Chanting Growers Group

[PassTheDoobie]

Based on everything expressed by the SGI-UK, I must show respect for Mr. Richard Causton, a Buddha who obviously led others to Buddhahood. The effect one has on others is in effect the predication of immortality. Lead people and be remembered as a Bodhisattva of the Earth..

You will live forever in their hearts and the hearts of those that they influence.

T

 

[PassTheDoobie]

The deeper the roots, the more luxuriant the branches. The farther the source, the longer the stream. All sutras other than the Lotus Sutra have shallow roots and short streams, while the Lotus Sutra has deep roots and a distant source. That is why the Great Teacher T'ien-t'ai stated that the Lotus Sutra would survive and spread even in the evil latter age.

[ The Farther the Source, the Longer the Stream, WND Page 940 ]

 

[Guest]

OHH YEAH!

OHH YEAH!

Gosho Excerpt:

"Neither the pure land nor hell exists outside ourselves; both lie only within one's own heart. Awakened to this truth, one is called a Buddha; deluded about it, one is called an ordinary person. The Lotus Sutra reveals this truth, and one who embraces the Lotus Sutra will realize that hell is itself the Land of Tranquil Light."

Hell is the land of tranquil light,
(The Writings of Nichiren Daishonin, pg# 456
Written to Ueno-ama Gozen on 11 July 1274 from Minobu
http://sgi-usa.org/buddhism/library/Nichiren/wnd/concord/pages.view/456.html



Daily Encouragement:

It is important that youth in particular actively seek challenges to forge and strengthen themselves. Those who enjoy material luxury from a young age and do not work hard cannot become people of outstanding character. They cannot become great leaders who protect the people. I hope that you will work hard, sparing no effort, and develop yourselves as indomitable champions, shaken or disheartened by nothing.

 

[Guest]

p.s happy POST#4000! to PTD!

 

[PassTheDoobie]

Chapter 1 : A View of the Buddha Shakyamuni

Chapter 1 : A View of the Buddha Shakyamuni

Introduction

There is very little hard evidence about the life of Siddhartha Gautama, later dubbed Shakyamuni – ‘sage of the Shakya tribe’ – or simply Buddha, ‘the awakened one’. No sure records exist even about the dates of his birth and death. Instead, there are countless legends and traditions about him, all of which are subject to interpretations that have themselves changed over the course of time. What follows here, then, is a view of Shakyamuni based on the little knowledge we do have of him, from the viewpoint of the Buddhism of Nichiren Daishonin.

Shakyamuni’s Birth

According to tradition, Shakyamuni was born in the Lumbini Gardens in Kapilavastu, near Nepal’s current border with India. He was the son of King Shuddhodana and Queen Maya. Their family name was Gautama and Shakyamuni was given the name Siddhartha. The Gautama family belonged to the Shakya family or tribe (although some contemporary scholars of Buddhism believe that Siddhartha Gautama was the son of the president of Shakya, a small republic dependent on the ruler of Kosala).[1] Shakyamuni’s mother is believed to have died seven days after his birth and her younger sister, Mahaprajapati, supposedly raised him.

The actual dates of Shakyamuni’s life are unknown. Most historians agree that he probably lived between the fourth and fifth centuries BCE. Ancient inscriptions carved at the orders of one of his most famous followers, King Ashoka, give credence to this, as Ashoka is believed to have ascended his throne around 268 BCE. Contention over Shakyamuni’s dates remains, however, with scholars divided over whether Ashoka lived one hundred or two hundred years after Shakyamuni’s death.

In thirteenth century Japan, the time of Nichiren Daishonin’s life, the established belief concerning the Buddha’s dates was based on two ancient Chinese texts. Zhou Shu Yi Ji (Record of Wonders in the Book of Zhou) [2] and Chun Qiu (Spring and Autumn Annals) [3] put his death at 949 BCE and 609 BCE respectively.

Embarkation on Ascetic Life

As noted above, Shakyamuni was born either a prince or part of the ruling class and seems to have been raised in privileged circumstances, lacking nothing. He is believed to have been a clever, handsome boy, and to have excelled at martial arts.

According to the sutras, though, Shakyamuni had a deeply moving spiritual experience in his later youth. One day he left the palace through its east gate and saw an old man. On the next day he made his departure through the south gate and saw a sick person. On yet another day he made his way through the palace’s west gate and saw a funeral procession bearing a corpse. These encounters led him ponder the ephemeral nature of life. Some time later he departed the palace through its north gate and met an ascetic. He then decided to lead an ascetic life himself and search for a solution to what he perceived to be the four major sufferings inherent in human life - birth, old age, sickness and death.

The story of the ‘four meetings’ is probably not literally true, but an embellishment added in later times. Nevertheless, viewed from the body of Buddhist teachings, Shakyamuni’s motivation for renouncing secular life must have been deeply connected to his desire to find a way to transcend life’s fundamental sufferings.

Shuddhodana may have sensed that his son and heir, Shakyamuni, was thinking of entering religious life. He is believed to have arranged Shakyamuni’s marriage to the beautiful Yashodhara, hoping to turn his son’s mind to the practical responsibilities of his social station. The two eventually had a son, named Rahula,[4] and it probably seemed to most around him that, having married and produced an heir, Shakyamuni would settle down to his social duties.

Apparently, though, the young man’s spiritual torment continued and , at the age of nineteen (some sources say twenty-nine) he renounced his title and his privileged life. Alone, he set out from his home on a journey to seek an answer to the sufferings of life.

Enlightenment

Around this time, free thinkers were emerging who repudiated the Brahman teachings, the traditional religion in India. To distinguish them from Brahmans they were called shramana, meaning ‘one who tirelessly seeks the way’.

The Buddhist scriptures refer to Six non-Buddhist Teachers[5] who were most prominent among this group. They undermined the Brahmans’ exclusive authority over religious matters, an authority that had until then been sacrosanct . One of these reformist teachers rejected all concepts of morality, maintaining that good and evil were merely devices of human creation. Another taught an extreme form of fatalism. A third espoused a philosophy of complete materialism, asserting that human beings simply return to nothing when they die. These reformists were extremely radical in their outright rejection of Brahman teachings and there was a strong nihilistic element in what they espoused. There were ninety-five schools based on the teachings of the Six non-Buddhist Teachers and they argued doctrinal issues among themselves.

Shakyamuni had little affinity with these teachers, but visited them to learn what he could. He first went to a Brahman hermit-sage said to be a master of yogic meditation, as it was believed that through this practice people could liberate their pure, undefiled spirits from material attachments. After a time, however, Shakyamuni realised that the teaching did not provide a fundamental solution to the questions of human life and death.

He sought out another teacher, who had attained ‘the realm where there is neither thought nor no thought’. Shakyamuni also quickly mastered his meditative practice, only to reject it – it seems he sensed that ‘enlightenment’ of these masters, for whom meditation had become an end unto itself, was utterly ineffectual for solving the sufferings of life and death.

Shakyamuni left his second teacher to devote himself to the practice of austerities, until at the age of thirty (some sources say thirty-five)[6], legend has it that he sat under a pipal tree near the town of Gaya and entered a deep meditation. He overcame his illusions and temptations and at last became enlightened to the dharma[7], thus liberating himself from fundamental suffering.

In an imaginative reconstruction, Daisaku Ikeda vividly describes this event in his book, The New Human Revolution:

Shakyamuni devoted himself to austerities for several years, pushing himself to the very limits of his endurance. His body became cruelly emaciated. His ribs and the veins on his chest protruded painfully. His skin was smeared with dirt and covered with festering sores and wounds he had sustained in the course of his ascetic practice. His beard and hair were long and unkempt. Only his eyes, bloodshot as they were, shone with unusual lucidity and clarity.

Yet despite all these efforts, he had failed to attain enlightenment. He pondered this dilemma: ‘Seeking only sensual pleasure is naturally a base and meaningless way to live, but losing myself in the pursuit of severe austerities and self-mortification has not enabled me to achieve real enlightenment, either. Because it inflicts only pain and suffering, it is a lowly and valueless form of practice.’ Recognising that extreme asceticism would not enable him to attain the enlightenment he sought, he decided to abandon this path.

So unstintingly had Shakyamuni dedicated himself to his practice of austerities, however, that all his fellow ascetics felt certain he was on the brink of enlightenment, and his sudden departure surprised them greatly.

'Gautama has grown soft,' they thought. The respect and esteem they had felt for Shakyamuni turned into disappointment and contempt.

Shakyamuni left the woods where he had been practising austerities, and went to the banks of the Nairanjana River. The sunlight glistened on the leaves of the trees and shimmered like diamonds on the water's surface.

He made his way unsteadily down to the river to bathe his body. He was dazed from extreme exhaustion, but the water revived him. He washed away the grime of his accumulated austerities so that he might start anew.

His body was so weak it required an enormous effort for him to climb out of the river. As he sat on the riverbank and straightened his hair, a young girl named Sujata, from the nearby village appeared at his side and offered him some rice gruel. After his long fast, Shakyamuni gladly accepted the food. Fresh life began to infuse his entire body. After resting for a while and recovering some of his strength, he set off in search of a new path that would lead him to enlightenment. He crossed the Nairanjana River and eventually came upon a large pipal tree. He sat down beneath its branches, crossed his legs and assumed the lotus position.

‘I shall remain in this position until I have attained true enlightenment, even if my body withers in the heat as I try,’ he vowed, and then gently closed his eyes.

From time to time, the wind rustled through the leaves of the pipal tree, but Shakyamuni, lost in deep inner contemplation, did not stir.

He continued his meditation under the pipal tree. According to Buddhist writings, at this time demons began to tempt him. The devious means they resorted to differ with the Buddhist writing, but it is interesting to note that some involved quite a soft and subtle approach.

In one, for example, a demon tried to sway Shakyamuni by whispering to him gently, 'Look how gaunt you are, how pale your face is. You're surely on the verge of death. If you keep sitting here like this, it will be a miracle if you survive.' After pointing out the peril he was in and strongly urging him to live, the demon tried to persuade Shakyamuni that if he followed the teachings of Brahmanism, he could accumulate great benefit without having to undergo such hardship Shakyamuni's efforts to attain enlightenment, the demon declared, were meaningless.

This episode of being tempted by demons symbolises an intense personal struggle taking place within Shakyamuni. Doubt assailed him, shattering his inner peace and throwing his mind into turmoil. With his body extremely weak and his physical reserves all but depleted, the spectre of death also came to haunt him. Shakyamuni's mental torment was all the greater because of the knowledge that he had gained nothing from the intense austerities he had undertaken. Might not this effort, too, he thought, ultimately prove meaningless? He was plagued by attachments to worldly desire, racked by hunger for food and a craving for sleep, tormented by fear and by doubt.

Demons are the workings of earthly desires and illusions; they attempt to unsettle the mind of those who seek the way to true enlightenment. Sometimes demons arise in the form of our attachments to worldly desires, or appear as hunger or sleepiness. At other times, they torture the mind in the form of anxiety, fear and doubt.

Whenever they are led astray by such demons, people invariably justify their failing in some way. They convince themselves that their justification is perfectly reasonable and natural.

For example, since in Shakyamuni's day no one had yet attained enlightenment, it may have seemed quite reasonable for him to doubt whether his meditation under the pipal tree might not prove futile after all.

More often than not, devilish functions cause people to clutch at some logic that vindicates their weaknesses and emotional needs. Nichiren Daishonin warns of this when he writes, 'The devil will watch over him like a parent.’[8]

However, Shakyamuni saw these devilish functions for what they were and summoned a powerful life force, sweeping away all the disruptive thoughts that plagued him. In his heart, he cried out, 'Demons! You may defeat a coward, but the brave will triumph. I will fight. Rather than living in defeat, I would rather die fighting!'

With this, his mind was restored to a state of tranquillity.

The quiet blanket of night enfolded him, as countless stars above glittered with a pure, crystalline brilliance.

After triumphing over the onslaught of devilish forces, Shakyamuni's mind was left fresh and invigorated, his spirit as clear as a cloudless blue sky.

Having secured an impervious inner state, Shakyamuni now focused on his past. No sooner had he looked back over his present life, than images of his immediately preceding life began to appear. As he continued this inner quest, memories of countless former existences came back to him vividly one after another. And further beyond that still, he recalled countless formations and destructions of the universe.

Shakyamuni realised that his present existence as he sat meditating under the pipal tree was a part of an endless cycle of birth, death and rebirth, which had continued since time without beginning. He thus awakened to the eternal nature of life that spans past, present and future.

At that moment, all fears and doubts that had resided in the depths of his life like a heavy sediment since birth evaporated. He had arrived at last at the deep, unshakeable roots of his own existence. He felt the darkness of illusion that shrouded him fall away as the brilliant light of wisdom illuminated his life. He had unlocked within himself a state of being akin to commanding a clear, unhindered view in all directions from the top of a lofty mountain peak.

With this sharply focused inner vision, Shakyamuni turned his attention to the karma of all living beings. Images of all kinds of people undergoing endless cycles of birth and death passed through his mind. Some were born into misery while others, into fortunate circumstances. With single-minded concentration, Shakyamuni traced the cause of this discrepancy.

"Those burdened by the karma to be unhappy,' he observed silently, 'have in some past lifetime, through their actions, words or thoughts, committed evil deeds and slandered the practitioners of the true Law. Their attachment to erroneous views formed the basis for mistaken actions. Consequently, they carried the karma to be unhappy with them after death and into the next life. In contrast, those who were good and virtuous in their actions, words and thoughts, who did not slander practitioners of the true Law and conducted themselves correctly based on correct views, enjoyed happiness in later existences.

'The present life is determined by karma accumulated from past existences, while future existences are determined by our actions in this life.'

Shakyamuni now clearly understood this. He plainly discerned the uncompromising law of cause and effect operating in people's lives throughout the unending cycle of life and death.

As night deepened around him, Shakyamuni continued his profound spiritual quest with a sense that he and the infinite universe were one.

Dawn was drawing near. At the very moment the morning star began to shine in the eastern sky, something happened.

Like a limitless, penetrating beam of light, Shakyamuni's wisdom suddenly broke through to illuminate the eternal, immutable truth of life. He felt something like an electric shock coursing through him. He trembled with emotion, his face radiant and tears filling his eyes.

'This is it!'

In that instant, Shakyamuni attained a profound awakening. He had finally become a Buddha - one enlightened to the supreme truth. It was as if a door within his life had been thrown open to the entire universe, and he was released from all illusion. He felt he could now move and act freely based upon the Law of life. It was a state he had never experienced before in this lifetime.

Now Shakyamuni understood. 'The entire universe is subject to the same constant rhythm of creation and change. This applies equally to human beings. Those now in infancy are destined to grow old and eventually die and then be reborn again. Nothing, either in the world of nature or human society, knows even a moment of stillness or rest. All phenomena in the universe emerge and pass into extinction through the influence of some external cause. Nothing exists in isolation; all things are linked together over space and time, originating in response to shared causal relationships. Each phenomenon simultaneously functions as both cause and effect, exerting an influence on the whole. Moreover, a Law of life permeates the entire process.’

Shakyamuni had grasped the wondrous truth of existence. He was convinced that he could develop himself limitlessly through this Law he had awakened to. All criticism, obstacles and hardships would be nothing more than dust before the wind.

Shakyamuni thought: 'Unaware of this absolute truth, people live under the illusion that they exist independently of one another. This ultimately makes them prisoners of their desires, estranging them from the Law of life, the eternal and unchanging truth of existence. They wander about in darkness and sink into unhappiness and suffering.

'But such darkness stems from delusions in one's own life. Not only is such spiritual darkness the source of all evils but also the essential cause of people's suffering over the realities of birth, ageing, sickness and death. By confronting this evil in our own lives - this delusion and ignorance - we can open the way to true humanity and indestructible happiness.'

As the sun rose over the horizon, its bright light began to dispel the morning mist. It was truly a radiant dawn of happiness and peace for all humankind.

Bathed in the joy of his awakening to the Law, Shakyamuni watched the light of a new morning spread across the land.

For a time, Shakyamuni simply savoured the joy of awakening to the Law, but soon he began to grow deeply troubled. He faced a painful new dilemma: Should he preach this Law to others or should he remain silent? Sitting in the shade of the pipal tree, he agonised for many days over this question.

No one had ever before heard, let alone expounded, this magnificent, unsurpassed Law. A vast gap lay between the brilliant realm within his own being and the real world outside. People lived in torment, fearing sickness, ageing and death; consumed by desire, they fought constantly among one another.

All this was due to their ignorance of the law of life. Yet even if he taught them the Law for their own sake, it was possible that no one would understand it.

Shakyamuni felt completely alone. His was the 'loneliness of the truly enlightened', known only to those who have gained an understanding of a profound principle or truth that no one else is aware of.

He pondered: 'If no one can comprehend this Law, any attempt to teach it to others would not only be futile but could cause people to curse and berate me. Lack of understanding might even prompt some to persecute me.

'My original purpose in renouncing the secular world was, first and foremost, to find a solution to my personal suffering over the human condition - suffering stemming from ageing, illness and death. No one knows I've attained enlightenment; if I just remain silent, no one will criticise me. Yes, that is what I'll do. I won't tell anyone. I'll just keep it a secret locked within my heart and live my own life, filled with the joy of knowing the Law

Shakyamuni couldn't stem this upsurge of doubt and hesitation at the thought of forging ahead and disseminating the Law. He agonised over what to do.

In this way, devilish functions continued to plague Shakyamuni even after he had become a Buddha. They vied to attack him through even the smallest breach in his heart.

According to a Buddhist text, the devil Mara[9] appeared before Shakyamuni and tried to convince him to enjoy the state of life he had attained exclusively for himself, then the god Brahma appeared before the still undecided Shakyamuni and entreated him to preach the dharma to all people. This episode symbolises the conflict that he underwent and then the determination that welled up in Shakyamuni’s life to go forward and fulfil his life’s purpose.

A Buddha is not a superhuman being, one who has attained this state continues to experience problems, suffering and pain and is still subject to illness and to temptation by devilish forces. For that reason, a Buddha is a person of courage, tenacity and continuous action who struggles ceaselessly against devilish functions.

No matter how lofty a state we may achieve, without continuous efforts to advance and improve, our faith can be destroyed in a moment.


Transmission of the Dharma

Shakyamuni’s next problem, now that he was determined to teach others his enlightenment, was to find others to whom to start teaching it. He had learned that the five ascetics with whom he had practised austerities in the woods of Sena had moved to the Deer Park[10], near Varanasi (Benares), an important cultural and religious centre at that time. So Shakyamuni started walking. It was almost 250 kilometres (156 miles) from Bodhgaya to Varanasi, but Shakyamuni kept walking until he reached the Deer Park, long a sacred gathering place for philosophers and ascetics.

He sought out his five former companions in ascetic practice, to tell them that he had attained a profound awakening, and had specifically come all the way to the Deer Park to share the great truth of his enlightenment with them. The five refused to believe him at first. How could someone like Gautama, who had abandoned his practice of austerities, possibly have attained enlightenment? However, it seems that faced with the warmth of Shakyamuni’s life condition, the five ascetics finally decided to abandon their austere practices and seek the teachings of the Buddha.

The magnitude of the Law (or dharma) that he had realised left Shakyamuni with the problem of how to teach it in a way that others could grasp. In the end, he seems to have devised a logical set of principles that he incorporated into a simple, practical program. Then, with great patience, he began to preach the Law in clear and concrete terms that accorded with the capacity of his listeners. His teachings at this time were, for the most part, ‘in accord with others’ minds’;[11] that is, adapted to the level of understanding of his audience.

Shakyamuni expounded the Law day after day. He taught that the two extremes of hedonism and asceticism were to be rejected. Instead, one should live in accord with the Middle Way,[12] and he elucidated both the practice for gaining this path and its underlying philosophy. Moreover, in contrast to the religious philosophers in India at that time, who transmitted their teachings only to their disciples, Shakyamuni taught the dharma to everyone he encountered and trained his disciples to do the same. In other words, from the outset Buddhism has been a religion that is addressed and accessible to all human beings.

Shakyamuni did not stay in Varanasi but continually toured northern India, followed by many disciples, the most outstanding being the already mentioned ‘ten major disciples’. These preaching tours, which he continued until the last day of his life, converted a great many people, but they have also led in later times to great confusion within Shakyamuni’s teachings; so much so that they are sometimes referred of as the ‘eighty-thousand sutras’.

This is because Shakyamuni had two basic ways of teaching others. One was to teach and encourage the person he was addressing at the moment – maybe a simple peasant - in terms that that person could grasp. The disciples who were present then exerted themselves to commit to memory what had been preached, to whom and under what circumstances. His dedicated disciples he taught more systematically, gradually raising them through higher levels of understanding until he perceived they were ready to hear his ultimate teaching. These contrasting methods have, therefore, produced a number of inconsistencies in the teachings that have come down to the present age.

For the last eight years of his life, however, Shakyamuni taught a single doctrine in the way called ‘in accordance with the Buddha’s own mind’.[13] This was the Lotus Sutra, which is discussed in some depth in the following chapter. At the same time, he urged his followers to discard his previous teachings as provisional, incomplete and merely a preparation for this revelation of his supreme enlightenment.

Persecutions

The strenuous propagation activities of Shakyamuni and his disciples began to bear fruit. Even some kings and powerful merchants chose to convert to the Buddha’s teaching. Slowly some people became jealous of Shakyamuni and began to oppose his activities; at times his life was even in danger. The major hardships that he suffered are called ‘the nine great ordeals’ or the ‘nine great persecutions’. They are briefly described, as follows:

1) A beautiful woman named Sundari, instigated by a group of Brahmans, spread rumours that she was having an affair with Shakyamuni.

2) Brahmans mocked Shakyamuni when a maidservant gave him an offering of stinking rice gruel in a Brahman city.

3) King Ajita invited Shakyamuni and five hundred disciples to his kingdom but neglected to make them any offerings. For ninety days they had nothing but horse fodder to eat.

4) King Virudhaka of Kosala massacred a great many members of the Shakya clan.

5) When Shakyamuni entered a Brahman city the king forbade the people to make offerings or listen to him. Shakyamuni was therefore unable to receive alms.

6) A Brahman woman named Chinchamanavilka tied a bowl to her belly under her robe and claimed that she was pregnant by Shakyamuni.

7) Devadatta[14] dropped a boulder on Shakyamuni from the top of Eagle Peak in an attempt to kill him. It missed, however, and only injured Shakyamuni’s toe.

8) Once, around the time of the winter solstice, an icy wind arose and blew for eight days. Shakyamuni protected himself from freezing to death by wearing three robes.

9) Devadatta convinced King Ajatashatru to make some wild elephants drunk and then let them loose among Shakyamuni and his disciples. This attempt on Shakyamuni’s life also failed.

These persecutions were all attempts to hinder the spread of the Buddhism. Some were attempts to discredit Shakyamuni and the Buddhist movement by misleading the uninformed general populace with false rumours. Others were direct threats to Shakyamuni’s life, and the massacre of his family clan certainly caused him to suffer deeply.

The Death of the Buddha

Shakyamuni is said to have died at the age of eighty. Tradition has it that he accepted a meal from a blacksmith called Chunda, after which he became seriously ill. He insisted on continuing his preaching tour, however, until he reached a grove of sal trees in Kushinagara, not far from his birthplace at Kapilavastu. Realising that he was close to death, he asked for a couch to be made for him and lay down to await the end. Even so, he continued to preach. After fifty years of teaching, shortly before his death, he declared, ‘I taught various doctrines without discrimination between those who were my disciples and those who were not; as a teacher I have nothing to hide from my disciples’. Daisaku Ikeda explains these words in The New Human Revolution:

Underlying this statement is the following story: For the first time since becoming ill Shakyamuni rose from his sickbed and went outside the hut where he had taken shelter. Ananda could not conceal his joy. ‘I was beside myself with worry while you were sick, World Honoured One. What a relief it is to see you well again! I knew you would not leave us without preaching your final great teaching.’

Shakyamuni said quietly, ‘Ananda, what do you expect of me? I have already expounded all of my teachings to everyone without making any distinctions among you. A real Buddha holds nothing to himself, he conceals no esoteric or secret teachings. Have I not shared everything with you?’

It was customary for the Brahman teachers of the day to refrain from revealing secret doctrines. Tightly guarding such teachings, they would share them only with their favourite disciples when they felt that their own death was near. Shakyamuni wanted to break Ananda’s attachment to this way of thinking, by declaring that what he had been preaching to everyone was indeed the true Law, that nothing had been held back.

The confusion that later arose in the Buddhist order was caused by claims from certain disciples, wanting to bolster their own authority, that they had received some special teaching, secret transmission or esoteric doctrine from Shakyamuni. This episode attests to the fact that, from its inception, there was no such transmission of secret teachings in Buddhism. In fact, Shakyamuni transmitted his total awakening to his disciples and exhorted them to rely on the correct Law and on his teaching.

Shakyamuni’s attitude can also be seen in his last words, which are reported to have been, ‘Decay is inherent in all composite things. Work out your own salvation with diligence.’ The later deification of ‘the Buddha’ bolstered the authority of an emerging class of priests and monks, but it was clearly not in accordance with the spirit of Shakyamuni’s teaching or activities. As Nichiren Daishonin notes, ‘The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behaviour as a human being.’[15]

[1] Der Spiegel - Nr. 16 13.04.1998 (Spiegel Verlag, Hamburg) Interview with Hans Wolfgang Schumann
[2] Zhou Shu Yi Ji (Record of Wonders in the Book of Zhou): Although usually attributed to the end of the Six Dynasties period (222-589 C.E.), the original has been lost and details are unknown. According to other works that quote it, the book seems to have placed Shakyamuni’s birth in the twenty-fourth year of the reign of King Chao (1029 B.C.E.) of the Zhou dynasty.
[3] Chun Qiu (Spring and Autumn Annals): the first Chinese chronological history. It is a record of events related to the state of Lu during the period 722-481 B.C.E. and is one of the five classics of Confucianism.
[4] Later became one of Shakyamuni’s ten major disciples, and reputed to be ‘foremost in inconspicuous practice’
[5] Six non-Buddhist teachers: Makkhali Gosala, Purana Kassapa, Ajita, Kesakambala, Pakudha Kaccayana, Sanjaya Velatthiputta and Nigantha Nataputta. The most famous of these is Nigantha Nataputta, the founder of Jainism.
[6] Opinions differ as to how much time passed between Shakyamuni’s renouncement of secular life and his enlightenment. Those who hold that he was nineteen when he left his family home believe that he was thirty when he attained the Buddha way. Others, who believe that he left home at the age of twenty-nine, assert that he was thirty-five at the time of his enlightenment.
[7] Dharma - a fundamental Buddhist term. The word derives from dhri (to preserve, maintain, keep, uphold, etc.) and has a great variety of meanings; including law, truth, doctrine, the Buddha’s teaching, steadfast decree, customary observance, prescribed conduct, duty, virtue, morality, good deeds, religion, justice, nature, quality, character, characteristic, essential quality, elements of existence, ultimate constituents of things, phenomena, and so forth. Also the Law or ultimate truth.
[8] Writings of Nichiren Daishonin, p. 770.
[9] Mara: ‘Robber of Life’. A devil or personification of evil.
[10] The Deer Park (Skt. Mrigadava): The name of a park in Varanasi in India, the site of present day Sarnath: the name is said to derive from the fact that it was once populated by deer. The Deer Park was also called the Rishi-patana or the ‘place where hermits gather’. Here Shakyamuni delivered his first sermon. Excavations by archaeologists in more recent times have discovered many ancient relics, including one of King Ashoka’s stone pillars.
[11] In accordance with others’ minds (Jap. zuitai ): The Buddha preached the Law in accordance with the capacity and preference of the people, thereby gradually leading them to the true Law. In contrast, teaching and revealing the heart of the Buddha’s enlightenment directly, without making any adjustment for the peoples’ capacity is called expounding the Law ‘in accordance with the Buddha’s own mind’ (Jap. zuiji )
[12] The way which transcends the extremes of two one-sided and opposing views. Interpretations of the term Middle Way vary considerably from one text or school to another. Among them are: (1) In Shakyamuni’s teaching, the rejection of the two extremes of self-indulgence and self-mortification. The Pali text Majjhima-nik‰ya terms this path the Middle Way. It is exemplified by the eightfold path.
(2) According to Nagarajuna’s Chu Ron, the true nature of all things which neither is born nor dies, and which cannot be defined by either of the two extremes, existence or no-existence. This true nature of things is is non-substantiality or kž and is called the Middle Way.
(3) In terms of T’ien-t’ai’s doctrine of the three truths, the truth of the Middle Way (Jap. chž or chžtai), whicich means that the true nature of all things is neither non-substantiality (kž) nor temporary existence (ke), but manifests the characteristics of both.
(4) In Nichiren Daishonin’s Buddhism, Nam-myoho-renge-kyo, the ultimate truth of things that is at the same time the entity of the body and mind of common mortals.
[13] See footnote 11.
[14] Devadatta: was a cousin of Shakyamuni’, thought to be about thirty years younger. He was an active and devout disciple in the first years after his conversion to Buddhism, but gradually became jealous of the Buddha and tried to gain the leadership of the Buddhist Order through various strategies. His most drastic action was the direct attempt on Shakyamuni’s life described above. In the Devadatta Chapter of the Lotus Sutra, Shakyamuni prophesies enlightenment for Devadatta, setting forth the doctrine that even the most evil of people can attain Buddhahood.
[15] The Writings of Nichiren Daishonin, p. 852

(from: http://www.guidestud.org/chapter_1.htm )

 

[PassTheDoobie]

'The entire universe is subject to the same constant rhythm of creation and change. This applies equally to human beings. Those now in infancy are destined to grow old and eventually die and then be reborn again. Nothing, either in the world of nature or human society, knows even a moment of stillness or rest. All phenomena in the universe emerge and pass into extinction through the influence of some external cause. Nothing exists in isolation; all things are linked together over space and time, originating in response to shared causal relationships. Each phenomenon simultaneously functions as both cause and effect, exerting an influence on the whole. Moreover, a Law of life permeates the entire process.’

 

[350Z]

Yeah the meaning of life... whoa.

 

[Guest]

Daily Encouragement:

I hope that each of you will realize success in your respective fields, fully recognizing that success means not giving up halfway but resolutely pursuing the path you have chosen. To this end, it is also important that you realize that the place where you work is a place for forging your character and growing as a human being. By extension, therefore, it is a place for your Buddhist practice, a place for practicing and deepening your faith. When you view things from this angle, all your complaints will disappear. No one is more pathetic than someone who is constantly complaining.

Lectures and articles about Nichiren Buddhism: http://sgi-usa.org/buddhism/

welcome 350Z in japan your known as the "fairlady" such luscious curves in a petite beast! hope you enjoy the thread and look forward to your further interaction! and if you wanna scratch the surface of the "meaning of life" say

NAM MYOHO RENGE KYO

a few times, let us know how it goes for you!

 

[PassTheDoobie]

"Therefore, from the very day you listen to [and take faith in] this sutra, you should be fully prepared to face the great persecutions of the three types of enemies that are certain to be more horrible now after the Buddha's passing. Although my disciples had already heard this, when both great and small persecutions confronted us, some were so astounded and terrified that they even forsook their faith."

(On Practicing the Buddha's Teachings - The Writings of Nichiren Daishonin, page 391) Selection source: Buddhist study, Seikyo Shimbun, September 15th, 2006

 

[PassTheDoobie]

"Buddhism teaches that 'the voice does the Buddha’s work' (cf. OTT, 4). Our voice is important. We should speak in a way that reaches people’s hearts. And whatever we say should be accurate, true, and to the point. Mr. Toda was adamant about this."

SGI Newsletter No. 6959, NATIONWIDE EXECUTIVE CONFERENCE—SESSION 1 [OF 4], Kosen-rufu Is an Ongoing Revolution, held on July 31st, 2006, and translated Sep. 12th, 2006)

 

[Guest]

When I got into work today I had a card waiting for me with my name on it and a smiley face... I was shocked and did not expect it, but I did a strong gongyo this morning and my diamond exterior was not to be scratched today, TODAY I RESOLVED TO CONQUER FUNDAMENTAL DARKNESS! I opened this envelope and within it was a hallmark card with a boquet of red roses on the cover and I open the card and it simply read, MyohoDisco your the greatest! the hallmark message was to the effect that "you are inspiring and have brought happiness to my life" THIS WAS A TREMENDOUS HUGE HUGE HUGE BENEFIT! I was chanting to win the lotto when I first got my Gohonzon back in march and quit after reading the story of PTD's maid who won the lottery out of nesecity but that Hallmark card and its simple message was huge and superceded any monetary reward which came actually also manifested in a very mystical way. I was paid the overtime I was overdue all summer and now I am one step closer to accomplishing a special goal I planned on months ago. V for Victory! Nam Myoho Renge Kyo, thanks PTD for the great posts on the GOHONZON and SHAKYMUNI BUDDHA! I am very pleased and impressed with their depth and i especially enjoyed reading about the "ceremony in the air" I am/was/will be upthere as I continue this practice, 'to start is easy to continue is difficult' I am understanding the way better on a daily basis.

 

[Guest]

Buddhism teaches, through the example of Bodhisattva Never Disparaging, to never look down on anyone. This is the essence of Buddhism. Nichiren Daishonin states that the "ultimate transmission" of Buddhism is to accord friends and fellow believers who are striving for kosen-rufu the same respect and reverence one would a Buddha.

President Ikeda's Guidance

 

[Babbabud]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

Hey friends!!
Been out of town working for the last few days and just got home yesterday. Great to be back here reading the thread and feeling the encouragement. Really put me off my daily ritual for the first time in awhile. Im still feeling the effects and looking forward to being in front of my Gohonzon and back to my Daimoku routine. My practice is still very young and its interesting how we begin to have our routines. Its now a part of my mornings and evenings. If your a coffee drinker you soon find it hard to get up in the morning without your coffee. Daimoku is like my coffee in the morning, no matter what time of day I chant. This thread is like the spice in the meal. Great to be back even if I was only away for a few days.
Nam Myoho Renge Kyo!!

 

[PassTheDoobie]

The Lotus Sutra - I. What is the Lotus Sutra?

The Lotus Sutra - I. What is the Lotus Sutra?

A literal explanation

‘The Lotus Sutra is one of the most important and influential of all the sutras or sacred scriptures of Mahayana Buddhism, revered by almost all branches of the Mahayana teachings, and over many centuries the object of intense veneration among Buddhist believers throughout China, Korea, Japan, and other regions of eastern Asia.’[1] So says Burton Watson, the most recent translator of this ancient text.

The date when it was first set down in writing is unknown, but the first translation from Sanskrit into Chinese dates from around 255 AD. In Sanskrit, the title of the Lotus Sutra is Saddharma‑pundarika‑sutra. Saddharma means the correct Law; pundarika, white lotus; and sutra, the Buddha’s teaching. It is believed that there have been six Chinese translations of the Lotus Sutra, the three extant being the Sho Hokke Kyo of Dharmaraksha, the Tempon Hokke Kyo of Jnanagupta and Dharmagupta, and Kumarajiva’s Miao fa lien hua ching, which is pronounced in Japanese as Myoho Renge Kyo. Kumarajiva’s translation, made in 406 AD, has long been acknowledged as the best of these; according to Nichiren Daishonin, ‘Only Kumarajiva has not added the slightest personal interpretation to the teaching of the founder Shakyamuni.’[2]

Myoho Renge Kyo consists of 69,384 Chinese characters, in twenty-eight chapters. In the Japan of Nichiren Daishonin’s day, it was divided into eight separate volumes, each volume being a long scroll of parchment wound around a thick wooden core. This is the ‘eight-volume Lotus Sutra’ or ‘twenty-eight chapters in eight volumes’. The ‘Threefold Lotus Sutra’ - also known as the ‘ten-volume Lotus Sutra’, or ‘thirty chapters in ten volumes’ - includes the ‘Sutra of Immeasurable Meanings’ (Muryogi Sutra)[3], which serves as an introduction to the Lotus Sutra, and the ‘Sutra of Meditation on Bodhisattva Universal Worthy’ (Fugen Sutra), which serves as its postscript.

Philosophically, the Lotus Sutra represents Shakyamuni’s most profound teaching and the ultimate expression of his enlightenment. It is the only sutra to state that all people, without exception, can become Buddhas; that the sole purpose of the Buddha’s appearance in the world is to lead all people to attain the same enlightened life condition as the Buddha himself; and that Buddhahood is eternally present in life. In the words of Daisaku Ikeda:

The Lotus Sutra teaches of the great ‘hidden treasure of the heart’, as vast as the universe itself, which dispels any feelings of powerlessness. It teaches a vigorous way of living, in which we breathe the immense life of the universe itself. It teaches the true great adventure of self-reformation. The Lotus Sutra has the breadth and scope to embrace all people on the way to peace.[4]

‘Three kinds of Lotus Sutra’

From another viewpoint, however, the Lotus Sutra is not simply Shakyamuni’s highest teaching, but the name given to the highest teaching of any Buddha, whatever the precise form it takes. For example, in Shakyamuni’s Lotus Sutra there are numerous passages that mention ‘the Lotus Sutra’ as preached by other Buddhas in other lands, in previous ages:

When this monk [Bodhisattva Never Disparaging (Jofukyo)] was on the point of death, he heard up in the sky 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...his life span was increased by two hundred ten thousand million nayuta[5] years, and he went about widely preaching the Lotus Sutra for people.[6]

Clearly, the Lotus Sutra that Bodhisattva Never Disparaging heard and taught was not the ‘eight-volume Lotus Sutra’ of Shakyamuni, but the essence of the Law couched in a different form. In fact, even the ‘eight-volume Lotus Sutra’ as translated by Kumarajiva is obviously not a word-for-word account of what Shakyamuni actually preached in the last eight years of his life, but a literary distillation of his teaching, added to and polished by various hands down the centuries. The term ‘Lotus Sutra’ therefore has a significance that goes beyond the literal text. Daisaku Ikeda explains:

Mr. Toda, who had grasped its very essence, offers a noteworthy perspective on the Lotus Sutra:

The same Lotus Sutra is expressed in different ways, depending on the Buddha who preaches it, the time it is preached, and the capacity of the people to understand it. Though the ultimate truth of the Lotus Sutra is identical in all cases, there will be differences in its presentation according to whether the living beings of a particular time have a strong or a weak connection to Buddhism.

The person with a slight knowledge of Buddhism will think that only Shakyamuni has preached the Lotus Sutra. But in fact the Lotus Sutra tells us that Bodhisattva Never Disparaging and the Buddha Great Universal Wisdom Excellence also taught the Lotus Sutra. And the Great Teacher T’ien-t’ai also taught it.[7]

The ultimate truth is one, but it is expressed in many forms. Yet all of them are the Lotus Sutra. The universal Lotus Sutra is the teaching in which the Buddha reveals and makes accessible to all people the Law that he himself has become enlightened to, the Law for attaining Buddhahood, so that all may achieve true happiness and ease...

Mr Toda also spoke of three kinds of Lotus Sutras: (1) the twenty-eight chapter Lotus Sutra, (2) T’ien-t’ai’s Maka Shikan (Profound Concentration and Insight), and (3) Nichiren Daishonin’s Nam-myoho-renge-kyo.[8]


This is an extremely important point. Nichiren Daishonin’s Buddhism is sometimes criticised as being an offshoot of mainstream Buddhism. The concept of a ‘universal’ Lotus Sutra explains how, even though Nichiren Daishonin denies the validity of Shakyamuni’s Lotus Sutra as the teaching for this age, his own teaching remains true to the essence of that sutra and is in direct line from that essence. As he states:

Among my disciples, those who think themselves well-versed in Buddhism are the ones who make errors. Nam-myoho-renge-kyo is the heart of the Lotus Sutra...Now in the Latter Day of the Law, neither the Lotus Sutra nor the other sutras lead to enlightenment. Only Nam-myoho-renge-kyo can do so. And this is not merely my own opinion. Shakyamuni, Taho and all the other Buddhas of the ten directions have so determined.[9]

In other words, Nichiren Daishonin teaches that Shakyamuni’s Lotus Sutra itself implies that there will be a ‘Lotus Sutra of the Latter Day’. This point is discussed further in the section entitled ‘The Lotus Sutra and Nichiren Daishonin’.

Controversies surrounding the Lotus Sutra

It is generally believed that the Lotus Sutra was compiled sometime around the first century AD; that is, several hundred years after Shakyamuni’s death. By this time a number of Buddhist schools were already established, based on his earlier Agama teachings. Since these teachings required a high degree of dedication and self-discipline, they were practised mainly by those who lived and worshipped in monastic orders.

Mahayana Buddhism emerged as a liberation from these closed orders, arguing that the Buddha’s intention had always been to save all people from suffering, not just monks and nuns. The Lotus Sutra is the supreme example of Mahayana thought, so it is no surprise that, from the moment it appeared, it was attacked by the established schools of the time. The grounds for the attack were that it and the other Mahayana sutras were not preached by Shakyamuni, but the work of later compilers. As such, its opponents claimed, the Lotus Sutra did not contain the Buddha’s teaching.

There is no doubt that the Lotus Sutra was committed to writing later than many of the Agama sutras, and its central message flatly contradicts much that is in the earlier scriptures. There is also evidence that several hands can be seen at work in the text. As Watson notes:

The Lotus is not so much an integral work as a collection of religious texts, an anthology of sermons, stories and devotional manuals, some speaking with particular force to persons of one type or in one set of circumstances, some to those of another type in another set of circumstances.[10]

However, all of Shakyamuni’s teachings were passed down orally for many centuries following his death, and there is no direct proof that he actually preached any of them, even the Agama sutras. Again, the order in which the sutras were written down is not necessarily an indication of the order in which they were taught, nor of their relative importance. Members of a monastic community would first record the sutras on which their own order was based and, unlike the laity, would be in a position to do so; many monks could write, and they had the time and resources to devote to such literary work. The Mahayana sutras, arising in response to the seeking spirit of lay people, may therefore have been preserved orally for a longer time before being set down.

There are, however, more profound reasons to refute the idea that the Lotus Sutra does not derive from Shakyamuni. The first concerns the Buddha’s intent. If Shakyamuni did not preach the Lotus Sutra, which alone among the sutras offers the path to enlightenment for all living beings, then, as Daisaku Ikeda comments, ‘we must conclude that he failed to preach the Dharma in its fullest form or to complete the mission for which he came into the world. Such a conclusion is untenable, and therefore I believe that as Buddhists we do best to accept the view that Shakyamuni did preach the Lotus Sutra.’[11]

The second reason concerns the nature of the ‘universal Lotus Sutra’ discussed earlier. Daisaku Ikeda again:

I think we can say that Shakyamuni’s thought, which forms the core of the sutra, assumed a certain shape in response to the conditions of the time and the prevailing state of philosophical thought in society when the sutra was compiled.

The age seeks Shakyamuni’s thought, and Shakyamuni’s thought appears in response to that need. What we see at work here is the mutual response, or communion, between the people and the Buddha. This is how a universal philosophy comes into being. We could also describe it as the dynamism of a true philosophy. Though the philosophy may appear in a new form, it does so because that form articulates the truth of that philosophy better in that particular circumstance of time. In that sense, I believe that we can answer the question...about whether the Lotus Sutra is the direct teaching of Shakyamuni, or a creation of its compilers, by saying that it is the direct teaching of the Buddha.[12]

[1] The Lotus Sutra, trans. Burton Watson (New York: Columbia University Press, 1993), p. ix. For convenience, we have abbreviated citations from this work as follows: the letters LS, followed by the chapter number, and then the page number. Watson’s translation is from Kumarajiva’s Chinese version of the text.
[2] Nichiren Daishonin Gosho Zenshu (Collected Works of Nichiren Daishonin), p. 1007.
[3] The Japanese equivalent of names follows the relevant text, italicised in brackets.
[4] Daisaku Ikeda, Conversations and Lectures on the Lotus Sutra (Taplow: SGI-UK, 1995) Vol. 1, p. 19.
[5] Nayuta: Indian numerical unit. Some accounts say it is one hundred billion (1011), others that it is ten million (107).
[6] LS20, 267.
[7] Toda Josei Zenshu (The Collected Works of Josei Toda) (Tokyo: Seikyo Shimbunsha, 1983), Vol. 3, p. 54.
[8] Op. cit., pp. 74-5.
[9] The Writings of Nichiren Daishonin (Tokyo: Soka Gakkai, 1999), p. 903
[10] Op. cit., p. xxii.
[11] Daisaku Ikeda, Buddhism, the First Millennium, trans. Burton Watson (Tokyo: Kodansha, 1977), p. 128.
[12] Conversations and Lectures on the Lotus Sutra, Vol. 1, p. 75.

(from: http://www.guidestud.org/Lotus_Sutra/Lotus1.htm )

 

[PassTheDoobie]

The Lotus Sutra - II. An outline of the Lotus Sutra

The Lotus Sutra - II. An outline of the Lotus Sutra

Chapter by chapter summary

One - ‘Introduction’ ( Jo)

Like many Buddhist sutras, the Lotus Sutra begins with the words ‘This is what I heard’ (or ‘Thus I heard’). It then identifies the setting as Eagle Peak in Rajagriha and names representatives of the countless arhats, bodhisattvas, heavenly gods and other beings, human and non-human, who have gathered there to hear Shakyamuni preach. The Buddha then preaches the ‘Sutra of Immeasurable Meanings’ (Muryogi Sutra), after which he enters into profound meditation. Four kinds of exquisite flowers rain down from the heavens and the earth trembles in six different ways. Then the Buddha emits a beam of light from the tuft of white hair between his brows, illuminating eighteen thousand worlds to the east. All the beings of the six paths as well as the Buddhas and their disciples in all these worlds are clearly visible.

The people in the assembly are astonished at these fabulous omens and, on behalf of them all, Bodhisattva Maitreya (Miroku) asks Bodhisattva Monjushiri, who has already practised under incalculable Buddhas, to explain their meaning.

Monjushiri replies that in the past he has seen other Buddhas emit a beam of light in this way, and afterwards they have expounded the superior teaching. Countless aeons ago, he says, there once appeared twenty thousand Buddhas in succession, each with the same name, Sun Moon Bright (Nichigatsu Tomyo). The last and twenty-thousandth Sun Moon Bright at one time preached a scripture called the ‘Sutra of Immeasurable Meanings’, after which he entered into deep meditation and the very same portents appeared. Then this Buddha immediately expounded a sutra called the Lotus of the Wonderful Law (Myoho-renge-kyo).

At that time, Monjushiri says, there was a bodhisattva in the assembly called Wonderfully Bright (Myoko), accompanied by his eight hundred disciples, among whom was one called Seeker for Fame (Gumyo). Bodhisattva Wonderfully Bright, says Monjushiri, is now himself, and Seeker for Fame is the present Maitreya. The signs they are witnessing are identical to those they saw in the past. Monjushiri concludes that Shakyamuni Buddha is about to expound a scripture called the Lotus of the Wonderful Law.

Two - ‘Expedient Means’ (Hoben)

Shakyamuni arises from his meditation and addresses Shariputra, declaring that the wisdom of all Buddhas is infinitely profound and immeasurable, far beyond the comprehension of the voice-hearers (shomon) and pratyekabuddhas (engaku).[1] Only Buddhas, he says, can realise the true entity or true aspect of all phenomena (shoho jisso), which consists of appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect and consistency from beginning to end.

Shakyamuni then reveals that all Buddhas appear for ‘one great reason’: to enable all people to attain the same enlightenment as themselves. Specifically, they appear in order to ‘open the door of Buddha wisdom to all living beings...to show the Buddha wisdom to living beings...to cause living beings to awaken to the Buddha wisdom...to induce living beings to enter the path of Buddha wisdom.’[2] He goes on to state that the three vehicles[3] - the respective teachings for becoming a voice-hearer, pratyekabuddha and bodhisattva - are not ends in themselves, as he has taught in earlier sutras, but ‘expedient means’ by which he leads people to the one Buddha vehicle.

Three - ‘Simile and Parable’ (Hiyu)

Shariputra dances for joy, having understood Shakyamuni’s teaching of the true entity of all phenomena and realised that he, too, can attain Buddhahood. Shakyamuni then prophesies that in the far distant future Shariputra will become a Buddha called Flower Glow Thus Come One (Keko).

As only Shariputra has so far grasped what the Buddha is teaching, Shakyamuni relates the parable of the three carts and the burning house[4] to illustrate that the three vehicles are a means to lead people to Buddhahood. He then describes the terrible consequences of denigrating the Lotus Sutra, in a section that includes a passage that was later used as the basis for formulating the so-called ‘fourteen slanders’ against the Law.

Four - ‘Belief and Understanding’ (Shinge)

The four great men of lifelong wisdom - Subhuti, Mahakatyayana (Katyanana), Mahakashyapa and Mahamaudgalyanana (Maudgalyayana) - representing the voice-hearers, rejoice in their understanding that Shakyamuni’s intention is to reveal the one Buddha vehicle that leads all people to Buddhahood.[5] To display their understanding, they tell the parable of the wealthy man and his poor son, identifying the wealthy man with the Buddha and the poor man with themselves. Just as the poor son did not recognise his wealthy father and was content with lowly employment, so they had not realised they were children of the Buddha, entitled to attain the same state of Buddhahood, being satisfied with inferior teachings. The Buddha, perceiving their limited aspirations, led them gradually to the one Buddha vehicle through provisional teachings. They then declare that they have received the greatest treasure of the Buddha without earnestly seeking it.

Five - ‘The Parable of the Medicinal Herbs’ (Yakusoyu)

Shakyamuni relates the parable of the three kinds of medicinal herbs and two kinds of trees. Although the rain falls equally on all kinds of plants and trees, they absorb the moisture differently and grow to varying heights according to their individual nature. In the same way, though the Buddha impartially expounds only the one Buddha vehicle for all people, their understanding and benefits differ according to their respective capacities.

Six - ‘Bestowal of Prophecy’ (Juki)

Shakyamuni prophesies that the four great men of lifelong wisdom are to attain enlightenment. Mahakashyapa will become a Buddha called Light Bright Thus Come One (Komyo); Subhuti, a Buddha called Rare Form Thus Come One (Myoso); Mahakatyayana, a Buddha called Jambunada Gold Light Thus Come One (Embunadai Konko); and Mahamaudgalyayana will become a Buddha called Tamalapatra Sandalwood Fragrance (Tamarabatsu Sendanko). He then declares that next he will reveal the relationship between himself and his disciples in a previous existence.

Seven - ‘The Parable of the Phantom City’ (Kejoyu)

Shakyamuni relates that in the distant past of he was the sixteenth and youngest son of a Buddha called Great Universal Wisdom Excellence Thus Come One (Daitsuchiso). At that time, he explains, he and his fifteen brothers each expounded the Lotus Sutra that their father had taught them, and some of his disciples from that time have now been reborn amongst his voice-hearer disciples. Through this past relationship he explains again that the ultimate purpose of his appearance in the world is to expound the one vehicle of the Lotus Sutra, and that it is only a connection with this one vehicle that enables all his voice-hearer disciples to attain enlightenment. He then relates the parable of the phantom city to further emphasise the ‘replacement of the three vehicles with the one vehicle’.

Eight - ‘Prophecy of Enlightenment for Five Hundred Disciples’ (Gohyaku Deshi Juki)

Purna Maitrayaniputra (Purna), a voice-hearer disciple, rejoices at having understood the teaching of the one vehicle through realising his relationship to the Buddha in the distant past. Shakyamuni then predicts that he will attain enlightenment as a Buddha called Law Bright Thus Come One. Subsequently, he prophesies that the twelve hundred arhat disciples in the assembly -in two groups of five hundred, then seven hundred - will also attain Buddhahood. All will become Buddhas with the same name, Universal Brightness (Fumyo). To show their understanding of the one-vehicle teaching, the first five hundred of the arhats then recite the parable of the gem in the robe.

Nine - ‘Prophecies Conferred on Learners and Adepts’ (Ju Gaku Mugaku Ninki)[6]

Shakyamuni then predicts that Ananda, his cousin and personal attendant, will become a Buddha called Mountain Sea Wisdom Unrestricted Power King Thus Come One (Sengaie Jizaitsuo); while Shakyamuni’s son, Rahula, will become a Buddha called Stepping on Seven Treasure Flowers Thus Come One (Toshippoke). He continues by prophesying enlightenment for two thousand voice-hearer disciples, both the learners (gaku) and adepts - those who, having mastered the highest stage of Agama enlightenment and become arhats, have nothing more to learn (mugaku). All two thousand, he declares, will become Buddhas called Jewel Sign Thus Come One (Hoso).

Ten - ‘The Teacher of the Law’ (Hosshi)

Through Bodhisattva Medicine King (Yakuo), Shakyamuni addresses the eighty thousand great bodhisattvas who have gathered from throughout the universe to hear him preach. One who hears even a single phrase or verse of the Lotus Sutra, Shakyamuni declares, and devotes to it even a single moment of rejoicing, will without fail attain supreme enlightenment. Moreover, one who teaches to another even a single phrase of the sutra should be regarded as the Buddha’s messenger, sent to carry out his work.

Shakyamuni also states the so-called ‘three rules of preaching’ - to ‘enter the Thus Come One’s room’, or display profound compassion; ‘put on the Thus Come One’s robe’, or have a gentle and forbearing mind; and ‘sit in the Thus Come One’s seat’, or perceive the emptiness of all phenomena (ku). This chapter also mentions the five practices of the Lotus Sutra - to embrace, read, recite, teach and transcribe it.

Eleven - ‘The Emergence of the Treasure Tower’ (Ken Hoto)[7]

Suddenly, a magnificent treasure tower some five hundred yojana[8] in height emerges from beneath the earth and floats in mid-air. A voice comes from within, praising Shakyamuni Buddha and declaring that all he has taught so far in the Lotus Sutra is true. On behalf of the startled assembly, Bodhisattva Great Joy of Preaching (Daigyosetsu) asks to know the meaning of this event.

Shakyamuni explains that inside the tower is a Buddha called Many Treasures (Taho), who once lived in the land of Treasure Purity, an incalculable number of worlds to the east. Though he has long since entered nirvana, he has made a vow that whenever someone might preach the Lotus Sutra, he will appear in the Treasure Tower and testify to the truth of that sutra.

Great Joy of Preaching asks to see Many Treasures Buddha. Shakyamuni explains that, to open the door to the Treasure Tower, he must first gather from throughout the universe those Buddhas who are preaching the Law as emanations of himself; he then proceeds to transform the land three times (sampen doden) to make room for them.

First he purifies the saha world[9] by removing those of Humanity and Heaven to other lands, leaving no one but the assembled multitude. Then he uses his mystic powers to purify two hundred billion nayuta worlds in each of the eight directions.[10] In those worlds there are now no longer any beings of the worlds of Hell, Hunger, Animality or Anger; that is, of the four evil paths. He also removes those of Humanity and Heaven to other worlds, so that these purified lands are not inhabited by any in the six paths (the six lower life states). He then purifies yet another two hundred billion worlds in each of the eight directions in the same way.

Now that the saha world and the other two groups of worlds have been transformed into Buddha lands, all the Buddhas assemble from throughout the universe, seating themselves on lion thrones under jewel trees. Shakyamuni then opens the Treasure Tower and Many Treasures Buddha invites him to share his seat, whereupon Shakyamuni uses his mystic powers to raise the entire assembly into open space. Thus begins the Ceremony in the Air.

Seated beside Many Treasures Buddha in the Treasure Tower, Shakyamuni then makes three pronouncements, in which he calls on the multitude to propagate the Lotus Sutra after his death. During the third of these he states the comparisons known as the six difficult and nine easy acts, which emphasise the difficulty of embracing and teaching the Lotus Sutra ‘after the Buddha has passed into extinction’.

Twelve - ‘Devadatta’ (Daibadatta)

Shakyamuni starts by disclosing that in a past life he was a king who renounced his throne to seek the truth. For one thousand years he served a hermit called Asita (Ashi), who taught him the Lotus Sutra. This hermit, he explains, is the present Devadatta. He prophesies that in the distant future Devadatta will attain enlightenment as a Buddha called Heavenly King Thus Come One (Tenno).

Shakyamuni then addresses a bodhisattva called Wisdom Accumulated (Chishaku), urging him to stay and listen to the discourse of Bodhisattva Manjushri (Monju) rather than return to his own land. Manjushri relates how he has preached the Lotus Sutra in the palace of the Dragon King and converted innumerable beings. Wisdom Accumulated wants to know if there is anyone who applies the sutra in practice and gains Buddhahood quickly. Manjushri replies that the eight-year-old daughter of the Dragon King has attained the stage of non-regression[11] and is capable of readily achieving the supreme Buddha wisdom. Wisdom Accumulated and Shariputra both challenge this on the grounds that Buddhahood requires the practice of austerities spanning many aeons, Shariputra adding that women are said to possess the five obstacles[12] and to be incapable of attaining enlightenment.

By now the Dragon King’s daughter has appeared in front of them. She presents a jewel to Shakyamuni, then at once transforms herself into a male and instantaneously perfects bodhisattva practice. Acquiring the thirty-two features and eighty characteristics of a Buddha, she appears in ‘the Spotless World of the south’, where she preaches the Lotus Sutra to all living beings in the ten directions,[13] causing the assembly at Eagle Peak to rejoice and silencing the doubts of Wisdom Accumulated and Shariputra.

Thirteen - ‘Encouraging Devotion’ (Kanji)

Bodhisattva Medicine King (Yakuo) and his retinue of twenty thousand bodhisattvas make a vow before Shakyamuni to propagate the Lotus Sutra in this world after his death. A vow of propagation in other worlds is made by five hundred arhats who have received a prophecy of future enlightenment, and by another eight thousand voice-hearer disciples, both learners and adepts.

Shakyamuni then prophesies enlightenment for Mahaprajapati, his maternal aunt (who raised him almost from birth following the death of his mother); and Yashodhara, who was his wife before he renounced the world. These two and their retinue of six thousand nuns also vow to spread the Lotus Sutra after the Buddha’s death.

Then eighty myriads of millions of nayutas of bodhisattvas make a vow, in verse, to teach the sutra in the fearful evil age after the Buddha’s demise, listing the types of persecution that will be met in propagating the Lotus Sutra during this time.[14]

Fourteen - ‘Peaceful Practices’ (Anrakugyo)

In response to a question from Bodhisattva Manjushri (Monju) about how bodhisattvas should practise Buddhism in the evil latter age, Shakyamuni expounds four ways of practice - by peaceful deeds, words, thoughts and vows. He also relates the parable of the priceless gem in the topknot to explain the importance of teaching the Lotus Sutra only after thoroughly preparing one’s listeners.

Fifteen - ‘Emerging from the Earth’ (Juji Yujutsu)[15]

The innumerable great bodhisattvas who have assembled from other worlds vow to spread the Lotus Sutra in the saha world after the Buddha’s death. Shakyamuni stops them, however, saying that there is no need: the saha world already has great bodhisattvas who will carry out this task. With this, the earth trembles and splits open, and a host of bodhisattvas emerge, equal in number to the sands of sixty thousand Ganges Rivers, and each with his own retinue. They are headed by four bodhisattvas - Superior Practices (Jogyo), their leader; Boundless Practices (Muhengyo); Pure Practices (Jyogyo); and Firmly Established Practices (Anryugyo).

Bodhisattva Maitreya (Miroku) is astounded at this sight and, on behalf of the assembly, asks Shakyamuni who these bodhisattvas are, where they come from, for what purpose, what Buddha they follow and what teaching they practise. Shakyamuni replies that they are his original disciples - Bodhisattvas of the Earth - whom he has been teaching since long ago. Maitreya again asks to know how, in the mere forty-odd years since his awakening, Shakyamuni has managed to teach so many countless bodhisattvas. He begs him to explain further, for those present on Eagle Peak and for the sake of people in the future who may have doubts about this point. In response Shakyamuni preaches the following ‘Life Span’ (Juryo) chapter.

Sixteen - ‘The Life Span of the Thus Come One’ (Nyorai Juryo)

The chapter begins with a ritual exchange called the ‘three exhortations and four entreaties’, in which the Buddha three times urges the multitude to believe and accept his words, and the assembly four times begs him to preach. ‘You must listen carefully,’ Shakyamuni then says, ‘and hear of the Thus Come One’s secret and his transcendental powers.’

He goes on to explain that while all heavenly gods, human beings, asuras[16] and other beings think that he first attained enlightenment in this lifetime ‘in the place of practice not far from the city of Gaya’, it has actually been an incalculable length of time (gohyaku jintengo) since he became enlightened. Ever since that time he has been here in this world preaching the Law, appearing as many different Buddhas and using various means. Though he says he enters nirvana, he merely uses his death as a means to arouse in the people the desire to seek a Buddha. He illustrates this idea with the parable of the excellent physician and his sick children.

The chapter concludes with a verse section called the Jigage, which restates the important teachings of the preceding prose section.[17]

Seventeen - ‘Distinctions in Benefits’ (Fumbetsu Kudoku)

Shakyamuni explains that all who heard his preaching concerning his original enlightenment have gained immeasurable benefit. These benefits differ, however, some being more profound than others. The latter part of the chapter expounds the unfathomable benefit of embracing and practising the Lotus Sutra after the Buddha’s death.

Eighteen - ‘The Benefits of Responding with Joy’ (Zuiki Kudoku)

In reply to a question from Bodhisattva Maitreya, Shakyamuni describes the benefits of rejoicing at hearing the revelation of his original enlightenment in the distant past. He also relates the principle of continual propagation to the fiftieth person, as follows: a person rejoices on hearing the Lotus Sutra after the Buddha’s death and preaches it to a second person, who in turn preaches it to a third, and so on, until a fiftieth person hears the sutra. Shakyamuni explains that the benefit this fiftieth person receives by rejoicing at hearing the sutra is immeasurable; all the more so is that obtained by the first person to hear it.

Nineteen - ‘Benefits of the Teacher of the Law’ (Hosshi Kudoku)
Shakyamuni then explains that by carrying out the five practices - embracing, reading, reciting, teaching and transcribing the Lotus Sutra - one can purify his six sense organs (eyes, ears, nose, tongue, body and mind). He also enumerates the virtues to be gained through this process of purification.

Twenty - ‘The Bodhisattva Never Disparaging’ (Jofukyo Bosatsu)

Shakyamuni illustrates the benefit of embracing and practising the Lotus Sutra, and the gravity of retribution for slandering its votaries, through the story of Bodhisattva Never Disparaging (Jofukyo).

Never Disparaging lived in the Middle Day of the Law of a Buddha called Awesome Sound King Thus Come One, at a time when arrogant monks held great authority and Buddhism was in decline. He would always hold all the people he met in great respect, bowing to them and saying, ‘I have profound reverence for you; I would never dare treat you with disparagement or arrogance. Why? Because you are all practising the bodhisattva way and are certain to attain Buddhahood.’[18]

Monks, nuns, laymen and laywomen all mocked him, however, and attacked him with sticks and rocks. But Never Disparaging persevered in his practice and, after expiating all his past offences, achieved the purification his six senses and attained supreme enlightenment through the Lotus Sutra. The arrogant people who had once persecuted him became his followers but, due to their past actions, fell into the hell of incessant suffering, where they remained for one thousand kalpas[19]. Eventually, however, they were able to meet Never Disparaging again and were converted by him to the Lotus Sutra.

Shakyamuni identifies Never Disparaging as himself in a previous existence, adding that all those who slandered him have now attained the stage of non-regression and are in the present assembly. They are Bhadrapala and his group of five hundred bodhisattvas; Lion Moon (Simhachandra) and her five hundred nuns; and Thinking of Buddha (Sugatachetana) and his five hundred laymen. He then urges that the Lotus Sutra be single-mindedly embraced and propagated after his death.

Twenty-one - ‘Supernatural Powers of the Thus Come One’ (Nyorai Jinriki)

The Bodhisattvas of the Earth vow to propagate the Lotus Sutra after the Buddha’s death, at which Shakyamuni displays his mystic powers. He then states that although the Buddha’s mystic powers are so vast and great, the benefit of the Law indicated in the sutra surpasses them all, and declares to the Bodhisattvas of the Earth, ‘To put it briefly, all the doctrines possessed by the Thus Come One, all the freely exercised supernatural powers of the Thus Come One, the storehouse of all the secret essentials of the Thus Come One, all the most profound matters of the Thus Come One - all these are proclaimed, revealed, and clearly expounded in this sutra.’[20]

Shakyamuni then transfers to Bodhisattva Superior Practices and the other Bodhisattvas of the Earth the responsibility for practising and propagating the sutra after his death.

Twenty-two - ‘Entrustment’ (Zokurui)

After the specific transfer of the Law to the Bodhisattvas of the Earth in the preceding chapter, Shakyamuni makes a general transfer of the Law to all the bodhisattvas in the assembly. Then all the Buddhas who have gathered from throughout the universe return to their respective lands, the Treasure Tower returns to its original place, and the assembly returns to Eagle Peak, marking the end of the Ceremony in the Air.

Twenty-three - ‘Former Affairs of the Bodhisattva Medicine King’ (Yakuo Bosatsu Honji)

Bodhisattva Constellation King Flower (Shukuoke) implores Shakyamuni to talk about the past practices of Bodhisattva Medicine King (Yakuo). Shakyamuni explains that there was once a bodhisattva called Gladly Seen by All Living Beings (Issai Shujo Kiken) who heard the Lotus Sutra from a Buddha named Sun Moon Pure Bright Virtue Thus Come One (Nichigatsu Jomyotoku). In gratitude he burned his body as an offering to the Lotus Sutra for twelve hundred years. When his body was finally burnt out he was born once more in the land of Sun Moon Pure Bright Virtue Thus Come One and burned his elbows for a further seventy-two thousand years.

Shakyamuni then sets forth ten comparisons and twelve similes illustrating the supremacy of the Lotus Sutra and the benefit of faith in it. Towards the end of the chapter he again urges the propagation of the sutra in the future. This section includes the passage, ‘After I have passed into extinction, in the last five-hundred-year period you must spread it [the sutra] abroad widely throughout Jambudvipa[21] and never allow it to be cut off’,[22] formerly translated as ‘In the fifth five hundred years after my death, accomplish worldwide kosen-rufu and never allow its flow to cease.’

Twenty-four - ‘The Bodhisattva Medicine Sound’ (Myoon Bosatsu)

Shakyamuni begins by emitting a beam of light from the knob of flesh on top of his head, and a second beam from the white curl between his eyebrows, illuminating innumerable Buddha lands to the east. Amongst these is a land called Adorned with Pure Light (Jokoshogon), in which dwells the Buddha Pure Flower Constellation King Wisdom Thus Come One (Jokeshukuochi), attended by Bodhisattva Medicine Sound (Myoon). No sooner has this world been illuminated than Medicine Sound announces to Pure Flower Constellation King Wisdom Thus Come One that he will go to the saha world to make offerings to Shakyamuni Buddha. After causing eighty-four thousand jewelled lotuses to appear magically on Eagle Peak, he arrives with a retinue of eighty-four thousand bodhisattvas.

Bodhisattva Manjushri begs Shakyamuni to tell the assembly what causes Medicine Sound has made in order to acquire his mystic powers. Shakyamuni explains that in the remote past Medicine Sound served a Buddha called Cloud Thunder Sound King (Unraionno) for two thousand years, offering him one hundred thousand kinds of music and eighty-four thousand alms bowls made of seven kinds of gems. As a result of this devotion he acquired such abilities as the power to appear as a god, a human being, a dragon, a demon or in any other form to preach the Lotus Sutra. He also describes thirty-four forms that Medicine Sound assumes in order to save people. Medicine Sound makes various offerings to Shakyamuni, then returns to his own land.

Twenty-five - ‘The Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds’ (Kanzeon Bosatsu Fumon)[23]

At the start of the chapter, Bodhisattva Inexhaustible Intent asks Shakyamuni to explain why Bodhisattva Perceiver of the World’s Sounds is so called. The Buddha replies that it is because this bodhisattva perceives and saves all those throughout the world who are troubled and who single-mindedly call on his name. He goes on to list seven disasters from which one can be saved by Perceiver of the World’s Sounds: fire, flood, rakshasa demons, swords and staves, attack by demons, imprisonment and attack by bandits. Perceiver of the World’s Sounds, he says, also frees people from the three poisons of greed, anger and stupidity (or ignorance), and grants the prayers of children, assuming any shape at will to preach the Buddha’s teaching. Shakyamuni then lists thirty-three forms which Perceiver of the World’s Sounds can take to save people. Moreover, he states, Perceiver of the World’s Sounds gives one fearlessness in times of trouble or danger.

Bodhisattva Inexhaustible Intent then offers a jewelled necklace to Perceiver of the World’s Sounds, who in turn divides it in two and offers one half to Shakyamuni and the other to the Treasure Tower.

Twenty-six - ‘Dharani’ (Darani)

Bodhisattvas Medicine King (Yakuo) and Brave Donor (Yuze), heavenly gods including Vaishravana (Bishamon) and Upholder of the Nation (Jikoku), and the demon Mother of Devil Children (Kishimojin) and her ten daughters recite dharanis to protect those who propagate the Lotus Sutra in the evil Latter Day of the Law. Dharanis are mystic spells that are said to embody the powers and benefits of a Buddha. After Mother of Devil Children and her daughters have chanted their dharanis they say:

If there are those who fail to heed our spells
and trouble and disrupt the preachers of the Law,
their heads will split in seven pieces
like the branches of the arjaka tree.[24]

Shakyamuni then describes the great benefit they will receive for protecting the votaries of the Lotus Sutra.

Twenty-seven - ‘Former Affairs of King Wonderful Adornment’ (Myoshogonno Honji)

Shakyamuni relates the story of a king called Wonderful Adornment (Myoshogon). He lived in the remote past during the time of a Buddha called Cloud Thunder Sound Constellation King Flower Wisdom (Unraion-shukuo Kechi), who expounded the Lotus Sutra. The king’s two sons, Pure Storehouse (Jozo) and Pure Eye (Jogen) begged their mother, Pure Virtue (Lady Jotoku), to come with them to listen to the Buddha, but she replied that first they must persuade their father. He was a devout believer in Brahmanism, and she suggested that they perform magical feats to demonstrate to him the power of Buddhism. They displayed their mystic powers to Wonderful Adornment and awakened in him a desire to hear the Buddha preach. Together with his wife, sons, ministers and attendants, Wonderful Adornment went to make offerings to Cloud Thunder Sound Constellation King Flower Wisdom, and received from him a prophecy of Buddhahood. The king proclaimed that his sons were good friends (zenchishiki) because they had led him to Buddhism. Then he, his wife and sons renounced the world and became the Buddha’s disciples.

After relating this tale, Shakyamuni identifies Wonderful Adornment as the present Bodhisattva Flower Virtue (Ketoku), who is among the assembly at Eagle Peak. Pure Virtue he identifies as a noble bodhisattva, and Pure Storehouse and Pure Eye are bodhisattvas Medicine King and Medicine Superior respectively.

Twenty-eight - ‘Encouragements of the Bodhisattva Universal Worthy’ (Fugen Bosatsu Kambostu)

Bodhisattva Universal Worthy (Fugen) arrives from the land of the Buddha King Above Jewelled Dignity and Virtue (Hoitoku Joo Bosatsu) in the eastern part of the universe, to pay homage to Shakyamuni and hear him preach. He asks how one can contrive to encounter the Lotus Sutra after the Buddha’s passing. Shakyamuni answers that there are four requisites: to be under the Buddha’s protection; to plant numerous roots of virtue; to carry out correct meditation; and to arouse the determination to save all people. Universal Worthy then vows to protect the Lotus Sutra and all those who embrace and propagate it in the evil Latter Day of the Law.

Shakyamuni again briefly declares the great blessings of the sutra, after which, overjoyed, the assembled multitude bows to him and departs.

[1] Voice-hearers and pratyekabuddhas: ‘Men of the two vehicles’ i.e. those in the worlds of Learning and Realisation.
[2]LS2, 31
[3]Three vehicles: Also known as the paths of Learning, Realisation and Bodhisattva. The teachings of the Buddha are likened to ‘vehicles’ because they convey people to a higher state of being.
[4]For this and the other parables related in the Lotus Sutra, see the section below entitled ‘The Seven Parables’ .
[5] In Shakyamuni’s previous teachings, ‘men of the two vehicles’ were specifically denied the possibility of attaining Buddhahood. In the ‘Simile and Parable’ chapter Shariputra has already received a prophecy from Shakyamuni that he will attain enlightenment; now another four disciples are told that they will become Buddhas: in the assembly on Eagle Peak people were filled with joy and great hope for the future.
[6]Often abbreviated as the Ninki chapter.
[7]Often abbreviated as the Hoto chapter.
[8] Yojana: thought to be roughly equivalent to seven kilometres.
[9]Saha world: this real world of suffering and endurance
[10]Eight directions: eight points of the compass.
[11] Non-regression:
[12]Five obstacles: the five limitations of women, as stated in some Buddhist texts. They are that women cannot become a Brahma heavenly king (Bonten), the king Shakra (Taishaku), a devil king, a wheel-turning sage king or a Buddha.
[13]Ten directions: the eight points of the compass, plus up and down. Indicates everywhere.
[14] This passage includes the ‘twenty-line verse’ that was used by Miao-lo (and later Nichiren Daishonin) to clarify what he termed ‘the three powerful enemies’ who would oppose the spread of the Law in the Latter Day.
[15] This chapter marks the end of the theoretical teaching (shakumon) and the beginning of the essential teaching (honmon) of the Lotus Sutra.
[16]Asuras: in Indian mythology, angry and belligerent demons.
[17] The ‘Life Span’ chapter is the single most important chapter in the Lotus Sutra, in which Shakyamuni reveals the eternity of the Buddha’s life, and that he himself became enlightened by practising the Mystic Law. Nichiren Daishonin states: ‘Were it not for the presence of the “Life Span” chapter among all the teachings of Shakyamuni, they would be like the heavens without the sun and moon, a kingdom without a king, the mountains and seas without treasure, or a person without a soul. This being so, without the “Life Span” chapter, all the other sutras would be meaningless’ (WND, pp. 183-4).
[18]LS20, pp. 266-7.
[19]Kalpa: an extremely long period of time, definitions of which vary according to different explanations.
[20]LS21, p. 274.
[21]Jambudvipa: One of four continents situated in the four directions with Mount Sumeru at the centre, according to the ancient Indian world view. This continent is populated with people of bad karma; it is said, therefore, that Buddhism appears and spreads there in order to save them.
[22]LS23, p. 288.
[23]Also abbreviated as the Kannon chapter and the Fumon chapter
[24]LS25, p. 310.

(from: http://www.guidestud.org/Lotus_Sutra/Lotus2.htm )

 

[PassTheDoobie]

Bonz I was in the middle of quoting your incredible post and it disappeared!

Shine on brother! Everything you say is true and your ability to perceive it is profound, just as your faith obviously is. Continue! And continue to share your perspective! You are an inspiration! Never doubt what you say because it is always from your heart. Bonz, you blow my shit away!

Deep respect!

T

 

[Bonzo]

I apologize T, and to everyone here for deleting my own post. I fucked up and let the demons take over and fill me with self doubt. I all of the sudden felt like it was jibberish and it wasnt, it was strait from my heart and i meant every word. Honestly i felt like ya'll would think i had fuckin' lost my mind and gone over the edge, shit that means i doubted all of you as well and i SINCERELY apologize for that. If i could bring it back i would.

It wont happen again.

peace and my deepest love and respect to you all!!

bonz





>>>>>>>>>>NAM MYOHO RENGE KYO>>>>>>>>>>

 

[PassTheDoobie]

Well, I can bring it back...

Well, I can bring it back...

So I assume you won't mind! I found it too deep to be discarded! I must share it! Please!

Hello my friends.

Perfect timing T, on the post about the Gohonzon. I did my first Gongyo with my Gohonzon in its new home last night. When i started, your post was'nt there, when i finished there it was, and i needed to read it. I fumbled a bit with the practice, having to read when to ring the bell, when to do the silent prayers, etc. The Gohonzon understood my fumbling i think though and actually i felt respect and admiration for my efforts to get it right. I know that may sound i bit nuts, but what i felt when i turned on the light and opened the butsudans doors, sat down and came face to face with the Gohonzon was indescribable, awe inspiring comes to mind. Funny thing, nowone had to tell me to treat my Gohonzon with the UTMOST respect, i felt it as soon as it was handed to me and i have treated it that way ever since, its not that i feel obligated to give that respect or that everyone did tell me to respect it, it seems as though if you dont respect it and treat it with the utmost care then it will treat you the same way, best i can describe it. Kinda like people, if two people have a deep, true and honest respect for one another, an awesome friendship of brother/sister like proportions can be forged for a lifetime, without that respect, the friendship will surely crumble, garuanteed.

im' rambling.

I guess what im' tryin to say is when i opened the doors and sat down i felt
with all my heart that i had come face to face with my destiny.

peace and love.

bonz.

Thanks for the wisdom Bonz! As I said before, CONTINUE!!!

T

 

[scegy]

bonzo: i'm so f.. happy for you man, i feel your happiness, it's dripping down my face in streams, there's no turning back man you saw what YOU did to yourself, indtimidation is therefore useless! you ARE

ps: do you see Doobie's role in OUR liFe?
and btw man, your post was what i needed

another thing you did for me brother, the last time i chanted i couldn't get the rhytm in some sections no matter how i tried, today when i read your post that doobie pasted...all seemed cristal clear out of nowhere...i counted on you brothers and sisters and help came progress slowly but constantly

 

[PassTheDoobie]

six difficult and nine easy acts
[六難九易] (Jpn.: rokunan-kui)

A series of comparisons set forth by Shakyamuni in the "Treasure Tower" (eleventh) chapter of the Lotus Sutra to show how difficult it will be to embrace and propagate the sutra in the evil age after his death. The six difficult acts are (1) to propagate the Lotus Sutra widely, (2) to copy it or cause someone else to copy it, (3) to recite it even for a short while, (4) to teach it even to one person, (5) to hear of and accept it and inquire about its meaning, and (6) to maintain faith in it. The nine easy acts are (1) to teach innumerable sutras other than the Lotus Sutra; (2) to take up Mount Sumeru and hurl it across countless Buddha lands; (3) to kick a major world system into a different quarter with one's toe; (4) to stand in the Summit of Being Heaven and preach innumerable sutras other than the Lotus Sutra; (5) to grasp the sky with one's hand and travel around with it; (6) to place the earth on one's toenail and ascend to the Brahma Heaven; (7) to carry dry grass on one's back into the great fires occurring at the end of the kalpa without being burned; (8) to preach eighty-four thousand teachings and enable one's listeners to obtain the six transcendental powers; and (9) to enable innumerable people to reach the stage of arhat and acquire the six transcendental powers. By citing these impossible feats as "easy," Shakyamuni emphasizes the extreme difficulty of embracing the sutra and teaching it to others in the evil age that he predicts will come after his death.

ten similes
[十喩] (Jpn.: ju-yu)

Also, ten analogies or ten comparisons. Ten comparisons set forth in the "Medicine King" (twenty-third) chapter of the Lotus Sutra to illustrate the superiority of the Lotus Sutra over all other sutras and the greatness of its beneficent power. They are as follows: (1) The simile of water; just as the ocean is foremost among all bodies of water, so the Lotus Sutra is the most profound of all the sutras. (2) The simile of mountains; just as Mount Sumeru is highest among all the mountains, so the Lotus Sutra holds the highest place among all the sutras. (3) The simile of the heavenly bodies; just as the moon is foremost among the stars and planets in the night sky, so the Lotus Sutra is likewise among sutras. (4) The simile of the sun; just as the sun can banish all darkness, so the Lotus Sutra can destroy all darkness and that which is not good. (5) The simile of a wheel-turning king; just as the wheel-turning king is foremost among kings, so the Lotus Sutra is the most honored among sutras. (6) The simile of the god Shakra; just as Shakra is king among the thirty-three heavenly gods, so the Lotus Sutra is king among all the sutras. (7) The simile of the great heavenly king Brahma; just as Brahma is the father of all living beings, so the Lotus Sutra is father to all sages and those who seek various levels of awakening. (8) The simile of voice-hearers at the four stages of enlightenment and cause-awakened ones; just as voice-hearers at the four stages of enlightenment (the stages of stream-winner, once-returner, non-returner, and arhat) and cause-awakened ones are foremost among all ordinary beings, so the Lotus Sutra is foremost among all the sutra teachings. This simile also states that one who can uphold the sutra is likewise foremost among all living beings. (9) The simile of bodhisattvas; just as bodhisattvas are foremost among all voice-hearers and cause-awakened ones, so the Lotus Sutra is foremost among all the sutra teachings. (10) The simile of the Buddha; just as the Buddha is king of the doctrines, so the Lotus Sutra is king of the sutras.

From source: The Soka Gakkai Dictionary of Buddhism