Chanting Growers Group

[PassTheDoobie]

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (3)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (3)

(continued)

The Buddha Seeks To Enable All People To Attain the Same Enlightened State of Life

Shakyamuni starts out by telling Shariputra: "The wisdom of the Buddhas is infinitely profound and immeasurable. The door to this wisdom is difficult to understand and difficult to enter. Not one of the voice-hearers or pratyekabuddhas is able to comprehend it." This statement extols the great wisdom of the Buddha.

The "wisdom of the Buddhas" is the wisdom that shines like a sun within the Buddha. Shakyamuni praises this wisdom as being "infinitely profound and immeasurable." He calls the Buddha's wisdom "infinitely profound" because it penetrates down to the truth that is the very foundation of life. The Buddha's wisdom is said to be "immeasurable" because its light broadly illuminates all things.

The wisdom of the Buddhas profoundly and broadly illuminates and reveals life in its entirety. Therefore, the Buddha's state of life is said to be "expansive and profound." Likening the Buddha's state of life to a great tree or a mighty river, T'ien-t'ai says: "The deeper the roots, the more prolific the branches. The farther the source, the longer the stream" (MW-4, 272).

Shakyamuni is not praising the wisdom of the Buddhas to say that the Buddha alone is great. In fact, it is just the opposite; his purpose is to encourage others. In effect, he is saying: "Therefore, all of you, too, should make this same great wisdom of the Buddha shine in your own lives and become happy."

Wisdom is the path to happiness. Money, skill at "getting by" in the world, status --- none of these can enable us to overcome the fundamental sufferings of birth, old age, sickness and death. The only way is to cultivate the wisdom with which our lives are inherently endowed.

The purpose of the Lotus Sutra is to enable all people to cultivate supreme wisdom in their hearts and advance along the great path of indestructible happiness. The Daishonin says, "The treasures of the heart are the most valuable of all" (MW-2, 279). That is why Shakyamuni starts out by extolling the wisdom of the Buddhas, which is the supreme wisdom.

The next passage reads, "The door to this wisdom is difficult to understand and difficult to enter." Here Shakyamuni again praises the wisdom of the Buddhas, but from a slightly different perspective.

The "door to this wisdom" is the door to the realm of Buddha wisdom. The various teachings Shakyamuni expounded were means for enabling people to enter the realm of this wisdom.

Prior to the Lotus Sutra, he had expounded various teachings in accordance with the diverse capacities of his listeners. At different times, for example, he taught that life is suffering; that nothing is constant; that happiness lies in extinguishing all desires; and that people should seek to awaken to the principle of dependent origination.

In this way, Shakyamuni, exercising the wisdom of the Buddha, expounded teachings that matched the various capacities of the people. However, these individual teachings did not represent the Buddha's true purpose. The purpose of his teaching, rather, lay in enabling all people to enter the path of wisdom, the path for becoming a Buddha.

This purpose of the Buddha cannot be understood by the wisdom of people of the two vehicles of Learning (voice-hearers) and Realization (pratyekabuddhas). Even though such people may understand the contents of his teaching, they cannot fathom his reason for expounding it.

Their very satisfaction with individual teachings that explained life's impermanence or the need to eradicate desires prevented them from entering the realm of the wisdom of the Buddha who had expounded these doctrines. They reached the gate, as it were, and then stopped. Therefore, Shakyamuni says this wisdom is "difficult to understand and difficult to enter."

Regard Suffering and Joy as Facts of Life

In the foregoing, I have discussed the literal or surface meaning of this passage. President Toda explained this passage from the standpoint of its implicit meaning as follows: "The line, 'The wisdom of the Buddhas is infinitely profound and immeasurable' means that the wisdom of Nam-myoho-renge-kyo is infinitely profound and immeasurable. The passage, 'The door to this wisdom is difficult to understand and difficult to enter,' refers to the 'door of faith' in the Gohonzon. By substituting faith for wisdom, we can enter the 'door to this wisdom.' This door is 'difficult to understand and difficult to enter.'"

As the Daishonin indicates where he says, "'Wisdom' means Nam-myoho-renge-kyo" (Gosho Zenshu, p. 725), Nam-myoho-renge-kyo contains the infinitely profound and immeasurable wisdom of the Buddhas in its entirety. And the door to enter the wisdom of Nam-myoho-renge-kyo is the "door of faith." Thus the Daishonin says, "'Door' means faith" (Ibid., p. 715).

If we believe in the Gohonzon and exert ourselves in practice and study as the Daishonin teaches, then, in accordance with the principle of "substituting faith for wisdom" we can develop a state of life of supreme happiness. This is what it means to enter the "door of faith," to advance along the path of attaining Buddhahood in this lifetime.

However, carrying through with faith becomes difficult when we encounter waves of adversity in life. At such times, people may forget that faith is the "door of wisdom." Instead, filled with complaint, they are tossed about helplessly on the rough seas. Or again, they may fear suffering and give themselves over to lives of pleasure and ease. In this sense, as well, the "door of faith" is difficult to understand and difficult to enter.

For precisely this reason, the Daishonin says, "Regard both suffering and joy as facts of life and continue chanting Nam-myoho-renge-kyo" (MW-1, 161).

Nam-myoho-renge-kyo is the wellspring of the wisdom of all Buddhas. And gongyo is a "ceremony of kuon ganjo" in which we return to the very foundation of our lives and draw wisdom from the great ocean of the world of Buddhahood.

 

[chiefpuffpuff]

<grinining> Here i go , here i go and spit forth some elemental air type stuff..heheheh And i think in order to speak about the air one needs to start with speaking about the earth . The material form which has been bruised and battered by having lived without the fully energized and awakened mind of the buddha . From birth we have been battered by constant inattention , and the inability to fully concentrate one pointedly upon the body .. and when i say onepointed , i mean the entore body as one single point ..through the constant shifting of the eyes , through the constant shifting of our limbs in inapropriate motions , weve lost focus of the center of the lake ..the center in which the ego drop or ideas ripple circleward through out our microcosmos .and for this we have lost the abity for our hearts to open fully and and spread forth its arterial rays of light ..henceforth the body becomes coarse ,where not a flame can rear spread forth its blaze over lined fields of corn , where not a steady wind can run wild over the plains ..where not the steady bubbling of a stream can be heard ...
Its as if weve been living in the grave ...And not a grave a rest, where the coal of time becomes becomes the diamond through steady pressure apllied , but a grave of heavy boulders being smashed against the supple arms of Devi ..Not a grave liken to the ones we create for our plants ,where the earth is pourous and allows for flowing tranformations as life is churned up , dying to its old form and born anew as the sacred blades ...HEH This kinda of sharing is tiresome .soooo to be continued

 

[SoCal Hippy]

Heavenly Drums are the voices of all beings (Ongi Kuden)

Heavenly Drums are the voices of all beings (Ongi Kuden)

I was able to see an excerpt of the new book, "Ongi Kuden", translated by Burton Watson and I wanted to post it here. I got to get this book soon.

The Record of the Orally Transmitted Teachings
(Jpn.: Ongi-kuden)

Nichiren's oral teachings on the Lotus Sutra, recorded and compiled by his disciple and successor Nikko. At Minobu in Kai Province, Japan, Nichiren gave a series of lectures for his disciples on important sentences and phrases from the Lotus Sutra. This work, dated the first month of 1278, consists of two parts and reveals the essential principles of Nichiren's teachings. When explaining the meaning of a passage of the sutra, he cited as references the major works of T'ien-t'ai and Miao-lo; he then interpreted the passage to clarify essential tenets of his teaching. The Record of the Orally Transmitted Teachings begins with a lecture on the meaning of Nam-myoho-renge-kyo and then proceeds through each of the twenty-eight chapters of the Lotus Sutra as well as the Immeasurable Meanings Sutra and the Universal Worthy Sutra. It concludes with two separate lectures: "The Essential Passage in Each of the Twenty-eight Chapters of the Lotus Sutra" and "All the Twenty-eight Chapters of the Lotus Sutra Are Nam-myoho-renge-kyo."
(source: The Soka Gakkai Dictionary of Buddhism)

[The following is excerpted from pages 18-19 of the recently published “Ongi
Kuden”*]

“Heavenly drums sounded by themselves is symbolic of one who takes it upon
oneself to preach without being asked.” [“Hokke Mongu”**, v. 3]

The “heavenly drums” are Nam-myoho-renge-kyo. “Of themselves” means they areunhindered by any obstacles.

When living beings freely send forth their words and voices is a case of taking
it upon themselves to preach without being asked. This refers even to the
voices and cries of wrongdoers being punished by the wardens of hell…to the
voices of all living beings as they are beset by the three poisons of greed,
anger and foolishness. All of these voices in essence are Nam-myoho-renge-kyo.

Ongi Kuden “Record of the Orally Transmitted Teachings” compiled by Nikko,
translated by Burton Watson
** Hokke Mongu “Words and Phrases of the Lotus Sutra” (C. “Fa-Hua Wen-Chu”) by
Chi-i (T’ien T’ai)

 

[Guest]

Now THAT would be a book I would need. Thanks So Cal! Southern Girl

 

[PassTheDoobie]

How exciting! Thanks SoCal!

How exciting! Thanks SoCal!

The Record of the Orally Transmitted Teachings ("Ongi Kuden")
Translated by Burton Watson

Soka Gakkai recently released the The Record of the Orally Transmitted Teachings, an English translation by Dr. Burton Watson of "Ongi Kuden." The Record of the Orally Transmitted Teachings represents the notes on Nichiren's lectures on The Lotus Sutra that were recorded and put into order by Nichiren's close disciple and successor, Nikko, and, with Nichiren's permission, were handed down for posterity. Dr. Watson, a former professor of Asian Studies at Columbia University, USA, is an eminent translator from Chinese and Japanese to English. He is known for his deep understanding of Chinese literature, including his translation of Ssu-ma Ch'ien's Records of the Historian, and had earlier translated Kumarajiva's Myoho-renge-kyo (The Lotus Sutra). SGI President Daisaku Ikeda and Dr. Watson first met in 1973 and held a dialogue on the Lotus Sutra and Buddhist philosophy. When they met again in 1992, Dr. Watson expressed a deep interest in the manner in which Nichiren interpreted the Lotus Sutra, and he agreed to undertake an English translation of the "Ongi Kuden."

In the book's foreword, Mr. Ikeda writes: "What is the basic philosophical outlook of the Orally Transmitted Teachings? Various interpretation are possible, but my view is that ultimately it resides in the concept of the dignity of the human being and the dignity of life. In specific terms, it is the belief that ordinary people are capable of attaining Buddhahood, that ordinary people are in fact Buddha."

He also writes, "The solidarity of men and women who are awakened to the true dignity of life will continue to expand and make it possible that war and terrorism be wiped out, and that poverty, destruction of the environment, and other global problems that now threaten humankind be solved. I firmly believed that that day will come, and my one great desire is that it may come as quickly as possible."

Currently, the book is available at Seikyo Book Stores and Seikyo Book Corners located in all Soka Gakkai centers throughout Japan.

 

[PassTheDoobie]

Hey, check this out: sokagakkai.info/html1/ news1/publications1/ongikuden1.html

Hey, check this out: sokagakkai.info/html1/ news1/publications1/ongikuden1.html

(While I was there I found this and a bunch of other cool stuff!)

The Nine Consciousnesses

The Buddhist teaching of the nine consciousnesses offers the basis for a comprehensive understanding of who we are, our true identity. It also helps explain how Buddhism sees the eternal continuity of our lives over cycles of birth and death. This perspective on the human being is the fruit of thousands of years of intense introspective investigation into the nature of consciousness. Historically, it is grounded in efforts to experience and explain the essence of Shakyamuni掇 enlightenment beneath the bodhi tree some 2,500 years ago.

The nine consciousnesses can be thought of as different layers of consciousness which are constantly operating together to create our lives. The Sanskrit word vijnãna, which is translated as consciousness, includes a wide range of activities, including sensation, cognition and conscious thought. The first five of these consciousnesses are the familiar senses of sight, hearing, smell, taste and touch. The sixth consciousness is the function that integrates and processes the various sensory data to form an overall picture or thought, identifying what it is that our five senses are communicating to us. It is primarily with these six functions of life that we perform our daily activities.

Below this level of consciousness is the seventh consciousness. Unlike those layers of consciousness that are directed toward the outer world, the seventh consciousness is directed toward our inner life and is largely independent of sensory input. The seventh consciousness is the basis for our sense of individual identity; attachment to a self distinct to and separate from others has its basis in this consciousness, as does our sense of right and wrong.

Below the seventh consciousness, Buddhism elucidates a deeper layer, the eighth or ãlaya consciousness, also known as the never-perishing or storehouse consciousness. It is here that the energy of our karma resides. Whereas the first seven consciousnesses disappear on death, the eighth consciousness persists through the cycles of active life and the latency of death. It can be thought of as the life-flow that supports the activities of the other consciousnesses. The experiences described by those who have undergone clinical death and been revived could be said to be occurrences at the borderline of the seventh and eighth consciousnesses.

An understanding of these levels of consciousness and the interaction between them can offer valuable insights into the nature of life and the self, as well as pointing to the resolution of the fundamental problems that humanity confronts.

According to Buddhist teachings, there are specific deep-seated delusions in the seventh consciousness regarding the nature of self. These delusions arise from the relationship between the seventh and eighth levels of consciousness and manifest as fundamental egotism.

Buddhist teachings describe the seventh layer as emerging from the eighth consciousness: it is always focused on the eighth consciousness of the individual, which it perceives as something fixed, unique and isolated from other things. In reality, the eighth consciousness is in a state of continual flux. At this level our lives constantly interact, exerting a profound influence on each other. The perception of a fixed and isolated self that the seventh consciousness generates is thus false.

The seventh consciousness is also the seat of the fear of death. Being unable to perceive the true nature of the eighth consciousness as an enduring flow of life energy, it imagines that upon death, the eighth consciousness will become permanently extinct. Fear of death thus has roots in the deep layers of the subconscious.

The delusion that the eighth consciousness is one's true self is also termed fundamental ignorance, a turning away from the interconnectedness of all being. It is this sense of one掇 self as separate and isolated from others that gives rise to discrimination, to destructive arrogance and unbridled acquisitiveness. Humanity掇 ravaging of the natural environment is another obvious result.

A Karmic River

Buddhism posits that our thoughts, words and deeds invariably create an imprint in the deep layers of the eighth consciousness. This is what Buddhists refer to as karma. The eighth consciousness is therefore sometimes referred to as the karmic storehouse--the place where these karmic "seeds" are "stored." These seeds or latent energy can be either positive or negative; the eighth consciousness remains neutral and equally receptive to either type of karmic imprinting. The energy becomes manifest when conditions are ripe. Positive latent causes can become manifest as both positive effects in one's life and as positive psychological functions such as trust, nonviolence, self-control, compassion and wisdom. Negative latent causes can manifest as various forms of delusion and destructive behavior and give rise to suffering for ourselves and others.

While the image of a storehouse is helpful, a truer image may be that of a raging torrent of karmic energy. This energy is constantly moving through and shaping our lives and experience. Our resultant thoughts and actions are then fed back into this karmic flow. The quality of the karmic flow is what makes each of us distinct beings--our unique selves. The flow of energy is constantly changing, but, like a river, it maintains an identity and consistency even through successive cycles of life and death. It is this aspect of fluidity, this lack of fixity, that opens the possibility to transforming the content of the eighth consciousness. This is why karma, properly understood, is different from an unchanging or unavoidable destiny.

The question, therefore, is how we increase the balance of positive karma. This is the basis for various forms of Buddhist practice that seek to imprint positive causes in our lives. When caught up in a cycle of negative cause and effect, however, it is difficult to avoid making further negative causes, and it is here that we turn to the most fundamental layer of consciousness, the ninth or amala consciousness.

This can be thought of as the life of the cosmos itself; it is also referred to as the fundamentally pure consciousness. Unstained by the workings of karma, this consciousness represents our true, eternal self. The revolutionary aspect of Nichiren Buddhism is that it seeks to directly bring forth the energy of this consciousness--the enlightened nature of the Buddha--thus purifying the other, more superficial layers of consciousness. The great power of the ninth consciousness welling forth changes even entrenched patterns of negative karma in the eighth consciousness. Because the eighth consciousness transcends the boundaries of the individual, merging with the latent energy of one's family, one's ethnic group, and also with that of animals and plants, a positive change in this karmic energy becomes a "cogwheel" for change in the lives of others. As SGI President Ikeda writes, "When we activate this fundamentally pure consciousness, the energy of all life's good and evil karma is directed toward value creation; and the mind or consciousness...of humankind is infused with the life current of compassion and wisdom." Nichiren identified the practice of chanting the phrase Nam-myoho-renge-kyo as the basic means for activating the ninth consciousness in our lives.

As the layers of consciousness are transformed, they each give rise to unique forms of wisdom. The wisdom inherent in the eighth consciousness allows us to perceive ourselves, our experience and other phenomena with perfect clarity and to profoundly appreciate the interconnectedness and interdependence of all things. As the deep-rooted delusions of the seventh consciousness are transformed, an individual is enabled to overcome the fear of death, as well as the aggression and violence that spring from this fear. A wisdom arises which enables us to perceive the fundamental equality of all living beings and to deal with them on an unchanging basis of respect. It is this type of transformation and wisdom that is sorely required in our world today.

 

[PassTheDoobie]

Please note that there is no mention of "love" here. I will say this again for the benefit for all those dear to me that are striving to understand the fundamental points of Buddhism. Buddhism is based on respect, not love; although respect does give rise to love. Respect is the middle way. You can respect anyone. You may not actually be able to love everyone. That's OK, as long as you respect the dignity of their lives and the equality of them to yourself and others.

Also, in my opinion, the next to the last paragraph above describes the "ketchimyaku" or lifeblood of faith that the Daishonin discussed in the 'Heritage of the Ultimate Law of Life', posted a few pages ago. The energy flow of our lives are all connected. The heritage of the Ultimate Law of Life manifesting is achieved and exists based on our dependent origination and subsequent incarnation. Life exists because we live. Buddhahood can only be achieved by virture of our interactivity with each other. A sense of mission as a Bodhisattva of the Earth and disciple of Nichiren whom propagates Nam-myoho-renge-kyo is a fundamental and unalterable requirement.

(or so it seems based on everything that I have learned so far)

 

[SoCal Hippy]

Thanks PTD for the Lectures and the Nine Conciousnesses, great Stuff!
on your post #935 I couldnt access the link, could you post that again maybe? I would like to check that info out. Thx in advance.

wanted to post some guidance I just got a copy of from a guy who used to be the head of SGI-Europe, Mr Yamazaki. it might be old but the principles eternal and I always need reminders on attitudes, etc. (funny, when reading Ku, Ke, Chu I thought of the Beatles song) :wink:

One's Attitude in Front of the Gohonzon

Guidance from Dr. Yamazaki

One's attitude in front of the Gohonzon is like being on a holiday.
It is necessary to cut oneself off from work, from daily life. This
is important in order to regenerate, be free of tension and relaxed.
If the practice is prolongation of one's social life, this is not
effective.

In the ceremony in the air (Gongyo), one cuts oneself off from the
earth rising above. If you are dominated by your problems in front
of the Gohonzon, nothing good appears. It is necessary to rise
above, to make it a special moment...relaxing. This is a ceremony
of ''Ku''. I am Buddha in front of the Gohonzon!

The Gohonzon is like a mirror, so it is not necessary to be either
imprisoned, nor attached, nor dominated, nor guilty, nor worthless,
nor have arrogance in order to enter the world of the Gohonzon. It
is necessary for one to be indifferent to their own thoughts. One
does not fight in front of the Gohonzon. One is relaxed as though
being in the air without limit. With this kind of ichinen for
fifteen minutes...this is enough.

From the first daimoku, change the world, feel the universe,
realize ''Ku'', ''Ke'', and ''Chu''! (''Ku'' is the world of the
Buddha; ''Ke'' is oneself; ''Chu'' is all the strength and wisdom of
the universe.)

One can the recuperate all the forces of the universe. The wisdom to
listen, to believe, to meditate, and to decide. Reject your own
arrogance in order to allow your own wisdom to appear, going beyond
time and space to detoxify ourselves in front of the Gohonzon.
Nothing is too far away in the morning and in the evening - this is
when we are Buddha. We must have confidence to find a sense of The
Ceremony in the Air and declare our conviction to be the Buddha of
eternal life, the Buddha of ichinen sanzen, and the Buddha of
confidence and joy!

 

[SoCal Hippy]

Gosho Quote

Gosho Quote

Abutsu-bo is therefore the treasure tower itself, and the treasure
tower is Abutsu-bo himself. No other knowledge is purposeful. It is
the treasure tower adorned with the seven kinds of treasures -
hearing the correct teaching, believing it, keeping the precepts,
engaging in meditation, practicing assiduously, renouncing one's
attachments, and reflecting on oneself. You may think you offered
gifts to the treasure tower of the Thus Come One Many Treasures, but
that is not so. You offered them to yourself.

(WND, 299)
On the Treasure Tower
Written to Abutsu-bo Nittoku on March 13, 1272

 

[Guest]

Greetings to All

Greetings to All

I too was unable to find that particular site PTD. However, I did scan some other things. Just not use to the site being as it is now. It use to be very simple with little info. Has been quite a treat this past year to see the things that are there. And also appreciate your posts.
I really enjoyed Mr. Yamazaki's guidance. It was validation for me. Since I started chanting before the Gohonzon this past summer, that is how it has been for me. It is my place to go and just chant. Sincere Gongyo with daimoku, I guess I have just come to believe it goes where it needs to go.
When I very first started chanting, it was show me...then after some results it became a place to go and vent all my problems and expect these miracles to occur, which ultimately hurt my practice. My life has become to move quickly in directions I never dreamed would happen, in many different avenues of my life. You walk away feeling more confident and assured that all will be as it needs to be but in the mean time you have that place of peace. When I'm scared or stressed or drilling something in my head in the car it is automatic that the chanting start, so the reinforcement of that thought was exciting to read.
I have enjoyed your dialogue. southern girl

 

[BushyOldGrower]

Life of the Cosmos itself is what I see as GOD and while love may not be mentioned I feel that this life intelligence of the cosmos does love itself which is the all of us.

Watson is some fella huh? I have some verse from his stuff at the SGI site as I am reading him concurrently with the book you sent me Tom. So then there is a GOD?

In any event I thought so. Like what jethro tull said about my god isn't the kind you wind up on sunday, maybe he was a budding buddhist too.

I always believed in reincarnation and karma but now you are showing me all the detailed answers that I never thought could be found so clearly put.

Gypsy is a bodhisattva I am sure because he and I are connected somehow. Gypsy never believed in GOD and never saw eye to eye with me on this but he is an intelligent and good man. We are plagued by the same things other good men are plagued by. The delusions of this world and we are still learning but we both chant.

Surely we will then continue toward our eventual outcome of enlightenment. I need to master my anger as does Gypsy but you all will help us and someday maybe I will go as far as Gypsy and shave my head. BOG

This beneficent cloud is laden with moisture,
the lightening gleams and flashes,
and the sound of thunder reverberates afar,
causing the multitude to rejoice.
The sun's rays are veiled and hidden,
a clear coolness comes over the land;
masses of darkness descend and spread-
you can almost touch them.
The rain falls everywhere,
coming down on all four sides,
its flow and saturation are measureless,
reaching to every area of the earth,
to the ravines and valleys of the mountains and streams,
to the remote and secluded places where grow
plants, bushes, medicinal herbs,
trees large and small,
a hundred grains, rice seedlings,
sugar cane, grape vines.
The rain moistens them all,
none ails to receive its full share,
the parched ground is everywhere watered,
herbs and trees alike grow lush.
What falls from the cloud
is water of a single flavor,
but the plants and trees, thickets and groves,
each accept the moisture that is appropriate to its portion.
All the various trees,
whether superior, middling or inferior,
take that is fitting for large or small
and each is enabled to sprout and grow.
Root, stem, limb, leaf,
the glow and hue of flower and fruit-
one rain extends to them
and all are able to become fresh and glossy,
whether their allotment
of substance, form and nature is large or small,
the moistening they receive is one,
but each grows and flourishes in its own way.

The Buddha is like this
when he appears in the world,
comparable to a great cloud
that covers all things everywhere,
Having appeared in the world,
for the sake of living beings
he makes distinctions in expounding
the truth regarding phenomena.
The great sage, the World-Honored One,
to heavenly and human beings,
in the midst of all beings,
pronounces these words:
I am the Thus Come One,
most honored of two-legged beings.
I appear in the world
like a great cloud
that showers moisture upon
all the dry and withered living beings,
so that all are able to escape suffering,
gain the joy of peace and security,
the joys of this world
and the joy of nirvana.
All you heavenly and human beings of this assembly,
listen carefully and with one mind!
All of you should gather around
and observe the one of unexcelled honor.
A am the World-Honored One,
none can rival me.
In order to bring peace and security to living beings
I have appeared it the world
and for the sake of this great assembly
I preach the sweet dew of the pure Law.
This Law is of a single flavor,
that of emancipation, nirvana.
With a single wonderful sound
I expound and unfold its meaning;
constantly for the sake of the Great Vehicle
I create causes and conditions.

I look upon all things
as being universally equal,
I have no mind to favor this or that,
to love one or hate another.
I am without greed or attachment
and without limitation or hindrance.
At all times, for all things
I preach the Law equally;
as I would for a single person,
that same way I do for numerous persons,
constantly I expound and preach the Law,
never have I done anything else,
coming, going, sitting, standing,
never to the end growing weary or disheartened.
I bring fullness and satisfaction to the world,
like rain that spreads its moisture everywhere,
Eminent and lowly, superior and inferior,
observers of precepts, violators of precepts,
those fully endowed with proper demeanor,
those not fully endowed,
those of correct views, of erroneous views,
of keen capacity, of dull capacity-
I cause the Dharma rain on all equally,
never lax or neglectful.
When all the various living beings
hear my Law,
they receive it according to their power,
dwelling in their different environments.
Some inhabit the realm of human and heavenly beings,
of wheel-turning sage kings,
Shakra, Brahma ane the other kings-
these are the inferior medicinal herbs.
Some understand the Law of no outflows,
are able to attain nirvana,
to acquire the six transcendental powers
and gain in particular the three understandings,
or live alone in mountain forests,
constantly practicing meditation
and gaining the enlightenment of pratyekabuddhas-
these are the middling medicinal herbs.
Still others seek the place of the World-Honored One,
convinced that they can become Buddhas,
putting forth diligent effort and practicing meditation-
these are the superior medicinal herbs.
Again there are sons of the Buddha
who devote their minds solely to the Buddha way,
constantly practicing mercy and compassion,
knowing that they themselves will attain Buddhahood,
certain of it and never doubting-
these I call small trees.
Those who abide in peace in their transcendental powers,
turning the wheel of non-regression,
saving innumerable millions
of hundreds of thousands of living beings-
bodhisattvas such as these
I call large trees.
The equality of the Buddha's preaching
is like a rain of a single flavor,
but depending upon the nature of the living being,
the way in which it is received is not uniform,
just as the various plants and trees
each receive the moisture in a different manner.
The Buddha employs this parable
as an excellent means to open up and reveal the matter,
using various kinds of words and phrases
and expounding the single Law,
but in terms of the Buddha wisdom
this is no more than one drop of the ocean.
I rain down the Dharma rain,
filling the whole world,
and this single-flavored Dharma
is practiced by each according to the individual's power.
It is like those thickets and groves,
medicinal herbs and trees
which, according to whether they are large or small,
bit by bit grow lush and beautiful.

The Law of the Buddhas
is constantly of a single flavor,
causing the many worlds
to attain full satisfaction everywhere;
by practicing gradually and stage by stage,
all beings can gain the fruits of the way.
The voice-hearers and pratyekabuddhas
inhabit the mountain forests,
dwelling in their final existence,
hearing the Law and gaining its fruits-
we may call them medicinal herbs
that grow and mature each in its own way,
if there are Bodhisattvas
who are steadfast and firm in wisdom,
who fully comprehend the threefold world
and seek the supreme vehicle,
these we call the small trees
that achieve growth and maturity.
Again there are those who dwell in meditation,
who have gained the strength of transcendental powers,
have heard of the emptiness of all phenomena,
greatly rejoice in it in their minds
and emit countless rays of light
to save living beings-
these we call large trees
that have gained growth and maturity
In this way, Kashyapa,
the Law preached by the Buddha
is comparable to a great cloud
which, with a single-flavored rain,
moistens human flowers
so that each is able to bear fruit.
Kashyapa, you should understand
that through various causes and conditions,
various kinds of simile and parable,
I open up and reveal the Buddha way.
This is an expedient means I employ
and the same is true of the other Buddhas.

Now for you and the others
I preach the utmost truth:
none in the Multitude of voice-hearers
has entered the stage of extinction.
What you are practicing
is the bodhisattva way,
and as you gradually advance in practice and learning
you are all certain to attain Buddhahood.

 

[PassTheDoobie]

SoCal and SG:

Just go to www.sgi.org and go from there then.

BOG:

My friend you have just redefined God, as the term God is used and understood in the English language. Couldn't you just change the word instead of the definition? It's up to you. Keep reading!

 

[SoCal Hippy]

SGI President Ikeda's Message for Kosen-rufu Day,

SGI President Ikeda's Message for Kosen-rufu Day,

(I started chanting Nam Myoho Renge Kyo at age 19; thanks PTD) :smile:

To my beloved youth division members throughout the world:
Congratulations on the vibrant gatherings you are holding to
commemorate March 16, Kosen-rufu Day.

Nichiren Daishonin writes: "Were they not Bodhisattvas of the Earth,
they could not chant the daimoku" (WND, 385). All of you, who have
had the good fortune to embrace the Mystic Law at a young age and who
are devoting yourselves earnestly for the sake of Buddhism and for
the welfare and happiness of others, are Bodhisattvas of the Earth
endowed with a noble mission. I am watching over your meaningful
gatherings today, my heart filled with deep respect and veneration
for each one of you.

March 16 is a day when disciples stand up and make a vow to carry on
the spiritual baton of kosen-rufu; it is the day that is the eternal
prime point of mentor and disciple.

On March 16, 1958, my mentor Josei Toda, summoning the last of his
energy, entrusted the youth with carrying on his work to accomplish
kosen-rufu. As his disciple, I gave my all to this endeavor and
opened the way to the development of kosen-rufu throughout the world.

The SGI, which this year celebrates its 30th birthday, now
encompasses 190 countries and territories, and the resonant sound of
Nam-myoho-renge-kyo unceasingly envelops our planet.

Despite encountering relentless persecution, the Daishonin declared
in a powerful lion's roar: "Still I am not discouraged" (WND, 748).
No matter how the three obstacles and four devils might assail him,
he refused to retreat a single step from his chosen course of leading
all people to enlightenment. The mentors and disciples of Soka have
achieved such brilliant victories for kosen-rufu because they have
striven with this same invincible spirit of Nichiren Daishonin.

Both the Lotus Sutra and the writings of the Daishonin urge that we
widely spread the Mystic Law throughout the entire world and ensure
that the flow of kosen-rufu is never cut off by anyone. Doing your
utmost as good citizens in the place of your mission, the place where
you are now, is itself a powerful contribution to the development of
our movement and the realization of world peace. Your victory is the
victory of the SGI.

The SGI has entered a new era. You, the youth, are the protagonists
of kosen-rufu. Please take everything as an opportunity to polish and
develop yourselves, and with daimoku as your foundation, do your best
in your work, your studies, and your SGI activities. Please also
strive together to make your SGI organizations the warmest,
friendliest, and most united in all the world. I entrust worldwide
kosen-rufu in the 21st century to all of you!

Each one of you is infinitely precious to me, and I am always praying
for your good health and for the happiness of your families. I will
continue with all my being to send you daimoku. My young friends:
Never be defeated! Be positive and strong, winning in your youth!
Become experts in happiness! Become champions of victory!

Finally, be good to your parents, and stay well!

March 2005

Daisaku Ikeda
President
Soka Gakkai International

 

[PassTheDoobie]

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (4)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (4)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda

The Transformation of the Voice-Hearers

Niji seson. Ju sanmai. Anjo ni ki. Go sharihotsu. Sho-but^chi-e. Jinjin muryo. Go chi-e mon. Nange nannyu. Issai sho-mon. Hyaku-shi-butsu. Sho fu no chi.

At that time the World-Honored One calmly arose from his samadhi and addressed Shariputra, saying: "The wisdom of the Buddhas is infinitely profound and immeasurable. The door to this wisdom is difficult to understand and difficult to enter. Not one of the voice-hearers or pratyekabuddhas is able to comprehend it....

The Buddha's Wisdom Far Surpasses the Wisdom of People of the Two Vehicles

In the final sentence of this passage, Shakyamuni announces to Shariputra that the vast wisdom of the Buddhas cannot be fathomed by the shallow wisdom of voice-hearers and pratyekabuddhas, or people of the two vehicles.

Shariputra, a voice-hearer, is known as the foremost in wisdom among Shakyamuni's disciples. In terms of wisdom, he is a brilliant intellectual, second to none. Still, Shakyamuni declares that not even Shariputra with all of his wisdom can comprehend the wisdom of the Buddhas.

As Shakyamuni continues with his preaching in this and subsequent chapters, however, not only Shariputra but all the voice-hearers undergo a complete transformation. They begin to comprehend the wisdom of the Buddhas; and Shakyamuni acknowledges they can attain Buddhahood without fail. This is known as the "enlightenment of the two vehicles."

The Great Ocean of Buddhahood Can Only Be Entered Through Faith

What brought about this change for the voice-hearers? What happened to them as a result of hearing Shakyamuni expound the Lotus Sutra? This is clarified in "Simile and Parable," or the third chapter, where Shakyamuni explains that even Shariputra had been "able to gain entrance through faith alone." In other words, the voice-hearers are able to enter the supreme wisdom of the Buddhas, not through their own shallow wisdom but through faith.

In Buddhism, faith means a pure heart, a flexible spirit and an open mind. Faith is the function of human life to dispel the dark clouds of doubt, anxiety and regret, and sincerely open and direct one's heart toward something great.

Faith might also be characterized as the power that enables the microcosm of the self to sense the universal macrocosm. Through this power, the power of faith, the voice-hearers can enter the vast realm of the wisdom of the Buddhas. According to Nagarjuna and T'ien-t'ai, Buddhism is a vast ocean, and only those with faith can enter.

It would seem that Shakyamuni's preaching of the first half, or theoretical teaching, of the Lotus Sutra, which was specifically addressed to the voice-hearers, aroused in them a power of faith markedly more profound than they had previously manifested. In "Expedient Means," Shakyamuni vigorously exhorts Shariputra to further develop his faith. He is saying, in effect, "This is the time when you should summon up great power of faith."

Voice-hearers Who Simply Hear the Teaching Become Voice-hearers Who Relate the Teaching to Others

What becomes of the voice-hearers who enter the realm of the wisdom of the Buddhas through faith? The, voice-hearers themselves clarify this point when they say, "Now we have become voice-hearers in truth, for we will take the voice of the Buddha way and cause it to be heard by all."

In other words, they change, from being "voice-hearers who hear the teaching" to being "voice-hearers who cause others to hear the teaching." They become voice-hearers who talk about Buddhism among the people.

In one sense, "voice-hearers" indicates those who look to their teacher, the Buddha, for personal salvation and gain. From this standpoint, the statement suggests that they have changed from "disciples who have been saved" to "disciples who save others," "disciples who join the mentor in his struggle."

In the pre-Lotus Sutra teachings, "people of the two vehicles" means those who become attached to a partial enlightenment and lose their aspiration for the Buddha way. In the Lotus Sutra they are revived; instead of being people of the two vehicles who close themselves off in a shallow enlightenment, they become true people of the two vehicles who seek the supreme enlightenment of the Buddha.

In essence, what is revived in the voice-hearers is trust in human beings, respect for the people and hope for the future. In other words, they discover the Buddha nature shining within all people. Such is the power and benefit of the vast Buddha wisdom they attain through faith.

A Person of Wisdom Is a Person with an Excellent Heart

Wisdom, in the Lotus Sutra, does not simply mean being smart; it is far more profound. Essentially, it is to have an excellent "heart." Wisdom signifies humanity and force of character borne of strength, breadth and profundity of spirit.

The Daishonin says, "The wise may be called human" (MW-2, 281). He also explains that one who perseveres in following a correct way of life based on the Mystic Law, without being swayed by praise and censure, is truly wise (Gosho Zenshu, p. 1151).

A Canadian poet writes in effect that no one is as condescending toward others as an ignorant person; whereas a wise person has the capacity for tolerance.

Interpreting the transformation of the voice-hearers from the standpoint of the Daishonin's Buddhism, Shariputra who enters the realm of the Wisdom of the Buddhas through faith and becomes a disciple of action represents the followers of Nichiren Daishonin who believe in and embrace Nam-myoho-renge-kyo, the entity of the wisdom of the Buddhas, and strive to realize kosen-rufu. Thus the Daishonin says, "Now Nichiren and his followers who chant Nam-myoho-renge-kyo are all Shariputras" (Gosho Zenshu, p. 722). All who conduct Buddhist dialogue with friends, and who earnestly chant the Mystic Law and tax their wisdom to help others become happy are "Shariputras" of the present age.

(to be continued)

 

[PassTheDoobie]

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (4)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (4)

(continued)

Sho-i sha ga. Butsu zo shingon. Hyaku sen man noku. Mushu sho butsu. Jin gyo sho-butsu. Muryo doho. Yumyo shojin. Myosho fu mon. Joju jinjin. Mi-zo-u ho. Zui gi sho setsu. Ishu nange.

What is the reason for this? A Buddha has personally attended a hundred, a thousand, ten thousand, a million, a countless number of Buddhas and has fully carried out an immeasurable number of religious practices. He has exerted himself bravely and vigorously, and his name is universally known. He has realized the Law that is profound and never known before, and preaches it in accordance with what is appropriate, yet his intention is difficult to understand.

Daimoku Contains the Benefit of All Practices

In this passage, Shakyamuni explains why the wisdom of the Buddhas is infinitely profound and immeasurable, and why the door to this wisdom is difficult to understand and difficult to enter, by indicating the practices he has carried out in previous lifetimes.

To convey a sense of just how difficult the path to attaining Buddhahood is, Shakyamuni explains that a Buddha has served countless Buddhas in previous lifetimes, has bravely and vigorously carried out incalculable practices, and as a result has become enlightened to a law of unparalleled greatness.

By comparison, the practice of Shariputra and the other people of the two vehicles is quite shallow. Accordingly, they cannot comprehend the true purpose of the teaching that he is expounding from the standpoint of the immeasurable wisdom of the Buddhas.

Comprehension, Courage and Action Are Born of Heartfelt Agreement

It is interesting how Shakyamuni makes mention of his practices in previous lifetimes to indicate that the wisdom of the Buddhas is infinitely profound and immeasurable. Since the wisdom he attained cannot itself be easily articulated, he explains it by describing the practices that became the cause for his enlightenment.

This method of reasoning may seem somewhat obscure to us today. But for the people of India at the time, the idea that one repeatedly undergoes the cycle of birth and death was a matter of common sense. Therefore, by explaining that he had served countless Buddhas in the past, Shakyamuni could readily win their understanding and agreement.

Heartfelt agreement is important. When people are satisfied with an explanation, their comprehension deepens, their state of life expands. Heartfelt agreement produces courage and hope, and is sure to give rise to action.

For this reason, dialogue is very important. The power to impart profound understanding and win others' agreement is the power of words and the power of the voice. As a result of Shakyamuni's power of speech, even Shariputra developed a seeking spirit to attain the vast wisdom of the Buddhas.

The Mystic Law Contains the Practices of All Buddhas

In this section, Shakyamuni clarifies that through having carried out an immeasurable number of practices under a countless number of Buddhas, he has attained the wisdom and enlightened state of life of the Buddha.

A Buddha is one who has experienced and carried out all manner of practices in previous lifetimes. In this sense, "a Buddha" means an expert at Buddhist practice. Shakyamuni possessed in his life the experience and benefit of all the practices he carried out in the past. For this reason, he could expound teachings that perfectly matched the capacity of the people and the time. A Buddha is one whose richness of experience in the past produces a spiritual abundance in the present.

True leaders are those who can offer appropriate advice based on their own rich experience; not people who just give orders and are all words and no substance. Leaders are first and foremost people of action who lead by personal example. They are not people who merely occupy some status or position. Leaders are people of hard work, not people of tactics and maneuvering; and, above all, they, are not authoritarians.

In any event, the life of a Buddha is profound and wondrous, The Buddha's one life contains the benefit of immeasurable practices; all is contained in the one. Such is the mystery of life. Nichiren Daishonin expressed the mystic nature of life as Nam-myoho-renge-kyo. Thus, he writes:

The five characters of Myoho-renge-kyo, the heart of the essential teaching of the Lotus Sutra, contain all the benefits amassed by the beneficial practices and meritorious deeds of all the Buddhas throughout the past, present and future. (MW-4, 129)

In other words, Myoho-renge-kyo contains the benefits of all practices and meritorious deeds not only of Shakyamuni but of all Buddhas throughout time and space. Daimoku contains the benefit of all practices and all meritorious deeds carried out by all Buddhas in the ten directions and over the three existence's of past, present and future.

From the Daishonin's Buddhism, therefore, the passage, "A Buddha has personally attended a hundred, a thousand, ten thousand, a million, a countless number of Buddhas and has fully carried out an immeasurable number of religious practices," is extolling the benefit of Nam-myoho-renge-kyo.

Earnest Faith Is the Path to Attaining Buddhahood

In describing the immeasurable practices he has carried out, Shakyamuni's purpose is not to indicate that others should do the same. Rather, he is saying in effect, "Based on your trust in this Buddha, you should put your faith in the teaching that I, Shakyamuni, am about to expound."

Shakyamuni is a Buddha who in the past carried out immeasurable practices. The well-known tales of Sessen Doji and King Shibi describe the brave and vigorous practices he carried out in previous lifetimes.

In the Latter Day of the Law, there is no need to carry out "an immeasurable number of religious practices." Embracing and upholding the law of Nam-myoho-renge-kyo for oneself and for others, which contains "all the benefits amassed by the [Buddha's] beneficial practices and meritorious deeds," provides the benefit of carrying out "an immeasurable number of religious practices."

This is not to say, however, that Shakyamuni's practices are irrelevant to us. Throughout the Gosho, Nichiren Daishonin stresses the spirit of Shakyamuni's practice. For example, as for the meaning of Sessen Doji's practice for the people of the Latter Day, he says:

Even common mortals can attain Buddhahood if they cherish one thing: earnest faith. In the deepest sense, earnest faith is the will to understand and live up to the spirit, not the words, of the sutras. (MW- 1, 268

In the Latter Day of the Law, earnest faith, the will to understand and live up to the Law, is the cause for attaining Buddhahood.

The Daishonin praises most highly those courageous individuals who maintain earnest faith. For example, to Shijo Kingo, who made the long and difficult journey over mountains and rivers and across the treacherous sea to visit the Daishonin in exile on Sado Island, he says, "How could your resolve be inferior to that [of Sessen Doji]?" (MW-6, 308). And to Myoichi-ama, he writes regarding her deceased husband who had dedicated his life to the Mystic Law, "How could his benefit differ from that of Sessen Doji?" (MW-1, 151).

In light of the foregoing, we can say that the earnest faith of each person who lives based on the Mystic Law and struggles for kosen-rufu contains the benefit of all practices and all meritorious deeds.

 

[BushyOldGrower]

Whoa is all I can say this is some heavy shit. I redefined GOD? Well I guess my definition of GOD is what you call Buddha but the terms seem interchangeable to me since there can't be both.

I see there can be Gods though.

"Ku" rising up from your body in front of the Gohanzon? That sounds cool for sure.

Based on the irrefutable reason of the proposition that all human beings are respectable, and that there is no human being who is better than anyone else, Shakyamuni went out among the people and began expounding the Law continuously.

Buddhism Is the Path of Limitless Self-improvement
I like so much of what has been posted her of late. It seems that this gets deeper and deeper but since I can swim it doesnt matter to me how deep the water gets. Just continue to be patient with me everyone. BOG

 

[BushyOldGrower]

Funny but I have been considering a thread entitled, "Honorable Persons Sign-Up Here."

Respect for others seems like love to me but I am a hopeless romantic I guess. Defining the term Love or GOD is quite a task as words always have several meanings.

I believe most people want to be honorable and good don't you? BOG

 

[PassTheDoobie]

To my friend not afraid of the deep water:

"but the terms seem interchangeable to me"

In my opinion they are not, as they have two distinctive meanings in light of the Lotus Sutra revealing that all people are inherently Buddhas.

"since there can't be both."

You are quite correct there! I completely agree! The Truth of Life is that they are one or the other. Buddhism teaches that there is no creator. My wisdom is not great enough to dispute this, and since I live in a world of delusion, I would not begin to think that my perception of reality suffices to challenge the wisdom of Buddhas expressing a desire to share their enlightenment with the goal to make me equal to themselves. Just my way of looking at things. I hope no one misunderstands my intentions in putting that out there for everyone to think about.

T

 

[PassTheDoobie]

And:

"Respect for others seems like love to me but I am a hopeless romantic I guess. Defining the term Love or GOD is quite a task as words always have several meanings."

Respect for others seems a lot like love, until it has to be expressed toward those that you feel no love for. It is much more realistically possible to respect people that you don't like, than to love them. In human beings, to love everyone is nearly impossible. To learn to respect everyone, based on the humanism of Buddhism, is an achievable goal.

I did look this up in the dictionary when I made the comment the first tiime, but decided not to post it for the reason of not wanting to look like a smart ass or I was giving anyone a hard time about their belief in (a) God. The dictionary DOES have several meanings, but only three (at least the one online freebie dictionary I could find without looking too hard):

Definition
god (SPIRIT) [Show phonetics]
noun [C]
1) a spirit or being believed to control some part of the universe or life and often worshipped for doing so, or a representation of this spirit or being:
the ancient Greek gods and goddesses
See also the gods.

2) someone who is very important to you, whom you admire very much, and who greatly influences you:
His most devoted fans think of Elvis Presley as a sort of god.

(from Cambridge Advanced Learner's Dictionary)

Definition
God (MAKER) [Show phonetics]
noun [S not after the]
(in especially Christian, Jewish and Muslim belief) the being which made the universe, the Earth and its people and is believed to have an effect on all things:
Do you believe in God?

(from Cambridge Advanced Learner's Dictionary)

And so that is why I say what I say. Buddhism says no one made all of this. That's why they call it "The Mystic Law". This is all conversational though. What you believe in your heart is what you know at this moment. No one knows how that can change until it does.

My deepest repect to you all!

Thomas

 

[Babbabud]

Name the five colors-
shadow the eye
Name the eight notes-
muffle the ear
Name the five tastes-
coat the tongue
Naming stops the flow

Win the game, lose the play

Let innosense
Direct your desire
---------------------------------

As soon as you put a name on something then you put pre-concieved notions of what it is we are talking about. Language definetly seems to get in the way sometimes . In most of the death and rebirth sessions ive been a part of words always stood out square and proud . Most of the time just meeting eye to eye can mean so much more. For me words are tough. As soon as there are names the flow begins to break down . In the best sessions words actually seem to get in the way Just my .02 worth of babble