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Day 6

Day 6 continues Chapter 3, A Parable

Day 6 Text with annotationsPlay MP3

Having last month considered why the Buddha says this world is like a burning house, we consider why the Buddha used a skilful expedient to save his children.

“Śāriputra! Seeing all this, I [also] thought, ‘I am the father of all living beings. I will eliminate their sufferings, give them the pleasure of the immeasurable wisdom of the Buddha, and cause them to enjoy it.’

“Śāriputra! I also thought, ‘If I extol my insight, powers, and fearlessness in the presence of those living beings only by my supernatural powers and by the power of my wisdom, that is to say, without any expedient, they will not be saved because they have not yet been saved from birth, old age, disease, death, grief, sorrow, suffering and lamentation, but are burning up in the burning house of the triple world. How can they understand the wisdom of the Buddha?’

“Śāriputra! The rich man did not save his children by his muscular power although he was strong enough. He saved them from the burning house with a skillful expedient and later gave them each a large cart of treasures.

“In the same manner, I save all living beings from the burning house of the triple world, not by my powers or fearlessness, but with a skillful expedient. I expounded the teaching of the Three Vehicles: the Śrāvaka-Vehicle, Pratyekabuddha-Vehicle, and Buddha-Vehicle, as an expedient. I said, ‘Do not wish to live in the burning house of the triple world! Do not crave for inferior forms, sounds, smells, tastes or things tangible! If you cling to them and crave for them, you will be burned by them. Get out of the triple world quickly and obtain the teaching of the Three Vehicles: the Śrāvaka-Vehicle, Pratyekabuddha-Vehicle, and Buddha-Vehicle! I now assure you that you will never fail [to obtain those vehicles]. Exert yourselves, make efforts!’

“With this expedient, I caused them to advance. I said to them again, ‘Know this! This teaching of the Three Vehicles is extolled by the saints. This teaching saves you from any attachment or bond or desire. Ride in these Three Vehicles, eliminate āsravas, obtain the [five] faculties, the [five] powers, the [seven] ways to enlightenment, and the [eight right] ways, and practice dhyāna concentrations, emancipations, and samadhis so that you may be able to enjoy immeasurable peace and pleasure!’

See Dividing One Buddha Vehicle Into Three

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Daily Dharma – March 8, 2024

The Nirvāṇa we attained was
Only part of the immeasurable treasures of yours.
We were like a foolish man with no wisdom.
We satisfied ourselves with what little we had attained.

Five hundred of the Buddha’s monks give this explanation in Chapter Eight of the Lotus Sūtra. They had spent all of their time with the Buddha working to rid themselves of suffering. While this is a remarkable achievement, it does not compare to the true purpose of the Buddha’s teaching. When these monks heard the Buddha teach the Lotus Sutra, and understood that their true purpose was to benefit others, they realized that their earlier practice was preparation. By remaining preoccupied with suffering, they had lost sight of the treasure of enlightenment.

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

LS32, Universal Sage, Uncategorized

Between Day 32 and Day 1: The Five Kinds of Buddha Eyes

Having last month considered how to amend both body and mind, we consider the five kinds of Buddha eyes.

Thereupon the buddhas of the ten directions will each extend their right hand, gently stroke the practitioner’s head, and speak these words:

“Well done, you of good intent! Well done! Because you internalize and recite the Great Vehicle sutras, the buddhas of the ten directions will expound the method of self-amendment practiced by bodhisattvas: Neither cut off all ties to the impulses of desire, nor live fully in the ocean of such impulses! Contemplate the nonexistence of what is grasped as mind!

“Conceptualizations arise based on error that is mistaken for truth; in this way delusion gives rise to the concept of mind. In the same manner that wind has no foundation in the air, aspects of phenomena are without origination or cessation. What is guilt? What is bliss? As one’s mind – by nature – is emptiness, guilt and bliss have no owner. All phenomena are the same as this – they neither abide nor decay.

“Amend yourself in this way: Contemplate the nonexistence of what is grasped as mind! A phenomenon does not stay fixed in itself. All phenomena conform to liberation, to the truth of the extinguishment of suffering, and to complete tranquility. Grasping things in this way is described as ultimate self-amendment; it is described as fully composing self-amendment; it is described as self-amendment free from aspects of guilt; it is described as destroying the distinction of mind. Those who practice this self-amendment will be as flowing water: pure and clean in body and mind, not staying fixed in themselves. They will be able to discern Universal Sage Bodhisattva, and the buddhas of the ten directions as well, in any moment of concentration.”

With their bright light of great compassion, the World-honored Ones will then expound the truth of formlessness to the practitioner. He or she will hear the explanation of the ultimate principle of emptiness (śūnyatā). There will be neither fear nor alarm in the practitioner’s mind after hearing the explanation and, when the time comes, he or she will be prepared to take up the true status of bodhisattvahood.

The Buddha addressed Ānanda:

“Practicing in this way is called doing self-amendment. This self-amendment is the method of self-amendment of the buddhas and great bodhisattvas in the ten directions.”

The Buddha said to Ānanda:

“When followers of Buddha undertake to amend themselves of unwholesome and harmful karmic acts after the Buddha has passed away, they must resolutely internalize and recite the Great Vehicle sutras. This comprehensive teaching is the buddha eye of the buddhas, it is the means by which buddhas perfect the five kinds of vision, and, from it, the Buddha’s three manifestations arise. This is great evidence of the Dharma, and it attests to the realm of nirvana. It is within such a realm that the Buddha’s pure threefold manifestation is able to come forth. This threefold manifestation is a source of benefit for human and heavenly beings, and it is supremely worthy of reverence. It should be known that those who internalize and recite the comprehensive Great Vehicle sutras will be endowed with the Buddha’s merit, and that they will lastingly eliminate unwholesomeness and live in keeping with the Buddha’s wisdom.”

See The Five Kinds of Buddha Eyes

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Daily Dharma – Oct. 9, 2019

Just as the Moon God is brighter than the stars, this Sūtra of the Lotus Flower of the Wonderful Dharma gives us more light than any of the other sūtras numbering thousands of billions. Just as the Sun God dispels all darkness, this sūtra drives away all the darkness of evils.

The Buddha gives this explanation to Star-King-Flower Bodhisattva in Chapter Twenty-Three of the Lotus Sūtra. The Buddha uses comparisons from our common experience of the sun, moon and stars to illustrate how this teaching of the Wonderful Dharma is superior to all other teachings. This is not just hyperbole. This teaching illuminates not only the other teachings of the Buddha, but all teachings. It lets us see them for what they are, and use them to do the Buddha’s work of leading all beings to enlightenment.

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