Chanting Growers Group (2013-∞)

[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

So now here we are, and I have already been attacked. It must give me pause. Let me share with you something said in this Gosho towards its end, which promoted me to say what I said above. We would get to this point in reading it anyway, but let me post it now, so that no one thinks I am making up my concern about anyone reading this expressing their opposition to what this Gosho teaches:

"This is the declaration proclaimed in identical words by the Buddhas of the three existences regarding the overall classification of the teachings. No one can say a word against it, no one can try to interpret it to mean anything else. Anyone who goes against this declaration is guilty of the grave crime of turning against the Buddhas of the three existences. Such persons are the heavenly devil or non-Buddhists.

Because persons, if they do so, will be turning against the Buddhist Law for all time, this teaching must be kept secret and not revealed to others. If it is not kept secret but is recklessly made known, then people will fail to have a true understanding of the principles of the Buddhist Law and in their present and future existences will cease to receive divine protection. If persons appear who slander the Law, they will be turning their backs on the Buddhas of the three existences, and both those who reveal the secret teachings and those to whom they are revealed will fall into the evil paths of existence. Because I know that this is what will happen, I issue this warning."

Should I continue? What do you guys think? If no one really wants to know, perhaps I should stop now. What do you think Weird? Chris? Bud? Trichy? Easy? Forest? Anyone?

The fact that people can read it on the internet leads me to believe I can share it here. I do understand it. I feel I can do an adequate job of sharing my understanding. It is technical and it is long. Do any of you want me to continue enough to say to continue? I'll let you decide…..

Bowing in humble obeisance,

Thomas

 

[Babbabud]

Of course we wish for you to continue T. Im not sure that I always comprehend as well as I would like .. but please yes continue .

Nam myoho renge kyo

 

[Forest20]

Nam myoho renge kyo

 

[Luther Burbank]

Doobie, your suggestion that the nichiren position is not debatable is dogmatic and typical of the criticism other denominations and sects have with the nichiren school. I want to respect your request that people who disagree not rock the boat, because this after all is a chanting thread and I don't want to derail a thread, but the request seems more about sounding like an authority while silencing opposing views in Buddhism than otherwise. This sort of approach is unhelpful unless the goal is to make people unquestioning believers.

"If you listen with your ear, it is hard to hear truly, but if you listen with your eye, then you begin to hear properly." One love despite disagreements of methods and beliefs.

 

[PassTheDoobie]

Luther,

Did you actually read what I wrote? Did I suggest that fact? I quoted Nichiren making that request as part of the doctrine revealed in this teaching and he was talking about people like you. Why would someone with a sig line like yours even be here? Is it to learn something?

Is asking for respect for a specific part of that teaching as I revealed is contained in this letter (Gosho) dogmatic? In what way? If you took the time to read it, perhaps you might understand why the Daishonin issued this warning.

But since I know my request somehow offends you, I will go no further, as I offered to do in the first place. Thanks so much for your deep wisdom in helping me from making that mistake. Frankly, Nichiren was an authority on the teachings of Buddhism, no matter how that might sound to someone like you who is not.

Thanks for your effort to not rock the boat or derail the thread. But after 11 years here, the thread has outlasted its most serious detractors and thanks to the efforts of many people, and after my long absence, I am sure that will continue. Have a great day!

And PS: It isn't about making unquestioning believers, in my opinion, it is saving those who do not know as much as they think they do from slander of the Law. But that may not be a concept you are aware of.

Thomas

 

[PassTheDoobie]

"In The Record of the Orally Transmitted Teachings, Nichiren Daishonin states:

“’Now when Nichiren and his followers perform ceremonies for the deceased, reciting the Lotus Sutra and chanting Nam-myoho-renge-kyo, the ray of light from the daimoku reaches all the way to the hell of incessant suffering and makes it possible for them to attain Buddhahood then and there. This is the origin of the prayers for transference of merit for the deceased.’ (OTT, 17)

"The power of chanting Nam-myoho-renge-kyo is unfathomable. The ‘light' of the daimoku we chant reaches every corner of the universe, illuminating even those agonising in the hell of incessant suffering after death and enabling them to attain Buddhahood directly, says the Daishonin.

“In ‘The Offering of an Unlined Robe,' the Daishonin writes [to the lady of Sajiki]: 'Be firmly convinced that the benefits from this [your sincere offering] will extend to your parents, your grandparents, nay, even to countless living beings' (WND-1, 533). The great benefit of our Buddhist practice dedicated to kosen-rufu also flows on to the deceased as well as to unborn future generations.

"Offering prayers based on the Mystic Law—chanting Nam-myoho-renge-kyo— is the best and truest offering we can make for the deceased. Because the Mystic Law has the power to help all people attain Buddhahood, not only those here in the present but throughout the three existences of past, present, and future.

SGI Newsletter No. 9165, The Wisdom for Creating Happiness and Peace, Part 1: Happiness, Chapter 6: Facing the All-Important Questions of Life and Death—Part 2 [of 2], 6.8 Our Own Attainment of Buddhahood Enables the Deceased to Attain Buddhahood, from the December 2014 issue of the Daibyakurenge, translation released 28th Dec. 2014

 

[Weird]

in response to luther

I would love to continue but I don't mind if we continue deeper teachings in a private group here on IC mag like they do with other special interest groups here and continue this thread as we do.

For more than one reason but most importantly in my opinion (I do not know the doctrines well enough to offer anything but an opinion) that if Nichiren requested we discretion us in learning and propagating this teaching that perhaps doing so would allows us to continue without offending or improper propagation.

Not that courage and honesty should not be our endeavor, but the reality is, to those who have not chanted, have not made a commitment within themselves to become enlightened don't use the doctrine as a proof that the doctrine are sound, but they use the behavior of the lay people, practitioners and priests as a sign of whether doctrine is sound or not.

It is not a sound or wise method to measure efficiency, but how can the unenlightened be excepted to use their own resources to grasp a concept that in some way requires enlightenment as an internal measure of spiritual ingenuity.

Most people simply don't understand causation or their place within causation and effect to be able to figure out stuff for themselves.

Its like a person walking through an obstacle course in the dark being told to avoid what they should be seeing, where in as a community we should be bring light to that room and letting them navigate it with a bit more clarity.

IMHO this process can't be forced by truth or righteousness without being tempered with patience and compassion, regardless of how badly the world can use it.

The same principle exist in all dogmas and philosophies as it is a simple reflection of the human condition in all regards.

It is of my very humble opinion, that for example, as it happens in the churches, that it is the last stronghold of the "devil" of the sixth (please correct me if I use the terminology wrong)

That the last real place that we can be manipulated to evoke the evil paths in others while doing a work of a higher calling.

There is a reason even great men revert to the evil path, and I am sure it is not because it seems so. This happens in Christianity and it most likely happens elsewhere, but it doesn't have to, and through a proper lens it need not limit teacher or student or outsider.

Without Thomas this thread and the propagation of the lotus sutra that has occurred would not exist.

So in no way can I criticize any of those who seek to propagate the lotus sutra here, but it seems every important to address how those who have not yet experienced the propagation in their life that the propagation here is done in such a way there is no distractions that would cause the opposite effect.

 

[PassTheDoobie]

“Those who believe in the Lotus Sutra are as if in winter, but winter always turns to spring. Never, from ancient times on, has anyone heard or seen of winter turning back to autumn. Nor have we ever heard of a believer in the Lotus Sutra who turned into an ordinary person. The sutra reads, 'If there are those who hear the Law, then not a one will fail to attain Buddhahood.'”

(Winter Always Turns to Spring - The Writings of Nichiren Daishonin, Vol. 1, page 536)

 

[Weird]

Once again thank you thomas, without your guidance we would not be where we are now, and a thank you for all who have read and contributed through out time, and to you all with the deepest regard and reverence

Nam Myoho Renge Kyo

I truly believe we sit in a time and place where the many to come will come and that Buddhism on a global level can be realized and practiced harmoniously regardless of the different paths that bring us to this understanding.

 

[PassTheDoobie]

The Lotus Sutra / Chapter 20

The Lotus Sutra / Chapter 20

The Bodhisattva Never Disparaging

At that time the Buddha said to the bodhisattva mahasattva Gainer of Great Authority: “You should understand this. When monks, nuns, laymen, or laywomen uphold the Lotus Sutra, if anyone should speak ill of them, curse, or slander them, he will suffer severe recompense for his crime, as I have explained earlier. And I have also explained earlier the benefits gained by those who uphold the sutra, namely, purification of their eyes, ears, nose, tongue, body, and mind.

“Gainer of Great Authority, long ago, an immeasurable, boundless, inconceivable number of asamkhya kalpas in the past, there was a buddha named Awesome Sound King Thus Come One, worthy of offerings, of right and universal knowledge, perfect clarity and conduct, well gone, understanding the world, unexcelled worthy, trainer of people, teacher of heavenly and human beings, buddha, world-honored one. His kalpa was called Exempt from Decay and his land was called Great Achievement.

“This buddha Awesome Sound King during the age when he lived preached the Law for heavenly and human beings and asuras. For those who were seeking to become voice-hearers he responded by preaching the doctrine of the four noble truths so that they could transcend birth, aging, sickness, and death and eventually attain nirvana. For those seeking to become pratyekabuddhas he responded by preaching the doctrine of the twelve-linked chain of causation. For the bodhisattvas, as a means to lead them to supreme perfect enlightenment, he responded by preaching the doctrine of the six paramitas so that they could eventually gain the buddha wisdom.

“Gainer of Great Authority, this buddha Awesome Sound King had a life span of kalpas equal to the sands of four hundred thousand million nayutas of Ganges Rivers. His Correct Law endured in the world for as many kalpas as there are dust particles in one Jambudvipa. His Counterfeit Law endured in the world for as many kalpas as there are dust particles in the four continents. After this buddha had finished bringing great benefit to living beings, he passed into extinction.

“After his Correct Law and Counterfeit Law had come to an end, another buddha appeared in the same land. He too was named Awesome Sound King Thus Come One, worthy of offerings, of right and universal knowledge, perfect clarity and conduct, well gone, understanding the world, unexcelled worthy, trainer of people, teacher of heavenly and human beings, buddha, world-honored one. This process continued until twenty thousand million buddhas had appeared one after the other, all bearing the same name.

“After the original Awesome Sound King Thus Come One had passed into extinction, and after his Correct Law had also passed away, in the period of his Counterfeit Law, monks of overbearing arrogance exercised great authority and power. At this time there was a bodhisattva monk named Never Disparaging. Now, Gainer of Great Authority, for what reason was he named Never Disparaging? This monk, whatever persons he happened to meet, whether monks, nuns, laymen, or laywomen, would bow in obeisance to all of them and speak words of praise, saying, ‘I have profound reverence for you, I would never dare treat you with disparagement or arrogance. Why? Because you will all practice the bodhisattva way and will then be able to attain buddhahood.’

“This monk did not devote his time to reading or reciting the scriptures, but simply went about bowing to people. And if he happened to see any of the four kinds of believers far off in the distance, he would purposely go to where they were, bow to them, and speak words of praise, saying, ‘I would never dare disparage you, because you are all certain to attain buddhahood!’

“Among the four kinds of believers there were those who gave way to anger, their minds lacking in purity, and they spoke ill of him and cursed him, saying, ‘This ignorant monk—where does he come from, presuming to declare that he does not disparage us and bestowing on us a prediction that we will attain buddhahood? We have no use for such vain and irresponsible predictions!’

“Many years passed in this way, during which this monk was constantly subjected to curses and abuse. He did not give way to anger, however, but each time spoke the same words, ‘You are certain to attain buddhahood.’ When he spoke in this manner, some among the group would take sticks of wood or tiles and stones and beat and pelt him. But even as he ran away and took up his stance at a distance, he continued to call out in a loud voice, ‘I would never dare disparage you, for you are all certain to attain buddhahood!’ And because he always spoke these words, the overbearingly arrogant monks, nuns, laymen, and laywomen gave him the name Never Disparaging.

“When this monk was on the point of death, he heard up in the sky fully twenty thousand, ten thousand, a million verses of the Lotus Sutra that had previously been preached by the buddha Awesome Sound King, and he was able to accept and uphold them all. Immediately he gained the kind of purity of vision and purity of the faculties of the ear, nose, tongue, body, and mind that have been described above. Having gained this purity of the six faculties, his life span was increased by two hundred ten thousand million nayutas of years, and he went about widely preaching the Lotus Sutra for people.

“At that time, when the four kinds of believers who were overbearingly arrogant, the monks, nuns, laymen, and laywomen who had looked with contempt on this monk and given him the name Never Disparaging—when they saw that he had gained great transcendental powers, the power to preach pleasingly and eloquently, the power of great goodness and tranquillity, and when they heard his preaching, they all took faith in him and willingly became his followers.

“This bodhisattva converted a multitude of a thousand, ten thousand, a million, causing them to abide in the state of supreme perfect enlightenment. After his life came to an end, he was able to encounter two thousand million buddhas, all bearing the name Sun Moon Bright, and in the midst of their Law he preached this Lotus Sutra. Through the causes and conditions created thereby, he was also able to encounter two thousand million buddhas, all with the identical name Cloud Freedom Lamp King. In the midst of the Law of these buddhas, he accepted, upheld, read, recited, and preached this sutra for the four kinds of believers. For that reason he was able to gain purification of his ordinary eyes, and the faculties of his ears, nose, tongue, body, and mind were likewise purified. Among the four kinds of believers he preached the Law with no fear in his mind.

“Gainer of Great Authority, this bodhisattva mahasattva Never Disparaging in this manner offered alms to a vast number of buddhas, treating them with reverence and honor and praising them. Having planted these good roots, he was later able to encounter a thousand, ten thousand, a million buddhas, and in the midst of the Law of these buddhas, he preached this sutra, gaining benefits that allowed him to attain buddhahood.

“Gainer of Great Authority, what do you think? The bodhisattva Never Disparaging who lived at that time—could he be unknown to you? In fact he was none other than I myself! If in my previous existences I had not accepted, upheld, read, and recited this sutra and preached it for others, I would never have been able to attain supreme perfect enlightenment this quickly. Because in the presence of those earlier buddhas I accepted, upheld, read, and recited this sutra and preached it for others, I was able quickly to attain supreme perfect enlightenment.

“Gainer of Great Authority, at that time the four kinds of believers, the monks, nuns, laymen, and laywomen, because anger arose in their minds and they treated me with disparagement and contempt, were for two hundred million kalpas never able to encounter a buddha, to hear the Law, or to see the community of monks. For a thousand kalpas they underwent great suffering in the Avichi hell. After they had finished paying for their offenses, they once more encountered the bodhisattva Never Disparaging, who instructed them in supreme perfect enlightenment.

“Gainer of Great Authority, what do you think? The four kinds of believers who at that time constantly disparaged this bodhisattva—could they be unknown to you? They are in this assembly now, Bhadrapala and his group, five hundred bodhisattvas; Lion Moon and her group, five hundred nuns; and Thinking of Buddha and his group, five hundred laymen, all having reached the state where they will never regress in their search for supreme perfect enlightenment!

“Gainer of Great Authority, you should understand that this Lotus Sutra richly benefits the bodhisattvas mahasattva, for it can cause them to attain supreme perfect enlightenment. For this reason, after the thus come one has passed into extinction, the bodhisattvas mahasattva should at all times accept, uphold, read, recite, explain, preach, and transcribe this sutra.”

At that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

In the past there was a buddha
named Awesome Sound King,
of immeasurable supernatural powers and wisdom,
leading and guiding one and all.
Heavenly beings, human beings, dragons
joined in offering him alms.
After this buddha had entered extinction,
when his Law was about to expire,
there was a bodhisattva
named Never Disparaging.
The four kinds of believers at that time
scrutinized and adhered to the doctrines.
The bodhisattva Never Disparaging
would go to where they were
and speak to them, saying,
“I would never disparage you,
for you will practice the way
and all of you will become buddhas!”
When the people heard this,
they gibed at him, cursed, and reviled him,
but the bodhisattva Never Disparaging
bore all this with patience.
When his offenses had been wiped out
and his life was drawing to a close,
he was able to hear this sutra
and his six faculties were purified.
Because of his transcendental powers
his life span was extended,
and for the sake of others
he preached this sutra far and wide.
The many people who adhered to the doctrines
all received teaching and conversion
from this bodhisattva,
who caused them to dwell in the buddha way.
When Never Disparaging’s life ended,
he encountered numberless buddhas,
and because he preached this sutra
he gained immeasurable blessings.
Bit by bit he had acquired merit
and quickly completed the buddha way.
Never Disparaging, who lived at that time,
was none other than myself.
And the four kinds of believers
who adhered to the doctrines then,
who heard Never Disparaging say,
“You will become buddhas!”
and through the causes thus created
encountered numberless buddhas—
they are here in this assembly,
a group of five hundred bodhisattvas,
and the four kinds of believers,
men and women of pure faith
who now in my presence
listen to the Law.
In previous existences
I encouraged these persons
to listen to and accept this sutra,
the foremost in all the teachings,
unfolding it, teaching people,
and causing them to dwell in nirvana.
So in age after age they accepted and upheld
scriptures of this kind.
A million million ten thousand kalpas,
an inconceivable time will pass
before at last one can hear
this Lotus Sutra.
A million million ten thousand kalpas,
an inconceivable time will pass
before the buddhas, world-honored ones,
preach this sutra.
Therefore its practitioners,
after the Buddha has entered extinction,
when they hear a sutra like this
should entertain no doubts or perplexities
but should with a single mind
preach this sutra far and wide,
age after age encountering buddhas
and quickly completing the buddha way.

 

[PassTheDoobie]

Of course Nichiren was talking about the Spring Equinox. This setting of the new year well into Winter in the northern hemisphere makes no sense to me. I'd love to see it reset to where it belongs with the blossoming of spring.

A perfect example of what I was talking about……

The biggest obstacle in truly understanding Buddhism is thinking one knows what one does not know. That includes reading a little and thinking it is a lot. I've been practicing for over 41 years. And I continue to read and study voraciously every day. Is saying that self righteous? Maybe.

But it doesn't change the effort I have made to seek the truth beyond establishing my own shallow understanding or opinion. And that is a fact. No one can take that understanding away from me. It is mine and I can share it in any manner that I see fit. Thank you!

Bowing in humble obeisance,

T

 

[Payaso]

Thomas, please continue. I read this thread every day attempting to understand the swirling chaos that exists around us. I find it very helpful, the stories from the past offer so many solutions to the problems I face daily, here and at the other social forums I look after.

My wish is for threads like these on other accepting forums to spread the word of sanity in a world gone mad.

 

[PassTheDoobie]

The World of Anger (In Nichiren Buddhism)

The World of Anger (In Nichiren Buddhism)

The fourth life condition inherent in all of us (the Fourth of the Ten Worlds). It isn't about getting pissed off. I thought I would repost from page 12 to bring this more to light. Thank you! We are all Buddhas! Even the World of Anger contains the World of Buddhahood within it.

T

"The key to the transformation of the world of Anger lies in self-mastery-channeling the energy that has formerly been directed toward winning over others into winning over oneself. This begins simply with the humility to respect and admire what is praiseworthy in others."

The willingness to learn from others and the readiness to self-reflect are qualities that define us as human beings, the means by which we develop ourselves and become happier. What happens when we lose or neglect these abilities? The frightful consequences of this are what Buddhism describes as the world of Anger. The word "anger" is likely to make us think of someone losing their temper or becoming enraged or furious. This is a natural and sometimes necessary reaction to situations we encounter. Such anger can often function positively, when it is directed against injustice or irresponsibility, for example.

There is a difference between this and the ego-obsessed world of Anger described in Buddhist theory. Anger here is one of ten "worlds" or conditions of life, which, according to the Buddhist concept of the Ten Worlds, are inherent in all people. We experience these at different times in different ways depending on our responses to our circumstances and the strength or weakness of our inner-motivated efforts to improve ourselves. They are: Hell, Hunger, Animality, Anger, Humanity, Rapture, Learning, Realization, Bodhisattva and Buddhahood.

The chief characteristic of the world of Anger is envy, the kind where one cannot tolerate the thought of anyone being in any way better than oneself. It is a burning need to be superior to others, a belief that one is fundamentally better than other people.

As a Buddhist text describes it: "Since those in the world of Anger desire in every instance to be superior to everyone else and cannot bear to be inferior to anyone, they belittle and despise others and exalt themselves, like a hawk flying high and looking down on the world. At the same time, outwardly they seek to display the virtues of benevolence, justice, propriety, wisdom and fidelity."

Nichiren, the 13th-century founder of the Buddhism practiced by members of the SGI, characterizes Anger as "perversity." This is because of the great disjuncture between the inner and outer worlds of someone in the state of Anger. One's intense competitiveness is masked by a show of virtue and by obsequious behavior designed to elicit the acknowledgment from others that is so essential to one's sense of superiority. The aggressiveness of people in this state belies their insecurity. Arrogance, contempt for others, a highly critical streak and a powerful, conflictual or competitive urge are all aspects of the world of Anger as it manifests in our lives.

When people in positions of power and authority become caught up in the snares of Anger, or when this world begins to predominate in society, the consequences can be catastrophic. As SGI President Ikeda describes, to one in this state, "everything appears as a means or a tool to the fulfillment of egotistical desires and impulses. In inverse proportion to the scale of this inflated arrogance, the existence of others-people, cultures, nature-appears infinitely small and insignificant. It becomes a matter of no concern to harm or even kill others trivialized in this way. It is this state of mind that would countenance the use of nuclear weapons. . . People in such a state of life are blinded, not only to the horrific suffering their actions wreak, but to human life itself."

The SGI movement aims to bring about a transformation in society through the transformation of the heart of the individual, based on an understanding of the dynamics of the human heart and the profound interconnection of the individual, society and the cosmos itself.

While every person strives to be happy, the misguided efforts of people in the world of Anger only drive them deeper into misery and a sense of isolation. Paradoxically, however, the sense of self-awareness and self-importance characteristic of the world of Anger is also a gateway to empathy with others. The acute sense of one's ego can be a basis for the realization of how important and precious each person's life is to them, and of the shared difficulties of existing happily in the world.

The key to the transformation of the world of Anger lies in self-mastery-channeling the energy that has formerly been directed toward winning over others into winning over oneself.

This begins simply with the humility to respect and admire what is praiseworthy in others.

[Courtesy October 2010 SGI Quarterly]

 

[Babbabud]

Nam myoho renge kyo

 

[PassTheDoobie]

So now here we are, and I have already been attacked. It must give me pause. Let me share with you something said in this Gosho towards its end, which promoted me to say what I said above. We would get to this point in reading it anyway, but let me post it now, so that no one thinks I am making up my concern about anyone reading this expressing their opposition to what this Gosho teaches:

"This is the declaration proclaimed in identical words by the Buddhas of the three existences regarding the overall classification of the teachings. No one can say a word against it, no one can try to interpret it to mean anything else. Anyone who goes against this declaration is guilty of the grave crime of turning against the Buddhas of the three existences. Such persons are the heavenly devil or non-Buddhists.

Because persons, if they do so, will be turning against the Buddhist Law for all time, this teaching must be kept secret and not revealed to others. If it is not kept secret but is recklessly made known, then people will fail to have a true understanding of the principles of the Buddhist Law and in their present and future existences will cease to receive divine protection. If persons appear who slander the Law, they will be turning their backs on the Buddhas of the three existences, and both those who reveal the secret teachings and those to whom they are revealed will fall into the evil paths of existence. Because I know that this is what will happen, I issue this warning."

Should I continue? What do you guys think? If no one really wants to know, perhaps I should stop now. What do you think Weird? Chris? Bud? Trichy? Easy? Forest? Anyone?

The fact that people can read it on the internet leads me to believe I can share it here. I do understand it. I feel I can do an adequate job of sharing my understanding. It is technical and it is long. Do any of you want me to continue enough to say to continue? I'll let you decide…..

Bowing in humble obeisance,

Thomas

I am grateful to have been privately encouraged and I am willing to put myself at risk to do what is probably not wise, but heartfelt and sincere. If this wasn't such a Wonderful teaching and explanation of things that I think many people wonder about, I would not go further.

But since my friend Luther has already stated his opinion of my request for respect for the teaching, even though one may find that request "dogmatic" and yet still desires to respect the thread as a chanting thread and doesn't wanting to rock the boat or derail the thread, I am greatly relieved. I hope all others feeling same way will show the same respect and please refer to my original post #1661 where I explained why. I want to thank in advance everyones understanding of my cautions being based on an admonition within the teaching itself. And thank you again Luther!

But I have been encouraged by those that want to know, so here I go:

 

[Weird]

Once again I share my opinion because it helped me embrace things instead or judge or reject them not because I am an authority an I hope Thomas will interject to correct anything I am off about.

For those who have not chanted, find this thread of interest but get conflicted by the teachings.

What is being taught is like steps on a stairs not replacing one thing for another, but one step leading to a higher plateau.

You need not abandon the things that have helped you find some direction in life, but expand on them until it your understanding is complete.

The process of chanting, reading and observing has done this for me, and I do not feel I have betrayed or abandoned that which has come before me, dogmatic or otherwise. Those paths have simply led me to here.

I hope this helps keep those who read and investigate; understand that this is not about judgement but understanding and until you understand it completely I suggest one reserve judgement, but don't think that any of this is inaccessible or beyond you.

Chant in front of your plants a few times, do it hoping for a selfless good to come from it, observe the results, read a bit of the thread. You may find the teachings mirror things you already felt were a reality in your being.

For us it is a practice of faith requited by observable causation.

I have found that this practice gracefully resolves all others into itself since this is in essence what the lotus sutra does, the ultimate teaching reconciles all other teachings to itself.

I would not have been able to reconcile the karma of my ancestors if I abandoned them, I had to reconcile them to myself in order to right their karma in my representation of them. This is how I see it at least.

 

[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.

So what's this saying? Shakyamuni preached his teachings (sutra means "teachings of the Buddha") from the age of thirty until the age of 80 according to the standard beliefs of the history of this man from the broadest spectrum of academics and buddhist historians. The next to the last teaching or sutra recorded as his expression of what has become known as Buddhism, is called the Lotus Sutra. It was said to have been preached over a period of eight years.

The last sutra attributed to Shakyamuni was the Nirvana Sutra which covered one evening. In the Immeasurable Meanings Sutra that immediately precedes the preaching of the Lotus Sutra, the Buddha declares that "In these forty and more years (42 years), I have not yet revealed the truth!" In the Lotus Sutra, Shakyamuni declared that everything he had taught up to that time had been in preparation of his revealing the great Law of the One Vehicle of Buddhahood.

In the teachings (Sutras) preached before the Lotus (In the first 42 years) he had preached of many means of achieving Buddhahood by advancing over stages that included three separate vehicles to do so: either from the realm of Learning (voice-hearers), Realization (cause-awakened ones), or Bodhisattva. But this took aeons and many, many lifetimes to achieve. In the Lotus, he refutes those teachings as having been expedient means to achieve a level of understanding that would be adequate to take faith in the Lotus Sutra which he deemed to be the greatest teaching he has taught, teaches, or will teach. He unequivocally deems the Lotus Sutra to be his highest teaching.

So he deems the teachings preached during the first 42 years as "sutras intended for the instruction and conversion of others" and the Lotus and Nirvana as "sutras pertaining to the Buddha’s enlightenment." The teachings in the first 42 years are deemed to be provisional or expedient means to lead to the teaching in the Lotus Sutra of the one Vehicle of Buddhahood.

The Daishonin then says these sutras that are provisional preparations for the preaching of the Lotus Sutra, represent the first three of the four teaching of doctrine as taught by the Great Teacher T'ien-t'ai of China, one of the great teachers of the Lotus lineage of enlightened Buddhist scholars of the two thousand years that preceded the current period of the Latter Day of the Law. The four teachings of doctrine are the Tripitaka, the Specific, the Connecting and the Perfect teachings. Please refer to the following definition after this post, but understand that he is making the point again that the sutras of the first 42 years of the Buddha's preaching life are expedients leading to the Perfect teaching of the Lotus Sutra.

Because they do not present a practical way to achieve Buddhahood, since they are only expedients to the One Vehicle of the Lotus Sutra, they are then further qualified to represent the First Nine Worlds and not the Tenth. And because these are provisional teaching that are expedient means, which do not reveal the eternal life of inherent Buddhahood, they are as if being in a dream, because they do not awaken one to the Truth--the One Vehicle of the Lotus Sutra; Buddhahood (the Tenth of the Ten Worlds which is inherent but hidden in the other nine.)

Our sense of "self" or separation from other things is an illusion, part of the delusion of the dream state of the Nine Worlds which we all live in--the dream state in which we were born and will die. Even in the awakened state of the Tenth World, we live in the Nine worlds. But we are awakened to the reality that we never were "born" with our birth in this world and we do not "die" when our life in this world comes to an end.

So he again clarifies that all of the disciplines and precepts and focus on various meditative techniques taught in the provisional teachings of the first 42 years of his preaching life were not the True Teaching that leads to actual enlightenment within a single lifetime. They are like a dream, discerning good and bad on a basis that is not in keeping with the actual truth of life, or at least not the correct perspective that is Buddha or "awakened."

With this as a base, I hope what you read above is clear. Let me know if it isn't. Thanks for your respect and patience!

Thomas

 

[PassTheDoobie]

four teachings of doctrine ［化法の四教］ (Jpn kehō-no-shikyō): Also, four teachings. A classification by T’ien-t’ai (538–597) of Shakyamuni Buddha’s teachings according to their content. Together with the four teachings of method, a classification by method of preaching, it constitutes the system of classification called the eight teachings. The four teachings of doctrine are: (1) The Tripitaka teaching, which consists of the three divisions of the Buddhist canon—sutras, vinaya, or rules of monastic discipline, and abhidharma, or doctrinal treatises and commentaries—and corresponds to the Hinayana, or pre-Mahayana, teachings. Teachings of this category aim to awaken people to the sufferings of birth and death in the threefold world and urge practitioners to rid themselves of earthly desires in order to escape the cycle of rebirth. (2) The connecting teaching, or introductory Mahayana, which forms a link between the Tripitaka teachings and the later, more sophisticated, Mahayana teachings. Teachings of this category stress the perception of the non-substantiality of all things, or that nothing has an independent existence of its own, in order to eliminate illusions. While the Tripitaka teaching is addressed to voice-hearers and cause-awakened ones and the specific teaching to bodhisattvas, the connecting teaching is addressed to all of them. (3) The specific teaching, a higher level of Mahayana addressed specifically to bodhisattvas, which enumerates the fifty-two stages of bodhisattva practice spanning innumerable kalpas. The teachings of this category reveal the three truths of non-substantiality, temporary existence, and the Middle Way, but show them as separate from and independent of one another. (4) The perfect teaching, which expounds the mutually inclusive relationship of the ultimate truth and all phenomena, as well as the unification of the three truths. It reveals that all people have the potential for Buddhahood, and that they can attain enlightenment through the perception of the unification of the three truths. The perfect teaching is further subdivided into two: the perfect teaching of the sutras expounded before the Lotus Sutra, and the perfect teaching of the Lotus Sutra, or the sutra itself. Both teach that one can attain Buddhahood as an ordinary person, but the former, unlike the Lotus Sutra, does not show the way to achieve it. The full expression of the perfect teaching is found only in the Lotus Sutra.

In The Profound Meaning of the Lotus Sutra, T’ien-t’ai defined the relationship between the four teachings of doctrine and the first four of the five periods with the terms “combining, excluding, corresponding, and including.” These terms also describe the characteristics of the various sutras that came before the Lotus Sutra, and differentiate between them and the Lotus Sutra. The Flower Garland period combines the specific teaching with the perfect teaching (“combining”). The Āgama period consists of the Tripitaka teaching only and excludes the connecting, specific, and perfect teachings (“excluding”). In the Correct and Equal period, all four teachings were taught in a manner corresponding to the people’s capacity (“corresponding”). The Wisdom period consists of the perfect teaching, but includes the connecting and specific teachings (“including”). The purpose of clarifying these relationships is to show that the Lotus Sutra alone is the pure and perfect teaching, or the perfect teaching in the true sense of the term.


five components ［五陰・五蘊］ (Skt pancha-skandha; Jpn go-on or go-un): Also, five components of life, five aggregates, or five skandhas. The five components are form, perception, conception, volition, and consciousness. Buddhism holds that these constituent elements unite temporarily to form an individual living being. Together they also constitute one of the three realms of existence, the other two being the realm of beings and the realm of the environment. (1) Form means the physical aspect of life and includes the five sense organs—eyes, ears, nose, tongue, and body—with which one perceives the external world. (2) Perception is the function of receiving external information through the six sense organs (the five sense organs plus the “mind,” which integrates the impressions of the five senses). (3) Conception is the function of creating mental images and concepts out of what has been perceived. (4) Volition is the will that acts on the conception and motivates action. (5) Consciousness is the cognitive function of discernment that integrates the components of perception, conception, and volition. Form represents the physical aspect of life, while perception, conception, volition, and consciousness represent the spiritual aspect. Because the physical and spiritual aspects of life are inseparable, there can be no form without consciousness, and no consciousness without form. All life carries on its activities through the interaction of these five components. Their workings are colored by the karma one formed in previous lifetimes and at the same time create new karma.

 

[Payaso]

42 years to get to the next step, sounds about right

Nam Myoho Renge Kyo!

 

[Payaso]

Now, the four teachings and five components are today's study...

Nam Myoho Renge Kyo