaimoku

Daily Dharma

Daily Dharma – March 9, 2019

Why do you look at me so anxiously? You do not think that I assured you of your future attainment of Anuttara-samyak-saṃbodhi because I did not mention you by name, do you? Gautamī! I have already said that I assured all the Śrāvakas of their future attainment [of Anuttara-samyak-saṃbodhi]. Now you wish to know my assurance of your future attainment [of Anuttara-samyak-saṃbodhi].

The Buddha has this discussion with his aunt, Mahā-Prajāpatī, also called Gautamī, in Chapter Thirteen of the Lotus Sutra. She raised the young Siddhartha after his mother Queen Māyā died when he was only six weeks old. Gautamī was also the first woman to be ordained into the Sangha. Since women then were thought by some to be not as capable as men, the Buddha specifically assures Gautamī, and thus all women, of the certainty of her enlightenment.

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

original

The Immanence of the Pure Land

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The immanence of the pure land in the present world had long been asserted by both Tendai and Shingon schools and was by no means unique to Nichiren’s teaching. Where Nichiren’s position differed was that, for him, the identity of the Sahā world and the Buddha’s land was not only to be realized subjectively in the moment of practice but manifested in actuality: as faith in the Lotus Sūtra spread from one person to another, there would occur an objective, visible transformation of the outer world. This vision is expressed in a letter written from Sado Island in 1273:

When all people throughout the land enter the one Buddha vehicle and the Wonderful Dharma alone flourishes, because the people all chant Namu- myōhō-renge-kyō as one, the wind will not thrash the branches nor the rain fall hard enough to break clods. The age will become like the reigns of [the Chinese sage kings] Yao and Shun. In the present life, inauspicious calamities will be banished, and the people will obtain the art of longevity. When the principle becomes manifest that both persons and dharmas “neither age nor die,” then each of you, behold! There can be no doubt of the sūtra’s promise of “peace and security in the present world.”

(Page 291-292)

Original Enlightenment and the Transformation of Medieval Japanese Buddhism


Profound

Two Gems

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Seeing that the correct Ultimate Truth as substance is difficult to describe, Chih-I employs three analogies to single it out. With these analogies, four cases are illustrated that correspond to the Four Teachings. This indicates that the Ultimate Truth bears different definitions in each of the Four Teachings. …

The employment of the second analogy is to single out the correct Ultimate Truth by comparing two kinds of gem. One is the crystal gem, and is named P’o-li, and another is the wishing-grant gem, and is named Ju-i (cintāmapi). Chih-i maintains that the former contains no treasure, analogizing the view of emptiness only; the latter contains treasure, analogizing the view of the Middle Way. Treasure is compared with the Middle Way that functions to save living beings. The view of mere emptiness is the view of the Two Vehicles (Śrāvaka and pratyekabuddha), who only strive for self-enlightenment. Chih-i believes that even if it is the same gem Ju-i, if it is obtained by the Two Vehicles, they would not know how to use it, which would render this gem Ju-i no function of saving living beings. However, if it is obtained by the bodhisattva, it can function to benefit all living beings. (Vol. 2, Page 411)

The Profound Meaning of the Lotus Sutra: Tien-tai Philosophy of Buddhism