Chanting Growers Group

[EasyMyohoDisco]

If you haven't gotten your Gohonzon... WHAT THE HECK ARE YOU WAITING FOR!!!!!!

If you haven't gotten your Gohonzon... WHAT THE HECK ARE YOU WAITING FOR!!!!!!

Living Buddhism
Buddhist Concept for Today's Living (38)

Be Free to Control Yourself:
Embracing the Gohonzon Is Upholding All the Precepts

The law of cause and effect is always at work in our lives. When we cause suffering for others,our lives become corrupt and restricted, causing us to suffer and commit more wrongdoing. On the other hand, when we bring joy and happiness to others or prevent suffering and confusion, our lives will improve and expand, causing us to experience joy and happiness and, in turn, prompting us to do more good.

Based on this causal principle, the practice of Buddhism allows us to raise our life-condition and solidify compassion, courage and wisdom (that is, Buddhahood) as the basis of our existence. To keep us on this path of eternal self-improvement is the purpose of Buddhist precepts. As a guide to our efforts to improve ourselves, the Buddhist precepts were originally intended to encourage us to "stem injustice and stop evil."

Restoring the Intent and Purpose of the Precepts

As Buddhism spread, many precepts were adopted as rules of discipline. For example, lay believers were expected to observe the five most fundamental precepts, that is, (1) not to kill, (2) not to steal, (3) not to lie, (4) not to engage in sexual misconduct (5) not to drink intoxicants. In addition, two hundred and fifty precepts were adopted for monks, and five hundred for nuns. The Buddhist precepts were eventually viewed as a complex body of rules restricting aspects of people's personal conduct, such as diet and sex; some precepts, furthermore, were prescribed chiefly in the social and cultural context of the day, having not much bearing on the timeless, essential teachings of Buddhism itself. Although the original purpose of the precepts was to serve as internal guides to living and to encourage self-discipline and self-control, they became external rules binding the lives of people.

Since many complex precepts were established, fewer practitioners were able to observe all the required precepts, and more started to focus on the observation of precepts as the sole purpose of their Buddhist practice. Those who observed the precepts were regarded highly regardless of their character, and many practitioners became more concerned about maintaining the appearance of keeping the precepts rather than striving for the original goal of Buddhism, that is, the attainment of the greatest possible human potential filled with compassion, courage and wisdom.

In this regard, the Lotus Sutra attempts to return to the original purpose of precepts as aides to self-discipline and self-control. In the Lotus Sutra, Shakyamuni says in verse: "This sutra is hard to uphold; / if one can uphold it even for a short while / I will surely rejoice / and so will the other Buddhas. / A person who can do this / wins the admiration of the Buddhas. / This is what is meant by valor, / this is what is meant by diligence. / This is what is called observing the precepts / and practicing dhuta" (The Lotus Sutra, trans. Burton Watson, pp. 180-8 1). Here "dhuta" indicates a discipline or ascetic practice earned out to purify the body and mind and free one from the desires for food, clothing and shelter.

The Lotus Sutra explains here that in the act of upholding the sutra are contained the benefits of keeping all the precepts. The central message of the Lotus Sutra is the universal existence of Buddhahood, thus the dignity of all people. "Upholding the sutra" then means to take faith in and act in accord with the dignity of life. This idea, as the sutra says, is "hard to uphold" because life's dignity must be internalized as faith and must become the basis of all action. This process of internalizing the universality of Buddhahood, the sutra explains, takes "valor" and 'diligence." The process, however, contains the benefits of all the Buddhist precepts since it constitutes the inward source from which all the outward conduct of human decency stems.

Upholding the Precept of the Diamond Chalice

Nichiren Daishonin identified the universality of Buddhahood with the Law of Nam-myoho-renge-kyo and embodied it in the concrete form of the Gohonzon, the object of devotion. The Daishonin taught that by chanting Nam-myoho-renge-kyo to the Gohonzon with faith in our universal Buddhahood, we could manifest this supreme potential from within. Through the strength of our innate Buddhahood, we can exercise self-control in order to guide ourselves toward genuine happiness.

In this regard, the Daishonin states: "The five characters of Myoho-renge-kyo, the heart of the essential teaching of the Lotus Sutra, contain the benefit amassed through the countless practices and meritorious deeds of all Buddhas throughout the three existences. Then, how can these five characters not include the benefits obtained by observing all of the Buddha's precepts? Once the practitioner embraces this perfectly endowed wonderful precept, he cannot break it, even if he should try. It is therefore called the precept of the diamond chalice" ("The Teaching, Practice, and Proof," The Writings of Nichiren Daishonin, p. 481).

In the Latter Day of the Law, those who embrace the Gohonzon of Nam-myoho-renge-kyo will enjoy the benefits of observing all the Buddhist precepts. To embrace the Gohonzon is to embrace the Buddha's indestructible life that exists in all people. For this reason, the act of embracing the Gohonzon is called the precept of the diamond chance or diamond precept.

Be Free And Independent

When we take faith in the Mystic Law and strive in our daily practice, we can manifest the Buddha's life, which is as strong and brilliant as a diamond, no matter what circumstances we face. This diamond precept is the foundation of all self-discipline and self-control.

The person who chooses to save life rather than cave in to the inclination to destroy is freer and more independent than a bird in the sky that cannot do anything but what it is programmed to do by instinct. Freedom and independence, in this sense, may be described as our power of self-determination and self-control. Those who act decently only when forced by external rules, often upon the threat of punishment, are neither free nor independent. In addition, those who only seek pleasure and avoid pain at the cost of others are least free and independent; in fact, they are slaves to their own selfish desires. To be free, we must rule ourselves; if not, we will allow someone else to rule us.

People are genuinely free and independent when they can control their negative inclinations and act compassionately and wisely on their own accord, without expectation of reward or punishment. By restoring the original intent and purpose of the Buddhist precepts, Nichiren Buddhism helps us clarify what it means to be free and independent as well as what it means to live morally and decently.

Upholding the principle of universal Buddhahood, we can act freely and morally, independent of external censure or coercion. The precept of universal Buddhahood, or the diamond chalice, therefore, is not a negation of other Buddhist precepts or rules of conduct in general; it is the sublimation of what they are meant to do.

By Shin Yatomi, SGI-USA Study Department Vice
Leader, based in part on Yasashii Kyogaku (Easy
Buddhist Study) published by Seikyo Press in 1994.

Man do I like easy Buddhist Study! Even better is going back on the thread and recapturing gems like this post. There is no way none of these hundreds of pages of benefit and progress could have been Documented without the Gohonzon. The one for me is that Green background happy Nam-Myoho-Renge-kyo-Nichiren.

Ok, since nobody replied to how the meetings are going I'll say in my neck of the woods they are really popping off lovely. We are having regular meetings very consistently. On Monday night in the city we are having a huge concert to ring in the new year. We had a nice area leaders meeting yesterday focusing intently on the happiness of each member. We need to encourage each other to have meetings.

When you think by chanting in your Garden or doing Gongyo by yourself day after day you're practicing correctly, be very careful how you proceed after that. Making bad karmic choices is a really painful thing, especially when it comes to the Gohonzon. Always strive to share this Buddhism with others, especially those you know that chant close to you. Otherwise, you'll find yourself back in the mental masterbation trap and before you know it you're going back to hell. Hey at least that's my experience.

Its a challenge to keep going to meeting once, four times or more per month. However, it is the best way to help hearts realize they have Buddhahood within their hearts as well. Come on folks, I know many of you realize this principle within the core of your life! How could it ever be possible for you to do kosen-rufu by yourself. Do you think President Ikeda or Nichiren Daishonin ever felt committed to standing alone to end up disregarding humanity? HELL NO THEY NEVER DID and I resolve that I never will either.

I'm braver and stronger than ever and wiser and richer because I embrace the Gohonzon everyday. Doing this growing we do every post on this thread has really helped me mature and grow. I'm really getting close to breaking through into another more lucrative career and I'm using every meeting, every chanting session, every home visit to another Buddhist friend, every dialog regarding Buddhism as the basis for all these lovely things reference above this sentence.

Thank you for working with me On Attaining Buddhahood in this Lifetime. If you're trying to reinvent the wheel as prescribed by Nichiren Daishonin then you'll create a synthesis of nothing. I've tried to create my own path to happiness before this practice, but for me there is only one middle way. That is focused prayer to the Gohonzon based on the unchanging reality that I manifest my Buddhahood when I chant Daimoku to the Gohonzon everyday.

Just trying to paint a picture with words on a Sunday... can you dig it?

 

[Weird]

and the never disparaging Bodhisattva still chants

nam myoho renge kyo

nam myoho renge kyo

nam myoho renge kyo

 

[EasyMyohoDisco]

Bodhisattva Never Disparaging

Bodhisattva Never Disparaging

"Nichiren clarifies that respecting others, as exemplified by the actions of Bodhisattva Never Disparaging, constitutes the essence of Buddhist practice and the correct way for human beings to behave. Such respect is not limited to a passive regard for others; it is a bold engagement of our humanity."

The human heart is capable of both great nobility and violent brutality. The ability to direct the orientation of our heart is one of the characteristics that distinguish us from other animals.

One sees examples of the noble possibilities of the human spirit in such everyday instances as the willingness of a parent to sacrifice personal comfort for the sake of a child, or in a sudden act of kindness between strangers: an unselfish impulse and effort for the happiness of others. Yet the same heart can seethe with the dark currents of rage, bigotry, resentment and self-deprecation. To understand the horrific extent of these impulses within us, one has only to examine the experiences of ordinary people caught up in the all-too-pervasive hell of war.

It is the simple orientation of our hearts that ultimately determines whether we create societies characterized by joy and dignity or crippled by conflict, fear and despair.

Buddhism analyzes the dual potentialities of life in the following way: it teaches that all people without exception possess an enlightened Buddha nature that gives rise to limitless positive potential and which can bring wonder to our experience of living. An equally fundamental reality in the life of each person, however, is delusion or ignorance, which gives rise to evil. It is delusion, in fact, that makes it difficult for people to acknowledge their own capacity for either profound virtue or evil.

How do we direct life toward its positive, value-creating potentials? This is a question that should be at the core of religion and ethics.

The Lotus Sutra, which Nichiren Buddhism regards as the teaching that encapsulates the essence of the Buddha's enlightenment, offers an apparently simple response. This is conveyed in the story of Bodhisattva Never Disparaging.

Never Disparaging (Jpn. Fukyo) is described as having lived in the remote past. It was his practice to bow in reverence to everyone he met and praise that person's inherent Buddha nature. This, however, only provoked violence and abuse in return. Never Disparaging's assertions no doubt challenged people's deeply held negative assumptions about the nature of life. Their reactions, however, never managed to upset his convictions. He would simply retreat to a safe distance and repeat his obeisance, honoring the potential for good within his persecutors. Over time, as a result of these actions, Never Disparaging's humanity comes to shine to the extent that those who had despised him are moved to become his disciples and thus enter the path of attaining Buddhahood themselves.

The sutra describes how, after relating this story, Shakyamuni Buddha reveals that Never Disparaging was he himself in a previous existence. There is a clear implication that his past-life behavior as Never Disparaging is the original cause for Shakyamuni's enlightenment.

Nichiren writes, "The heart of the Buddha's lifetime of teachings is the Lotus Sutra, and the heart of the practice of the Lotus Sutra is found in the 'Never Disparaging' chapter. What does Bodhisattva Never Disparaging's profound respect for people signify? The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being."

While Buddhism is often regarded as a very abstract philosophy, in practice, it is far from abstract. The Buddha nature is not described in theoretical terms but in the behavior of this humble bodhisattva. A Buddha is not an extraordinary being but a person who is deeply conscious of the positive potential within him-or herself and within all others, and who strives to help others bring forth this potential.

Nichiren clarifies that respecting others, as exemplified by the actions of Bodhisattva Never Disparaging, constitutes the essence of Buddhist practice and the correct way for human beings to behave. Such respect is not limited to a passive regard for others; it is a bold engagement of our humanity.

While simple in its formulation, in practice such an attitude represents the most challenging path. The effort required, however, is precisely that fundamental energy that can bring about the positive transformation of society. As SGI President Ikeda writes, "The key to the flowering of humanity of which Buddhism speaks is steadfast belief in people's goodness and dedication to cultivating this goodness in oneself and others."

[Courtesy April 2005 SGI Quarterly]

 

[EasyMyohoDisco]

Learning from Bodhisattva Never Disparaging
August 01, 1999

By Shin Yatomi
SGI-USA Vice Study Department Leader

Introduction

“I would never dare disparage you, for you are all certain to attain Buddhahood!” (The Lotus Sutra, trans. Burton Watson, p. 267).With these words, Bodhisattva Never Disparaging (Jpn Fukyo) goes among the people, trying to awaken them to their innate potential for enlightenment. In return, he is met with hostility and abuse, both verbal and physical. In spite of this, however, the bodhisattva perseveres in his practice of showing respect to all people. He eventually attains enlightenment, not only for himself, but also leading everyone he has come in contact with toward happiness.

As we live in society where intolerance and abuse are increasingly the norm, the behavior of Bodhisattva Never Disparaging, described in the Lotus Sutra, offers a concrete guide for our daily living. How can we develop our humanity in an increasingly inhuman society? How can we respond to and transform a hostile environment? The “Bodhisattva Never Disparaging” chapter of the Lotus Sutra sheds light on these important questions.

Background: The “heart” of our Buddhist practice

The Lotus Sutra's twentieth chapter, titled “Bodhisattva Never Disparaging,” is in the closing section of the Lotus Sutra, known as the “transmission” portion. Sutras are often interpreted as having three parts: preparation, revelation and transmission. Preparation points to the introductory passages in which the reason for expounding the sutra is clarified. Revelation is the discussion of the sutra's main teaching. Transmission, the concluding portion, explains the benefit of the sutra and encourages its transmission into the future. The Lotus Sutra's transmission section is said to begin with the latter half of the “Distinction in Benefits” (17th) chapter and extend through the last chapter “Encouragements of the Bodhisattva Universal Worthy” (28th), and through the Sutra of Meditation of Bodhisattva Universal Worthy, which is considered an epilogue to the Lotus Sutra. A part of the sutra's transmission section, the “Bodhisattva Never Disparaging” chapter explains both the benefit that accrues from spreading the Lotus Sutra and the retribution that befalls those who abuse its practitioners.The significance of the “Bodhisattva Never Disparaging” chapter, however, lies not merely in its belonging to the sutra's transmission section. Its portrayal of the attitude and behavior of Bodhisattva Never Disparaging contains the chapter's real message in that these serve as a model for practitioners of the Lotus Sutra. His spirit and actions embody the essence of the sutra—humanism based on an absolute respect for the inherent dignity of all people. In this regard, Nichiren Daishonin explains: “The heart of the Buddha's lifetime of teachings is the Lotus Sutra, and the heart of the practice of the Lotus Sutra is expounded in the Fukyo [“Never Disparaging”] chapter. What does Bodhisattva Fukyo's profound respect for people signify? The real meaning of Shakyamuni Buddha's appearance in this world lay in his behavior as a human being. How profound!” (The Major Writings of Nichiren Daishonin, vol. 2 [2nd ed], p. 240).

Who is Bodhisattva Never Disparaging?

The following is a brief synopsis of the “Bodhisattva Never Disparaging” chapter: In the distant past, when the teaching of the Buddha Awesome Sound King was beginning to fall into formality and decline, a certain bodhisattva appeared and started to practice the Buddha's teaching. At that time, people practiced Buddhism, but they had lost sight of its purpose and meaning. Furthermore, “monks of overbearing arrogance exercised great authority and power” (LS20, 266). The bodhisattva, unswayed by these circumstances, firmly believed that all people have the Buddha nature. So whenever he saw people, he said to them: “I have profound reverence for you, I would never dare treat you with disparagement or arrogance. Why? Because you are all practicing the bodhisattva way and are certain to attain Buddhahood” (LS20, 266-67). Because the bodhisattva always repeated those words, people mockingly called him “Never Disparaging” (LS20, 267). They “spoke ill of him and cursed him, saying, 'This ignorant monk—where does he come from, presuming to declare that he does not disparage us and bestowing on us a prediction that we will attain Buddhahood? We have no use for such vain and irresponsible predictions!'” (LS20, 267). Some “would take sticks of wood or tiles and stones and beat and pelt him” (LS20, 267). But Bodhisattva Never Disparaging did not quit his practice and attained enlightenment, receiving the benefit of purifying the six senses. Those who persecuted him invited hellish suffering for lifetime after lifetime. But after eradicating their past offenses through eons of suffering, they eventually met the bodhisattva once again and, with his instruction, attained Buddhahood.

Practicing humanism in the real world

The circumstances surrounding Bodhisattva Never Disparaging are similar to our present circumstances in some significant respects. Furthermore, the bodhisattva's ideas and actions provide us with valuable insights into how we can practice Buddhism today. I would like to discuss nine key points in this regard:

1. In a time of corrupt religious authority, true Buddhist practice means directly and forthrightly speaking the truth.

One reason why the “Bodhisattva Never Disparaging” chapter is useful as a guide to our practice today is that the circumstances under which the bodhisattva practiced are strikingly similar to ours. The sutra describes the time in which the story is set as follows: “After the original Awesome Sound King Thus Come One had passed into extinction, and after his Correct Law had also passed away, in the period of his Counterfeit Law, monks of overbearing arrogance exercised great authority and power” (LS20, 266).

It was a time long after the Buddha's passing; it was a time of confusion with regard to the teachings of Buddhism. The Buddha's correct teaching was obscured, and instead, people practiced a “Counterfeit Law,” that is, a formalistic or ritualistic remnant of the Buddha's teaching. The sutra explains that it was “monks of overbearing arrogance” who contributed to the decline of Buddhism. Ignorant of the purpose and intent of Buddhism and manipulated by the religious authorities, people were unable to grasp the essence of Buddhist practice and devoted themselves to it in vain. In such a time of confusion and corruption, Bodhisattva Never Disparaging appeared and declared the ultimate truth of Buddhism—the existence of Buddhahood in all people, and thus the equality and dignity of all people.

Ours is a time when the “Correct Law” of the Daishonin's Buddhism is obscured and “monks of overbearing arrogance” exert their influence. The Daishonin, therefore, explains that we should spread Buddhism in the present Latter Day of the Law following the example set by Bodhisattva Never Disparaging, saying “The method of propagation is also exactly the same both at the end of the Buddha Ionno's [Awesome Sound King] Middle Day and now at the beginning of the Latter Day” (“On the Buddha's Prophesy,” MW-1, 113). The Daishonin encourages us to do the same as Bodhisattva Never Disparaging did in his day—to speak the truth of Buddhism against the wishes of corrupt religious authority.

2. Self-identity is defined by action

Bodhisattva Never Disparaging's real name is not known.His was a nickname given by those who held him in contempt because he always repeated the words, “I would never dare disparage you, for you are all certain to attain Buddhahood!” (LS20, 267). His name is significant in this regard. In the Lotus Sutra, Shakyamuni asks the assembly: “For what reason was he named Never Disparaging?” (ibid., p. 266). Our name identifies us. Here the sutra indicates that the identity of a practitioner of the Lotus Sutra is ultimately determined by that person's actions. This is consistent with the long tradition of Buddhism emphasizing one's actions, rather than one's status or wealth, as the essence of his or her identity.

One of the earliest Buddhist verses attributed to Shakyamuni reads: “A man becomes not a Brahmin by long hair or family or birth. The man in whom there is truth and holiness, he is in joy and he is a Brahmin” (The Dhammapada, Penguin 1973, p. 90). A Brahmin is a member of the highest or priestly caste among the Hindus. Brahmins, or Brahmans, were considered the noblest class of Indian society. Shakyamuni's message here is that a person becomes noble not because of status or image, but because of action. Similarly, if we wish to identify ourselves with Bodhisattva Never Disparaging, we may do so only in terms of our actions—recognizing and respecting the Buddha nature inherent in all people. Our actions—thoughts, speech and deeds—determine who we are. After all, what we consider “self” is nothing other than the totality of our accumulated karma. And karma means “action”—our thoughts words and deeds. We are therefore fundamentally free to shape our identity exactly in the way we want to. Our Buddhist practice provides a powerful tool for creating and defining our self. We refer to the process though which we accomplish this as our “human revolution.”

3. The purpose of our Buddhist practice is to attain Buddhahood

Why do we practice Buddhism? The simplest questions are often the most important and the most difficult to answer. When Bodhisattva Never Disparaging appeared in the time of the “Counterfeit Law” of Buddha Awesome Sound King, though Buddhism was widely known, people had completely lost a sense of purpose in their Buddhist practice. People's confusion about Buddhism is aptly demonstrated in their remarks to the bodhisattva: “This ignorant monk—where does he come from, presuming to declare that he does not disparage us and bestowing on us a prediction that we will attain Buddhahood? We have no use for such vain and irresponsible predictions!” (LS20, 267). Their responses are absurd in the sense that they are the very antithesis of the purpose of Buddhism.

People were deluded by clerical authority to believe that they should practice without ever expecting to attain enlightenment. Not attaining Buddhahood (or remaining dependent upon religious authority), therefore, became their goal or their accustomed state of Buddhist practice. The bodhisattva's notion of practicing Buddhism to become a Buddha appeared strange or even blasphemous enough to persecute him for uttering such an idea. We practice Buddhism to reveal ourselves as Buddhas, that is, to be absolutely happy, unswayed by any circumstances. When people become confused about this fundamental purpose of Buddhism, they inevitably fall into a state of spiritual slavery.

From one perspective, the struggle of Bodhisattva Never Disparaging was to free people from such confusion and awaken them to the true purpose of Buddhism. The Lotus Sutra teaches us that in a time of confusion, we must first clarify what all Buddhists must ask when they start practicing: Why do I practice? Without answering this question correctly, our practice will become what the Daishonin describes as “an endless, painful austerity” (“On Attaining Buddhahood,”MW-1, 4).

4. Respecting others is a cause to reveal our own Buddhahood

From the actions of Bodhisattva Never Disparaging we find a key to realizing our happiness. The bodhisattva demonstrates that if we wish to see our own Buddhahood and reveal it, we must see it in the lives of others as well. There is no such thing as attaining our own enlightenment while remaining blind to the same potential in others. In fact, attaining enlightenment means, in one sense, to recognize the universality of Buddhahood. In this regard, the Daishonin, through skillful analogy, explains: “There is a fundamental oneness of self and others. Therefore when Bodhisattva Never Disparaging makes his bow of obeisance to the four groups of people, the Buddha nature inherent in the lives of the four groups of arrogant people bowed toward Bodhisattva Never Disparaging. This is the same as how when one bows facing a mirror, the reflected image bows back” (Gosho Zenshu, p. 769).

If our attitude is “I will treat people right when everybody starts treating me right,” then we will be more likely to lose people's respect and trust and drive them further away. Or it may be said that such an attitude is in itself the cause for disrespect and mistrust. Similarly, if we try our utmost to see Buddhahood in the lives of others and even start treating them on that premise, we will see a remarkable change both within our lives and in others' lives. Taking the initiative to respect those around us for their Buddhahood is mutually beneficial. In this sense, Bodhisattva Never Disparaging carried out his practice not only for the sake of others, but also for his own sake.

To believe in Buddhahood—our own and someone else's—is difficult. This is why the action of Bodhisattva Never Disparaging is so noble and rare. But at the same time, it is within anybody's grasp. Everyone is capable of respecting others; it is certainly not as difficult as levitating an assembly of people and suspending a gigantic tower in midair—the acts portrayed elsewhere in the sutra. Unlike these, the action of Bodhisattva Never Disparaging can be emulated by all of us. In this sense, the Daishonin explains: “To believe that Buddhahood exists within Humanity is the most difficult thing of all—as difficult as believing that fire exists in water or water in fire. . . . Bodhisattva Fukyo saw the Buddha in everyone he met, and Prince Siddhartha was a man who became a Buddha. These examples should help you to believe” (“The True Object of Worship,” MW-1, 54-55). What enables us to act in the way that Bodhisattva Never Disparaging did, the Daishonin teaches here, is nothing other than our faith in the universality of Buddhahood.And to continue our work we need strong faith—strong enough not to be discouraged by superficial reactions from others. Whenever we recognize and respect others' Buddha nature, their Buddhahood is bowing back in return, no matter how they react to us on the surface. The Daishonin, therefore, urges us to have courage to take the first step ourselves and not to wait vainly for the image in the mirror to bow first.

5. True tolerance stems from faith in humanity

Bodhisattva Never Disparaging, despite the relentless abuses he was subjected to, never lost his temper or quit his practice. The sutra describes his perseverance as follows: “Many years passed in this way, during which this monk was constantly subjected to curses and abuse. He did not give way to anger, however, but each time spoke the same words, 'You are certain to attain Buddhahood'” (LS20, 267). In the verse section of the “Never Disparaging” chapter, the sutra reiterates the point: “When the people heard this, / they gibed at him, cursed and reviled him, / but the bodhisattva Never Disparaging / bore all this with patience” (LS20, 269-70).

His tolerance and tenacity stand in sharp contrast to that displayed in an episode about Shariputra.According to this account, in a past existence, Shariputra renounced his bodhisattva practice because of the abuse and disrespect shown him by a certain Brahman. The Brahman had begged for Shariputra's eye, which the latter provided him. Upon receiving it, however, the Brahman expressed disgust, tossed the eye on the ground and stepped on it, complaining of its foul odor. After renouncing the Bodhisattva practice and deciding to focus on his own enlightenment, Shariputra suffered for a long time.No longer able to recognize and respect the Brahman's Buddha nature, Shariputra renounced his bodhisattva practice. But in doing so, he not only denied others' Buddhahood, but his own as well.

The source of Bodhisttva Never Disparaging's tolerance for people lay in his profound faith in humanity. No matter what cruel reactions he received from those he met, his faith in their potential Buddhahood never wavered. He was so surely convinced of this truth expounded by Buddhism that he had no use for resentment or impatience. He was confident that he stood on the side of truth, and this helped him transcend any ordinary emotionalism that he may have felt from time to time. The kind of tolerance demonstrated by Bodhisattva Never Disparaging is not ordinary. His was not passive tolerance—that of accepting what one thinks is wrong just to protect one's own tranquil space and avoid conflict or confrontation. He sought interaction with people and freely expressed his belief. His persistence in communicating his message to people annoyed them greatly. No doubt his contemporaries viewed him as an intolerant man who would not leave them alone. To leave people in confusion, however, is not an act of tolerance; it actually constitutes a lack of compassion. Bodhisattva Never Disparaging unconditionally accepted everyone on the basis of their inherent Buddhahood. His was active tolerance—a kind that brings about a real change in the world.

6. To practice non-violence is to be wise and strong

Bodhisattva Never Disparaging is a model for non-violence. He demonstrated his commitment to dialogue as the only means to address differences among people.He never resorted to violence of any kind because his abusers were never his enemies; he viewed them as extensions of himself who shared the supreme potential that he recognized in his own life.

It is important, however, to ask how he could remain committed to non-violence in a violent society without falling victim to violence.He was able to do so because he was wise and strong enough to avoid violent attacks, yet maintained a close enough contact with his abusers to continue to communicate his faith in their Buddhahood. The sutra explains: “When he spoke in this manner, some among the group would take sticks of wood or tiles and stones and beat and pelt him. But even as he ran away and took up his stance at a distance, he continued to call out in a loud voice, 'I would never dare disparage you, for you are all certain to attain Buddhahood!,” (LS20, 267).

He was not so meek or careless as to allow himself to be victimized by violent people. Presumably, he had the capacity to outrun anyone and to speak in a clear, loud voice. He was shrewd enough to protect himself. Here, the Lotus Sutra teaches us that to practice non-violence in the real world, we must exercise wisdom. His ability to run fast may be seen as the care and resourcefulness one must exercise to avoid being victimized in an abusive society. Bodhisattva Never Disparaging seems to tell us not to be anyone's doormat in practicing tolerance and non-violence in today's world.

7. Purifying our six senses through helping others

As a result of his consistent practice, Bodhisattva Never Disparaging gained numerous benefits. Besides vastly extending his life, for example, he was able to purify his senses to perceive the world correctly. The sutra explains: “Immediately he gained the kind of purity of vision and purity of the faculties of the ear, nose, tongue, body and mind . . .” (LS20, 267).

From one perspective, what we call benefit in Buddhism comes from the positive relationships we create with our environment and with the people and events we encounter in life. To create such relationships, we must perceive things correctly so that we may act wisely. If our perception and grasp of our surroundings is clear,we can exercise wisdom and create positive value, happiness and joy.

But if our perception is clouded, we are more likely to bring suffering upon ourselves. This is why the Daishonin states: “'Benefit? means the result and recompense of purifying the six sense organs. . . . Benefit is attaining Buddhahood in one?s present form and the purification of the six sense organs” (Gosho Zenshu, p. 762).

8. Sincerity is true eloquence

Bodhisattva Never Disparaging also gained eloquence, goodness and tranquility as the sutra here explains: “At that time, when the four kinds of believers who were overbearingly arrogant, the monks, nuns, laymen and laywomen who had looked with contempt on this monk and given him the name Never Disparaging—when they saw that he had gained great transcendental powers, the power to preach pleasingly and eloquently, the power of great goodness and tranquility, and when they heard his preaching, they all took faith in him and willingly became his followers” (LS20, 267-8).

In one sense, it seems that he suddenly gained those wonderful qualities of eloquence, goodness and tranquility. It may be more natural, however, to conclude that his persistent sincerity to communicate the universality of Buddhahood finally reached the hearts of those people who had long been abusing him. His sincerity opened their eyes, and for the first time they saw the greatness of the man they had despised. Here the sutra suggests that true eloquence comes from sincerity, which ultimately transcends arrogance and prejudice.

9. The “poison-drum relationship” and “lessening one?s karmic retribution”

Through experiencing numerous persecutions on account of his faith in the Lotus Sutra, Bodhisattva Never Disparaging was also able to change his negative karma, as the sutra describes: “His offences had been wiped out” (LS20, 270).

Here the sutra explains the principle of “lessening one?s karmic retribution,” which the Daishonin describes in the following passage: “Bodhisattva Fukyo was not abused and vilified, stoned and beaten with staves without reason. He had probably slandered the True Law in the past. The phrase ?after expiating his sins?, indicates that because Bodhisattva Fukyo met persecution, he could eradicate his sins from previous lifetimes” (“Lessening One?s Karmic Retribution,” MW-1, 17). Here the Daishonin teaches us that all the hardships we undergo for the spread of Buddhism are never wasted; they are proof that we are positively transforming our negative karma and solidifying the foundation for lasting happiness.

The sutra states that those who vilified and abused Bodhisattva Never Disparaging had to suffer for a long time before they finally attained enlightenment: “At that time the four kinds of believers, . . . because anger arose in their minds and they treated me [Bodhisattva Never Disparaging, that is, Shakyamuni in a past existence] with disparagement and contempt, were for two hundred million kalpas never able to encounter a Buddha, to hear the Law, or to see the community of monks. For a thousand kalpas they underwent great suffering in the Avichi hell. After they had finished paying for their offences, they once more encountered the bodhisattva Never Disparaging, who instructed them in anuttarasamyak- sambodhi” (LS20, 268-9).

Thus, even those who abused the bodhisattva were able to form connections with the Lotus Sutra and eventually awaken to their Buddhahood, which they themselves had denied so vehemently. In regard to the power of the Lotus Sutra to save even those who oppose it, the Daishonin comments: “One should by all means persist in preaching the Lotus Sutra and causing them [the people of the age] to hear it. Those who put their faith in it will surely attain Buddha- hood, while those who slander it will establish a ?poisondrum relationship? with it and will likewise attain Buddhahood” (“How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra,”MW-6, 197). The Daishonin here stresses the importance of communicating the benefit of the Mystic Law to all people.

Nichiren Daishonin and Bodhisattva Never Disparaging

Throughout his writings, the Daishonin repeatedly identifies himself with Bodhisattva Never Disparaging. The twentieth chapter of the Lotus Sutra has particular bearing to his life since his entire life, in one sense, was dedicated to validating the message of this chapter. Here are some significant passages from the Daishonin?s writings regarding Bodhisattva Never Disparaging (Bodhisattva Fukyo):

• “The Lotus Sutra invariably concludes the Dharma preaching of all Buddhas of the three existences. The past events described in the Fukyo chapter I am now experiencing as predicted in the Kanji chapter; thus the present foretold in the Kanji chapter corresponds to the past of the Fukyo chapter. The Kanji chapter of the present will be the Fukyo chapter of the future, and at that time, I, Nichiren, will be its Bodhisattva Fukyo” (“Letter from Teradomari,”MW-4, 105-6).

• “The words of the twenty-four characters1 of Fukyo are different from the five characters of Nichiren, but their spirit is the same. The method of propagation is also exactly the same both at the end of the Buddha Ionno?s [Awesome Sound King] Middle Day and now at the beginning of the Latter Day” (“On the Buddha?s Prophesy,”MW-1, 113).

• “In the past, I was struck several times in the face with the fifth scroll of the Lotus Sutra, but I felt no resentment at it. In fact, I was actually delighted. For to be attacked in the manner described in the Fukyo chapter, to suffer assault as predicted in the Kanji chapter, is a great honor indeed” (“Letter to Myomitsu Shonin,”MW-5, 202). As those passages indicate, it is clear that the Daishonin used the action of Bodhisattva Never Disparaging to guide his own life. So as practitioners of the Daishonin?s Buddhism we also have much to learn from the “Bodhisattva Never Disparaging” chapter of the Lotus Sutra.

Conclusion: Courage to respect all people

Although there are many important points in the “Bodhisattva Never Disparaging” chapter to be stressed, when we compare the life of this bodhisattva with that of the Daishonin, one quality that both shared clearly stands out—that is courage. Both had courage to speak the truth and to respect all people. Courage indeed was what enabled them to do what they set out to accomplish despite the abuses they underwent. The Lotus Sutra explains this point as follows: “Among the four kinds of believers he preached the Law with no fear in his mind” (LS20, 268). The Daishonin also stresses the importance of courage in our Buddhist practice in numerous passages. For example, to his disciples he states: “Each of you should summon up the courage of a lion and never succumb to threats from anyone. The lion fears no other beast, nor do its cubs. Slanderers are like howling jackals, but Nichiren?s followers are like roaring lions” (“On Persecutions Befalling the Buddha,”MW-1, 241). To use the action of Bodhisattva Never Disparaging as a guide to our daily practice, our first step may be to develop the courage to look for the brilliance of Buddhahood in the lives of others as well as our own.

1. The phrase repeated by Bodhisattva Never Disparaging consists of twenty-four characters in Kumarajiva's Chinese translation.

 

[EasyMyohoDisco]

I always thought it was so funny Never Disparaging is aka Bodhisattva Fukyo

I always thought it was so funny Never Disparaging is aka Bodhisattva Fukyo

"Bodhisattva Never Disparaging" chapter
[常不軽菩薩品] ( Jpn Jofukyo-bosatsu-hon )
Abbreviated as the "Never Disparaging" chapter. The twentieth chapter of the Lotus Sutra, in which Shakyamuni illustrates, with the story of Bodhisattva Never Disparaging, both the benefit of embracing and practicing the Lotus Sutra and the gravity of retribution for slandering its votaries. The chapter describes this bodhisattva as having lived in the Middle Day of the Law after the death of a Buddha named Awesome Sound King, at a time when arrogant monks held great authority and power. Never Disparaging venerated all people, repeating the phrase "I have profound reverence for you, I would never dare treat you with disparagement or arrogance. Why? Because you are all practicing the bodhisattva way and are certain to attain Buddhahood." Monks, nuns, laymen, and laywomen mocked him and attacked him with staves and stones. Bodhisattva Never Disparaging, however, persevered in his practice and achieved purification of his six senses through the benefit of the Lotus Sutra. When the arrogant clerics and laypersons who had treated Never Disparaging with ridicule and contempt heard his preaching and saw that he had purified his senses, they all took faith in him and became his followers. But due to their past offenses of treating him with animosity, they did not encounter a Buddha, hear of the Law, or see the community of monks for two hundred million kalpas. For a thousand kalpas, they underwent great suffering in the Avichi hell. After they had finished paying for their offenses, they again encountered Bodhisattva Never Disparaging and received instruction from him in attaining supreme perfect enlightenment.This story illustrates the principle of attaining enlightenment through a reverse relationship, or the connection established with the correct teaching through rejecting or slandering it. It illustrates the great power of the Lotus Sutra to save even those who oppose or slander it. Shakyamuni identifies Bodhisattva Never Disparaging as himself in a past existence and reveals that those who disparaged him are present in the assembly of the Lotus Sutra on Eagle Peak. Shakyamuni further states that these people are now at the stage of practice where they will never regress in their pursuit of supreme perfect enlightenment. He then urges that the Lotus Sutra be single-mindedly embraced and propagated after his death.

poison-drum relationship
[毒鼓の縁] (Jpn dokku-no-en )
A reverse relationship, or relationship formed through rejection. A bond formed with the Lotus Sutra by opposing or slandering it. One who opposes the Lotus Sutra when it is preached will still form a relationship with the sutra by virtue of opposition, and will thereby attain Buddhahood eventually. A "poison drum" is a mythical drum daubed with poison; this is a reference to a statement in the Nirvana Sutra that once the poison drum is beaten, all those who hear it will die, even if they are not of the mind to listen to it. Similarly, when the correct teaching is preached, both those who embrace it and those who oppose it will equally receive the seeds of Buddhahood, and even those who oppose it will attain Buddhahood eventually. See also reverse relationship.


(Foooook me? No! Fukyo! HAHAHAHAHA!)

 

[Babbabud]

Whats become of our buddy
T ? Hope all things are going well
Nam myoho renge kyo

 

[Desiderata]

I know bro, he's been on my mind too!

Where's Hitman been?

Scegy chimed in on PM with some beautiful thoughts about enjoying the road we all choose or climb. That's age creeping in....But I'm happy he's finding some peace.

Mr. Wilson I hope you are well, well. Your encouragement has lasted me a long time,....funny, it keeps hanging in there. From your post about staying strong and overcoming the odds.

We've been snowed in and can't go to work yet, so I'm enjoying it all.

Respect,

Desi

 

[EasyMyohoDisco]

Are any of you chanting locally these days with people in your area? I am

 

[EasyMyohoDisco]

Wednesday, January 12th, 2011
-- TO MY FRIENDS --
A "leader" in the true sense of the meaning is
someone who talks sincerely and straight from the heart.
Let's therefore all work on becoming maestros of leadership
who can lift up people's spirits, help them to experience joy
and make everyone feel relaxed and at ease!

Wednesday, January 12th, 2011
--- DAILY GOSHO ---
"Each of you should summon up the courage of a lion king and never succumb to threats from anyone. The lion king fears no other beast, nor do its cubs."
(On Persecutions Befalling the Sage - The Writings of Nichiren Daishonin, Vol.1, page 997)
Selection source: "Kyo no Hosshin", Seikyo Shimbun, January 12th, 2011

Thursday, January 13th, 2011
---- DAILY ENCOURAGEMENT ----
"...Kosen-rufu is realised through one person reaching out and sharing the correct teaching with another--as indicated by the passage 'two people, three people, ten people, a hundred people will join in chanting [Nam-myoho-renge-kyo]' (WND-1, 672). This is because kosen-rufu is a movement to awaken the lives of one person after another.

"In exact accord with the Daishonin's words, we of the Soka Gakkai have spread the correct teaching by talking with others and telling them about our Buddhist practice. The cornerstones of our movement are one-on-one dialogue and discussion meetings.

"It was Mr. Makiguchi who began this tradition of dialogue and discussion meetings. To a youth who suggested that holding large-scale lectures might be more effective than discussion meetings, Mr. Makiguchi said with keen insight: 'No, it wouldn't. Dialogue is the only way to communicate with another about life's problems. At a lecture, listeners inevitably feel uninvolved. Even Nichiren Daishonin's treatise 'On Establishing the Correct Teaching for the Peace of the Land' was written in the form of a dialogue, you know.'

"Mr. Toda often said: 'Kosen-rufu begins with one-on-one, face-to-face dialogue.' With this same conviction, I have made constant efforts to engage in one-on-one dialogue.

"The important thing is encouraging each person one on one with genuine warmth and humanity and inspiring them in faith. As long as this tradition stays alive, the Soka Gakkai's continued development is assured."
SGI Newsletter No. 8139, LEARNING FROM THE WRITINGS OF NICHIREN DAISHONIN: THE TEACHINGS FOR VICTORY, [22] "The Blessings of the Lotus Sutra." Personal Initiative Is the Soka Gakkai's Founding Spirit,from the November 2010 issue of the Daibyakurenge, translated Jan. 8th, 2011

* The Japanese kanji for To My Friends & Daily Gosho is available by clicking on Seikyo Shimbun's web-site address at
http://www.seikyoonline.jp/news/index.html

 

[AfroSheep]

Ahuh i was always after the site where you get all these quotes from.
out and into my own flat with a few close friends soon, gets me out of this negative environment ive been around,
i have been back on the chanting horse again, after stopping for abit, and as soon as i can get my hands on a car, i will be looking for an SGI meeting near me, things are looking bright in the future and im sure i can beat the negative energy in my surroundings from the chanting ive been doing, its tough there is so much negative energy coming from one person,
it drowns out the positive energy that 3 of us try to spread, i dont let myself get down, and keep with the positive thoughts,

I no that if i let myself be brought down to that level, then i am no better than them.
Keep positive, Keep peace, Keep light.

Peace n Pot!!

Nam-myoho-renge-kyo!
Nam-myoho-renge-kyo!
Nam-myoho-renge-kyo!

 

[Forest20]

Nam-myoho-renge-kyo!

 

[EasyMyohoDisco]

-- TO MY FRIENDS --
It is only when we decide to stand up and take full responsibility
that we can manifest our true potential.
Never think that it is up to someone else.
With the spirit of a lion,
determine to be the one who is victorious!

Tuesday, January 11th, 2011
--- DAILY GOSHO ---
"Life flashes by in but a moment. No matter how many terrible enemies you may encounter, banish all fears and never think of backsliding."
(On Practicing the Buddha's Teachings - The Writings of Nichiren Daishonin, Vol.1, page 395)
Selection source: Gosho study for January, Seikyo Shimbun, January 11th, 2011

January 11th - 16th, 2011
---- WORDS OF THE WEEK ----
Youth, you are the "sun" of victory.
Shine at the forefront of our activities for kosen-rufu
and excel on the "grand stage" of society.
Together with our young people who have now reached adulthood(*)
and who shoulder a profound mission,
let us all create waves upon waves of dialogue
that shimmer as wonderful silver and golden ripples upon the sea.

*January 10th, 2011, was the annual Coming-of-Age Day (or Adult's Day) in Japan for young people reaching twenty in this year.

 

[EasyMyohoDisco]

Ahuh i was always after the site where you get all these quotes from.
out and into my own flat with a few close friends soon, gets me out of this negative environment ive been around,
i have been back on the chanting horse again, after stopping for abit, and as soon as i can get my hands on a car, i will be looking for an SGI meeting near me, things are looking bright in the future and im sure i can beat the negative energy in my surroundings from the chanting ive been doing, its tough there is so much negative energy coming from one person,
it drowns out the positive energy that 3 of us try to spread, i dont let myself get down, and keep with the positive thoughts,

I no that if i let myself be brought down to that level, then i am no better than them.
Keep positive, Keep peace, Keep light.

Peace n Pot!!

Nam-myoho-renge-kyo!
Nam-myoho-renge-kyo!
Nam-myoho-renge-kyo!

Sounds good to me Afro! Get to that meeting and start doing your human revolution for real I'm inspired by your words in the face of adversity. Keep up the good work!

 

[EasyMyohoDisco]

-- TO MY FRIENDS --
Win in the morning!
A good rhythm of life is the driving force for victory.
Let's start each day off by doing a vigorous gongyo and daimoku
with the rhythm like that of a galloping white horse!*

* "In addition, a person's attitude in doing gongyo reveals itself in how that person lives. A person whose gongyo is weak will lack vital energy and will lapse inevitably into a feeble way of living. If you do gongyo only as if it were a chore or out of a sense of obligation, it will be hard for you to feel joy in your faith. Therefore, let's encourage one another to do a refreshing and rhythmical gongyo, like a mythical white flying horse galloping through the sky. Together let's aim to do a superb, powerful gongyo each day, one that will move the entire universe and is infused with our earnest prayers."
(Human Revolution, Volume 12, "Declaration" chapter)

Thursday, January 13th, 2011
--- DAILY GOSHO ---
"What does Bodhisattva Never Disparaging's profound respect for people signify? The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behaviour as a human being."
(The Three Kinds of Treasure - The Writings of Nichiren Daishonin, Vol.1, page 852)
Selection source: "Kyo no Hosshin", Seikyo Shimbun, January 13th, 2011

Friday, January 14th, 2011
---- DAILY ENCOURAGEMENT ----
"We who uphold the Mystic Law believe that all people--both ourselves and others--innately possess the supreme life-state of Buddhahood. When we strive as emissaries and disciples of the Buddha--chanting the daimoku of the Lotus Sutra ourselves and encouraging others to do the same--we can spread the philosophy of genuine respect for the sanctity of life far and wide and enrich the world through the workings of Buddhist compassion.

"What our world needs today are more and more genuinely committed people who embody the life-affirming ideals of the Lotus Sutra. That is, individuals who can teach others through their personal experiences and actions that all people alike are endowed with infinitely noble potential. By awakening to that inner potential, we can defeat the discrimination that is the fundamental source of all evil and arises from the darkness or ignorance in human life. Also, only by deeply recognising the inherent dignity of the lives of all human beings can we triumph in the struggle to fundamentally overcome the perennial problem of war that plagues humanity."
SGI Newsletter No. 8139, LEARNING FROM THE WRITINGS OF NICHIREN DAISHONIN: THE TEACHINGS FOR VICTORY, [22] "The Blessings of the Lotus Sutra." Personal Initiative Is the Soka Gakkai's Founding Spirit,from the November 2010 issue of the Daibyakurenge, translated Jan. 8th, 2011

 

[EasyMyohoDisco]

Keep on Keeping on with your stand-alone spirits! There is nothing we can't achieve!

Keep on Keeping on with your stand-alone spirits! There is nothing we can't achieve!

-- TO MY FRIENDS --
Let's make sure to lock up securely
and check all possible fire hazards very carefully
before we leave our SGI centres and other facilities (including our grows and homes).
At the same time,
it is very important to make clear who is responsible for what.
Always having appreciation for those members
who voluntarily guard our treasure-castle-like centres,
let us all make every possible effort
so that we don't help create any kind of accident or incident
and can advance victoriously together!

Saturday, January 15th, 2011
--- DAILY GOSHO ---
"Whatever trouble occurs, regard it as no more than a dream, and think only of the Lotus Sutra."

(Letter to the Brothers - The Writings of Nichiren Daishonin, Vol.1, page 502)
Selection source: "Kyo no Hosshin", Seikyo Shimbun, January 15th, 2011

Sunday, January 16th, 2011
---- DAILY ENCOURAGEMENT ----
"Take your stand, and I will take mine, too, / each in our own realm of kosen-rufu, standing up alone."
SGI Newsletter No. 8140, The New Human Revolution--Vol. 24: Chap. 1, Ode to Mothers 20, translated Jan. 12th, 2011

 

[TrichyTrichy]

Nam Myoho Renge Kyo

 

[Forest20]

Just a little update from Forest....I have began San Soo lessons I feel great in body and mind....I have been chanting alot more because of class...next month calligraphy

 

[Babbabud]

Nam myoho renge kyo

When we open our eyes its like a fresh chalk board..... lets fill it up with
Nam myoho renge kyo
Nam myoho renge kyo
Nam myoho renge kyo

 

[EasyMyohoDisco]

That's right Bud!

And going to meetings with other chanters is like visiting the most delicious and diverse orchard we could ever find in this world. I'm going to a meeting right now and going to smoke some fruit on the way and share some fruits from my heart with other fruit bearing friends tonight!

WOOOO HOOOOOOOOOOOOOOO! I don't stop chanting, no matter what and even though I still have a long way to go in life, my mission starts now. This discussion meeting is going to be great and I'm going to make sure many people smile and get encouragement because I'm going to be there. Let's keep doing kosen-rufu together my dear friends!

I know you're with me Babba! Big ups to Forest for the continued efforts! We should go to an FNCC (at the Florida Nature Culture Center) conference together this year

 

[EasyMyohoDisco]

Whoa, I just got back... What an amazing meeting!

Nam-myoho-renge-kyo!
Nam-myoho-renge-kyo!
Nam-myoho-renge-kyo!