Cause and Effect

Cause and effect. Is it a thing? Because I write this, I have written, and the effect is yet to be seen. One simple fact is that Cause and Effect is a worldly theme. In the Christian Bible, it is written that "You reap what you sow." I think this is the same as the Buddhist Cause and Effect, but it seems to be talking more about the material aspects than the spiritual aspect.

In a nut shell, the law of Cause and Effect underlies the workings of all phenomena. Positive thoughts, words and actions create positive effects in our lives, leading to happiness. On the other hand, negative thoughts, words and actions—those that in some way undermine the dignity of life—lead to unhappiness. This is the general principle of karma.

In Buddhist teachings other than the Lotus Sutra, Buddhist practice is understood as a gradual journey of transformation that unfolds in accordance with cause and effect. This is a process by which the essentially flawed and imperfect common mortal gradually transforms over the course of many lifetimes into a state of perfection—Buddhahood. It is an undertaking that requires painstaking efforts to accumulate positive causes while receiving the effects of past negative causes and avoiding new negative causes.

Nichiren Buddhism, on the other hand, we don't have to wait until a future lifetime to achieve Buddhahood, we achieve it this life by chanting Nam-myoho-renge-kyo. 

The difference between this life and next lives, is best explained through the concept of the Ten Worlds. This concept describes our inner state of life at any moment in terms of ten “worlds,” from hell to Buddhahood, which we move between constantly depending on how we live our life and respond to our environment. Hence, we are in and out of Buddhahood every day, every minute of our lives. We get cut off in traffic and beep our horn with some swear words, temporary hell; on the other hand, we receive flowers from an admirer we admire, Heaven; and better yet, we share Buddhism with a friend and see her life flourish from this sharing, we are in Buddhahood. 

In the pre-Lotus Sutra teachings, ordinary people carry out Buddhist practice in the nine worlds (cause) and eventually attain Buddhahood (effect). The nine worlds disappear completely, replaced by the world of Buddhahood. The Lotus Sutra, on the other hand, clarifies that Buddhahood and the other nine worlds are each eternally inherent possibilities of life at each moment. Through faith and practice, the world of Buddhahood, which is otherwise dormant, is brought forth and the nine worlds go into a state of dormancy, though they never completely disappear.

This revolutionary perspective on “attaining” Buddhahood is expressed in the concept of the simultaneity of cause and effect. The nine worlds (“cause”) and the world of Buddhahood (“effect”) are in fact equally inherent potentialities existing simultaneously in our lives. This concept is symbolized by the lotus plant, which, unlike other plants, bears flowers (symbolizing the ordinary person) and fruit (symbolizing Buddhahood) at the same time.

In other words, from the perspective of the Lotus Sutra, delusion and enlightenment—the ordinary person and the Buddha—are two aspects, or possibilities, that are always equally inherent in life. Our inability to perceive our inherent Buddha nature—the idea that Buddhahood is somehow remote from our ordinary reality—is simply a delusion, a result of negative causes that have accumulated in or lives over many existences. However, through the correct Buddhist practice, anyone can activate their Buddha nature.

In conclusion, I think, therefore I am a Buddha, and so are you, you just need to awaken it.  

Here is an old film from the 70's which describes the Buddha's enlightenment in modern terms. Please note the cause and effect part, where the Shakyamuni finds his enlightenment is from within.  

 ~~ Eso Terry  

Chant Gongyo with English Translation in Realtime

 I always wanted to have an English translation during my chanting Gongyo twice a day. I hope you find this useful. We don't need to know what the words mean to get benefit, but it's nice to know what they mean. Nam-Myoho-Renge-Kyo is the answer, no matter the question.

Global Citizen is the bases of Nichirin Buddhism.

This morning I posted my live thoughts on "Morning Buddhist Thoughts" on being a global citizen. The definition of a global citizen is:

Global citizenship is a form of transnationality, specifically the idea that one's identity transcends geography or political borders and that responsibilities or rights are derived from membership in a broader global class of "humanity". This does not mean that such a person denounces or waives their nationality or other, more local identities, but that such identities are given "second place" to their membership in a global community. Extended, the idea leads to questions about the state of global society in the age of globalization.

There you have it in a nutshell what I believe being a Nichiren Buddhist stands for, epesecially the line "a broader global class of 'humanity'".  No national politics can justify the starvation of one human being for power.  We see this everywhere today.  Let's fix this brothers and sisters.  Let's chant Nam-myoho-renge-kyo together and fight for a better world where the value of life is the number one goal of the world. 

Here is the Nichiren Writing I quoted this morning: 

People have varied tastes. Some prefer good and some prefer evil. 

There are many kinds of people. But thought they differ from one another in such ways, once they enter into the Lotus Sutra, they all become like a single person in body and a single person in mind. This is just like the myriad different rivers that, when they flow into the ocean, all take on a uniformly salty flavor, or like the many kinds of birds that, whey they approach Mount Sumeru, all assume the same (golden) hue.

(WND 1042) 

Click For My Morning Buddhist Thoughts

 

three bodies

 

three bodies: Three kinds of body a Buddha may possess. A concept set forth in Mahayana Buddhism to organize different views of the Buddha appearing in the sutras. The three bodies are as follows: (1) The Dharma body, or body of the Law. This is the fundamental truth, or Law, to which a Buddha is enlightened. (2) The reward body (sambhoga-kāya), obtained as the reward of completing bodhisattva practices and acquiring the Buddha wisdom. Unlike the Dharma body, which is immaterial, the reward body is thought of as an actual body, although one that is transcendent and imperceptible to ordinary people. (3) The manifested body (nirmāna-kāya), or the physical form that a Buddha assumes in this world in order to save the people. Generally, a Buddha was held to possess one of the three bodies. In other words, the three bodies represented three different types of Buddhas—the Buddha of the Dharma body, the Buddha of the reward body, and the Buddha of the manifested body.

On the basis of the Lotus Sutra and the principle of three thousand realms in a single moment of life derived from it, T’ien-t’ai (538–597) maintained that the three bodies are not separate entities but three integral aspects of a single Buddha. From this point of view, the Dharma body indicates the essential property of a Buddha, which is the truth or Law to which the Buddha is enlightened. The reward body indicates the wisdom, or the spiritual property of a Buddha, which enables the Buddha to perceive the truth. It is called reward body because a Buddha’s wisdom is considered the reward derived from ceaseless effort and discipline. The manifested body indicates compassionate actions, or the physical property of a Buddha. It is the body with which a Buddha carries out compassionate actions to lead people to enlightenment, or those actions themselves. In discussing the passage in the “Life Span” (sixteenth) chapter of the Lotus Sutra that reads, “You must listen carefully and hear of the Thus Come One’s secret and his transcendental powers,” T’ien-t’ai, in The Words and Phrases of the Lotus Sutra, interpreted “secret” to mean that a single Buddha possesses all three bodies and that all three bodies are found within a single Buddha.

Bodhisattva Never Disparaging

 

In the twentieth chapter of the Lotus Sutra, Shakyamuni illustrates the story of Bodhisattva Never Disparaging. The chapter describes this bodhisattva as having lived in the Middle Day of the Law after the death of a Buddha named Awesome Sound King, at a time when arrogant monks held great authority and power. Never Disparaging venerated all people, repeating the phrase “I have profound reverence for you, I would never dare treat you with disparagement or arrogance. Why? Because you will all practice the bodhisattva way and will then be able to attain buddhahood.”
  Monks, nuns, laymen, and laywomen mocked him and attacked him with staves and stones. Bodhisattva Never Disparaging, however, persevered in his practice and achieved purification of his six senses through the benefit of the Lotus Sutra. When the arrogant clerics and laypersons who had treated Never Disparaging with ridicule and contempt heard his preaching and saw that he had purified his senses, they all took faith in him and became his followers. But due to their past offenses of treating him with animosity, they did not encounter a Buddha, hear of the Law, or see the community of monks for two hundred million kalpas. For a thousand kalpas, they underwent great suffering in the Avīchi hell. After they had finished paying for their offenses, they again encountered Bodhisattva Never Disparaging and received instruction from him in attaining supreme perfect enlightenment.
  This story illustrates the principle of attaining enlightenment through a reverse relationship, or the connection established with the correct teaching through rejecting or slandering it. It illustrates the great power of the Lotus Sutra to save even those who oppose or slander it. Shakyamuni identifies Bodhisattva Never Disparaging as himself in a past existence and reveals that those who disparaged him are present in the assembly of the Lotus Sutra on Eagle Peak. Shakyamuni further states that these people are now at the stage of practice where they will never regress in their pursuit of supreme perfect enlightenment. He then urges that the Lotus Sutra be single-mindedly embraced and propagated after his death.

Three Obstacles and Four Devils (Sansho-Shima)

 

three obstacles and four devils ［三障四魔］ ( sanshō-shima): Various obstacles and hindrances to the practice of Buddhism. They are listed in the Nirvana Sutra and The Treatise on the Great Perfection of Wisdom. The three obstacles are (1) the obstacle of earthly desires, or obstacles arising from the three poisons of greed, anger, and foolishness; (2) the obstacle of karma, obstacles due to bad karma created by committing any of the five cardinal sins or ten evil acts; and (3) the obstacle of retribution, obstacles caused by the negative karmic effects of actions in the three evil paths. In a letter he addressed to the Ikegami brothers in 1275, Nichiren states, “The obstacle of earthly desires is the impediments to one’s practice that arise from greed, anger, foolishness, and the like; the obstacle of karma is the hindrances presented by one’s wife or children; and the obstacle of retribution is the hindrances caused by one’s sovereign or parents”
  

The four devils are (1) the hindrance of the five components, obstructions caused by one’s physical and mental functions; (2) the hindrance of earthly desires, obstructions arising from the three poisons; (3) the hindrance of death, meaning one’s own untimely death obstructing one’s practice of Buddhism, or the premature death of another practitioner causing one to doubt; and (4) the hindrance of the devil king, who is said to assume various forms or take possession of others in order to cause one to discard one’s Buddhist practice. This hindrance is regarded as the most difficult to overcome. T’ien-t’ai (538–597) states in Great Concentration and Insight: “As practice progresses and understanding grows, the three obstacles and four devils emerge in confusing form, vying with one another to interfere. . . . One should be neither influenced nor frightened by them. If one falls under their influence, one will be led into the paths of evil. If one is frightened by them, one will be prevented from practicing the correct teaching.” 

Note: devil king of the sixth heaven ［第六天の魔王］ ( dairokuten-no-maō): Also, devil king or heavenly devil. The king of devils, who dwells in the highest or the sixth heaven of the world of desire. He is also named Freely Enjoying Things Conjured by Others, the king who makes free use of the fruits of others’ efforts for his own pleasure. Served by innumerable minions, he obstructs Buddhist practice and delights in sapping the life force of other beings. 

Treasure Tower

 

treasure tower ［宝塔］ ( hōtō): A tower or stupa adorned with treasures or jewels. Any of a variety of jeweled stupas depicted in Buddhist scriptures. The best known is the treasure tower of Many Treasures Buddha that appears in the “Treasure Tower” (eleventh) chapter of the Lotus Sutra. According to the sutra, this massive tower emerges from below the earth and measures 250 yojanas wide and 500 yojanas high. It is adorned with the seven kinds of treasures: gold, silver, lapis lazuli, seashell, agate, pearl, and carnelian, and seated inside the tower is Many Treasures Buddha. T’ien-t’ai (538–597) gives two reasons for the appearance of the treasure tower in the Lotus Sutra: (1) to substantiate the teaching of replacing the three vehicles with the one vehicle expounded in the theoretical teaching (first half) of the Lotus Sutra, and (2) to prepare for Shakyamuni’s revelation, in the “Life Span” (sixteenth) chapter of the essential teaching (the sutra’s latter half), of his original attainment of enlightenment numberless major world system dust particle kalpas in the past.

Nichiren viewed the treasure tower as an allegory for human life in its enlightened state achieved through the chanting of Nam-myoho-renge-kyo. In a letter Nichiren wrote in 1272 known as On the Treasure Tower, he says: “In the Latter Day of the Law, no treasure tower exists other than the figures of the men and women who embrace the Lotus Sutra. It follows, therefore, that whether eminent or humble, high or low, those who chant Nam-myoho-renge-kyo are themselves the treasure tower, and, likewise, are themselves the Thus Come One Many Treasures. No treasure tower exists other than Myoho-renge-kyo. The daimoku of the Lotus Sutra is the treasure tower, and the treasure tower is Nam-myoho-renge-kyo”. In the same letter, he also refers to the Gohonzon, the object of devotion in his teaching, as “the treasure tower.”

Ten Directions and Three Existence of Buddhism

 

ten directions ［十方］ ( jippō): The entire universe, all physical space. Specifically, the ten directions are the eight directions of the compass—north, south, east, west, northwest, northeast, southeast, and southwest—plus up and down. Buddhist scriptures refer to the existence of Buddha lands in all directions throughout the universe, each with its own Buddha. The expression “the Buddhas of the ten directions” in the sutras indicates these Buddhas. The phrase ten directions often appears with the phrase three existences, meaning past, present, and future existences. “The Buddhas of the ten directions and three existences” thus means all Buddhas throughout space and time.

Superior Practices

 

Superior Practices ［上行菩薩］ (Vishishtachāritra;  Jōgyō-bosatsu): The first of the four leaders of the Bodhisattvas of the Earth who appear from beneath the earth in the “Emerging from the Earth” (fifteenth) chapter of the Lotus Sutra, where Shakyamuni transfers the essence of the sutra to those bodhisattvas, headed by Superior Practices, in the “Supernatural Powers” (twenty-first) chapter. 

In The Supplement to “The Words and Phrases of the Lotus Sutra,” Tao-hsien, a priest of the T’ien-t’ai school in China in the eighth century, states that the four bodhisattvas represent the four virtues of the Buddha’s life: true self, eternity, purity, and happiness. Among these, Superior Practices represents the virtue of true self. 

In his writings, Nichiren (1222–1282) associates himself with Bodhisattva Superior Practices, saying that he has fulfilled the mission entrusted to the bodhisattva by Shakyamuni, and he refers to his propagation efforts as the work of Bodhisattva Superior Practices. 

In his lecture "Kosen-rufu and World Peace Chapter 22: The Mission and Vow of the Bodhisattvas of the Earth [22.3]" Daisaku Ikeda discusses the virtues of the four leaders of the Bodhisattvas of the Earth as they relate to our own lives, asserting that Soka Gakkai members are the Bodhisattvas of the Earth of the present day.

Mr. Toda used to say that we, Soka Gakkai members who are striving to achieve kosen-rufu, are the Bodhisattvas of the Earth, and that being the case, we are certain to be able to lead the kind of life we desire.

The four bodhisattvas who appear in the Lotus Sutra as the leaders of the Bodhisattvas of the Earth are Superior Practices, Boundless Practices, Pure Practices, and Firmly Established Practices (cf. LSOC15, 254). What is the significance of these four bodhisattvas? While this can be discussed from various perspectives, in The Record of the Orally Transmitted Teachings, the Daishonin touches on one aspect in relation to the four elements of earth, water, fire, and wind. He explains that all the activities of the universe, which are symbolized by the four elements, are essentially the functions of the four bodhisattvas and the compassionate workings of Myoho-renge-kyo.

I would like to give a simple overview of these functions as they relate to leadership qualities, based on the Daishonin’s remarks in the Orally Transmitted Teachings.

First of all, Bodhisattva Superior Practices can be likened to fire. The Daishonin says: “Fire is that which burns things” (OTT, 118). Courageous practitioners of the Mystic Law “burn” their earthly desires to produce the light of wisdom, illuminating the world’s darkness. Just as a roaring fire sends flames leaping high into the air, they brim with irrepressible energy and inspire everyone with their passionate resolve. They stand in the vanguard and ignite a flame of courage and enthusiasm in others’ hearts. They light the way forward. They function as outstanding leaders in society and the world at large. This can be seen as an aspect of the virtues of Bodhisattva Superior Practices.

Leaders in the realm of Nichiren Buddhism need to constantly strive to improve themselves, to always take the lead and act with bracing courage. They must never be arrogant or high-handed, seeking the easy way out and making others do all the hard work.

Bodhisattva Boundless Practices can be likened to the wind. The Daishonin says: “Wind is that which blows away dust and grime” (OTT, 118). Just as the wind blows unhindered to clear away all dust and grime, practitioners of the Mystic Law can freely carry out their activities, sweeping away all obstacles as if they were “no more than dust before the wind” (cf. WND-1, 280). This is the virtue of Bodhisattva Boundless Practices. We possess within us wisdom and life force that can never be obstructed by anything.

Bodhisattva Pure Practices can be likened to water. The Daishonin says: “Water is that which purifies things” (OTT, 118). Like flowing water, practitioners of the Mystic Law always stay pure of heart, never sullied by the muck and mire of real life, and purify everything around them. Though they plunge into the midst of this polluted world, their vibrant, beautiful lives remain untainted. In fact, they spread their pure-heartedness to all around them. This is the virtue of Bodhisattva Pure Practices.

Bodhisattva Firmly Established Practices can be likened to the earth. The Daishonin says: “The great earth is that which nourishes plants and trees” (OTT, 118). Like the rich earth that nourishes the many different kinds of plants and trees, practitioners of the Mystic Law protect and care for everyone alike. They provide solid support for everyone and nourish them with their warm encouragement. Unshakable and dauntless, they impart a feeling of infinite security and assurance to those around them. This is the virtue of Bodhisattva Firmly Established Practices.

Nichiren Daishonin, the Buddha of the Latter Day of the Law, took on the role of the leader of the Bodhisattvas of the Earth [namely, Bodhisattva Superior Practices]. As long as we dedicate ourselves to realizing kosen-rufu, striving in our Buddhist practice with the “same mind as Nichiren” (WND-1, 385), the powerful functions of these four bodhisattvas will also appear in our lives. Surely nothing could be more wonderful.

There is profound significance in the fact that the word practices is part of the names of all four of these bodhisattvas. Without practice or action, one cannot be a bodhisattva. Without action, one cannot attain Buddhahood.

A self-centered life is empty and base. The Bodhisattvas of the Earth respect others and strive to benefit them.

I hope that you will all support and protect your noble fellow members—standing in the vanguard of kosen-rufu like Superior Practices, taking action freely like Boundless Practices, with a pure heart like Pure Practices, and with a resolute commitment like Firmly Established Practices.

Let’s cast aside selfishness, be unswayed by others’ approval or disapproval, and work tirelessly for people’s happiness and a brighter future. That is the way to bring forth inner strength and to attain Buddhahood.

From a speech at a nationwide representative conference, Tokyo, March 29, 1996.

Mao Pao and the White Turtle

 

T’ien-t’ai

 

T’ien-t’ai ［天台］ (538–597) (PY Tiantai;  Tendai): Also known as Chih-i. The founder of the T’ien-t’ai school in China, commonly referred to as the Great Teacher T’ien-t’ai or the Great Teacher Chih-che (Chih-che meaning “person of wisdom”). The name T’ien-t’ai was taken from Mount T’ien-t’ai where he lived, and this, too, became the name of the Buddhist school he effectively founded. He was a native of Hua-jung in Ching-chou, China, where his father was a senior official in the Liang dynasty government (502–557). The fall of the Liang dynasty forced his family into exile. He lost both parents soon thereafter and in 555 entered the Buddhist priesthood under Fa-hsü at Kuo-yüan-ssu temple. He then went to Mount Ta-hsien where he studied the Lotus Sutra and its related scriptures. In 560 he visited Nan-yüeh (also known as Hui-ssu) on Mount Ta-su to study under him, and as a result of intense practice, he is said to have attained an awakening through the “Medicine King” (twenty-third) chapter of the Lotus Sutra. This awakening is referred to as the “enlightenment on Mount Ta-su.”
  After seven years of practice under Nan-yüeh, T’ien-t’ai left the mountain and made his way to Chin-ling, the capital of the Ch’en dynasty, where he lived at the temple Wa-kuan-ssu and lectured for eight years on the Lotus Sutra and other texts. His fame spread, and he attracted many followers. Aware that the number of his disciples who were obtaining insight was decreasing, however, and, in order to further his understanding and practice, he retired to Mount T’ien-t’ai in 575. Thereafter, at the emperor’s repeated request, he lectured on The Treatise on the Great Perfection of Wisdom and the Benevolent Kings Sutra at the imperial court in Chin-ling. In 587, at Kuang-che-ssu temple in Chin-ling, he gave lectures on the Lotus Sutra that were later compiled as The Words and Phrases of the Lotus Sutra. After the downfall of the Ch’en dynasty, he returned to his native Ching-chou and there expounded teachings that were set down as The Profound Meaning of the Lotus Sutra in 593 and Great Concentration and Insight in 594 at Yü-ch’üan-ssu temple. The three works mentioned above were all compiled by his disciple Chang-an and became the three major texts of the T’ien-t’ai school. He then returned to Mount T’ien-t’ai, where he died. Other lectures of T’ien-t’ai compiled by Chang-an include The Profound Meaning of the “Perceiver of the World’s Sounds” Chapter and The Profound Meaning of the Golden Light Sutra.
  T’ien-t’ai criticized the scriptural classifications formulated by the ten major Buddhist schools of his time, which regarded either the Flower Garland Sutra or the Nirvana Sutra as the highest Buddhist teaching. Instead he classified all of Shakyamuni’s sutras into “five periods and eight teachings” and through this classification demonstrated the superiority of the Lotus Sutra. He also established the practice of threefold contemplation in a single mind and the principle of three thousand realms in a single moment of life. Because he systematized the doctrine of what became known as the T’ien-t’ai school, he is revered as its founder, though, according to Chang-an’s preface to Great Concentration and Insight, the lineage of the teaching itself began with Hui-wen, who based his teaching on Nāgārjuna and transferred it to Nan-yüeh.

Three Realms of Existence

Three Realms of Existence

The Three Realms of Existence are: the realm of the Five Components, the Realm of Living Beings and the Realm of the Environment. These realms are categories of phenomena arising from the unity of causes and conditions, and do not exist independently of each other. The Realm of the Five Components illustrates that the five components (form, perception, conception, volition, and consciousness) vary from person to person. The Realm of living beings refers to the truth that the lives of common mortals who are formed by the temporary union of the five components experience different worlds of the Ten Worlds. The Realm of the Environment illustrates that there are differences in the places where the common mortals of the Ten Worlds dwell.

The Realm of the Five Components

This is the place where there are differences among people in terms of material law and spiritual law. The five components are:

1. The Component of Form – indicates physical and material existence
2. The Component of Perception – the function to receive information
3. The Component of Conception – the function of forming an idea or concept about the information received.
4. The Component of Volition – the function of creating intention or desire
5. The Component of Consciousness – the function to understand all aspects of existence

The Realm of Living Beings

The indicates that living beings, each formed by the five components, can see the various distinctions of the ten worlds through their association with one another.

The Realm of the Environment

This is the place where living beings dwell in their respective, insentient environments.