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PassTheDoobie

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The Opening of the Eyes / WND pg. 251 (continued)

The Opening of the Eyes / WND pg. 251 (continued)

The path to Buddhahood is not to be found in the Flower Garland doctrine of the phenomenal world as created by the mind alone, in the eight negations of the Three Treatises school, in the Consciousness-Only doctrine of the Dharma Characteristics school, or in the True Word type of meditation on the five elements of the universe. Only the T'ien-t'ai doctrine of three thousand realms in a single moment of life is the path to Buddhahood. Even in the case of this doctrine of three thousand realms in a single moment of life, we do not possess the kind of wisdom and understanding to comprehend it fully. Nevertheless, among all the sutras preached by the Buddha during his lifetime, the Lotus Sutra alone contains this jewel that is the doctrine of three thousand realms in a single moment of life. The doctrines of the other sutras are merely yellow stones that appear to be jewels. They are like sand, from which you can extract no oil no matter how hard you squeeze it, or a barren woman who can never bear a child. Even a wise person cannot become a Buddha through the other sutras, but with the Lotus Sutra, even fools can plant the seeds that lead to Buddhahood. As the sutra passage I have quoted earlier puts it, "Although they do not seek emancipation, emancipation will come of itself."

Although I and my disciples may encounter various difficulties, if we do not harbor doubts in our hearts, we will as a matter of course attain Buddhahood. Do not have doubts simply because heaven does not lend you protection. Do not be discouraged because you do not enjoy an easy and secure existence in this life. This is what I have taught my disciples morning and evening, and yet they begin to harbor doubts and abandon their faith.

Foolish men are likely to forget the promises they have made when the crucial moment comes. Some of them feel pity for their wives and children and grieve at the thought of parting from them in this life. In countless births throughout many long kalpas they have had wives and children but parted from them in every existence. They have done so unwillingly and not because of their desire to pursue the way of the Buddha. Since they must part with them in any case, they should remain faithful to their belief in the Lotus Sutra and make their way to Eagle Peak, so that they may lead their wives and children there as well.

Question: You insist that the followers of the Nembutsu and Zen schools will fall into the hell of incessant suffering. This shows that you have a contentious heart. You yourself are in danger of falling into the realm of the asuras. Moreover, it is said in the "Peaceful Practices" chapter of the Lotus Sutra, "He should not delight in speaking of the faults of other people or scriptures. He should not display contempt for other teachers of the Law." It is because you are going against this passage in the sutra that you have been abandoned by heaven, is it not?

Answer: Great Concentration and Insight says: "There are two ways to spread the Buddha's teachings. The first is called shoju and the second is called shakubuku. When the 'Peaceful Practices' chapter says that one should not speak of the shortcomings of others, it is referring to the shoju method. But when the Nirvana Sutra says that one should carry swords and staves or that one should cut off their heads, it is referring to the shakubuku method. They differ in approach in that one is lenient and the other severe, but they both bring benefit."

On "Great Concentration and Insight" states: "With regard to the two ways of spreading the Buddha's teachings, the passage from the Nirvana Sutra, 'carry swords and staves,' is found in the third volume where it says, 'Defenders of the correct teaching need not observe the five precepts or practice the rules of proper behavior. [Rather they should carry knives and swords, bows and arrows, halberds and lances.]' . . . And later on, the sutra tells of King Sen'yo [who put to death those who slandered the correct teaching]. It also mentions how the new physician, [explaining that the medicine from milk prescribed by the old physician was dangerous], forbade its usage, saying, 'If anyone takes any more of this medicine, he shall have (218) his head cut off.' These passages also demonstrate how the method of shakubuku should be applied to persons who go against the Law. All the sutras and treatises deal with one or the other of these two methods."

The Words and Phrases of the Lotus Sutra reads: "Question: The Nirvana Sutra clearly states that one should associate closely with the ruler, bearing bows and arrows and helping overthrow evil persons (219). And yet [the 'Peaceful Practices' chapter of] the Lotus Sutra says that one should stay away from persons in power and should behave with humility and loving kindness. There seems to be a major contradiction between the sternness of one approach and the gentleness of the other. Why should they differ so?

"Answer: The Nirvana Sutra speaks mostly about the shakubuku approach. But it also mentions dwelling in the state where one looks on all living beings as one's own children. Could it say so if it did not have the shoju approach? The Lotus Sutra is mainly concerned with the shoju approach [as in the 'Peaceful Practices' chapter]. But [in the 'Dharani' chapter] there is also the curse [on those who trouble the preachers of the Law] that says they will have their heads split into seven pieces. Could it say so if it did not have the shakubuku approach? Both sutras employ one or the other of the two methods depending on the context. The method chosen should be that which accords with the time."

The Annotations on the Nirvana Sutra states: "When monks or laymen are defending the Law, the most important thing is for them to adopt the proper basic mental attitude. They should disregard external details, stick to the principles, and in this way spread the teachings of the Nirvana Sutra. Therefore, it says that defenders of the correct teaching need not abide by petty regulations. And that is why it says they need not practice the rules of proper behavior. In past times the age was peaceful, and the Law spread throughout the country. At that time it was proper to observe the precepts and not to carry staves. But now the age is perilous, and the Law is overshadowed. Therefore, it is proper to carry staves and to disregard the precepts. If both past and present were perilous times, then it would be proper to carry staves in both periods. And if both past and present were peaceful times, then it would be proper to observe the precepts in both of them. You should let your choices be fitting and never adhere solely to one or the other."

I suppose the learned priests of the time think it is only natural that one should have doubts about this. Therefore, no matter how I explain and try to persuade my own disciples, they still cannot seem to overcome their doubts, but behave like icchantikas, or persons of incorrigible disbelief. Therefore, I have quoted these passages of explanation from T'ien-t'ai, Miao-lo, and others in order to silence their ungrounded criticisms.

These two methods of shoju and shakubuku are like water and fire. Fire hates water, water detests fire. The practitioner of shoju laughs with scorn at shakubuku. The practitioner of shakubuku laments at the thought of shoju. When the country is full of evil people without wisdom, then shoju is the primary method to be applied, as described in the "Peaceful Practices" chapter. But at a time when there are many people of perverse views who slander the Law, then shakubuku should come first, as described in the "Never Disparaging" chapter. It is like using cold water to cool yourself in the hot weather, or longing for a fire when the weather turns cold. Grass and trees are kindred to the sun - they suffer in the cold moonlight. Bodies of water are followers of the moon - they lose their true nature when the hot weather comes.

In the Latter Day of the Law, however, both shoju and shakubuku are to be used. This is because there are two kinds of countries, the country that (220) is passively evil, and the kind that actively seeks to destroy the Law. We must consider carefully to which category Japan at the present time belongs.

Notes:

218. According to the Nirvana Sutra, the medicine that the old physician prescribed did harm to the people. To save their lives, the new physician persuaded the king to use stringent measures to prohibit the use of the medicine.
219. The original Japanese sentence could also be construed to mean, "The Nirvana Sutra clearly states that the Buddha personally entrusts his teaching to the ruler [for its protection], saying that evil persons should be subdued with bows and arrows."
220. This indicates the country that is filled with people who conceive no desire to seek the Buddha way.

(to be continued from pg. 285)
 
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PassTheDoobie

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Although I and my disciples may encounter various difficulties, if we do not harbor doubts in our hearts, we will as a matter of course attain Buddhahood. Do not have doubts simply because heaven does not lend you protection. Do not be discouraged because you do not enjoy an easy and secure existence in this life. This is what I have taught my disciples morning and evening, and yet they begin to harbor doubts and abandon their faith.

Foolish men are likely to forget the promises they have made when the crucial moment comes. Some of them feel pity for their wives and children and grieve at the thought of parting from them in this life. In countless births throughout many long kalpas they have had wives and children but parted from them in every existence. They have done so unwillingly and not because of their desire to pursue the way of the Buddha. Since they must part with them in any case, they should remain faithful to their belief in the Lotus Sutra and make their way to Eagle Peak, so that they may lead their wives and children there as well.
 

SoCal Hippy

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Buddhism spreads according to the time and the people's capacity.
Although I may not be worthy of this teaching, I expound it because
the time is right.

(WND, 861)
"This is What I Heard"
Written to the lay priest Soya Jiro on November 28, 1277
 

PassTheDoobie

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"In your study, please make a point of reading the Gosho directly. Lectures and commentaries on the Gosho are merely aids. Thinking you have understood a passage or a writing from the Gosho even though you’ve never actually read it is a serious mistake. Although you may find it somewhat difficult, do it properly. Wrestling with the concepts in the Daishonin’s writings, strenuous and demanding as it may be, is the great path to victory in faith."

SGI Newsletter No. 6640, THE LIGHT OF THE CENTURY OF HUMANITY, Oct. 13th
2005, trans. Nov. 18th, 2005
 

PassTheDoobie

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The Opening of the Eyes / WND pg. 251 (continued)

The Opening of the Eyes / WND pg. 251 (continued)

Question: If one applies the shakubuku method at a time when the shoju method would be appropriate, or shoju at a time when shakubuku would be appropriate, is there any merit to be gained?

Answer: The Nirvana Sutra says: "Bodhisattva Kashyapa addressed the Buddha, saying, 'The Dharma body of the Thus Come One is as indestructible as a diamond. But I do not yet understand the means by which you acquired it. Would you tell me?' "The Buddha replied: 'Kashyapa, it is because I was a defender of the correct teaching that I have been able to attain this diamond-like body. Kashyapa, because [in the past] I devoted myself to the correct teaching, I have been able to achieve this diamond-like body that abides forever and is never destroyed. Good man, defenders of the correct teaching need not observe the five precepts or practice the rules of proper behavior. Rather they should carry knives and swords, bows and arrows . . .

"'The monks [whom you are speaking of] preach various teachings, but still they are not able to utter "the lion's roar." . . . Nor are they able to refute and convert evil persons who go against the correct teaching. Monks of this kind can bring no benefit either to themselves or to the populace. You should realize that they are in fact shirkers and idlers. Though they are careful in observing the precepts and maintain spotless conduct, you should realize that they cannot achieve anything. [Then a monk raises "the lion's roar." . . .] Those who break the precepts, upon listening to his preaching, are all enraged to the point where they attack him. This preacher of the Law, though he may in the end lose his life, is still worthy of being called a person who observes the precepts and brings benefits to both himself and others.'"

In the passage from On the Nirvana Sutra quoted earlier, Chang-an says, "You should let your choices be fitting and never adhere solely to one or the other." And T'ien-t'ai, as we have seen, declared that "the method chosen should be that which accords with the time." If it is not, you will be like someone who plants seeds at the end of autumn. Though you may carefully tend the field, you are not likely to harvest any rice or grain.

During the Kennin era (1201-1204), two men came to prominence, Honen and Dainichi, who spread the teachings of the Nembutsu and Zen schools, respectively. Honen denied the worth of the Lotus Sutra now that the world has entered the Latter Day of the Law, saying that "not a single person has ever attained Buddhahood" through that sutra, and that "not even one person in a thousand" can be saved by its teachings. Dainichi for his part claimed that the true teachings of Buddhism had been transmitted apart from the sutras. These two doctrines have now spread throughout the entire country. The learned priests of the Tendai and True Word schools fawn on the lay supporters of the Nembutsu and Zen schools the way a dog wags its tail before its master or fear them the way a mouse fears a cat. These men enter the service of the ruler and the military leader, where they preach in such a way as to bring about the destruction of the Buddhist Law and the ruin of the country. These Tendai and True Word leaders in their present existence will fall into the realm of hungry spirits and, after death, will find themselves in the Avichi hell. Even if they retire to the mountain forests and engage intensely in the meditation on the three thousand realms in a single moment of life, or retire to a quiet spot and concentrate on the three mysteries [of body, mouth, and mind], if they do not understand the time or the people's capacity and perceive which of the two methods, shoju or shakubuku, is appropriate, then they can never free themselves from the sufferings of birth and death.

(to be continued to conclusion from pg. 286)
 

PassTheDoobie

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"Mr. Makiguchi marked for special attention the Gosho page containing the passage, 'Exert yourself in the two ways of practice and study' (WND, 386). Practice encompasses both practice for ourselves and practice for others, namely chanting daimoku and spreading the teachings of the Daishonin’s Buddhism. Practice and study are the two wheels that propel our faith; they are the crucial foundation. If we disregard the Daishonin’s words about the importance of practice and study, and avoid making steady efforts to study the Gosho, we are the ones who will lose out."

SGI Newsletter No. 6640, THE LIGHT OF THE CENTURY OF HUMANITY, Oct. 13th
2005, trans. Nov. 18th, 2005
 

PassTheDoobie

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Propagating the Law (shoju versus shakubuku)

Propagating the Law (shoju versus shakubuku)

In my experience, the fastest way to benefit and great good fortune is to tell others about Nam-myoho-renge-kyo. Anyone who chants the Daimoku is without a doubt, a Bodhisattva of the Earth, and has taken a vow to propagate the Law in the Latter Day. Telling others of the Law brings immeasurable good fortune into one’s life.

I think we live the reality revealed in the Gosho each and every day. Earthly desires ARE enlightenment, and the sufferings of life and death ARE nirvana! It is absolutely OK to pray for anything that you think will make you happy. Such prayer is how we are ultimately able to perceive that the sufferings of birth and death are nirvana; hence, earthly desires are enlightenment. We experience and discover what true happiness is.

If you chant already, you should already be telling others. What happens in your life when you do so will be all the explanation you’ll need of why I brought this point up in the first place. Shakubuku or shoju. Either one is fulfilling your vow.

Thomas
 

PassTheDoobie

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shakubuku (Jpn)
[折伏]


A method of expounding Buddhism, the aim of which is to suppress others' illusions and to subdue their attachment to error or evil. This refers to the Buddhist method of leading people, particularly its opponents, to the correct Buddhist teaching by refuting their erroneous views and eliminating their attachment to opinions they have formed. The practice of shakubuku thus means to correct another's false views and awaken that person to the truth of Buddhism.

The term shakubuku is used in contrast with shoju, which means to lead others to the correct teaching gradually, according to their capacity and without directly refuting their religious misconceptions. These two methods of propagation are described in the Shrimala Sutra, Great Concentration and Insight by T'ien-t'ai (538-597), and other works. Nichiren, who employed shakubuku in his propagation, writes in his 1272 treatise The Opening of the Eyes: "When the country is full of evil people without wisdom, then shoju is the primary method to be applied, as described in the 'Peaceful Practices' chapter [of the Lotus Sutra]. But at a time when there are many people of perverse views who slander the Law, then shakubuku should come first, as described in the 'Never Disparaging' chapter [of the sutra]" (285). Here "evil people without wisdom" means those who are ignorant of the Buddhist teachings. "Evil" means the unhappiness of acquiring no roots of goodness. It is contrasted with "people of perverse views who slander the Law," i.e., those who have a biased view of Buddhism and slander its correct teaching.

Nichiren describes Bodhisattva Never Disparaging, who bowed in respect to everyone he met and praised them as potential Buddhas, as a practitioner of shakubuku. In citing Never Disparaging as an example, Nichiren made clear that shakubuku is not a form of verbal or rhetorical aggression, but an expression of reverence for the truth that everyone possesses a Buddha nature, and of compassion for people. At the same time, in bowing and praising people as potential Buddhas, Never Disparaging was in effect challenging and refuting their misconceptions about Buddhahood, and was for this reason attacked.

shoju (Jpn)
[摂受]


A method of expounding Buddhism in which one gradually leads another to the correct teaching according to that person's capacity and without refuting his or her attachment to mistaken views. The term is used in contrast with shakubuku, or directly awakening another to the correct teaching by refuting that person's mistaken views. These two methods are explained in the Shrimala Sutra, Great Concentration and Insight, and elsewhere. The shoju method was generally employed in the Former Day and Middle Day of the Law, but is also used in the Latter Day among those who have little or no knowledge of, or no prejudices against, Buddhism. In his 1272 treatise The Opening of the Eyes, Nichiren states: "When the country is full of evil people without wisdom, then shoju is the primary method to be applied, as described in the 'Peaceful Practices' chapter [of the Lotus Sutra]. But at a time when there are many people of perverse views who slander the Law, then shakubuku should come first, as described in the 'Never Disparaging' chapter [of the sutra]" (285). Here "evil people without wisdom" means people who are ignorant of the Buddhist teachings. "Evil" implies the unhappiness of not acquiring roots of goodness.

From source: The Soka Gakkai Dictionary of Buddhism
 
Hi, ive read most of what you guys have wrote here and i think? i get what your saying. Do you beleive that whatever you do to earth, earth will do back to you? like equivelent exchange? it soudns like the best philosphy ive ever heard of but i grew up with a scientific, ultra conservative dickhead for a father and the facts of science jsut go against all of what your saying, i wish so much i could beleive in this but i jsut cant, is there mayeb soemthing im just misunderstanding or something maybe im not grasping? sorry if i offended anyone, that was not my intention
 

PassTheDoobie

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With such a sincere seeking spirit, how could anyone be offended?

With such a sincere seeking spirit, how could anyone be offended?

Always! Welcome to the conversation! Yes, I believe that, “whatever you do to the earth, earth will do back to you.” But I must add that I believe this is in effect, a function of collective karma. For instance, it is the collective efforts of many people chanting that will one day bring about world peace (Kosen Rufu as we refer to it in the Daishonin’s Buddhism). Just as it is the waste of many that create the green house gasses that are accused of global warming. We all share a responsibility to the environment in which we live. We all enjoy the benefits of the environment when it is friendly, and we all share the problems when it is not.

There is nothing that I am aware of that is in conflict with science when it comes to the Daishonin’s Buddhism. The way that one is able to believe is through one’s own personal experience of chanting Nam-myoho-renge-kyo. If you have read most of what has been written here, it is time to try chanting yourself, and then make the personal decision as to whether it is real or not based on your own experience. Most of the people I know that chant, do so because they find that it works, not because they decide philosophically it’s the right thing to do.

Whatever you feel you might be misunderstanding, keep asking the question until it becomes clear. Never be afraid to ask, “What do you mean?”
 

Babbabud

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Alwaystotheleft Great that you were able to stop by. Always so much to be learned from these exchanges.
nam myoho renge kyo
Figure out what will make you believe and chant for it . Since beginning chanting my life has been filled with all good:) My faith and understanding of Daishonins Buddhism has grown as I chant. Things that seemed so confusing to me in many cases have become clearer. I know I have seen enough that I will continue to chant. The weeks that i get busy and fall down on my daily practice I begin to feel something is missing, Sit in front of the Gohonzon and work it out for a bit and feel better :)The key to chanting is faith. Many times when i walk into to sit and chant i am very unsettled. By the time ive finished chanting I feel purged and clean and ready to face the world with renewed efforts. Much respect and love to you all. Thomas your daily post keep me on track my brother thank you so much .
nam myoho renge kyo
 

PassTheDoobie

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The Opening of the Eyes / WND pg. 251 (conclusion)

The Opening of the Eyes / WND pg. 251 (conclusion)

Question: When you berate the followers of the Nembutsu and Zen schools and arouse their enmity, what merit does that bring?

Answer: The Nirvana Sutra says: "If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then you should realize that that monk is betraying the Buddha's teaching. But if he ousts the destroyer of the Law, reproaches him, or punishes him, then he is my disciple and a true voice-hearer."

Chang-an comments on this as follows: "One who destroys or brings confusion to the Buddha's teachings is betraying them. If one befriends another person but lacks the mercy to correct him, one is in fact his enemy. But one who reprimands and corrects an offender is a voice-hearer who defends the Buddha's teachings, a true disciple of the Buddha. One who rids the offender of evil is acting as his parent. Those who reproach offenders are disciples of the Buddha. But those who do not oust offenders are betraying the Buddha's (221) teachings."

If we examine the "Treasure Tower" chapter of the Lotus Sutra, we find Shakyamuni Buddha, Many Treasures Buddha, and the Buddhas of the ten directions who are emanations of Shakyamuni Buddha gathering together. And why? As the sutra itself says, "Each . . . has come to this place on purpose to make certain the Law will long endure." Shakyamuni, Many Treasures, and the other Buddhas intend to insure the future propagation of the Lotus Sutra so that it can be made available to all the children of the Buddha in times to come. We may surmise from this that their concern and compassion are even greater than those of a father and mother who see their only child inflicted with great suffering. Honen, however, shows not the least concern about their compassion, but would tightly shut the gates to the Lotus Sutra in the Latter Day of the Law so that no one would have access to it. Like a person who tricks a demented child into throwing away a treasure, he tries to induce people to discard the Lotus Sutra, a shameless thing to do indeed!

If someone is about to kill your father and mother, shouldn't you try to warn them? If a bad son who is insane with drink is threatening to kill his father and mother, shouldn't you try to stop him? If some evil person is about to set fire to the temples and pagodas, shouldn't you try to stop him? If your only child is gravely ill, shouldn't you try to cure him or her with moxibustion treatment? To fail to do so is to act like those people who see but do not try to put a stop to the Zen and Nembutsu followers in Japan. [As Chang-an says,] "If one befriends another person but lacks the mercy to correct him, one is in fact his enemy."

I, Nichiren, am sovereign, teacher, and father and mother to all the people of Japan. But the men of the Tendai school [who do not refute misleading teachings] are all great enemies of the people. [As Chang-an has noted,] "One who rids the offender of evil is acting as his parent."

One who has not conceived a desire for the way can never free oneself from the sufferings of birth and death. Shakyamuni Buddha, the lord of teachings, was cursed by all the followers of non-Buddhist teachings and labeled as a man of great evil. The Great Teacher T'ien-t'ai was regarded with intense enmity by the three schools of the south and seven schools of the north, and Tokuitsu of Japan criticized him for using his three-inch tongue to try to destroy the five-foot body of the (222) Buddha. The Great Teacher Dengyo was disparaged by the priests of Nara, who said, "Saicho has never been to (223) the capital of T'ang China!" But all of these abuses were incurred because of the Lotus Sutra, and they are therefore no shame to the men who suffered them. To be praised by fools - that is the greatest shame. Now that I, Nichiren, have incurred the wrath of the authorities, the priests of the Tendai and True Word schools are no doubt delighted. They are strange and shameless men.

Shakyamuni Buddha appeared in the saha world, Kumarajiva journeyed to (224) the Ch'in dynasty in China, and Dengyo likewise went to China [all for the sake of the Lotus Sutra]. Aryadeva and Aryasimha sacrificed their bodies. Bodhisattva Medicine King burned his arms as an offering, and Prince Jogu stripped off the skin on his (225) hand [and copied the sutra on it]. Shakyamuni, when he was a bodhisattva (226), sold his flesh to make offerings, and another time, when he was a bodhisattva named the ascetic Aspiration for the Law, he used one of his bones as a pen [to write down the Buddha's teaching].

T'ien-t'ai has said that "the method chosen should be that which accords with the time." The propagation of the Buddhist teachings should follow the time. For what I have done, I have been condemned to exile, but it is a small suffering to undergo in this present life and not one worth lamenting. In future lives I will enjoy immense happiness, a thought that gives me great joy.


Notes:

221. On the Nirvana Sutra.
222. His statement appears in The Mirror on the Meaning of the Middle and the Extreme. Portions of this lost work of the Dharma Characteristics priest Tokuitsu are cited in Dengyo's Essay on the Protection of the Nation.
223. The source of this quotation has not been identified. Saicho is another name for Dengyo.
224. Kumarajiva accepted an invitation from Yao Hsing, king of the Later Ch'in dynasty, and came to the capital, Ch'ang-an, in 401. There he engaged in the translation of numerous Buddhist scriptures from Sanskrit into Chinese.
225. A similar statement is found in A Personal Commentary on Matters concerning Prince Shotoku, a work by Kenshin, a thirteenth-century priest of Horyu-ji temple. Jogu is another name for Prince Shotoku.
226. This refers to the story of Bodhisattva Ever Wailing. See Ever Wailing in Glossary.
 

PassTheDoobie

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"One who destroys or brings confusion to the Buddha's teachings is betraying them. If one befriends another person but lacks the mercy to correct him, one is in fact his enemy. But one who reprimands and corrects an offender is a voice-hearer who defends the Buddha's teachings, a true disciple of the Buddha. One who rids the offender of evil is acting as his parent. Those who reproach offenders are disciples of the Buddha. But those who do not oust offenders are betraying the Buddha's teachings."
 
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PassTheDoobie

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"Buddhas are not simply enlightened to their own inherent power. They recognize the potential of all beings and continually devote their energies to help them actualize that potential. 'Unlock your true humanity! Awaken to your own potential!'—this is the fervent wish of Buddhas. Their compassionate encouragement is an unending paean to the human being and a reverent salute to life itself.

"This is also why Buddhas seek to vanquish ignorance and fundamental darkness, and presume to sternly denounce the arrogance of those who denigrate others and do not believe in life’s potential. All Buddhas’ benevolent and courageous actions for others are infused with compassion and empathy; they are dedicated to relieving suffering and imparting joy, as well as encouraging positive growth and rebuking error and wrongdoing."


SGI Newsletter No. 6652, SGI President Ikeda’s Study Lecture Series, LECTURES ON “THE OPENING OF THE EYES, ” [18] The Sovereign, Teacher, and Parent of the Buddhism of Sowing, Of the Latter Day of the Law—Part 1—Spreading the Fragrant Breeze of Compassion in a Defiled Age, translated Nov. 29th, 2005
 
The more i read, the more it all fits together.
"Just as it is the waste of many that create the green house gasses that are accused of global warming." That answered my question more accurately then i could of ever expected.
 

PassTheDoobie

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Then keep reading, Always! We're here for you when you need more clarity. The most important thing in ones practice of Buddhism is a seeking spirit. As Bud intimated and everybody that chants as a part of their daily life will tell you: To sustain a ceaseless flowing practice of faith and Daimoku—to chant and do Gongyo each and every day, study the teachings, tell others about Buddhism—is a mysteriously difficult thing to do. It’s so easy to start chanting, but not continue.

The Universe expects us to fail; it’s OK. We are all common mortals lacking wisdom. In the absence of wisdom, we replace it with faith. The devil of the Sixth Heaven, the manifestation of our Fundamental Darkness will always create, with superior guile, great obstacles in our path that many times we will succumb to. The Universe expects us to fail, but shows great favor for those that try again. The mercy of the Gohonzon is INFINITE!!!

This truth is one that transcends words. The experiences of the Gohonzon saving my sorry ass could fill a book. As long as you keep seeking, no matter how many times you stumble, the Daishonin’s Buddhism will always be there to hold you in the arms of the Law, as your loving parent would; a sincere heart being the only prerequisite to being right back on track with everything in your life.

Those of you who might have started chanting, but now find for some weird reason its really much harder to do now, remember: Just chant! In the car, in the tub, while mowing the lawn, while sitting erect facing east, anywhere, anytime. Just chant.

The Universe is Nam-myoho-renge-kyo.
 
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PassTheDoobie

Bodhisattva of the Earth
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"No phenomena -- either heaven or earth, yin or yang, the sun or the moon, the five planets, or any of the worlds from hell to Buddhahood -- are free from the two phases of life and death."

(The Heritage of the Ultimate Law of Life - The Writings of Nichiren Daishonin, page 216) Selection source: Discussion on "Birth, Aging, Sickness, and Death" and "Life" by SGI President Ikeda, Chiaki Nishiyama, M.D., Shosaku Narumi, M.D., Yoichi Uehigashi, M.D., Seikyo Shimbun, November, 26th, 2005
 
Where can i read about these 6 Heavens and what not? i keep having to look up these words in wikit, i want to get something more concrete if you know what i mean. Thanks alot for being so open minded also.
 
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