[manish-pakhi]

[theancientwayoflife]

~“Universal Gateway,” Chapter 25 of the Lotus Sutra. Artist: Calligrapher: Sugawara Mitsushige (Japanese, active mid- 13th century) Period: Kamakura period (1185–1333) Date: dated 1257 Culture: Japan Medium: Handscroll; ink, color, and gold on paper

[manish-pakhi]

Basics of Buddhism

The true aspect of all phenomenon

Gosho excerpts:

QUESTION: The “Expedient Means” chapter in the first volume of the Lotus Sutra states, “The true aspect of all phenomena [can only be understood and shared between Buddhas. This reality consists of the appearance, nature . . . and] their consistency from beginning to end.” What does this passage mean?

Answer: It means that all beings and environments in the Ten Worlds, from hell, the lowest, to Buddhahood, the highest, are without exception manifestations of Myoho-renge-kyo. If there is an environment, living beings are bound to dwell there. A commentary states, “Living beings and their environments always manifest Myoho-renge-kyo.”1 Another says: “The true aspect invariably manifests in all phenomena, and all phenomena invariably manifest in the ten factors. The ten factors invariably manifest in the Ten Worlds, and the Ten Worlds invariably manifest in life and its environment.” And “Both the beings and the environment of the Avīchi hell exist entirely within the life of the highest sage [Buddha], and what is more, the life and the environment of Vairochana [Buddha] never transcend the lives of common mortals.” These explanations are precise and clear. Who could have doubts? Thus, the entire realm of phenomena is no different than the five characters of Myoho-renge-kyo.

Even the two Buddhas, Shakyamuni and Many Treasures, in performing the functions of the benefit of the five characters of Myoho-renge-kyo, manifested themselves as the two Buddhas, and seated together in the treasure tower, nodded in mutual agreement.

No one but Nichiren has ever revealed teachings like these. Though T’ien-t’ai, Miao-lo, and Dengyō knew about them in their hearts, they never put them into words. They went about their lives keeping this knowledge to themselves. And there was good reason for this. The Buddha had not entrusted them with the task, the time had not yet come, and they had not been the Buddha’s disciples from the distant past. Only Superior Practices, Boundless Practices, and the other foremost leaders and guiding teachers among the Bodhisattvas of the Earth cannot only appear during the first five hundred years of the Latter Day of the Law and spread the five characters of Myoho-renge-kyo, the essence of all phenomena, but also give concrete form to the ceremony of the two Buddhas seated side by side in the treasure tower. The reason is that what they are to spread and give concrete form to is none other than the teaching of the actual three thousand realms in a single moment of life in the “Life Span” chapter of the essential teaching.

Therefore, the two Buddhas, Shakyamuni and Many Treasures, are Buddhas who are functions [of Myoho-renge-kyo]. It is Myoho-renge-kyo that is the true Buddha. This is what is described in the sutra as “the Thus Come One’s secret and his transcendental powers.” The “Thus Come One’s secret” refers to the entity of the Buddha’s three bodies, and it refers to the true Buddha. “His transcendental powers” refers to the functions of the three bodies, and it refers to provisional Buddhas. A common mortal is an entity of the three bodies, and a true Buddha. A Buddha is a function of the three bodies, and a provisional Buddha. In that case, though it is thought that Shakyamuni Buddha possesses the three virtues of sovereign, teacher, and parent for the sake of all of us living beings, that is not so. On the contrary, it is common mortals who endow him with the three virtues.

The “Thus Come One” is explained clearly in T’ien-t’ai’s commentary as follows: “The Thus Come One is a general designation for the Buddhas of the ten directions and the three existences, for the two Buddhas, the three Buddhas, the true Buddha, and provisional Buddhas." The “true Buddha” here means common mortals, whereas “provisional Buddhas” means Buddhas. However, because of the difference between ordinary people and Buddhas that stems from the disparity between delusion and enlightenment, ordinary people are unaware that they are endowed with both the entity and the functions of the three bodies.

“All phenomena” in the sutra refers to the Ten Worlds, and the “true aspect,” to what they actually are. The “true aspect” is another name for Myoho-renge-kyo; hence all phenomena are Myoho-renge-kyo. Hell’s displaying the form of hell is its true aspect. When hell changes into the realm of hungry spirits, that is no longer the true form of hell. A Buddha displays the form of a Buddha, and a common mortal, that of a common mortal. The entities of all phenomena are entities of Myoho-renge-kyo. That is the meaning of “the true aspect of all phenomena.” T’ien-t’aistates that the profound principle of the true aspect is the originally inherent Myoho-renge-kyo.8 This interpretation identifies the phrase “true aspect” with the theoretical teaching and “the originally inherent Myoho-renge-kyo” with the essential teaching. You should ponder this interpretation deep in your heart.

Nichiren Daishonin wrote this letter to Sairen-bō Nichijō while at Ichinosawa on Sado Island in the fifth month of the tenth year of Bun’ei (1273). A former Tendai priest, he already knew something about “the true aspect of all phenomena”; it was a fundamental concept in the Tendai school of Buddhism. He could not, however, satisfactorily come to grips with this concept through T’ien-t’ai’s theory alone, so he asked the Daishonin for an explanation. The True Aspect of All Phenomena is the Daishonin’s reply.

This Gosho begins with a passage from the “Expedient Means” chapter—the heart of the theoretical teaching of the Lotus Sutra—that implies that no phenomenon is in any way different from the true aspect, or Myoho-renge-kyo. It also implies that all the innumerable forms and realities that exist, both concrete and abstract, are manifestations of Myoho-renge-kyo. The Daishonin then explains the essence of the Lotus Sutra, Myoho-renge-kyo, and its embodiment, the Gohonzon. This is the first element—the object of devotion in terms of the Law.

After clarifying the ultimate teaching of the Lotus Sutra, the Daishonin states that Bodhisattva Superior Practices, the leader of the Bodhisattvas of the Earth, will propagate that teaching, and that he himself is carrying out the mission entrusted to that bodhisattva. In light of his own behavior and his fulfillment of the predictions in the Lotus Sutra, Nichiren Daishonin suggests that he himself is Bodhisattva Superior Practices. A more profound interpretation, however, identifies him as the Buddha of the Latter Day of the Law, whose purpose was to establish the Gohonzon for the enlightenment of all people in the Latter Day. Thus True Aspect of All Phenomena also explains the object of devotion in terms of the Person. This is the second element. Referring to both the Person and the Law, the Daishonin clarifies the fundamental object of devotion for the people of the Latter Day.

“All phenomena” indicates life in the ten worlds and its environment, or all living beings and the realms in which they dwell. In other words, it refers to all nature, to all things and phenomena.

“True aspect,” just as it sounds, means the true reality just as it is. The true aspect of all phenomena might be thought of as the undisguised truth of all things.

The ultimate truth or reality that permeates all phenomena and is in no way separate from them. A principle expressed in the “Expedient Means” (second) chapter of the Lotus Sutra. The chapter states: “The true aspect of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect, and their consistency from beginning to end.” The “Expedient Means” chapter defines the true aspect of all phenomena as the ten factors of life from “appearance” through “their consistency from beginning to end,” which describe the unchanging aspect of life common to all phenomena. Since the ten factors exist in any being of the Ten Worlds, there can be no fundamental distinction between a Buddha and an ordinary person. This revelation of the ten factors of life thus establishes a theoretical basis for the universal attainment of Buddhahood. Based on this passage of the “Expedient Means” chapter, T’ient’ai (538-597) established the philosophical system of three thousand realms in a single moment of life. In his 1273 work titled The True Aspect of All Phenomena, Nichiren defined “all phenomena” as all living beings and their environments in the Ten Worlds, and “the true aspect” as the Law of Myoho-renge-kyo, the ultimate reality permeating all living beings and their environments in any of the Ten Worlds.All phenomena, he stated, are manifestations of this universal Law; phenomena and the ultimate truth are inseparable and non-dual.

On a deeper level, Nichiren explains that the ten factors are in fact a manifestation of the underlying creative and compassionate life of the cosmos. He expressed this as the Mystic Law or Myoho-renge-kyo. To view all things as the manifestations of the Mystic Law of life is thus to perceive what the Lotus Sutra refers to as the “true aspect of all phenomena.”

But this truth does not justify a “laissez-faire” attitude to life. It is not correct to say that someone is a Buddha just as they are, even if they make no effort or carry out no practice. Simply saying that reality, full of suffering and problems, is itself the true entity, manifesting the enlightened life of the cosmos, cannot lead to improvement in people’s lives or society. Rather, the true aspect should be understood as a potential to be realized. Nichiren taught that it is not enough to be aware on a theoretical level of the true aspect of our lives. Rather, he urged his followers to commit themselves to their Buddhist practice in the midst of the realities that confronted them. It is by transforming ourselves and our surroundings, making them shine with the positive potentials they hold, that we reveal the true aspect of all phenomena—the state of Buddhahood—in our own lives.

[manish-pakhi]

Basics of Buddhism

Kosen-rufu

The phrase “Kosen-rufu” refers to the broad acceptance of the principles of Buddhism around the world, and it is often taken to signify world peace.

Kosen means to “ widely declare.” “Widely” implies speaking out to the world, to an ever-greater number and ever-broader spectrum of people. “Declare” means to proclaim one's ideals, principles and philosophy.

The ru (flow) of rufu means “ a current like that of a great river ,” and fu (cloth) means “ to spread out like a bolt of cloth .”

The teaching of the Mystic Law has nothing to do with appearance, form or pride. It flows out freely to all of humanity the world over. Like a cloth unfolding, it spreads out and covers all. So rufu means to flow freely, reaching all.

Just like a cloth, too, kosen-rufu is woven from vertical and horizontal threads. The vertical threads represent the passing on of the Daishonin's teaching from mentor to disciple, parent to child, senior to junior. The horizontal threads represent the impartial spread of this teaching, transcending national borders, social classes and all other distinctions.

Simply put, kosen-rufu is the movement to communicate the ultimate way to happiness and the highest principle of peace to people of all classes and nations through the correct philosophy and teaching of Nichiren Daishonin.

We cannot live alone, isolated from our fellows. In Japanese, the word human being (Jp. ningen) is written with two Chinese characters which when combined mean “between people.” It is through our interactions with others that we polish our lives and grow as human beings.

Therefore, it is only natural that we should try to share and promote understanding of the philosophy, the ideal, that we believe is most correct and valid with as many people as possible. It is our duty, and also our right.

It is the nature of animals to accumulate food just for themselves. If we were to keep the means we have found for attaining happiness to ourselves and not share it with others, it would mean that we have succumbed to the state of Animality (selfishness), and of Hunger (greed). The wish to share the truth with others, to share the means for achieving happiness with others, is the hallmark of philosophy, of education, of culture, and of Buddhism.

Kosen-rufu means sharing with our fellow human beings through heart-to-heart dialogue and friendship , striving together with them to find the way to become better and happier people. That alliance of individuals working for the happiness of all constitutes kosen-rufu.

—SGI President Daisaku Ikeda

Excerpted from Discussions on Youth (SGI-USA, 1998)

[manish-pakhi]

Basics of Buddhism

The Oneness of Self and Environment ( Esho Funi)

"At the most fundamental level of life itself, there is no separation between ourselves and the environment. According to Buddhism, everything around us, including work and family relationships, is the reflection of our inner lives. Everything is perceived through the self and alters according to the individual's inner state of life. Thus, if we change ourselves, our circumstances will inevitably change also."

The Buddhist principle of the oneness of self and environment (esho funi) means that life (sho) and its environment (e) are inseparable (funi). Funi means "two but not two." This means that although we perceive things around us as separate from us, there is a dimension of our lives that is one with the universe. At the most fundamental level of life itself, there is no separation between ourselves and the environment.

Buddhism teaches that life manifests itself in both a living subject and an objective environment. Nichiren wrote, "Life at each moment encompasses...both self and environment of all sentient beings in every condition of life as well as insentient beings--plants, sky and earth, on down to the most minute particles of dust."

"Life" means the subjective self that experiences the effects of past actions and is capable of creating new causes for the future. The environment is the objective realm where the karmic effects of life take shape. Each living being has his or her own unique environment. For example, a person whose inner life is in a state of hell may perceive the environment of the inside of a crowded subway train as being hellish, while a person in the state known in Buddhism as bodhisattva might manage to feel compassion and a sense of camaraderie with the other people pressed around them.

People also create physical environments which reflect their inner reality. For instance, someone who is depressed is likely to neglect his home and personal appearance. On the other hand, someone who is secure and generous creates a warm and attractive environment around them.

According to Buddhism, everything around us, including work and family relationships, is the reflection of our inner lives. Everything is perceived through the self and alters according to the individual's inner state of life. Thus, if we change ourselves, our circumstances will inevitably change also.

This is a liberating concept as it means that there is no need to seek enlightenment outside ourselves or in a particular place. Wherever we are, in whatever circumstances, we can bring forth our innate Buddhahood, thus transforming our experience of our environment into "the Buddha's land"--a joy-filled place where we can create value for ourselves and for others.

As Nichiren wrote, "If the minds of the people are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure and impure in themselves. The difference lies solely in the good or evil of our minds." ("Evil" means self-centered and shortsighted tendencies based on greed, arrogance, fear and aggression.)

This is simply illustrated by the state of the natural environment in different societies. In some rural environments, indigenous peoples show deep respect for their natural surroundings, not taking more than they need, and the riches of nature have been preserved, providing protection and sustenance in return. However, in developed areas where materialistic greed predominates, the environment has frequently been devoured and stripped, with catastrophic effects.

The single most positive action we can make for society and the land is to transform our own lives, so that they are no longer dominated by anger, greed and fear. When we manifest wisdom, generosity and integrity, we naturally make more valuable choices, and we will find that our surroundings are nurturing and supportive. Often, we cannot foresee the long-term results of our actions, and it is hard to believe that one individual's choices can really affect the state of the world, but Buddhism teaches that through the oneness of self and environment, everything is interconnected.

And the more we believe that our actions do make a difference, the greater the difference we find we can make.

[Courtesy April 1998 SGI Quarterly]

[manish-pakhi]

Basics of Buddhism

Chapters of Lotus sutra and brief outline

Ch. 1, Introduction  – During a gathering at eagle Peak, Shakyamuni Buddha goes into a state of deep meditative absorption, the earth shakes in six ways, and he brings forth a ray of light which illuminates thousands of buddha-fields in the east.Bodhisattva Manjusri then states that the Buddha is about to expound his ultimate teaching.

Ch. 2, Expedient Means – Shakyamuni explains his use of skillful means to adapt his teachings according to the capacities of his audience. He reveals that the ultimate purpose of the Buddhas is to cause sentient beings "to obtain the insight of the Buddha" and "to enter the way into the insight of the Buddha".

Ch. 3, Simile and Parable – The Buddha teaches a parable in which a father uses the promise of various toy carts to get his children out of a burning house. Once they are outside, he gives them all one large cart to travel in instead. This symbolizes how the Buddha uses the ThreeVehicles: Arhatship,Pratyekabuddhahood and Samyaksambuddhahood, as skillful means to liberate all beings – even though there is only one vehicle.The Buddha also promises Sariputra that he will attain Buddhahood.

Ch. 4, Belief and Understanding  – Four senior disciples address the Buddha.They tell the parable of the poor son and his rich father, who guides him with pedagogically skillful devices to regain self-confidence and "recognize his own Buddha-wisdom".

Ch. 5, The Parable of the Medicinal Herbs – This parable says that the Dharma is like a great monsoon rain that nourishes many different kinds of plants who represent Śrāvakas, Pratyekabuddhas, and Bodhisattvas, and all beings receiving the teachings according to their respective capacities.

Ch. 6, Bestowal of Prophecy – The Buddha prophesizes the enlightenmentof Mahakasyapa, Subhuti, Mahakatyayanaand Mahamaudgalyayana.

Ch. 7, The Parable of the Phantom City– The Buddha teaches a parable about a group of people seeking a great treasure who are tired of their journey and wish to quit. Their guide creates a magical phantom city for them to rest in and then makes it disappear.The Buddha explains that the magic city represents the "Hinayana nirvana" and the treasure is buddhahood.

Ch. 8, Prophecy of Enlightenment for Five Hundred Disciples – 500 Arhats are assured of their future Buddhahood. They tell the parable of a man who has fallen asleep after drinking and whose friend sews a jewel into his garment. When he wakes up he continues a life of poverty without realizing he is really rich, he only discovers the jewel after meeting his old friend again.The hidden jewel has been interpreted as a symbol of Buddha-nature.

Ch. 9, Prophecies Conferred on Learners and Adepts –Ananda, Rahula and two thousand Śrāvakas are assured of their future Buddhahood.

Ch. 10, The Teacher of the Law – Presents the practices of teaching the sutra which includes accepting, embracing, reading, reciting, copying, explaining, propagating it, and living in accordance with its teachings. The teacher of the Dharma is praised as the messenger of the Buddha.The theme of propagating the Lotus Sūtra which starts here, continues in the remaining chapters.

Ch. 11, The Emergence of the Treasure Tower – A great jeweled stupa rises from the earth and floats in the air; a voice is heard from within praising the Lotus Sūtra. Another Buddha resides in the tower, the Buddha many treasures who is said to have made a vow to make an appearance to verify the truth of the Lotus Sutra whenever it is preached.Countless manifestations of Shakyamuni Buddha in the ten directions are now summoned by the Buddha. Thereafter 'Many Treasures' invites Shakyamuni to sit beside him in the jeweled stupa.[This chapter reveals the existence of multiple Buddhas at the same time  and the doctrine of the eternal nature of Buddhahood.

Ch. 12, Devadatta – Through the stories of the dragon king's daughter and Devadatta, the Buddha teaches that everyone can become enlightened – women, animals, and even the most sinful murderers.

Ch. 13, Encouraging Devotion – The Buddha encourages all beings to embrace the teachings of the sutra in all times, even in the most difficult ages to come. The Buddha prophesizes that six thousand nuns who are also present will become Buddhas.

Ch. 14, Peacefull practices – Manjusri asks how a bodhisattva should spread the teaching. In his reply Shakyamuni Buddha describes the proper conduct and the appropriate sphere of relations of a bodhisattva.A bodhisattva should not talk about the faults of other preachers or their teachings. He is encouraged to explain the Mahayana teachings when he answers questions.Virtues such as patience, gentleness, a calm mind, wisdom and compassion are to be cultivated.

Ch. 15, Emerging from the Earth – In this chapter countless bodhisattvas spring up from the earth, ready to teach, and the Buddha declares that he has trained these bodhisattvas in the remote past.This confuses some disciplesincluding Maitreya, but the Buddha affirms that he has taught all of these bodhisattvas himself.

Ch. 16, The Life Span of the Thus Come One – The Buddha explains that he is truly eternal and omniscient. He then teaches the Parable of the Excellent Physician who entices his sons into taking his medicine by feigning his death.

Ch. 17, Distinctions in Benefits – The Buddha explains that since he has been teaching as many beings as the sands of the Ganges have been saved.

Ch. 18, The Benefits of Responding with Joy – Faith in the teachings of the sutra brings much merit and lead to good rebirths.

Ch. 19, Benefits of the teacher of the Law – The relative importance of the merits of the six senses are explained by the Buddha.

Ch. 20, The Bodhisattva Never Disparaging – The Buddha tells a story about a previous life when he was a Bodhisattva called 'Never Disparaging' and how he treated every person he met, good or bad, with respect, always remembering that they will too become Buddhas.

Ch. 21, Supernatural Powers of the Thus Come One – Reveals that the sutra contains all of the Eternal Buddha’s secret spiritual powers. The bodhisattvas who have sprung from the earth (ch 15) are entrusted with the task of propagating it.

Ch. 22, Entrustment – The Buddha transmits the Lotus Sutra to all bodhisattvas in his congregation and entrusts them with its safekeeping.The Buddha 'Many Treasures' in his jewelled stupa and the countless manifestations of Shakyamuni Buddha return to their respective buddha-fields.

Ch. 23, Former Affairs of the Bodhisattva Medicine King – The Buddha tells the story of the 'Medicine King' Bodhisattva, who, in a previous life, burnt his body as a supreme offering to a Buddha.The hearing and chanting of the Lotus Sūtra' is also said to cure diseases. The Buddha uses nine similes to declare that the Lotus Sūtra is the king of all sutras.

Ch. 24, The Bodhisattva Wonderful Sound – "Wonderful Sound" , a Bodhisattva from a distant world, visits Eagle Peak to worship the Buddha. Bodhisattva "Wonderful Sound" once made offerings of various kinds of music to the Buddha "Cloud-Thunder-King". His accumulated merits enable him to take 34 different forms to propagate the Lotus Sutra.

Ch. 25, The Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds – This chapter is devoted to Bodhisattva Perceiver of the World’s Sounds, describing him as a compassionate bodhisattva who hears the cries of sentient beings, and rescues those who call upon his name.

Ch. 26, Dhāraṇī – Hariti and several Bodhisattvas offer sacred formulae (dhāraṇī) in order to protect those who keep and recite the Lotus Sūtra.

Ch. 27, Former Affairs of King Wonderful Adornment – A chapter on the conversion of King 'Wonderful-Adornment' by his two sons.

Ch. 28, Encouragements of the Bodhisattva Universal Worthy – A bodhisattva called "Universal Worthy" asks the Buddha how to preserve the sutra in the future. "Universal Worthy" promises to protect and guard all those who keep this sutra in the future Age of Dharma Decline.

[manish-pakhi]

Basics of Buddhism

Lotus Sutra

The Lotus Sutra is widely regarded as one of the most important and influential sutras, or sacred scriptures, of Buddhism. In it, Shakyamuni expounds the ultimate truth of life to which he was enlightened.

The sutra’s key message is that Buddhahood, the supreme state of life characterized by boundless compassion, wisdom and courage, is inherent within every person without distinction of gender, ethnicity, social standing or intellectual ability.

The Lotus Sutra is a teaching that encourages an active engagement with mundane life and all its challenges.

Buddhahood is not an escape from these challenges but an inexhaustible source of positive energy to grapple with and transform the sufferings and contradictions of life and create happiness. As SGI President Daisaku Ikeda has written, the Lotus Sutra is ultimately a teaching of empowerment. It “teaches us that the inner determination of an individual can transform everything; it gives ultimate expression to the infinite potential and dignity inherent in each human life.”

Ultimate Reality

Near the beginning of the sutra, Shakyamuni declares to his disciples that the principle, or “law,” to which he has become enlightened is of such profundity that it is difficult to speak about and can only be comprehended by the wisdom of the Buddha. It is the ultimate reality of life—the fundamental law that underlies the workings of all life and the universe and is expressed as all phenomena.

While this Mystic Law cannot be easily explained, it is encapsulated in the sutra, and it is by devoting themselves to this sutra and sharing it with others, Shakyamuni says, that his disciples and future followers can awaken to this law in their own lives.

In Sanskrit, the language in which it was first written down, the sutra’s title is Saddharma-pundarika-sutra. Several different Chinese translations were made from the Sanskrit version of the sutra, among which the translation by Kumarajiva (344–413), titled Miao-fa-lian-hua-jing (Jpn. Myoho-renge-kyo), is considered to be particularly outstanding and facilitated the spread of the teaching in China and Japan.

Unsurpassed Way

In the sixth century, the scholarship of the Chinese Buddhist teacher Zhiyi (the Great Teacher Tiantai, or T’ien-t’ai) did much to affirm the supremacy of the Lotus Sutra amongst the teachings of Shakyamuni. Zhiyi discerned a deeply significant distinction between the first half of the sutra and second, where a radically new perspective on Buddhism is opened up. Here Shakyamuni refutes the idea that he first attained enlightenment during his lifetime in India and reveals that he has in fact been a Buddha since the inconceivably remote past. This teaching points to the truth that Buddhahood exists as a present and eternal reality in the lives of all people.

Some 1,500 years after Shakyamuni’s passing, *Nichiren (1222–82), a Buddhist priest in Japan*, crystallized in universally accessible form the ultimate reality expounded in the Lotus Sutra. He defined this as “ Nam-myoho-renge-kyo ,” the fundamental law that is the essence of all life and phenomena. His teachings opened the way for all people to awaken to their Buddha nature. They are a fulfillment of the intent of the Lotus Sutra, an intent synonymous with the compassionate desire at the heart of Buddhism, as expressed by Shakyamuni’s words in the 16th chapter that are recited daily by members of the SGI:

At all times I think to myself How can I cause living beings to gain entry into the unsurpassed way and quickly acquire the body of a Buddha?

The Lotus Sutra : chapters and outline

In analyzing the contents of the Lotus Sutra, T’ien-t’ai divided its twenty-eight chapters into two parts: he called the first fourteen chapters (from “Introduction” to “Peaceful

Practices”) the “ theoretical teaching” and

the last fourteen chapters (from “Emerging from the Earth” to “Encouragements of the Bodhisattva Universal Worthy”), the “ *essential teaching .”

1 :Introduction

2 : Expedient Means

3 :Simile and Parable

4 :Belief and Understanding

5 :The Parable of the Medicinal Herbs

6 :Bestowal of Prophecy

7 :The Parable of the Phantom City

8 :Prophecy of Enlightenment for Five Hundred Disciples

9 :Prophecies Conferred on Learners and Adepts

10 :The Teacher of the Law

11 :The Emergence of the Treasure Tower

12 :Devadatta

13 :Encouraging Devotion

14 :Peaceful Practices

15 :Emerging from the Earth

16 : The Life Span of the Thus Come One

17 :Distinctions in Benefits

18 :The Benefits of Responding with Joy

19 :Benefits of the Teacher of the Law

20 :The Bodhisattva Never Disparaging

21 :Supernatural Powers of the Thus Come One

22 :Entrustment

23 :Former Affairs of the Bodhisattva Medicine King

24 :The Bodhisattva Wonderful Sound

25 :The Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds

26 :Dharani

27 :Former Affairs of King Wonderful Adornment

28 :Encouragements of the Bodhisattva Universal Worthy

[manish-pakhi]

[manish-pakhi]

[manish-pakhi]

Basics of Buddhism

Chapters of Lotus sutra and brief outline

Ch. 1, Introduction  – During a gathering at eagle Peak, Shakyamuni Buddha goes into a state of deep meditative absorption, the earth shakes in six ways, and he brings forth a ray of light which illuminates thousands of buddha-fields in the east.Bodhisattva Manjusri then states that the Buddha is about to expound his ultimate teaching.

Ch. 2, Expedient Means – Shakyamuni explains his use of skillful means to adapt his teachings according to the capacities of his audience. He reveals that the ultimate purpose of the Buddhas is to cause sentient beings "to obtain the insight of the Buddha" and "to enter the way into the insight of the Buddha".

Ch. 3, Simile and Parable – The Buddha teaches a parable in which a father uses the promise of various toy carts to get his children out of a burning house. Once they are outside, he gives them all one large cart to travel in instead. This symbolizes how the Buddha uses the ThreeVehicles: Arhatship,Pratyekabuddhahood and Samyaksambuddhahood, as skillful means to liberate all beings – even though there is only one vehicle.The Buddha also promises Sariputra that he will attain Buddhahood.

Ch. 4, Belief and Understanding  – Four senior disciples address the Buddha.They tell the parable of the poor son and his rich father, who guides him with pedagogically skillful devices to regain self-confidence and "recognize his own Buddha-wisdom".

Ch. 5, The Parable of the Medicinal Herbs – This parable says that the Dharma is like a great monsoon rain that nourishes many different kinds of plants who represent Śrāvakas, Pratyekabuddhas, and Bodhisattvas, and all beings receiving the teachings according to their respective capacities.

Ch. 6, Bestowal of Prophecy – The Buddha prophesizes the enlightenmentof Mahakasyapa, Subhuti, Mahakatyayanaand Mahamaudgalyayana.

Ch. 7, The Parable of the Phantom City– The Buddha teaches a parable about a group of people seeking a great treasure who are tired of their journey and wish to quit. Their guide creates a magical phantom city for them to rest in and then makes it disappear.The Buddha explains that the magic city represents the "Hinayana nirvana" and the treasure is buddhahood.

Ch. 8, Prophecy of Enlightenment for Five Hundred Disciples – 500 Arhats are assured of their future Buddhahood. They tell the parable of a man who has fallen asleep after drinking and whose friend sews a jewel into his garment. When he wakes up he continues a life of poverty without realizing he is really rich, he only discovers the jewel after meeting his old friend again.The hidden jewel has been interpreted as a symbol of Buddha-nature.

Ch. 9, Prophecies Conferred on Learners and Adepts –Ananda, Rahula and two thousand Śrāvakas are assured of their future Buddhahood.

Ch. 10, The Teacher of the Law – Presents the practices of teaching the sutra which includes accepting, embracing, reading, reciting, copying, explaining, propagating it, and living in accordance with its teachings. The teacher of the Dharma is praised as the messenger of the Buddha.The theme of propagating the Lotus Sūtra which starts here, continues in the remaining chapters.

Ch. 11, The Emergence of the Treasure Tower – A great jeweled stupa rises from the earth and floats in the air; a voice is heard from within praising the Lotus Sūtra. Another Buddha resides in the tower, the Buddha many treasures who is said to have made a vow to make an appearance to verify the truth of the Lotus Sutra whenever it is preached.Countless manifestations of Shakyamuni Buddha in the ten directions are now summoned by the Buddha. Thereafter 'Many Treasures' invites Shakyamuni to sit beside him in the jeweled stupa.[This chapter reveals the existence of multiple Buddhas at the same time  and the doctrine of the eternal nature of Buddhahood.

Ch. 12, Devadatta – Through the stories of the dragon king's daughter and Devadatta, the Buddha teaches that everyone can become enlightened – women, animals, and even the most sinful murderers.

Ch. 13, Encouraging Devotion – The Buddha encourages all beings to embrace the teachings of the sutra in all times, even in the most difficult ages to come. The Buddha prophesizes that six thousand nuns who are also present will become Buddhas.

Ch. 14, Peacefull practices – Manjusri asks how a bodhisattva should spread the teaching. In his reply Shakyamuni Buddha describes the proper conduct and the appropriate sphere of relations of a bodhisattva.A bodhisattva should not talk about the faults of other preachers or their teachings. He is encouraged to explain the Mahayana teachings when he answers questions.Virtues such as patience, gentleness, a calm mind, wisdom and compassion are to be cultivated.

Ch. 15, Emerging from the Earth – In this chapter countless bodhisattvas spring up from the earth, ready to teach, and the Buddha declares that he has trained these bodhisattvas in the remote past.This confuses some disciplesincluding Maitreya, but the Buddha affirms that he has taught all of these bodhisattvas himself.

Ch. 16, The Life Span of the Thus Come One – The Buddha explains that he is truly eternal and omniscient. He then teaches the Parable of the Excellent Physician who entices his sons into taking his medicine by feigning his death.

Ch. 17, Distinctions in Benefits – The Buddha explains that since he has been teaching as many beings as the sands of the Ganges have been saved.

Ch. 18, The Benefits of Responding with Joy – Faith in the teachings of the sutra brings much merit and lead to good rebirths.

Ch. 19, Benefits of the teacher of the Law – The relative importance of the merits of the six senses are explained by the Buddha.

Ch. 20, The Bodhisattva Never Disparaging – The Buddha tells a story about a previous life when he was a Bodhisattva called 'Never Disparaging' and how he treated every person he met, good or bad, with respect, always remembering that they will too become Buddhas.

Ch. 21, Supernatural Powers of the Thus Come One – Reveals that the sutra contains all of the Eternal Buddha’s secret spiritual powers. The bodhisattvas who have sprung from the earth (ch 15) are entrusted with the task of propagating it.

Ch. 22, Entrustment – The Buddha transmits the Lotus Sutra to all bodhisattvas in his congregation and entrusts them with its safekeeping.The Buddha 'Many Treasures' in his jewelled stupa and the countless manifestations of Shakyamuni Buddha return to their respective buddha-fields.

Ch. 23, Former Affairs of the Bodhisattva Medicine King – The Buddha tells the story of the 'Medicine King' Bodhisattva, who, in a previous life, burnt his body as a supreme offering to a Buddha.The hearing and chanting of the Lotus Sūtra' is also said to cure diseases. The Buddha uses nine similes to declare that the Lotus Sūtra is the king of all sutras.

Ch. 24, The Bodhisattva Wonderful Sound – "Wonderful Sound" , a Bodhisattva from a distant world, visits Eagle Peak to worship the Buddha. Bodhisattva "Wonderful Sound" once made offerings of various kinds of music to the Buddha "Cloud-Thunder-King". His accumulated merits enable him to take 34 different forms to propagate the Lotus Sutra.

Ch. 25, The Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds – This chapter is devoted to Bodhisattva Perceiver of the World’s Sounds, describing him as a compassionate bodhisattva who hears the cries of sentient beings, and rescues those who call upon his name.

Ch. 26, Dhāraṇī – Hariti and several Bodhisattvas offer sacred formulae (dhāraṇī) in order to protect those who keep and recite the Lotus Sūtra.

Ch. 27, Former Affairs of King Wonderful Adornment – A chapter on the conversion of King 'Wonderful-Adornment' by his two sons.

Ch. 28, Encouragements of the Bodhisattva Universal Worthy – A bodhisattva called "Universal Worthy" asks the Buddha how to preserve the sutra in the future. "Universal Worthy" promises to protect and guard all those who keep this sutra in the future Age of Dharma Decline.

[manish-pakhi]

Basics of Buddhism

The Gohonzon

Nichiren Buddhism is revolutionary in that it teaches that all people are capable of manifesting Buddhahood in this lifetime, in their present form. However, it can be very difficult to actually believe in and respect the infinite potentiality of our lives, much less manifest, on a consistent basis, the sublime life condition of Buddhahood that exists within us all.

The Gohonzon is a scroll containing Chinese and Sanskrit characters that aids practitioners of Nichiren Buddhism in the process of perceiving and bringing forth the life condition of Buddhahood from within their lives.

It is a physical representation of the fundamental law that permeates all life, the sublime reality to which Shakyamuni was enlightened. Shakyamuni’s revelation of this law is distilled within the Lotus Sutra, the title of which is rendered in Japanese as Myoho-renge-kyo. The 13th-century Buddhist teacher Nichiren defined the “Mystic Law” described within the Lotus Sutra as “Nam-myoho-renge-kyo” and represented it in graphic form as the Gohonzon, establishing a way for all people to connect with it.

In one sense, the Gohonzon is a blueprint of the limitless potential of our inner lives. It mirrors the qualities of our inherent Buddha nature, such as wisdom, courage, compassion and life force. It is not a representation of something we lack or must acquire from a source outside ourselves.

*Gohonzon (Jpn.) can be literally translated as “object of devotion* .” Practitioners of Nichiren Buddhism have altars in their homes where they enshrine the Gohonzon. Their daily practice, which consists of chanting Nam-myoho-renge-kyo and reciting portions of the Lotus Sutra while facing the Gohonzon, is an act of reaffirming and revering the dignity of their lives as well as the dignity of all life. By revering the Buddha nature inherent within their own lives and depicted in the Gohonzon, practitioners are able to manifest the qualities of Buddhahood.

Nam-myoho-renge-kyo is written down the center of the Gohonzon in bold characters. Nam, meaning devotion, signifies the intent of summoning or harmonizing with. It expresses a vow to believe in our Buddhahood and take action in alignment with this vow.

On either side of Nam-myoho-renge-kyo are characters that represent the various positive and negative tendencies and energies within life. All such energies are intrinsic to life, but harmonized by the law of Nam-myoho-renge-kyo, all reveal an enlightened aspect and function to create value and happiness.

In addition, Nichiren inscribed his name below Nam-myoho-renge-kyo on the Gohonzon, expressing that the state of Buddhahood is not an abstract concept but is manifest in the life and behavior of human beings. His use of script rather than a painted image or sculpted object reflects his commitment to the principle that this “mirror” of our inherent Buddha nature is universal, free of the connotations of race and gender inherent in depictions of specific personages.

The characters on the Gohonzon are arranged in such a way as to depict a scene from the Lotus Sutra known as the “Ceremony in the Air” during which Shakyamuni reveals the essence of the Lotus Sutra and entrusts his disciples, the Bodhisattvas of the Earth, to uphold and spread this teaching and lead others to happiness. Concern and effort for the happiness of others are thus intrinsic to the manifestation of one’s Buddha nature.

The Gohonzon also expresses the concept of the mutual possession of the Ten Worlds(ten life states), which reveals that Buddhahood exists as a potentiality in any given moment of an individual’s life and does not lie outside of one’s daily existence or being.

In this way, the Gohonzon represents a state of life in which the inexhaustible power of the Mystic Law is in full bloom as well as an ideal world where all people in society are manifesting their strengths and capabilities to their fullest.

The key, as Nichiren stressed repeatedly, is to believe that we are “perfectly endowed” beings—that we can reveal our Buddha nature in our present form, at any place and at any time. As Nichiren states, “ Never seek this Gohonzon outside yourself .”

Inheriting the legacy of Shakyamuni and Nichiren to actualize a world of peace and happiness for all beings, the practice of SGI members is one of striving to reveal their Buddhahood amidst the joys and sorrows of daily life and helping others do the same.

[artofthegods]

Scroll from the Lotus Sutra. Japan, 12th century. Handscroll; gold and silver ink on indigo-dyed paper, Met Museum.

[1170epoch]

... Seek ...

Why should one practice Nichiren Buddhism? 

1. Human revolution – For the world to change, for society to change, and communities to be more harmonious – every individual needs to seek out his or her own human revolution. We as individuals need to change first before we are able to change the world. The idea that the inner transformation of an individual will cause a positive change in one’s circumstances and ultimately in society as a whole is a deeply seated concept in Nichiren Buddhism

2. Cause and effect – Buddhism teaches that everything in the universe embodies the law of cause and effect. Every sensation, aspect of life, or experience (happiness, sadness, fulfillment, misery) within our daily lives is an effect of a cause we have made in the past. The accumulation of causes made in our past and present is referred to as “karma”. The purpose of Buddhist practice is to transform this basic life tendency and fundamentally change our karma by chanting Nam-Myoho-Renge-Kyo.

3. Oneness of life and environment – This relates to our inseparable relationship with the environment. The laws of the Universe are within us and outside of us. One’s karma (causes made) is manifesting itself into one’s life and in one’s environment every single moment. Therefore, the environment is a direct reflection of our inner self, and when one is able transform his or her inner self, the transformation is also manifested into the environment. As Nichiren Daishonin, the Buddha of the latter day writes, “if the minds of living beings are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds.”

4. Compassion – We need compassion within this world. As we progress into the 21st century, we have civil unrest within many countries, and human lives are taken for granted. Wars are fought and hundreds of thousands of people are killed each year. The beauty of life lies within our inner being – our Buddha nature, the highest state of life that one can achieve. Due to the nature of cause and effect, our lives will never truly change without us making the right causes, being compassionate and understanding that within every single person lies their own Buddhahood i.e. their Buddha nature. This fundamental concept that each and every person can achieve Buddhahood within his or her lifetime teaches us the importance of Nichiren Buddhism, the importance of chanting Nam-Myoho-Renge-Kyo. Within our Buddha nature – lies infinite compassion and wisdom. 

5. Happiness – There are two kinds of happiness – relative & absolute. Do we truly seek to be happy? We may have all the treasures of this world, but our happiness based on them is only relative and momentary. Indeed, the treasures of your heart are the most important. Happiness based on our individual’s inner transformation, the human revolution – is absolute. If we desire true happiness, we must seek it within ourselves. Nothing exists outside of us that will genuinely be able to give us the sense of lasting fulfillment and happiness that we all human beings aspire for. Myoho-Renge-Kyo is the title of Lotus Sutra, Shakyamuni Buddha’s highest teaching. Chanting Nam – Myoho – Renge – Kyo (Nam from the Sanskrit word namu – devoting one’s life to) we are able to tap into our Buddahood, and transform ourselves and the world around us. We are able to be absolutely happy. 

As an end note, one would like to remind all that faith is subjective. Our perceptions, roles within society, values, and positions taken - characterize our faith. However, let us remind ourselves that to seek tranquility, one has to also adhere to understanding the self.  We must open ourselves to new forms of ideas. To open your mind to the endless possibilities that life begets, is the dawn of the Bodhisattva way.

[buddha-banter]

A Buddha's vow

Mai ji sa ze nen

I ga ryo shujo

Toku nyu mu-jo do

Soku joju busshin

At all times I think to myself:

How can I cause living beings

to gain entry into the unsurpassed way

and quickly acquire the body of a Buddha?

- Lotus Sutra, Chapter 16

[modaal]

Nichiren

[aspiritualwarrior]

“In the Lotus Sutra, Buddha says to light up one corner – not the whole world. Just make it clear where you are.”

— Shunryu Suzuki

[standalonespirit]

“Buddhist practice exists not only so we can become happy but also so that we can lead others to do the same. Practice for self and others, then, is like two wheels on a cart. If we want to make progress, both wheels should roll together in harmony. When we give hope and encouragement to others, we ourselves also grow, so though we speak of practice for others, it is we ourselves who ultimately benefit.”

— Nichiren Daishonin - Sharing Buddhism, From ‘The Quotable Nichiren’ pg 188