Chanting Growers Group

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

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.

 

[PassTheDoobie]

Devils and Demons in the Lotus Sutra

Devils and Demons in the Lotus Sutra

We have all heard the expression, “The devil made me do it.” We might have even used it whenever our hand was caught in the proverbial cookie jar. The desire to pin our “devilish” actions on someone or something else is so pervasive, we probably don’t think anything of it when we do it. When we, as practitioners of Nichiren Daishonin’s Buddhism, talk about devils and demons, what do we mean?

First, we have to toss all preconceived notions of devils and demons out of our heads. Forget the protruding horns, crimson skin and iron staff. Let’s not visualize fire-breathing monsters with warts that hide under the bed or in the closet. In Buddhism, devils and demons are not so obvious.

Nichiren Daishonin stated: “[Demons]… deprive people of benefits; another name for a devil is a robber of benefit” (The Writings of Nichiren Daishonin, p.87). He further indicates that there are two types of demons, good and evil. “Good demons feed upon enemies of the Lotus Sutra, while evil demons feed upon the sutra’s votaries” (WND, 912).

In Buddhist scriptures, there are many types of creatures. There are yakshas, that eat people; rakshasas, malignant demons that feed on human flesh; and kumbhandas that feed on human spirit or vitality. Further, there are hungry demons - those that were greedy in a previous existence and are born hungry in the next. It should be noted that while yakshas eat the flesh of evildoers, they do not eat the flesh of good people.

Some evil demons transformed themselves into good demons after taking faith in Buddhism. The “Dharani” chapter of the Lotus Sutra tells of Kishimojin (Jpn) and her ten demon daughters. This demon stole and ate other people’s children. Upon witnessing this, Shakyamuni hid her youngest child from her. Kishimojin was naturally upset about her child’s disappearance. Shakyamuni admonished her by pointing out that the grief she feels is the same that other parents experience when she devours their children. Kishimojin has a change of heart and pledges-along with her ten daughters-to protect the votaries of the Lotus Sutra.

These descriptions of devils in the Lotus Sutra, such as Kishimojin, are used to show how our evil actions affect others and to show how practicing Buddhism changes our lives and the environment.

The Benevolent Kings Sutra states: “When a nation becomes disordered, it is the spirits that first show signs of rampancy. Because the Spirits become rampant, all the people of the nation become disordered” (WND, 8). When we speak of rampant demons, we might bring up a mental image of monsters destroying things. In Buddhism, demons represent functions of human nature and the environment that bring misery and suffering. These demons and devils- the robbers of life and benefit-are actually the negativity inherent in our lives. They can appear as negative internal feelings and as external influences that try to obstruct our Buddhist practice.

Even in the lives of wonderful bodhisattvas, there is fundamental darkness. Negativity - like death and taxes - is certain to be a part of our lives until our final moments. Subtle negativity, like self-doubt, may be difficult to see as a devilish function, but it most certainly is. It keeps us from recognizing that we are Buddhas, worthy of the highest respect. But if we chant Nam-myoho-renge-kyo and study Nichiren Daishonin’s Buddhism on a regular basis, we can strengthen our Buddha nature, thereby overshadowing our devilish nature.

It is important to remember that this fundamental darkness is something that is always within us and we must be ever-vigilant to defeat it. There are things that appear in the external realm like social ills and moral and ethical injustices. But if we do not see that we possess the same tendencies to be unjust, in whatever form, we can become critical of others and feel powerless to do anything to change society or ourselves.

SGI President Ikeda stated in his “Dialogue on the Lotus Sutra”: “On the level of the individual, practicing the Lotus Sutra means confronting the fundamental darkness in one’s own life. In terms of society, it means confronting corrupt power and authority. Practicing the Lotus Sutra, therefore, necessarily entails challenging great difficulties.

Someone who does not confront great hardship is not a true votary of the Lotus Sutra” (Living Buddhism, August 1997, pp. 42-43).

Nichiren Daishonin states: “Good and evil have been inherent in life since time without beginning. [They] remain in one’s life through all the stages of the bodhisattva practice up to the stage of near-perfect enlightenment” (WND, 1113 [see page 10]).

In our time, any function that attempts to destroy faith in Nichiren Daishonin’s Buddhism can be seen as a demon - or as the Lotus Sutra describes, “evil demons taking possession of others.”

In a muddies kalpa, in an evil age

There will be many things to fear.

Evil demons will take possession of others

And through them curse, revile and

heap shame on us.

But we, reverently trusting the Buddha,

Will put on the armor of perseverance.

(LS13, 194)

Nichiren Daishonin pointed out the mistakes and misunderstandings of the religious teachings and institutions of his time and declared Nam-myoho-renge-kyo to be the truth that will lead people to happiness. The Daishonin struggled against persecution by religious and secular authority and taught the genuine way of Buddhist practice. We have the same challenge today, to fight against religious authorities that seek to delude and confuse people. These people can be described as functioning as demons.

Let’s keep in mind that all demons and devils can serve as a stimulus or motivation toward good if we confront them with faith. When devilish functions arise and we see them for what they are, we can challenge them and change our circumstances for the better. They are good in the sense that we can use them to develop and strengthen our lives. If we fall prey to their negative influence, we will lose in the end. Nichiren Daishonin considered all those who tried to act as his enemies to be his friends in that they allowed him to prove the correctness of his teachings. We can learn from his model.

To summarize, let’s fight against evil demons - those internal and external - and increase the function of good demons so that we can further humanism, peace and culture in society.

Bye Alexis Trass, based on Yasashi’s Kyogaku (Easy Buddhist Study) published by Seikyo Press in 1994.

 

[PassTheDoobie]

Positive and Negative Relationship with the LAW

Positive and Negative Relationship with the LAW

When you first encountered Nichiren Daishonin’s Buddhism, what was your response? Did you happily accept most of what you heard and join the SGI right away? Or did you knit your brows in disbelief? Were you born into the practice? If so, you probably didn’t make conscious decisions about practicing until you were much older. Perhaps you accept what you have heard about this Buddhism but choose to support the SGI without becoming a member. Whatever the circumstances that led us to where we are, there is no doubt that we all have a deep connection with the Daishonin’s teaching based on the Lotus Sutra.

The Daishonin always encouraged his followers to introduce others to this practice. Most of us have done that with various levels of success. Some people understand and accept Nichiren Daishonin’s Buddhism right away, while others oppose it or even disparage it. Introducing others to Buddhism sows the seed for their future happiness, even if they don’t take faith now or not at all in this lifetime. According to the attitude people take when they first encounter the teaching of the Lotus Sutra, they can form either a positive relationship or a negative relationship with it.

The Lotus Sutra enables those who have a connection with it to attain Buddhahood, even if that connection might not be considered positive. In “Persecution by Sword and Staff,” the Daishonin recounts the story of a woman in India who, in a fit of rage toward her husband, trampled the Lotus Sutra that he had been studying. She later died and fell into hell interesting to note that her feet did not. The Daishonin goes on to say, “Though the wardens of hell tried to force them down by beating them with iron staves, her feet remained outside of hell as a result of the relationship, albeit a reverse one, that they had formed with the Lotus Sutra” (WND, 962). The benefit of your relationship with the Lotus Sutra lies in the fact that you will most certainly attain Buddhahood in the future, regardless of what kind of relationship you have.

There is an all-encompassing compassion in this principle. All people possess a Buddha nature, and the important thing is that the Lotus Sutra is a catalyst for bringing it out. Relating to the Lotus Sutra in any way is a good cause for enlightenment. Simply hearing a teaching is enough to lead us in that direction.

The “Devadatta” chapter of the Lotus Sutra perfectly elucidates this principle. Devadatta was a disciple of Shakyamuni Buddha who was extremely jealous of him. He tried to kill Shakyamuni by setting wild elephants loose, and attempting to roll a boulder on him. He also spent much of his life creating a rift in the Buddhist Order and trying to destroy the community of Buddhists. Despite this, Shakyamuni predicts in the Lotus Sutra that Devadatta will most certainly attain enlightenment. Shakyamuni was very strict with Devadatta, but imagine the enormous compassion it takes to see the Buddha nature in someone who is trying to kill you. Further, the Daishonin says: “Whether by following it or opposing it, they will attain Buddhahood through the Lotus Sutra. This is the message of the ‘Devadatta’ chapter” (WND, 964).

This principle is further expounded in the “Bodhisattva Never Disparaging” chapter of the Lotus Sutra. Bodhisattva Never Disparaging goes among the people and vows to everyone he meets that they will attain Buddhahood. However, the people respond to him with hostility. They throw stones at him and try to beat him with sticks. Despite these attacks, he continues to tell the people, “I would never dare disparage you, because you are all certain to attain Buddhahood!” (LS20, 267). Because of this determination to respect all people, Bodhisattva Never Disparaging later attains enlightenment and leads everyone he comes in contact with one the same path.

There are two lessons we can take from “Bodhisattva Never Disparaging.” First, we should understand that bodhisattva practices hold the key to our happiness. If we want to bring out our innate Buddha nature, we must see that same potential in others as well and help them bring it out. The nest lesson is that no matter how a person responds to the teachings of the Lotus Sutra, you have nevertheless sown the seed of their happiness, and he or she will become enlightened. It is as the Daishonin says in “Hell Is the Land of Tranquil Light”: “It is because the Lotus Sutra saves those who oppose it as well as those who follow it. This is the blessing of the single character myo, or mystic” (WND, 457-58).

Some of us probably know people who have had a negative relationship with the Daishonin’s Buddhism. They could be friends, coworkers, spouses, parents or children. They may have been abusive toward us because of our practice. Even though we might have encountered a painful situation, our compassion for these people allows us to continue our bodhisattva practices. If someone has an incorrect notion about our faith or is critical of it, it is nevertheless important to have genuine dialogue with them. Doing so is a practice of compassion and our friends and family will blossom as a result. In many cases, these are the people who end up joining the SGI or becoming a supporter.

What is important is to speak the truth of Nichiren Daishonin’s Buddhism, the truth of people’s Buddha nature. It is important to dialogue with those in opposition to the practice, warmly encouraging them at times and strictly pointing out their mistaken views at other times.

We need not be overly concerned when one shows a negative relationship. When we speak with respect for everyone’s innate Buddhahood--no matter how indifferent they are--the Buddhahood in their lives appreciates our efforts and will respond accordingly.

Living Buddhism
December 2000
Page 6
By Alexis Trass, staff writer, based partly on Yasashii Kyogaku (Easy Buddhist Study).

 

[Babbabud]

Great post Thomas. I love the message of positivity. Its all so much what we make it . Also love the explantion of the "Evil Demons". Hope all continue to be healthy and happy. Give your family our love

 

[PassTheDoobie]

King Wonderful Adornment

King Wonderful Adornment

Sons' Abilities Inspire a King To Embrace Buddhism


"Former Affairs of King Wonderful Adornment," the twenty-seventh chapter of the Lotus Sutra, relates the story of a king named Wonderful Adornment, his wife, Pure Virtue, and his two sons, Pure Storehouse and Pure Eye.

The brothers, after receiving instruction from a Buddha named Cloud Thunder Sound Constellation King Flower Wisdom, devoted themselves to a bodhisattva practice, that is, practice based on a vow to save living beings from suffering. Consequently, the brothers acquired many supernatural powers.

The brothers cherished the wish that their parents would embrace Buddhism, and they invited their mother to go with them to listen to the Buddha preach. She agreed, and suggested that they devise a way to interest their father - a believer in Brahmanism - in joining them. She encouraged them to demonstrate for their father some of the mysterious and wonderful "supernatural" abilities they had obtained through their bodhisattva practice. They did so, and their father, impressed, asked who had taught them to perfect such abilities.

Pure Storehouse and Pure Eye told their father that they were disciples of a Buddha named Cloud Thunder Sound Constellation King Flower Wisdom, and the king developed a desire to see this Buddha. With his wife and children and a retinue of ministers and aides, the king went to visit the Buddha, heard him preach, and became his disciple. In the sutra, Shakyamuni Buddha prophesizes that the king would become a Buddha named Sal Tree King.

As Nichiren Daishonin says: "The Law cannot be propagated by itself. Since a person propagates the Law, the person and the Law are worthy of respect" (Gosho Zenshu, p. 856). Buddhism, although powerful, cannot propagate itself.

The brothers Pure Storehouse and Pure Eye converted their father to Buddhism by showing him the wonderful powers that they acquired through their practice. While the Sutra describes these abilities as "supernatural," depicting amazing feats, these can be thought of as symbolizing astounding improvement in terms of character., temperament or behavior. People come to understand the greatness of Buddhism and the Buddha by witnessing the conduct of Buddhist practitioners. In other words, the greatness of a teacher and a teaching is only truly understood through the greatness or integrity of the students. This is one aspect of the principle of oneness of mentor and disciple.

In this regard, SGI President Ikeda said of King Wonderful Adornment: "Family members in particular need to see actual proof, for they know us best of all. No matter how great we may present ourselves outside the home, our family can clearly see the reality of our situation. Of course, there are most likely also sides of us that our family is the last to know.

"At any rate, parents can see the growth of their children, and a wife can tell when her husband has changed for the better. This human revolution amounts to 'supernatural abilities.'

"The fact that the Ikegami brothers of the Daishonin's time were able to guide their father, who had been adamantly opposed to their practice, to the Daishonin's teaching is surely a demonstration of their noble humanity to remain undaunted even in the face of their father's attacks" (August 2000 Living Buddhism, p. 36).

While the sutra refers to supernatural or transcendental powers, Nichiren Daishonin says, "Outside of the attainment of Buddhahood, there is no 'secret' and no 'transcendental"' (GZ, 753).

In other words, the amazing powers displayed by Buddhas and bodhisattvas as described in the sutra can be seen as symbolizing the admirable qualities of those who have developed their inner state of life, or Buddhahood.

A parent witnessing a child who had been habitually lazy suddenly gain enthusiasm for his or her studies, or a wife who sees her demanding and unappreciative husband become consistently considerate, may feel like they have witnessed a supernatural transformation. Such changes can convince people of the power of Buddhist practice. "Actual proof" in Buddhism refers in a sense to changing what had been perceived impossible to change about ourselves, or accomplishing something we had thought beyond our ability. When we improve the things about ourselves that are most difficult to change, we are accomplishing human revolution, which is in itself extraordinary.

In Words and Phrases of the Lotus Sutra, T'ien-t'ai describes an episode from a previous life of King Wonderful Adornment and his family described in another sutra: "There were once four people who practiced Buddhism together. One among them cooked the meals and attended to the daily affairs of the other three so that they could devote all their time and energy to the practice of Buddhism. The three who engaged themselves completely in Buddhist practice attained enlightenment, but the one who managed the affairs of the household did not. Through supporting the others, however, he accumulated good fortune and as a result was reborn a king in lifetime after lifetime. This was King Wonderful Adornment. The other three were born as his wife and children who led him to practice Buddhism."

Nichiren Daishonin states: "It is no doubt because of karmic forces that they became my parents, and I, their child. If Nichiren is the envoy of the Lotus Sutra and the Thus Come One Shakyamuni, then his parents must also share this relationship. They are like King Wonderful Adornment and Lady Pure Virtue with their sons, Pure Storehouse and Pure Eye" ("Letter to Jakunichibo," WND, 993). In other words, Nichiren Daishonin compares himself and his disciples to Lady Pure Virtue and the brothers Pure Storehouse and Pure Eye, and the people and rulers of japan to King Wonderful Adornment.

According to the law of causality, the circumstances into which we are born in this life are a reflection of our actions in past lives. Life is in essence eternal, and nothing happens to us at random, outside the web of cause and effect that permeates past, present and future. Some are born to wealthy families and some to poor, some are born healthy and some sick, all effects of causes formed in the past. Buddhism asks us to accept responsibility for our situations, or lot in life, but not to be resigned to them. Instead, Buddhist practice is a source of confidence and hope that we can and will absolutely improve ourselves and our circumstances through the causes we make today. Because of the karmic connection we share, our relationships with our parents and family members are especially profound, and praying for family harmony and happiness is to pray and open the way to our personal happiness and fortune.


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

 

[PassTheDoobie]

Deliberately Creating the Appropriate Karma

Deliberately Creating the Appropriate Karma

For years, I felt confused by what I saw as a dichotomy in the teachings of Nichiren Daishonin’s Buddhism. In his writings, Nichiren Daishonin assures us that based upon our Buddhist practice, we will enjoy “peace and security” in this lifetime and “good circumstances” in our next (The Writings of Nichiren Daishonin, p.681). He also states that it is because of our countless good deeds in the remote past that we are able to take faith in the Gohonzon in this existence.

If it were true that our connection to the Mystic Law of Nam-myoho-renge-kyo extends deep into the infinite past, as both the Lotus Sutra and Nichiren Daishonin indicate, then why, I wondered, were so many of my fellow SGI members struggling with such extreme difficulties and problems? Where was all this good fortune we had supposedly accumulated?

The “Teacher of the Law” chapter of the Lotus Sutra offers a profound explanation: “Medicine King… you should understand that such persons have already offered alms to a hundred thousand million Buddhas and in the place of the Buddhas have fulfilled their great vow, and because they take pity on living beings they have been born in this human world… Medicine King, you should understand that these persons voluntarily relinquish the reward due them from their pure deeds and, in the time after I have passed into extinction, because they pity living beings, they are born in this evil world so they can broadly expound this sutra” (The Lotus Sutra, trans. Burt Watson, pp. 161-62).

In his Commentaries on the Words and Phrases of the Lotus Sutra, the Chinese Buddhist scholar Miaolo used the phrase “deliberately creating the appropriate karma,” (WND, 243) to describe this concept.

In “The Opening of the Eyes,” Nichiren Daishonin also addresses this concept: “The more government authorities rage against me, the greater my joy. For Instance, there are certain Hinayana bodhisattvas not yet freed from delusion, who draw evil karma to themselves by their own compassionate vow. If the see their father and mother have fallen into hell and are suffering greatly, they will deliberately create the appropriate karma in hopes that they too may fall into hell and share in and take their suffering upon themselves. Thus suffering is a joy to them” (WND, 243).

When SGI President Ikeda visited Sonia Ghandi in India after the assassination of her husband, Prime Minister Rajiv Ghandi, he told her “I really hope that you can change your sad destiny into a cause for realizing an important mission in India.” This conversation is captured in the book The wisdom of the Lotus Sutra, vol. 2(p.184). Here he also explains that the greatness of Rajiv Gandhi arose from his love for the people of India.

He writes: “Not even the terrorist bombing that took his life (in May 1991) could have destroyed the love for the people that burned in Rajiv Gandhi’s heart. I believe people have a mission to fulfill that transcends life and death. The lives of people who embrace a mission to which they can wholeheartedly dedicate themselves and even be willing to die for are the most sublime” (Ibid., p. 184).

The most important thing to remember as practitioners of Nichiren Daishonin’s Buddhism - especially when facing difficulties and problems - is that we possess a profound mission as Bodhisattvas of the Earth. Instead of simply viewing our unfortunate circumstances as “bad karma,” our struggles, no matter how difficult, are in fact the soil for our great mission to take root.

“To simply view your sufferings as ‘karma’ is backward-looking,” writes President Ikeda in The Wisdom of the Lotus Sutra (pp. 208-209). “We should have the attitude: ‘These are sufferings I took on for the sake of my mission. I vowed to overcome these problems through faith.”

“When we understand this principle of ‘deliberately creating the appropriate karma,” he continues, “our frame of mind is transformed; what we had previously viewed as destiny, we come to see as mission. There is absolutely no way we cannot overcome sufferings that are the result of a vow that we ourselves made.”

The problem is that if we are deluded in our view of life and are overcome with complain and suffering as a result of our problems, we might forget our original vow to save others by overcoming our suffering. And then we might not be able to conquer our own suffering either.

In The New Human Revolution, President Ikeda tells the SGI members in Brazil, man of whom were desperately poor and isolated in a new and vastly different country, that in addition to making tenuous efforts, their “daimoku must also be a pledge.”

“Prayer in Nichiren Daishonin’s Buddhism means to chant daimoku based on a pledge or vow. At its very core, this vow is to attain kosen-rufu.

“You may think you have just happened to come to Brazil as a result of your respective circumstances. But this is not the case, “he continues. “You have been born as Bodhisattvas of the Earth in order to achieve kosen-rufu in Brazil, to lead the people of this country to happiness and to create an eternal paradise in this land. Indeed, you have been chosen by Nichiren Daishonin to be here” (The New Human Revolution, vol. 1, p.251).

It is the same for us, irrespective of where we live or our present circumstances. Once we determine to overcome our sufferings as a way to help others understand the greatness of this Buddhism and thereby lead as many people to happiness as possible, then we will be fulfilling the compassionate vows that we ourselves made in the infinite past. To make this kind of determination and advance with courage is what is most important.

“When you realize you great mission as Bodhisattvas of the Earth and dedicate your lives to kosen-rufu, the sun that has existed within you since time without beginning will begin to shine forth. All offenses you have committed in past lifetimes will vanish like mist, and you will embark upon wonderful lives permeated by deep joy and happiness” (Ibid., p.254)

From: http://www.sgi-usa.org/buddhism/buddhismtoday/bc028.htm

 

[Babbabud]

wooooohooooooo more joy and happiness on the way waaahooooo!!!!!!!!!
wednesday nite is group chant nite ... gonna be a great day

 

[PassTheDoobie]

Bud! I waited two days to hear how the meeting went! How are you all?

 

[PassTheDoobie]

The Four Universal Vows: FOUR PLEDGES FUNDAMENTAL TO BUDDHIST PRACTICE.

The Four Universal Vows: FOUR PLEDGES FUNDAMENTAL TO BUDDHIST PRACTICE.

Putting one's entire heart and soul into fulfilling one's vow.

The purpose of Buddhism is to enable each person to attain Buddhahood - to become a Buddha. Perhaps I should note here that this doesn't mean a Buddha in his classic artistic image - after all, many of us are trying to lose weight, and though some may value a good tan, few want to have their bodies emit a golden light. Rather, the real meaning of Buddha is an awakened person. Buddhahood describes a condition of life in which we can best give full play to our individuality, contribute positively to society and lead a happy life, one that is fulfilling and deeply worthwhile.

In Mahayana Buddhism, the first step in practice aimed at developing this state of life called Buddhahood is making a vow or pledge as a bodhisattva. Bodhisattva is the term for one who strives for enlightenment through altruistic practice. There are "four universal vows" made by a bodhisattva upon first awakening an aspiration for enlightenment. They are universal because all Buddhists learn of and adopt their spirit upon beginning their practice.

Nichiren Daishonin says, "At the stage of bodhisattva practice, one upholds the precepts by making four universal vows" (Gosho Zenshu, p. 434). Thus, the purpose of and benefit of all of the Buddhist precepts, that is, the rules of discipline of the Buddhist Order, are contained in these four vows.

A "vow" in Buddhism is something one pledges to accomplish, being willing to exert oneself heart and soul to do so. The way or path of bodhisattva practice involves challenging oneself to fulfill these vows no matter what obstacle or difficulty may present itself. In his writing "The Opening of the Eyes," Nichiren Daishonin speaks of his own determination to continue to spread his teachings even in the face of severe opposition: "Here I will make a great vow...whatever obstacles I might encounter, so long as persons of wisdom do not prove my teachings to be false, I will never yield! All other troubles are no more to me than dust before the wind" (The Writings of Nichiren Daishonin, p. 280).

This represents his solemn pledge to the people as the true Buddha of the Latter Day of the Law who embodies the three virtues of Sovereign, Teacher and Parent.

Regarding this passage, SGI President Ikeda recently said, "Here we see the Daishonin's 'fighting spirit' of selfless dedication to spreading the Law without begrudging his life. He also confirms that it is his 'great vow' that sustains the spirit. The concepts of 'fighting spirit' and 'great vow' are the essence of the Lotus Sutra and the foundation of Nichiren Buddhism."

While the Daishonin expressed his personal vow in many ways throughout his writings, the four universal vows describe those made by all practitioners, all bodhisattvas, upon embarking on Buddhist practice. They are the vows (1) to save innumerable living beings, (2) to eradicate countless earthly desires, (3) to master immeasurable Buddhist teachings and (4) to attain supreme enlightenment.

The first vow is a pledge to save people from suffering, without favoring or discriminating among them in any way. The second is to overcome the negative influences of desire, suffering and illusion, or "earthly desires." The third is to study and gain a thorough understanding of the teachings and principles of Buddhism. The fourth is to arrive at and demonstrate in one's actions the highest form of awakening - Buddhahood.

If we were to categorize the four, the first, the vow to save living beings, constitutes "practice for others"; the second and third aim at self-improvement and represent "practice for oneself"; and the third is the ultimate purpose of Buddhist practice.

The vow to save others is most essential

The starting point or essence or essence of Buddhist practice exists in the first vow, the vow to save others. Regarding this, Nichiren Daishonin says, "Among the four universal vows, the vow to save innumerable living beings ultimately should be regarded as most essential" (GZ, 846).

The Daishonin also describes the spirit of a bodhisattva to place highest importance on fulfilling the vow to save all living beings as "desiring to attain enlightenment for oneself only after saving all living beings" (GZ, 433). He states that bodhisattvas who make these vows should practice "among ordinary mortals of the six paths, being mindful to place little importance upon oneself while providing goodness to others..."(GZ, 433).

The Daishonin calls for us to highly value others by striving to relieve them of suffering and bringing them joy and happiness To "place little importance upon oneself" doesn't mean to devalue our own existence. Putting aside concerns for immediate personal gain, it actually accords with the highest form of self-respect. This is because working to benefit others causes our own true potential to shine fully, bringing out the very best in us. When people have a strong and genuine desire to help others, the can truly work hard to fulfill their goals and ideals. When we put all of our energy and ability into working for people's happiness, we polish and develop our own potential, tapping undiscovered ability and giving full play to our individuality.

Everyone around us can contribute to our growth

Nichiren Daishonin also wrote, "The first of the four debts is that owed to all living beings. Were it not for them, one would find it impossible to make the vow to save innumerable living beings" (WND, 43).

Everyone we encounter, live with and work with can assist us in our Buddhist practice. If we regard the sufferings of others as our own, and walk with them along the path to a solution to those sufferings, then we are living the core and essence of Buddhist practice.

The first step - the most important practical effort we can take toward such practice - is to consistently and repeatedly engage in and broaden our discussions with others, developing mutual understanding and awareness. Nichiren Daishonin and Shakyamuni valued dialogue highly, and many of the Daishonin's writings and various sutras as well explain how to engage in it most effectively.

In this regard, our discussion meetings are excellent forums for fulfilling these four vows. Our efforts to pray for, reach out to, talk with, and encourage others, particularly those who cannot attend SGI activities, are ideal expressions of our "vow to save innumerable living beings."

By Jeff Kriger, SGI-USA vice study department leader.
Based on Yashii Kyogaku (Easy Buddhist Study)
published by Seikyo Press 1994.

 

[PassTheDoobie]

Bodhisattva Never Disparaging: ALWAYS RESPECTING OTHERS IN OUR BEHAVIOR

Bodhisattva Never Disparaging: ALWAYS RESPECTING OTHERS IN OUR BEHAVIOR

“I would never dare disparage you, for you are all certain to attain Buddhahood!” (The Lotus Sutra, trans. Burton Watson, p. 267).

Imagine the scene: You have made a sincere determination to dedicate yourself to helping others become happy. You recognize your mission to behave as a bodhisattva and you set out to take action toward that end. You approach others and let them know that you respect them and that they are valuable. However, the people don’t respond to you the way that you might imagine. They beat and throw stone at you. They call you names and say you are irresponsible for predicting that they will attain Buddhahood.

What would you do?

In light of being physically and verbally abused, we might think that being a bodhisattva requires too much patience and forbearance. Many of us might give up trying to help others or acknowledge their potential for Buddhahood. But this wasn’t the spirit of Bodhisattva Never Disparaging. Despite the ill treatment he received from the four kinds of believers--monks, nuns, laymen and laywomen--he showed reverence for every person he met and resolved to help them discover their Buddha nature.

“The heart of the Buddha’s lifetime of teachings is the Lotus Sutra, and the heart of the practice e 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” (“The Three Kinds of Treasure,” The Writings of Nichiren Daishonin, pp. 851-52).

As practitioners of Nichiren Daishonin’s Buddhism, we are all trying to polish our lives. As the quote above states, the most essential part of our Buddhist practice--a way to polish our lives--can be found in the twentieth chapter of the Lotus Sutra. Nichiren Daishonin explains that although Shakyamuni taught many sutras, the most important is the Lotus Sutra. Moreover, what is taught in “The Bodhisattva Never Disparaging” chapter explains the essence of our Buddhist practice.

Since Kumarajiva’s Chinese translation of the passage above consists of twenty-four characters, it is often referred to as “the twenty‑four–character Lotus Sutra.” This represents the abbreviated Lotus Sutra. “The Record of the Orally Transmitted Teachings” says: “These twenty‑four Chinese characters that make up this passage are interchangeable with the five characters of Myoho-renge-kyo; [though the wording is different] the meaning is the same. These twenty‑four characters represent the ‘abbreviated’ Lotus Sutra” (Gosho Zenshu, p. 764).

In a previous existence, Shakyamuni was Bodhisattva Never Disparaging. He told the story of Bodhisattva Never Disparaging to show that the purpose of his advent lay in his behavior as a human being. We see the exact words with which he showed respect to all. “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” (Lotus Sutra, pp. 266-67).

If someone is not treating us right, it is all too easy to give up trying to encourage him and help him create a valuable life. But every human being has the potential for Buddhahood, however dormant it may seem to our won limited vision. When we recognize this in others--even in people we don’t like--a phenomenal thing begins to happen. Others will change and so will we. Although we are working for the happiness of others, a wonderful side effect is that we become even happier ourselves.

The entire teaching of the Lotus Sutra, which expounds the universality of Buddhahood, is crystallized in never Disparaging’s words. He put the teaching into practice.

Showing Respect to Even Those Who Are Hostile

Despite his best efforts to respect everyone with whom he came in contract, Bodhisattva Never Disparaging’s contemporaries saw his behavior as strange. He didn’t take time to read and recite the scriptures as other monks were doing; he spent his time bowing to people. These four kinds of believers felt contemptuous of what they perceived to be his arrogance and ignorance and treated him cruelly, ridiculing and berating him.

Interestingly, Bodhisattva Never Disparaging was never discouraged by his circumstances. When the malignity began, he would run a safe distance away--no to avoid being injured, but to prevent his attackers from creating more negative causes--and continue calling out his words of homage: “You are certain to attain Buddhahood.”

This pattern continued for years. At the time of his death, he had expiated his bad karma through continuous practice and had “the power to preach pleasingly and eloquently, the power of great goodness and tranquility” (LS 20, 268). When the four kinds of believers saw this change in him, they reconsidered their views and gladly became his followers. Because of their poor treatment of Bodhisattva Never Disparaging, they were able to form a “reverse relationship”--a relationship that allows one to have a connection with the Lotus Sutra even though that person may have slandered the Law--that allowed them to encounter him again later.

This shows Bodhisattva Never Disparaging’s dauntless spirit and how his efforts of many years came to fruition. He continued to respect all because he had confidence that everyone has the potential for enlightenment. Because he believed in the teachings of the Lotus Sutra and practiced according to his convictions, he attained Buddhahood. It is just as the Daishonin states: “There is a fundamental oneness of self and others. Therefore when Bodhisattva Never Disparaging made 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” (GZ, 769).

Translating What We Believe Into Action

Although the four kinds of arrogant people abused Bodhisattva Never Disparaging, the Buddha nature that existed deep in their lives was respectful of his efforts. His sincere behavior transformed their inner lives without them being aware of it. He was able to translate his beliefs into concrete behavior. His example teaches us that unless we incorporate bodhisattva practices in our lives, we won’t create much value. However, this does not mean that we should allow people to abuse us.

How do we apply this knowledge to real-life situations? It is important to understand that Bodhisattva Never Disparaging’s behavior is an ideal. We are all persevering and working hard to be our best selves. As we continue practicing, studying and believing in our potential, our Buddha nature will expand. We shouldn’t have a poor self-image because we do not see ourselves as Bodhisattva Never Disparaging. Over the long course of our practice, we will achiever our goals. The fact that we exert ourselves in our faith and SGI activities, in spite of our shortcomings, is evidence that we are following the same path of Bodhisattva Never Disparaging.

May 2001
Living Buddhism
By Alexis Trass, based on Yasashii Kyogaku (Easy Buddhist Study) published by Seikyo Press in 1994.

 

[PassTheDoobie]

The Lotus Sutra / Chapter Twenty

The Lotus Sutra / Chapter Twenty

The Lotus Sutra

Translated by Burton Watson

Chapter Twenty: Bodhisattva Never Disparaging

At that time the Buddha said to the bodhisattva and mahasattva Gainer of Great Authority: 'You should understand this. When monks, nuns, laymen or laywomen uphold the Lotus Sutra, if anyone should speak ill of them, curse or slander them, he will suffer severe recompense for his crime, as I have explained earlier. And I have also explained earlier the benefits gained by those who uphold the sutra, namely, purification of their eyes, ears, nose, tongue, body, and mind.

"Gainer of Great Authority, long ago, an immeasurable, boundless, inconceivable number of asamkhya kalpas in the past, there was a Buddha named Awesome Sound King Thus Come One, worthy of offerings, of right and universal knowledge, perfect clarity and conduct, well gone, understanding the world, unexcelled trainer of people, teacher of heavenly and human beings, Buddha, World-Honored One. His kalpa was called Exempt from Decay and his land was called Great Achievement.

"This Buddha Awesome Sound King during the age when he lived preached the Law for heavenly and human beings and asuras. For those who were seeking to become voice-hearers he responded by preaching the Law of the four noble truths so that they could transcend birth, old age, sickness and death and eventually attain nirvana. For those seeking to become pratyekabuddhas he responded by preaching the Law of the twelve-linked chain of causation. For the bodhisattvas, as a means to lead them to anuttara-samyak-sambodhi, he responded by preaching the Law of the six paramitas so they could eventually gain the Buddha wisdom.

"Gainer of Great Authority, this Buddha Awesome Sound King had a life span of kalpas equal to four-hundred thousand million nayutas of Ganges sands. His correct Law endured in the world for as many kalpas as there are dust particles in one Jambudvipa. His counterfeit Law endured in the world for as many kalpas as there are dust particles in the four continents. After this Buddha had finished bringing great benefits to living beings, he passed into extinction.

"After his Correct Law and Counterfeit Law had come to an end, another Buddha appeared in the same land. He too was named Awesome Sound King Thus Come One, worthy of offerings, of right and universal knowledge, perfect clarity and conduct, well gone, understanding the world, unexcelled worthy, trainer of people, teacher of heavenly and human beings, Buddha, World-Honored One. This process continue until twenty-thousand million Buddhas had appeared one after another, all bearing the same name.

"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. At this time there was a bodhisattva monk named Never Disparaging. Now, Gainer of Great Authority, for what reason was he named Never Disparaging? This monk, whatever persons he happened to meet, whether monks, nuns, Laymen or laywomen, would bow in obeisance to all of them and speak words of praise, saying, 'I have profound reverence for you, I would never dare treat you with disparaging and arrogance. Why? Because you are all practicing the bodhisattva way and are certain to attain Buddhahood.'

"This monk did not devote his time to reading or reciting the scriptures, but simply went about bowing to people. And if he happened to see any of the four kinds of believers far off in the distance, he would purposely go to where they were, bow to them and speak words of praise, saying, 'I would never dare disparage you, because you are all certain to attain Buddhahood!'

"Among the four kinds of believers there were the those who gave way to anger, their minds lacking in purity, and they spoke ill of him and cursed him, saying, 'This ignorant monk - were 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!'

"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.' 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!' And because he always spoke these words, the overbearing arrogant monks, nuns, laymen and laywomen gave him the name Never Disparaging.

"When this monk was on the point of death, he heard up in the sky fully twenty thousand, ten thousand, a million verses of the Lotus Sutra that had been previously preached by the Buddha Awesome Sound King, and he was able to accept and uphold them all. Immediately he gained the kind of purity of vision and purity of the faculties of the ear, nose, tongue, body and mind that have been described above. Having gained this purity of the six faculties, his life span was increased by two hundred ten million nayutas of years, and he went about widely preaching the Lotus Sutra for people.

"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.

"This bodhisattva converted a multitude of a thousand, ten thousand, a million, causing them to abide in the state of anuttara-samyak-sambodhi. After his life came to an end, he was able to encounter two thousand million Buddhas, all bearing the name Sun Moon Bright, and in the midst of their Law he preached this Lotus Sutra. Through the causes and conditions created thereby, he was also able to encounter two thousand million Buddhas, all with the identical name Cloud Freedom Lamp King. In the midst of the Law of these Buddhas, he excepted, upheld, read, recited and preached this sutra for the four kinds of believers. For that reason he was able to gain perfection of his ordinary eyes, and the faculties of his ears, nose, tongue, body and mind were likewise purified. Among the four kinds of believers he preached Law with no fear in his mind.

"Gainer of Great Authority, this bodhisattva and mahasattvas Never Disparaging in this manner offered alms to a vast number of Buddhas, treating them with reverence and honor and praising them. Having planted these good roots, he was later able to encounter a thousand, ten thousand, a million Buddhas, and in the midst of the Law of these Buddhas, he preached this sutra, gaining benefits about him to attain Buddhahood.

"Gainer of Great Authority, what do you think? The bodhisattva Never Disparaging who lived at that time - could he be unknown to you? In fact he was none other than I myself! If in my previous existences I had not accepted, upheld, read and recited this sutra and preached it for others, I would never have been able boat to attain anuttara-samyak-sambodhi so quickly. Because in the presence of those earlier Buddhas I accepted, upheld, read and recited this sutra and preached it for others, I was able quickly to attain anuttara-samyak-sambodhi.

"Gainer of Great Authority, at that time before the four kinds of believers, the monks, nuns, laymen and many women, because anger arose in their minds and they threatened me 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 and Avichi hell. After they had finished paying for their offenses, they once more encountered the bodhisattva Never Disparaging, who instructed them in anuttara-samyak-sambodhi.

"Gainer of Great Authority, what do you think? The four kinds of believers who at that time constantly disparaged this bodhisattva - could they be unknown to you? They are in this assembly now, Bhadrapala and his group, five hundred bodhisattvas; Lion Moon and her group, five hundred laymen, all having reached the state where they will never regress in their search for anuttara-samyak-sambodhi!

"Gainer of Great Authority, you should understand that this Lotus Sutra richly benefits the bodhisattvas and mahasattvas, for it can cause them to obtain anuttara-samyak-sambodhi. For this reason, after the Thus Come One has passed into extinction, the bodhisattvas and mahasattvas should at all times accept, uphold, read, recite, explain, preach and transcribe this sutra."

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

In the past there was a Buddha
named Awesome Sound King,
of immeasurable supernatural powers and wisdom,
leading and guiding one and all.
Heavenly and human beings, dragons, spirits
joined in offering him alms.
After this Buddha had entered extinction,
when his Law was about to expire,
there was a bodhisattva
named Never Disparaging.
The four kinds of believers at that time
scrutinized and adhered to the Law.
The bodhisattva Never Disparaging
would go to where they were
and speak to them, saying,
"I would never disparage you,
for you are practicing the way
and all of you will become Buddhas!"
When the people heard this,
they gibed at him, cursed and reviled him,
but the bodhisattva Never Disparaging
bore all this with patience.
When his offenses had been wiped out
and his life was drawing to a close,
he was able to hear this sutra
and his six faculties were purified.
Because of his transcendental powers
his life span was extended,
and for the sake of others
he preached this sutra far and wide.
The many persons who adhered to the Law
all received teaching and conversion
from this bodhisattva,
who caused them to dwell in the Buddha way.
When Never Disparaging's life ended,
he encountered numerous Buddhas,
and because he preached this sutra
he gained measurable blessings.
Bit by bit he acquired benefits
and quickly completed the Buddha way.
Never Disparaging who lived at that time
was none other than myself.
And the four kinds of believers
who adhered to the Law then,
who heard Never Disparaging say,
"You will become Buddhas!"
and through the causes thus created
encounter numerous Buddhas -
they are here in this assembly,
a group of five hundred bodhisattvas,
and the four kinds of believers,
men and women of pure faith
who now in my presence
listen to the Law.
In previous existences
I encouraged these persons
to listen to and accept this sutra,
the foremost in the Law,
unfolding it, teaching people,
and causing them to dwell in nirvana.
So in age after age they accepted and upheld
scriptures of this kind.
A million million ten thousand kalpas,
an inconceivable time will pass
before at least one can hear
this Lotus Sutra.
A million million ten thousand kalpas,
an inconceivable time will pass
before the Buddhas, World-Honored Ones,
preach this sutra.
Therefore its practitioners
after the Buddha has entered extinction,
when they hear a sutra like this
should entertain no doubts or perplexities
but should with a single mind
preach this sutra far and wide,
age after age encountering Buddhas
and quickly completing the Buddha way.

 

[Babbabud]

Meetings are fantastic Thomas .... I have made cd of gongyo and am practising. I handed out cd's to some of the members. The meeting ive been too are said too be very small right now as there are ony 5 . More ppl will be coming up from Redding about an hour away this week and should be the biggest meeting ive been to. The studies I have here seem to me to be more reading then most of the others do and I seem to be up to speed with whats happening.We pretty much chant the whole hour that we meet. About 20 minutes of chanting then gongyo then back to chanting. Not as much conversation about the teachings as I would have expected. This is a very new chapter and I am on the ground floor so to say so Im sure we will see lots of changes as time goes on Im thinking of going to a meeting at the next chapter south of here just to have an opportunity to chant with a larger number of ppl. Hope everyone is feeling high and happy ... much love from the babba's

 

[PassTheDoobie]

We are way high and happy over here right now. More unbelievable benefits continue to come floating down from the heavens like mandara and manjushaka flowers! I wish I could be more specific! Let's just say someone very near and dear to me made some TV retailing history for their area of specialization, selling out of their almost $500,000 worth of goods in 40 minutes, for an actual average sales rate of $11,680/minute! One item alone sold for $171,875! Can you fucking believe that? Nam-myoho-renge-kyo!

No one (and I mean NO ONE!), thought it could be done! (But then so very few people understand the power of Nam-myoho-renge-kyo!) The most beautiful thing for me is watching this person's faith grow day by day as their practice becomes very much their own; and they mature in faith based on the presence of their own growth and understanding.

Congratulations to you, my Bud! Keep going! I've got my own SGI meeting for new members on Monday, and I'm bringing two guests. Soon, you are going to be ready to invite others to attend your activities with you. When you start to really do shakubuku, fulfilling your vow to propagate the Law, your benefits for doing so are beyond your imagination. I bet you are one of the leaders of this group within six months. Hide and watch. (Yes, we have studied more here then most people would as average SGI members.)

Love to you and yours and EVERYBODY ELSE reading this!

T

 

[PassTheDoobie]

The Record of the Orally Transmitted Teachings

The Record of the Orally Transmitted Teachings

Chapter Twenty: The Bodhisattva Never Disparaging

Thirty important points


Point One, regarding Bodhisattva Never Disparaging

The Record of the Orally Transmitted Teachings says: The word “Constantly” in the name [Constantly] Never Disparaging refers to the bodhisattva Never Disparaging who is constantly present in the three existences of past, present, and future. The name “Never Disparaging” refers to the three inherent potentials of the Buddha nature* that is present in the minds of all living beings. The Buddha nature is the Dharma nature. And the Dharma nature is Myoho-renge-kyo.

(*They are the innate Buddha nature, the wisdom to perceive it, and the good deeds, or Buddhist practice, to develop this wisdom and cause the Buddha nature to emerge. Good deeds aid the development of wisdom, and the developed wisdom realizes the innate Buddha nature. These three causes interact to enable one to attain Buddhahood.)


Point Two, regarding the bodhisattva Gainer of Great Authority [to whom this chapter is addressed]

The Record of the Orally Transmitted Teachings says: The word “Gainer” stands for the manifested body, the word “Great” stands for the Dharma body, and the word “Authority” stands for the reward body.

Or again, we may say that the word “Gainer” stands for the truth of temporary existence, the word “Great” stands for the Middle Way, and the word “Authority” stands for the truth of non-substantiality.

The whole then represents the perfect unification of the three truths and the three bodies.


Point Three, regarding the Buddha Awesome Sound King

The Record of the Orally Transmitted Teachings says: The word “Awesome” refers to the element of form or body, and the word “Sound” refers to the element of the mind. The word “King” refers to the nonduality of body and mind.

Now that we have entered the Latter day of the Law, to chant Nam-myoho-renge-kyo is to be an Awesome Sound King. The reason is that the word “Sound” stands for the daimoku, or titles, of all various provisional teachings, while the word “Awesome” stands for the five characters of the title [of the Lotus Sutra, Myoho-renge-kyo]. And the word “King” stands for the practitioners of the Lotus Sutra.

The daimoku of the Lotus Sutra is like the roar of a lion, while the other sutras are like the cries of the other beasts. The Lotus Sutra is referred to as “king of the sutras” (chapter twenty-three, Medicine King).

Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they become the Buddha Awesome Sound King.

(to be continued...)

 

[SoCal Hippy]

Congrats PTD on a great benefit of actual proof!!! Never heard of those flowers so had to look them up.
It does really describe quite beautifully the experience gained from chanting Nam myoho renge kyo.

mandara flower (Skt)
[曼陀羅華] (Jpn.: mandara-ke)

Also, mandarava flower. A flower said to bloom in heaven. It is fragrant, and its beauty delights those who see it. The Sanskrit term mahamandara (also mahamandarava ) indicates great or large mandara flowers, a distinct kind of flower in Buddhist scriptures. In Buddhist sutras, mandaras and other heavenly flowers rain down from the heavens when a Buddha preaches or when other wonderful events occur. The mandara flower is one of the four kinds of flowers said to bloom in heaven, the other three being the great mandara flower, the manjushaka flower, and the great manjushaka flower.

From source: The Soka Gakkai Dictionary of Buddhism

manjushaka flower (Skt)
[曼殊沙華] (Jpn.: manjusha-ge)

A soft white flower said to bloom in heaven and to have the power to remove the evil karma of those who see it. Manjushaka flowers are said to rain down from the heavens when a Buddha preaches or when other wonderful events occur. In the "Introduction" (first) chapter of the Lotus Sutra, an event that heralds the preaching of the sutra is depicted as follows: "At that time heaven rained down mandarava flowers, great mandarava flowers, manjushaka flowers, and great manjushaka flowers, scattering them over the Buddha and over the great assembly." These flowers are collectively known as the four kinds of flowers.

From source: The Soka Gakkai Dictionary of Buddhism

 

[SoCal Hippy]

60 yrs ago - Aug 24

60 yrs ago - Aug 24

Sixty years ago, in August 1945, World War II came to an end. People
around the world were reeling from the loss of friends and loved ones.
The Japanese people had also lost their direction. All they could
focus on were the questions of survival: "Where will my next meal come
from?" "How can I feed my children?"

Just before the end of the war, Josei Toda, who was to become the
second president of the Soka Gakkai, emerged from prison with the
burning desire to relieve the suffering of the people and establish a
peaceful world free from the cruelty of war. To do this, he
re-established the Soka Gakkai organization. His indomitable passion
to advance kosen-rufu led him to understand importance of nurturing
youth, and he prayed for the emergence of "young flag-bearers."

Two years later, Toda attended a discussion meeting on August 14,
1947. In attendance was a nineteen-year-old man named Daisaku Ikeda.
That evening, Toda spoke about Nichiren Daishonin's essay "On
Establishing the Correct Teaching for the Peace of the Land. He
explained that, without solving our problems based on the philosophy
and practice of Nichiren Buddhism, no real construction of happiness
can be established. Toda shared his conviction that the objective of
our kosen-rufu movement is to abolish tragedy and misfortune from the
earth.

Hearing this, Daisaku Ikeda asked several questions, starting with,
"What is the correct way of life?" Toda replied that unless one solves
the problems of the four sufferings—birth, old age, sickness and
death—one cannot find a correct way of life. He shared his sincere
conviction that Nichiren Daishonin answered this question clearly and
encouraged young Daisaku Ikeda to practice. By doing so, Toda said,
Daisaku would eventually realize that he is paving the correct path of
life.

The young Ikeda also asked, "What is a true patriot?" Toda replied
that "a true patriot is none other than one who believes in the Mystic
Law. The reason is that a believer in Nichiren Buddhism can help
people lead lives of happiness for eternity and be the driving force
for reconstructing an unhappy nation; [he or she] can create the
foundation for a happy, peaceful society.… A society based on the
Buddhism of the Mystic Law must emerge in the future. The great power
to bring this about exists in the Buddhism of Nichiren Daishonin, in
Nam-myoho-renge-kyo."

Toda then delved into an explanation of Nam-myoho-renge-kyo. All the
vast teachings of Buddhism, he said, are an attempt to explain
Nam-myoho-renge-kyo, which is the fundamental Law of all phenomena.
"It holds the power to change human destiny;" Toda said. "It is the
original power of the great universe. Nam-myoho-renge-kyo is the
original Buddha, the name of the eternal Buddha's life."

Daisaku Ikeda was moved by Toda's sincere, direct answers. This and
the fact that he sensed neither confusion in Toda nor any ideological
game-playing inspired him. The young man who had been searching for a
direction in life was so inspired by this first encounter with the man
who would be his eternal mentor that he recited an impromptu poem at
this discussion meeting.


Traveler,
From whence do you come?
And where do you go?
The moon has set,
But the Sun has not yet risen.
In the chaos of darkness before the dawn
Seeking the light,
I advance
To dispel the dark clouds from my mind
To find a great tree unbowed by the tempest
I emerge from the earth.


Ten days later, on August 24, 1947, Daisaku Ikeda received the
Gohonzon, joined the Soka Gakkai and began to practice Nichiren Buddhism.

 

[PassTheDoobie]

From the bottom of my heart, thank you my brother. We both started when we were nineteen too, and for much of the same reasons.

But that's where the comparisons end! LOL That's where the comparisons end.

However, if we just never give up and never give in and keep practicing no matter what, to the very bitter end, it is impossible that that is what it would be. Heavenly and fragrant, delightful and always bringing a smile, like mandara flowers raining down from the sky, the end is more near than far, but at the same time these are the best years of our lives if we want to make them so. Faith is the E ticket to get you where you want to go.

 

[PassTheDoobie]

The Record of the Orally Transmitted Teachings

The Record of the Orally Transmitted Teachings

Chapter Twenty: The Bodhisattva Never Disparaging

Thirty important points (continued)


Point Four, on the passage “This monk, whatever persons he happened to meet, whether monks, nuns, laymen or laywomen, would bow in obeisance to all of them and speak words of praise.”

The Record of the Orally Transmitted teachings says: This passage means to see and understand that now all livings beings in the country of Japan have the capacity to embrace the daimoku of the Lotus Sutra [and thereby attain Buddhahood].


Point Five, regarding the passage “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.”

The Record of the Orally Transmitted Teachings says: These twenty-four Chinese characters that make up this passage are different [in wording] from the five characters of Myoho-renge-kyo, but the meaning is the same. These twenty-four characters represent the Lotus Sutra in miniature.


Point Six, on the words “This monk did not devote his time to reading or reciting the scriptures, but simply went about bowing to people.”

The Record of the Orally Transmitted Teachings says: The word “bowing” means to press the palms together in obeisance. Pressing the palms together represents the Lotus Sutra. It represents, that is, the principle of the three thousand realms in a single moment of life. That is why the text says that this monk “did not devote his time to reading or reciting the scriptures, but simply went about bowing to people.”


Point Seven, on the words “And if he happened to see any of the four kinds of believers far off in the distance, he would purposely go to where they were, bow to them and speak words of praise.”

The Record of the Orally Transmitted Teachings says: The words “Whatever persons he happened to meet” or see, which have appeared earlier, refer to seeing or perceiving that all people are endowed with the Buddha nature in their minds. This is the principle of the matter. But in the present passage concerning those whom the monk happened to “see far off,” because mention is made of the “four kinds of believers,” it refers to the actual practice involved.

Thus, the earlier passage means to see in terms of the element of the mind, while the present passage means to see in terms of the element of the body. The term “element of the body” refers to the enlightenment revealed in the essential teaching, the revelation that the four factors of teaching, practice, person, and principle converge on the one world of Buddhahood. * To see in terms of the element of the mind refers to the meaning of the theoretical teaching, which is also a revelation in which the four factors converge on the world of Buddhahood

The single word “far” (on) in the phrase “far off” refers to the “far distant” (kuon) time revealed in the Life Span chapter. That is why the text says that the monk “would purposely go…bow to them.”


*In the Lotus Sutra (trans. Burton Watson, Columbia University Press, 1993), on page 31, the paragraphs from the second through the fourth describe the above four factors. The “teaching” refers to the passage “The Thus Come Ones have only a single Buddha vehicle which they employ in order to preach the Law to living beings. They do not have any other vehicle, a second one or a third one.” The “practice” refers to the passage “All the things they do are at all times done for this one purpose. They simply wish to show the Buddha wisdom to living beings and enlighten them to it.” The “person” refers to the passage “The Buddhas, the Thus Come Ones, simply teach and convert the bodhisattvas.” The “principle” refers to the passage on enlightening livings beings to the principle [of the Wonderful Law] through the four actions of opening, showing, awakening, and causing living beings to enter the Buddha wisdom.


{PTD note: I am adding these three paragraphs from the second chapter, “Expedient Means” found on page 31 for your reference. One cannot look up page numbers in the “Lotus Sutra translated by Burton Watson” in the text available on the SGI website. Since I used the book to find the passages in their entirety; here you are:


"The Buddhas, the World-Honored Ones, wish to open the door of Buddha wisdom to all living beings, to allow them to attain purity. That is why they appear in the world. They wish to show the Buddha wisdom to living beings, and therefore they appear in the world. They wish to cause living beings to awaken to the Buddha wisdom, and therefore they appear in the world. They wish to induce living beings to enter the path of Buddha wisdom, and therefore they appear in the world. Shariputra, this is the one great reason for which the Buddhas appear in the world."

The Buddha said to Shariputra, "The Buddhas, the Thus Come Ones, simply teach and convert the Bodhisattvas. All the things they do are at all times done for this one purpose. They simply wish to show the Buddha wisdom to living beings and enlighten them to it.

"Shariputra, the Thus Come Ones have only a single Buddha vehicle which they employ in order to preach the Law to living beings. They do not have any other vehicle a second one or a third one ( 1). Shariputra, the Law preached by all the Buddhas of the ten directions is the same as this.

1) Or perhaps the meaning is "They do not have any other vehicle, not two vehicles or three." The Chinese permits either reading, and Chinese Buddhist sects have disagreed as to which interpretation to follow.}

 

[PassTheDoobie]

"The greater the hardships befalling him, the greater the delight he feels, because of his strong faith. Doesn't a fire burn more briskly when logs are added? All rivers flow into the sea, but does the sea turn back their waters? The currrents of hardship pour into the sea of the Lotus Sutra and rush against its votary. The river is not rejected by the ocean; nor does the votary reject suffering. Were it not for the flowing rivers, there would be no sea. Likewise, without tribulation there would be no votary of the Lotus Sutra."

(A Ship to Cross the Sea of Suffering - The Writings of Nichiren Daishonin, page 33)

 

[PassTheDoobie]

"Suppose someone, no matter who, should unrelentingly proclaim that the Lotus Sutra alone can lead people to Buddhahood, and that all other sutras, far from enabling them to attain the way, only drive them into hell. Observe what happens should that person thus try to refute the teachers and the doctrines of all the other schools."

(On Practicing the Buddha's Teachings - The Writings of Nichiren Daishonin, page 394)