Chanting Growers Group

[Babbabud]

SoCal a houseboat trip on Shasta Lake is about as fun as it gets. A great place to get the family together and spend some great time Some really great post lately SoCal thanks much We are so fortunate to be born in this age. We owe much to those that have made all this possible. So lucky to be able to obtain buddhahood here and now
check out the grow http://www.icmag.com/ic/showthread.php?t=12593
Nam myoho renge kyo !

 

[PassTheDoobie]

Bud! Fuck an A, man! How many elbows ya figurin' you're going to get come harvest? You've got at least five or ten. That looks like Lepps garden for christ sake!

Nam-myoho-renge-kyo!

 

[PassTheDoobie]

Life of Nichiren Daishonin (conclusion)

Life of Nichiren Daishonin (conclusion)

Chapter 13 (pp. 111-115):
Epilogue

As the legitimate successor of Nichiren Daishonin, Nikko Shonin inherited the totality of the Daishonin's teachings. He and his disciples carried the Daishonin's ashes to Minobu to fulfill their master's desire that his ashes would rest there. On January 23, one hundred days after the Daishonin's death, his ashes were placed in a small temple built especially for their repose.

Eighteen representatives, including the six seniors, were to take turns watching over the Daishonin's ashes and studying the Daishonin's commentary on the sutra there. But all failed to do so except Nikko Shonin and his immediate disciples. After the death of the Daishonin, the five seniors, other than Nikko Shonin, had returned to their various regions of responsibility and begun extending their influence: Nissho in Kamakura, Nichiro in Kamakura and Ikegami, Niko in Boso territory (presently Chiba Prefecture), Nitcho around the residence of Toki Jonin, and Nichiji in the area that is presently Shizuoka Prefecture.

Although he had devoted the last few years of his life to training disciples, Nichiren Daishonin had actually been able to spend little time with the senior priests, except for Nikko Shonin; they were too valuable as central figures for propagation in the various territories. Consequently, they knew little of the Daishonin's ultimate teachings or of the purpose of his life. They began to feel that the Daishonin had only taught a form of Tendai Buddhism, so they sent their disciples to Mount Hiei, center of the Tendai sect. They discarded the object of worship, the Gohonzon, in favor of images of Shakyamuni Buddha, totally misreading the Daishonin's intention to save people through faith in the Law of Nam-myoho-renge-kyo as embodied by the Daishonin himself. They even destroyed many of his letters and treatises that were not written in classical Chinese, for they felt them to be uncultured and a disgrace to their deceased master.

Nikko Shonin, only thirty-six years old when the Daishonin died, grew increasingly concerned. He was more than happy when Niko came to Mount Minobu in 1285, and he appointed him chief instructor of the priests. But Niko soon showed his true colors. Under his influence, Hakiri Sanenaga, the steward of the Minobu area, committed what are called the four slanderous acts: He commissioned a statue of Shakyamuni, made pilgrimages to Shinto shrines, donated a tract of land for the construction of a Nembutsu monument, and even had a Nembutsu seminary built. Nikko Shonin strictly warned Niko and Lord Hakiri about the nature of these acts, but to no avail. He recalled the words of the Daishonin's will that should the steward of Minobu turn against his teachings, the Daishonin's spirit would not remain there. Though Nikko Shonin felt deep regret at having to leave Kuon-ji temple, he also knew that the only way to answer his master's expectations was to protect the true teachings of Buddhism and perpetuate them for the sake of future generations. In 1289 he pronounced Minobu to be a land heresy, and took the treasures of his faith-the Dai-Gohonzon, the letters, treatises and ashes of his master-and left. He stayed for a while at the residence of his maternal grandfather in Kawai Village in Fuji District, but he soon moved on to the estate of Nanjo Tokimitsu, steward of Ueno Village in the same district. Lord Ueno offered Nikko Shonin a tract of land called Oishigahara, located northeast of his residence. as a temple site. In October 1290, Nikko Shonin's followers, with the help of Lord Ueno, completed a building there called the Dai-bo, which was hardly more than twenty-four square meters. And so, with the construction of Dai-bo, Taiseki-ji temple was founded. The site accorded with the Daishonin’s will that the sanctuary of true Buddhism be constructed near the foot of Mount Fuji.15

Nikko Shonin continued work actively, lecturing on important writings such as the "Rissho Ankoku. Ron," collecting and copying the Daishonin's works, promoting his teachings and instructing disciples and followers-whom he charged with the task of propagation after his death. All his efforts were aimed at ensuring the eternal prosperity and perpetuation of Nichiren Daishonin's Buddhism.

He stated in his "Gonin Shoha Sho" (On Refuting the Five Priests): "Just as the Sanskrit texts have already been translated and introduced into China and Japan for the sake of propagation when the Buddhism of India spread eastward, so should the Japanese be rendered into Sanskrit and Chinese for the sake of transmission when the day comes for the sacred teachings of this country Japan to spread far and wide" (Gosho Zenshu, p. 1613). (Sanskrit is an Indo-European language and thus, in a broader sense, here represents Western languages as a whole.)

Shortly before his passing, Nikko Shonin wrote the "Nikko yuikai okimon" (Twenty-six Admonitions of Nikko); his purpose was to protect the purity of the Daishonin's teachings and to convey a correct understanding of the Daishonin's intention. Nikko Shonin summed up the Daishonin's will for the future in admonition number thirteen: "Until kosen-rufu is achieved, propagate the Law to the full extent of your ability without begrudging your life" (Gosho Zenshu, p. 1618). He then transferred the entirety of the Daishonin's teachings to his lineal successor, Nichimoku Shonin, and passed away at the age of eighty-eight.

The flow of Buddhism, which originated with Shakyamuni Buddha, reached its culmination with the advent of Nichiren Daishonin. His establishment of the supreme teachings of Buddhism has generated a fresh movement toward the far-reaching goal of attaining kosen-rufu, or world peace and the happiness of all humanity throughout time.

 

[Babbabud]

There could never be a better time to live then here and now We are so fortunate. To live in the time of the supreme teachings. Lets hope our goal of kosen-rufu is in the not so distant future

Hopefully the garden will be enough for the med patients that are counting on it for the rest of the year. Its never as much as it looks we all know that There are also 35 tomatoe plants there among many other veggies

Nam myoho renge kyo!

 

[PassTheDoobie]

"Worthy persons deserve to be called so because they are not carried away by the eight winds: prosperity, decline, disgrace, honor, praise, censure, suffering and pleasure."

* "The eight winds are not something we can ignore. These winds, or conditions, are in our faces every day. We can't avoid them. But we can learn how to navigate them, how to not let them take us off course.

It's human nature to gravitate toward the pursuit of prosperity or pleasure and shun decline and pain. It makes perfect sense. Prosperity means we get more stuff, decline means we don't. Pleasure feels good, pain does not.

But if we center our lives on such an outlook, we are led away from true happiness. Happiness is not simply the abundance of pleasure in the absence of pain. Rather, it is to remain confident and optimistic in the face of everyday reality."

"SGI President Ikeda once stated: 'Taking faith in the Daishonin's Buddhism does not mean that all difficulties will disappear. Being alive means that we will have problems of one kind or another. But no matter what happens, it's important that we remain firm in our hearts.'" ("Back to the Basics", World Tribune, January 23, 2004)

(The Eight Winds - The Writings of Nichiren Daishonin, page 794) Selection source: "Kyo no Hosshin", Seikyo Shimbun, August 15th, 2005

 

[PassTheDoobie]

"Great events never have minor omens. When great evil occurs, great good follows. Since great slander already exists in our land, the great correct Law will spread without fail. What could any of you have to lament? Even if you are not the Venerable Mahakashyapa, you should all perform a dance. Even if you are not Shariputra, you should leap up and dance. When Bodhisattva Superior Practices emerged from the earth, did he not emerge dancing?"

(Great Evil and Great Good - The Writings of Nichiren Daishonin, page 1119) Selection source: SGI President Ikeda's essay, Seikyo Shimbun, August 14th, 2005

 

[Babbabud]

I see Japan has had an earthquake 7.2 . I hope that all are well and we send them good vibes from the babba camp

 

[PassTheDoobie]

Hey BUD! Tonight's the night! Expect the unexpected. The strangest things might happen to delay you making it to tonight's meeting to begin the process of receiving your Gohonzon. Chant for protection from the forces of the devil of the sixth heaven. Don't let ANYTHING deter you from getting to the meeting tonight, OK?

I pray for you my brother.

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

Have a wonderful time! Your experience may well impact the lives of many others. My encouragement is to maintain the perspective of the importance of your own enlightenment for the sake of those you will enfluence. Your own true happiness is absolutely transferrable through example.

I am so proud of you for making this wonderful CAUSE!

Congratulations!

Thomas

 

[PassTheDoobie]

The Selection of Time / WND pg. 581

The Selection of Time / WND pg. 581

Question: In the delusion that is arrogance, there are different types of arrogance such as the seven types, the nine types, and the eight types. But your arrogance is a hundred, thousand, ten thousand, million times greater than the greatest degree of arrogance defined in the Buddhist teachings.

The Scholar Gunaprabha refused to (158) bow before Bodhisattva Maitreya, and the Great Arrogant Brahman made himself a dais supported by four legs [representing the four sages Maheshvara, Vishnu, and Narayana, along with Shakyamuni Buddha]. Mahadeva, though only a common mortal, declared that he was an arhat, and the Scholar Vimalamitra proclaimed himself foremost within all the five regions of India. These men were all guilty of faults that condemned them to the Avichi hell or the hell of incessant suffering. How, then, do you dare to claim that you are the wisest man in the entire land of Jambudvipa? Will you not fall into hell like the others? What a frightful thing to do!

Answer: Have you really understood the meaning of the seven types of arrogance, or of the nine types or the eight types? The World-Honored One of Great Enlightenment declared, "I am the foremost throughout the threefold world." All the non-Buddhist leaders predicted that heaven would surely punish him immediately, or that the earth would open up and swallow him. [But no such thing happened.]

The three hundred or more priests of the seven major temples of Nara asserted that the priest Saicho [the Great Teacher Dengyo] was an incarnation of Mahadeva or of the Iron (159) Belly Brahman. Nevertheless, heaven did not punish him, but on the contrary, protected him in various ways, and the earth did not open up and swallow him but remained as hard as a diamond. The Great Teacher Dengyo founded a temple on Mount Hiei and became the eyes of all living beings. In the end, the priests of the seven major temples acknowledged their fault and became his disciples, and the people of the various provinces throughout the country became his lay supporters. Thus, when someone who is superior declares that he is superior, it may sound like arrogance, but that person will in fact receive great benefits [because he is actually praising the Law that he embraces].

The Great Teacher Dengyo said, "The Tendai Lotus school is superior to the other schools because of the sutra that it is founded on. Therefore, in declaring its superiority, it is not simply praising itself and disparaging (160) others."

The seventh volume of the Lotus Sutra states, "Just as among all the mountains, Mount Sumeru is foremost, so this Lotus Sutra is likewise. Among all the sutras, it holds the highest (161) place." The sutras that the Buddha preached earlier such as the Flower Garland, Wisdom, and Mahavairochana sutras, the Immeasurable Meanings Sutra, which he preached at the same time as the Lotus Sutra, and the Nirvana Sutra, which he was to preach later, altogether amounting to the five thousand or seven thousand volumes, as well as the sutras of the land of India, the dragon king's palace, the heaven of the four heavenly kings, the heaven of the thirty-three gods, and the sun and moon, and those of all the worlds in the ten directions, are lesser mountains such as the Dirt Mountains, the Black Mountains, the Small Iron Encircling Mountains, or the Great Iron Encircling Mountains in comparison to this Lotus Sutra that has been brought to Japan, for it is comparable to Mount Sumeru.

The seventh volume also says, "A person who can accept and uphold this sutra is likewise foremost among all living beings (162)."

Let us consider what this passage means. [The other sutras have their upholders.] Thus, the Flower Garland Sutra is upheld by the bodhisattvas Universal Worthy, Moon of Deliverence, Nagarjuna, and Ashvaghosha, the Great Teacher Fa-tsang, the Teacher of the Nation Ch'ing-liang, Empress Wu, the Preceptor Shinjo, the Administrator of Priests Roben, and Emperor Shomu. The Profound Secrets and Wisdom sutras have as their supporters Bodhisattva Superlative Truth Appearing (163), the Venerable Subhuti, the Great Teacher Chia-hsiang, the Tripitaka Master Hsüan-tsang, the emperors T'ai-tsung and Kao-tsung, the priests Kanroku and Dosho, and Emperor Kotoku. Upholding the Mahavairochana Sutra of the True Word school are Vajrasattva, the bodhisattvas Nagarjuna (164) and Nagabodhi, King Satavahana (165), the Tripitaka masters Shan-wu-wei, Chin-kang-chih, and Pu-k'ung, the emperors Hsüan-tsung and Tai-tsung, Hui-kuo, and the great teachers Kobo and Jikaku. And up-holding the Nirvana Sutra are Bodhisattva Kashyapa, the fifty-two types (166) of beings, and the Tripitaka Master Dharmaraksha. Fa-yün of Kuang-chessu temple and the ten eminent priests, three from southern China and seven from northern China, also embraced (167) sutras other than the Lotus Sutra.

But if, in contrast to all these, the ordinary people in the evil world of the latter age, those who do not observe a single one of the precepts and who appear to others to be icchantikas, firmly believe, as the sutra states, that there is no path to Buddhahood outside of the Lotus Sutra, which surpasses all other sutras preached before, at the same time, or after it - then such people, though they may not have a particle of understanding, are a hundred, thousand, ten thousand, million times superior to those great sages who uphold the other sutras. That is what this passage from the Lotus Sutra is saying.

Among the supporters of the other sutras, there are some who encourage other people to uphold such sutras temporarily as a step toward leading them to the Lotus Sutra. There are others who continue to cling to the other sutras and never move on to the Lotus Sutra. And there are still others who not only continue to uphold the other sutras, but are so intensely attached to them that they even declare the Lotus Sutra to be inferior to such sutras.

But the votaries of the Lotus Sutra should now keep the following in mind. The Lotus Sutra says that, just as among all the rivers, streams, and other bodies of water, for example, the ocean is foremost, so a person who upholds (168) the Lotus Sutra is likewise. It goes on to say that, just as among all the stars and their like, the moon, a god's son, is foremost, so a person who upholds the (169) Lotus Sutra is likewise. Keep these words in mind. All of the wise persons of Japan at the present time are like the host of stars, and I, Nichiren, am like the full moon.

Question: Is there anyone from times past who has spoken the way you have just done?

Answer: The Great Teacher Dengyo states: "One should understand that the sutras on which the other schools base their teachings are not foremost among the sutras, and those people who can uphold such sutras are not foremost among the multitude. But the Lotus Sutra, which is upheld by the Tendai Lotus school, is the foremost of all the sutras, and therefore those who can uphold the Lotus are foremost among living beings. This is borne out by the words of the Buddha himself. How (170) could it be mere self-praise?"

A tick that attaches itself to the tail of a ch'i-lin can race a thousand miles in one day, and a worthless man who accompanies a wheel-turning king can circle in an instant about the four continents of the world. Who would question the truth of such matters? Dengyo's words, "How could it be mere self-praise?" should be kept in mind.

If what he says is correct, then a per-son who upholds the Lotus Sutra just as it teaches must be superior to the king Brahma and more worthy than the lord Shakra. If you have asuras to help you, you can lift and carry even Mount Sumeru. If you have dragons in your employ, you can drain all the water in the ocean until it runs dry.

The Great Teacher Dengyo says: "Those who praise him will receive blessings that will pile up as high as Mount Calm and Bright, while those who slander him will be committing a fault that will condemn them to (171) the hell of incessant suffering." And the Lotus Sutra states, "If this person [should slander a sutra such as this], or on seeing those who read, recite, copy, and uphold this sutra, should despise, hate, envy, or bear grudges against them . . . . When his life comes to an (172) end he will enter the Avichi hell."

If these golden words of Shakyamuni Buddha, the lord of teachings, are true, if the testimony to their truth given by Many Treasures Buddha is not false, and if the sign of assent given by the Buddhas of the ten directions when they extended their tongues is to be trusted, then there can be no doubt that all living beings in Japan at the present time are destined to fall into the hell of incessant suffering.

The eighth volume of the Lotus Sutra says, "In later ages if there are those who accept, uphold, read, and recite this sutra. . . . Their wishes will not be in vain, and in this present existence they will gain the reward of good fortune (173)." It also says, "If there is anyone who offers alms to them and praises them, then in this present existence he (174) will have manifest reward for it."

In these two passages are the words "in this present existence they will gain the reward of good fortune" and "in this present existence he will have manifest reward for it." These two statements in their Chinese original each comprise eight characters. If these sixteen characters are meaningless, and if Nichiren does not receive some great reward in this present life, then these golden words of the Thus Come One will be in the same category as the empty lies of Devadatta, and the testimony of Many Treasures Buddha that guaranteed their truth will be no different from the baseless assertions of Kokalika. Then none of the people who slander the correct teaching will ever be condemned to the Avichi hell, and the Buddhas of the three existences will not exist! But could such a thing be possible?

Therefore, I say to you, my disciples, try practicing as the Lotus Sutra teaches, exerting yourselves without begrudging your lives! Test the truth of Buddhism now! Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

Notes:

158. This story is related in Record of the Western Regions. Gunaprabha first learned the Mahayana teachings but later regressed to the Hinayana teachings. When he met with Maitreya in the Tushita heaven, he was so arrogant that he refused to receive instruction from him.
159. The Iron Belly Brahman was an arrogant Brahman in southern India who asserted that he possessed all types of wisdom within his belly. Fearful that it would burst, he tied iron sheet metal around it.
160. Outstanding Principles.
161. Lotus Sutra, chap. 23.
162. Ibid.
163. The bodhisattva to whom Shakyamuni addressed his preaching in the Profound Secrets Sutra.
164. Nagabodhi was the fourth of the first eight patriarchs of the True Word school. There are differing views concerning him, and some scholars even deny that he actually existed.
165. Satavahana was a king of southern India who appeared about seven centuries after Shakyamuni's passing. He was converted to Nagarjuna's teachings, and protected and supported Mahayana Buddhism.
166. Kashyapa is the bodhisattva addressed by Shakyamuni in the "Bodhisattva Kashyapa" chapter of the Nirvana Sutra. The fifty-two types of beings are those who gathered at the assembly of the Nirvana Sutra.
167. These ten eminent priests, including Fa-yün (467-529), ranked the Flower Garland Sutra first, the Nirvana Sutra second, and the Lotus Sutra third.
168. Lotus Sutra, chap. 23.
169. Ibid.
170. Outstanding Principles.
171. A Clarification of the Schools Based on T'ien-t'ai's Doctrine.
172. Lotus Sutra, chap. 3.
173. Ibid., chap. 28.
174. Ibid.

 

[PassTheDoobie]

(This has been posted before, but as a reference to the initial question from the above Gosho passage, I repost it now)

eight types of arrogance
[八慢] (Jpn.: hachi-man)

Also, eight arrogances. They are (1) thinking that one is superior to others, though one is really inferior; (2) thinking that one is superior to others, when actually one is equal to them; (3) boasting of one's superiority over others and belittling them; (4) thinking that one's life, a temporary union of the five components, is permanent; (5) thinking that one has attained enlightenment when in fact one has not; (6) thinking that one is only slightly inferior to those who far surpass one; (7) thinking that one possesses virtue though one lacks virtue, and (8) thinking little of others or paying no respect to people of virtue or who are superior to oneself.

From source: The Soka Gakkai Dictionary of Buddhism

 

[Babbabud]

Thomas thank you for the words of encouragement. I will not be deterred. I will move forward Thanks agains my friend for helping to lead me to the stream

 

[PassTheDoobie]

The Fourteen Slanders / WND pg. 755

The Fourteen Slanders / WND pg. 755

I have received the string of coins, the horse load of polished rice, and the white quilted robe that you sent.

Rolling fields and hills stretch out more than a hundred ri to the south of this mountain. To the north stands lofty Mount Minobu, which joins the peaks of Shirane farther off. Jutting sharply up to the west is a mountain called Shichimen. Snow remains on these peaks throughout the year. There is not a single dwelling other than mine in the area. My only visitors, infrequent as they are, are the monkeys that come swinging through the treetops. And to my regret, even they do not stay for long, but scurry back to where they came from. To the east run the surging waters of the Fuji River, which resemble the flowing sands of the desert. It is extraordinary indeed that you send letters from time to time to this place whose inaccessibility makes visitors rare.

I learned that the scholar Nichigen of Jisso-ji temple, upon becoming my disciple, was driven out by his own disciples and lay supporters, and had to give up his lands, so that he now has (1) no place of his own. Nonetheless, he still visits me and takes care of my disciples. What devotion to the way! Nichigen is a sage. He is already unrivaled as a scholar of Buddhism. Yet he has discarded all desire for fame and fortune and become my disciple. He has lived the words in the sutra, "We (2) care nothing for our bodies or lives." To repay his debts of gratitude to the Buddha, he has taught you and your fellow believers and inspired you, Matsuno, to make these sincere offerings. All this is truly amazing.

The Buddha stated that, in the latter age, monks and nuns with the hearts of dogs would be as numerous as the (3) sands of the Ganges. By this he meant that the priests and nuns of that day would be attached to fame and fortune. Because they wear robes and surplices, they look like ordinary priests and nuns. But in their hearts they wield a sword of distorted views, hastening here and there among their patrons and filling them with countless lies so as to keep them away from other priests or nuns. Thus they strive to keep their patrons to themselves and prevent other priests or nuns from coming near them, like a dog who goes to a house to be fed, but growls and springs to attack the moment another dog approaches. Each and every one of these priests and nuns is certain to fall into the evil paths. Being the scholar that he is, Nichigen must have read this passage in the sutra. His unusual consideration and frequent visits to me and my disciples are deeply appreciated.

In your letter you write: "Since I took faith in this sutra [the Lotus], I have continued to recite the ten factors (4) of life and the verse section of the 'Life Span' chapter and chant the daimoku without the slightest neglect. But how great is the difference between the blessings received when a sage chants the daimoku and the blessings received when we chant it?" To reply, one is in no way superior to the other. The gold that a fool possesses is no different from the gold that a wise man possesses; a fire made by a fool is the same as a fire made by a wise man.

However, there is a difference if one chants the daimoku while acting against the intent of this sutra. There are various stages in the practice of this sutra [and various forms of slander exist accordingly]. Let me sum them up by quoting from volume five of The Annotations on "The Words and Phrases of the Lotus Sutra": "In defining the types of evil, The Words and Phrases of the Lotus Sutra states briefly, 'Expound among (5) the wise but not among the foolish.' (6) One scholar enumerates the types of evil as follows: 'I will first list the evil causes and then their effects. There are fourteen evil causes: (1) arrogance, (2) negligence, (3) wrong views of the self, (4) shallow understanding, (5) attachment to earthly desires, (6) not understanding, (7) not believing, (8) scowling with knitted brows, (9) harboring doubts, (10) slandering, (11) despising, (12) hating, (13) envying, and (14) bearing grudges.'" Since these fourteen slanders apply equally to priesthood and laity, you must be on guard against them.

Bodhisattva Never Disparaging of old said that all people have the Buddha nature and that, if they embrace the Lotus Sutra, they will never fail to attain Buddhahood. He further stated that to slight a person is to slight the Buddha himself. Thus, his practice was to revere all people. He revered even those who did not embrace the Lotus Sutra because they too had the Buddha nature and might someday believe in the sutra. Therefore, it is all the more natural to revere those priests and lay people who do embrace the sutra.

The fourth volume of the Lotus Sutra states, "If there were a person who spoke only one word to curse the lay persons or monks or nuns who uphold and preach the Lotus Sutra, then his offense would be even graver than that of cursing Shakyamuni Buddha to (7) his face for the space of a kalpa." The Lotus Sutra also states, "[If anyone sees a person who accepts and upholds this sutra and tries to expose the faults or evils of that person], whether what he speaks is true or not, [he will in his present existence be afflicted with (8) white leprosy]." Take these teachings to heart, and always remember that believers in the Lotus Sutra should absolutely be the last to abuse one another. All those who keep faith in the Lotus Sutra are most certainly Buddhas, and one who slanders a Buddha commits a grave offense.

When one chants the daimoku bearing in mind that there are no distinctions among those who embrace the Lotus Sutra, then the blessings one gains will be equal to those of Shakyamuni Buddha. A commentary states, "Both the beings and the environment of the Avichi hell exist entirely within the life of the highest sage [Buddha], and what is more, the life and the environment of Vairochana [Buddha] never transcend the lives of common mortals (9)." You can surmise the significance of the fourteen slanders in the light of the above quotations.

That you have asked me about Buddhism shows that you are sincerely concerned about your next life. The Lotus Sutra states, " . . . a person capable of listening to this Law, such a person (10) is likewise rare." Unless the Buddha's true envoy appears in this world, who is there that can expound this sutra in exact accord with the Buddha's intent? Moreover, it would appear that there are very few who ask about the meaning of the sutra in an effort to resolve their doubts and thus believe in it wholeheartedly. No matter how humble a person may be, if his wisdom is the least bit greater than yours, you should ask him about the meaning of the sutra. But the people in this evil age are so arrogant, prejudiced, and attached to fame and profit that they are afraid that, should they become the disciple of a humble person or try to learn something from him, they will be looked down upon by others. They never rid themselves of this wrong attitude, so they seem to be destined for the evil paths.

The "Teacher of the Law" chapter says: "If you make offerings to the priest who preaches the Lotus Sutra and hear its teachings for even a moment, then you will experience joy because you can gain even greater benefits than one who offers immeasurable treasures to the Buddha for the space of (11) eighty million kalpas."

Even an ignorant person can obtain blessings by serving someone who expounds the Lotus Sutra. No matter if he is a demon or an animal, if someone proclaims even a single verse or phrase of the Lotus Sutra, you must respect him as you would the Buddha. This is what the sutra means when it says, "You should rise and greet him from afar, showing him the same respect you (12) would a Buddha." You should respect one another as Shakyamuni and Many (13) Treasures did at the ceremony in the "Treasure Tower" chapter.

The priest Sammi-bo may be lowly, but since he can explain even a little about the teachings of the Lotus Sutra, you should respect him as you would the Buddha and ask him about the teachings. "Rely on the Law and not (14) upon persons" should be your guideline.

Long, long ago there was a young man who lived in the Snow Mountains and was called the boy Snow Mountains. He gathered ferns and nuts to keep himself alive, made garments of deerskin to clothe his body, and quietly practiced the way. As he observed the world with care and attention, the boy came to understand that nothing is permanent and everything changes, and that all that is born is destined to die. This weary world is as fleeting as a flash of lightning, as the morning dew that vanishes in the sun, as a lamp easily blown out by the wind, or as the fragile leaves of the plantain that are so easily broken.

No one can escape this transience. In the end, all must take the journey to the Yellow Springs, the land of darkness. When we imagine the trip to the other world, we sense utter darkness. There is no light from the sun, the moon, or the stars; not even so much as fire to light a torch. And along that dark road, there is no one to keep you company. When one is in the saha world, one is surrounded by parents and relatives, brothers and sisters, wife and children, and retainers. Fathers may show lofty compassion, and mothers, profound loving sympathy. Husband and wife may be as faithful as two shrimps of the sea who vow to share the same hole and never to part throughout life. Yet, though they push their pillows side by side and sport together under quilts embroidered with (15) mandarin ducks, they can never be together on that journey to the land of darkness. As you travel alone in complete darkness, who will come to encourage you?

Though old and young alike dwell in the realm of uncertainty, it is part of the natural order for the elderly to die first and the young to remain awhile. Thus, even as we grieve, we can find some cause for consolation. Sometimes, however, it is the old who remain and the young who die first. No one feels more bitter resentment than a young child who dies before its parents. No one despairs more deeply than parents who see their child precede them in death. People live in this fleeting world where all is uncertainty and impermanence, yet day and night they think only of how much wealth they can amass in this life. From dawn to dusk they concentrate on worldly affairs, and neither revere the Buddha nor take faith in the Law. They ignore Buddhist practice and lack wisdom, idling their days away. And when they die and are brought before the court of Yama, the lord of hell, what can they carry as provisions on the long journey through the threefold world? What can they use as a boat or raft to ferry themselves across the sea of the sufferings of birth and death to the Land of Actual Reward or the Buddha Land of Tranquil Light? When one is deluded, it is as if one were dreaming. And when one is enlightened, it is as if one had awakened. Thinking in this way, the boy Snow Mountains resolved to awake from the dream of the transient world and to seek the reality of enlightenment. So he secluded himself in the mountains and devoted himself to deep meditation, sweeping away the dust of delusion and befuddlement in his single-minded pursuit of the Buddhist teaching.

The god Shakra looked down from heaven and observed the boy Snow Mountains in the distance. He thought to himself: "Though the baby fish are many, there are few that grow up to be big fish. Though the flowers of the mango tree are many, there are few that turn into fruit. In like manner, there are many people who set their hearts on enlightenment, but only a few who continue their practice and in fact attain the true way. The aspiration for enlightenment in common mortals is often hindered by evil influences and easily swayed by circumstances; though many warriors don armor, few go without fear into battle. Let me go test this young man's resolve." So saying, Shakra disguised himself as a demon and appeared at the boy's side.

At that time the Buddha had not yet made his appearance in the world, and although the boy Snow Mountains had sought everywhere for the scriptures of the great vehicle, he had been unable to learn anything of them. Just then he heard a faint voice saying, "All is changeable, nothing is constant. This is the law of birth and death." The young man looked all around in amazement, but there was no one in sight except a demon standing nearby. In appearance it was fierce and horrible; the hairs on its head were like flames and the teeth in its mouth like swords, and its eyes were fixed on the boy in a furious glare. When the boy saw this, he was not frightened in the least. He was so overjoyed at the opportunity to hear something of the Buddhist teaching that he did not even question it. He was like a calf separated from its mother that hears the faint sound of her lowing. "Who spoke that verse? There must be more!" he thought, and once more he searched all around, but still there was no one to be seen. He wondered if it could have been the demon who recited the verse. But on second thought that seemed impossible, since the demon must have been born a demon in retribution for some past evil act. The verse was certainly a teaching of the Buddha, and he was sure it could never have come from the mouth of a lowly demon. But as there was no one else about, he asked, "Was it you who preached that verse?" "Don't speak to me!" replied the demon. "I've had nothing to eat for days. I'm starved, exhausted, and almost out of my mind. I may have uttered some sort of nonsense, but in my dazed condition I don't even know what it was."

"For me to hear only the first half of that verse," said the boy, "is like seeing only half the moon, or obtaining half a jewel. It must have been you who spoke, so I beg you to teach me the remaining half." The demon replied sarcastically, "You are already enlightened, so you should feel no resentment even if you don't hear the rest of the verse. I'm dying of starvation, and I haven't the strength to speak - say no more to me!"

"Could you teach me if you had something to eat?" asked the boy. "If I had something to eat, I might be able to," said the demon. Elated, the boy said, "Well, then, what kind of food would you like?" But the demon replied, "Ask no more. You will certainly be horrified when you hear what I eat. Besides, you would never be able to provide it."

Yet the boy Snow Mountains was insistent. "If you will just tell me what you want, I will try to find it for you." The demon answered, "I eat only the tender flesh of humans and drink only their warm blood. I fly through the air far and wide in search of food, but people are protected by the Buddhas and gods so that, even though I want to kill them, I cannot. I can only kill and eat those whom the Buddhas and gods have forsaken."

Hearing this, the boy decided to give his own body for the sake of the Law, so that he could hear the entire verse.

"Your food is right here," he said. "You need look no further. Since I am still alive, my flesh is warm, and since my flesh is warm, so is my blood. Therefore, I ask you to teach me the rest of the verse, and in exchange, I will offer you my body." Then the demon grew furious and demanded, "Who could believe your words? After I've taught you the rest of the verse, who can I call on as a witness to make you keep your promise?"

The boy replied: "This body of mine is mortal. But if I give my life for the Law, casting away this vile body that would otherwise die in vain, in the next life I will certainly attain enlightenment and become a Buddha. I will receive a pure and wonderful body. It will be like throwing away a piece of crockery and receiving a precious vessel in exchange. I call upon Brahma and Shakra, the four heavenly kings, and the Buddhas and bodhisattvas of the ten directions to be my witnesses. I could not possibly deceive you in their presence."

The demon, somewhat mollified, said, "If what you say is true, I will teach you the rest of the verse." The boy Snow Mountains was overjoyed and, removing his deerskin garment, spread it out for the demon to sit upon while he preached. Then the boy knelt, bowed his head to the ground, and placed his palms together in reverence, saying, "All I ask is that you teach me the rest of the verse." Thus he offered his heartfelt respect to the demon. The demon, seating himself on the deerskin, then recited these words: "Extinguishing the cycle of birth and death, one enters the joy of nirvana." The moment he heard this, the boy was filled with joy, and his reverence for the verse was boundless. Resolving to remember it in his next life, he repeated it over and over again, and etched it deep in his heart.

He pondered, thinking to himself, "I rejoice that this verse [though it came from a demon] is no different from the teaching of the Buddha, but at the same time I lament that I alone have heard it and that I am unable to transmit it to others." Thereupon he inscribed the stanza on stones, cliff faces, and the trees along the road, and he prayed that those who might later pass by would see it, understand its meaning, and finally enter the true way. This done, he climbed a tall tree and threw himself down before the demon. But before he had reached the ground, the demon quickly resumed his original form as Shakra, caught the boy, and gently placed him on a level spot. Bowing before him reverently, the god said, "In order to test you, I held back the Thus Come One's sacred teaching for a time, causing anguish in the heart of a bodhisattva. I hope you will forgive my fault and save me without fail in my next life."

Then all of the heavenly beings gathered around to praise the boy Snow Mountains, saying, "Excellent, excellent! He is truly a bodhisattva." By casting away his body to listen to half a verse, the bodhisattva was able to eradicate offenses calling for twelve kalpas of the sufferings of birth and death [and attain enlightenment]. His story is referred to in the Nirvana Sutra.

In the past the boy Snow Mountains was willing to give his life to hear but half a verse. How much more thankful should we be to hear a chapter or even a volume of the Lotus Sutra! How can we ever repay such a blessing? Indeed, if you care about your next life, you should make this bodhisattva your example. Even though you may be too poor to offer anything of value, if the opportunity should arise to give up your life to acquire the Law of the Buddha, you should offer your life in order to pursue the Law.

This body of ours in the end will become nothing more than the soil of the hills and fields. Therefore, it is useless to begrudge your life, for though you may wish to, you cannot cling to it forever. Even people who live a long time rarely live beyond the age of one hundred. And all the events of a lifetime are like the dream one dreams in a brief nap. Though a person may have been fortunate enough to be born as a human being and may have even entered the priesthood, if he fails to study the Buddha's teaching and to refute its slanderers but simply spends his time in idleness and chatter, then he is no better than an animal dressed in priestly robes. He may call himself a priest and earn his livelihood as such, but in no way does he deserve to be regarded as a true priest. He is nothing but a thief who has stolen the title of priest. How shameful and frightening!

In the theoretical teaching of the Lotus Sutra there is a passage that reads, "We care nothing for our bodies or lives but are anxious only for the unsurpassed way (16)." Another passage from the essential teaching reads, "Not hesitating (17) even if it costs them their lives." The Nirvana Sutra states, "One's body is insignificant while the Law is supreme. One should give one's life in order to (18) propagate the Law." Thus both the theoretical and essential teachings of the Lotus Sutra, as well as the Nirvana Sutra, all indicate that one should give one's life to spread the Law. It is a grave offense to go against these admonitions, and though invisible to the eye, the error piles up until it sends one plummeting to hell. It is like heat or cold, which has no shape or form that the eye can see. Yet in winter the cold comes to attack the trees and grasses, humans and beasts, and in summer the heat comes to torment people and animals.

As a lay believer, the important thing for you is to chant Nam-myoho-renge-kyo single-mindedly and to provide support for the priests. And if we go by the words of the Lotus Sutra, you should also teach the sutra to the best of your ability. When the world makes you feel downcast, you should chant Nam-myoho-renge-kyo, remembering that, although the sufferings of this life are painful, those in the next life could be much worse. And when you are happy, you should remember that your happiness in this life is nothing but a dream within a dream, and that the only true happiness is that found in the pure land of Eagle Peak, and with that thought in mind, chant Nam-myoho-renge-kyo. Continue your practice without backsliding until the final moment of your life, and when that time comes, behold! When you climb the mountain of perfect enlightenment and gaze around you in all directions, then to your amazement you will see that the entire realm of phenomena is the Land of Tranquil Light. The ground will be of lapis lazuli, (19) and the eight paths will be set apart by (20) golden ropes. Four kinds of flowers will fall from the heavens, and music will resound in the air. All Buddhas and bodhisattvas will be present in complete joy, caressed by the breezes of eternity, happiness, true self, and purity. The time is fast approaching when we too will count ourselves among their number. But if we are weak in faith, we will never reach that wonderful place. If you still have questions, I am waiting to hear them.

Respectfully,

Nichiren

The ninth day of the twelfth month in the second year of Kenji (1276), cyclical sign hinoe-ne

Reply to Matsuno

Background

Written near the end of 1276, this letter was a reply to the lay priest Matsuno Rokuro Saemon. Four in his family received letters from Nichiren Daishonin - he, his wife, son, and daughter-in-law. One of his daughters married Nanjo Hyoe Shichiro and gave birth to Nanjo Tokimitsu, a staunch supporter of the Daishonin and his disciple Nikko Shonin. It is thought that Matsuno was converted to the Daishonin's teachings through this connection with the Nanjo family.

This letter explains the fourteen slanders, citing Miao-lo's Annotations on "The Words and Phrases of the Lotus Sutra." These slanders are referred to originally in the "Simile and Parable" chapter of the Lotus Sutra. Asked if there is a difference in benefits derived when a sage chants the daimoku and when an ordinary person chants it, the Daishonin answers in the negative. "However, there is a difference," he continues, "if one chants the daimoku while acting against the intent of this sutra." He explains "the intent" of the sutra by referring to the fourteen slanders.

The first ten of the fourteen slanders concern one's attitude and action toward the Law, that is, the Buddha's teachings; the last four concern those toward people who believe in and practice that Law.

Emphasizing the importance of unity among believers, the Daishonin says, "Always remember that believers in the Lotus Sutra should absolutely be the last to abuse one another." The reason he gives is that "all those who keep faith in the Lotus Sutra are most certainly Buddhas, and one who slanders a Buddha commits a grave offense." In other words, he warns against the last four of the fourteen slanders: "despising, hating, envying, and bearing grudges against" fellow believers.

The Daishonin next recounts in de-tail the story of the boy Snow Mountains, who offers his body to a fierce demon in order to learn a Buddhist teaching. He encourages Matsuno to make this bodhisattva's spirit a model for his own faith and practice. He further clarifies that a priest who lacks the spirit to study and practice Buddhism diligently, and to strive to refute its slanderers, is "no better than ananimal dressed in priestly robes," a thief who has stolen the title of priest.

The Daishonin concludes by instructing Matsuno how to practice his teaching as a lay believer. He encourages the lay priest to chant Nam-myoho-renge-kyo, provide support for the priests, and, in accord with the Lotus Sutra, put effort into spreading the Law. Clearly, in light of the preceding paragraphs, "priests" here indicates not any priest, but the Daishonin's disciples - those who are practicing in accord with the spirit elucidated in this letter.

Notes

1. Nichigen (d. 1315) was a priest of Jisso-ji temple, which belonged to the Tendai school. He became a disciple of Nichiren Daishonin after the Daishonin's move to Mount Minobu. Later, he returned to Jisso-ji and converted other priests. He also built temples in Musashi and Suruga provinces.
2. Lotus Sutra, chap. 13.
3. The source of this statement is not known, but "monks and nuns with the hearts of dogs" is described in the Accumulated Treasures Sutra.
4. Presumably this indicates the first section of the "Expedient Means" chapter, which ends with "The true aspect of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance . . . and their consistency from beginning to end."
5. Chapter 3 of the Lotus Sutra says that one should not expound this sutra among the foolish in order to protect them from committing the evil of slandering the sutra.
6. This "one scholar" has been identified as the Dharma Characteristics scholar, Tz'u-en, by Ts'ung-i in his Supplement to T'ien-t'ai's Three Major Works. The attribution, however, is dubious. Tz'u-en in his Praising the Profundity of the Lotus Sutra mentions slanders, but does not enumerate or enlarge upon them.
7. Paraphrase of a passage in chapter 10 of the Lotus Sutra.
8. Lotus Sutra, chap. 28.
9. The Diamond Scalpel.
10. This is mentioned in chapter 2 of the Lotus Sutra.
11. Paraphrase of a passage in chapter 10 of the Lotus Sutra.
12. Lotus Sutra, chap. 28.
13. In the "Treasure Tower" chapter of the Lotus Sutra, Shakyamuni Buddha assembles all the Buddhas from throughout the universe and then opens the treasure tower. Many Treasures Buddha invites him to share his seat, and the Ceremony in the Air begins.
14. Nirvana Sutra.
15. Mandarin ducks: A symbol of conjugal happiness. The male and female are said to remain faithful to each other throughout their lives.
16. Lotus Sutra, chap. 13.
17. Ibid., chap. 16.
18. The Annotations on the Nirvana Sutra.
19. The eight paths lead in eight directions, that is, toward the eight points of the compass.
20. Mandarava, great mandarava, manjushaka, and great manjushaka flowers. Fragrant red and white flowers that, according to Indian tradition, bloom in heaven.

 

[PassTheDoobie]

“The Saha World Is the Land of Eternally Tranquil Light”

“The Saha World Is the Land of Eternally Tranquil Light”

THE DRAMA OF SUFFERING LEADS TO ENLIGHTENMENT

Each of us possesses infinite lie force. We are individual “gold mines” with limitless resources embedded within our lives that need only be tapped. These stores of riches have always been there and are ours for the taking—if we use our Buddhist faith and practice to “mine” them. When times are good and we’re riding high, this may make perfect sense. But what about when we’re facing difficulties? When problems arise, do we remember our potential, our internal treasures?

The purpose of faith is to reveal that potential whether life gives us roses or thorns. It’s during difficult times that our faith is tested. It is when we’re facing seemingly colossal problems and feeling overwhelmed that it’s most challenging to squarely face our hardships. Losing sight of our Buddhahood, we can start to unravel and begin to doubt ourselves. Or we sometimes give in to complaint and blame others or the environment for our problems. We long for a more carefree existence, a life without problems. We want to escape.

As Buddhists, we learn that amid the challenge of facing and overcoming our problems, while painful at the outset, exists the opportunity to tap our most precious resources that will eventually lead us to our greatest happiness. This chaotic world we live in is fertile earth for the revelation of our enlightenment. This concept in Buddhism is known as “the saha world is the Land of Eternally Tranquil Light.”

The Sanskrit word saha means to endure. This endurance refers to a life filled with suffering that stems from greed, anger, foolishness and other earthly desires. The “Land of Eternally Tranquil Light” connotes the Buddha’s land. The Buddha’s enlightened wisdom is often compared to light. Together the phrases imply that the mundane world in which we live is, itself, the Buddha land.

According to the pre-Lotus Sutra scriptures, Shakyamuni taught that the world we live in was an impure land filled with suffering and earthly desires, completely separate from the Land of Eternally Tranquil Light in which Buddhas were said to have lived. There was no hope of attaining enlightenment unless we were reborn into a “pure land.”

So why did Shakyamuni teach this? At the time, it was an expedient means or a way to arouse the seeking spirit of the believers who were interested only in secular desires.

In a world riddled with problems and earthly desires, is it really possible to ever become happy, let alone enlightened? How do we counteract our escapist tendencies?

Later in the “Life Span” chapter of the Lotus Sutra, Shakyamuni clearly refutes his previous teaching: “Ever since then I have been constantly in this saha world, preaching the Law, teaching and converting. And elsewhere I have led and benefited living beings in hundreds, thousands, ten thousands, millions of nayutas and asamkhyas of lands” (LS16, 225).

He clarifies that the saha world is where the Buddha preaches the Law to help people overcome their sufferings. Renouncing his princely status, Shakyamuni spent his entire life traveling throughout India talking with people and sharing his enlightenment.

Similarly, Nichiren Daishonin states in the “Record of the Orally Transmitted Teachings”: “It is not the case that he [the practitioner of the Lotus Sutra] leaves his place and goes to some other place…. Now the places where Nichiren and his followers chant Nam-myoho-renge-kyo, be they ‘mountain valleys’ or ‘wilderness,’ are all the Land of Eternally Tranquil Light” (Gosho Zenshu, p. 781).

Here the Daishonin teaches that in order to attain enlightenment, rather than seek fulfillment in some other realm, we chant Nam-myoho-renge-kyo where we are and make that place the Buddha land. As we each grapple with our reality, “the saha world thereupon immediately changed into a place of cleanness and purity” (LS11, 173).

In spite of numerous death threats, nearly being beheaded and exiled, Nichiren Daishonin tirelessly devoted his life to the cause of human happiness. He revealed the Mystic Law as the way all people could also become enlightened, and one by one encouraged his disciples through letters, leaving behind his written teachings for all generations to come.

In prison, second Soka Gakkai president Josei Toda thoroughly studied the Lotus Sutra as well as Nichiren Daishonin’s teachings and chanted Nam-myoho-renge-kyo. Prison was where he attained enlightenment, making his place of confinement the Land of Eternally Tranquil Light. When he was released, he spent the rest of his life teaching others how to apply Buddhism to overcoming their problems in daily life.

Josei Toda wrote the following poem in prison:

My master left this world,
offering his life like Yakuo
How can I who remain
serve the Buddha’s will?

All that is left to me
--the pure flower of life itself--
I will break from its stalk in offering
to repay my country and my friends.

(The Human Revolution, vol. 1, p. 160)

Shakyamuni and Nichiren Daishonin—and in fact, the three founding Soka Gakkai presidents Tsunesaburo Makiguchi, Josei Toda and Daisaku Ikeda--have shown how ordinary human beings can transform their sufferings into joy. And by remaining in this world and “preaching the Law” they helped other people find happiness. They did not shrink from their sufferings. Instead, they recognized their difficulties as the means to prove the existence of the Law of Nam-myoho-renge-kyo. As SGI members and Bodhisattvas of the Earth we have the same potential and many have and still are brilliantly transforming their lives. Winning over our problems is the way to prove the power of our Buddhist practice to our friends and families and all suffering people.

SGI President Ikeda often reminds us that we are enacting a great drama on the stage of kosen-rufu. He quotes his mentor: “President Toda often said: ‘Someone who is too exemplary from the outset cannot go among the people. To spread Buddhism, we intentionally chose to be born as people who are poor or sick.’ ‘Life is like appearing in a play,’ he would say” (The Wisdom of the Lotus Sutra, vol. 2, p. 208).

No matter what struggles we are currently enduring, the key is to face them with a positive attitude and confidence that they are part of our “drama for kosen-rufu.” Since we can never divorce ourselves from this suffering world, no matter how hard we try, why not stop suffering as “escape artists” and become the protagonists in our personal dramas? As we learn to transform the reality of suffering with a sense of purpose, we can also develop a tremendous sense of freedom and power in that we are in control of how we act in relation to our environment. In doing so, we develop total fulfillment because everything is a source of growth. It is not a relative happiness, but a long-lasting one that emerges from the deeper regions of the self through faith. It is not dependent on one’s external circumstances or environment.

As we go about our everyday business in the saha world, our Buddhist practice of chanting Nam-myoho-renge-kyo and helping others is the way to enlightenment. And no matter how difficult our lives may become or painful our experiences in the world around us, we challenge our difficulties with the determination to turn our lives and society into the “Land of Eternally Tranquil Light.”

June 2001
Living Buddhism
By Stephanie Celano, based on Yasashii Kyogaku (Easy Buddhist Study) published by Seikyo Press in 1994.

 

[PassTheDoobie]

PS: Sorry, but I keep forgetting to post this:

NattyNattyGurrl sends her deepest and most hearfelt wishes to all for their good health and happiness, as well as her profound respect for the fine people she feels read this thread.

I am sure all join me in asking our Gurrl to not be a stranger and to post a big hello herself someday soon!

 

[Babbabud]

Went to an incredible meeting last night. There were only 5 people present ... as soon as I walked in they introduced themselves and then immiedietly chanted for 25 straight minutes . It was amazing. So glad I had been chanting on my own ... the practice deff helped. We then went straight into Gongyo. Which it really is helpful to have someone helping you follow along keeping you on track. We then went right back into chanting for approx another ten minutes or so . Time flew by ..an hour was up before I even realized. We then had some conversation and got to know each other a bit. Let me tell you all the post that thomas puts up here really helped. Seems the lessons we have here each day really sink in as I was able to comment on many things we spoke of. I did not feel like I was so new as the lessons here are amazing , I felt familiar with the teachings and never felt like an outsider. This was a great first meeting and I hope to make progress on my gongyo before the next meeting I understand that this was a pretty small meeting and that most the time there are closer to ten or more people present. This group has only been meeting for 2 months so Im pretty much in on the ground floor Apparently alot of members from the neighboring chapter show up at other times but with school getting ready to open again I guess many parents were busy. Im looking forward to chanting with a bigger group ...it was awesome

 

[PassTheDoobie]

That is great news! Congratulations Bud! You are on your way! Keep going!

T

 

[SoCal Hippy]

That is great news Bud! How else would your 1st time chanting with other members be but a wonderful 'enlightened' experience. It's then that you can really feel the power and rythmn of Nam myoho renge kyo permeating the universe. In the early years of my practice I can remember being at mtg's with 1,000's of youth and you wouldn't believe the rush.

I went to a SGI mtg myself on Tues nite; the 1st one in quite a long time and really enjoyed myself also. Had 15 members/1 guest who wants to recv her Gohonzon also just like you. Your sincere and seeking mind will lead you to the true path of absolute happiness which is what is guaranteed to those that practice this philosophy.


From: Selected Lectures on the Gosho by SGI President Ikeda

The True Entity of Life

"Relative happiness depends totally on the precarious relationship between a person and his environment. Suppose you are hungry, and someone takes you for a sumptuous meal. Your hunger is satisfied by something in your environment --- in this case, food --- and you feel a momentary sense of relative happiness in your life. In contrast, absolute happiness depends on the relationship between the mission or objective to which you have pledged yourself and the fact of whether or not you are actually carrying it out. This is a sense of fulfillment and satisfaction that you can feel in the depths of your life. It is a state that is unaffected by constant change in your surroundings, a state that you firmly establish by your own will. It can, therefore, become absolute. But first, the mission or objective which you have taken on yourself must be in accord with a law that is as immutable and eternal as the universe itself. That is what makes absolute happiness possible.

A true state of absolute happiness can be established by linking yourself directly to the Mystic Law --- the Law that remains immutable since time without beginning --- and devoting yourself heart and soul to fulfilling the great wish for kosen-rufu. This is the objective which you have set for yourself. Please be firmly convinced of this, and take the greatest pride in your individual lives, as you follow the noblest course in life that any human being can travel."

 

[PassTheDoobie]

Buddhist compassion: Removing Suffering and Giving Joy

Buddhist compassion: Removing Suffering and Giving Joy

The Daishonin Took the Sufferings of All Living Beings As His Own

There is a “self-centered” part of us that is constantly functioning-thinking first of ourselves, and then of others only when necessary.

This is not necessarily a bad thing; it’s an important part of being alive. When self-interest becomes the dominant force in our lives, however, it can cause us to act insensitively and even harmfully toward others. It has the potential to make us selfish and, if unchecked, even criminal.

On the one had there are times, especially in emergencies, when failure to look out for ourselves may have catastrophic results. While we all have to solve our own problems, there are some problems that we cannot solve alone. We must rely on the help of others.

On the other hand there are times when, by extending a hand to others, we can help them in ways that they may not be able to help themselves. What is needed in such situations is compassion.

In Chinese and Japanese Buddhist texts, including Nichiren Daishonin’s writings, the word for compassion comprises two Chinese characters. It is pronounced ci bei in Chinese and jihi in Japanese. The first character, ci or ji, is a translation of the Sanskrit work maitri, meaning “to give happiness.” The second, bei or hi, comes from the Sanskrit karuna, meaning “to remove suffering.” Taken together they describe the function of relieving living beings of suffering and giving them happiness.

Almost anyone can feel kindness toward someone who shows them kindness. It is the spirit of Buddhism to develop a sense of compassion toward all people--toward any person. It is in this spirit that Nichiren Daishonin wrote: “The various sufferings experienced by all livings beings are without exception Nichiren’s own sufferings” (GZ 758).

The Behavior of a Bodhisattva

The compassion of Buddhist enlightenment--the desire to “remove suffering and give happiness”--is expressed in the human behavior of a Buddha or bodhisattva. Nichiren Daishonin also writes, “Even a heartless villain loves his wife and children. He too has a portion of the bodhisattva world within him.” (WND, 358).

This statement makes it clear that anyone and everyone possesses the potential of a bodhisattva--the potential to behave with compassion toward another person. Yet, it is an ordinary human tendency to place concern for ourselves first and foremost. This may be the strongest human impulse. Furthermore, there long have been those who hold the view that compassion is a sign of weakness; that generosity only spoils the receiver of kindness.

There may be a grain of truth to his assertion. Kindness that does not empower the receiver creates little lasting value. From the Buddhist view, true compassion is that which has the power to root out the cause of misery in people's lives and direct them to the cause of happiness. Such compassion by its very nature requires courage and strength.

How then can ordinary people, who are governed by the impulse for self-interest, express compassion in a constructive and meaningful way?

A natural example is the actions of a mother toward her child. A mother will do anything she can to protect her child, even if it means braving flames or flood.

The Kindness of a Parent

Nichiren Daishonin wrote, “I, Nichiren Daishonin, am sovereign, teacher, and father and mother to all the people of Japan” (WND, 287). He made this statement to convey his state of life as the original Buddha--a state of life capable of embracing all people with the compassion of a parent toward his or her children.

Now this is not an easy thing. We sometimes even lose patience with our own children, let alone strangers. Since that is the case, most of us without assistance tend to be lacking in the quality defined as Buddhist compassion.

What can we do about it? Well, to state the conclusion first, we can expose our hearts and minds to the very state of compassion manifested by the Buddha. When we believe in and chant Nam-myoho-renge-kyo to the Gohonzon, which embodies the compassionate state of life of the original Buddha, we stimulate and bring forth a source of boundless compassion latent within us.

Taking a lesson form the Daishonin’s writings, it is also useful to apply the model of a parent--or teacher--in developing compassion for others.

Any successful parent or teacher knows the importance of seeing things from the child’s perspective. They exert themselves in caring for and educating their children, wanting to see them grow and develop their humanity.

Such people transcend divisions of self and other to view the sufferings and joys of their children or students as their own. Constant is their concern for the children. Always thinking of them, they are eager to offer help. Protection, and an opportunity to learn. This sort of concern will certainly reach the hearts of others, be they children or adults. The Nobel-prize winning French author André Gide (1869-1951) put it clearly: “True kindness presupposes the faculty of imagining as one’s own the suffering and joys of others” (Pretexts, “Portraits and Aphorisms” [1903]).

Compassion also includes the ability to recognize in others strengths and capacities that we ourselves may be lacking, and our wish to learn from those qualities. While it is easy to identify another’s weak points, it is harder than we may think to clearly recognize and appreciate the person’s strong points. If we focus on the strong points, however, we will naturally come to appreciate, feel close to, and even develop a fondness for him or her. As a result, we may find ourselves thinking of that person more often and feeling concerned about his or her well-being.

We practice Buddhism for our own happiness and that of others. These two aims of faith cannot be separated. When our thoughts for others’ well-being become part of our daily prayer, we transcend the innate impulse to be concerned only with ourselves, and illuminate the fundamental ignorance that is the source of suffering with the light of our innate Buddhahood.

April 2000
Living Buddhism
By Jeff Kriger, managing editor, based on Yasashii Kyogaku (Easy Buddhist Study), published by the Seikyo Press in 1994.

 

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The Lotus Sutra / Chapter Twenty-one

The Lotus Sutra / Chapter Twenty-one

The Lotus Sutra

Translated by Burton Watson

Chapter Twenty-one: The Mystic Powers of the Tathagata

At that time the bodhisattvas and mahasattvas who had emerged from the earth, numerous as the dust particles of a thousand worlds, all in the presence of the Buddha single-mindedly pressed their palms together, gazed up in reverence at the face of the Honored One, and said to the Buddha: "World-Honored One, after the Buddha has entered extinction, in the lands where the emanations of the World-Honored One are present, and in the place where the Buddha has passed into extinction, we will preach this sutra far and wide. Why? Because we ourselves wish to gain this great Law, true and pure, to accept, uphold, read, recite, explain, preach, transcribe and offer alms to it."

At that time the World-Honored One, in the presence of Manjushri and the other immeasurable hundreds, thousands, ten thousands, millions of bodhisattvas and mahasattvas who from of old had dwelled in the saha world, as well as the monks, nuns, laymen, laywomen, heavenly beings, dragons, yakshas, gandharvas, asuras, garudas, kimvaras, mahoragas, human and nonhuman beings-before all these he displayed his great supernatural powers. He extended his long broad tongue upward till it reached the Brahma heaven, and from all his pores he emitted immeasurable, countless beams of light that illuminated all the worlds in the ten directions.

The other Buddhas, seated on lion thrones underneath the numerous jeweled trees, did likewise, extending their long broad tongues and emitting immeasurable beams of light. When Shakyamuni Buddha and other Buddhas beneath the jeweled trees thus displayed their supernatural powers, they did so for fully a hundred thousand years. After that they drew in their long tongues again, coughed in unison, and altogether snapped her fingers. The sounds made by these two actions filled all the Buddha worlds in the ten directions, and the earth in all of them quaked and trembled in six different ways.

The living beings in their midst, the heavenly beings, dragons, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, human and nonhuman beings, thanks to the Buddha's supernatural powers, all saw in this saha world immeasurable, boundless hundreds, thousands, ten thousands, millions of Buddhas seated on lion seats under the numerous jeweled trees, and also saw Shakyamuni Buddha and Many Treasures Thus Come One seated together on a lion seat in the treasure tower. Moreover, they saw immeasurable, boundless hundreds, thousands, ten thousands, millions of bodhisattvas and mahasattvas and the four kinds of believers who reverently surrounded Shakyamuni Buddha.

When they had seen these things, they were all filled with great joy, having gained what they had never had before. At the time the heavenly beings in the midst of the sky cried out with loud voices, saying: "Beyond these immeasurable, boundless hundreds, thousands, ten thousands, millions of asamkhya worlds there is a land named saha, and in it a Buddha named Shakyamuni. Now for the sake of the bodhisattvas and mahasattvas he is preaching in his sutra of the Great Vehicle called the Lotus of the Wonderful Law., a Law to instruct the bodhisattvas, one that is guarded and kept in mind by the Buddhas. You must respond with joy from the depths of your heart, and also offer obeisance and alms to Shakyamuni Buddha!"

When the various living beings heard the voices in the sky, they pressed their palms together, faced the saha world, and spoke these words: "Hail, Shakyamuni Buddha! Hail, Shakyamuni Buddha!"

Then they took different kinds of flowers, incense, necklaces, banners and canopies, as well as the ornaments, rare jewels and other wonderful articles that adorned their persons, and all together scattered them far off in the direction of the saha world. The objects thus scattered poured in from the ten directions like clouds gathering together. Then they changed into a jeweled curtain that completely covered the area where the Buddhas were. At that time the worlds in the ten directions were opened up so that there was unobstructed passage from one to the other and they were like a single Buddha land.

At that time the Buddha spoke to Superior Practices and the others in the great assembly of bodhisattvas, saying: "The supernatural powers of the Buddhas, as you have seen, are immeasurable, boundless, inconceivable. If in the process of entrusting this sutra to others I were to employ these supernatural powers for a measurable, boundless hundreds, thousands, ten thousands, millions of asamkhya kalpas to describe the benefits of the sutra, I could never finish doing so. To put it briefly, all the doctrines possessed by the Thus Come One, the storehouse of all the secret essentials of the Thus Come One - all these are proclaimed, revealed, and clearly expounded in this sutra.

For this reason, after the Thus Come One has entered extinction, you must single-mindedly accept, uphold, read, recite, explain, preach and transcribe it, and practice it as directed. In any of the various lands, wherever there are those who accept, uphold, read, recite, explain, preach, transcribe, or practice it as directed, or wherever the sutra rolls are preserved, whether in a garden, a forest, beneath a tree, in monks quarters, in the lodgings of white-robed laymen, in palaces, or in mountain valleys or the wide wilderness, in all these places one should erect towers and offer alms. Why? Because you should understand that such spots are places of religious practice. In such places have the Buddhas gained anuttara-samyak-sambodhi, in such places have the Buddhas turn the wheel of the Law, in such places have the Buddhas entered parinirvana."

At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying:

The Buddhas, saviors of the world,
abide in their great transcendental powers,
and in order to please living being
they display immeasurable supernatural powers.
Their tongues reach to the Brahma heaven,
their bodies emit countless beams of light.
For the sake of those who seek the Buddha way
they manifest these things that are rarely seen.
The sound of the Buddhas coughing,
the sound of them snapping their fingers,
is heard throughout the lands in the ten directions
and the earth in all those lands moves in six ways.
Because after the Buddha has passed into extinction
there will be those who can uphold this sutra,
the Buddhas are delighted
and manifest immeasurable supernatural powers.
Because they wish to entrust this sutra,
they praise and extol the person who accepts and upholds it,
and though they should do so for immeasurable kalpas
they could never exhaust their praises.
The benefits gained by such a person
are boundless and inexhaustible,
like the vast sky in the ten directions
that no one can set a limit to.
One who can uphold this sutra
has in effect already seen me,
and likewise has seen Many Treasures Buddha
and the Buddhas that are emanations of my body.
And he also sees me today
as I teach and convert the bodhisattvas.
One who can uphold this sutra
causes me and my emanations,
and Many Treasures Buddha who has already
entered extension,
all to be filled with joy.
The Buddhas who are present in the ten directions
and those of past and future ages -
he will see them too, offer alms to them
and cause them to be filled with joy.
The secret essentials of the Law
gained by the Buddhas who sat in the place of practice -
one who can uphold this sutra
will gain them too before long.
One who can uphold this sutra
will delight in endlessly expounding
the principles of the various doctrines
and their names and phrases
like a wind in the open sky
moving everywhere without hindrance or block.
After the Thus Come One has passed into extinction,
this person will know the sutras preached by the Buddha,
their causes and conditions and their proper sequence,
and will preach them truthfully in accordance with principle.
As the light of the sun and moon
can vanish all obscurity and gloom,
so this person as he passes through the world
can wipe out the darkness of living beings,
causing immeasurable numbers of bodhisattvas
in the end to dwell in the single vehicle.
Therefore a person of wisdom,
hearing how keen are the benefits to be gained,
after I have passed into extinction
should accept and uphold this sutra.
Such a person assuredly and without doubt
will attain the Buddha way.

 

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Record of the Orally Transmitted Teachings (Nichiren's Lecture on the Lotus Sutra)

Record of the Orally Transmitted Teachings (Nichiren's Lecture on the Lotus Sutra)

Chapter Twenty-one: Supernatural Powers of the Thus Come One

Eight important points


Point One, concerning the supernatural power (jinriki) of the Thus Come One Myoho-renge-kyo

Words and Phrases, volume ten says, ‘[The Thus Come One has already been explained earlier.] The word jin, or ‘supernatural,’ means that which is unfathomable; the word riki, or ‘powers,’ refers to vital or essential activity. That which is unfathomable is the profoundness of the eternal or inherent entity, while vital activity is the magnitude of the power that causes the changes in the phenomenal world. In this chapter, because the profound doctrines of the Buddha are entrusted to others, he displays his ten types of great powers beforehand. That is why the chapter is entitled “Supernatural Powers”.

The Record of the Orally Transmitted Teachings says: This Myoho-renge-kyo is not the Wonderful Law of Shakyamuni Buddha, because when the action of this chapter takes place, the essence of the sutra has already been transmitted or entrusted to the Bodhisattva Superior Practices. Generally speaking, regarding this entrustment of Myoho-renge-kyo to the bodhisattva, the ceremony for entrustment begins in the “Treasure Tower” chapter (chapter eleven), the entity to be entrusted becomes apparent in the “life Span” chapter (chapter sixteen), and the ceremony comes to an end in the “Supernatural Powers” and “Entrustment” chapters (chapters twenty-one and twenty-two).

The Thus Come One is the Thus Come One of the “Life Span” chapter, and the supernatural powers are the ten supernatural powers possessed by a Buddha. Essentially, the five characters that make up Myoho-renge-kyo are the “supernatural” (jin) entity that is unfathomable and the ‘powers” (riki) that cause the changes. These supernatural powers are the same as those referred to in the passage in the “Life Span” chapter that speaks of “the Thus Come One’s secret and his transcendental powers.” They are the daimoku, Nam-myoho-renge-kyo, that Nichiren and his followers are now chanting.

These ten supernatural powers apply both to the time when the Buddha is in the world, and after his extinction. But in a deeper sense you should understand all ten powers are limited to the time after his extinction.

Again we may say that this chapter deals with the powers (riki) of the Thus Come One Myoho-renge-kyo and the deities (jin). The Thus Come One refers to all living beings, as has already been explained in the section on the “Life Span” chapter. Hence [T’ien-t’ai in his commentary] says that he has already explained the meaning of the term “Thus Come One” earlier. The deities are the seven shrines of the Mountain King of Mount Hiei. You should reflect carefully on what this means.


Point Two, concerning the long broad tongue of the Buddha in the passage “He extended his long broad tongue upward till it reached the Brahma heaven.”

The Record of the Orally Transmitted Teachings says: The word “broad” refers to the theoretical teaching, and the word “long” refers to the essential teaching. The word “tongue” refers to the Middle Way or the Dharma nature.

Because the Wonderful Law brings [enduring] benefits to all [living beings] of the ten worlds, it is characterized as spatially “broad” and temporally “long”.

Again, “broad” may be taken to refer to the Wonderful Law as it has existed since major world system dust particle kalpas ago, while “long” may be taken to refer to the Wonderful Law as it has existed since numberless major world system dust particle kalpas ago.

All these ways of looking at the matter refer alike to the Buddha’s long broad tongue.


Point Three, regarding the passage “…and from all his pores he emitted immeasurable, countless beams of light that illuminated all the worlds in the ten directions. The other Buddhas, seated on lion seats underneath the numerous jeweled trees, did likewise.”

The Record of the Orally Transmitted Teachings says: The words “ten directions” refer to the Ten Worlds. The passage makes clear that plants and trees too are able to attain Buddhahood. The word shishi, or “lion”, is made up of two elements, the first shi, which can be taken to mean a teacher, and the second shi, which can be taken to mean a disciple. These lion seats represent the Land of Eternally Tranquil Light. That is, [the lands of] the Ten Worlds in their original state are none other than the land of Eternally Tranquil Light.


Point Four, on the words “When Shakyamuni Buddha and the other Buddhas beneath the jeweled trees thus displayed their supernatural powers, they did so for fully a hundred thousand years.”

The Record of the Orally Transmitted Teachings says: The word “fully” or “to fill” refers to the Dharma-realm. “Hundred” means the hundred worlds, and “thousand” means the thousand factors. The passage is stating that “fully a hundred thousand years” means the principle of the three thousand realms in a single moment of life.

One instant, one moment of life, too, lasts for fully a hundred thousand years, and in this way the ten types of supernatural powers become manifest. The ten types of supernatural powers are the supernatural powers of the Ten Worlds. The supernatural powers of each of the Ten Worlds originate from the single Law Nam-myoho-renge-kyo.


Point Five, regarding the passage that describes how the earth in all these worlds quaked and trembled in six different ways, and the living beings in their midst all saw in this saha world the innumerable Buddhas who were seated on lion seats under the numerous jeweled trees

The Record of the Orally Transmitted Teachings says: The word “earth” represents the realm of the environment. The living beings there represent the realm of living beings. And the numerous jeweled trees that the Buddhas are seated under represent the realm of the five components. The passage illustrates the principle of the three thousand realms in a single moment of life.


Point Six, regarding the passage “Beyond these immeasurable, boundless, hundreds, thousands, ten thousands, millions of asamkhya worlds there is a land named saha, and in it a Buddha named Shakyamuni.”

The Record of the Orally Transmitted Teachings says: The bodhisattva of the essential teaching employing the power of great forbearance to proclaim and propagate Myoho-renge-kyo is known as saha. Forbearance is the Land of Eternally Tranquil Light. This mind of forbearance is called Shakyamuni Buddha. Saha means a world in which one must exercise forbearance and learn to endure.


Point Seven, regarding the passage “As the light of the sun and moon / can banish all obscurity and gloom, / so this person as he passes through the world / can wipe out the darkness of living beings.

The Record of the Orally Transmitted Teachings says: “This person” refers to the Bodhisattva Superior Practices, “the world” refers to the great country of Japan. “The darkness of living beings” refers to the grave malady of slandering the Law. That which “can wipe out” this malady is Nam-myoho-renge-kyo. Now Nichiren and his followers are the ones referred to here.


Point Eight, regarding the passage “So this person as he passes through the world / can wipe out the darkness of living beings, / causing immeasurable numbers of bodhisattvas / in the end to dwell in the single vehicle. / Therefore a person of wisdom, / hearing how keen are the benefits to be gained, / after I have passed into extinction / should accept and uphold this sutra. / Such a person assuredly and without doubt / will attain the Buddha way.

The Record of the Orally Transmitted Teachings says: the expression “in the end” or “ultimately” refers to widely declaring and propagating the teachings. “To dwell in the single vehicle” means that one should dwell in the single Law of Nam-myoho-renge-kyo. “Such a person” refers to an ordinary mortal who has reached the stage of hearing the name and words of the truth, the second of the six stages of practice. “The Buddha way” refers to the stage of ultimate enlightenment, the sixth and highest stage of practice.

The word “doubt” here indicates darkness, or ignorance, as fundamental doubt and perplexity. The passage makes clear that now, in the Latter Day of the Law, one should carry out this single practice only, that of accepting and upholding “this sutra,” in order to attain Buddhahood.