Chanting Growers Group

[bartender187]

ive always been too timid to stick my head into this thread, theres so much wisdom in the air, that i wish not to disrupt it with my useless commentary.

great thread PTB-

quick Q- are there any books out there that you would reccomend that would help me understand to a better degree this form of "spiritualism" that you guys have been discussin?\

thanks,
bartender187

 

[kov]

Same with me Bartender, tho you've just provided me a reason to jump in here after you for a little bookmarking.

Hey Babbabud, hey PTD hey others, regards to you, massive amount of info.

Some reading to do.

kov

 

[Babbabud]

welcome friends

welcome friends

Bartender and Kov welcome
You could start out by just dropping in the the SGI site and reading some of the info there. They answer alot of questions and have lots of good reading
http://www.sgi-usa.org/
Any other questions feel free to post up and PTD,myself,or one of the others will come on and answer. Im the new guy so any questions you ask may help me also Glad to have any and all who desire better life condition join in anytime Also the first cpl pages of the thread are a great place to start
Nam myoho renge kyo!

 

[SoCal Hippy]

A warm welcome also

A warm welcome also

I would like to chime in here and welcome bartender and kov. Those suggestions by Babbabud is right on and once you read a little come on in here and fire away with your questions. Nothing happens by chance in Buddhism and you coming here and seeking this out is respectworthy.

I can only add that if you start chanting Nam myoho renge kyo you will get those answers and other actual proof in your life to validate it alot quicker. It's a simple and easy act that brings about great results.

Babba, love your little sidebar, "Gohonzon bound!"

 

[PassTheDoobie]

Thank you for joining the conversation!

Thank you for joining the conversation!

Hey bartender and kov!

Thanks for the kind remarks, but the real wisdom here is that everyone with a seeking mind is as profound by seeking answers to questions, as anyone who might pose a response. We are all connected, or we would not be encountering the Law together. We would not have all gathered here.

Most of what we do is post things written by others and then make our comments. Yes there is much wisdom within these teachings. The teachings are of the True Buddha of the Latter Day of the Law, Nichiren Daishonin. But my advice is to not be timid about trying to have a clear understanding of what we are talking about here.

Bud is as shy as they come (so he says), but you never see him regress from his seeking spirit. Have you noticed how often he expresses his sincere gratitude? He often expresses this to us posting, but in reality he is giving alms to the Buddha of Kuon Ganjo—the Buddha of the Latter Day of the Law. That is the fastest way to create fortune. And now you have both done the same.

This seeking spirit is what creates the spirituality. I hope you become inspired to try chanting as a component of your daily life. Please, please, please! Ask questions if you have them! You are not the only one that will want to hear an answer.

Bartender, when I saw your "Nam-myoho-renge-kyo" post in Bud's grow thread I was so happy! It means a lot. Thank you!

And also! I want to give credit where credit is due. I highly suggest everyone check out the “To my friends” daily email that I posted the link to. Avid Lerner turned me on to this, and it’s a great source of things to share. You get a new one each day. See something you like or that has special meaning to you and post it up here for everyone to read.

The cause of sharing Nam-myoho-renge-kyo and the Buddhism of Nichiren Daishonin, in any manner what-so-ever, is a cause for your happiness and a cause for the happiness of others that might embrace the Law because of what they see from you.

Keep Chanting! And keep up your prayers for the people affected by Katrina!

Thomas

PurpleSeed, did you get the answers you were looking for???

 

[Marley]

Man im a bit freak, i was going to bed and throuht i pass throw. And the bit i scroll throw and read all relates to what going on now in my life. And doing come throw the icmag way, i got hear throw choosin a email out of ten. Man im real freak, but thanks what for i dont no.

It was what passTheDoobie wrote, man i have justed come back to the computer 24hours after after i wrote this and found i hadnt sent it

peace

Nam myoho renge kyo

 

[Babbabud]

Chanting

Chanting

I would highly advise sitting and chanting out loud to everyone. Just try it as a discipline each day . Can you do it ? Can you sit with yourself ? .... yourself and your wife ? .... yourself and your friend ? yourself and a bunch of friends ?
Its so simple once you give it a chance. Chant for everyones happiness, chant for your own happiness, chant for the happiness of all the ppl in the hurricane, they are all the same... they are all you. Just try chanting ... if you dont want to do it in front of anyone then wait till the wife and kids are gone for a bit , chant in the shower, but give it a try. Have an open mind but most of all have faith that when you chant you will bring about positive energy and will put yourself in harmony with everything around you. Have faith in the mystic law... chant the words and just see what good comes back to you . Chant to understand the Lotus Sutra better and you will. Be a positive force in your life and others . Chant for what you need . Make an effort to chant for what will make you happy. Chant for world peace! Chant to feel real good
Nam myoho renge kyo

 

[PassTheDoobie]

"Therefore, those who become Nichiren's disciples and lay believers should realize the profound karmic relationship they share with him and spread the Lotus Sutra as he does."

(Letter to Jakunichi-bo - The Writings of Nichiren Daishonin, page 994) Selection source: "Kyo no Hosshin", Seikyo Shimbun, September 14th, 2005

 

[PassTheDoobie]

Marley Brother! Good to hear from you again!

Marley Brother! Good to hear from you again!

Dude! That kind of mystic rhythm, "it's nailing my ass", karmic--at just the right moment, stuff makes the hair on your arms stand up doesn't it? Sometimes the power of Nam-myoho-renge-kyo is so profound and so powerful and so obvious that it sends chills up and down my body, the hair on my arms stand out, and a fucking kick ass rush hits my head!

How could such a perfect thing exist?

How could I possibly be so fortunate to have embraced it?

I love what BOG wrote about it in another thread; something like:

"I think it must be magic!"

WELL SAID BROTHER BOG! WELL SAID!!!

 

[Babbabud]

Gohonzon Bound !!

Gohonzon Bound !!

Went to another meeting last nite it was a great experience. The smallest meeting of all with only three of us. We chanted for about an hour and fifteen minutes. Then really slowed down and worked on gonyo. I feel for the amount of time ive been working at it Im starting to get the hang pretty well . I recieved alot of encouragement from my new friends at the meeting as they thought I have learned it pretty quickly, or at least they said :grin: Once you get the rythym down it seems to come along easily
Not sure how long it will take to return but I sent off my paper work for my gohonzon last nite :forward:
Im a little apprehensive to talk about how well many things are going for us ... I dont know, call it superstitous, but let just say take a look at our garden and realize that it is a reflection of our present life condition. Just trying to share a little bit of how we are feeling as a family lately. Hope things are going as well for all you other bodhisattavas. Would sure enjoy hearing from some of you folks that havent found the time to drop in for much too long Heres a flower for you all
Nam myoho renge kyo !!

 

[SunshineJoy]

Greetings to you all.

This thread has intrigued me over the past 3 days, and i have been reading a few dozen posts at a time, hoping to read everything before posting a reply. Well, I just want to say hello and peace, and Nam myoho renge kyo to you all. I started chanting/singing this to some stressed seedlings yesterday, and they are growing now. I continue to chant a few times each day, and like the feelings so far.

I have a lot of history that resonates with all that I'm reading here, so thank you... this is a moment when the only appropriate remark, I think, is "When the student is ready the teacher appears". Not sure exactly who the teacher is, but the new lessons are good.

Rest well.
Joy
:smile:

 

[SoCal Hippy]

Welcome Sunshine Joy!

Welcome Sunshine Joy!

You are so right on about the timing in things in life. I can remember the time when I 1st started chanting Nam myoho renge kyo and how significant a period in my life it was. Continue to check in here and you will learn alot. Many ppl with tremendous wisdom in the 'way of life' can be found. (not me, i am still a pupil)

Been chanting alot in the last month or so as I have been severely challenged with several things in my life. Just started a new job on Monday so its been somewhat time consuming but that is what I need to do now but having 'fun' which is exactly what I chanted for. Up to this point I have not found a job that I truly enjoy and get tremedous satisfaction from-just a job. This seems different. Interesting enough, while on a sales call I was offered a pretty interesting job oportunity in a different area. For now i am passing but it shows that my life condition is where it should be.

Babba, your journey is so encouraging to me and I am so glad you connected with a group in SGI to recv your Gohonzon. (and your garden; well, I am so envious!!!, not a good Buddhist trait) Maybe someday i can have the same opportunity as you in the great wilderness of NoCal as for now i am in the great desert called Las Vegas; your pics are awsome!!!! I just couldn't imagine having that growth in my backyard. It's just incredible and as I love growing things and plantlife I can just imagine your feeling of connectiveness (shit! is that a word???) while in your garden.

I will write more and contribute some more encouraging Buddhist writings when time permits.

Rob

 

[PassTheDoobie]

Hi Joy! So happy to have you join the conversation!

Hi Joy! So happy to have you join the conversation!

Introduction to Buddhism

BUDDHISM is the name given to the teachings of the Buddha. In other words, Buddhism refers to all the sutras, which Shakyamuni Buddha expounded. Unlike other religious philosophies or systems of religious thought, Buddhism makes no clear distinction between divinity and humanity. Its teachings enable people to attain enlightenment, to become Buddhas themselves. But specifically, the Lotus Sutra alone makes Buddhahood accessible to all people. The Buddha can in no way be defined as a transcendental or supreme being. "Buddha" means the Enlightened One; a Buddha is a person who perceives within his own life the essence, or reality of life. This ultimate reality supports and nourishes humanity and all other living beings. Those who have perceived this ultimate reality inherent in their own lives truly know themselves; they are Buddhas.

Socrates' words, "Know thyself," have posed a problem which philosophy, down through history, has attempted to answer. Buddhism expounded about one hundred years before the age of Socrates, provided a concrete answer, but it was long obscured by the esoteric tendencies among early Buddhist scholars. The Buddhist philosophy is actually the revelation of a very practical way to bring out the true self, as opposed to the phenomenal self, as one moves toward perfection. It is not metaphysical speculation. Buddhism is basically a practical system of teachings providing a means to realize the ideal state of Buddhahood, which is self-perfection.

Buddhists perceive the ultimate reality of life equally within all human beings, and accordingly respect the dignity of all people. As one begins to recognize this, one understands that one must awaken others to the dignity of their own lives. One's belief urges one to teach and help others awaken to the ultimate reality existing within so that they can create truly happy lives. In that way one is helping others attain Buddhahood. Those who truly strive for the sake of others are called "bodhisattvas." The power, which infuses them with the desire to help others, is the impartial and infinite compassion of the Buddha called jihi.

The two goals of Buddhism, then, are the attainment of Buddhahood and the fulfillment of the requirements of the bodhisattva. Interestingly, they are restated in Immanuel Kant's idea that self-perfection and other people's happiness are at once the purposes and obligations of human beings, unconsciously echoing principles expounded at least 2,300 years before Kant's time. This shows that a universal teaching can and will reappear in entirely different cultural mediums.

No clear definition of Buddhism can be readily given. There are many explanations about what Buddhism is, presented from many different angles. Therefore, an attempt to formulate an explanation, which is understandable and satisfactory to everyone, is a virtual impossibility.

All the teachings of Shakyamuni, the historical founder of Buddhism, were recorded giving rise to a vast array of sutras or scriptures. Because they contain teachings which are at times contradictory, a large number of schools developed, basing their teachings on one or another of the sutras. As a result, endless controversies arose among the different sects, each asserting the superiority of its own tenets.

Notwithstanding these conflicts, however, all the Buddhist sects commonly acknowledge the account concerning Shakyamuni's motives for renouncing the secular world. It is as follows: In his youth, when he was a prince and called Gautama Siddhartha, Shakyamuni became aware of and profoundly troubled by the problem of human suffering. He gave up his princely status and pursued the life of a religious mendicant in search of a solution to the four inescapable sufferings which confront all human beings: birth, old age, sickness and death. According to Buddhist tradition, Siddhartha renounced secular life at the age of nineteen and attained enlightenment at thirty. Modern scholars generally place these ages at twenty-nine and thirty-five, respectively. After eleven years (six years according to the latter view) of ascetic practices and deep meditation, he finally realized the truth which would emancipate human beings from suffering, and he became a Buddha. An understanding of what Buddhism actually is can be gained from knowledge of the motive that prompted him to seek enlightenment. In the final analysis, all of Shakyamuni's teachings were expounded for the sole purpose of solving the universal sufferings of birth, old age, sickness and death, as well as to seek a way to transcend them.

However, this does not mean that Buddhism works to free its believers from the phenomena of aging, sickness and death. Shakyamuni Buddha himself grew old and passed away. He was in no way entirely free of sickness, as is indicated by the statement in the Lotus Sutra, "[The Thus Come One is well and happy,] with few ills and few worries." Then what does it mean to say that Shakyamuni overcame the four sufferings? The answer to this question will clarify the truth to which the Buddha was enlightened, comprising the essence of the Buddha's teachings.

Buddhism has its origin in the desire to solve the most fundamental problem of human suffering. The teachings of Buddhism effectively deal with the question of a human being's very existence and pursue the surest way toward establishing a secure basis for living. There has been a tendency to regard Buddhism as a religion which is nihilistic, negating the value of human life. On the other hand, there are a number of people who think that Buddhism is a means by which to satisfy their material desires. It is true that, among the Buddhist teachings, some speak out against attachment to mundane pursuits and urge people to seek the eternal truth beyond the impermanence of all phenomena, while other teachings assure one of the fulfillment of secular and material desires. However, it is a grave error to think that such teachings constitute the core of Buddhism. The reason for such conflicting views is found in the process by which Shakyamuni's teachings were recorded and transmitted, during which time the essence which integrates all of these partial truths of the Buddha's enlightenment was lost sight of. The purpose and significance of Buddhism lies in overcoming the four basic sufferings of birth, old age, sickness and death, as well as in enabling each individual to establish his own identity.

As stated earlier, the solution to these four sufferings does not mean the denial of the impermanence of life. It is an awakening to the reality of the eternal and essential life, which underlies and governs the constant universal cycle of birth, aging, sickness and death. As long as one clings only to the affairs of one's daily existence in this world one cannot grasp that reality. For this reason, the Buddha taught people to transcend their daily lives, which are uncertain and fleeting, in order to overcome these sufferings. However, to realize the essential life which continues eternally, transcending both birth and death, means to establish the solid foundation of human existence within the harsh realities of this world. One's awakening to the reality of this truth must be reflected in one's daily living. In other words, it manifests itself in such phenomena as the fulfillment of material desires and physical well being. In this sense, a promise of worldly happiness is also a part of the Buddhist teachings.

 

[PassTheDoobie]

oneness of the Person and the Law
[人法一箇] (Jpn.: nimpo-ikka)

A principle established by Nichikan (1665-1726), the twenty-sixth chief priest of Taiseki-ji temple in Japan, with regard to Nichiren's (1222-1282) teaching, indicating that the object of devotion in terms of the Person and the object of devotion in terms of the Law are one in their essence. The Law is inseparable from the Person and vice versa. The "Treasure Tower" (eleventh) chapter of the Lotus Sutra states, "If one upholds this [sutra], one will be upholding the Buddha's body." This means that the Lotus Sutra is the Buddha's body; that is, the Buddha (Person) and the teaching (Law) he expounded are one and inseparable. Nichiren revealed and spread the Law of Nam-myoho-renge-kyo and inscribed it in the form of a mandala, known as the Gohonzon, to enable all people in the Latter Day of the Law to attain Buddhahood; for this reason he is regarded as the Buddha of the Latter Day of the Law. This is the object of devotion in terms of the Law, or the physical embodiment of the eternal and intrinsic Law of Nam-myoho-renge-kyo that Nichiren realized and manifested within his own life. Hence Nichiren is the object of devotion in terms of the Person. In his Reply to Kyo'o, Nichiren writes, "The soul of Nichiren is nothing other than Nam-myoho-renge-kyo" (412). This means that Nichiren realized Nam-myoho-renge-kyo as the origin and basis of his life and embodied it as a mandala. Nichiren also writes in the same reply, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart" (412). Ultimately, Nichiren's life embodied the principle of the oneness of the Person and the Law, as does the Gohonzon, the object of devotion he established.

From source: The Soka Gakkai Dictionary of Buddhism

 

[PassTheDoobie]

What is the Buddhism of Nichiren?

What is the Buddhism of Nichiren?

Members of the SGI practice the Buddhism taught by Nichiren, a 13th Century Japanese priest whose philosophy centered around the final teaching of the first historically recognized Buddha (known as Siddhartha Gautama or Shakyamuni Buddha). This teaching, called the Lotus Sutra, declares that all living beings have the potential to attain enlightenment or Buddhahood.

Enlightenment is an awakening to the true nature of life, including the profound realization of the interconnectedness of all things — the inseparable relationship between the individual and the environment and the ability of each human being to powerfully influence both. This realization leads the individual to assume personal responsibility for his or her own condition of life and for that of the environment.

This responsibility is furthered by an understanding of the simultaneity of cause and effect. Each thought, word and deed has an immediate effect both on the individual and on his or her environment.

The goal SGI members try to achieve is to manifest Buddhahood, or enlightenment, in their lives, which will tap their creative potential as individuals and, in so doing, create thriving and peaceful families, work places and communities. The eventual goal is, through the gradual "human revolution" of the individual, to create peace and prosperity in societies throughout the world.

Chanting Nam-myoho-renge-kyo

Nichiren taught that all of the benefits of the wisdom contained in the Lotus Sutra can be realized by chanting its title [Nam] Myoho Renge Kyo. Chanting these words and excerpts from the Lotus Sutra is the core of this Buddhist practice, supported by study and the propagation of teachings. Faith, practice and study are the basics of the Buddhist practice, pursuing activities for oneself and activities for the sake of others.

The Gohonzon

Nichiren Daishonin inscribed the fundamental object of respect, the Gohonzon. The object, in the form of a scroll, depicts, in Chinese characters, the law of Nam-myoho-renge-kyo and the life of Nichiren, as well as protective influences. Down the center are the characters Nam-myoho-renge-kyo and Nichiren's signature. This indicates the oneness of person and Law — that the condition of Buddhahood is a potential within and can be manifested by all people. SGI members enshrine a replica of the Gohonzon in their homes as a focal point for their daily practice. The Gohonzon's power comes from the worshipper's faith — the Gohonzon functions as a spiritual mirror. Sitting in front of the Gohonzon and chanting, a person is able to recognize and reveal his or her own Buddha nature, the creative essence of life.

Daily Practice – Gongyo

The Japanese word gongyo literally means "assiduous practice." Generally speaking it means to recite Buddhist sutras in front of an object of worship. The practice of Nichiren Daishonin's Buddhism is to recite Nam-myoho-renge-kyo, and part of the second "Hoben" and the entire sixteenth "Juryo" chapters of the Lotus Sutra in front of the Gohonzon. This is the fundamental practice of Nichiren Buddhism, performed morning and evening.

The Major Writings (Gosho)

Nichiren Daishonin was persecuted throughout his life by the Japanese government and by religious powers who considered his revolutionary teachings a grave threat to their continued authority. Nevertheless, the letters he wrote to his followers, often under the most dire conditions, illustrate that even in the midst of the greatest challenge, he was able to realize the great beauty of life and feel joy and compassion for others. These letters and treatises, more than 400 of which remain today, are collected in English as The Major Writings of Nichiren Daishonin, and are the primary study material for SGI members.

Lay believers - the SGI

Until the 1930s the followers of Nichiren known as the Hokkeko were a relatively small group of lay believers, led by the priesthood of the Fuji School (Nichiren Shoshu). In 1930, a lay organization was founded by educator Tsunesaburo Makiguchi. During World War II, Makiguchi was imprisoned for refusing to compromise his religious beliefs and resisting pressure from the Japanese government to accept the State Shinto religion, which was used to unify the public in support of the war. He died in prison in 1944. His successor, Josei Toda, was also imprisoned, but survived to help lead the postwar growth of the Soka Gakkai ("Value Creation Society") from a handful of members to more than 750,000 households before his death in 1958. The third President, Daisaku Ikeda, has guided the movement to its present day strength of 10 million members in Japan, and approximately 2 million members in more than 180 countries and territories abroad. The international organization, Soka Gakkai International (SGI), was formally established in 1975.

In 1991 the SGI organization separated from the Nichiren Shoshu priesthood.

 

[PassTheDoobie]

six stages of practice
[六即] (Jpn.: roku-soku)

Also, six identities. Six stages in the practice of the Lotus Sutra formulated by T'ien-t'ai (538-597) in Great Concentration and Insight. They are as follows: (1) The stage of being a Buddha in theory. At this stage one has not yet heard the correct teaching and is ignorant of Buddhism. Nevertheless, a single moment of life is in itself identical to the truth of the matrix of the Thus Come One; in other words, one is a potential Buddha. (2) The stage of hearing the name and words of the truth. At this stage through the spoken or written word one comes to an intellectual understanding that one has the Buddha nature and that all phenomena are manifestations of the Buddhist Law. This may take place through reading or hearing the words of the sutras. (3) The stage of perception and action. Here one perceives the truth [of the Buddha nature] within oneself through practice, the truth and the wisdom to perceive it are in accord with each other, and one's words match one's actions. (4) The stage of resemblance to enlightenment. At this stage, one eliminates the first two of the three categories of illusion and attains purification of the six sense organs. Having advanced this far, one's wisdom resembles that of a Buddha. In terms of the fifty-two stages of practice, this stage corresponds to the first ten stages, the ten stages of faith. (5) The stage of progressive awakening. This is the stage at which one eradicates all illusions except fundamental darkness and awakens progressively to the truth of one's Buddha nature. In terms of the fifty-two stages, it corresponds to the eleventh (the first stage of security) through the fifty-first (the stage of near-perfect enlightenment). (6) The stage of ultimate enlightenment, or the highest stage of practice. At this stage, one finally eliminates fundamental darkness and fully manifests the Buddha nature. This corresponds to the stage of perfect enlightenment, the last of the fifty-two stages.

T'ien-t'ai taught that all people at whatever stage of practice are equally endowed with the potential for Buddhahood. In this way he prevented his disciples from falling into the error of self-deprecation or becoming discouraged. On the other hand, possessing the Buddha nature is not the same as attaining Buddhahood. T'ien-t'ai therefore divided practice into six progressive stages to prevent his disciples from falling into the error of arrogance and relaxing their efforts. In Great Concentration and Insight, he states: "If one lacks faith, one will object that it pertains to the lofty realm of the sages, something far beyond the capacity of one's own wisdom to understand. If one lacks wisdom, one will become puffed up with arrogance and will claim to be the equal of the Buddha."

The Record of the Orally Transmitted Teachings gives Nichiren's (1222-1282) interpretation of the six stages of practice: "Speaking in terms of the six stages of practice, the Thus Come One in this ['Life Span'] chapter is an ordinary mortal who is in the first stage, that of being a Buddha in theory. When one reverently accepts Nam-myoho-renge-kyo, one is in the next stage, that of hearing the name and words of the truth. That is, one has for the first time heard the daimoku. When, having heard the daimoku, one proceeds to put it into practice, this is the third stage, that of perception and action. In this stage, one perceives the object of devotion that embodies the three thousand realms in a single moment of life. When one succeeds in overcoming various illusions and obstacles, this is the fourth stage, that of resemblance to enlightenment. When one sets out to convert others, this is the fifth stage, that of progressive awakening. And when one comes at last to the realization that one is a Buddha eternally endowed with the three bodies, then one is a Buddha of the sixth and highest stage, that of ultimate enlightenment.

"Speaking of the chapter as a whole, the idea of gradually overcoming delusions is not the ultimate meaning of the 'Life Span' chapter. You should understand that the ultimate meaning of this chapter is that ordinary mortals, just as they are in their original state of being, are Buddhas.

"And if you ask what is the action or practice carried out by the Buddha eternally endowed with the three bodies, it is Nam-myoho-renge-kyo."

From source: The Soka Gakkai Dictionary of Buddhism

 

[PassTheDoobie]

The Record of the Orally Transmitted Teachings

The Record of the Orally Transmitted Teachings

Chapter Twenty: The Bodhisattva Never Disparaging

Thirty important points (conclusion)


Point Twenty-six, concerning the bow of obeisance related to the two words “pity” and “compassion” (jihi)

The Record of the Orally Transmitted Teachings says: The practice of making a bow of obeisance carried out by the bodhisattva Never Disparaging is based on the teaching that the people he bowed to were “all certain to attain Buddhahood” (chapter twenty) and therefore is an expression of pity and compassion. Hence, although people might “take sticks of wood or tiles and stones and beat and pelt him (ibid.), he nevertheless persisted in his effort, ‘preaching to them forcefully, though it angered them” (Words and Phrases, volume ten), an action that arose from his feelings of pity and compassion.

Since we are taught that the Buddha mind is a mind of great pity and compassion, a bow of obeisance is made in acknowledgement of this pity and compassion.


Point Twenty-seven, concerning the bow of obeisance related to the stage of progressive awakening, the fifth of the six stages of practice

The record of the Orally Transmitted Teachings says: The bodhisattva is regarded as occupying the stage of progressive awakening. From this vantage point he performs a bow of obeisance to ordinary mortals who are in the first and lowest stage, that of being a Buddha in theory. Because of this disparity in their respective positions, the ordinary mortals in the stage of being a Buddha in theory fail to accept the bodhisattva’s prediction that they will attain Buddhahood but instead slander him by calling him “this ignorant monk” (chapter twenty).


Point Twenty-eight, concerning the bow of obeisance related to the stage of ultimate enlightenment, the sixth and highest stage of practice

The Record of the Orally Transmitted Teachings says: In the phrase “whatever persons he happened to meet’ or see (chapter twenty), the word ken, to “meet” or to “see”, refers to the insight of a Buddha. Because the bodhisattva Never Disparaging, employing the insight of a Buddha, performed a bow of obeisance to the four kinds of believers of overbearing arrogance, it is considered that he performed a bow of obeisance from the standpoint of the stage of ultimate enlightenment.


Point Twenty-nine, concerning the bow of obeisance related to the Dharma-realm

The Record of the Orally Transmitted Teachings says: The Bodhisattva Never Disparaging makes a bow of obeisance from the standpoint of the Dharma-realm. The Dharma-realm is neither broad, nor is it narrow. Essentially, the word “Dharma” of the Dharma-realm stands for all the dharmas, or elements of the phenomenal world, and the word “realm” is the world or state of life in which they dwell.

Each realm or world, from the realm of hell to the state of Buddhahood, has its own patterns or rules (dharmas). Thus, the bodhisattva Never Disparaging conforms to the rules of the realm of bodhisattva Never Disparaging, while the four kinds of believers of overbearing arrogance conform to the rules of the realm of the four kinds of believers. In this sense, the Dharma-realm makes a bow of obeisance to the Dharma-realm, * a bow of obeisance acknowledging the fact that “self” and “others” are in fact not two different things.

For this reason, when the bodhisattva Never Disparaging makes his bow of obeisance to the four kinds of believers, the Buddha nature inherent in the four kinds of believers of overbearing arrogance is bowing in obeisance to the bodhisattva Never Disparaging. It is like the situation when one faces a mirror and makes a bow of obeisance: the image in the mirror likewise makes a bow of obeisance to oneself.

* Here the Chinese characters for the dharma and for the realm are used to make up “the Dharma-realm” and “conforming to the rules of the realm.” When the text says, “The Dharma-realm makes a bow of obeisance to the Dharma-realm,” it means, respectively, the Dharma-realm (that is, conforming to the rules of the realm) of the bodhisattva Never Disparaging and the Dharma-realm of the four kinds of believers. Then this is described as the nonduality of “self” and “others.”


Point Thirty, concerning the bow of obeisance related to the attitude of forbearance

The Record of the Orally Transmitted Teachings says: We are told that the four kinds of believers of overbearing arrogance in their anger cursed and abused the bodhisattva Never Disparaging, and that they slandered him further by calling his predictions that they would attain Buddhahood “vain and irresponsible” (chapter twenty). But after all that, it is said that the bodhisattva “did not give way to anger” (ibid.) Hence we know that he maintained an attitude of forbearance and from that position performed a bow of obeisance. Of these fourteen positions from which the bow of obeisance is conducted, the first is known to the ordinary run of teachers. But the remaining thirteen are not known to teachers of our present age.


This concludes the explanation of the fourteen standpoints from which the bow of obeisance is conducted.

 

[PassTheDoobie]

compassion
[悲・慈悲] (Pali.: karuna; Skt.: karuna; Jpn.: hi or jihi)

In Buddhism, altruistic action that seeks to relieve living beings from their sufferings and give ease and delight to them. An outstanding characteristic of bodhisattvas is a mind of pity and compassion that seeks to save others even at the risk of their own lives. A Buddha is revered as one who shares in the torments of all living beings and strives to release all beings from suffering and bring them happiness. The Nirvana Sutra says, "The varied sufferings of all living beings-all these the Thus Come One himself undergoes as his own sufferings."

From source: The Soka Gakkai Dictionary of Buddhism

 

[Babbabud]

Welcome SunshineJoy

Welcome SunshineJoy

So glad to see you stopped in and said hello. Looks like PTD has been laying it down for ya .... lots of great post since you first made your presence known. Please feel free to drop in more often and ask questions when you have some .
Coolest of all SunshineJoy is that you are already chanting.

 

[PassTheDoobie]

The Lotus Sutra / Chapter Nineteen

The Lotus Sutra / Chapter Nineteen

The Lotus Sutra

Translated by Burton Watson

Chapter Nineteen: The Benefits of the Teacher of the Law


At that time the Buddha said to the bodhisattva and mahasattva Constant Exertion: 'If good men or good women accept and uphold this Lotus Sutra, if they read it, recite it, explain and preach it, or transcribe it, such persons will obtain eight hundred eye benefits, twelve hundred ear benefits, eight hundred nose benefits, twelve hundred tongue benefits, eight hundred body benefits, and twelve hundred mind benefits. With these benefits they will be able to adorn their six sense organs, making all of them pure.

"These good men and good women, with the pure physical eyes they received from their parents at birth, will view all that exists in the inner and our parts of thousand-million-fold world, its mountains, forests, rivers and seas, down as far as the Avichi hell and up to this Summit of Being. And in the midst they will see all the living beings, and also see and understand all the causes and conditions created by their deeds and the births that await them as result and recompense for those deeds."

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

If in the midst of the great assembly
someone with a fearless mind
preaches this Lotus Sutra,
listen to the benefits he will receive!
Such a person gains eight hundred
benefits of superior eyes.
As a result of these adornments
his eyes become extremely pure.
With the eyes received that birth from his parents
he will view all the three thousand worlds,
their inner and outer parts, their Mount Meru,
their Sumeru, the Iron Encircling Mountains
and all the other mountains and forests,
the waters of their great seas, rivers and streams,
down as far as the Avichi hell,
up to the Summit of Being heaven.
And he will see all the living beings
in their midst.
Though he has not yet gained heavenly eyes,
the power of his physical eyes will be such as this.

"Moreover, Constant Exertion, if good men or good women accept and uphold this sutra, if they read it, recite it, explain and preach it, or transcribe it, they will gain twelve hundred ear benefits with which to purify their ears so they can hear all the different varieties of words and sounds in the thousand-millionfold world, down as far as the Avichi hell, up to the Summit of Being, have been in its inner and our parts. Elephant sounds, horse sounds, ox sounds, carriage sounds, weeping sounds, lamenting sounds, conch sounds, drum sounds, bell sounds, chime sounds, sounds of laughter, sounds of speaking, men's voices, women's voices, boys' voices, girls' voices, the voice that is not the Law, bitter voices, merry voices, voices of common mortals, voices of sages, happy voices, unhappy voices, voices of heavenly beings, dragon voices, yaksha voices, gandharva voices, asura voices, garuda voices, kimnara voices, mahoraga voices, the sound of fire, the sound of water, the sound of wind, voices of hell dwellers, voices of beasts, voices of hungry spirits, monks' voices, nuns' voices, voices of voice hearers, voices of pratyekabuddhas, voices of bodhisattvas and voices of Buddhas. In a word, although the person has not yet gained heavenly ears, with the pure and ordinary ears that he received at birth from his parents he will be able to hear and understand all the voices that exist in the inner and outer parts of thousand-millionfold world. And though in this manner he can distinguish all the various kinds of sounds and voices, this will not impair his hearing faculty."

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

With the ears received at birth from one's parents,
pure and without stain or defilement,
with these ordinary ears one can hear
the sounds of the three thousand worlds,
elephant, horse, carriage, ox sounds,
bell, chime, conch, drum sounds,
lute and harp sounds,
pipe and flute sounds;
the sound of pure and beautiful singing
one can hear without becoming attached to it.
The countless varieties of human voices -
one can hear and understand all these.
Again one can hear the voices of heavenly beings,
subtle and wonderful song sounds,
and one can hear men and women's voices,
the voices of young boys and young girls.
In the midst of hills, rivers and steep valleys
the voice of the kalavinka,
the jivakajivaka and other birds-
all these sounds he will hear.
From the tormented multitudes of hell
the sounds of various kinds of suffering and distress,
sounds of hungry spirits driven by famine and thirst
as they search for food and drink,
of the asuras
who live on the shores of the great sea
when they talk among themselves
or emit loud cries.
Thus he who preaches the Law
can dwell safely among all these,
hearing these many voices from afar
without ever impairing his faculties of hearing.
In the worlds of the ten directions
when beasts and birds call to another
this person who preaches the Law
hears them all from where he is.
In the Brahma heaven and above,
the Light Sound Heaven, All Pure heaven,
and up to the Summit of Being heaven,
the sounds of the voices talking there -
the teacher of the Law, dwelling here,
can hear them all.
All the multitude of monks
and all the nuns,
whether they are reading or reciting the scriptures
or preaching them for the sake of others -
the teacher of the Law dwells here,
can hear them all.
And when there are bodhisattvas
who read and recite the sutra teachings
or preach them for the sake of others
or select passage and explain their meaning,
the sounds of their voices -
he can hear them all.
When the Buddhas, great sages and venerable ones,
teach and convert living beings,
in the midst of the great assembly
expounding and preaching the subtle and wonderful Law,
one who upholds the Lotus Sutra
can hear them all.
All the sounds in the inner and outer parts
of the thousand-million-fold world,
down to the Avichi hell,
up to the Summit of Being heaven -
he can hear all these sounds
and never impair his faculties of hearing.
Because the faculties of his ears or so keen
he can distinguish and understand all the sounds.
One who upholds the Lotus Sutra,
though he has not yet gained heavenly ears,
can do this simply through the ears he was born with -
such are the benefits he gains.

"Moreover, Constant Exertion, if good men or good women accept and uphold this sutra, if they read it, recite it, explain and preach it, or transcribe it, they will succeed in gaining eight hundred nose benefits with which to purify their faculty of smell so they can detect all the different fragrances from top to bottom and in the inner and our parts of a thousand-million-fold world, the fragrance of sumana flowers, jatika flowers, mallika flowers, champaka flowers, patala flowers, red lotus flowers, blue lotus flowers, white lotus flowers, the fragrance of flowering trees, fruit trees, sandalwood, aloes, tamalapatra and tagara, as well as incense blended from thousand, ten thousand ingredients, powdered incense, pellet incense or paste incense. One who upholds this sutra while dwelling here, will be able to distinguish all these.

"Moreover he will be able to distinguish and identify the odors of living beings, of elephants, horses, oxen, sheep and so forth, the odor of a man, a woman, a boy child, a girl child, and odors of plants, trees, thickets and forests. Whether they are near or far off, he will be able to detect all these odors and distinguish one from the other without error.

"One who upholds this sutra, though he dwells right here, will also be able to detect orders of the various heavens in the sky above. The scent of a parijataka and kovidara trees, of mandarava flowers, great mandarava flowers, great manjushaka flowers, sandalwood, aloes, various kinds of powdered incense, and incense made of an assortment of flowers - of heavenly scents from which they are derived or blended, there are non that he cannot detect and identify.

"He will also be able to detect the scent of the bodies of heavenly beings. The scent when Shakra Devanam Indra is in his superb palace amusing himself and satisfying the five desires, or the scent when he is in the Hall of the Wonderful Law preaching the Law for the heavenly beings of Trayastrimsha, or the scent when he is wondering at leisure in his gardens, as well as the scent of the bodies of the other male and female heavenly beings - all these he will be able to detect from a far.

"He will thus be able to extend his awareness up to the Brahma heaven and even higher to the Summit of Being heaven, detecting the scent of all bodies of the heavenly beings, who also detect the incense burned by the heavenly beings. Moreover the scent of the voice-hearer's, of pratyekabuddhas, of bodhisattvas and of the bodies of the Buddhas - all these he will detect from afar and will know where these beings are. And although he can detect all these scents, his faculty of smell will not be impaired or disordered. If he should wish to distinguish one scent from another and describe it for someone else, he will be able to recall it without error."

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

The purity of such person's nose will be such
that throughout this world
he will be able to detect and identify
all manner of odors, fragrant or foul,
sumana and jatika flowers,
tamalapatra and sandalwood,
the scent of aloes and cassia,
the scent of various flowers and fruits.
And he will know the scent of living beings,
the scent of men and women.
Though this preacher of the Law dwells far off,
he will detect the scents and know where the persons are.
Wheel-turning kings of great authority,
Lesser wheel turners and their sons,
their ministers and palace attendants -
he will detect their scent and know where they are.
Precious treasures adorning the body,
treasure storehouses in the earth,
jewel ladies of wheel-turning kings -
he will detect their scent where they are.
Ornaments to adorn the bodies of persons,
clothing and necklaces,
all kinds of paste incense -
by detecting these he will know who the wearers are.
When heavenly beings walk or sit,
amuse themselves or carry out magical transformations,"
the upholder of the Lotus
by detecting their scent can know all this.
Blossoms and fruits of various trees,
and aroma of butter oil -
the upholder of the sutra, dwelling here,
knows where all these are.
Deep in the mountains, in steep places
where blossoms of the sandalwood tree unfold,
living beings are in their midst -
by detecting the scent he can know all this.
Living beings in the Iron Encircling Mountains,
in the great seas or in the ground -
the upholder of this sutra detects their scent
and knows were all of them are.
When male and female asuras
and their retinues of followers
fight with one another or amuse themselves,
he detects the scent and knows all this.
On the broad plains, in narrow places,
lions, elephants, tigers, wolves,
buffaloes and water buffaloes -
by detecting their scent he knows were they are.
When a woman is pregnant
and no one can determine if the child is male or female,
if it will lack normal faculties or be inhuman,
by detecting the scent he can know all this.
And through this power to detect scents
he knows when a woman will be successful or not,
if the pregnancy will be successful or not,
if she will be delivered safely of a healthy child.
Through his power of detect scents
he knows the thoughts of men and women,
if their minds are stained by desire, stupidity or anger,
and he knows if they are practicing good.
Hoards of goods that are stored in the earth,
gold, silver and precious treasures,
things heaped in bronze vessels -
by detecting the scent he can tell where they all are.
Various kinds of necklaces
whose value cannot be appraised -
by the scent he knows if they are precious or worthless,
where they came from and where they are now.
Flowers in the heavens above,
mandaravas, manjushakas,
parijataka trees -
detecting their scent, he knows all these.
The palaces in the heavens above
in their separate grades of upper, intermediate, and lower,
adorned with numerous jeweled flowers -
detecting their scent, he knowo them all.
The heavenly gardens and groves, the superb mansions,
the observatories, the Hall of the Wonderful Law,
and those taking pleasure in their midst -
detecting their scent, he knows them all.
When heavenly beings listen to the Law
or indulge the five desires,
coming and going, walking, sitting, lying down -
detecting their scent, he knows them all.
The robes worn by heavenly women
when, adorned with lovely flowers and perfumes,
they whirl and circle in enjoyment -
detecting their scent, he knows them all.
Thus extending his awareness
upward to the Brahma heaven,
by detecting their scent, he knows all those
who enter meditation or emerge from meditation.
In the Light Sound and All Pure heavens
and up to the Summit of Being,
those born for the first time, those who have departed -
detecting their scent, he knows them all.
The multitude of monks
diligent at all times with regard to the Law,
whether sitting or walking around
or reading a reciting the sutra teachings,
sometimes under the forest trees
concentrating their energies, sitting in meditation -
the upholder of the sutra detects their scent
and knows were all of them are.
Bodhisattvas firm and unbending in will,
sitting in meditation or reading the sutras
or preaching the Law for others -
by detecting their scent he knows them all.
The World-Honored Ones, present in all quarters,
revered and respected by all,
pitying the multitude, preaching the Law -
by detecting their scent he knows them all.
Living beings who in the Buddhas presence
hear the sutra and all rejoice,
who practice as the Law prescribes -
by detecting their scent he knows them all.
Though he has not yet acquired the nose possessed
by a bodhisattva of the Law of no outflows,
the upholder of the sutra before then
will acquire a nose with the marks described here.

"Moreover, Constant Exertion, if good men or good women except and uphold this sutra, if they read it, recite it, explain and preach it, or transcribe it, they will gain twelve hundred tongue benefits. Whether something is good tasting or vile, whether it is flavorful or not, and even things that are bitter or astringent, when encountered by the faculties of this person's tongue will be a changed into superb flavors as fine as the sweet dew of heaven, and there will be none that are not pleasing.

"If with these faculties of the tongue he undertakes to expound and preaching in the midst of the great assembly, he will produce a deep and wonderful voice capable of penetrating the mind and causing all who hear it to rejoice and delight. When the men and women of heaven, Shakra, Brahma and other heavenly beings, hear the sound of this deep and wonderful voice expounding and preaching, advancing and argument point by point, they will all gather to listen. Dragons and dragon daughters, yakshas and yaksha daughters, gandharvas and gandharva daughters, asuras and asura daughters, garudas and garuda daughters, kimnaras and kimnara daughters, mahoragas and mahoraga daughters will all gather close around its possessor in order to listen the Law, and will revere him and offer alms. Monks, nuns, laymen, laywomen, monarchs, princes, ministers and their retinues, petty wheel-turning kings and great wheel-turning kings with their seven treasures and thousand sons and inner and outer retinues will ascend their palaces and all come to listen to the Law.

"Because this bodhisattva is so skilled of preaching the Law, the Brahmans, householders and people throughout the country will for the remainder of their lives follow and wait on him and offer him alms. Voice-hearers, pratyekabuddhas, bodhisattvas and Buddhas will constantly delight to see him. Wherever this person is, the Buddhas will all face in that direction when they preach the Law, and he will be able to accept and uphold all the doctrines of the Buddha. And in addition he will be able to emit the deep and wonderful sound of the Law."

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

The faculties of this person's tongue will be so pure
that he will never experience any bad tastes,
but all that he eats
will become like sweet dew.
With his deep, pure and wonderful voice
he will preach the Law in the great assembly,
employing causes, conditions and similes
to lead and guide the minds of living beings.

All who hear him will rejoice
and offer him their finest alms.
Heavenly beings, dragons, yakshas,
as well as asuras and others
will all approach him with reverent minds
and together come to hear the Law.
If this preacher of the Law
wishes to use his wonderful voice
to fill the three thousand worlds
he can do so at will.
Wheel-turning kings great and small
and their thousand sons and retinues
will press their palms together with reverent minds
and constantly come to hear and accept the Law.
Heavenly beings, dragons, yakshas,
rakshasas and pishachas
likewise with rejoicing minds
will constantly delight in coming to bring alms.
The heavenly king Brahma, the devil king,
the deities Freedom and Great Freedom,
all the multitude of heavenly beings
will constantly come to where he is.
The Buddhas and their disciples,
hearing the sound of him teaching the Law,
will keep him constantly in their thoughts and guard him
and at times show themselves for his sake.

"Moreover, Constant Exertion, if good men or good women except and uphold this sutra, if they read it, recite it, explain and preach it, or transcribe it, they will gain eight hundred body benefits. They will acquire pure bodies, like pure lapis lazuli, such as living beings delight to see. Because of the purity of their bodies, when the living beings of the thousand-millionfold world are born or die, when they are born in upper or lower regions, in fair or ugly circumstances, in good places or bad, they will all be reflected [in these bodies]. The mountain kings of Iron Encircling Mountains, the Great Iron Encircling Mountains, Mount Meru and Mahameru, as well as living beings in their midst, will all be reflected therein. Down to the Avichi hell, upward to the Summit of Being, all the regions and their living beings will be reflected therein. Voice-hearers, pratyekabuddhas, bodhisattvas, Buddhas preaching the Law - the forms and shapes of these will be reflected in their bodies."

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

If one upholds the Lotus Sutra
his body will be very pure,
like pure lapis lazuli -
living beings will all delight to see it.
And it will be like a pure bright mirror
in which forms and shapes are all reflected.
The bodhisattva in his pure body
will see all that is in the world;
he alone will see brightly
what is not visible to others.
Within the three thousand worlds
all the mass of burgeoning creatures,
heavenly and human beings, asuras,
hell dwellers, spirits, beasts -
their forms and shapes in this way
will all be reflected in his body.
The palaces of the various heavens
upward to the Summit of Being,
the Iron Encircling Mountains,
the mountains Meru and Mahameru,
the great seas and other waters -
all will be reflected in his body.
The Buddhas and voice-hearers,
Buddha sons and bodhisattvas,
whether alone or in the assembly
preaching the Law - all will be reflected.
Though this person has not yet acquired
the wonderful body of Dharma nature, free of outflows,
because the purity of his ordinary body
all things we reflected in it.

"Moreover, Constant Exertion, if good men or good women except and uphold this sutra after the Thus Come One has entered extinction, if they read it, recite it, explain and preach it, or transcribe it, they will acquire twelve hundred mind benefits. Because of purity of their mental faculties, when they hear no more than one verse or one phrase [of the sutra], they will master immeasurable and boundless numbers of principles. And once having understood these principles, they will be able to expound and preach on the single phrase or a single verse for a month, for four months, or for a whole year, and the doctrines that they preach during that time will conform to the gist of the principles and will never be contrary to true reality.

"If they should expound some text of the secular world or speak on matters of government or those relating to wealth and livelihood, they will in all cases conform to the correct Law. With regard to the living beings in the six realms of existence of a thousand-million-fold world, they will understand how the minds of those living beings work, how they move, what idle theories they entertain.

"Thus although they have not yet acquired the wisdom of no outflows, the purity of their minds will be a such that the thought of these persons, their calculations and surmises and the words they speak, will in all cases represent the Law of the Buddha, never departing from the truth, and also conform with what was preached in the sutras of former Buddhas."

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

The minds of these persons will be pure,
bright, keen, without stain or defilement.
And with these wonderful mental faculties
they will understand the superior, intermediate and
inferior Law.
Hearing no more than one verse,
they will master immeasurable principles
and able to preach them step by step in accordance with
the Law
for a month, four months, or a year.
All the living beings
in the inner and our parts of this world,
heavenly beings, Dragons, humans,
yakshas, spirits,
those in the six realms of existence
and all the various thoughts they have -
upholders of Lotus Sutra as their reward
will know all these in an instant!
The countless Buddhas of the ten directions,
adorned with the marks of a hundred blessings,
for the sake of living beings preach the Law,
and such persons, hearing it, will be able to accept and
uphold it.
They will ponder immeasurable principles,
preach the Law in an immeasurable number of ways,
yet from start to finish never forget or make a mistake,
because they are upholders of the Lotus Sutra.
They will understand the characteristics of all phenomena,
accord with principles, recognizing their proper order,
be masters of names and words,
and expound and preach things as they understand them.
What these persons preach
is in all cases the Law of former Buddhas,
and because they expound this Law
they have no fear before the assembly.
Such as a purity of the mental faculties
of these upholders of the Lotus Sutra.
Though they have not yet obtained freedom from outflows
before that they will manifest the marks described here.
While these persons uphold this sutra
they will dwell safely on rare ground,
by all living beings
delighted in, loved and respected,
able to employ a thousand, ten thousand varieties
of apt and skillful words
to make distinctions, expound and preach -
because they uphold the Lotus Sutra.