Chanting Growers Group

[Guest]

The Babba's amazing! Everythng they do is amazing. True Buddhist if I ever 'met' a couple that exemplifies the concept of ' the reason for the Buddha's advent is his behaviour."

Thank-you for being a part of this thread Babbabud and Mrs. B.

SG. thanks for being you and thanks for helping Gordy find Gordy.

PTD. Take care of the family and hi to the Dubbie Brothers and their Mother! "Listen to the Music!"

BOG how about a report on our horse Lady and her farm.

Avid

 

[Guest]

Natty. Know you are out there. HI. waving

Avid

 

[GordyP]

Enough with the accolades already, not-so-Southern Girl! Now I gotta explain to everyone I'm still the weed-growin' old fart I always was. I think everyone's already guessed you're just a hoot to be around (and easy on the eyes I can add) so I enjoy keeping on you're "good side", that's all. This hurricaine-tested young lady keeps me laughing and happy, folks. Hope I'm not arrested for causing the first human-hurricaine to hit Indiana!

Still chanting to Nichiren, "nam myoho renge kyo"

No, I still haven't learned gongyo, though I now have every inspiration to do so. My home is now graced with a lovely butsadan which houses the gohonzon given with honor to Southern Girl years ago. Hearing her do gongyo is a beautiful thing to hear, and has a soothing effect on me. The day will come when we kneel and chant gongyo together.

It's so great to hear from so many old and new names on the site, lately. Lots of good idea sharing mixed in with some personal updates. Hope I'll be checking in more often (and dispell some of these goody-goody rumors our Hoosier Southern Girl has spread about me).

Keep Em Green and Growin'

GordyP

 

[Babbabud]

Ok Avid now youve done it .... I can feel my ears burning and Im sure I can see mrsb blushing from here. Yourself and PTD have been the glue that has kept this thread alive. It is so awesome to recieve such a nice compliment from someone that I not only consider a mentor and teacher but a true friend thanks pal

 

[rastamonunika]

one thing many of u may ahve read is something called the Celestine Prophecy. its about nine manuscripts found in Peru that have been banned by the government. They detail a way of unting with the universe and becoming completely whole and with the spirit of love. It gives you a glimpse of how to trade energy with things of nature, and stop stealing energy from eachother and living in peace and harmony. They've known for years taht giving plants attention (i.e. talking to them, playing calm and soothing music, and things of that nature) has caused them to grow strongerm, healthier and filled with lovely nutrients. I hope taht every person here takes care of their plants as tho they were their children. They are just that, give them lots of love and they will feel it and give it right back to you. Send your plants love every day, and give thanks to the water for being so giving, without it we would be nothing.
Peace, Love, and Jello
Unika

 

[Babbabud]

Nam myoho renge kyo !!

 

[SoCal Hippy]

Celestine Prophesy

Celestine Prophesy

I did read this book and enjoyed the fictional rendition of life and its environment. esho funi is the buddhist concept; you and your environment is inseparable. This is found in actuality when chanting Nam Myoho Renge Kyo and then all things become a rthymn with you and the law of the universe which is existing in our own lifes; never outside ourselves

 

[BushyOldGrower]

Redfields books teach buddhist concepts in a basic and fun way. He taught me to see signs and to increase my intuitions. Synchronistic is a concept he taught me that when things seem to be a coincidence or when timing seems right that you should look at this not as a coincidence but possible as a sign. Of course there are some coincidences too.

Some of the Dali Lama's writings seem pretty enlightened too.

I hope everyone had a nice week as my absence was due to having to be offline for a time to answer the phone. But that is over and mission was accomplished.

Nam Myoho Renge Kyo that the truth will be seen by all someday. BOG

 

[BushyOldGrower]

BTW, I forgot to mention that Horselady is home and on crutches for 6 weeks with no weight bearing but it turned out well from what I understand. Pelvic dislocation is no joke but I hope to see her riding this summer now.

It surely is an honor to be able to provide some help to your neighbor because being a buddha is just being human really. You can't deny that when another has a need that we must provide. That is what is basic in us. Our buddha natures that makes us different from animals.

Civilized behavior could allow us to benefit our world and every living thing on this planet.

Your chants helped as usual but bad things will happen, I know this. Life isn't supposed to be easy or simple. It's a great adventure every time and we do learn with each subsequent life. My belief is that we will know all our memories from all our lives some day and be super humans but what do I know really? BOG

 

[Guest]

PTD Where the hell are ya? SG

 

[Babbabud]

Southern Girl
So nice to see you. We havent seen PTD for 10 days and our group missess him immensley. The thread could use a pick me up ...to say nothing of myself For some reason when PTD post the lesson it makes the reading all that much more meaningfull... I guess he has brought the ship this far... it just doesnt sail well without the captain . Hope PTD is doing ok as he seems he could have been a little upset when he left. Of course we know he doesnt hold on that stuph so he is prolly just busy or charging the batteries
Nam myoho renge kyo

much love Sourthern Girl

 

[PassTheDoobie]

Ah shit you guys!

Ah shit you guys!

It seems you all talk more when I don’t anyway…

I was never upset. Just dumbfounded. I've started to post on several occasions and just deleted it when I found myself having to be too careful in choosing my words. There are no intonations in the written word other than those transposed by the reader. Certainly I open myself up to misunderstandings by the zealousness with which I embrace the Daishonin’s teachings, but I only and very carefully express ‘his’ teachings. They aren’t mine. A long time ago I said I was not the teacher on this trip, but maybe more of a senior class member or teachers aid. The Daishonin is the teacher. I just want no misunderstandings.

Trust that I have been not angry, but away partying with my wife and kids on two separate vacations--one with kids and one without. On the one without, that we just returned from, we scored an Oh Zee within the first two hours of landing and the wife was determined to try and smoke it all in a week! Shades of Amsterdam! We had a hell of a time, laughing our asses off and being boyfriend and girlfriend, taking a break from being mom and dad. Lots of hot and steamy good stuff. Trust me, you’d pay for the video. LOL

So frankly I am very happy right now. Things are very much on the up! We are lot hunting and are pretty dedicated to finding the right spot in the country. The wife is a real estate genius among all of her other talents and she keeps flipping these things and making big gains in each flip. Because it is way new and very special, this new place has appreciated so much already that if we pull the equity we have invested and the appreciation of its value we can live in a place of our dreams for free.

Nam-myoho-renge-kyo!

Trust also that I have been reading gosho like crazy. I also received my copy of The Orally Transmited Teaching, so I have been very busy reading. And two days ago I started my first day at University as a student in my life. Very challenging!

Hoping you are earnestly working to develop your faith each and every day! Without faith in the Law of Nam-myoho-renge-kyo, which IS faith in the teachings of Nichiren Daishonin, one cannot enter the Treasure Tower. The Treasure Tower can only be entered by faith alone. I have so many things I want to share—I wish I could find the right words!

Peace and love (and infinite respect)!

Thomas

 

[PassTheDoobie]

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (30)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (30)

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

Buddhism Can Transform a 'Society of Desire'

Nen kon hi jitsu metsu-do. Ni ben sho gon. To shu metsu-do. Nyorai i ze hoben. Kyoke shujo.

Sho-i sha ga. Nyaku buk-ku-ju o se. Haku-toku shi nin. Fu shu zengon. Bingu gesen. Ton-jaku go-yoku. Nyu o oku-so. Moken mo chu. Nyakken nyorai. Jo zai fumetsu. Ben ki kyoshi. Ni e endai. Fu no sho o. Nan-zo shi so. Kugyo shi shin.

"Now, however, although in fact I do not actually enter extinction, I announce that I am going to adopt the course of extinction. This is an expedient means which the Thus Come One uses to teach and convert living beings.

"Why do I do this? Because if the Buddha remains in the world for a long time, those persons with shallow virtue will fail to plant good roots but, living in poverty and lowliness, will become attached to the five desires' and be caught in the net of deluded thoughts and imaginings. If they see that the Thus Come One is constantly in the world and never enters extinction, they will grow arrogant and selfish, or become discouraged and neglectful. They will fail to realize how difficult it is to encounter the Buddha and will not approach him with a respectful and reverent mind." (LS16, 227)

This passage explains why the Buddha enters nirvana even though his life span is in fact eternal. This is thematically related to the passage "as an expedient means I appear to enter nirvana" (LS 16, 229), which we will study later in the verse section of the chapter.

Shakyamuni's entering nirvana was the ultimate expedient means he employed to guide people to attain the supreme state of Buddhahood. The teaching of the "Life Span of the Thus Come One" (16th) chapter is the crystallization of Shakyamuni's spiritual struggle to engrave the Buddha's wisdom, the Buddha's compassion and the Buddha's struggle in the lives of his disciples and cause them to advance along the same path as he.

If, on the other hand, the Buddha were to remain in the world forever, then people of shallow virtue would likely be content to lead spiritually impoverished and craven lives, abandon any attempt to accumulate good causes, and become ensnared in mistaken beliefs. They would undoubtedly succumb to arrogance and indolence, becoming unable to "realize how difficult it is to encounter the Buddha" and to "approach him with a respectful and reverent mind."

Therefore, the Buddha enters nirvana as an expedient means to cause people to arouse a seeking mind. The Buddha is the "teacher of the supreme path," appearing and then entering nirvana in order to arouse in people a seeking spirit for this supreme path, to advance and improve themselves.

If the Buddha were always in the world, then disciples, thinking "the World-Honored One will always be here," would relax, become lazy and forget the path of self-improvement. Under such circumstances, they could not possibly attain Buddhahood.

Although at first they would revere the Buddha and exert themselves in their practice, in time they would become used to having the Buddha always in their environment and succumb to inertia and lose their sense of excitement and appreciation in being able to advance with the Buddha. Increasingly, they would give in to small-mindedness and neglect their Buddhist practice. Such is the tendency of the human heart. It may well be that Shakyamuni sensed something prefiguring this in the attitude of his disciples.

And so, to cause his disciples to "realize how difficult it is to encounter the Buddha" and to "approach him with a respectful and reverent mind," as an expedient means Shakyamuni taught that the Buddha enters nirvana. A realization of how difficult it is to encounter the Buddha and a spirit of respect and reverence -that is, a sense of the joy, excitement and appreciation in having met the Buddha, and a spirit of veneration toward the Buddha-is the true wellspring of faith.

From one standpoint, Buddhism is a philosophy for helping people become self-sufficient. It is a teaching that explains how people can develop themselves through their own effort. We cannot develop a truly profound state of life if we have a spirit of dependence on the mentor.

At the same time, Buddhism is also a teaching of respect for human beings. By seeking through our minds and actions the Buddha who attained the supreme state as a human being, we can develop in ourselves the same vast state of life. This is the principle of mentor and disciple in Buddhism.

For human beings it is extremely difficult to both establish a solid self and manifest true respect for others. Those possessing a strong spirit of independence often have an equally strong tendency to look down on others. And those who have the capacity to respect others may tend to rely on other people to such an extent that they are unable to discipline themselves. It must be said that both cases represent a lack of maturity.

The scholars and leaders from throughout the world with whom I have formed ties of friendship are highly independent people making tremendous efforts in their respective fields. Moreover, when you actually meet them, you find they are in fact humble and possess refreshing character filled with respect for others. In people of the highest caliber, self-sufficiency and veneration of others are perfectly combined.

Buddhism is the path that enables people to develop the supreme character of the Buddha. It could be said that many concerns of modern society come down to issues of humanistic education and the cultivation of character as expounded in Buddhism.

The sutra passage we are presently studying speaks of people being "attached to the five desires."1 It seems to me that this accurately describes our situation today. We live in a "society of desire," as it were.

A society that does not seek superb ideals and a superb way of life will gradually be undermined by various base desires. This lack of rectitude in the adult society has a direct negative impact on children. It would seem that "attached to the five desires and... caught in the net of deluded thoughts and imaginings" sums up the ills of people today.

The fundamental cause of society's various problems, including the impoverishment of education, lies in the lack of a philosophy and principles for correctly controlling and guiding the five desires.

Shakyamuni taught that he would enter nirvana to cure people of these fundamental ills. Having fully grasped the tendency of the human heart to be inevitably drawn toward the shallow, he expounded his teaching to guide people's hearts toward the state of life of the Buddha, which is as magnificent as the Himalayas.

The great mission of Buddhism lies in this --- cultivating and developing character.

In light of the spirit of this passage, to desire only to be constantly together with the mentor is not the way of life of a disciple. The way of a disciple lies rather in embracing the mentor's teaching and struggling with all one's might as a self-sufficient practitioner. This is the path of a true disciple.

Among the disciples of Josei Toda, the second Soka Gakkai president, some merely indulged themselves in his vast mercy. Some, because they were close to him, misused his influence and carried on arrogantly. Some left when things got difficult, scurrilously mocking him for the failure of his business or on some other account.

These were all people who, in the words of the sutra, had become "arrogant and selfish." They had little appreciation at having encountered a mentor so seldom encountered. They did not "realize how difficult it is to encounter" such a person, nor did they possess "respectful and reverent minds."

President Toda was the greatest mentor one could have. Realizing this most profoundly, I have lived up to the strict spirit of mentor and disciple. As a result, today nothing and no one can defeat me. And the Soka Gakkai has greatly developed just as President Toda envisioned --- no, to an even greater extent. I want my friends in the youth division in particular to deeply engrave in their lives this history of solemn struggle and triumph.

The crucial point is our determination to inherit, in its entirety, the spirit of the mentor. This is our prayer; it is to wage a great struggle to succeed with this spirit. This is the fundamental spirit that Shakyamuni tries to explain in this sutra passage.

Shakyamuni's teaching to not be dependent on others and to maintain a seeking mind might well be characterized as strict. But at the same time, we cannot help but be profoundly moved by Shakyamuni's mercy, deep as the ocean, to elevate everyone to his own state of life, that of the Buddha.

"My disciples, develop a dignified self." This is the cry of the spirit of Shakyamuni, the great leader of humankind.

Our Purpose Is To Lead Wonderful Lives

If we expand on this idea of entering nirvana, that is, of dying, in terms of our own lives, it might be said that death, in enabling us to sense the wonder of life, is an "expedient means" for us to lead a rich and fulfilled existence.

President Toda lectured on this passage of the sutra:

Nothing would be more fearful than to not die. It would be one thing if it were only human beings. But if all living beings were to not die, the consequences would be truly calamitous.

Suppose that cats and dogs and mice and even octopuses all were to not die. This would create great problems. If nothing were to die, then what would happen? Even if someone or something were beaten, or killed, or run over by a train, or deprived of food, it would not die. The result would be pandemonium....

Thus, for people to not die would be problematic. On the other hand, it would also be problematic if we knew when we were going to die. If we knew, for example, that we had only three days left, then we would not have time, for example, to sit around like this listening to a lecture.

Death is necessary. And the fact that we are not aware of when we will die with any precision makes life interesting. This is mystic. And it is because of the mystic nature of our existence that we come to take faith in the Gohonzon. Life is, in fact, very interesting.

These words reveal President Toda's great and profound insight into the nature of life and death.

Because we die, we can appreciate the wonder of life. We can savor the great joy of being alive. This is truly the ultimate teaching of life.

To be so filled with fear of death that, upon falling sick or having an accident, we immediately become depressed and despair would be pointless. At the same time, however, I cannot believe those who claim they don't care about risking their lives or who say they are not in the least afraid of dying. This is simply nothing more than bravado.

The most fearful thing of all is inner or spiritual death --- losing the desire to lead a truly fulfilled and meaningful life. Norman Cousins, who was dubbed the "conscience of America," came to the following conclusion, based on his experiences of overcoming a number of grave illnesses: "Death is not the ultimate tragedy of life. The ultimate tragedy is depersonalization."

No one can escape death. Precisely because of this, when people resolve to live with all their might at each instant, to make the present moment shine by living true to themselves and leading truly humane existence's, they can summon forth immense strength. At the same time, they can manifest a considerate spirit toward others.

Herein lies the mystic nature of life. Herein lies the Middle Way. Buddhism is the philosophy that teaches this essential way of life.

1. The five desires are earthly desires or illusions that arise from the functions of the five sense organs (eyes, ears, nose, tongue and body).

 

[PassTheDoobie]

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (31)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (31)

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

We Met the Gohonzon Because of a Profound Connection

Ze ko nyorai. I hoben setsu. Bi-ku to chi. Sho-bus^shusse. Nan ka chigu. Sho-i sha ga. Sho haku-toku nin. Ka muryo. Hyaku sen man nok-ko. Waku u ken butsu. Waku fu ken sha. I shiji ko. Ga sa ze gon. Sho bi-ku. Nyorai nan ka tokken. Shi shujo to. Mon nyo ze go. Hit^to sho o. Nanzo shi so. Shin ne renbo. Katsu-go o butsu. Ben shu zengon. Ze ko nyorai. Sui fu jitsu metsu. Ni gon metsu-do.

U zen-nanshi. Sho-butsu nyo-rai. Ho kai nyo ze. I do shujo. Kai jitsu fu ko.

"Therefore as an expedient means the Thus Come One says: 'Monks, you should know that it is a rare thing to live at a time when one of the Buddhas appears in the world.' Why does he do this? Because persons of shallow virtue may pass immeasurable hundreds, thousands, ten thousands, millions of kalpas with some of them chancing to see a Buddha and others never seeing one at all. For this reason I say to them: 'Monks, the Thus Come One is hard to get to see.' When living beings hear these words, they are certain to realize how difficult it is to encounter the Buddha. In their minds they will harbor a longing and will thirst to gaze upon the Buddha, and then they will work to plant good roots. Therefore the Thus Come One, though in truth he does not enter extinction, speaks of passing into extinction."

"Good men, the Buddhas and Thus Come Ones all preach a Law such as this. They act in order to save living beings, so what they do is true and not false." (LS16, 227)

This passage explains that irreplaceable significance and supreme worth go with a life in which one succeeds in forming a connection with the Buddha. It is most rare to live at a time when a Buddha is in the world. People with little accumulated merit may fail to encounter a Buddha, the passage says, even with the passing of "immeasurable hundreds, thousands, ten thousands, millions of kalpas." This suggests just how difficult it is to form a connection with Buddhism.

Shakyamuni tells his disciples that the Thus Come One is difficult to meet. From this statement ("Monks, the Thus Come One is hard to get to see"), which has the tone of a final testament, we get a sense of Shakyamuni's dauntless spirit.

Buddhism teaches the importance of one's debt to the mentor, who literally channels every ounce of energy into training disciples to enable them to overcome arrogance and dependency and advance along the correct and grand path of "faith equals daily life." This passage brings home the disciples' immense debt of gratitude to the Buddha.

Upon hearing these words, Shakyamuni's disciples no doubt aroused a true seeking mind, solemnly determining to rectify their attitude in their Buddhist practice to receive with their entire being the teaching of the mentor so rarely encountered.

Possessing such a seeking mind itself produces "good roots" in one's life and enables one to establish a state of life of indestructible happiness. By manifesting such a seeking mind, a "person of shallow virtue" becomes a "person of merit and virtue."

This is due to the Buddha's great compassion; this represents the true path to salvation. If the Buddha raised people to be dependent on him, it would not contribute in the least to their actual liberation from suffering. Genuine salvation in Buddhism comes through raising people of correct faith, which is to say, people who possess both an earnest seeking mind and a spirit of self-reliance. Only thus can the Buddha's desire for the liberation of all people from suffering be accomplished.

Chanting Daimoku Is the Greatest Good Cause

From the standpoint of Nichiren Daishonin's teaching, the Buddha, needless to say, is the Nam-myoho-renge-kyo Thus Come One, or the Daishonin himself. And "persons of shallow virtue" indicates the people of the Latter Day of the Law.

Nichiren Daishonin prayed for all people of the Latter Day to become "people of merit and virtue," and he entered extinction as an expedient means to guide them along this path. Through his passing, he taught the people of the Latter Day the truth that "the Thus Come One is hard to get to see."

And for all those who could not meet him, the Daishonin manifested the great life of Nam-myoho-renge-kyo --- his true identity-in the form of the Gohonzon, which he bestowed upon all people of the Latter Day. How vast, indeed, is the mercy of the original Buddha!

Accordingly, we should read the passage, "In their minds they will harbor a longing and will thirst to gaze upon the Buddha, and then they will work to plant good roots," as describing us, the people of the Latter Day. A mind that harbors a longing for the Buddha and thirsts to gaze upon the Buddha is a mind of strong faith in the Gohonzon. And to plant good roots-as indicated by the passage in the "Record of the Orally Transmitted Teachings," "[Planting] good roots means [chanting] daimoku" (Gosho Zenshu, p. 754) --- is to chant the Mystic Law.

Encountering the Gohonzon is tantamount to meeting the original Buddha. Our having met the Gohonzon is due to a profound and mystic relationship.

The Daishonin says:

It is extremely rare to be born as a human being. Not only are you endowed with human life, but you have had the rare fortune to encounter Buddhism. Moreover, out of the Buddha's many teachings, you have found the daimoku of the Lotus Sutra and become its votary. Truly you have served tens of billions of Buddhas in your past existence's! (The Major Writings of Nichiren Daishonin, vol. 1, p. 235).

We who have encountered the Gohonzon are no longer people of shallow virtue. The original Buddha declares that we are people of great merit and virtue who have formed connections with an incalculable number of Buddhas in the past.

How mystic, indeed, are our lives! What a profound mission we possess! To teach us this, Nichiren Daishonin led a life of great struggle and died as a truly exemplary human being. He conducted himself as he did in order to guide all people; his conduct in every respect qualifies, in the words of the sutra, as "true and not false." The members of the SGI are proving this through their faith.

The second Soka Gakkai president, Josei Toda, once remarked, "We should deeply appreciate and take pride in our being able to spend the remaining 20 or 30 years, or perhaps 40 or 50 years, of our lives filled with joy in having met the Dai-Gohonzon, which is rarely encountered even once in millions or tens of millions of years."

Throughout our lives, let us advance with dignity along the path of the Bodhisattvas of the Earth, further deepening our unique relationship with the Buddha and working to accomplish the Buddha's decree.

The Buddha Is the "King of Physicians ' Curing the Fundamental Sufferings

Hi nyo ro-i. Chi-e so-datsu. Myo ren ho-yaku. Zen ji shubyo. Go nin ta sho shi-soku. Nyaku ju niju. Nai-shi hyaku-shu. I u ji-en. On shi yo-koku.

"Suppose, for example, that there is a skilled physician who is wise and understanding and knows how to compound medicines to effectively cure all kinds of diseases. He has many sons, perhaps ten, twenty, or even a hundred. He goes off to some other land far away to see about a certain affair." (LS16, 227-28)

Parables Are Expressions of the Buddha's Compassion

This is the beginning of the famous parable of the skilled physician and his sick children.

In the "Expedient Means" (2nd) chapter, Shakyamuni says, "I have through various causes and various similes widely expounded my teachings" (LS2, 24); the Buddhist scriptures are indeed replete with parable, allegory and metaphor. To enable people to grasp his profound teaching and make it readily accessible, the Buddha explained it using a variety of brilliantly-conceived illustrations and comparisons.

The ancient Greek philosopher Aristotle said that "the greatest thing by far is to be a master of metaphor. It is the one thing that cannot be learnt from others; and it is also a sign of genius, since a good metaphor implies an intuitive perception of the similarity in dissimilars."1 The Buddha was truly a genius at discourse.

Using common sense illustrations and metaphors to explain things makes it possible to move people's hearts. When people are moved, they can change their state of life. The Buddha's parables are an expression of his compassionate desire to try, by any means available, to help people change themselves and become happy. They are also the crystallization of his wisdom.

In the Lotus Sutra, Shakyamuni's skill as a master at dialogue is fully displayed. There are in fact a great many parables in the Lotus Sutra. Among these, seven are particularly important: These are known as "the seven parables and similes." Along with the parable of the excellent physician and his sick children that we are about to study, the seven include: the parable of the three carts and the burning house; the parable of the wealthy man and his poor son; the parable of the three kinds of medicinal herbs and two kinds of trees; the parable of the phantom city and the treasure land; the parable of the gem in the robe; and the parable of the priceless gem in the topknot.

Of these seven parables, only the parable of the excellent physician and his sick children is expounded in the sutra's essential teaching, or second half. The rest are all contained in the earlier, theoretical teachings.

At this point in "The Life Span of the Thus Come One" (16th) chapter, the ultimate teaching of the Buddha's eternal life has already been expounded. But that is not in itself sufficient. As I pointed out in the last lecture (Dec. 8 World Tribune), the Buddha's true objective is to enable people to practice this supreme teaching themselves and come to fully embody its truth.

As the ultimate expedient he employs toward this end, the Buddha appears to enter extinction. The parable of the excellent physician and his sick children expresses "as an expedient means I appear to enter nirvana" (LS16, 229) in the form of a parable.

The parable of the excellent physician and his sick children also indicates how, at the time of his extinction, the Buddha expounds the Mystic Law to save the people of later ages. Its aim is to help people after the Buddha's passing in the Latter Day understand that it was for their sake that the Buddha preached the Mystic Law.

The parable begins with the introduction of the principal characters. There is a great physician who possesses brilliant wisdom, and who excels in compounding medicines and curing people's illnesses. He has many children, who are said to number "ten, twenty, or even a hundred." Shakyamuni then indicates that the physician goes elsewhere to attend to some matter.

The excellent physician represents Shakyamuni, who attained enlightenment in the remote past. He is a Buddha endowed with infinite wisdom. Compounding medicines symbolizes expounding teachings.

While it seems extraordinary that the physician should have a hundred children, they are meant to represent all people, who are like children to the Buddha.

The physician's journey is a metaphorical description of how in the past Shakyamuni, following his attainment of Buddhahood in the remote past, left this world for an interval in order to appear in other worlds.

The Buddha is often described as the "king of physicians," a physician of unparalleled skill. Just as a physician provides appropriate curative methods according to the condition of the patient, the Buddha understands the most appropriate means for curing people of their sufferings. That is why the Buddha is represented as a physician.

There are various kinds of illnesses. Taking cold medicine for a toothache won't do you any good. Nor will applying eye medicine to treat a stomachache. An excellent physician is one who thoroughly understands the relationships between medicine and disease.

As an example of the typical Japanese attitude toward religion, you often hear Japanese say that all religions are the same. Continuing with the medical analogy, that would be like saying that it's fine to take any medicine to treat any ailment. Doesn't this suggest an appalling lack of responsibility for one's own life? I believe people should closely examine how particular religions impact their lives.

Moreover, the Buddha is not simply an "excellent physician"; he is the "king of physicians." He understands the wonderful medicine for "curing" fundamental darkness, which is the root cause of all suffering. And this ultimate teaching that the Buddha left behind for all people of future generations is the Mystic Law contained in the depths of the "Life Span" chapter.

1. The Basic Works of Aristotle, ed. Richard McKeon (New York: Random House, 1941), p. 1479.

 

[SoCal Hippy]

the Daishonin on 'plants' and Nam Myoho Renge Kyo

the Daishonin on 'plants' and Nam Myoho Renge Kyo

Thus, as we have seen, even those who lack understanding, so long as
they chant Nam-myoho-renge-kyo, can avoid the evil paths. This is like
lotus flowers, which turn as the sun does, though the lotus has no
mind to direct it, or like the plantain that grows with the rumbling
of thunder, though this plant has no ears to hear it. Now we are like
the lotus or the plantain, and the daimoku of the Lotus Sutra is like
the sun or the thunder.

(WND, 142)
The Daimoku of the Lotus Sutra
Recipient unknown; written on January 6, 1266

 

[PassTheDoobie]

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (32)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (32)

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

The Buddha Gives People the Strength To Live

Sho shi o go. On ta doku-yaku. Yaku hotsu monran. Enden u ji.

Zeji go bu. Gen rai ki ke. Sho shi on doku. Waku shitsu honshin. Waku fu shis^sha. Yo ken go bu. Kai dai kangi. Haiki monjin. Zen nan non ki. Gato guchi. Go buku doku-yaku. Gan ken kuryo. Kyo shi jumyo.

"After he has gone, the children drink some kind of poison that makes them distraught with pain and they fall writhing to the ground.

"At that time the father returns to his home and finds that his children have drunk poison. Some are completely out of their minds, while others are not. Seeing their father from far off, all are overjoyed and kneel down and entreat him, saying: 'How fine that you have returned safely. We were stupid and by mistake drank some poison. We beg you to cure us and let us live out our lives!'" (LS16, 228)

In this section, we continue studying the parable of the skilled physician and his sick children.

After their father, the skilled physician, departs, the children mistakenly drink, not medicine prepared by their father, but poison produced by someone else. The poison enters their systems and the children, writhing in pain, fall to the ground. Their father then returns home. Those children who only drank a small amount of the poison still have their wits about them. But others who drank a lot already have completely lost their minds.

Even so, amid their pain, the children rejoice in seeing that their father has come back. His return must have put their hearts at ease and given them a sense of profound reassurance.

As I said last time, the physician represents the Buddha, and his children, the people (Dec. 15 World Tribune). The poison the children drink indicates mistaken teachings that were not expounded by the Buddha.

The Great Teacher T'ien-t'ai of China explains, "Drinking poison means believing in the mistaken teachings of an erroneous teacher." Such a teacher, he says, "is like a physician who claims that he will cure someone's disease while in fact only makes it worse" and who thus robs people of the strength to do good.

"Distraught with pain" and "fall writhing to the ground" describe those who labor under sufferings and agonize because of their belief in such erroneous teachings.

The Life of the 'Life Span' Chapter

Nichiren Daishonin says, "'Distraught' means to be deprived of breath. They [the children] have become distraught because they lack the life of the 'Life Span' chapter" (Gosho Zenshu, p. 754).

The "life of the 'Life Span' chapter" is the Buddha's great life force to challenge any difficulty and his wisdom to overcome all sufferings by discerning their fundamental nature.

"Distraught" describes the state of those who, confused by mistaken teachings, lose sight of the "life of the 'Life Span' chapter" and, as a result, lose the hope to live and the courage to survive.

The Daishonin also says, "'They fall writhing to the ground' indicates that they fall into the Avichi hell"1 (Gosho zenshu, p. 754). "Ground" means the world of Hell or, more broadly, the sufferings of the three or the four evil paths. "They fall writhing to the ground" indicates tumbling down the slope of the evil paths of existence.

In this present age, people have ceased to live with powerful conviction based on sound philosophy. People's life forces are waning and their spirits are ill. All humankind is in danger of "falling writhing to the ground." As a result, deep in their hearts, people are searching for a philosophy based on the human being, a system of thought that thoroughly explains the potential and supreme worth of each person.

The Buddha gives people the strength to live.

The Buddha is likened to a "great king of physicians." T'ien-t'ai says that the Buddha is like a physician of unparalleled skill who not only cures people's illnesses but enables them to become even healthier and more vigorous than they were before they got sick.

No matter what sufferings people may be experiencing, through the beneficial medicine of the Mystic Law they can turn things around and become happier than they have ever been, realizing a truly vibrant state of life. Buddhism teaches how we can "change poison into medicine" and transform our destiny for the better.

The Mystic Law, which is the essence of Buddhism, embodies the principles of "opening," "perfect endowment" and "revitalization." The Mystic Law elucidates the treasure house of wisdom and life force inherent in our lives and it enables us to open up this treasure house to lead a fresh and revitalized existence. The SGI has protected and spread this ultimate teaching of the sanctity of life.

"Mind" in the above sutra passage refers to the "mind of faith" in the Mystic Law. The Daishonin says, "'Mind' refers to the seeds of enlightenment sown [by the Buddha]" (Gosho Zenshu, p. 755). All people are connected with the Mystic Law at the moment of kuon ganjo. All people originally are entities of the Mystic Law. To be awakened to this reality is to manifest one's "original mind" or "mind of faith."

The Gohonzon of Nam-myoho-renge-kyo directly expresses the life of the Buddha, which is pervaded with wisdom. To believe in and uphold this Gohonzon is to plant the seed of happiness, or perceive the Mystic Law, in one's life.

The Daishonin says, "The fact that now Nichiren and his followers chant Nam-myoho-renge-kyo is an indication that they have not departed from their original minds" (Gosho Zenshu, p. 755). The Daishonin guarantees that all who believe in the Gohonzon and exert themselves in practice for themselves and others are, without exception, people who "have not lost their senses" (LS16, 228).

Not losing our "original mind" or our senses means to possess great confidence that, no matter what happens, things will work out for the best-as long as we continue advancing based on the Gohonzon and based on faith.

A grand flower of benefit is sure to bloom in the lives of those who stand up with this great conviction.

Through Faith We Can Extend Our Life Span

The children who have drunk the poison entreat their father: "Let us live out our lives!" Josei Toda, the second Soka Gakkai president, explained these words as meaning: "Please give us the strong vitality we need to succeed in all areas of our lives and the benefit of resolving all sufferings." He cited this passage as documentary proof of the tenet that if you practice faith, things will improve.

Also, depending on a person's sense of mission, faith in the Mystic Law can in fact lead to the extension of his or her life span. It is said that when Shakyamuni was on the verge of death, he extended his life by three months to lead Subhadra and other itinerant practitioners to enlightenment.

Buddhism traditionally teaches that life span is a matter of destiny. It is held to be immutable karma determined by a person's merit and virtue. But the Daishonin says that the Mystic Law has the power to change even a person's immutable karma.

Nichiren Daishonin, to encourage someone suffering from illness, related his own experience of having extended the life of his mother through prayer: "When I, Nichiren, prayed for my mother, not only was her illness cured, but her life was prolonged by four years" (The Major Writings of Nichiren Daishonin, vol. 1, p. 230).

The recipient of this letter was so heartened by the Daishonin's merciful encouragement that she aroused strong faith and extended her life by more than 20 years.

Toward the end of 1957, President Toda was extremely weak due to his experience in prison and his difficult struggles following the war. Yet he cheerfully told a doctor examining him: "If it's a matter of life force, then I have absolute confidence [in my ability to recover]. The power of Buddhism -- as expressed by 'Let us live out our lives!' -- makes it possible to extend even one's predetermined span of life." Just as he said, he made an astonishing recovery. And after accomplishing the ceremony on March 16, he died when the cherry trees were in full bloom.

I myself was so weak and sickly as a youth that I was once told I would not reach 30. But I met President Toda, and devoting my entire life to the mission of kosen-rufu, I have continued to charge ahead all these years. I have lived far longer than my mentor. I cannot help feeling that my mentor ground down his life and shared it with me. How fortunate it is to have such a mentor!

The subsequent "Distinctions in Benefits" (17th) chapter says that those who hear the Buddha expound his eternal life span (i.e., who hear the "Life Span" chapter) and who believe in and accept it, will use their long lives to save others in the future (LS17, 239).

And the Daishonin says, "The votary of the Lotus Sutra is the Buddha of eternal life" (MW-1, 128). Those who determine to spread the correct teaching, those who awaken to the mission to accomplish kosen-rufu, are Buddhas of eternal life.

Through our personal connections, each of us can lead any number of people to the Mystic Law whom no one else would be able to reach. Everyone, therefore, has an irreplaceable mission. Please lead a long life -- until you have fully accomplished your unique mission.

Let us have the spirit to introduce even one person to the Mystic Law, to help even one person become happy, and toward that end, to live even one day longer. Such an earnest attitude extends our lives. Such a sense of mission increases our vitality.

Those who wholeheartedly dedicate themselves to kosen-rufu shine from the depths of their beings. They are vigorous and high-spirited. While other people may live a comparable number of years, those who dedicate their lives to kosen-rufu can create many tens, hundreds or even thousands of times more value than them. The amount of value we create is the true measure of our life span.

Those now deceased who dedicated their lives to kosen-rufu have undoubtedly already begun new lives of mission. Each of you has a noble mission. Every morning and evening, I pray that each of you will live up to the spirit of "Let us live out our lives!" -- always in high spirits, always youthful and always filled with hope.

1. Avichi hell: the hell of incessant suffering.

 

[BushyOldGrower]

We all took a break including Gypsy and DG. Synchronistic?

All is well here and good things are happening. Good to hear Tom and Stonergirl had a fun time and that they had some treats.

Unfortunatly my anger was seen by Tom just as I posted before I edited my message and he happened to be up in the middle of the night to see my rant. None of the rest of you saw my real anger the way he did but you know what? It was up on the site for like 2 minutes before I rethought. Just sorry I hurt Toms feelings because this thread has taught me much as well as my son.

Keep teaching Tom because you are qualified to teach and to direct as your faith dictates. I am just a guy who loves to think about many possibilities and sometimes I like to keep things simple like just chanting.

The cool part is that whatever level of understand we are capable is enough to reach enlightenment. Good people who chant can make it and even sinners like me too.

Don't lecture me on sin and good and evil though. I know that its a delusion but this fellow has always said that I'm no angel. BOG

 

[Babbabud]

PTD I have no idea what part of the country or even what country you are looking to build a house in . But if you havent settled on anywhere yet you may want to talk with me a bit. We live in a very special area . Awesome for children and very beautiful area. Just had to throw that out there ..... makes for nice daydreams )

 

[Babbabud]

What a beautiful post tonite Tom thanks so much. Im sure im not the only one who see themselves in the descriptions of the people who are at times dependent upon the mentor to set the lesson or assignment. In these past days when you were gone i realized how easy it is to become dependent on your post, there is a need to give myself a bit of a push to pick up my book and read. Its so easy to just come to the site and read the lesson of the day. The chanting part is the easy part I chant all the time ... if i start to sing a song it is instantly changed to chanting..... Im a pretty goofy old guy and walk around the house chanting all the time ... Mrsb loves it cause she can see Im am happy. We appreciate you taking the time from your day to post these lessons tom, it is a great help .. I still need all the help I can get. Thanks again buddy you are highly appreciated here.
Nam myoho renge kyo

 

[PassTheDoobie]

Thank you Brothers Bud and BOG!

Thank you Brothers Bud and BOG!

Your kind words mean a lot to me.