Chanting Growers Group (2013-∞)

[Weird]

A Ship to Cross the Sea of Suffering

WHEN I asked him about what you told me the other day, I found it to be exactly as you said. You should therefore strive in faith more than ever to receive the blessings of the Lotus Sutra. Listen with the ears of Shih K’uang and observe with the eyes of Li Lou.

In the Latter Day of the Law, the votary of the Lotus Sutra will appear without fail. The greater the hardships befalling him, the greater the delight he feels, because of his strong faith. Doesn’t a fire burn more briskly when logs are added? All rivers flow into the sea, but does the sea turn back their waters? The currents of hardship pour into the sea of the Lotus Sutra and rush against its votary. The river is not rejected by the ocean; nor does the votary reject suffering. Were it not for the flowing rivers, there would be no sea. Likewise, without tribulation there would be no votary of the Lotus Sutra. As T’ien-t’ai stated, “The various rivers flow into the sea, and logs make a fire burn more briskly.”

You should realize that it is because of a profound karmic relationship from the past that you can teach others even a sentence or phrase of the Lotus Sutra. The sutra reads, “Nor will they hear the correct Law—such people are difficult to save.” The “correct Law” means the Lotus Sutra; it is difficult to save those who are deaf to the teachings of this sutra.

A passage from the “Teacher of the Law” chapter reads: “If one of these good men or good women [in the time after I have passed into extinction is able to secretly expound the Lotus Sutra to one person, even one phrase of it, then you should know that] he or she is the envoy of the Thus Come One.” This means that anyone who teaches others even a single phrase of the Lotus Sutra is the envoy of the Thus Come One, whether that person be priest or layman, nun or laywoman. You are already a lay practitioner and therefore one of the “good men” described in the sutra. One who listens to even a sentence or phrase of the sutra and cherishes it deep in one’s heart may be likened to a ship that crosses the sea of the sufferings of birth and death. The Great Teacher Miao-lo stated, “Even a single phrase cherished deep in one’s heart will without fail help one reach the opposite shore. To ponder one phrase and practice it is to exercise navigation.” Only the ship of Myoho-renge-kyo enables one to cross the sea of the sufferings of birth and death.

The Lotus Sutra speaks of “someone finding a ship in which to cross the water.” This “ship” might be described as follows: As a shipbuilder of 4infinitely profound wisdom, the World-Honored One of Great Enlightenment, the lord of teachings, gathered the lumber of the four flavors and eight teachings, planed it by honestly discarding the provisional teachings, cut and assembled the planks, forming a perfect unity of both right and wrong, and completed the craft by driving home the spikes of the one true teaching that is comparable to the flavor of ghee. Thus he launched the ship upon the sea of the sufferings of birth and death. Unfurling its sails of the three thousand realms on the mast of the one true teaching of the Middle Way, driven by the fair wind of “the true aspect of all phenomena,” the vessel surges ahead, carrying aboard all people who can “gain entrance through faith alone.” The Thus Come One Shakyamuni is at the helm, the Thus Come One Many Treasures takes up the mooring rope, and the four bodhisattvas led by Superior Practices row quickly, matching one another as perfectly as a box and its lid. This is the ship in “a ship in which to cross the water.” Those who are able to board it are the disciples and lay supporters of Nichiren. Believe this wholeheartedly. When you visit Shijō Kingo, please have an earnest talk with him. I will write you again in more detail.

With my deep respect,

Nichiren

The twenty-eighth day of the fourth month

To Shiiji Shirō

http://www.nichirenlibrary.org/en/wnd-1/Content/3

 

[Weird]

...if they do not understand the time or the people’s capacity and perceive which of the two methods,shōju or shakubuku, is appropriate, then they can never free themselves from the sufferings of birth and death.

Question: When you berate the followers of the Nembutsu and Zen schools and arouse their enmity, what merit does that bring?

Answer: The Nirvana Sutra says: “If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then you should realize that that monk is betraying the Buddha’s teaching. But if he ousts the destroyer of the Law, reproaches him, or punishes him, then he is my disciple and a true voice-hearer.”

Chang-an comments on this as follows: “One who destroys or brings confusion to the Buddha’s teachings is betraying them. If one befriends another person but lacks the mercy to correct him, one is in fact his enemy. But one who reprimands and corrects an offender is a voice-hearer who defends the Buddha’s teachings, a true disciple of the Buddha. One who rids the offender of evil is acting as his parent. Those who reproach offenders are disciples of the Buddha. But those who do not oust offenders are betraying the Buddha’s teachings.”

The Opening of the Eyes / pg. 286

Hi Thomas, Happy New Year.

I am compelled to comment, most importantly because you are here to respond.

I preface this that I have stopped commenting because I know that my words are often left open to interpretation and I did not want to propagate the wrong message.

I also find myself trying to correct improper teachings as well.

The teachings of this thread, along with my own observed causation have brought me to this "observations" in regards to correcting others.

My brevity is only due to a desire to keep focused, I can share the complete journey that brought me to this teaching.

It is easiest to use math as an analogy first, please stay with me.

I was taught to proof my math when I was young.

If 1 x 2 = 2 then 2/1 = 1

I find the same concept seems to hold true in regards to being Buddha.

I proof my action against the mantra of the compassionate selfless giving of the Bodhisattva.

I have just found that it is so easy for me to come off like an authority and not as someone who lives the same reality and has found a measure of unsupressable joy regardless of life condition through understanding of the human condition we all share.

I believe as someone with Buddhist faith, but still on the journey of learning the written teachings, I am obligated to perform at the level of my faith. I think it is clear Nichiren taught us the power of faith.

So this is how I someone who is at best a good person in regards to the lotus sutra, walks to good path without offending.

If I find something is so important it needs to be shared, that it is a matter that really relates to the ten worlds and the world around us, and that this teaching would potentially free this person, the effective way as a lay person to share that is as a Bodhisattva.

Give your story, share your difficulty and how it was overcome through the teachings, mention the source, let them know ho wot access it and if they are receptive enough share the phrase Nam Myoho Renge Kyo.

I try not to bias it with anything more.

It took me a long time to realize that being Buddha is not a position of which you are a powerful authority (the part of me that would walk the evil paths seeks for me to this this way this is how I see it), for which there is part of this world that pressures me to think of it this way, and that is is really a position in which your own personal empowerment makes you a personal authority on the causation encountered when receptive to the teachings.

In fact since I have tried to use this "proof of the Bodhisattva" that is, are my statements and my position a part of selfless compassion or a manipulation of the mind to embrace the evil paths.

In my head, I believe that there are teachings to this effect. That we will always be beseeched to seek the evil paths and that we have to remember that be Buddha is a practice that requires constant focus, the ten worlds are profoundly real, and my life has become a practice in that observation.

When it comes to things that aren't directly related to the Lotus Sutra, I find that I often revert to someone who comes off as an pompous authority not a selfless compassionate giver.

People aren't very receptive then either, lol.

Nam Myoho Renge Kyo friends

 

[Weird]

I can say that I have found that by being this way, I can sit with someone and they can reciprocate, that we can be elevated to the state of Bodisattva through selfless compassionate giving.

That's one step from Buddha, one step from unlimited joy.

Kinda like chutes and ladders

 

[Weird]

I won't lie, I spend most of my day looking at life through the lens of the ten realms and how I contribute to the elevation and delevation of others.

I am not perfect, but I won't quit either, and being chatty I find it hard to be completely silent.

I have learned that another persons bad karma cast upon me does not need to perpetuate as bad karma, but that I can hold it, examine it, understand it, sympathize with it, and give back understanding that helps that person understand and correct their own karma.

It is not easy, I only wage small battles and win small victories or encounter valuable lessons, but we can choose to elevate the world around us, regardless of what it chooses to do.

We are all already engaged in a relationship with the lotus sutra, because we adhere to the nature it describes, we are born to understand and be elevated, not through force and power but through compassionate understanding.

at least this is how I see it.

Il be good now :I

 

[PassTheDoobie]

“And yet, though one might point at the earth and miss it, though one might bind up the sky, though the tides might cease to ebb and flow and the sun rise in the west, it could never come about that the prayers of the practitioner of the Lotus Sutra would go unanswered.”

(On Prayer - The Writings of Nichiren Daishonin, Vol. 1, page 345)

 

[PassTheDoobie]

Weird! Thank you and I will respond! But give me a while to drink my Coffee and all you have said. I will absolutely tell you that your opinion and understanding is important to me! Let me reply to all of it by the end of the day. My comments will be there when you wake up!

Bowing in humble obeisance,

T (Congratulations on your seeking spirit and compassion to share the teachings with others!)

 

[PassTheDoobie]

Weird, sorry for the delay but my only comment would be "Continue!" Nothing you said was anything but correct, as you are obviously letting your Buddha Nature be your guide and sincerely seeking with faith as the basis of that quest. As it relates to the quote I left that prompted your response, remember that the Daishonin teaches that we should never let slander of the Law slide by without confronting it. And we should never let confusion be left to lead to more confusion. If we use the Daishonin's writing as the basis for a compassionate attempt to uphold our Vow to protect the Law throughout our life, what we say should never be worried about as seeming pompous or self-righteous. If your intent is centered on the Ninth World of Bodhisattva rather than the third or fourth worlds on Animality (Animals) and Anger, then we are doing what we need to do, regardless of how others may view it. We should never remonstrate for the sake of showing that we know more or are more "correct in our faith" than another; it should always be to sincerely try and stop someone from the sufferings they will incur from their mistaken understanding and subsequent slander. I base my understandings on the Gosho and Daisaku Ikeda's encouragement and perspective of correct faith. I always endeavor to behave in the same manner that the Daishonin did.

http://www.nichirenlibrary.org/en/wnd-1/Content/48

http://www.nichirenlibrary.org/en/wnd-1/Content/53

http://www.nichirenlibrary.org/en/wnd-1/Content/92

Bowing in humble obeisance,

Thomas

 

[PassTheDoobie]

“Therefore, those who become Nichiren’s disciples and lay believers should realise the profound karmic relationship they share with him and spread the Lotus Sutra as he does. Being known as a votary of the Lotus Sutra is a bitter, yet unavoidable, destiny.”

(Letter to Jakunichi-bō - The Writings of Nichiren Daishonin, Vol. 1, page 994)

 

[PassTheDoobie]

And thank you Weird! Happy New Year to you too!

By the way, just for further edification, the New Years Day Gosho is predicated on the Lunar New Year and not the Spring Equinox.

T

 

[Weird]

Ty for the confirmation T

I have tried not to offend while allowing the teachings to grow within my self and sometimes I like to know I am am leading myself in the right direction.

Nam Myoho Renge Kyo

 

[Weird]

I also fear the delusion of self righteousness without being able to share how I think and feel I can't confirm if my view was manufactured on my own or shared by others who are on the same path.

 

[PassTheDoobie]

We're on the same path. Let's exchange views. It is pretty much impossible to not be taken as self righteous. People perceive what their karma allows them to perceive. The Ten Worlds are life conditions. And the Tenth World of Buddhahood always exists in the other nine, and the nine are always present in the Tenth.

"When we come to the essential teaching of the Lotus Sutra, then the belief that Shakyamuni first obtained Buddhahood during his present lifetime is demolished, and the effects of the four teachings are likewise demolished. When the effects of the four teachings are demolished, the causes of the four teachings are likewise demolished. Thus the cause and effect of the Ten Worlds as expounded in the earlier sutras and the theoretical teaching of the Lotus Sutra are wiped out, and the cause and effect of the Ten Worlds in the essential teaching are revealed. This is the doctrine of original cause and original effect. It reveals that the nine worlds are all present in beginningless Buddhahood and that Buddhahood is inherent in the beginningless nine worlds. This is the true mutual possession of the Ten Worlds, the true hundred worlds and thousand factors, the true three thousand realms in a single moment of life." The Opening of the Eyes /WND pg. 235

So many people will not perceive the correct teaching--or they will--based on their own merit, not ours. We are merely conduits functioning in accord with the principals of Dependent Origination, fulfilling our Vow to uphold the Law of Nam-myoho-renge-kyo to the last moment of our life. This is the definition of Bodhisattva of the Earth.

Only faith to the last moment of your life qualifies that you have been one, and subsequently manifests birth and death in the realm of Buddhahood--which means each existence you find the correct teaching and your correct teachers, practice the Bodhisattva ideal and reveal your Buddhahood for the sake of making all others equal to yourself. Based on the principal of the Simultaneity of Cause and Effect, this outcome is available to everyone. The Bodhisattvas of the Earth include every single human being.

It is the true identity of every human being. We just have to live it to awaken to it. And that is not a simple or easy task. it is a task commensurate with the reward. And the reward is to be able to realize and utilize your true identity as a Buddha in each and every lifetime.

This is Nichiren's Buddhism, and I completely believe in it. I know it. I live it.

Is the truth self righteous? So be it.

Bowing in humble obeisance,

Thomas

 

[Payaso]

Nam Myoho Renge Kyo

This last page has been enlightening to me, always love to read this thread for understanding of how things work.

Nam Myoho Renge Kyo

 

[PassTheDoobie]

HELLO TO MY DEAR FRIEND CHRIS!!!!!!!!!!!!!!

Hey guys! Let's start pushing this thing out to another 1,000 pages. Thanks to Daisaku Ikeda, there is just so much to share! Chris, if you like knowing how things work, then today is the day I finally begin to share what I wanted to start sharing more than a year ago.

So first, I want to declare that I do nothing here to show how much I know. I do it to share the truth as I have come to understand it. And sharing that truth brings me great joy. I make no claim to know everything. But I will say, without hesitation, that I am the Buddha.

And so are all of you! Chant for G!!!!! Nothing is impossible. We are all Buddhas.

"...the idea of gradually overcoming illusions is not the ultimate meaning of the “Life Span” chapter. You should understand that the ultimate meaning of this chapter is that ordinary mortals, just as they are in their original states of being, are Buddhas.

And if you ask what is the action or practice carried out by the Buddha eternally endowed with the three bodies, it is Nam-myoho-renge-kyo."

"...The eternally endowed three bodies mentioned here are gained through a single word. And that single word is “faith” or “to believe.” Therefore the sutra says, “We will believe and accept the Buddha’s words” (chapter sixteen). You should stop and consider the meaning of these two words “believe” and “accept.” The Record of the Orally Transmitted Teachings / pgs. 124, 125

Bowing in humble obeisance,

Thomas

 

[PassTheDoobie]

You should stop and consider the meaning of these two words “believe” and “accept.”

Nam-myoho-renge-kyo!

 

[PassTheDoobie]

What I am about to share is the truth. Please do not slander what I am about to share. It is technical, but the most clear statement of reality as we live it, that I have found in the Daishonin's teachings. To perceive this reality, one must endeavor to embrace "Belief and Understanding."

Ask as many questions as you may have, as we go along, and I will do my very best to give answers that are complete and in accord with the intent of this teaching as I perceive it. It is another of the Daishonin's "secret" teachings, as it is only supposed to be shared with person's of faith.

It is not for the purpose of debate. In fact, the Daishonin goes so far as to say in this teaching that what is described herein is not debatable. It is the reality of our lives.

If one cannot perceive this reality as described, I ask you to refrain from expressing your doubts here. Thanks sincerely for that respect. I pity those whom cannot find it within themselves to comply.

I will be chanting sincerely the whole time I take to share it, that there is no one who fails to respect this request. THANK YOU!!! I will post it a bit at a time and then make my comments and provide links to allow the seekers among us to enhance their clear understanding.

T

 

[PassTheDoobie]

The Unanimous Declaration by the Buddhas of the Three Existences regarding the Classification of the Teachings and Which Are to Be Abandoned and Which Upheld

WNDII / pg. 835

Written by Nichiren


THE sacred teachings of the Buddha’s lifetime are the doctrines he preached over a period of fifty years. These are known as the complete body of sutras.

These are divided into two categories, sutras intended for the instruction and conversion of others, and those pertaining to the Buddha’s enlightenment. The sutras intended for the instruction and conversion of others constitute all the sutra teachings set forth in the forty-two years prior to the preaching of the Lotus Sutra. These are known as provisional teachings, and are also called expedient means.

In terms of the four teachings [of doctrine], they represent the first three teachings, the Tripitaka teaching, the connecting teaching, and the specific teaching. In terms of the five periods [of teachings], they represent the sutra teachings set forth in the four periods that preceded the Lotus Sutra, that is, the Flower Garland, Āgama, Correct and Equal, and Wisdom periods.

Again, in terms of the Ten Worlds, they represent the first nine worlds. With regard to the categories of dreams and waking, they correspond to the teachings on good and evil in the category of dreams.

Dreams may be called provisional, and the waking state may be called true. This is because dreams are temporary and lack any inherent entity and nature; hence they are termed “provisional.” But the waking state is permanent, the unchanging entity of the mind, and hence it is designated the term “true.”

For this reason the sutra teachings set forth in the first forty-two years of the Buddha’s preaching life deal with affairs of good and evil as these exist in the dream that is the realm of birth and death. Therefore they are called provisional teachings. They are intended to lead and guide living beings who exist in a realm of dreams and waken them to the enlightenment of the Lotus Sutra. They are sutra teachings of preparation, an expedient means. Therefore they are called provisional teachings.

This is how we should read the words “provisional” and “true” and how we should understand them.

We should read the word “provisional” to mean temporary, because it exemplifies the world of dreams. And we should read the word “true” to mean real, because it exemplifies the waking state.

The dreams that are the realm of birth and death are temporary and lack an inherent entity and nature, and thus exemplify that which is provisional. Hence they are called illusions. The waking state of original enlightenment (1) is true or real, the mind that is removed from the realm of birth and extinction, and thus exemplifies truth. Hence it is called the true aspect.

(1) “The waking state of original enlightenment” means true enlightenment, the awakening to the truth that all living beings are originally enlightened and therefore Buddhas.

 

[PassTheDoobie]

comments and clarifications

comments and clarifications

provisional sutras ［権経］ (Jpn gon-kyō): The sutras of the provisional teachings that Shakyamuni Buddha expounded as expedient means to prepare people for the true teaching. This contrasts with the true sutra, or the sutra of the true teaching. According to T’ien-t’ai’s doctrine, all sutras expounded prior to the Lotus Sutra are provisional sutras. See also pre-Lotus Sutra teachings; provisional teachings.

pre-Lotus Sutra teachings ［爾前教］ (Jpn nizen-kyō): The teachings that Shakyamuni Buddha expounded during the first forty-two years of his preaching life, from the time following his enlightenment up until he began to expound the Lotus Sutra. According to T’ien-t’ai’s classification of the Buddha’s teachings into five periods, the teachings of the first four periods—the Flower Garland, Āgama, Correct and Equal, and Wisdom periods—constitute the pre-Lotus Sutra teachings, all of which he identified as provisional teachings, or expedient means to lead people to the Lotus Sutra. See also five periods.

provisional teachings ［権教］ (Jpn gon-kyō): The teachings that Shakyamuni Buddha expounded as expedient means to lead people to the true teaching. According to T’ien-t’ai’s doctrine, all the teachings expounded before the Lotus Sutra. The provisional teachings reveal only partial aspects of the truth that the Buddha attained, while the true teaching expounds the truth in its entirety. T’ien-t’ai (538–597) states in Great Concentration and Insight, “‘Provisional’ means a temporary expedient, which is to be employed temporarily and then discarded. ‘True’ means a true teaching; it is the ultimate goal to be reached.” From the viewpoint of T’ien-t’ai’s classification of the Buddha’s teachings into five periods, the provisional teachings correspond to the teachings of the first four periods—the Flower Garland, Āgama, Correct and Equal, and Wisdom periods—and the true teaching, to the Lotus Sutra. Provisional teachings, which include Hinayana and provisional Mahayana, were set forth in accord with the people’s capacity as a means to lead them to the true teaching of the Lotus Sutra, in which the Buddha directly reveals his enlightenment. Although various Buddhist schools in China divided Shakyamuni’s teachings into two categories—provisional and true—what constituted each of these differed according to that school’s system of classification. The Dharma Characteristics (Chin Fa-hsiang; Jpn Hossō) school regarded the one vehicle teaching of the Lotus Sutra as a provisional teaching and the three vehicle teaching as the true teaching, while the T’ien-t’ai school regarded the three vehicle teaching as provisional and the one vehicle teaching as true.

five periods ［五時］ (Jpn go-ji): Also, five periods of preaching or five periods of teachings. A classification by T’ien-t’ai (538–597) of Shakyamuni Buddha’s teachings according to the order in which he believed they had been expounded. They are as follows: (1) The Flower Garland period, or the period of the Flower Garland Sutra, which according to T’ien-t’ai was the first teaching Shakyamuni expounded after his enlightenment. The Flower Garland teaching represents a very high level of teaching, second only to the teachings of the Lotus and Nirvana period. With this teaching, the Buddha awakens his listeners to the greatness of Buddhism, though it was too profound for them to grasp. The Flower Garland period is also referred to as the Flower Ornament period or the Avatamsaka period. The Avatamsaka Sutra is the Sanskrit title of the Flower Garland Sutra. (2) The Āgama period, or the period of the Āgama sutras. Perceiving that his disciples’ capacity was not yet ready for the Flower Garland teaching, Shakyamuni next expounded the Āgama teachings as a means to develop their capacity. These teachings reveal the four noble truths—the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering—that free people from the six paths and correspond to the Hinayana teachings. The Āgama period is also called the Deer Park period, or the period of the sermon in Deer Park, because the Buddha preached the Āgama teachings at Deer Park. (3) The Correct and Equal period, or the period of the introductory Mahayana sutras. In this period, Shakyamuni refuted his disciples’ attachment to Hinayana doctrines and directed them toward provisional Mahayana with such teachings as the Amida, Mahāvairochana, and Vimalakīrti sutras. The Correct and Equal period is also referred to as the Vaipulya period or the Extended period. The Sanskrit word vaipulya means largeness or spaciousness. (4) The Wisdom period, or the period of the Wisdom sutras. In this period, Shakyamuni expounded a higher level of provisional Mahayana and refuted his disciples’ attachment to the distinction between Hinayana and Mahayana by teaching the doctrine of non-substantiality. The Wisdom period is also referred to as the Prajnā period because in this period the Prajnā-pāramitā, or Perfection of Wisdom, sutras were preached. (5) The Lotus and Nirvana period, or period of the Lotus and Nirvana sutras, in which Shakyamuni taught directly from the standpoint of his enlightenment, fully revealing the truth. In this eight-year interval, he expounded the Lotus Sutra and the Nirvana Sutra, the latter a restatement of the teachings in the Lotus Sutra.

According to T’ien-t’ai, the Flower Garland period lasted for twenty-one days, the Āgama period for twelve years, the Correct and Equal period for eight or sixteen years, the Wisdom period for twenty-two or fourteen years, and the Lotus and Nirvana period for eight years. In fact there is no way to verify the historical accuracy of these figures or, for that matter, of the order of the five periods. The five periods could perhaps best be described as T’ien-t’ai’s account of the process by which Shakyamuni led his disciples to an understanding of his ultimate teaching.

 

[PassTheDoobie]

comments and clarifications

comments and clarifications

expedient means ［方便］ (Skt, Pali upāya; Jpn hōben): The methods adopted to instruct people and lead them to enlightenment. The concept of expedient means is highly regarded in Mahayana Buddhism, especially in the Lotus Sutra, as represented by its second chapter titled “Expedient Means.” This is because expedient means are skillfully devised and employed by Buddhas and bodhisattvas to lead the people to salvation. According to the Lotus Sutra, the three vehicles of the voice-hearer, cause-awakened one, and bodhisattva are provisional teachings and expedient means designed to lead people to the one Buddha vehicle, or the teaching that leads all people to Buddhahood. The teaching that directly reveals the truth of enlightenment is called the true teaching, while the teachings that are expounded in accordance with the people’s capacity and as a temporary means of leading people to the truth are called expedient teachings or provisional teachings. See also three expedient means.

three expedient means ［三方便］ (Jpn san-hōben): Also, three types of expedient means. A classification of Shakyamuni’s teachings into three categories, set forth by T’ien-t’ai (538–597) in The Words and Phrases of the Lotus Sutra. In that work, T’ien-t’ai interprets the title of the second chapter of the Lotus Sutra, “Expedient Means,” with his three types of expedient means. Expedient means indicates the teachings the Buddha expounds in order to lead people to the true and supreme teaching. The first category is known as “adaptations of the Law expedient means” (Jpn hōyū-hōben), the teachings that were preached in accordance with the people’s capacities. The second is called “expedient means that can lead one in” (nōtsū-hōben), indicating the teachings the Buddha preached as a gateway to the true teaching. These first two expedient means correspond to the pre-Lotus Sutra teachings and constitute provisional teachings. They are what the Buddha refers to in the “Expedient Means” chapter where he says, “Honestly discarding expedient means, I will preach only the unsurpassed way.” The third category, or “secret and wonderful expedient means” (himyō-hōben), is the teaching that contains the truth. This expedient means indicates that the Buddha concealed, or kept secret, the truth for the first forty-two years of his preaching life, expounding it only in the Lotus Sutra. When viewed from the standpoint of the Lotus Sutra, however, all the provisional teachings are included in the sutra as partial explanations of the truth. This inclusion is termed “wonderful” (myō). Unlike the first two expedient means, the third category is not only a means that leads people to the truth, but also the truth itself.

Nichiren (1222–1282) explains “secret and wonderful expedient means” with the parable of the jewel in the robe from the “Five Hundred Disciples” (eighth) chapter of the Lotus Sutra, in which a poor man has a precious jewel sewn inside his robe but is unaware of it. Because he is unaware, the jewel is “secret,” but because he owns it, it is “wonderful.” The jewel sewn in the robe indicates that Buddhahood is inherent in all people (wonderful), and the poor man’s ignorance of it, that ordinary people are unaware of their own Buddha nature (secret).

(From ME as I perceive it The awakened state and the dream state: The Awakened state is the realm of Buddhahood (Buddha; Tenth World) and the Dream state is the realm of Delusion of common mortals existing in the Nine Worlds. The awakened state refers to being awakened to ones true identity as a Buddha eternally endowed with the three bodies, never having actually "been born" and never actually "dying."

The dream state is to be unaware of this truth and living without this understanding as the basis of your existence, even if one accepts it theoretically. Therefore, one lives in a dream; one fails to accept or realize the true nature of ones existence. One fails to perceive their Buddha Nature, thinking it comes after one has "attained" such a state through some process of merit, rather than realizing it as the fundamental basis of their existence already inherent in the Nine Worlds which we live in.

So "good and evil in the category of dreams" is the state we live in when we are not aware that we are already Buddhas, exactly as we are. It is thinking we know "right" and "wrong" without the true understanding of our eternally endowed wisdom of the Buddha which is subsumed beneath this delusion to the true nature of our lives. (I hope this helped!)

 

[PassTheDoobie]

I love it!!!!

I love it!!!!



And now, within hours of this morning's post, I am already being attacked on the internet!!! LFAO!

And by a leader of his own Nichiren cult, who demonstrably has never achieved a single one of his stated goals, other than to slander others with enmity which is completely against the Daishonin's teachings!

To be slandered by a fool is no disgrace and to be praised by a fool is no honor. Go for it Mark, great leader of 45 followers! You have no idea how much I really have no problem with anything you say. I already explained it above. And I meant every word of what I said.

People perceive what they will. It has little to do with what I actually say. By the way, keep helping others hear what I have to say. I appreciate you helping me out that way, even though it is not your intention.

Hugs and deepest appreciation!

Thomas

"When he had spoken these words, there were some five thousand monks, nuns, laymen, and laywomen in the assembly who immediately rose from their seats, bowed to the Buddha, and withdrew. What was the reason for this? These persons had roots of guilt that were deep and manifold, and in addition they were overbearingly arrogant. What they had not attained they supposed they had attained, what they had not understood they supposed they had understood. And because they had this failing, they did not remain where they were.

The world-honored one was silent and did not try to detain them.

At this time the Buddha said to Shariputra, “Now this assembly of mine is free of branches and leaves, made up solely of the steadfast and truthful. Shariputra, it is well that these persons of overbearing arrogance have withdrawn. Now listen carefully and I will preach for you.”

Shariputra said, “So be it, World-Honored One. We are eager to listen!”

The Buddha said to Shariputra, “A wonderful Law such as this is preached by the buddhas, the thus come ones, at certain times. But like the blooming of the udumbara, such times come very seldom. Shariputra, you and the others must believe me. The words that the buddhas preach are not empty or false.

“Shariputra, the buddhas preach the Law in accordance with what is appropriate, but the meaning is difficult to understand. Why is this? Because we employ countless expedient means, discussing causes and conditions and using words of simile and parable to expound the teachings. This Law is not something that can be understood through pondering or analysis. Only those who are buddhas can understand it. Why is this? Because the buddhas, the world-honored ones, appear in the world for one great reason alone. Shariputra, what does it mean to say that the buddhas, the world-honored ones, appear in the world for one great reason alone?

“The buddhas, the world-honored ones, wish to open the door of buddha wisdom to all living beings, to allow them to attain purity. That is why they appear in the world. They wish to show the buddha wisdom to living beings, and therefore they appear in the world. They wish to cause living beings to awaken to the buddha wisdom, and therefore they appear in the world. They wish to induce living beings to enter the path of buddha wisdom, and therefore they appear in the world. Shariputra, this is the one great reason for which the buddhas appear in the world.”

The Buddha said to Shariputra, “The buddhas, the thus come ones, simply teach and convert the bodhisattvas. All the things they do are at all times done for this one purpose. They simply wish to show the buddha wisdom to living beings and enlighten them to it."

Expedient Means Chapter / LSOC pgs. 63-64

http://www.nichirenlibrary.org/en/lsoc/Content/2