Chanting Growers Group (2013-∞)

[PassTheDoobie]

“In a letter to Shijo Kingo, the Daishonin writes:

"’It is rare to be born a human being. The number of those endowed with human life is as small as the amount of earth one can place on a fingernail. Life as a human being is hard to sustain—as hard as it is for the dew to remain on the grass. But it is better to live a single day with honour than to live to 120 and die in disgrace.’ (WND-1, 851; ‘The Three Kinds of Treasure')

"We have had the rare opportunity to be born as a human being; therefore, every day of our life is truly invaluable. For that reason, the Daishonin teaches us to live each precious day of this limited existence with all our heart and being—working for others, society, and Buddhism, gaining the trust and praise of others, and accumulating the ‘treasures of the heart' (WND-1, 851).[1]

"There are no greater treasures of the heart than finding answers to the questions of life’s purpose and how best to live our lives; leading a truly fulfilling existence; and, moreover, contributing to the happiness of others and the peace and flourishing of society. Such treasures of the heart are everlasting. The treasures of the body and the treasures of the storehouse are limited to this lifetime, but the treasures of the heart endure eternally throughout the three existences of past, present, and future.”

SGI Newsletter No. 9176, Learning from the Writings of Nichiren Daishonin: The Teachings for Victory, [62] “The One-eyed Turtle and the Floating Log”, The Eternally Indestructible Treasures of the Heart. From the April 2014 issue of the Daibyakurenge, translation released 16th Jan. 2015.

[1] In a letter to Shijo Kingo, the Daishonin writes: “Live so that all the people of Kamakura will say in your praise that Nakatsukasa Saburo Saemon-no-jo [Shijo Kingo] is diligent in the service of his lord, in the service of Buddhism, and in his concern for other people. More valuable than treasures in a storehouse are the treasures of the body, and the treasures of the heart are the most valuable of all. From the time you read this letter on, strive to accumulate the treasures of the heart!” (WND-1, 851).

 

[PassTheDoobie]

“Life is limited; we must not begrudge it. What we should ultimately aspire to is the Buddha land.”

(Aspiration for the Buddha Land - The Writings of Nichiren Daishonin, page 214)

 

[PassTheDoobie]

asamkhya ［阿僧祇］ (Skt; Jpn asōgi): Innumerable. Also, asamkhyeya. A numerical unit of ancient India used to indicate an exceedingly large number. One source has it equal to 10 to the 59th power, while another describes it as 10 to the 51st power.


four inverted views ［四顚倒］ (Jpn shi-tendō): Also, four wrong-headed views or four topsy-turvy views. They are called “inverted” because one takes an opposite view of the truth. Mistaking impermanence for permanence, suffering for happiness, non-self for self, and impurity for purity. This indicates the inverted views of ordinary people who do not recognize the world of delusion for what it is. The term inverted views also means to mistake permanence for impermanence, happiness for suffering, self for non-self, and purity for impurity. This indicates the inverted views of voice-hearers and cause-awakened ones, who recognize the world of delusion for what it is but do not recognize the world of enlightenment for what it is. Taken together, the above are referred to as the eight inverted views.


major kalpa ［大劫］ (Jpn dai-kō): The period required for a world to undergo the entire four-stage cycle of formation, continuance, decline, and disintegration. These four stages themselves constitute periods called the kalpa of formation, the kalpa of continuance, the kalpa of decline, and the kalpa of disintegration. According to ancient Indian cosmology, a world perpetually repeats this four-stage cycle, and the four kalpas from formation through disintegration together constitute a major kalpa. Each of these four kalpas lasts for twenty small kalpas, and so a major kalpa consists of eighty small kalpas. One small kalpa equals 15,998,000 years, which makes a major kalpa approximately 1,280 million years. See also four kalpas; kalpa.


Tripitaka teaching ［蔵教］ (Skt; Jpn zō-kyō): One of the four teachings of doctrine formulated by T’ien-t’ai (538–597). The teachings of this category are Hinayana and aim at awakening people to the sufferings of birth and death in the threefold world. They urge the practitioners to rid themselves of earthly desires and attachments in order to escape the cycle of rebirths, or transmigration in the six paths.


connecting teaching ［通教］ (Jpn tsū-gyō): One of the four teachings of doctrine, a classification of Shakyamuni’s teachings set forth by T’ien-t’ai (538–597). The connecting teaching corresponds to introductory Mahayana. It is so called because it forms a link between the Tripitaka teaching (Hinayana) and the specific teaching (a higher level of Mahayana). Like the Tripitaka teaching, the connecting teaching involves casting off attachment to the threefold world. On the other hand, like the specific teaching, the connecting teaching denies the view of the Tripitaka teaching that nothing, when analyzed thoroughly and reduced to its constituents, can be found in any of its components, and that hence all things exist as mere concepts and are without substance. Thus this view equates non-substantiality with nothingness. In contrast, the connecting teaching sets forth the view that all things, just as they are, are without substance and they arise and disappear only by virtue of dependent origination. Whereas 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.


specific teaching ［別教］ (Jpn bekkyō): One of the four teachings of doctrine formulated by T’ien-t’ai (538–597) of China. A higher level of provisional Mahayana taught specifically and exclusively for bodhisattvas, which expounds the fifty-two stages of practice to be carried out over a period of countless kalpas. The specific teaching is so called because it is specific and distinct both from the preceding two of the four teachings of doctrine (i.e., the Tripitaka teaching and the connecting teaching) and from the subsequent perfect teaching, or the fourth and last of the four teachings of doctrine. The specific teaching elucidates the three truths of non-substantiality, temporary existence, and the Middle Way. In the specific teaching, however, the above three truths are viewed as separate from one another, and the Middle Way is regarded as transcendent. For this reason, the specific teaching is also called the teaching of the Middle Way that is independent of the other two truths, while the Tripitaka teaching is called the exclusive teaching on non-substantiality, or emptiness. See also eight teachings; four teachings of doctrine.


reducing the body to ashes and annihilating consciousness ［灰身滅智］ (Jpn keshin-metchi): Also, “annihilating consciousness and reducing the body to ashes.” A reference to the Hinayana doctrine asserting that one can attain nirvana only upon extinguishing one’s body and mind. Hinayanists defined the eradication of all earthly desires, which requires the extinction of both the mind and the body, as “nirvana of no remainder” (complete nirvana). This contrasts with “nirvana of remainder” (incomplete nirvana), in which the body still exists. Body and mind were regarded as the sources of earthly desires, illusions, and sufferings, and the extinction of body and mind as release from the sufferings of the endless cycle of birth and death. Mahayanists derided this Hinayana teaching as “reducing the body to ashes and annihilating consciousness.” They asserted that, in pursuit of this concept of nirvana, Hinayana practitioners became occupied with eradicating their body and mind and abandoned the salvation of others.


original enlightenment ［本覚］ (Jpn hongaku): (1) A reference to the enlightenment Shakyamuni attained countless kalpas ago, as described in the “Life Span” (sixteenth) chapter of the Lotus Sutra. (2) Enlightenment or Buddhahood originally inherent in human life. See also “Life Span of the Thus Come One” chapter for (1); inherent enlightenment for (2).


inherent enlightenment ［本覚］ (Jpn hongaku): Also, original enlightenment; or, depending on context, originally enlightened or eternally enlightened. Enlightenment, or Buddhahood, that is originally inherent in human life. Often used as an equivalent of the Buddha nature. The concept of inherent or original enlightenment is contrasted with acquired enlightenment (shikaku), the view that enlightenment occurs as a result of carrying out Buddhist practice, dispelling illusions, and developing wisdom. In the Tendai school of Japan, the doctrine of inherent or original enlightenment was taken to the extreme with the argument that ordinary people are already Buddhas even before engaging in Buddhist practice, and that the world as it is equals the world of enlightenment. Critics assert that this view led to complacency in Buddhist practice.


ten stages of development ［十地］ (Skt dashabhūmi; Jpn jū-ji): Also, simply ten stages. Ten stages through which the practitioner conquers progressively deeper levels of darkness and advances in Buddhist practice. In the system of the fifty-two stages of bodhisattva practice set forth in the Jeweled Necklace Sutra, they are viewed as the forty-first through the fiftieth stages. There are several different sets of “ten stages” listed in different scriptures. The Ten Stages Sutra lists them as follows: (1) the stage of joy, in which one rejoices at realizing a partial aspect of the truth; (2) the stage of freedom from defilement, in which one is free from all defilement; (3) the stage of the emission of light, in which one radiates the light of wisdom; (4) the stage of glowing wisdom, in which the flame of wisdom burns away earthly desires; (5) the stage of overcoming final illusions, in which one surmounts the illusions of darkness, or ignorance of the Middle Way; (6) the stage of the sign of supreme wisdom, in which the supreme wisdom begins to appear; (7) the stage of progression, in which one rises above the paths of the two vehicles; (8) the stage of immobility, in which one dwells firmly in the truth of the Middle Way and cannot be perturbed by anything; (9) the stage of the all-penetrating wisdom, in which one preaches the Law freely and without restriction; and (10) the stage of the Dharma cloud, in which one benefits all sentient beings with the Dharma or Law, just as a cloud sends down rain impartially upon all things.

 

[PassTheDoobie]

After reading the above…..

After reading the above…..

Read this first part of post 1700 again to understand what is being said:

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 (originating from post 1657; continued on post 1686)

WNDII / pg. 835

Written by Nichiren



Therefore The Profound Meaning of the Lotus Sutra says, “The nine worlds represent the provisional, the world of Buddhahood represents the true.”(3)

The nine worlds that are provisional are the teachings set forth in the first forty-two years. The world of Buddhahood that is true is that which was preached in the last eight years, namely, the Lotus Sutra. Therefore the Lotus Sutra is called the Buddha vehicle.

The births and deaths occurring in the nine worlds exemplify the principles underlying a realm of dreams, and hence they are called provisional teachings. The eternally abiding nature of the world of Buddhahood exemplifies the principles of the waking state, and hence it is called the true teaching.

Therefore we may say that the teachings set forth over a period of fifty years, the sacred teachings of the Buddha’s lifetime, or all the various scriptures, are made up of the provisional teachings preached in the first forty-two years, which are designed for the instruction and conversion of others, and the true teaching set forth in the last eight years, which pertains to the Buddha’s enlightenment. Together the two make up a period of fifty years. These two terms, provisional and true, thus provide a mirror in which one may perceive the real nature of the teachings without doubt or misunderstanding.

Therefore, if one practices the Tripitaka teaching, thinking that after three asamkhyas and a hundred major kalpas, one may in the end become a Buddha, then one must generate fire from one’s body, “reducing the body to ashes and entering extinction,” and thus destroy oneself. If one practices the connecting teaching, thinking to become a Buddha after seven asamkhyas and a hundred major kalpas, then likewise, as in the previous case, one must reduce the body to ashes and enter extinction, and thus destroy oneself, leaving no trace or form behind.

And if one practices the specific teaching, thinking to become a Buddha after twenty-two great asamkhyas and a hundred, a thousand, ten thousand kalpas, this is to become a Buddha of the provisional teachings in the dream realm of birth and death. Seen in the light of the waking state of the original enlightenment of the Lotus Sutra, the Buddhahood of the specific teaching is not true Buddhahood but a goal achieved in a realm of dreams. Thus the path outlined in the specific teaching can never lead to true Buddhahood.

In the path to enlightenment set forth in the specific teaching, when one reaches the first of the ten stages of development, one for the first time to a certain degree cuts off ignorance and begins to gain understanding to a certain degree into the principle of the Middle Way*. But when one does so, one realizes that the specific teaching presents the three truths as separate entities not fused together. One thereupon shifts to the perfect teaching, becoming a believer in the perfect teaching, and thus no longer remains in the category of those who embrace the specific teaching.

 

[PassTheDoobie]

three truths ［三諦］ (Jpn san-tai): Also, threefold truth, triple truth, or three perceptions of the truth. The truth of non-substantiality, the truth of temporary existence, and the truth of the Middle Way. The three integral aspects of the truth, or ultimate reality, formulated by T’ien-t’ai (538–597) in The Profound Meaning of the Lotus Sutra and Great Concentration and Insight. The truth of non-substantiality means that phenomena have no existence of their own; their true nature is non-substantial, indefinable in terms of existence or nonexistence. The truth of temporary existence means that, although non-substantial, all things possess a temporary reality that is in constant flux. The truth of the Middle Way means that the true nature of phenomena is that they are neither non-substantial nor temporary, though they display attributes of both. The Middle Way is the essence of things that continues either in a manifest or a latent state. According to T’ien-t’ai’s explanation, the Tripitaka teaching and the connecting teaching do not reveal the truth of the Middle Way and therefore lack the three truths. The specific teaching reveals the three truths but shows them as being separate from and independent of one another; that is, it does not teach that these three are inseparable aspects of all phenomena. This view is called the separation of the three truths. The perfect teaching views the three as an integral whole, each possessing all three within itself. This is called the unification of the three truths.

 

[PassTheDoobie]

perfect teaching ［円教］ (Jpn en-gyō): Also, round teaching. A teaching lacking in nothing, one that is full and complete. The supreme teaching of Buddhism. Buddhist sutras were introduced from India to China virtually at random over the centuries, and many attempts were made to organize and classify this vast array of teachings into coherent systems. In such systems of classification, the sutra that was ranked highest was called the perfect teaching. For example, Hui-kuang (468–537) divided the Buddhist teachings into three categories—gradual, sudden, and perfect—and designated the Flower Garland Sutra as the perfect teaching. T’ien-t’ai (538–597) also classified Shakyamuni’s teachings according to content and established the four teachings of doctrine. In this system of classification, he termed the last of the four teachings of doctrine the perfect teaching, the other three being the Tripitaka teaching, connecting teaching, and specific teaching. In addition, he defined two categories of perfect teaching: that expounded in the pre-Lotus Sutra teachings and that taught in the Lotus Sutra. Though both teach the concept of the attainment of Buddhahood by ordinary persons, T’ien-t’ai points out that the former teaches it in name only, that is, with no example of it ever having occurred, and draws various distinctions and exceptions; the latter teaches that all people can without exception attain enlightenment, illustrating it with examples. The term perfect teaching is synonymous with the Lotus Sutra in traditions stemming from T’ien-t’ai’s, including Nichiren’s. See also four teachings of doctrine.

 

[PassTheDoobie]

three truths ［三諦］ (Jpn san-tai): Also, threefold truth, triple truth, or three perceptions of the truth. The truth of non-substantiality, the truth of temporary existence, and the truth of the Middle Way. The three integral aspects of the truth, or ultimate reality, formulated by T’ien-t’ai (538–597) in The Profound Meaning of the Lotus Sutra and Great Concentration and Insight. The truth of non-substantiality means that phenomena have no existence of their own; their true nature is non-substantial, indefinable in terms of existence or nonexistence. The truth of temporary existence means that, although non-substantial, all things possess a temporary reality that is in constant flux. The truth of the Middle Way means that the true nature of phenomena is that they are neither non-substantial nor temporary, though they display attributes of both. The Middle Way is the essence of things that continues either in a manifest or a latent state. According to T’ien-t’ai’s explanation, the Tripitaka teaching and the connecting teaching do not reveal the truth of the Middle Way and therefore lack the three truths. The specific teaching reveals the three truths but shows them as being separate from and independent of one another; that is, it does not teach that these three are inseparable aspects of all phenomena. This view is called the separation of the three truths. The perfect teaching views the three as an integral whole, each possessing all three within itself. This is called the unification of the three truths.

 

[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 (originating from post 1657; continued on post 1686)

WNDII / pg. 835

Written by Nichiren



Therefore The Profound Meaning of the Lotus Sutra says, “The nine worlds represent the provisional, the world of Buddhahood represents the true.”(3)

The nine worlds that are provisional are the teachings set forth in the first forty-two years. The world of Buddhahood that is true is that which was preached in the last eight years, namely, the Lotus Sutra. Therefore the Lotus Sutra is called the Buddha vehicle.

The births and deaths occurring in the nine worlds exemplify the principles underlying a realm of dreams, and hence they are called provisional teachings. The eternally abiding nature of the world of Buddhahood exemplifies the principles of the waking state, and hence it is called the true teaching.

Therefore we may say that the teachings set forth over a period of fifty years, the sacred teachings of the Buddha’s lifetime, or all the various scriptures, are made up of the provisional teachings preached in the first forty-two years, which are designed for the instruction and conversion of others, and the true teaching set forth in the last eight years, which pertains to the Buddha’s enlightenment. Together the two make up a period of fifty years. These two terms, provisional and true, thus provide a mirror in which one may perceive the real nature of the teachings without doubt or misunderstanding.

Therefore, if one practices the Tripitaka teaching, thinking that after three asamkhyas and a hundred major kalpas, one may in the end become a Buddha, then one must generate fire from one’s body, “reducing the body to ashes and entering extinction,” and thus destroy oneself. If one practices the connecting teaching, thinking to become a Buddha after seven asamkhyas and a hundred major kalpas, then likewise, as in the previous case, one must reduce the body to ashes and enter extinction, and thus destroy oneself, leaving no trace or form behind.

And if one practices the specific teaching, thinking to become a Buddha after twenty-two great asamkhyas and a hundred, a thousand, ten thousand kalpas, this is to become a Buddha of the provisional teachings in the dream realm of birth and death. Seen in the light of the waking state of the original enlightenment of the Lotus Sutra, the Buddhahood of the specific teaching is not true Buddhahood but a goal achieved in a realm of dreams. Thus the path outlined in the specific teaching can never lead to true Buddhahood.

In the path to enlightenment set forth in the specific teaching, when one reaches the first of the ten stages of development, one for the first time to a certain degree cuts off ignorance and begins to gain understanding to a certain degree into the principle of the Middle Way*. But when one does so, one realizes that the specific teaching presents the three truths as separate entities not fused together. One thereupon shifts to the perfect teaching, becoming a believer in the perfect teaching, and thus no longer remains in the category of those who embrace the specific teaching.

So what does the above say? It clearly states that the Nine Worlds of Hell, Hunger, Animals, Asuras, Human Beings, Heavenly Beings, Voice-Hearers, Cause-Awakened Ones, and Bodhisattvas are provisional states of being. They are not what they appear or are generally perceived to be. They are not a state that can be regarded as true.

Why? Because each individual's true identity is Buddha, given rise to as a temporary gathering of the five components that is governed by the principals of Dependent Origination. To not be able to perceive one's true identity is therefore a matter of untruth, that IS LACKING WISDOM OF THE UNDERSTANDING OF THIS TRUTH. The world of Buddhahood perceives the Oneness of all Things through faith in the Perfect Teaching that reveals one's real identity and is therefore True. THIS IS THE BUDDHA VEHICLE.

So to not be aware of one's eternal identity, and grasp at the temporary mortal identity of our particular lifetime is to live in a dream which is not true. It is temporary, and seems to end with the death we experience in this lifetime. (We all die) The key is the eternal perspective that dying is not Death, but rather the means to Rebirth and is a process without beginning or end--that there is not real birth or death is the Truth. To think of anything however, from a perspective of permanence is not the truth. The only permanent realm is the ninth consciousness which is Kuon*. Again it is reiterated that the Truth lies in the World of Buddhood and the means to perceive that Truth is to utilize and have faith in the Buddha Vehicle of the Lotus Sutra.

So he then goes forward speaking to the Teachings of the Buddha Shakyamuni as categorized by the Great Teacher T'ien-t'ai of China, comparing the first three: The Tripitaka, the Connecting, and the Specific Teachings. He says those practicing the Tripitaka and Connecting teachings will end up practicing for a bazillion lifetimes and not reach the Truth. And those Bodhisattvas practicing the Specific teaching as it's doctrines dictate will actually merely spend bazillions of bazillions of lifetimes just to finally come to the realization already contained in the Perfect Teaching of the Buddha Vehicle of the Lotus Sutra and the practice of it's Essence which only occurs in a Latter Day of the Law.

Below he continues by saying that the Ninth World or Life State of Bodhisattva, is comprised of living beings of differing capacities (based on their Vows from previous lifetimes, and the continuing predications of the principal of Dependent Origination). But he says these differences are not differences. None have increased Merit. A Buddha is a Buddha.

A Bodhisattva of the Perfect Teaching of Nam-myoho-renge-kyo is already endowed with the Three Bodies of a Buddha. It is based on Dependent Origination that they appear in the Latter Day of the Law as Bodhisattvas of the Earth. They come in all shapes and sizes but are essentially all one. They are all the same. WE ARE ALL THE SAME. They each reveal the Truth with their lives as Bodhisattvas who reveal their Buddhahood; continuously endeavoring to lead other living beings to awaken from the dream realm of the Nine Worlds and to embrace the Truth of the Buddha Vehicle of Nam-myoho-renge-kyo in the Latter Day of the Law, the Perfect Teaching.

From The OTT, pg.48-49 / Point Four, regarding the “share of the Buddha’s Law” in the passage “born from the Buddha’s mouth, born through conversion to the Law, gaining my share (bun) of the Buddha’s Law”

The Record of the Orally Transmitted Teachings says: This “share of the Buddha’s Law” refers to a share or portion of the Middle Way that Shāriputra gained enlightenment into, the first stage of security. The various distinctions or stages represented by the first stage in the theoretical teaching and the second stage and above in the essential teaching all arise out of this word “share” (bun). In effect, this one word “share” represents the doctrine of three thousand realms in a single moment of life. Therefore those who are in hell attain the effect of Buddhahood in their “shares” or identity as dwellers in hell. And thus in the same way all the beings in the three thousand realms each in the entity of its own particular “share” attain Buddhahood.

This in truth is what is meant when it is said that we may attain Buddhahood in our present identities. Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are in that share or identity attaining Buddhahood.

Bun, or “share,” may also mean to separate or to distinguish, and refers to the making of a clear distinction between the provisional teachings, which can never lead to enlightenment, and the Lotus Sutra, which enables one to attain Buddhahood.

Again, the bun, or “share,” is that embodied in the “Life Span” chapter of the essential teaching, the share that is the original share or endowment of each and every being.

Summing up, then, we may say that this share of enlightenment that Shāriputra attained, the first stage of security in the theoretical teaching, is concerned only with an understanding of the doctrinal study of the sutra. But when one truly attains the enlightenment of the first stage of security [the stage of non-regression and the true cause of Shakyamuni’s enlightenment], one has reached the highest level of the entire sutra.


In the Latter Day of the Law, to chant Nam-myoho-renge-kyo with faith in the Abiding Buddha Nature (the Gohonzon) is the practice of observing the mind.

Those who pursue the bodhisattva path may be divided into superior, middling, and inferior in terms of capacity. But anyone who is in the first of the ten stages of development, the second stage, the third stage, and so on up to the stage of near-perfect enlightenment, is a person of the perfect teaching. Therefore, in the system outlined in the specific teaching there is in fact no real attainment of Buddhahood. Hence it is called a system in which the teaching regarding the goal exists but no example of anyone who has reached it.

Therefore An Essay on the Protection of the Nation states: “The Buddha of the reward body, which exists depending on causes and conditions, represents a provisional result obtained in a dream, while the Buddha eternally endowed with the three bodies represents the true Buddha from the time before enlightenment.” (The former represents the Buddha gained through practice of the first three of the four teachings, and the latter, the Buddha perceived through observation of the mind described in the last of the four teachings, the perfect teaching.)

And the same text states: “The three bodies as they are expounded in the provisional teachings are not free from impermanence. But the three bodies as expounded in the true teaching are endowed with both entity and function.” (The former represents the Buddha gained through practice of the first three of the four teachings, and the latter, the Buddha perceived through observation of the mind described in the last teaching, the perfect teaching.)

One should make certain that one clearly understands the meaning of these passages of commentary.

The provisional teachings represent a difficult and arduous method of practice in which one only occasionally attains Buddhahood. And that is a provisional Buddhahood in a realm of dreams; viewed from the standpoint of the waking state of original enlightenment, it is not true Buddhahood. And if such a path cannot lead one to the Buddhahood that represents the highest goal or reward, then it is a system in which the teaching exists but no example of anyone who has fulfilled it.

How can such a teaching be called true? To adopt and attempt to carry out such a teaching is to mistake the true nature of the sacred teachings of the Buddha.

The Buddha in his preaching left proof that Buddhahood cannot be gained through the first three of the four teachings, thus opening the way to full understanding for living beings of this latter age.

Living beings in the nine worlds sleep in an ignorance that accompanies them each moment of their lives, drowned in dreams of the realm of birth and death, forgetful of the waking state of original enlightenment, clinging to dreamlike rights and wrongs, moving from darkness into darkness.

For this reason the Thus Come One enters this dream realm of birth and death in which we dwell, speaks in the same dream language as living beings with their topsy-turvy thinking, beckons to these living beings in their dreams, speaks to them of distinctions between good and evil as they exist in the realm of dreams, and in this way bit by bit leads and guides them. But because the affairs of good and evil in this dream realm are so manifold in nature, so endlessly and boundlessly varied, he first of all addresses himself to the good, establishing three categories of superior, middling, and inferior good. This is the doctrine of the three vehicles [of voice-hearer, cause-awakened one, and bodhisattva]. And, after explaining this, he points out that within each of these three categories there are three subcategories [those of superior, middling, and inferior capacities], so that, beginning with the highest category, that of superior capacity within the category of superior good, there are three times three categories, or nine categories in all.

(3) This passage is actually found in Miao-lo’s Annotations on “The Profound Meaning of the Lotus Sutra.”

Much love and Deepest respect,

Thomas (If anyone has questions or comments, please make them!)

 

[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 (originating from post 1657; continued on post 1686 and 1700)

WNDII / pg. 835

Written by Nichiren


But all these categories belong in the end to the rights and wrongs or good and evil as these exist in the dream realm of birth and death in the nine worlds. And all these distinctions represent erroneous views, the way of the non-Buddhists. (This is the view set forth in Delving into the Essentials.(4)

But then he explains that the goodness of mind of the highest category, that of superior capacity within the category of superior good, represents the principle of the waking state of original enlightenment and hence may be called the root or basis of goodness. At this point, because the listeners are utilizing the power of distinguishing between good and evil as they exist in the realm of dreams, they can begin to understand the principle of the true aspect of the original mind in the realm of wakefulness.

At this time the Buddha points out that, although one speaks of two different phenomena, dreams and the waking state, false affairs and true affairs, the mind underlying these is a single entity in either case. When it encounters conditions leading to sleep, it becomes the mind of dreams, but when sleep has passed away, it is the mind of the waking state. In either case the mind is a single entity, he explains. But in order to lay the groundwork for opening and merging of the dream realm and waking state, he has earlier preached an expedient means. (This addresses the doctrine of the Middle Way as it is explained in the specific teaching.)

Thus, because the principle of the mutual possession of the Ten Worlds, or of all phenomena perfectly fused and integrated, had not yet been made clear, no one could in fact attain Buddhahood. Therefore we may say that, from the Tripitaka teaching up through the specific teaching, all the eight teachings set forth in the first forty-two years of the Buddha’s preaching life are in all cases expedient means and deal with the good and evil in a realm of dreams. The Buddha simply employed them for the time being in order to lead and guide living beings. They are expedient means used as a type of preparation.

(4) The full title of this work is Delving into the Essentials of “Great Concentration and Insight,” Miao-lo’s commentary on T’ien-t’ai’s Great Concentration and Insight.

 

[PassTheDoobie]

(for clarification of my comments in post 1728)

*kuon-ganjo ［久遠元初］ (Jpn): Literally kuon means the remote past, and ganjo, beginning or foundation. This term appears in On the Mystic Principle of the True Cause, a work written by Nichiren in 1282. This work refers to “the Mystic Law, uncreated and eternal, of the Buddha of beginningless time (kuon-ganjo),” and states that the Mystic Law lies in the depths of the “Life Span” (sixteenth) chapter of the Lotus Sutra. Nichiren interprets kuon-ganjo on two different levels: (1) In the context of the “Life Span” chapter, kuon refers to the remote past when Shakyamuni originally attained enlightenment, and ganjo, to the foundation of his original enlightenment. (2) In The Record of the Orally Transmitted Teachings, Nichiren’s oral teachings on the Lotus Sutra compiled by Nikkō in 1278, it is stated: “Kuon means something that was not worked for, that was not improved upon, but that exists just as it always has.” Orally Transmitted Teachings continues: “Because we are speaking here of the Buddha eternally endowed with the three bodies, it is not a question of something attained for the first time at a certain time, or of something that was worked for. This is not the kind of Buddhahood that is adorned with the thirty-two features and eighty characteristics or that needs to be improved on in any way. Because this is the eternal and immutable Buddha in his original state, he exists just as he always has. This is what is meant by kuon.” The same section of Orally Transmitted Teachings concludes, “Kuon is Nam-myoho-renge-kyo, and ‘true attainment’ means awakening to the fact that one is eternally endowed with the three bodies.” In essence, for Nichiren, kuon, or kuon-ganjo, means the eternal Law of Nam-myoho-renge-kyo and the original state of life that embodies Buddhahood.

 

[PassTheDoobie]

Hey Bud! You have no idea how much it means to me that you are getting this. We are all SO FREAKING FORTUNATE to be here at the time in history, that the True teaching was put on a conveyance mechanism of worldwide distribution so that people could begin to awaken from the dream. I owe so much to you Man! You are one of my biggest treasures of the heart. Thank you for your example of steadfast faith. I trust things are good and that they will only get better. Hugs to you Brother!

Bowing in bumble obeisance,

Thomas

 

[PassTheDoobie]

I am. Hope to continue. Nam Myoho Renge Kyo!

You can see all the love SoCal! Please pull up a seat at the table. I miss the shit out of you man. Scott (Chi) is here visiting for a month and has been chanting with us every day.

Sorry to hear about your Father-in Law. My dad passed away around six weeks ago. But he was given six months five years ago, so we stretched that out pretty good and I was literally with him for two months out of the year for those five years, so I have Zero sense of sadness.

He attained Buddhahood just like the Daishonin promised. I made prayer and saw a result of his life being extended for more than five years and he died a Buddha. He was completely at peace, and I was there even though I live over 8,000 miles away.

He turned golden (I swear to God he did and it freaked me out). We were able to recite the sutra over his deceased form and chant Daimoku for his peaceful repose as soon as the medical staff cleared the room and my mom had been able to say her goodbyes.

And then when the morgue came to get him, after having been dead almost two hours, he was still as soft as jelly--so relaxed--as they put him on the stretcher. I will never forget that golden color for the rest of my life.

It wasn't jaundice. It was something I cannot describe and yet in my mind state, it wasn't appropriate to take a picture. I saw what I needed to see. I saw the power of the Buddha. A power which resides in all of us. I am so lucky to be able to count many of you as my friends! Thank you!

Much love and deepest respect!

T

 

[SoCal Hippy]

The Buddha has already been called a skilled physician, and the Law has been likened to good medicine and all living beings to people suffering from illness. The Buddha took the teachings that he had preached in the course of his lifetime, ground and sifted them, blended them together, and compounded an excellent medicine, the pill of the Mystic Law. Regardless of whether one understands it or not, so long as one takes the pill, can one fail to be cured of the illness of delusion?

(WND, 132-33)
Conversation between a Sage and an Unenlightened Man
Recipient unknown; written in 1265

 

[SoCal Hippy]

Life is a series of changes, a succession of ups and downs. But those
who possess a prime point, a home to which they can return no matter
what happens, are strong. To come home to the world of friendship in
the SGI, to talk things over and prepare for a fresh departure -- this
is the way I hope all of you will live. When you do, you will advance
upon a fundamentally unerring path to happiness.

Daisaku Ikeda

 

[SoCal Hippy]

We practice this Buddhism to make our prayers and dreams come true and to achieve the greatest possible happiness. The purpose of Nichiren Daishonin's Buddhism is to enable us to realize victory. The fact that our prayers are answered proves the correctness of this teaching.

Daisaku Ikeda

 

[SoCal Hippy]

The Lotus Sutra of the Correct Law says that, if one hears this sutra
and proclaims and embraces its title, one will enjoy merit beyond
measure. And the supplemented Lotus Sutra of the Wonderful Law says
that one who accepts and upholds the name of the Lotus Sutra will enjoy
immeasurable good fortune. These statements indicate that the good
fortune one receives from simply chanting the daimoku is beyond
measure.

(WND, 143)
The Daimoku of the Lotus Sutra
Recipient unknown; written on January 6, 1266

 

[Forest20]

Nam Myoho Renge Kyo

 

[PassTheDoobie]

"In the end, no one can escape death. The sufferings at that time will be exactly like what we are experiencing now. Since death is the same in either case, you should be willing to offer your life for the Lotus Sutra."

(The Dragon Gate - The Writings of Nichiren Daishonin, Vol.1, page 1003)

 

[Babbabud]

Wow this thread is rockin .. thanks so much for all you guys share!!! and great thanks go out to Weird ... for keeping things going the right direction here .. you are a true friend
Nam myoho renge kyo !!

 

[Babbabud]

We also owe great thanks to our brother Payaso for helping keep a protective eye on this thread !!! We all appreciate you brother !