Chanting Growers Group

[PassTheDoobie]

I have an asshole too (my opinion)

I have an asshole too (my opinion)

"Like the belief that war is a necessity and that some wars are good. Even buddhists once believed this I think but non-violence is a policy I wish all would adhere to because we cannot have peace as long as war is ok."

As the Daishonin endlessly points out, there are many people that call themselves Buddhists that do not actually reflect the tenets of Buddhism in their thoughts and actions. Buddhism is a pacifistic philosophy, period. Read President Ikeda's annual peace proposals, and see what he has to say about the subject. Read the Daishonin's teachings, and see what he has to say about it. I've never read about anyone getting a pass for killing under ANY circumstances.

To kill is not only a cause, it is an effect as well. There is a karma that has been created and is being expiated to find oneself in a kill or be killed situation. To try and justify it is delusional, not in my opinion but according to the teachings of Buddhism. It causes bad karma, period. Not all killing has the same level of karmic retribution however, as evidenced by the five cardinal sins of Buddhism.

So if everything is political, I assume we need to include political conversation in this thread, or there won't be anything to discuss, and it will just be me cutting and pasting with no stimulation of discourse among us. That would still the kechimyaku flowing with the group and I am sure no one wants that. Saying everything is political and saying nothing is political bring the same result. No problem. Thank you for your opinions.

Let's keep talking!

 

[PassTheDoobie]

The Meaning of Faith / Pg 1036 WND

The Meaning of Faith / Pg 1036 WND

What is called faith is nothing unusual. Faith means putting one's trust in the Lotus Sutra, Shakyamuni, Many Treasures, the Buddhas and bodhisattvas of the ten directions, and the heavenly gods and benevolent deities, and chanting Nam-myoho-renge-kyo as a woman cherishes her husband, as a man lays down his life for his wife, as parents refuse to abandon their children, or as a child refuses to leave its mother.

Not only that, but one should ponder the sutra passages "Honestly discarding expedient means (1)" and "Not accepting a single verse of the other sutras (2) " without the slightest thought of casting them away, as a woman refuses to part with her mirror, or as a man wears his sword.

Respectfully,

Nichiren

The eighteenth day of the fifth
month

Reply to the lay nun Myoichi

Notes
1. Lotus Sutra, chap. 2.
2. Ibid., chap. 3

 

[BushyOldGrower]

I am discarding them Tom. Thanks. BOG

 

[PassTheDoobie]

You are welcome Mr. BOG

You are welcome Mr. BOG

Being the great Bodhisattva of the Earth that you are, I knew you would eventually begin to do so anyhow. It has to come from your heart. No one can tell you to do it and have it mean what it needs to mean. You have asked that I help share what I know, and I'm trying to do that. Chanting Nam-myoho-renge-kyo and having your prayers answered does not constitute practicing Buddhism, in-so-far as the seeking of anuttara-samyak-sambodhi is concerned. At some point, just as you have, one must respect the Law enough to determine to selflessly propagate it, to study it's teachings in order to understand and share them, and to view your life from a perspective of living it for the sake of the Law and fulfiilling your promise made at the Ceremony in the Air to practice this Buddhism in the Saha world and achieve enlightenment for the sake of making all others equal to yourself.

I see you doing nothing other than developing your peceptions and faith at record breaking speed here. Congratulations!

T

 

[PassTheDoobie]

from: http://www.sgi.org/english/Buddhism/more/more07.htm

from: http://www.sgi.org/english/Buddhism/more/more07.htm

Buddhism and Human Dignity

The global debate about human rights--taking place in venues from the halls of the United Nations to the street corners of impoverished communities--has brought to the fore many conflicting value systems and worldviews. Individualism vs. communalism. Modernity vs. tradition. East vs. West. North vs. South. Economic and social rights such as the right to employment and decent housing vs. the civil and political rights to free speech and expression.

In the end, however, all concepts of human rights--including those that do not necessarily use the language of "human rights"--have their basis in some understanding of human dignity. In other words, people merit decent treatment because they possess human dignity, some kind of inherent worth that is theirs by the simple fact of being human.

In some traditions, this dignity derives from God, in whose image humanity was created. In other traditions, the unique capacity to think and reason is said to be the source of human dignity. More and more, however, the idea of human dignity as the basis for rights and prerogatives over nonhuman nature is being supplanted by the idea of special human responsibilities--to exercise responsible stewardship in nature and to treat all life with respect.

How does Buddhism understand human dignity? From where does it spring? What supports and sustains it?

The starting point for Buddhism is the value and sanctity of life. For example, in one letter to a follower, Nichiren states that the value of a single day of life exceeds all other treasures. Buddhism further views each individual life as a manifestation of a universal life force. As the Bengali poet Rabindranath Tagore expressed this idea, "The same stream of life that runs through my veins night and day runs through the world and dances in rhythmic measures. It is the same life that shoots in joy through the dust of the earth in numberless blades of grass and breaks into tumultuous waves of leaves and flowers."

From the Buddhist perspective, given the mind-boggling number of life-forms that fill the universe, human life is rare privilege with special responsibilities. As Nichiren, referring to a passage from the Nirvana Sutra, describes this: "It is rare to be born a human being. The number of those endowed with human life is as small as the amount of earth one can place on a fingernail."

What makes human life unique is the scale of our choice, the degree to which we are free to choose to act for good or evil, to help or to harm.

A recent book on the challenges of aging introduces the story of a young woman, married and with young children, who found herself suddenly in the position of having to care for her mother-in-law, bedridden following a stroke. At first the young woman could not understand why this had happened to her, why her already demanding life should be further burdened in this way. Through her Buddhist practice she was able to realize that she could, depending on how she chose to approach this situation, make of it an opportunity to create value. She was able to transform her initial feelings of resentment toward the older woman into a sense of appreciation.

Ultimately, the Buddhist understanding of human dignity is rooted in the idea that we are able to choose the path of self-perfection. We can, in other words, consistently make those difficult choices for creativity, growth and development. Buddhahood, or enlightenment, is how this state of self-perfection--a condition of fully developed courage, wisdom and compassion--is described. The idea that all people--all life, in fact--have this potential is expressed by the concept, stressed particularly in the Mahayana tradition, that all living beings possess Buddha nature.

In concrete, practical terms, this comes down to the idea that everyone has a mission--a unique role that only she or he can play, a unique perspective to offer, a unique contribution to make. As SGI President Daisaku Ikeda recently wrote in a book for high school students, "Everyone has a mission. The universe does nothing without purpose. The fact that we exist means that we have purpose."

The older woman in the story likewise sought to find a way to use her severely limited capacities to contribute to the well-being of the household. Since she still had use of her hands, she took up knitting--partly as a form of therapy, partly to make useful things for the family. She also enjoyed keeping watch over the home when the others were away.

From the Buddhist perspective, we always have the option of choosing to create value from even the most difficult situation. Through such choices we can fulfill our unique purpose and mission in life, and in this way give fullest expression to the inherent treasure of our human dignity. There is perhaps no more solid foundation for human rights than a general awakening to the human dignity that resides in every one of us.

 

[PassTheDoobie]

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (11)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (11)

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

Our Concern for Kosen-rufu Enables Us To Become Buddhas

Shari-hotsu. Nyorai chiken. Kodai jinnon. Muryo muge. Riki. Mu-sho-i. Zenjo. Gedas. Sanmai. Jin nyu musai. Joju issai. Mi-zo-u ho.

"Shariputra, the wisdom of the Thus Come One is expansive and profound. He has immeasurable [mercy], unlimited [eloquence], power, fearlessness, concentration, emancipation and samadhis, and has deeply entered the boundless and awakened to the Law never before attained." (LS-2, 24)

In my last lecture, I discussed how "immeasurable mercy,' "unlimited eloquence,' "power' and fearlessness" are attributes of the Buddha's life that enable him to freely expound the Law.

Of these four powers, "fearlessness" means to expound the Law bravely and without fear. It indicates the Buddha's unshakable self confidence in expounding the Law.

The Buddha is fearless in his preaching in four ways. The first is in declaring that he is enlightened to the supreme truth; that is, he has great confidence in the Mystic Law. The second is in proclaiming that he has permanently extinguished all illusion; that is, he definitely will not be defeated by worries or sufferings. The third is in teaching people about delusions and hindrances that can obstruct the way to enlightenment; in other words, he encourages others to defeat the three obstacles and four devils. The fourth is in teaching people the definite path to attaining Buddhahood; that is, he vociferously proclaims that he has found the path to happiness.

Fearlessness means that when talking about these things, he does not have any fear. In short, fearlessness means courage arising from great confidence.

If you propagate Buddhism, then you are certain to meet with difficulties. Shakyamuni and Nichiren Daishonin, while fully aware of this, launched a campaign of words-their voices like the dignified roar of a lion-against the authorities of the religious world and the political rulers of their times. This is the epitome of fearlessness.

Nichiren Daishonin also urged his disciples to have no fear. And he said, "If Nichiren's disciples are cowardly, their prayers cannot be answered" (Gosho Zenshu, p. 840). He teaches that, while vigorously chanting the daimoku of Nam-myoho-renge-kyo, we should speak out for justice.

The Daishonin indicates that such actions exemplify the spirit indicated in this passage from "Emerging from the Earth" chapter of the Lotus Sutra: "'They [the Bodhisattvas of the Earth] are clever at difficult questions and answers,/ their minds know no fear"' (LS-15, 223).

This passage explains that the Bodhisattvas of the Earth are skilled at discussing difficult doctrine, and that they have not the slightest fear of their opponents in debate. The Bodhisattvas of the Earth are clever at questions and answers, and they bravely stand up to even the most powerful of enemies.

If you have fear, then you cannot say anything that will strike a chord in another person's heart. Nor will any wisdom well forth in your life.

Nikko Shonin says, "You should treasure those practitioners who are skilled in difficult debate, just as the late master [Nichiren Daishonin] did" (Gosho Zenshu, p. 1619).

We should treasure boundlessly those who spread the teaching. This is Nichiren Daishonin's spirit and Nikko Shonin's decree. The priesthood today has kicked over and trampled upon this teaching, and it has persecuted the SGI-a gathering without peer or precedent of people who spread the teaching.

Highly articulate and eloquent people are treasures of kosen-rufu. Eloquence does not mean verbosity; it is the power to win others' wholehearted understanding. Sometimes even a single word from a person of strong faith is enough to win the wholehearted understanding of someone whom not even a great scholar could reach. This is the power of wisdom, the power of character, the power of faith.

Amid a storm of calumny, all of you have been persistently carrying out dialogue of justice, unafraid of the winds of arrogant criticism. Without doubt you qualify as people of fearlessness, as people who "are clever in difficult questions and answers."

(to be continued)

 

[PassTheDoobie]

(continued)

(continued)

The Buddha Freely Spreads the Law Among the People

This passage further explains that the Buddha possesses "concentration," "emancipation" and "samadhis" and that he has deeply entered a boundless state of life and become enlightened to a great Law never before attained. Because he possessed such a firm and unshakable state of life, Shakyamuni could continuously expound the Law among the people with boundless freedom.

There simply are no Buddhas who spend all their time sitting in meditation. A Buddha is a Buddha precisely because he continually ponders and takes action to help others resolve their worries.

In that sense, all of you who concern yourselves over, and pray to resolve, the various problems encountered in the course of advancing kosen-rufu are most laudable. Each day, you grapple earnestly with issues relating to the happiness of friends, the advance of kosen-rufu, and the raising of capable people. Having these concerns makes you bodhisattvas; and for the same reason, you can develop the Buddha's state of life.

Your actions to challenge the great undertaking of kosen-rufu are comparable to those of the Buddha.

As I said in my last lecture, the wisdom and powers of the Buddha indicated by this passage are attributes of the state of life embodied in the Gohonzon; and we who embrace the Gohonzon can develop this same state of life. Also, as I have already noted, "concentration," "emancipation" and "samadhis" are included in our practice of gongyo and chanting daimoku.

In other words, to the extent that we earnestly rack our brains for kosen-rufu, to the extent that we take our problems to the Gohonzon, these attributes of the wisdom and power of the Buddha well forth in the depths of our being. This is what it means to read this passage with one's life.

In concrete terms, the Buddha's enlightened state of life and wisdom "never before attained" indicate none other than great confidence in the Gohonzon.

In this passage, Shakyamuni continues to praise the vast wisdom of the Buddha.

Shari-hotsu. Nyorai no. Shuju fun-betsu. Gyo ses sho ho. Gon-ji nyunan. Ekka shushin. Shari-hotsu. Shu yo gon shi. Muryo muhen. Mi-zo-u ho. Bus shitsu joju.

"Shariputra, the Thus Come One knows how to make various kinds of distinctions and to expound the teachings skillfully. His words are soft and gentle and can delight the hearts of the assembly."

"Shariputra, to sum it up: the Buddha has fully realized the Law that is limitless, boundless, never attained before." (LS-2,)

Here, he says that, in the final analysis, it is because he, the Thus Come One, possesses "the Law that is limitless, boundless, never attained before," that he could skillfully expound his teachings in accordance with the people's understanding and circumstances and delight them with "soft and gentle" words.

Shakyamuni also says he could expound the Law in accordance with the worries and concerns of all people because of the abundant and profound "wisdom of the Buddhas" infusing his life. In this way, he indicates the vastness of the unparalleled Law he has attained.

This is the third time in the "Expedient Means" chapter that Shakyamuni has referred to a Law never before known or attained. Why has Shakyamuni said essentially the same thing to Shariputra three times since the start of the chapter?

For the voice-hearers and pratyekabuddhas, the "wisdom of the Buddhas" is an "infinitely profound and immeasurable" teaching that they cannot comprehend. Shakyamuni desperately wants to communicate to Shariputra and the others that there exists a realm of wisdom so vast as to be beyond even their imagination.

That is why he repeatedly alludes to the existence of a great Law never before known or attained. Shariputra and the others cannot comprehend the vast wisdom of the Buddha as long as they remain satisfied with their own shallow wisdom. For that reason, Shakyamuni courteously and repeatedly explains just how wondrous the wisdom of the Buddhas is.

Someone who says, "Since I explained it once, that's sufficient," lacks compassion. We should continue to conduct dialogue until the other person's life changes. Attaining the objective is what counts; to speak solely for purposes of self satisfaction is pointless.

As he spoke each word Shakyamuni must have been observing the changes in Shariputra's expression. While repeatedly praising the wisdom of the Buddhas, he was doubtless waiting for a great seeking spirit to arise in Shariputra's heart.

Shariputra certainly knew of Shakyamuni's greatness before this juncture. Still, his sense of respect for the grand scale of the Buddha's wisdom and his seeking spirit must have grown as he listened to Shakyamuni expound the "Expedient Means" chapter. "I wish I could hear this 'Law never before known," Shariputra probably thought as he aroused in himself a "seeking mind never before attained."

Praying for the Happiness of Others

"His words are soft and gentle" means that to his listeners the Buddha's words are soft and gentle. These are words that, while tender, reverberate with piercing conviction.

With such words, the Buddha caused people to feel joy, and so led them along to this point. Even though he is saying this with regard to the [pre-Lotus Sutra] teachings that he expounded "according to others' minds," it offers us an important guideline.

"Soft and gentle," here, does not simply mean kind. Such words are completely different from obsequious words whose intention is merely to be agreeable. They are words that touch a chord in others' lives, words that move people. That is, they express an understanding of others' feelings.

Moreover, since deep down everyone desires true happiness, words uttered with ardent prayer for someone's happiness, even if they are strong, are "soft and gentle"

The Daishonin says:

Even though one may resort to harsh words, if such words help the person to whom they are addressed, then they are worthy to be regarded as truthful words and gentle words. Similarly, though one may use gentle words, if they harm the person to whom they are addressed, they are in fact deceptive words, harsh words.

The Buddhist doctrines preached by scholars these days are regarded by most people as gentle words, truthful words, but in fact they are all harsh words and deceptive words. I say this because they are at variance with the Lotus Sutra, which embodies the Buddha's true intention. (The Major Writings of Nichiren Daishonin, vol. 4, p. 82)

Even words that on the surface seem polite may be vicious and destroy a person's heart. By contrast, strongly spoken words can warm the heart.

There is a saying: good advice jars the ear, good medicine tastes bitter. Obsequious words are dangerous.

Conducting Hope filled Dialogue in a Society Lacking 'Truthful Words'

What are genuine soft and gentle words? This is not determined by how harsh or kind the words sound. Rather, it depends on whether they are laden with value, and whether there is compassion in the heart of their speaker.

In society today, "truthful words" are few. We are deluged by words of self-interest and calculation, words intended to cause injury, and words of playful caprice. These days we simply don't hear words of truth that issue from the depths of one person's heart and penetrate the heart of another.

True words perfectly coincide with the actions of the speaker. Words spoken out of personal conviction, words on the basis of which we have lived our lives are certainly true words. True words are living words that issue from a lively and exuberant heart.

Nikko Shonin admonished against indulging in "idleness and chatter" (Gosho Zenshu, p. 1617). Similarly, President Toda likened words not based on faith to smoke.

In conclusion, "soft and gentle words" means words spoken in good faith. Such words are sincere; they are earnest; and they have propriety. Moreover, words that clearly convey what you want to say are "soft and gentle."

A poet writes, "Abrasive words point to their weak foundation." Courteous words are a sign of self-confidence.

With abundant self-confidence, let us conduct dignified dialogue, never losing our inner latitude, poise and humor. Such dialogue is the true "weapon" of a Buddhist.

Confusion of language portends confusion in society. In an age lacking "truthful words," our movement, which is based on dialogue, is becoming a great light of hope for the world.

 

[PassTheDoobie]

from: http://www.sgi.org/english/Buddhism/more/more08.htm

from: http://www.sgi.org/english/Buddhism/more/more08.htm

The Enlightenment of Women

In many Buddhist sutras it was taught that women could never become Buddhas. One sutra reads, "Even if the eyes of the Buddhas of the three existences were to fall to the ground, no woman of any of the realms of existence could ever attain Buddhahood."

This no doubt reflects the prevailing view of women in India in the fifth century B.C.E. where they were considered more or less the property of their husbands. However, it is said that in response to requests from his aunt and other women, Shakyamuni allowed women to become nuns and carry out monastic practice after establishing eight rules which they should follow. According to Indian studies specialist Dr. Hajime Nakamura, "The appearance [in Buddhism] of an order of nuns was an astonishing development in world religious history. No such female religious order existed in Europe, North Africa, West Asia or East Asia at the time. Buddhism was the first tradition to produce one."

However, in the following centuries, prevailing perceptions of women began to reassert themselves, and it was commonly believed that women would have to be reborn as men and carry out endless painful practices before being able to attain Buddhahood. The bhikshuni sangha, or order of Buddhist nuns, declined and nearly disappeared.

Nichiren, the 13th-century Buddhist monk whose teachings SGI members follow, was a firm believer in the equality of men and women. He wrote, "There should be no discrimination among those who propagate the five characters of Myoho-renge-kyo in the Latter Day of the Law, be they men or women." This was a revolutionary statement for his time, when women were almost totally dependent on men. The "three obedience's" dictated that a Japanese woman should first obey her parents; then she should obey her husband; and finally, in old age, she should obey her son.

Nichiren sent letters of encouragement to many of his female followers and gave several the title of "Shonin," or saint. The strength of faith and independence of spirit shown by these women impressed him deeply. To Nichimyo Shonin, he wrote: "Never have I heard of a woman who journeyed a thousand ri in search of Buddhism as you did. . . . you are undoubtedly the foremost votary of the Lotus Sutra among the women of Japan."

In the 12th or "Devadatta" chapter of the version of the Lotus Sutra cited by Nichiren, Shakyamuni demonstrates that Buddhahood is within reach "even" for women. It is revealed that an eight-year-old female dragon has been able to attain Buddhahood quickly by practicing the Lotus Sutra.

This girl, often known as the dragon king’s daughter, appears and dramatically demonstrates her attainment of Buddhahood, illustrating the principle of becoming a Buddha in one’s present form. She overturns the prevailing belief that enlightenment could only be attained after carrying out painful practices over an extremely long period of time. The dragon girl has the form of an animal; she is female; and she is very young. That she should be the very first to demonstrate the immediate attainment of Buddhahood is striking, even shocking.

Nichiren stresses, ". . . among the teachings of the Lotus Sutra, that of women attaining Buddhahood is foremost." And, in another letter, he writes, "When I, Nichiren, read the sutras other than the Lotus Sutra, I have not the slightest wish to become a woman. One sutra condemns women as emissaries of hell. Another describes them as large snakes. . . . Only in the Lotus Sutra do we read that a woman who embraces this sutra not only excels all other women but surpasses all men." Nichiren vowed to share the Lotus Sutra’s hopeful message with all the women of Japan.

Buddhism views distinctions of gender, race and age as differences which exist in order to enrich our individual experience and human society as a whole. The Lotus Sutra is sometimes called the teaching of nondiscrimination, because it reveals that the state of Buddhahood is inherent in all phenomena. There is no difference between men and women in terms of their capacity to attain Buddhahood, as both are equally manifestations of the ultimate reality. If we consider the eternity of life, it is also clear that we may be born as a man in one life, and as a woman in another.

SGI President Daisaku Ikeda states, "The important thing is that both women and men become happy as human beings. Becoming happy is the objective; everything else is a means. The fundamental point of the ‘declaration of women’s rightsEarising from the Lotus Sutra is that each person has the innate potential and the right to realize a state of life of the greatest happiness."

 

[PassTheDoobie]

Without the efforts of women chanting Nam-myoho-renge-kyo, the advance toward world peace would come to a stop!

 

[PassTheDoobie]

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (12)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (12)

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

A True Leader Brings People Joy

Shari-hotsu. Nyorai no. Shuju fun-betsu Gyo ses sho ho. Gon-ji nyunan. Ekka shushin. Shari-hotsu. Shu yo gon shi. Muryo muhen. Mi-zo-u-ho. Bus shitsu joju.

Shariputra, the Thus Come One knows how to make various kinds of distinctions and to expound the teachings skillfully. His words are soft and gentle and can delight the hearts of the assembly.

Shariputra, to sum it up: the Buddha has fully realized the Law that is limitless, boundless, never attained before. (LS-2, 24)1

A leader is one who causes people to feel joy. The mission of a leader is to encourage people and elevate their spirits. A leader absolutely must not scold others. Nothing qualifies a leader to castigate a friend.

The phrase "delight the hearts of the assembly" indicates that Shakyamuni delights people and wins their heartfelt understanding by means of "soft and gentle" words.

Based on firm conviction and with true "soft and gentle" words, a leader shows appreciation to everyone for their efforts, makes them feel refreshed, puts their hearts at ease, dispels their doubts and arouses their hopes and aspirations. This is a leader's struggle. Those who pressure others or drive them into a corner are disqualified as leaders and are turning their backs on this passage.

In terms of its literal meaning, this passage of the "Expedient Means" chapter describes Shakyamuni's preaching of the pre-Lotus Sutra teachings. In other words, it refers to how Shakyamuni expounded various teachings for people of different capacities and with different worries and sufferings in order to cause them to feel delight and guide them to happiness.

For example, for those preoccupied with others' opinions of them and who had lost sight of themselves, he taught to "advance on your own like the horn of a rhinoceros." On the other hand, he taught those caught up in their own narrow way of thinking that "even fools will become wise if they associate with and become close to good friends."

Also, Shakyamuni encouraged those suffering on account of desire and greed to extinguish desires, and he directed those leading hedonistic existences toward ascetic practices. On the other hand, he admonished those carrying out extended fasting or other extreme austerities to cease such painful practices and instead pursue the Middle Way.

On the surface, these different teachings might seem contradictory. But in every case, he taught people in accordance with their situations how they could improve their lives; while "delighting their hearts," he helped them advance. Shakyamuni's spirit in every instance was the same. The pre-Lotus Sutra teachings consist of the many teachings he expounded in this manner.

On the foundation of these earlier teachings, in the Lotus Sutra --irrespective of whether his listeners could readily understand-- he expounds the Mystic Law, the teaching that enables people fundamentally to become happy.

Because the Buddha expounded the Lotus Sutra "according with his own mind," those hearing it could not readily comprehend it. In fact, Shariputra was so incredulous when he first heard the "Expedient Means" teaching that all people can become Buddhas that he thought, "Is this not a devil pretending to be the Buddha, trying to vex and confuse my mind?" (LS-3, 50).

We cannot laugh at Shariputra. Hardly anyone, upon first hearing of Nam-myoho-renge-kyo, understands the greatness of this Buddhism or feels genuine delight. In time, however, all people can gain unsurpassed joy through this teaching. They can attain the "greatest of all joys." In that sense, the Mystic Law is the teaching that can truly "delight the hearts of the assembly." From the standpoint of Nichiren Daishonin's Buddhism this passage means that through the benefit of the Gohonzon our lives become filled with joy.

Even though we have faith, we cannot avoid painful, sad or unpleasant things in the course of our life. Yet through the principle "earthly desires are enlightenment," we can definitely manifest a state of "delight" in our lives; this is the greatness of Nichiren Daishonin's Buddhism. By advancing based on faith, we can definitely change a life of suffering into a life of great joy.

Regarding the phrase, "delight the hearts of the assembly," Jose Toda, the second Soka Gakkai president, said:

When we practice faith in earnest for 10 years, our lives become truly pure. Our skin, the look of our eyes, our actions all become soft and pure, and yet come to possess a certain dignity. This is the benefit of the Gohonzon. When this happens we feel delight in our hearts; this is the meaning of "delight the hearts of the assembly."

Since those who attain this state of life are always bright, they cannot help but feel joy. Such people are happy and, therefore, always smiling and cheerful; if they should go into business, they are sure to prosper. That's because others think, "If I'm going to buy the same item anyway, then I might as well go and buy it from that person." This is what "delight the hearts of the assembly" means.

Pure joy abundantly wells forth from lives polished by daimoku. People like those whom Mr. Toda describes are experts at life who make friends even with suffering. While skillfully keeping company with life's hardships, they can find cause for delight in any situation whatsoever. They enjoy a truly elevated state of life.

Nichiren Daishonin says, "Regard both suffering and joy as facts of life and continue chanting Nam-myoho-renge-kyo" (The Major Writings of Nichiren Daishonin, vol. 1, p. 161). The central meaning is that we should regard suffering and joy as inescapable facts of our existence.

Without hardships, life would be bland and colorless. People learn from hard work; hard work provides nutrients needed to cause the flower of joy to blossom. Suffering and joy are like two sides of a coin. When we recognize this truth, we manifest the true strength of the human being and the true profundity of life.

The great Russian author Leo Tolstoy continually fought against suffering. Even when he was excommunicated by the ecclesiastical authorities, he contemplated events with composure and poise. He retained his blazing single-minded spirit of struggle. He reached the conclusion that he would retain his creed of "rejoicing no matter what":

"Rejoice! Rejoice! One's life's work, one's mission is a joy. Toward the sky, toward the sun, toward the stars, toward the grasses, toward the trees, toward animals, toward human beings- you may as well rejoice."2

We are training ourselves through faith to develop the state of life in which we can change everything into joy.

The Strong Create Value Even from Obstacles

The Daishonin says: "The greater the hardships befalling him [the votary of the Lotus Sutra in the Latter Day of the Law], the greater the delight he feels, because of his strong faith" (MW-1, 9); and "[When the three obstacles and four devils appear] the wise will rejoice while the foolish will retreat" (MW-2, 244 [288] ).3

Making up our minds that the greater our worries, the greater our opportunity to develop our state of life, we should advance with increasing joy and high spirits. While giving friends peace of mind, let us endure all with bright smiles on our faces and continue struggling. This is the conduct of Buddhists. Such people lead lives that "delight the hearts of the assembly" Let us live robustly.

There is a saying that "while a block of marble is an obstacle to the weak, it becomes a steppingstone to the strong."

Strong people make the most of obstacles. The stronger we are, the more joyful our lives. It all comes down to life force, spiritual energy. And these fundamentally derive from the powers of faith and practice.

Commenting on the parable of the gem in the robe from the standpoint of his Buddhism, Nichiren Daishonin explains that the joy of the poor man when he discovers that he possesses the priceless gem is "the great joy we experience when we understand for the first time that our lives have from the beginning been the Buddha. Nam-myoho-renge-kyo is the greatest of all joys" (Gosho Zenshu, p. 788).

True happiness is inner happiness. We need to establish an inner state of life that is not swayed by external conditions.

People these days tend to pursue momentary pleasures and to regard outward display of wealth as equivalent to happiness. Therefore, it is all the more important that we teach others the wonder of life's inner happiness by manifesting in our lives "the greatest of all joys."

Joy is contagious. Those who "delight the hearts of the assembly" can change those around them into people who also "delight the hearts of the assembly." And those who make efforts to "delight the hearts of the assembly" experience delight in their own hearts.

The SGI has the true capacity to "delight the hearts of the assembly." It has the joy of life and the joy of action; and because its activities are fundamentally joyful, people gather. That the SGI is joyful is great proof that Buddhism pulses vigorously in the SGI.

Shi shari-hotsu. Fu shu bu setsu. Sho-i sha ga. Bus sho joju. Dai ichi ke-u. Nange shi ho.

But stop, Shariputra, I will say no more. Why? Because what the Buddha has achieved is the rarest and most difficult-to-understand Law. (LS-2, 24)

(to be continued)

 

[PassTheDoobie]

(continued)

(continued)

Become Preeminent by Practicing the Preeminent Teaching

As I have already said, the "Expedient Means" chapter is termed the "unsolicited and spontaneous teaching." This is because the Buddha began expounding on his own initiative, saying, "The wisdom of the Buddhas is infinitely profound and immeasurable" (LS-2, 23), and not in response to a question from someone else.

Up to this point, he has emphasized that the Buddha's wisdom is beyond the ability of Shariputra and the other people of the two vehicles to comprehend. Here, however, in order to arouse a still stronger seeking mind, Shakyamuni tells Shariputra, "I will say no more."

Live True to Yourself

Shakyamuni explains that he will preach no more, "Because what the Buddha has achieved is the rarest and most difficult-to-understand Law."

President Toda, smiling, commented on this passage as follows:

The Buddha began preaching the "Expedient Means" chapter without any question having first been put to him. Until this point, he has praised the Buddha's state of life up and down; but now he says, "I'm not going to let you hear any more." His listeners were no doubt taken aback.

Out of the desire to enable his beloved disciples to attain the supreme state of life, Shakyamuni utters the words of strict compassion, "But stop, Shariputra."

As I have noted already, the mentor's wish is to enable the disciples to attain the same state of life as he or she has. That is the true way of the mentor. There is no true mentor who goes out of his or her way to confuse and obstruct the growth of disciples.

Shariputra, regarded as the foremost in wisdom among Shakyamuni's disciples, listens to the preaching that follows and comes to realize that the sole purpose of Buddhist practice is to open up the world of Buddhahood in one's own life. Because he received the strictness of the mentor, Shakyamuni, with his whole being, Shariputra, the disciple, could develop his state of life.

Further, from Shakyamuni's standpoint, it was because he trusted Shariputra and his other disciples that he ventured to begin preaching the true Law, the teaching that is difficult to comprehend. If the mentor believed his disciples could not grasp his true intention, he would not have begun expounding it. With such feeble disciples, he could not even have scolded their immature state of life. Under those circumstances, he would have no choice but to expound teachings "according with others' minds" that matched his disciples' state of life.

On one level, the Lotus Sutra, and this scene in particular, might be thought of as a spiritual drama that unfolds between the mentor who begins to expound the truth and the disciples who receive his teaching with their entire being.

From the standpoint of the Daishonin's Buddhism, this passage indicates that the great Law of Nam-myoho-renge-kyo that Nichiren Daishonin possesses is the "rarest" teaching, and that it is beyond people's ability to comprehend with their ordinary state of life.

The vast and boundless power of the Gohonzon cannot be fathomed with a shallow state of life. It is foolish to try to estimate or determine the power of the Gohonzon with our minds. Such thinking betrays conceit When we practice, summoning forth great power of faith, we can definitely produce results in the form of inconspicuous and conspicuous benefit. To the extent we are convinced of this, we can expand our inner state of life.

The Mystic Law is the "rarest and most difficult-to-understand Law."

Nichiren Daishonin says, "If the Law that one embraces is supreme, then the person who embraces it must accordingly be foremost among all others" (MW-5, 32). The lives of those who embrace the supreme Law are supremely happy.

I want all of you to shine as the "foremost" people on your respective stages of activity. Please lead lives of brilliant proof of the supreme Law. This is what it means to practice the "rarest and most difficult-to-understand Law."

The SGI is a gathering of such foremost people. We should not demean ourselves, saying such things as, "My capability is so limited." Everyone has a mission that only he or she can fulfill. President Toda said: "I want the rear guard of the Soka Gakkai to be a rear guard that does things beyond the ability of members of other societies. I would like to develop an organization such that even the weakest person in the Soka Gakkai is the strongest on the outside."

Determining to shine as foremost people in our respective fields of activity and to live in a manner true to ourselves, let us fulfill our missions with dignity.

Notes:
1. Ed. note: All quotations from the Lotus sutra are from: The Lotus Sutra, trans.. Burton Watson (New York: Columbia university Press, 1993). For purposes of convenience, all citations from this work will be given in the text and abbreviated as follows: LS followed by the chapter number, and then the page number.
2. Translated from the Japanese: Leo Tolstoy, Torusutoi no kotoba (Words of Tolstoy), trans. Fumihiko Konuma, (Tokyo: Yoyoi Shobo 1970), p. 94.
3. Ed. note: Quotes from volume 2 of the Major Writings are from the second edition; the page number for the first edition is given in brackets.

 

[PassTheDoobie]

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (13)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (13)

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

The True Entity of All Phenomenon Is the Wisdom To Grasp the Truth of Life

Yui butsu yo butsu. Nai no kujin. Shoho jisso. Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai. Nyo ze riki. Nyo ze sa. Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak kukyo to
.
The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect and their consistency from beginning to end. (LS-2, 24)1

We now come to the most important passage of the "Expedient Means" chapter, the section dealing with the true entity of all phenomena and the 10 factors.

Just what exactly is the wisdom of the Buddha that Shakyamuni has been praising from the start of the chapter as "infinitely profound" and "difficult to understand?" Here, he tries to explain.

The true entity of all phenomena is the wisdom of the Buddhas that can only be understood and shared between Buddhas. Shakyamuni clarifies that the true entity specifically consists of the 10 factors of appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect, and their consistency from beginning to end.

"All phenomena" indicates life in the ten worlds (Jpn shoho) and its environment (eho), or all living beings and the realms in which they dwell. In other words, it refers to all nature, to all things and phenomena.

Also, "true entity," just as it sounds, means the true reality just as it is. The true entity of all phenomena might be thought of as the undisguised truth of all things.

The 10 factors that follow indicate the contents of the true entity. For this reason, this passage is termed the "true entity of the 10 factors."

What Are the 10 Factors?

The meaning of the 10 factors might be summarized as follows:

(1) appearance (nyo ze so): the external manifestation of life. (2) nature (nyo ze sho): the spiritual or mental aspect of life. (3) entity (nyo ze tai): the totality of life consisting of appearance and nature. (4) power (nyo ze riki): inherent energy. (5) influence (nyo ze so): externally-directed action. (6) internal cause (nyo ze in): the direct cause for things to occur. (7) relation (nyo ze en): the causes or conditions that activate the internal cause. (8) latent effect (nyo ze ka): the result produced [in the depths of life] by internal cause and relation. (9) manifest effect (nyo ze ho): the concrete, perceptible manifestation of the latent effect. (10) consistency from beginning to end (nyo ze hommatsu kukyo to): the perfect integration of these nine factors in every moment of life.

The three factors of appearance, nature and entity explain the essential composition of all phenomena. The six factors of power, influence, internal cause, relation, latent effect and manifest effect analyze the functions and workings of all phenomena. And consistency from beginning to end indicates the coherency of the nine factors from appearance to manifest effect.

In the passage, each factor is prefixed by the term nyo ze (literally, "it is like"). Shakyamuni is saying in effect: although the Buddha wisdom fundamentally cannot be articulated in words, if one were to venture to describe it, this is how it might be expressed.

Let me try to explain the ten factors through an example. Your own existence is a "phenomenon." features, posture and so on comprise the "appearance" of the "phenomenon" of your life.

Again, while invisible to the eye, such traits as shortness of temper, magnanimity, kindness or reticence, or the various aspects of your personality or temperament, make up your "nature." Your physical and spiritual totality - that is, your "appearance" and "nature" together - makeup your "entity," the person you are.

Also, your life has various energies ("power"), and these produce various external functions ("influence"). Your life thus becomes a cause ("internal cause") and, activated by conditions internal and external ("relation"), changes arise in your life ("latent effect"), and these eventually appear externally ("manifest effect").

Moreover, these nine factors interweave your life and your environment without any inconsistency or omission ("consistency from beginning to end"). This is the true aspect of the 10 factors of your life.

Each of us lives within the framework of the 10 factors. No one could say that he or she has no "appearance." Such a person would be invisible. Similarly, no one could truly claim not to have a personality, not to have any energy, or not to carry out any activity. Nor could there be a situation where the appearance was one person, the nature someone else and the entity another person still. There is consistency among all factors, and together they make up the irreplaceable totality of your being.

People in each of the ten worlds are endowed with the 10 factors according to their state of life. For example, people in the world of Hell have the dark and depressed appearance of those overwhelmed by suffering. Since their nature is filled with suffering and anger, their power and influence tend to mire those around them in darkness, too.

Those in the world of Heaven are typically bright and smiling in their appearance. In their nature, since they feel uplifted - as though "ascending into the sky," as it were - anything they see makes them happy. Their power and influence tend to make those around them feel buoyant and cheerful, too.

Similarly, each of the ten worlds has its own factors of appearance, nature, entity, power, influence, internal cause, relation, latent effect and manifest effect, and there is consistency from beginning to end. This is the true nature of all phenomena.

President Toda explained this as follows: "Suppose there is a thief in front of us. He is a thief from appearance to manifest effect. That's consistency from beginning to end in a thief's life. There is no discontinuity."

Rather than simply looking at surface appearances, understanding the true entity of all phenomena means to grasp the vastness and profundity of life in its entirety.

The 10 factors are not limited only to human beings. Flowers blooming on the roadside, for example, have the appearance, nature and entity of beauty. And they also possess power, influence, internal cause, relation, latent effect and manifest effect, without any omission. And in their totality all of these factors are coherently integrated with the life of the flower.

The same is also true of inorganic things. A pebble, the sky, the moon, stars, the sun, the sea with its salty scent, rugged mountains, skyscrapers overlooking noisy streets, houses and cars and every piece of furniture or utensil - the 10 factors describe the existence of all things.

This is the wisdom of the true entity of all phenomena that the Buddha has attained. In other words, when observing any phenomenon, the Buddha understands its true entity.

When looking at people, the Buddha understands their state of life; and he sees their Buddha nature within. When looking at something in nature, the Buddha can sense its noble brilliance. And when considering social phenomena, the Buddha can deftly discern their underlying significance.

It might be said that the wisdom of the true entity of all phenomena is the ability to discern the true nature of all things.

(to be continued)

 

[PassTheDoobie]

(continued)

(continued)

The Importance of Seeing the Truth

Buddhism explains that there are five types of vision that people may possess depending on their state of life: the eye of common mortals, the divine eye, the eye of wisdom (of people of the two vehicles), the eye of the Law (of bodhisattvas), and the eye of the Buddha. The wisdom of the true entity of all phenomena is to view everything with the eye of the Law and the eye of the Buddha.

Seeing is of course just one example. There is also hearing, smelling, tasting, feeling and sensing. Through all our faculties we should strive to perceive the true entity of all phenomena.

The French poet Comte de Lautreamont writes: amid passing phenomena, I search for the truth.

What is important is the vision to profoundly and deftly perceive the true nature of shifting phenomena. The Buddha is one who has mastered this vision.

It is often the case that people experience failure or loss in even simple, everyday affairs due to misunderstandings or misperceptions, prejudice or speculation. It is all the more difficult to see the truth when it comes to fundamental problems of human life or society. When observing the same phenomena, the Buddha succeeds in seeing the true entity while others fail.

To take one example, the scientist Isaac Newton is said to have discovered the law of universal gravitation from observing an apple fall from a tree. In the falling apple (the phenomenon), he discerned the truth (the true entity) that the force of gravity acts upon all things. This could be thought of as a part of the wisdom of the true entity of all phenomena.

No matter how many apples someone sees fall, if the person lacks insight, he or she will not be able to discern the true entity. Newton's discovery resulted in the opening of a new world and has greatly benefited humankind.

Similarly, and on an even grander scale, the Buddha wisdom to discern the true entity of all phenomena is of inestimable importance for people's happiness in life and for the advancement of humanity.

To speak of discovering the true entity "behind" phenomena might give the impression that the Law exists somewhere apart from the phenomena. This is definitely not the case. Phenomena and their true entity are always inseparable. The Buddha observes the true entity as it manifests through phenomena and correctly perceive that the true entity exists only as the phenomena. They certainly do not exist separately.

To illustrate, if phenomena, which are constantly changing, are likened to waves, then the true entity is comparable to the ocean. Waves are produced by the ocean, and wave crests consist of sea water. Conversely, there is no ocean that does not manifest as waves. The two are one in essence.

Again, if the true entity is likened to the surface of a mirror, then phenomena would be comparable to the images appearing therein. The mirror reproduces all kinds of things as images. There is no mirror that does not reflect images as long as there is light. Conversely, there could be no reflected images without the mirror.

From the standpoint of life, "all phenomena" means individual lives, and "true entity" refers to the truth of life-which pervades the universe-that the Buddha perceives. The Buddha perceives the universal life in even the smallest living manifestation.

To put it another way, all living beings are entities of the Mystic Law to which the Buddha is enlightened, and the Buddha perceives that they are inherently endowed with the Buddha nature. This is the wisdom of the true entity of all phenomena.

The vision that enables the Buddha to perceive the true entity that manifests in all phenomena is also the eye of compassion to save all people and enable them to become Buddhas.

The Daishonin says: "Life itself is the most precious of all treasures. Even the treasures of the entire universe cannot equal the value of a single human life" (MW- 1, 267). The life of one person, an individual, he says, is more precious even than all the treasures of the universe. This is the wonderful Buddhist view of life, which is based on the perception of the true entity in all phenomena.

Life is mysterious. It is the wisdom of the Buddha to perfectly and fully understand the truth of life. What a vast and infinitely profound wisdom this is!

As seen with the eye of the Buddha, this world, this universe is a world shining with life, a world resounding with the chorus of all things. The Buddha perceives the irreplaceable uniqueness and value of all things in the world. The Buddha's wisdom is a state of life filled with boundless exhilaration and joy in living.

As I will discuss later, from the standpoint of the Daishonin's Buddhism, the true entity of all phenomena means the Gohonzon. For us who embrace the Gohonzon, the wisdom of the true entity of all phenomena means to view everything with the eye of Buddhism and the eye of faith.

Notes:
1. Ed. note: All quotations from the Lotus Sutra are from: The Lotus Sutra, tran. Burton Watson (New York: Columbia University Press, 1993). For convenience, all citations from this work will be given in the text and abbreviated as follows: LS followed by the chapter number, and then the page number.

 

[PassTheDoobie]

Pg. 354 / The Major Writings of Nichiren Daishonin

Pg. 354 / The Major Writings of Nichiren Daishonin

from the gosho:

The Object of Devotion for Observing the Mind Established in the Fifth Five-Hundred-Year Period after the Thus Come One's Passing

Nichiren, the shramana of Japan.

VOLUME five of ‘Great Concentration and Insight’ states: "Life at (1) each moment is endowed with the Ten Worlds. At the same time, each of the Ten Worlds is endowed with all Ten Worlds, so that an entity of life actually possesses one hundred worlds. Each of these worlds in turn possesses (2) thirty realms, which means that in the one hundred worlds there are three thousand realms. The three thousand realms of existence are all possessed by life in a single moment. If there is no life, that is the end of the matter. But if there is the slightest bit of life, it contains all the three thousand realms. . . . This is what we mean when we speak of the 'region of the unfathomable.'"

Note: "[Three thousand] realms" might also read "[three thousand] factors," but the number is the same. The only difference lies in the method of expansion. Another copy of ‘Great Concentration and Insight’ states, "Each world is endowed with the three realms of (3) existence."

Question: Is the principle of three thousand realms in a single moment of life explained in ‘The Profound Meaning of the Lotus Sutra’?

Answer: Miao-lo states that it is not.

Question: Then is it explained in ‘The Words and Phrases of the Lotus Sutra’?

Answer: Miao-lo states that it is not.

Question: What are his exact words?

Answer: He says, "None of them reveal that a single moment of life contains the three thousand realms." (4)

Question: Is this principle mentioned in any of the first four volumes of ‘Great Concentration and Insight’?

Answer: No, it is not.

Question: What proof is there of this?

Answer: Miao-lo says, "When at last he revealed the method of meditation in ‘Great Concentration and Insight’, he at the same time employed the 'three thousand realms' as a way to understand." (5)

Question: Volume two of ‘Profound Meaning’ states, "Each of the Ten Worlds contains the other nine, and in those one hundred worlds are one thousand factors." Volume one of ‘Words and Phrases states’, "Each sense field (6) is endowed with the Ten Worlds, each of which again is endowed with all of the ten within itself. Since each of those hundred worlds is endowed with the ten factors, the total becomes one thousand." ‘The Profound Meaning of the "Perceiver of the World's Sounds" Chapter (7)’ comments, "The Ten Worlds are all mutually inclusive, thus making one hundred worlds. One thousand factors are inherent in life. Even though these are not visible, life by its nature possesses all of them."

Isn't the principle of three thousand realms in a single moment of life mentioned in the first four volumes of ‘Great Concentration and Insight’?

Answer: Miao-lo says it is not.

Question: What does he say exactly?

Answer: Volume five of ‘The Annotations on "Great Concentration and Insight"’ reads: "In comparison with the (8) chapter on correct meditation, the preceding chapters fall short of describing the practice in its entirety. But they do contain the twenty-five preparatory exercises that lead to understanding, and thus they provide the expedient means to the correct practice. The first six chapters, then, are all meant to bring about understanding." Also in the same volume: "When at last he revealed the method of meditation in ‘Great Concentration and Insight’, he at the same time employed the 'three thousand realms' as a way to understand. This principle is the ultimate revelation of his final and supreme teaching. That is why Chang-an states in his introduction [to ‘Great Concentration and Insight’], '’Great Concentration and Insight’ reveals the teaching that T'ien-t'ai Chih-che himself practiced in the depths of his being.' He had good reason for saying this. I hope that those who read this work and seek to understand it will not allow their minds to be distracted by anything else."

T'ien-t'ai Chih-che propagated his teachings for thirty years. During the first twenty-nine years, expounding the doctrines contained in ‘Profound Meaning, Words and Phrases’, and other works, he explained the five periods and the eight teachings as well as the hundred worlds and thousand factors. He not only refuted the erroneous doctrines of the preceding more than five hundred years, but also clarified matters that had not been fully explained by the Buddhist scholars of India. The Great Teacher Chang-an states: "Even the great scholars of India were not in a class with him, and the Chinese teachers - well, one need hardly mention them. This is no idle boast - the doctrine he taught was indeed of such (9) excellence." How pitiful that T'ien-t'ai's successors allowed those thieves, the founders of the Flower Garland and True Word schools, to steal the priceless gem of three thousand realms in a single moment of life and then, ironically, became their followers! The Great Teacher Chang-an was fully aware this would happen when he remarked in sorrow, "If this teaching should be lost, it would be a tragedy (10) for the future."

(to be continued)

 

[PassTheDoobie]

(continued)

(continued)

Question: What is the difference between the principle of the hundred worlds and thousand factors and that of three thousand realms in a single moment of life?

Answer: The former concerns only sentient beings, but the latter applies to both sentient and insentient beings.

Question: If insentient beings are endowed with the ten factors, is it correct to assume that plants and trees have minds and can attain Buddhahood like sentient beings?

Answer: This is a matter that is difficult to believe and difficult to understand. T'ien-t'ai defined two points that are "difficult to believe and difficult to understand." One lies in the realm of doctrinal teachings and the other in the realm of meditative practice. With regard to the former, in the sutras preached before the Lotus Sutra we read that persons of the two vehicles and icchantikas, or persons of incorrigible disbelief, are forever barred from attaining Buddhahood, and that Shakyamuni Buddha, the lord of teachings, attained enlightenment for the first time in this world. Nevertheless, we find that the theoretical and the essential teachings of the Lotus Sutra repudiate both these statements. One Buddha who says two things as opposite as fire and water - who could believe him? This is the point that is "difficult to believe and difficult to understand" in the realm of doctrinal teachings.

The point that is "difficult to believe and difficult to understand" in the realm of meditative practice concerns the principle of the hundred worlds and thousand factors and that of three thousand realms in a single moment of life, which explains that even insentient beings are endowed with the ten factors of life, and that they are endowed with both material and spiritual aspects.

Both the Buddhist and the non-Buddhist scriptures permit wooden or painted images to be used as objects of devotion, but T'ien-t'ai and his followers were the first to explain the principle behind this practice. If a piece of wood or paper lacked the cause and effect [of Buddhahood] in either the material or the spiritual aspect, it would be futile to rely on it as an object of devotion.

Question: What authority do you have for stating that a plant, a tree, or a land manifests cause and effect, or the ten factors?

Answer: Volume five of ‘Great Concentration and Insight’ says, "The realm of the environment also has the ten factors. Thus an evil land has appearance, nature, entity, power, and so on." Volume six of ‘The Annotations on "The Profound Meaning of the Lotus Sutra"’ states: "Appearance exists only in what is material; nature exists only in what is spiritual. Entity, power, influence, and relation in principle combine both the material and the spiritual. Internal cause and latent effect are purely spiritual; manifest effect exists only in what is material." ‘The Diamond Scalpel (11)’ states: "A plant, a tree, a pebble, a speck of dust - each has the Buddha nature, and each is endowed with cause and effect and with the function to manifest and the wisdom to realize its Buddha nature."

(to be continued)

 

[PassTheDoobie]

(continued)

(continued)

Question: You have told us about the sources of this doctrine. Now what is meant by the observation of the mind?

Answer: The observation of the mind means to observe one's own mind and to find the Ten Worlds within it. This is what is called observing the mind. For example, though we can see the six sense organs of other people, we cannot see our own. Only when we look into a clear mirror do we see, for the first time, that we are endowed with all six sense organs. Similarly, various sutras make reference here and there to the six paths and the four noble worlds [that constitute the Ten Worlds], but only in the clear mirror of the Lotus Sutra and of the Great Teacher T'ien-t'ai's ‘Great Concentration and Insight’ can one see one's own Ten Worlds, hundred worlds and thousand factors, and three thousand realms in a single moment of life.

Question: What part of the Lotus Sutra do you refer to, and what section of T'ien-t'ai's commentaries?

Answer: The "Expedient Means" chapter in volume one of the Lotus Sutra states, "The Buddhas wish to open the door of Buddha wisdom to all living beings." This refers to the world of Buddhahood inherent in the nine worlds. The "Life Span" chapter states: "Thus, since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas, and during that time I have constantly abided here without ever entering extinction. Good men, originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed." Here the sutra refers to the nine worlds inherent in Buddhahood.

The sutra states, "Devadatta will be called the Thus Come One Heavenly (12) King." This indicates that the world of hell also contains Buddhahood. In the sutra it says, "There were demon daughters, the first named Lamba . . . [The Buddha said to them], 'If you can shield and guard those who accept and uphold the mere name of the Lotus Sutra, your merit will be immeasurable (13).'" Thus, the world of hungry spirits contains all the Ten Worlds. When the sutra speaks of "the dragon girl . . . attaining impartial and correct enlightenment (14)," it is indicating that the world of animals has the Ten Worlds. The sutra says that, by listening to one verse or one phrase of the sutra, the asura king Balin will attain supreme perfect enlightenment (15). Thus the world of asuras contains the Ten Worlds. The sutra says, "If there are persons who for the sake of the Buddha fashion and set up images . . . then all have attained the Buddha way (16)," meaning that the world of human beings contains the Ten Worlds. The sutra states that the great heavenly king Brahma and the other deities declared, "We too in the same way will surely be able to attain Buddhahood (17)." Thus the world of heavenly beings contains the Ten Worlds. The sutra says, "Shariputra . . . will be able to become a Buddha with the name Flower Glow Thus Come One (18)." Thus the world of voice-hearers contains the Ten Worlds. The sutra says, "Those who seek to become pratyekabuddhas, monks, and nuns . . . all press their palms and with reverent minds wish to hear the teaching of perfect endowment (19)." Thus the world of pratyekabuddhas, or cause-awakened ones, has the Ten Worlds. The sutra describes the bodhisattvas who emerged from the earth, numerous as the dust particles of a thousand worlds, and who declared, "We ourselves wish to gain this great Law, true (20) and pure." Thus the world of bodhisattvas contains the Ten Worlds. The sutra says, "Sometimes I speak of myself, sometimes of others." (21) Thus the world of Buddhahood contains the Ten Worlds.

Question: Although I can see both my own six sense organs and those of others, I cannot see the Ten Worlds in myself or others. How can I believe in them?

Answer: The "Teacher of the Law" chapter of the Lotus Sutra says, "[This Lotus Sutra is] the most difficult to believe and the most difficult to understand." [In describing how difficult it will be to fulfill the teachings of the Lotus Sutra after the Buddha's passing,] the "Treasure Tower" chapter speaks of the six difficult and nine easy acts. The Great Teacher T'ien-t'ai states, "Because the theoretical and the essential teachings [of the Lotus Sutra] contradict all the earlier sutras, they are extremely difficult to believe and difficult to understand (22)." The Great Teacher Chang-an comments, "The Buddha intended these as his ultimate teachings. How could they ever be easy to understand (23)?" The Great Teacher Dengyo says, "The Lotus Sutra is the most difficult to believe and to understand because in it the Buddha directly revealed what he had attained (24)."

Those who were born in the days of Shakyamuni Buddha and heard his teachings in person had formed deep karmic bonds with him in past existences. In addition, Shakyamuni Buddha, the lord of teachings, as well as Many Treasures Buddha, the Buddhas of the ten directions who are Shakyamuni's emanations, the countless Bodhisattvas of the Earth, and the other bodhisattvas such as Manjushri and Maitreya, aided them and encouraged them to believe, but even then there were those who failed to take faith. Five thousand people left the assembly, [arrogantly thinking that they had understood what they had not]. All human and heavenly beings [other than those already present in the assembly (25)] were moved to other worlds. How much more difficult it was to believe in the Lotus Sutra after the Buddha's passing - in the Former and Middle Days of the Law - and even more difficult it is now at the beginning of the Latter Day of the Law! If it were easy for you to believe in, it would not be the Buddha's correct teaching.

(to be continued)

 

[PassTheDoobie]

(conclusion)

(conclusion)

Question: The passages from the Lotus Sutra and the explanations by T'ien-t'ai, Chang-an, and others that you have cited are free from obscurities and doubtful points. But you seem to be saying that fire is water, or that black is white. Although they are the teachings of the Buddha, I find it difficult to accept them. Now I look repeatedly at people's faces, but I see only the human world. I do not see the other worlds. And the same is true when I look at my own face. How am I to believe in the Ten Worlds?

Answer: When we look from time to time at a person's face, we find him or her sometimes joyful, sometimes enraged, and sometimes calm. At times greed appears in the person's face, at times foolishness, and at times perversity. Rage is the world of hell, greed is that of hungry spirits, foolishness is that of animals, perversity is that of asuras, joy is that of heaven, and calmness is that of human beings. These worlds, the six paths, are all present in the physical appearance of the person's face. The remaining four noble worlds are hidden and dormant and do not appear in the face, but if we search carefully, we can tell that they are there.

Question: Although I am not entirely certain about the six paths, it would appear from what you have said that we possess them. But what about the four noble worlds that cannot be seen at all?

Answer: Earlier you doubted that the six lower worlds exist within the human world, but when I illustrated the point through an analogy, you understood. Perhaps it will be the same with the four noble worlds. I will try to employ reasoning to explain a bit about the matter. The fact that all things in this world are transient is perfectly clear to us. Is this not because the worlds of the two vehicles are present in the human world? Even a heartless villain loves his wife and children. He too has a portion of the bodhisattva world within him. Buddhahood is the most difficult to demonstrate. But since you possess the other nine worlds, you should believe that you have Buddhahood as well. Do not permit yourself to have doubts. Expounding on the human world, the Lotus Sutra says, "The Buddhas wish to open the door of Buddha wisdom to all living beings." The Nirvana Sutra states, "Those who study the teachings of the great vehicle, though they have the eyes of ordinary beings, are said to have the eyes of the Buddha." That ordinary people born in the latter age can believe in the Lotus Sutra is due to the fact that the world of Buddhahood is present in the human world.

Question: The Buddha clearly explained that each of the Ten Worlds has the same Ten Worlds within itself. Nonetheless, I find it difficult to believe that our base hearts could be endowed with the world of Buddhahood. If I cannot believe it, I will become an icchantika. With your great compassion, please help me believe, and save me from the torture of the Avichi hell.

Answer: You have already seen and heard the sutra passage concerning "the one great reason" [why the Buddhas appear in the world]. If you still do not believe, then how can anyone - from Shakyamuni Buddha on down to the four ranks of bodhisattvas or we ordinary people of the latter age who are at the stage of being a Buddha (26) in theory - save you from disbelief? Nevertheless, I will try to explain. After all, some could not attain enlightenment through the direct teaching of the Buddha, but were able to do so later through the preaching of Ananda and other disciples.

People can attain enlightenment in two ways: by meeting the Buddha and hearing the Lotus Sutra, or by believing in the sutra even though they do not meet the Buddha. Even before the advent of the Buddha, some Brahmans in India realized the correct view of life through the four Vedas. In China before the arrival of Buddhism, some realized the correct view through Taoism and Confucianism. Many bodhisattvas and ordinary people, endowed with keen faculties, perceived [even before they heard the Lotus Sutra] that Shakyamuni had planted the seeds of Buddhahood within them in the days of the Buddha Great Universal Wisdom Excellence or in the far more distant past [when he attained his original enlightenment]. They understood this by hearing the Mahayana sutras of the Flower Garland, Correct and Equal, and Wisdom periods. They were like the pratyekabuddhas [who could perceive the impermanence of life] at the sight of scattering blossoms or falling leaves. These, then, are the type of people who gained the way through teachings other than the Lotus Sutra.

But many who neither received the seeds of Buddhahood nor formed ties with the Buddha in past existences cling to Hinayana or provisional Mahayana teachings, and even if they are fortunate enough to encounter the Lotus Sutra, they cannot advance beyond their Hinayana or provisional Mahayana views. They are convinced that their own views are correct, and as aresult they place the Lotus Sutra on the same level as the Hinayana sutras or [the provisional Mahayana sutras such as] the Flower Garland and the Mahavairochana. Some even regard the Lotus Sutra as subordinate to these. The Buddhist teachers who preach such views of the Lotus Sutra are inferior to the worthies and sages of Confucianism and Brahmanism. But let us set this matter aside for the moment.

The mutual possession of the Ten Worlds is as difficult to believe as fire existing in a stone or flowers within a tree. Yet under the right conditions such phenomena actually occur and are believable. To believe that Buddhahood exists within the human world is the most difficult thing of all - as difficult as believing that fire exists in water or water in fire. Nevertheless, the dragon is said to produce fire from water and water from fire, and although people do not understand why, they believe it when they see it occur. Since you now believe that the human world contains the other eight worlds, why are you still unable to include the world of Buddhahood? The Chinese sage kings Yao and Shun were impartial toward all people. They manifested one aspect of Buddhahood within the human world. Bodhisattva Never Disparaging saw the Buddha in everyone he met, and Prince Siddhartha was a human who became a Buddha. These examples should help you believe.

Notes
1. In Great Concentration and Insight, the Chinese word for "one mind" or "one thought" is used here, but in Nichiren Daishonin's teaching it is interpreted as indicating the entire psychosomatic entity; hence the word is translated as "life" rather than "mind."
2. Each of the Ten Worlds is endowed with ten factors, each of which in turn is endowed with the three realms of existence. The thirty realms refer to the ten factors multiplied by the three realms.
3. The Japanese text contains two parenthetical notes, one directly following the beginning clause, "Volume five of Great Concentration and Insight states," and the other following the quotation. They are translated together here. T'ien-t'ai's Great Concentration and Insight elucidates two ways to arrive at the "three thousand" of the "three thousand realms in a single moment of life": (1) The hundred worlds are multiplied by the three realms of existence and then by the ten factors to arrive at the "three thousand factors." (2) The hundred worlds are multiplied by the ten factors and then by the three realms of existence to arrive at the "three thousand realms of existence." Although the method differs, the principle is the same.
4. The Annotations on "Great Concentration and Insight."
5. Ibid.
6. "Each sense field" refers to each of the six sense organs (the eyes, ears, nose, tongue, body, and mind) and the objects that stimulate them.
7. T'ien-t'ai's annotations on the "Perceiver of the World's Sounds" chapter of the Lotus Sutra, recorded by his disciple Chang-an.
8. The seventh chapter, which is regarded as the core of Great Concentration and Insight because it explains the practice of meditation.
9. The Profound Meaning of the Lotus Sutra, T'ien-t'ai's major work, recorded by
Chang-an.
10. Introduction to Profound Meaning.
11. A work by Miao-lo that maintains that even insentient beings are endowed with the potential for Buddhahood.
12. Lotus Sutra, chap. 12.
13. Ibid., chap. 26.
14. Ibid., chap. 12.
15. A rephrasing of a passage in chapter 10 of the Lotus Sutra.
16. Lotus Sutra, chap. 2.
17. Ibid., chap. 3.
18. Ibid.
19. Ibid., chap. 2.
20. Ibid., chap. 21.
21. Ibid., chap. 16.
22. The Words and Phrases of the Lotus Sutra.
23. The Annotations on "The Treatise on the Observation of the Mind."
24. The Outstanding Principles of the Lotus Sutra.
25. According to the "Expedient Means" chapter of the Lotus Sutra, the five thousand arrogant people, who are mentioned in the preceding sentence, left the assembly as Shakyamuni began to preach about "the replacement of the three vehicles with the one vehicle," because they supposed they had attained what they had not attained. In the "Treasure Tower" chapter, Shakyamuni transforms the lands three times to accommodate the Buddhas who assemble from the ten directions. He purifies the saha world by removing all heavenly and human beings to other worlds, leaving only the assembled multitude.
26. This stage refers to the first of the six stages of practice, when one has not yet heard the correct teaching and is ignorant of Buddhism. See also six stages of practice in Glossary.

 

[PassTheDoobie]

refresher for the Ten Worlds

refresher for the Ten Worlds

(from sgi.org)

Ten Worlds
The prime concern of Buddhism is our life-state, the joy or suffering we experience at each moment. This is always seen as an interaction between external conditions and inner tendencies; the same conditions (the same workplace, for example) that will be experienced by one person as unremitting misery may be a source of exhilarating challenge and satisfaction to another. Strengthening our inner state so that we are able to resist and even transform the most difficult and negative conditions is the purpose of Buddhist practice.

Based on his reading of the Lotus Sutra, the sixth-century Chinese Buddhist T'ien-t'ai developed a system that classifies human experience into ten states or "worlds." This Ten Worlds teaching was adopted and elaborated by Nichiren, who stressed the inner, subjective nature of these worlds: "As to the question of where exactly Hell and the Buddha exist, one sutra reads that Hell exists underground and another sutra says that the Buddha is in the west. However, closer examination reveals that both exist in our five-foot body."

What are these ten worlds, then? Ordered from the least to the most desirable, they are: ‘Hell’--a condition of despair in which one is completely overwhelmed by suffering; ‘Hunger’--a state dominated by deluded desire that can never be satisfied; ‘Animality’--an instinctual state of fearing the strong and bullying the weak; ‘Anger’--a state characterized by an unrestrained competitive urge to surpass and dominate others and often a pretence of being good and wise. These four states are referred to as the Four Evil Paths because of the destructive negativity that marks them.

Continuing, ‘Humanity’ is a tranquil state marked by the ability to reason and make calm judgments. While fundamental to our identity as humans, this state can also represent a fragile balance that yields to one of the lower states when confronted with negative conditions. ‘Rapture’ is a state of joy typically experienced when desire is fulfilled or suffering escaped. The worlds thus far are sometimes grouped together as the Six Lower Worlds. These are all basically reactions to changing external conditions in which we experience a lack of real freedom and autonomy.

What Buddhism refers to as the Four Noble States represent the effort to live with integrity, inner freedom and compassion. The world of ‘Learning’ describes a condition of aspiration to enlightenment. ‘Realization’ indicates the ability to perceive unaided the true nature of phenomena. Together, these are sometimes referred to as the Two Vehicles as people manifesting these states are partially enlightened and free from some deluded desires. But these worlds can be very self-absorbed, and in many Buddhist texts we find the Buddha admonishing the people of the Two Vehicles for their selfishness and complacency.

The world of ‘Bodhisattva’ is a state of compassion in which we overcome the restraints of egotism and work tirelessly for the welfare of others. Mahayana Buddhism in particular emphasizes the Bodhisattva as an ideal of human behavior. ‘Buddhahood’ is a state of completeness and perfect freedom, in which one is able to savor a sense of unity with the fundamental life-force of the cosmos. For a person in the state of Buddhahood, everything--including the inevitable trials of illness, aging and death--can be experienced as an opportunity for joy and fulfillment. The inner life-state of Buddhahood makes itself visible through altruistic commitment and actions enacted in the world of Bodhisattva.

This brings us to a key aspect of Nichiren's understanding of the Ten Worlds: Each world contains within it the other nine. As he expresses it: "Even a heartless villain loves his wife and children. He too has a portion of the Bodhisattva world within him." Thus, the potential for enlightened wisdom and action represented by the world of Buddhahood continues to exist even within a person whose life is dominated by the lower life-states of Hell, Hunger or Animality.

The reverse is also true. The life-state of Buddhahood is not separate or discontinuous from the other nine worlds. Rather, the wisdom, vitality and courage of Buddhahood can infuse and transform the manner in which a tendency toward, for example, Anger, functions in a person's life. When Anger is directed by the compassion of the worlds of Buddhahood and Bodhisattva, it can be a vital force in challenging injustice and transforming human society.

The purpose of Buddhist practice--for Nichiren Buddhists the recitation of the mantra Nam-myoho-renge-kyo--is to bring forth the life-state of Buddhahood which can illuminate our lives and enable us to forge lasting value from our eternal journey through all the Ten Worlds.

 

[PassTheDoobie]

pg. 365 / The Major Writings of Nichiren Daishonin

pg. 365 / The Major Writings of Nichiren Daishonin

more from the gosho: The Object of Devotion for Observing the Mind

Question: You have not yet fully answered my question about the Ten Worlds, Buddhahood in particular, being inherent in the human world.

Answer: The Immeasurable Meanings Sutra states, "Although they have not yet been able to practice the six paramitas, the six paramitas will of themselves appear before them." The Lotus Sutra says, "All wish to hear the teaching of perfect endowment." The Nirvana Sutra states, "’Sad’ (48) indicates perfect endowment." Bodhisattva Nagarjuna comments, "’Sad’ signifies six (49)." ‘The Profound Meaning of the Four Mahayana Treatises’ (50) states, "Sad connotes six. In India the number six implies perfect endowment." In his commentary Chi-tsang writes, "’Sad’ is translated as perfect endowment. (51)" The Great Teacher T'ien-t'ai remarks, "’Sad’ is a Sanskrit word, which is translated as ‘myo’, or wonderful. (52)" If I add my own interpretation, it will be as if I had profaned these passages, but in essence they mean that Shakyamuni's practices and the virtues he consequently attained are all contained within the five characters of Myoho-renge-kyo. If we believe in these five characters, we will naturally be granted the same benefits as he was.

With full understanding of Shakyamuni's teachings, the four great voice-hearers said, "This cluster of unsurpassed jewels has come to us unsought. (53)" They represent the world of the voice-hearer that is within ourselves. The Buddha stated, "At the start I took a vow, hoping to make all persons equal to me, without any distinction between us, and what I long ago hoped for has now been fulfilled. I have converted all living beings and caused them all to enter the Buddha way. (54)" Shakyamuni Buddha, who has attained perfect enlightenment, is our own flesh and blood. His practices and the resulting virtues are our bones and marrow. The "Treasure Tower" chapter of the Lotus Sutra says, "He who is capable of guarding the Law of this sutra will thereby have offered alms to me and to Many Treasures. . . . One who guards this sutra will also have offered alms to the emanation Buddhas who have come here adorning and making brilliant all the various worlds." Shakyamuni, Many Treasures, and the Buddhas of the ten directions represent the world of Buddhahood within ourselves. By searching them out within us, we can receive the benefits of all these Buddhas. This is what is meant by the following passage: "If one listens to them [the preachers of the Law] for even a moment, one will immediately attain supreme perfect enlightenment. (55)" The "Life Span" chapter reads, "It has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood." The Shakyamuni Buddha within our lives is the eternal Buddha since time without beginning, who obtained the three bodies more than numberless major world system dust particle kalpas ago. The "Life Span" chapter states, "Originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed." He was speaking of the world of the bodhisattva within ourselves. The bodhisattvas, as numerous as the dust particles of a thousand worlds, who emerged from beneath the earth, are the followers of the Shakyamuni Buddha present in our lives. They follow the Buddha just as T'ai-kung Wang and Tan, the Duke of Chou, (56) served as ministers to King Wu of the Chou dynasty and later assisted his son and successor, the infant King Ch'eng; or just as the Chief Minister Takenouchi (57) supported Empress Jingu and later her grandson Crown Prince Nintoku as a highly valued minister. The bodhisattvas Superior Practices, Boundless Practices, Pure Practices, and Firmly Established Practices represent the world of the bodhisattva within ourselves. The Great Teacher Miao-lo says: "You should understand that one's life and its environment at a single moment encompass the three thousand realms. Therefore, when one attains the Buddha way, one puts oneself in accord with this fundamental principle, and one's body and mind at a single moment pervade the entire realm of phenomena. (58)"

First, at his place of enlightenment, Shakyamuni Buddha [preached the Flower Garland Sutra in which he] revealed the Lotus Treasury World. In the following fifty years, until he entered nirvana in the grove of sal trees, Shakyamuni preached about the lands of the various Buddhas, such as the Lotus Treasury World and the Land of Secret Solemnity [in the Secret Solemnity Sutra], revealed the three kinds of lands when he three times purified countless lands [in the theoretical teaching of the Lotus Sutra], and revealed the four kinds of lands according to the four different views (59) [in the Nirvana Sutra]. These lands - the Land of Transition, the Land of Actual Reward, and the Land of Tranquil Light; the Land of Peace and Sustenance, the Pure Emerald World, the Land of Secret Solemnity, and the lands of all the other Buddhas - are transient lands that change in the course of the kalpas of formation, [continuance, decline, and disintegration]. The Buddhas of these lands had been magically conjured by Shakyamuni Buddha, and when the lord of teachings entered nirvana, all these Buddhas likewise entered extinction. In the same way, their lands also vanished (60).

The saha world Shakyamuni Buddha revealed in the "Life Span" chapter is the eternal pure land, impervious to the three calamities and to the cycle of the four kalpas. The Buddha neither has entered into extinction in the past nor will be born in the future. And the same is true of his disciples. This means that their lives are perfectly endowed with the three thousand worlds, that is, with the three realms of existence. The Buddha did not reveal this truth in the theoretical teaching, or the first fourteen chapters, of the Lotus Sutra because the time was not right and the people's capacity was not yet developed.

Shakyamuni Buddha did not transmit the five characters of Nam-myoho-renge-kyo, the heart of the essential teaching of the Lotus Sutra, even to the bodhisattvas Manjushri and Medicine King, let alone to any lesser disciples. He summoned from beneath the earth the great bodhisattvas as numerous as the dust particles of a thousand worlds and, as he preached the eight chapters (61), transferred it solely to them.

(to be continued)

 

[PassTheDoobie]

(continued)

(continued)

The true object of devotion is described as follows:

The treasure tower sits in the air above the saha world that the Buddha of the essential teaching [identified as the pure and eternal land]; Myoho-renge-kyo appears in the center of the tower with the Buddhas Shakyamuni and Many Treasures seated to the right and left, and, flanking them, the four bodhisattvas, followers of Shakyamuni, led by Superior Practices. Manjushri, Maitreya, and the other bodhisattvas, who are all followers of the four bodhisattvas, are seated below. All the other major and minor bodhisattvas, whether they are disciples of the Buddha in his transient status or of the Buddhas of the other worlds, are like commoners kneeling on the ground in the presence of nobles and high-ranking court officials. The Buddhas who gathered from the other worlds in the ten directions all remain on the ground, showing that they are only temporary manifestations of the eternal Buddha and that their lands are transient, not eternal and unchanging.

During the entire fifty years of Shakyamuni's teaching, only in the last eight years did he preach the twenty-eight chapters of the Lotus Sutra. Again, of all these chapters, only in the eight chapters did he reveal and transfer the object of devotion to the Bodhisattvas of the Earth (62). During the two millennia of the Former and Middle Days of the Law, statues were made showing Mahakashyapa and Ananda flanking the Shakyamuni Buddha of Hinayana, and Manjushri and Universal Worthy flanking the Shakyamuni Buddha of the provisional Mahayana, the Nirvana Sutra, and the theoretical teaching of the Lotus Sutra.

Even though statues and paintings were made of these Shakyamuni Buddhas during the two millennia, no image or statue was made of the Buddha of the "Life Span" chapter (63). Only in the Latter Day of the Law will the representation of that Buddha appear.

Notes:

48. Sad corresponds to sad of Saddharma-pundarika-sutra, the Sanskrit name of the Lotus Sutra.
49. The Treatise on the Great Perfection of Wisdom. It is said that the number six was the base of the ancient numerical system in India.
50. A work by Chün-cheng, a T'ang-dynasty scholar of the Three Treatises school.
51. The quotation has not been identified.
52. Profound Meaning.
53. Lotus Sutra, chap. 4.
54. Ibid., chap. 2.
55. Ibid., chap. 10.
56. When King Wu of the Chou dynasty did battle with King Chou of the Yin dynasty, T'ai-kung Wang, as supreme commander, defeated the armies of Yin. Tan, the Duke of Chou, was the younger brother of King Wu. King Wu's son, Ch'eng, was still a child when his father Wu passed away, so his uncle, Tan, acted as a regent and administered the affairs of state on his behalf.
57. A legendary general and statesman who appears in the ancient chronicles of Japan. Takenouchi is said to have served five emperors.
58. On "Great Concentration and Insight."
59. According to the Sutra on Resolving Doubts about the Middle Day of the Law, those present in the grove of sal trees at the time of the Buddha's entry into nirvana perceived the scene in four different ways in accordance with their capacity and state of life: (1) as a grove composed of earth, trees, plants, and stone walls; (2) as a place adorned with the seven kinds of treasures, including gold and silver; (3) as a place where all Buddhas carry out their practices; and (4) as the inconceivable realm that all Buddhas attain. These four views are interpreted as corresponding to the four kinds of lands (see Glossary).
60. The wording of the Japanese text has been expanded here for clarity.
61. "Eight chapters" here refers to the chapters from "Emerging from the Earth" through "Entrustment," which describe the Ceremony in the Air (see Glossary).
62. The wording of the Japanese text has been expanded here for clarity.
63. Here the Buddha of the "Life Span" chapter indicates Nam-myoho-renge-kyo, or the Law implicit in the depths of the "Life Span" chapter.