BuddhaJones - Recent Comments

Well said Beeborg,

fwalmsley — Wed, 20 Aug 2008 14:19:08 GMT

Well said Beeborg,

I would further refer people to Cris Roman's book (recently posted here on BJ chapter 13) for a very astute synopsis of the problem. Check out The Japanese Factor and Propagation and Cultural Myth.

As you stated chauvanism is a big problem in some forms of Buddhism. Nichiren Buddhism (as it has been erroneously interpretated)is a prime example and this must be corrected for acceptance in the 21st Century.

I have addressed the topic of "Idolatry" in a recent diary post on BJ "Roosters, $10 Words and Concepts"

Freud "turning a phrase" by Voltaire, said that if there were no God, man surely would have invented one. Perhaps some people need a personal deity in order to relate to a teaching -- be that a charismatic, chubby little Japanese ex-bill collector, or a log --

With respect,

Frank

Dropping the "Only One True Way" concept

Engyo — Wed, 20 Aug 2008 11:49:56 GMT

Hi, Brooke -

I have to disagree on several points.

>>"There already is a normative Nichiren Buddhism, and it's SGI's version. They're the biggest and the most influential, and through their financial support of scholarship, they are the "gold standard." "<<

This may have once been true. If the SGI were the only group pursuing such scholarship I wouldn't argue, but they aren't. An Amazon.com search on Nichiren finds more volumes of Nichiren's writings translated by other groups than by SGI. SGI's translation work also does not acknowledge modern scholarship into the authenticity of writings attributed to Nichiren.

>>"Chanting Nam instead of Namu is normative Nichiren Buddhism -- that's how most chanters chant -- because of SGI's influence."<<

If you are going to talk strictly about numbers, you have a point. If you are going to look at different groups as groups, you might be surprised.

>>"Can we do the same with Nichiren Buddhism? Chant...but chant what? Nam or Namu? In English or in Japanese? Is gongyo necessary? What qualifies as gongyo?"<<

Does it matter, to someone who hasn't practiced before? Learn whatever it is that those who are teaching you are teaching. If they offer daily service in one form, learn that. If you decide to chnge to a different group down the road, then learn a new way. Is this a problem? It doesn't seem to be one to me.

>>"Chant to the Gohonzon...but do we need a Gohonzon? If we do, should it be one inscribed by Nichiren, or by a sect priest? Can I download it off the Internet, or do I need a priest to give it to me?"<<

Same answer. Learn what they are doing where you are when you start. Do as they do. And when you gain the confidence to study and understand for yourself, make your own decisions.

>>"Practice with a sangha, but what qualifies as a sangha? Do I need to join a sect?"<<

Sangha can mean any number of things. Lots of variations are possible. Just like Christian churches......do you like fire and brimstone?...ritual and ceremony?...fantastic choral and organ music?...a warm, welcoming "big tent"?...a loosely organized, do-your-own-thing group? Try out all the options, see which one fits best.

>>"Nichiren Buddhism allows for individuality and variation, but do you see how this immense variety of interpretation can be a barrier to newcomers, and a source of confusion even for old-timers?"<<

The source of confusion is the concept that there is ONLY ONE TRUE WAY. Lose that, everything else becomes possible. If we aren't calling Nichiren groups we don't practice with heretical, then newcomers have nothing to fear by trying out different flavors. If we lose the OOTW concept, then old-timers can make their own decisions without fear.

Again, these are my opinions. Your Mileage May Vary.

Normative Nichiren

brooke — Wed, 20 Aug 2008 03:01:21 GMT

There already is a normative Nichiren Buddhism, and it's SGI's version. They're the biggest and the most influential, and through their financial support of scholarship, they are the "gold standard."

And yet there are so many things that are debatable -- I would even say self-serving and weaselly -- in some of their word choices and their emphasis.

Chanting Nam instead of Namu is normative Nichiren Buddhism -- that's how most chanters chant -- because of SGI's influence.

I have said before that I admire how Shambhala is taught in the U.S. The basics are very clear: sit, breathe, observe the breath. Each person can pretty much do whatever they want, but the basics remain: sit, breathe, observe the breath. Not too fancy. Not too complicated. Easy to explain to friends and novices.

Can we do the same with Nichiren Buddhism? Chant...but chant what? Nam or Namu? In English or in Japanese? Is gongyo necessary? What qualifies as gongyo?

Chant to the Gohonzon...but do we need a Gohonzon? If we do, should it be one inscribed by Nichiren, or by a sect priest? Can I download it off the Internet, or do I need a priest to give it to me?

Practice with a sangha, but what qualifies as a sangha? Do I need to join a sect?

Nichiren Buddhism allows for individuality and variation, but do you see how this immense variety of interpretation can be a barrier to newcomers, and a source of confusion even for old-timers?

I totally agree with you Engyo that a massive inter-sect Chant Up (like a "meet up") would be an outstanding achievement. If only my living room were larger....

so-called "cultural expectations"

beeborb — Wed, 20 Aug 2008 02:07:51 GMT

in the case of Taisekiji (for I cannot speak with authority on any other sect) the problem is deeper than so-called cultural expectations ... it's rank chauvanism. A powerful group of priests believe that Nichiren buddhism is "Japanese" and that barbarians cannot hope to rise culturally high enough to appreciate or master the sacerdotal side of the equation.

Also, you left "priest worship" off the list. This is a problem. Fawning members somehow believe that priests are either inherently sage or somehow more enlightened than they are. The feudal temple system still in place simply reinforces and rewards the most hide-bound conservatives.

Also, idolatry must be added to the list. Nichiren clearly teaches that the practitioner's own enlightened nature endows the Gohonzon, not the other way around. If we pray to a piece of paper or even to a piece of paper that we believe is a god-like being ... of a fool's rabbit's foot ... we corrupt and pervert the True Teaching.

Sad, sad, sad ... but immutable Nature/Dharma proceeds at its appointed pace and our goal must be to realize the greatest degree of our own enlightened potential.

love, Beeborb

No weasels, just honest differences

Engyo — Tue, 19 Aug 2008 22:48:57 GMT

Hi, Beryl -

I truly don't believe there is any "weasel-wording" going on. I have no trouble believing that all of the different translators whose work is listed above had valid reasons for making the word choices they did, without any hidden agendas or ill intent.

I do believe that they were each operating from their own viewpoint, and that any of those viewpoints may differ markedly from my own while still being completely honest and sincere.

I personally don't think that a "normative guide" to Nichiren practice and doctrine is necessary - I have long since figured out for myself that one-size-fits-all only works in homogeneous societies (and not all that well there). I personally think it's a better solution to have a number of different interpretations and implementations - offering folks a choice of practice style and doctrine within the overall category of Nichiren Buddhism. I see this developing organically now - it is just accompanied by a lot of unnecessary and unfortunate rhetoric and emotion.

A Nichiren Wikipedia could be a big help, if we can lose all of the "my way is the only way" and "everyone else is heretical" stuff. It would be great to have a listing of the varying views and practice styles of lots of different Nichiren Sanghas available to help folks decide what will aid them in their practice, or which direction they want to explore into. I just don't think the whole thing needs to be aimed at conclusions or finding the "one true" answer; because I don't think that such a one-size-fits-all approach leads to widely declaring and spreading Nichiren Buddhism, especially in North America. A model resembling the spread of Protestant Christianity in North America (lots of different small goups, all organic within their communities) seems far more likely to have a chance of truly taking place, at least to me.

Imagine groups from Nichiren Shoshu, Rissho Kosei Kai, SGI, Nichiren Shu, NBAA, Kempon Hokke, Honmon Butsuryu Shu and Independents all getting together to celebrate Oeshiki (Nichiren's passing). THAT to me is one possible image of "widely declared and spread" Nichiren Buddhism. The only thing preventing it is all of us.

Besides, how can we attempt to create world peace if we cannot even get along with our brothers and sisters in faith? I take Nichiren literally when he said "My disciples and lay followers {irrespective of school} should eliminate discrimination between themselves and others. Cooperate with each other just as fish and water, and chant Namu Myo Ho Ren Ge Kyo with one mind although you are different in person. Cooperation is the most important thing for your transmission of the teaching liberating from birth and death to your posterity. This is exactly what I have tried to disseminate till this day. If you can carry this out, our great vow to disseminate the Wonderful Dharma throughout the world will be fulfilled." (Shoji Ichidaiji Kechimyaku Sho or Heritage of the Ultimate Law of Life) {bracketed italics mine}

Just my opinions, of course. Your Mileage May Vary.

More Radical

JaiGohonzon — Tue, 19 Aug 2008 20:15:40 GMT

Going to the root obstacle, I would say it is a given individual's emotion-backed attachment to having any outside authority's approval of how, where, why, which gohonzon they use, what their real beliefs are etc. etc. etc. One can love and feel compassion for others without caring about whether others think they are right or good or smart or insane or whatever. There was a great book title some decades ago (I believe the book's author was one Terry Cole Whitaker but wouldn't bet on it) that I've always taken to heart: "What You Think of me is None of My Business." This is the radical taking responsibility answer. Stepping outside that space, I would be in the "All of the above camp."

Best,

Jai

Weasel-worded Translations

beryl — Tue, 19 Aug 2008 19:34:25 GMT

Jcccampb, you raise a huge, huge issue. Last night, I had a long conversation with another chanter who brought up exactly the same problem: Nichiren left us a treasure trove of his own writings, but on which translations should we rely? Does every translation/translator have an agenda that we need to be wary of?

This issue goes to the heart of so many obstacles -- lack of standardized, agreed-upon Nichiren practice, self-serving sects, sect wars, all of it. Meantime, ordinary practitioners who just want to understand Buddhism, have to wade through all these competing influences to get a kernel of insight.

Perhaps Michele's solution is best -- to study with multiple translations. But wow. How cumbersome is that? That requires an incredibly serious commitment.

I've been thinking of how we can all pool our brainpower and experience to come up with a normative "guide" to Nichiren practice and doctrine -- something like a Nichiren wikipedia where differing views can be presented and hashed out. More on this as it develops...

Great response

beryl — Tue, 19 Aug 2008 19:08:20 GMT

Thanks, you guys. I didn't even think of "all of the above." I went back in to edit the poll, but I can't (alas.) In my next question, I'll be more inclusive -- Frank, Canadians are more than welcome to respond. Sorry for my omission.

I guess the next poll question should have something to do with "how can we resolve all these obstacles?"...

How passage from Kaimoku Sho reads in Nichiren Shu version

Michele — Tue, 19 Aug 2008 16:47:19 GMT

Here's how that passage from the Kaimoku Sho reads in the Nichiren Shu version:

"Not only I, Nichiren, but also my disciples will reach the land of Buddha unfailingly so long as we all hold on to unwavering faith no matter what difficulty confronts us. I have always told my disciples not to have a doubt about the lack of heavenly protection and not to lament the lack of tranquility in this world. I am afraid, however, that they might all have doubts about these and no longer listen to me. It seems only natureal that ordinary people, in face of reality, will forget what they promised." "Open Your Eyes," Writings of Nichiren Shonin, Doctrine 2, p. 109.

I like to read gosho and the Lotus Sutra with 2 or 3 translations open at once, which seems to help me grasp the meaning better.

Agreeing with Frank

Engyo — Tue, 19 Aug 2008 16:42:07 GMT

Frank, you beat me to it. Add my vote for "All of the Above".

re: Biggest Obstacle

jccampb — Tue, 19 Aug 2008 15:34:56 GMT

Beryl; having practiced every single day of my life since 1975 with both the "Org." and Nichiren Shoshu ... I am convinced that the biggest obstacle is indeed the failure to meet one of the "Three Proofs" (San sho). Specifically the first proof, "Monsho".
The Three Proofs were actually what drew me in at the beginning. I had started study for the Anglican church some years before and had started teaching myself to read ancient Greek. I discovered the Gnostic gospels (which actually talk about reincarnation) and other 'ignored' texts. I asked the teachers at the seminary about it and they blew my questions away.
When I discovered our Practice, The guarantee that no one was monkeying around with the writings with the Founder a far cry from the Christian "bible" that every monk who illuminated one in the Dark Ages added his two cents (or edited out) to the texts. Never mind the fact that most of the 'New Testament' was written years after the death of Yesua Bin Joseph.
Then I realized that only a chump change selection of the Goshos were being translated or even being addressed, and the translations were WIDELY divergent ... allowing huge latitudes in the nature of the religion (as told to new potential believers) and what it is supposed to 'do' for you and what you are supposed to 'do' as a function of the religion. I actually had a Senior Leader in the 'Org' inform my wife (of now 26 years ... who's also NEVER missed gongyo once) that from the standpoint of the Org. it wasn't "appropriate" for her to move in with me before we were married.
Where did he dig that up? I'll tell you, from the 'loosey goosey' "interpretations" of the Goshos making us fail the first Proof as badly as the Christians fail theirs. It also keeps us from ever becoming a "mainstream" religion in the West.
One of the major writings of Nichiren which is very central to the foundations of the religion is the "Kaimoku-Sho" or "on the opening of the Eyes." In Romanji

"Ware narabi-ni waga deshi / shonan aritomo utagai kokoro nakuba / jinen-ni bukkai ni itarubeshi. Ten-no kago naki koto-wo / utagawa-zare. Gense-no anon narazaru koto-wo / nageka-zare. Waga deshi-ni / choseki oshie shikadomo utagai-wo okoshite / mina suteken. Tsutanaki monono naraiwa / yakusoku-seshi kot-wo / makoto-no toki-wa / waururu narubeshi".

First, listen to the Gakkai's translation: "No matter what obstacles we may encounter, I Nichiren and my disciples can eventually attain Buddhahood unless we hold doubts about true Buddhism. You should never doubt the protection of the Buddhist gods. You should never be sorry that you are not leading a peaceful life. Although I have taught this to my disciples day and night, many have deserted the Lotus Sutra. At a crucial moment, the foolish will often forget what they have promised".

Now listen to the translation from a legitimate priest of the the temple,
"...Although my disciples and I may encounter various hardships, if we do not harbor doubt in our hearts, we will as a matter of course attain Buddhahood. Do not have doubts because Heaven doesn't lend you protection. Do not weep because you have no security in this life. Although I have taught this to my disciples morning and evening, they all harbored doubts and abandoned their faith. The nature of a foolish man is that when the crucial moment comes, he forgets the promises he has made".... Kaimoku Sho, p 574: ref.: MWND Vol. II pg. 202.

Look at the difference in semantics! (and the message they convey)! The first version was translated by Japanese lay-leaders not Americans with bad Japanese, who then told entire general membership of the American Soka Gakkai to memorize it as "Gospel." It was as if they really didn't care at all what the impact of their twisting of the teachings of Nichiren had on the US members they had lured in to the "Soka Gakkai".

Both the Temple and the Gakkai incessantly use this term "True" Buddhism, which I have always had heartburn with. I understand the intent of the phraseology but to say "the Othodox Teachings of Nichiren" would accomplish the same thing and you aren't going to convince people that it is the Orothodox version of Nichiren's buddhism just by calling it "True Buddhism" (Nor do I suspect that Nichiren or Nikko used the phrase). But it persists.

Now look at the same passage Translated by a British scholar of Japanese (and a dear friend who lives in Brussels) Martin Bradley.
Even though my disciples and I may go through all kinds of hardships, but by having no doubt in our minds, we will attain to the Buddha realm as a matter of course. Even without the deva's lending their support, you should not harbour doubts, nor should you lament if your present existence is neither peaceful nor quiet. Albeit that this is what I teach my disciple morning and evening but even so when skepticism arises they all tend to abandon (their faith). It is very often the case that heedless people are forgetful of their promises when the moment of truth comes about.
The reality is that a Priest of the temple will tell you today there are no such things as "conspicuous" benefits in the "Latter day of the Law" (also a phrase badly translated), only "inconspicuous" ones. Another phrase of the Gosho (a different one) reads "Suffer what there is to suffer, enjoy what there is to enjoy, and continue your journey of faith". That's a far cry from the above passage isn't it? Mind you the Temple seems oblivious to the fact that the "Japanese to English" dictionaries that Japan still works with today in their "attempts" to understand our language or translate their concepts ... are garbage. They originated by virtue of Christian missionaries "transliterating" with Christian concepts ... not merely English concepts mind you. Look again at our second "prayer"

"Niza" (second prayer, appreciation to the Dai-Gohonzon)

"Namu honmon juryo-hon no Kajin; montei
hichin no daiho; Honchi nanshi; kyochi myogo,
kuon ganjo jijuyu hoshin; nyorai no gototai; jukkai
honnu joju; ji no ichinen sanzen; ninpo ikka;
dokuichi honmon kaidan no Dai-Gohonzon, go-iko
baizo goriyaku kodai go-ho'on shatoku no ontame ni"
Nam-Myoho-Renge-Kyo
Nam-Myoho-Renge-Kyo
Nam-Myoho-Renge-Kyo

now the current Nichiren Shôshû official translation,

I express my sincere devotion to the Dai-Gohonzon -- the soul of the Juryo chapter of the essential Teachings and the Supreme Law concealed within its depths, the fusion of the realm of the Original Infinite Law and the inherent wisdom within the Buddha of Kuon Ganjo, the manifestation of the Buddha of Intrinsically Perfect Wisdom, the eternal coexistence of the Ten Worlds, the Entity of Ichinen Sanzen, the Oneness of the Person and the Law, and the Supreme Object of Worship of the High Sanctuary. I also express my heartfelt gratitude for its beneficence and pray that Its profound benevolent power may ever more widely prevail
Nam-Myoho-Renge-Kyo
Nam-Myoho-Renge-Kyo
Nam-Myoho-Renge-Kyo

And finally my old friend Martin Bradley's (un Christianized rendition)

The Second Consideration To Be Borne In Mind; Making offerings to the Fundamental Object of Veneration

I consecrate my life to the essence of the Chapter on the Life Span of the original gateway: the universal Dharma that lies esoterically submerged within the text: the subtle integration of the objective realm and the subjective insight of the original terrain that is so hard to understand: the primordial infinite original beginning: the Actual fundamental substance of the self-received reward-body that is used by the Tathâgata: the originally existent ten realms that dwell in eternity: the pragmatic single instant of thought containing three thousand existential spaces: the oneness of the person and the Dharma: the one and only Universal Fundamental Object of Veneration of the altar of the precept of the original gateway.

May its majestic light doubly increase, its benefit spread out over all and may we thankfully requite its virtue.
Nam-Myoho-Renge-Kyo
Nam-Myoho-Renge-Kyo
Nam-Myoho-Renge-Kyo

Sound like a little trivial exercise in semantics? Remember? we started this discussion earlier. The Japanese to English dictionaries that were originally done ... were authored by Christian Missionaries who put Christian interpretations through out the work and that has carried forward to this very day. Even the most highly acclaimed one (Kenkusha). Consider that this is a religion that says there is no composite "soul" that you merge back into the whole and pieces of you will come back. This makes the phrase completely contradictory, yet there seems to be absolutely no concern for the impact the "transliteration" has.

If you had asked one of our (fairly recent) local Chief Priests about the issue he'll tell you "it doesn't really mean 'soul' it means "core"" but since I started my practice in 1975 ... the prayer book ... through several revisions to take out prayers put in for the Soka Gakkai's success still contains the word "soul" in several places .. most notably there in the Second Prayer as a description of the Dai Gohonzon.

There seems to be no comprehension that the word implies rebirth (transmigration) or the Christian concept of "heaven and hell". Nor any concern that the semantical impact to westerners is to imply such and weaken the case of the religion itself for prospective new believers who are not misfits in dire need or unhappy souls willing to accept any answers ... however seemingly flawed.
No question that it was my "karma" that it happened, but is that where the buck stops? I didn't tell myself that to practice Buddhism I had to join this weirdo "peace cult". I told myself I wanted to practice Buddhism. The Soka Gakkai told me they were acting on behalf of the temple, and the Priest said in effect 'yeah ... what they said.' Not once have I ever seen in writing from the head temple "we're sorry we made such a bad call on the Soka Gakkai and that we told you that you had to join them" or any even vague inference that our Priesthood had any responsibility for telling me to do that. Does it mean that I want to quit my practice of Buddhism after all these years ... not a chance ... do I think they are perfect ... also the answer would be "not a chance". I did 'join' to practice a religion, that's what I have done now for almost 30 years at this writing.
Bottom line? As long as we have partial and 'weasel-worded' translations (and history) ... with few exceptions only desperate people clutching at straws and 'fringies' will practice Nichiren Buddhism in the West. Nichiren Buddhism will either have a 'near death' experience here or manage to step outside of themselves and see what they look like. I'm part Cherokee (and part Iroquois); Another part Cherokee, Will Rogers said "the white man looks someone in the face and says, 'oh I understand him!' the red man goes around behind the same person to see WHAT HE IS SEEING, and only then ventures that he understands him.
No Nichiren sect in the West can say they are doing that to the people the propose to propagate to.
jccampb

Thanks Chris

fwalmsley — Tue, 19 Aug 2008 15:07:18 GMT

I remember reading your book several years ago and this chapter and mostly the "Japanese factor" part really made sense and "hit home"...thanks Chris

With respect

Frank

Re Poll

fwalmsley — Tue, 19 Aug 2008 14:58:40 GMT

Since I live in Canada I guess I can't vote (or don't count) but if I may make a suggestion ...could you perhaps put a button that says "all of the above"

Frank

There are more thing in heaven (and on earth) Horatio . . .

JaiGohonzon — Mon, 18 Aug 2008 17:49:58 GMT

Dear Armchair and Everyone,

We have things very similar to what Armchair described in her post happening in my town (although we do have birds). There is some form of virulent evil let loose on the land in this area that affects at least other human being's emotions as well as physical matter.

Calling Armchair insane will not make what is so, not so.

I am quite crazy but a member of Mensa and of very sound mind.

Armchair, I don't necessarily think this forum is receptive to talking about what's going on so please look in your private email for a post from me. You may, like I am, be a crazy woman but you, I am sure, are quite sane and I would love the opportunity to share with you what we each have tried and what we speculate we might successfully try to protect ourselves, our families, neighborhoods and, if possible, even lay an ax to the root of it all.

God Bless / Namu Miojo Renge Kyo

Jai

Not a bird expert

Michele — Mon, 18 Aug 2008 04:07:58 GMT

Armchair,

I'm not a bird expert and don't know if I'd know a robin from any other songbird, but we have plenty of birds that wake us up every morning here in Palmdale, which is in the desert 65 miles north of Los Angeles.

We also used to have a "bird sanctuary" just around the corner from us, and when the school built a parking lot (which we all protested), they actually moved all the ducks, midges, and other birds there to Apollo Park, and I see all my old favorite ducks (Chico, Groucho, Harpo) when I ride out there almost every Sunday with the bike club. I missed them this morning for Byrd's SGI memorial.

Maybe ducks don't count and the doves on our veranda don't count, either.

BTW, dare I ask -- what is supposed to have killed off the birds?

Michele

re: Vengence in the Nichiren Community.

jccampb — Mon, 18 Aug 2008 00:54:24 GMT

I think that the tools to refute such behavior (or validate it in the unlikely case that it is 'merited') are missing from all of our repertoires . Specifically all of the Goshos in English (not "Jinglish") and accessible to all.
That being said, the First Person Possessive Singular tense is rarely used (Nehongo) ... and so a great deal of metaphysical empty air passes between English translations and the small subset that are available (as Chris Roman says) from the "Org" much less from "Taho Fuji Dainichirenge-zan Taiseki-ji"

Until such a point as there is common understanding of ALL of the goshos, and to whom they were addressed ... and the reality that they were personalized documents given to ~~specific~~ individuals not "universal guidances" then we don't really know what Nichiren Daishonin actually 'meant' in the sum of his life's teachings ... do we?

And until then, The Count of Monte Cristo is fun reading right? Too bad the Nichiren Shu Priest on the Left Coast (Michael McCormick) isn't part of the discussions as well (still wading through his immense treatise on reincarnation ... another subject treated differently on any given moment (toss a coin) by Nichiren Shoshu, and "the Org".
How's that for a batch of run-on sentences? snicker
jccampb

Groan

mroaks — Sun, 17 Aug 2008 20:45:57 GMT

Ah, yes, the infinitely peaceful paragon of compassion (wouldn't harm a spider!) shows her true colors.

You know what I think? People like you use Nichiren Buddhism to rationalize your mental illness, and "the Org" you speak of aids and abets you in this travesty. Leaders of the Org do the same thing. Want to perpetuate a grudge? Declare war on a rival sect? Avoid getting professional help for mental or emotional dysfunction? You and the Org are masters at twisting Nichiren Buddhism to justify it all.

Now you're twisting one of Nichiren's seminal writings to validate your absurd, paranoid lunacy. All your twaddle about transdimentional violence and telepathic grocery boys -- it's a disgrace to Nichiren Buddhism that you carry on like this.

Whatever the hell you're talking about, Armchair, it's NOT Buddhism.

Apology

Armchair — Sun, 17 Aug 2008 20:16:14 GMT

Mroaks,

I am sorry. I made a rude comment to you, which I take care to try and *never do. I was not feeling well this morning, not well enough to do the sutra nor chant sufficiently before I replied to you. Mr. Toda (the 2nd president of the org) once said, "Life is a creative endeavor. It can only be undertaken through the process of trial and error. The important thing to remember is to never repeat foolish mistakes."

In the future, you may be sure, that next time I will chant sufficient daimoku before I reply or not at all.

Armchair

Rissho Ankoku Ron

Armchair — Sun, 17 Aug 2008 18:36:41 GMT

Actually, Mroaks,

Are you familiar with Nichiren's essential writing, the Rissho Ankoku Ron ("On the Pacification of the Land through the Practice Of True Buddhism")? One of the core teachings of that remarkable writing is the concept of the Buddha's Land, just to answer your question about what any of this has to do with ND's Buddhism.

Along with zange (karmic apology), esho funi (the environment is the reflection of one's [including collective] karma, the construct that Nichiren left us with of our "Buddha's Land" is probably the final core doctrine that is currently not taught, much less discussed, in the Nichiren communities with which I am familiar -- certainly not in the "Org", as Cris has referred to that group.

You probably don't want to hear about *that, either, I would imagine. That once we understand the essential ideas that ND left us with, we can stabilize our own lives, then our families, our jobs, ultimately our cities, states, our countries, even the planet itself, using the accumulated wisdom this genius elucidated. To the degree ND says in the Rissho that "the rain will not fall hard enough to break a clod".

You did ask, Mroaks. Don't worry. I consider my question regarding the previous subject answered.

Armchair

Oh for godz sake!

mroaks — Sun, 17 Aug 2008 07:26:27 GMT

Armchair, give it a rest. There are plenty of birds in Southern California. What the HELL has this got to do with Nichiren Buddhism?

Would you. Please. Stop.

Thx.

Santa Monica

Armchair — Sun, 17 Aug 2008 06:51:59 GMT

Seagulls on the beach are not their concern. They are residents in neighborhoods. There is a huge difference. *Lots of seagulls? Ubiquitous, all-over-the-place-as-usual seagulls? But, then, how would one know, or could one infer? I don't think over 5 friends in that area, independently, are pulling my leg, do you?

Just wondering, and I certainly don't mean to try and pin you down, Michele, but my friends don't lie. I don't think they think the subject is amusing. They just may not have been on the beach lately. See any robins? Sigh.

Tiredly,
Armchair

We ran in Santa Monica today

Michele — Sun, 17 Aug 2008 05:26:13 GMT

And there were seagulls there. I think your friends are pulling your leg.

Birds in Southern Cal.

Armchair — Sun, 17 Aug 2008 03:58:31 GMT

I am so glad to hear this, Michele. Thank you for taking the time to share. Are you anywhere near LA? It is my LA/Santa Monica friends who tell me the birds are gone there, too. They wouldn't be lying to me, I hope. But, then again... That would be a good thing. Well, I know my friends and they have no reason to lie. They don't understand the phenomenon either. By the Buddha, whichever one you choose, the birdies are 99% gone here.

Armchair

Thank you

Armchair — Sun, 17 Aug 2008 03:49:43 GMT

Deardenver,

How kind of you and how insightful. I do really appreciate it. I am a technical editor, in part, and a wordsmith by trade. I use words carefully, but that doesn't necessarily mean I can communicate, because that engenders shared experience and even trust and compassion. These are things that one cannot, I see, assume in a venue as broad as this one.

Do I regret having been so honest, given some reactions? No. As you say, you only know me from what you have read on this board. Well, I am "normal" and kind, given to escorting the smallest spider, or even mosquito, outside, unharmed, etc., in true traditional Buddhist fashion, much less how I treat "higher" beings.

In reality, I am much relieved that your "Buddha's Lands" are not so ill as mine. Can you imagine having virtually *no birds for hundreds of square miles out in the country -- no pesticides, no uranium trailings. Two years ago, birds were everywhere, just like "normal". Now I am lucky if I see two all day. This is an observable fact, not something I am making up, just like what it is like to get dimensionally smacked.

I hope/trust we can contain these problems in our little corner of the world and you never have to deal with them. That is my dearest wish and I will stop talking about it. However, if you do encounter such things, I have now had considerable experience dealing with them and you are free to contact me about that or anything else you might wish to.

Thank you again for your kindness, Deardenver. It brightened my day, as kindness always does,

Armchair

Birds in Southern California

Michele — Sun, 17 Aug 2008 02:06:03 GMT

Do you have any birds? That's part of it. They are gone from Southern Cal, are they not?

Just as an aside, there are birds here in Southern California. In fact, it was Byrd who encouraged my husband to make a "Bird Condo" for the doves who kept nesting on our veranda after several of their eggs fell out of the nest.

And every Tuesday, we make sure we secure our trash can lid tightly, lest the crows scatter garbage all over the street in their search for goodies.

Cognitive behavioral therapy

Cultmember — Sun, 17 Aug 2008 01:52:48 GMT

Armchair, I suggest you look into cognitive behavioral therapy. It can help for things like this.

Sorry I hurt you, Armchair

deardenver — Sat, 16 Aug 2008 20:42:31 GMT

I am sorry for the bluntness of my assessment. I do see that your torment is very real, whether I understand your situation or not. I don't mean to minimize your pain, or cast doubt on whether you are in pain. I have no clue about your life other than what you have said on this board, so my opinions are not informed. (BTW, I am a CU Boulder alum like you.)

On an earlier thread, I asked if you were familiar with tonglen. I can't speak to the universal efficacy of this practice, but I have tried it. Somehow it made me feel less isolated, less me-versus-other in the particular situation I was in at the time.

I tend to be really bothered by petty nastiness in my environment, and I'm perfectly comfortable returning fire -- backatcha, beyotches! But this isn't a responsible or sensible approach. Everything I know about Buddhism tells me to take a more skillful tack.

I've chanted a lot about other people's crap and why it's in my life. I've found the quality of this kind of daimoku to be hard and labored. (Speaking for myself, here.) When I fixate on pain or problems when I chant, I just feel drained.

But when I think of the largeness of daimoku, I feel the largeness of its compassion -- think vast oceans, think endless skies, think amber waves of grain. Namu myoho renge kyo becomes my personal song of liberation and inexhaustible mercy and joy for all. I usually feel better when I chant from this "place." I'm not saying that this approach is objectively right or wrong, better or worse than any other approach. It just seems to "work" for me.

Armchair, I do hope you find a resolution to your pain and release from your torment. I'm sorry if I contributed to it with my comments.

Eye smacking and other TD crime II

Armchair — Sat, 16 Aug 2008 18:04:20 GMT

Dear all,

It is the least of my wishes to detract from the main subjects being discussed on this forum. I submit to talk about this no more here, as it does not seem to be an endemic problem, which concerned me or I wouldn't have brought it up. If you have anything further to say on the subject, I suggest you may use my generic email address which I have left in the references and we can discuss it privately if you have any interest in doing so or if you have these problems in your area.

Otherwise, I wouldn't want to bore people with a problem they don't have and might be likely to criticize as over-reacting to something that is really quite vicious and terrible. Let's not distract others from discussing more purely Buddhist matters and/or drop it entirely.

Regards,
Armchair

Eye smacking

Armchair — Sat, 16 Aug 2008 17:19:46 GMT

Deardenver and Frank,

I appreciate your thoughtful and Buddhist replies. Dear ones, we are not talking about "dirty looks" here, though if I had not experienced it for months, I wouldn't have any idea what Armchair is talking about here. May you NEVER experience what is going on in this town, but I will bet you will at some point, though I deeply hope not.

We are talking about, as I said, someone looking you in the eye, as always, right, and your fucking brain explodes in pain and they keep it up for minutes or hours and you cannot put a thought together for hours afterwards. Maybe 2 or 3 or 4 hit you.

I am a woman of quintessetial peace. I spend almost all my free time when I am not working in chanting, prayer, and meditation. I have chanted for these jerks until I am blue in the face, for them to understand cause and effect, in their own terms, to understand morality, respect, personal integrity, how they feel inside after they do stuff like this (there's more), etc., etc. etc.

So, you have answered my question. You don't have it there. And now I am sorry I even brought the subject up as you apparently think I am some sort of kook who got outrageously offended at a dirty look. Uh no! That is NOT what we are talking about here, we are talking about a new kind of violence and, if I cannot explain myself any better than that, sorry. Let's drop it. I hope it never comes to your town. But, then again, as I asked you before. Do you have any birds? That's part of it. They are gone from Southern Cal, are they not? I'll just stick to normal Buddhist stuff after this, as I have plenty to say about that. I was hoping I could explain and you would trust me on this one, in case it ever got to where you are, but guess not. NO, I am not a nutcase who gets mortally offended at a supposedly dirty look. That is NOT it. But, if you haven't experienced it, you would have no way to know and I probably would have reacted in the same way. Or, maybe I would have asked you to clarify. I am not much of a complainer, so it might be good to just skip this subject further if you all are not having this problem. But know it is out there and some of us ARE dealing with it should you run into it.

Armchair.

Another dimension of spiritual protection

fwalmsley — Sat, 16 Aug 2008 16:32:16 GMT

A wise priest once told me "Frank you have right to protect your life"....there is IMHO such a thing as "Door Mat karma"..that being said for me the important thing from a Buddhist psychological standpoint is to reflect and not to project.

Shakyamuni is a good example of "reflecting" like the moon. Nichiren, born in a different set of circumstances had to "project", like the sun.

"The first line of attack is defence" i.e. if you start defending yourself you are really attacking...ergo "reflect"

With respect,

Frank

I dunno, Armchair

deardenver — Sat, 16 Aug 2008 07:27:25 GMT

You might think I'm harsh for saying so, but your whole "problem" seems to be that you are reacting in an inappropriately extreme way to something that's not a big deal.

Like the grocery clerk "eye smacking" you -- the fellow did not actually punch you in the eye, correct? Rather, he looked at you in a way that you found hurtful or insulting. You can't let things like this bother you, that's all. Just ignore it and go about your business without giving it a second thought.

We're talking about bad manners, here, at worst. This is not "evil" or "poisonous, vicious energy" -- and it's certainly not a crime. I think you're blowing it way out of proportion. Frankly, it's odd that you presume to be able "to address the devilish function in his head." I mean, Armchair, hello! No wonder people look at you funny sometimes.

There's plenty of very real, concrete, criminal evil afoot in the world, yet you're chanting tons of daimoku to vanquish minor slights. To me, this is a profound misapplication of Buddhist practice.

Total Responsibility

Armchair — Sat, 16 Aug 2008 05:32:06 GMT

Dear Cris,

It is a great treasure to read your book here, thank you, Beryl. I, myself, am now in my 39th year of intense practice, coupled with brain-wracking thinking about the whole process, so it is very interesting for me to read your compilation of experiential wisdom, Cris, having to do with your remarkable journey of practicing ND's Buddhism.

I do remember that it was a VERY essential part of the practice in the early 70s to do "zange" (spelled phonetically), and that it was very strictly stressed by those wonderful Japanese ladies that if I was having a problem, it was the specific effect of cause(s) that I had made. This was at the same time sobering and enlightening. Finally, as you have noted, I had both some understanding of why I was suffering and what to do about it, at the rate I wanted to do something about it. These were the days of street shakubuku (sharing Buddhism with others), which, I discovered, was a real karma cutter, not that I would think of doing that now. Richard Causton even wrote a whole essay on the subject of zange, which I think our Kris now has.

There was another, related concept, that you didn't mention in this piece, that of "esho-funi", which is to say that if you want to change the environment, you must first change the bad stuff you see out there in your own self first. That one's life was the projector and "reality" was the movie on the wall. No amount of attempting to manipulate the movie on the wall was going to change it without going to the projector of one's own life, finding the offending karma, and ridding oneself of it. THIS, then, gave one the authority to chant to change it in the environment because without that authority, it won't change. I submit that these two concepts are why the Org hasn't changed the issues with Nichiren Shoshu and I haven't been quiet about voicing this opinion. I finally gave up about it, though, as they really got pissed. These two concepts disappeared about 1990 or before and never came back.

You mention about how one can get benefits with a beginner's practice for awhile! and this is so true!! If you are tying your shoes in kindergarten, everybody is all very happy about that, but if all you can do in the 3rd grad is tie your shoes, you don't get praised/rewarded for that.

Given that I had accumulated (obviously!) so extremely much karma in this life, I have made rather an extensive study of it, and, should the correct opportunities present themselves over time, and should interest exist in that, I have a lot more to say. However, before this gets too long, in support of your incisive and beautiful piece, I would offer an experience of my own:

When I was in college at the Univ. of Colo. in Boulder, practicing VERY hard, the only job I could get in the summer was cleaning grad school students' apt's that they had gotten kicked out of for not paying rent. Really disgusting. I will spare you the dets. 8-10 garbage bags full of filth, that sort of thing. I went to get guidance. "Chant to understand something about what you did to get this karma!" GRRRR!! Who me? I did it, and not happily either, as I am a clean freak. "Slander," came to me when I chanted a long time to my Gohonzon. "You have slandered terribly in your past lives and all that mess you are cleaning up is cleaning up your slander." Hmmmm. More guidance. "Now what?" "Chant until you get a good attitude about it." I did. I became MRS. CLEAN, the whirling dervish of cleaning up my disgusting slander and happy about it, to boot. Within two weeks, I had a different job painting houses (I was persuing an art degree) which made me very happy.

Thank you, Cris,
Armchair

Nichiren and negativity

Armchair — Fri, 15 Aug 2008 07:05:24 GMT

Brooke, Engyo, Auntie, and others,

I am listening intently to what you have had to say and
am processing. So profound, you thinkers/scholars!

Later, in contemplation,

Thank you!
Armchair

Persecution and victimhood

auntie — Thu, 14 Aug 2008 19:21:42 GMT

Engyo is quite right that study is crucial. At the root of Nichiren Buddhism is liberation and profound lovingkindness. In my own life, I have witnessed the heart-transformative power of chanting daimoku.

Still, there is history.

We continue to feel the aftermath of the Atsuhara Persecution, which happened during Nichiren's lifetime. Nichiren's followers were accused of arson directed at critics, but the followers insisted that they had been framed. Mostly peasants and farmers, these followers were threatened and harassed by the military police over the course of a few years. At one point, twenty were arrested on what they said were trumped-up charges. Three were put to death. There were said to be additional acts of violence directed at Nichiren's followers.

Violence, threats, persecution and victimhood have been a part of Nichiren Buddhism since the earliest days.... Not because Nichiren or the Lotus Sutra teach violence or vengeance -- but, then, why?

I'm willing to grant that this history of persecution/vengeance is a karmic inheritance of Nichiren Buddhists, and we cannot fully know the "whys" and "wherefores." Rather, it is our duty to change this karma in our current lifetime.

Speaking as an American, I know that our cultural memory in the U.S. is quite short and shallow. In Japan, cultural memory is long and deep. Tribes and factions can carry grudges for centuries, and can even export them, as I believe has happened in the case of Nichiren Buddhism.

In America, we're not used to the role of victimhood. Our history is not the history of our wounds. Perhaps 9/11 was the first time we ever felt that our nation had been victimized. ...Ah, but how quickly I forget! Perhaps the Japanese attack on Pearl Harbor was our first taste of victimhood -- and most younger Americans know nothing of this event. As a culture, we do not indoctrinate our progeny about our wounds and the need for revenge. If it were otherwise, a Japanese religion could not have taken root in the U.S.

This is the crux. In the U.S., Nichiren Buddhism needs to cease being a Japanese religion. I don't mean to slight Europe or Asia or South America -- those regions and cultures, too, need to adapt Nichiren's practice to their climates.

The way to change the historically violent, misunderstood, persecuted karma of Nichiren Buddhism is to start from this moment forward, and refuse to empower the darker tendencies in our own hearts that thirst for righteousness and revenge, and that nurture a debilitating sense of victimhood. This is also why it is crucial that we all strive to move beyond wounds inflicted by self-serving sanghas.

Study/Understanding

Engyo — Thu, 14 Aug 2008 11:34:13 GMT

Hi Brooke -

The only way I know to counter this impression and this habit or feature of some of the more prominent Nichiren groups is to study.

If Nichiren is studied in context (that is within the framework of his society and times) much of his rhetoric softens some. If one reads the details and not just the sound bites, one will find that he is condemning specific individuals and specific interpretations of teachings, not just wholesale condemnations of everything in sight.

If one studies Nichiren Buddhism as a whole, and not just a couple of the schools more prevalent in the West, then one finds that many Nichiren Buddhist schools do not make vengeance and wrath central in their practices. This just isn't as obvious since the ones which do are also the ones which tend to be most visible or prevalent, but they tend to be the exception rather than the rule.

The Moment of Death, and Changing Karma

lotuswomyn — Wed, 13 Aug 2008 22:03:25 GMT

I have long been confused by the fact that many chanting Buddhists that I know truly believe that all they have to do is chant to change their Karma and continue to make causes that clearly will create negative effects for them in the future. It was enlightening to me to hear Cris Roman, whose opinion I respect, reflect on this topic.
I was beginning to think that my friends, all former Catholics, liken chanting to the prayers a priest gives you after confession. Believing that to say those prayers gave them a new chance to do the "Bad Habits" they chose over and over again.
I have always believed in making causes that create positive energy for the collective good, just as not indulging a bad habit will do the same. I am forwarding this chapter, to many that I know, to hopefully open their eyes to the fact that they must make good causes in addition to chanting, if they are to truly change their Karma.

courage and recklessness

robin — Wed, 13 Aug 2008 19:20:16 GMT

Well put!

Fear and prudence; courage and recklessness, are not the same thing. Equating them is Mara's bait

Heads split into seven pieces

Armchair — Wed, 13 Aug 2008 06:24:03 GMT

Engyo-san,

Thank you for this. I have read the Lotus Sutra many times in several translations, but have not memorized it and haven't read it lately. I hope I have gotten the main gist, however, and I didn't remember this being in there specifically. I do know that on the Nichikan (so beautiful!!) Gohonzon that I chant to, as with most Nichiren Gohonzons, I gather, this phrase is on there. On the Nichikan, it is on the upper right, just to the left of one of the Four Heavenly Kings, the one on the upper right ("Dai Jikoku-tenno"). This "split" admonition on most Nichiren Gohonzons, goes, "Nyaku noran sha zu ha shichibun" which is translated as "Those who vex and trouble [the practitioners of the Law] will have their heads split into seven pieces". So, Nichiren took it from the LS. I did not know that and it is doubly reinforced in cosmology, so to speak.

I do see this at work, in the real world, frankly, now that the subject has come up. I endeavor, as many/most/all of you do, to be an envoy of the LS and, thus, engender resistance which is not pleasant. What is so hard about this? Are people so addicted to fundamental darkness that they cannot see their way to be kind or what is it? Frankly, I do not comprehend it, and, if you can explain it to me, I would be grateful.

What I see is that they run smack into being hateful and mean, even chanting vicious daimoku, as I have mentioned, and what happens? Their heads split so they can't tell their ass from their elbow. More wine, sorry. I have to put this head to sleep at night. SO!! They continue down the path of chanting hateful daimoku or copping off on dirty money and/or dirty sex (telepathically, usually) and just get sicker and sicker and more and more confused. What is to be done with these people? We know there is no bottom to the "hell of incessant suffering"? This very problem occupies much of my meditative/prayer time/daimoku.

I am fascinated by several of your conclusions that Nichiren (and by extension, all philosophical/religious leaders/teachers) must be understood in context. This is the essence of "zuiho bini", i.e., "teaching the Law in accord with the time" as well as Shakyamuni's (Gautama's) core teaching of elucidating the Law in clear awareness with the peoples' capacity to understand, even if it takes 40,000 sutras to do so.

Advice? What's to be done with these incredibly, and seemingly more and more confused beings the more they assault the Law. Is there such a thing as "slander"? I just see that those who ignore Cause and Effect because it appears that they (temporarily, as usual) can get away with it, and use their energies in whatever way, to not protect/harm Life (isn't that what it comes down to, whatever one's philosophical base?) just lose their path on the Way, increasingly more confusedly. If you all have any thoughts on this matter, I would be most interested, if you find this post. Maybe I should have started another diary, but it is an offshoot of beryl's original, very germane, question.

Auntie, as for your thoughts about Kishimojin, you have my brain in high gear as that is something I have been thinking about for a long time. Also, Dai-roku-ten-no-mao, the "King Devil of the Sixth Heaven", also on the Gohonzon, and what that means to us and I am chanting about that daily as the implications of your question/observation are incredibly profound. Beryl, maybe you could advise us, should we start a new thread.

Now to get this head to sleep!! You guys!! What a treasure!!

Regards,
Armchair.

In a stew...

Armchair — Tue, 12 Aug 2008 22:54:02 GMT

Dear Kris,

You made me laugh so hard, on a day when I need it! What a delightful piece, among other thoughtful ones you and several people have had to say today. I look forward to reading them carefully after I go home so I can understand thoroughly what you (pl.) have said. What excellent points!

Thank you,
Armchair

In a stew, not a pickle....

xtnlion — Tue, 12 Aug 2008 19:07:11 GMT

I had to chuckle at your conceptualizing the emerging world of Nichiren Buddhism as a sentient stew.

But I must rebuke you sternly, because I am neither broccoli or a carrot. You are shallow in your beliefs, and yada yada yada. Peas rule.

Seriously, it's an interesting point of view... can you imagine how ugly it would get if the broccoli started assaulting the carrots, and the noodles insisted the broth had to be eradicated for its own good? Or maybe the potatoes would chose to go rancid just to get back at the beans? Then the whole stew would go bad. Who'd want to eat that?

Thanks for the laugh, and a silly but useful imagery of creating peace within the Nichiren Buddhists.
Kris

Fear and Loathing at Buddhajones

xtnlion — Tue, 12 Aug 2008 18:54:04 GMT

Greetings,

From the get-go, I was fascinated that in some Nichiren Buddhist schools, it was taught that fearlessness was a facet of Buddhahood, and yet the same schools would teach by threats (i.e. you'll die if you don't do this that or the other thing) - in short, acting to cultivate fear in their followers, the very outlook that their system of belief purports to "cure". Dreadfully counterintuitive, and rather hypocritical.

The thing is, death takes us all. Sometimes in peaceful ways, sometimes violent. It is a human truth. And yes, humans can make causes that directly or indirectly cause their own or others' deaths.

But too often, groups use deaths of some individuals to control members within the group. To me, the difference is the motivation behind the statement causing "fear".

For instance, if someone says "We wear hardhats because Bob and Sue died when wrenches fell from the second floor and killed them". That isn't a message to cultivate fear, in my mind. It's a sincere attempt to save lives. However, if my group, corporation or organization say "Bob and Sue were crushed to death by the falling elevator because the wrote editorials disagreeing with our Corporations' stance on business in Sudan"; that is outright manipulation.

That, of course leaps back to an earlier Buddhajones topic "A Group That Serves You Versus One That Serves Itself".

I think every spiritual seeker should question intently whether the organizational umbrella they choose is seeking to serve the seekers, or seeking to have the seeker serve them.

But... your mileage may vary.
Kris

Musings on finer points of Dogma

xtnlion — Tue, 12 Aug 2008 18:23:52 GMT

Robin,
You raised two trains of thought in my mind, with your comments on "concepts".

I do think "variety" and a certain amount of disagreement is healthy. It does two things.

- It keeps practictioners' foundations of belief healthy, AS LONG AS they are truly holding their own ideas loosely. To hold one's own belief system without examination, is to ensure a sort of petrifaction, and can also lead to an unfounded self-satisfactory arrogance.

- Next, how can one raise a heart of patience and compassion if everyone always agrees with you? I've often wondered if (and I don't believe this literally), the stage of Nichiren Buddhism is kind of some elegant cosmic joke at this point. By this, I mean I wonder if the reason for these differences in belief, right now, is that this is a laboratory for Nichiren Buddhists to learn to get along, respectfully, to really become acting Bodhisattvas.

I think the concepts can, although surficially small, make for a big difference. For instance, if I believe Nichiren was The Enlightened Big Kahuna, and, if I interpret some of his writings very literally, and selectively, it could potentially lead me to some very bad behavior entirely unsupported by either the Lotus Sutra or the Buddhist canon as a whole.

Just some thoughts on the topic,
Kris

Dorje Shugden

Armchair — Tue, 12 Aug 2008 07:12:46 GMT

Thank you, Auntie, for this piece. I knew nothing about it. One wonders why the Dalai Lama, with all his incredible authority, like Nichiren most likely would have, did not talk to the Shugdenites to tell them that to practice to such a deity was antithetical to the intrinsically peaceful basis of Buddhism, was causing unnecessary trouble, and give those people the choice to renounce an incorrect object of worship (or not).

From Nichiren's Buddhism, we know that the nature of the object of worship is the most crucial matter of any practice, as we are, by devotion, endeavoring to develop our lives according to that standard/identity/entity, we know this, right?

If some of the Shugdenites were determined to continue to practice to a destructive deity, then, it would seem to me that the DL would need to take a stand with them! Gad! He must be at his wit's end trying to figure out how to free Tibet, which, a Nichiren Buddhist like me might say that they have the problem in the first place as the Shotenzenjin, the incredibly powerful Buddhist entities that protect the Law, which Nichiren wrote all over the Gohonzon for us, are not well enough empowered by the Tibetan's practice to protect their country from foreign invasion, one of ND's main concerns to address.

One does not want to be critical or judgmental, but the Tibetans have a very serious problem, though they intend to practice non-violently. But, clearly, they are not protected from the rape of their resources and culture. I, personally, do not know enough about what IS/ARE the Tibetans objects of worship, though I have looked, in grave concern. The best I could find so far, and you all may know way more than me, as usual, is that they have a pantheon of deities to whom they pray, whose individual merits vary widely.

If the DL is trying everything he can think of, as he gets ever older, to figure out what the problem is and correct it, he may be more than a little desperate if he is recognizing the serious, fundamental nature of the problem of practicing to Tibetan Buddhist entities that promote/sanction violence and harm.

One other thought that comes to mind about the concern of the varied Nichiren sects finding a space to start understanding each other (I am a broccoli, you are a carrot, we are all in the same stew, I do not demand that you be a broccoli). One of the early messages I got about mindset was "Don't limit the Gohonzon (development of the future) with your mind". I still tell myself that all the time when I feel "common mortal reality" threatening to restrict my thoughts of what can be. It may be codified, restricted thinking of mine akin to "that" reality that only reinforces the supposed difficulty of producing healthy, timely, change.

I see this change happening in the thoughts and minds of the excellent scholars and heartfelt practitioners on this very board, which cheers me immensely. To see such limitations just stepped over as outmoded, with the thought of kindly investigating and welcoming each other's extensive (in many cases) experiences with life, Cause and Effect, the application of compassion to ease suffering, and how that has been done successfully.

It may seem minor or inconsequential what we say on this board, but I offer that it is not, especially if we what we say and do breaks the limitations of that which has bound us from understanding each other regarding the irreplaceable and immense power that the Daishonin left us with.

The famous quote from Margaret Mead: "Never doubt that a small group of thoughtful, committed citizens can change the world. Indeed, it is the only thing that ever has."

Best regards,
Armchair

finer points of dogma.

robin — Mon, 11 Aug 2008 18:14:09 GMT

I am working on ways to discuss this without it turning into a contest. My thought is we can discuss Dharma in three ways: Principles; Concepts, and Methods.

For the most part, we agree on method. We chant Namu Myoho Renge Kyo while gazing at a Gohonzon. Moreover, the Gohonzon is always a depiction of the Ceremony in the Sky from the Lotus Sutra; especially the Life Span Chapter. Some people argue about how to depict that. Some argue over whether the u in namu ought to be voiced and / or aspirated. These disagreements can get intense,

There are also disagreements over concepts. I find those interesting. I also think a certain amount of variety is healthy. The SGI and Nichiren Shoshu are different than the others, they are less traditionally Buddhist. There is also a lot of implicit Shinto influence; as a superficial example, they offer evergreens instead of flowers. The Three Treasures are different, as is their take on the three Dharma ages. Some of these are rather important matters.

Most agree on the basic principle; that we possess an inherent Buddha Nature and chanting Nam{u} Myoho Renge Kyo is 'a' or 'the' key to unlocking that Buddha Nature.

7 pieces

robin — Mon, 11 Aug 2008 17:39:26 GMT

Maybe that refers to the 7th Consciousness, said to be the seat of the ego?

Kishimojin

auntie — Mon, 11 Aug 2008 17:25:09 GMT

I also wanted to say that I have wondered about the example and influence of Kishimojin in Nichiren practice. According to this source:

...KISHIMOJIN originally only doted on her own 100 children, but abducted and killed the children of others. The children that she had killed became food for the 100 children of KISHIMOJIN. In response, the mothers of those children whom KISHIMOJIN had killed pleaded to Shakyamuni to save them. . Shakyamuni granted their wish and thereupon stole one of KISHOMOJIN's sons.
KISHIMOJIN noticed that her loveliest son was gone and desperately searched for the child. However, she could not find her son. At that time, Shakyamuni said to KISHIMOJIN, "You are very distraught because only one of your 100 children is gone. Think of how much sadder is the mother who lost her only single child."
KISHOMOJIN realized her erroneous ways. And she promised to the Buddha to pay penance eternally for her crimes.
"I will defend children all over the world through all eternity."

How's she doing so far?

Dorje Shugden

auntie — Mon, 11 Aug 2008 17:08:50 GMT

The Dalai Lama's rejection of Dorje Shugden can serve as an example to us in the Nichiren community. There are elements of Buddhist teaching -- yes, even in the Lotus Sutra -- that do not benefit living beings.

The Dalai Lama said:

I have meditated and considered (my decision to put aside the Shugden) at length in my soul and spirit before coming to the right decision. People have killed, lied, fought each other and set things alight in the name of this deity. These monks must be expelled from all monasteries. If they are not happy, you can tell them that the Dalai Lama himself asked that this be done, and it is very urgent.

Now, violence against the shugdenites has been claimed. Violence in the name of peace. It could take decades or centuries for Nichiren followers to set aside their differences.

Nichiren is only reporting, not threatening

Engyo — Mon, 11 Aug 2008 13:59:22 GMT

Hi, Beryl -

If I am not mistaken, the "heads split into seven pieces" is a quote from the Lotus Sutra itself, rather than something of Nichiren's. He is just reporting to us what the Sutra fortells.

It comes from the end of Chapter 26 Dharanis, and is spoken by Kishimojin (Hariti) and her ten daughters. They vow:

"Anyone who does not keep our spells
But troubles the expounder of the Dharma
Shall have his head split into seven pieces
Just as the branches of the arjaka tree [are split]"

Just a point of information.............

Fear and Buddhism

Armchair — Mon, 11 Aug 2008 07:18:57 GMT

I am so moved by your inquiries and thoughts. Thank you for letting me learn from you. What beautiful, brilliant writing. Beryl, what an agora you provide for us!! Thank you!! I want to read and reread what you all have written when I am not so tired as it is just the sort of dialogue we need to be having, n'est ce pas? I want to sleep on it and integrate it.

Best regards,
Armchair

Fear is the slander

crisro — Mon, 11 Aug 2008 04:52:40 GMT

I believe you are so correct! Nichiren only meant to inspire fear in the corrupt officials and priests of his time in order to prove the superiority of the Lotus Sutra and avoid their tendency to corrupt both the nation and its temples while taking the population's eye off the ball -- the Mystic Law.

Such fear has no place in societies based in Judeo-Christian teachings which posit a fundamental flaw in the existence of the human being -- call it original sin or "flawed in the eyes of (some imagined) God." Fear only serves to reinforce and enhance our erroneous notion of our own imperfection -- the antithesis of the core teaching of the Lotus Sutra and Nichiren.

The only slander is the one we commit by buying into the belief that we are not imbued with the Buddha-nature and may never actualize it. And that slander always vanishes in the light of the Nichiren Buddhist practice. Anybody, priest or laity, who insists on all kinds of potential slanders growing out of some "bullcrap" religious dogma, diminishes the fundamental core of the Lotus Sutra's and Nichiren's intent. To be clear... that intent was complete joy in our ability to embrace the Law which has eternally existed and will continue to do so in the depths of our own life. It was never that we should fear...

Anyway, that's my opinion and comment. FDR probably made the most Buddhist statement of any Western politician -- "The only thing we have to fear is fear itself." A New York psychotherapist by the name of Henry Greyson also summed it up nicely -- It's not about the dichotomy of love and hate, it's about the dichotomy of love and fear. It's the fear that leads to hate and Nichiren believers really need to stop fearing and, even worse, hating one another.

Death and superstition

mroaks — Mon, 11 Aug 2008 04:33:43 GMT

Interesting that you bring this up now, at a time when two Nichiren bloggers died unexpectedly over the span of less than two months.

The death-related fear indoctrination goes like this -- Both were devoted SGI members, therefore being an SGI member is slanderous, and slander leads to untimely death. Alternative fear indoctrination -- Both were open to opposing points of view and had friendships with members of other Nichiren sects, so their untimely deaths prove how dangerously heretical those other sects are. Or even: Blogging kills.

Here's the truth -- everyone will die. No one can predict with total certainty when someone's "time has come." Attributing death to involvement with one sect or another is both ridiculous and morally reprehensible.

Did Nichiren promote fear? Maybe he did. I don't care -- that doesn't mean I should do it too. He gave me the Daimoku. He gave me the Gohonzon. Thanks, Nichiren. I'm gonna take the practice and run with it. I feel no obligation to kowtow to the fear, superstition and popular cosmology of medieval Japan.

When people are afraid, their critical thinking is diminished and their hearts clench. It's no way to live. No responsible, truly liberating teaching/philosophy or theology feeds fear.

I've opened up a new thread on Byrd's blog for thoughts/memories

Michele — Fri, 08 Aug 2008 17:04:18 GMT

I opened up a new thread on her blog, if you'd like to share your thoughts and memories of our dear friend Byrd.

http://www.fraughtwithperil.co...

Michele

Farewell Byrd

robin — Thu, 07 Aug 2008 19:52:26 GMT

I had a feeling something was amiss since July 29.

First Barbara Pike, then Reverend Greg, now, evidently, Byrd; three of my favorite people in cyberspace. I can not describe how sad I feel right now. Sometimes, some people, try to make something out of these sort of untimely events. I hope they might reflect on that. Life really is dukkha; but we can also find an absolute happiness that is wholesome, blissful, constant, and authentic. I think Barbara, Greg, and Wendy must have found that.

http://www.fraughtwithperil.co...

scroll up ...

Edits

fwalmsley — Wed, 06 Aug 2008 17:49:31 GMT

Thanks Beryl,

Seems I did it again and sorry for the problems you had to fix and my excessive verbiage.

Re:

When I got to the lengthy part about Jung, you lost me. I didn't know what you were quoting from other sources, and what was your own commentary.

I did however site the source :

From Jung in Modern Perspective Edited by RENOS K. PAPADOPOULOS

I think Robin clears up the "Roooster Diagram" in his last post.

With respect

Frank

authenticated Gohonzon{s}

robin — Wed, 06 Aug 2008 14:20:38 GMT

Key word there is authenticated. Kitayama {Omosu}, the Nikko Temple close to Taisekiji, has several they regard as authentic. In fact, both Kitayama & Taisekiji claim to have the same Nichizen Mandala. One or both of those is a good forgery. An impartial "Gohonzon Shu" scholar that Liugi just recently spoke with has seen them, suspects Taisekiji has the original.

On Kitayama, only one of their Nichiren Gohonzon{s} the Teppo Honzon, has been authenticated. The others might be real McCoy's, but there are problems. Of the 7 or so at Tanjoji; Nichiren's Birth Temple, none are authenticated. A common issue is the dates do not make sense. There are maybe hundreds or more Mandalas that various temples think are in Nichiren's hand. Only 128 to 132 are authenticated at present.

There are a couple, the Sosei amulet of 1264, and the Sado Siken-no-Daimandara of July 08 1273, that no longer exist. They were lost in a fire a Minobu. Copies and diagrams to exist; made by the 33rd abbot of Kuon-ji. The July 08 1273 Daimandara was a full formal Ten World's Great Mandala done on a piece of silk almost six feet tall, and about 2 feet wide. It was done at Kondo Kiyohisa's residence at Ichinosawa, near Mano Bay, on the Sea of Japan. iirc, There is a Nichiren Shu Temple at the site.

One more thing, a lot of the Mandalas & amulets Nichiren made for followers are highly abbreviated. This is true of early ones as well as later ones. There are wood block prints of some with dates as early as 1253. Obviously, there is no way to authenticate those, since there is no known extant original. Some of these would be like the "B" Gosho, impossible to prove either way.

Luigi is in Japan now. He hopes to have an English translation of the latest Gohonzon Catalog ready by next spring. I was working on an amateur translation of an older Gohonzon Shu, but decided to wait. I have to examine and look up each kanji and then try to make sense of it in context; Luigi can actually read it.

gassho

robin

Rooster Diagram of the Five Periods

robin — Wed, 06 Aug 2008 11:48:17 GMT

I lifted this from a post by Ryuei at the Nichiren Shu Buddhism yahoo group. Message #10063
http://groups.yahoo.com/group/...

Writings of Nichiren Daishonin Volume 2

Excerpts:

"Three bodies first attained by Shakyamuni in India (i.e. the historical Buddha) manifested body (nirmanakaya) - has a beginning, has an end; reward body (sambhogakaya) - has a beginning, has no end; Dharma body (Dharmakaya) - has no beginning, has no end"
"Three bodies attained in the remote past (kuon jitsujo)
manifested body, reward body, Dharma body all have no beginning or end."
"The Thus Come One Shakyamuni is the Buddha who actually carried out practice and achieved enlightenment in the inconceivably remote past (kuon jitsujo)."
"Vairochana of the Flower Garland school, Mahavairochana of the True Word school, and other Buddhas are all followers of this Buddha."

In this connection, look at two translations of On Repaying Debts of Gratitude:

"First, Japan and all other countries throughout Jambudvipa should all make the Shakyamuni Buddha of the essential teaching their object of devotion. In other words, the Shakyamuni and Many Treasures who appear in the treasure tower, all the other Buddhas, and the four bodhisattvas, including Superior Practices, will act as attendant to this Buddha." (Writings of Nichiren Daishonin Volume 1, p. 735)

That makes it look like the Eternal Shakyamuni is attending some other Buddha.

Compare to:

"The first is the Most Venerable One (honzon). All the people in0 Japan as well as the rest of the whole world should revere the Lord Buddha Shakyamuni of the essential section as the Most Venerable One. That is to say, the Most Venerable One should be the Buddha Shakyamuni and the Buddha of Many Treasures in the Stupa of Treasures. The other Buddhas standing outside the stupa and the four bodhisattvas such as Superior Practice Bodhisattva should be their attendants." (Writings of Nichrien Shonin: Doctrine 3, p. 57)

Here, the Eternal Shakyamuni is being attended, not attending.

Note that Watson translated from the Gosho Zenshu, which is a modern Japanese translation. He did not compare them with the original texts.

archetype

robin — Wed, 06 Aug 2008 10:17:29 GMT

Frank wrote this in a another diary, Roosters, $10 words and Concepts, but it is on topic here:

Nichiren or Shakyamuni are fine in that role as an archetype/symbol. In the end what do I know about what's rolling around in other peoples minds?

I think if we are talking about deciphering the Lotus Sutra, then Shakyamuni is already in that role. Nichiren seemed to identify himself with Superior Practices; a leading disciple of the Eternal Shakyamuni. Ryuei downplays that, he points out Nichiren vacillated on that. He points out that Nichiren also identified with Bodhisattvas Never Disparaging. I am still mulling that over.

The Taisekiji branch of Nikko's lineage also tries to attach some significance to the location of Nichiren's kao seal / signature and his name, on mandalas. I think that is a snipe hunt. If anything. he has himself as part of a lineage chart; one that also might possibly include Tensho Daijin and Hachiman; as well as the four masters in three lands -- Nagarjuna, Chih-I. Miaolo, and Saicho. Nichiren probably saw
the lineage of emperors as a 'suijaku' {trace manifestation} Dharma Lineage. http://preview.tinyurl.com/6bahjr

The early advocates of 'Nichiren as True Buddha' likely tried to reverse that, making the imperial line of Japan the 'Honji' {original nature}. Their reasoning is therefore contrived, it was probably a rationale to justify promoting Nichiren, who they identified with Tensho Daijin, and demoting the 'foreign Buddha' Shakyamuni.

When I say it does not matter that much, who is the Eternal Buddha, I mean we should go with the convention of the system we are using. That means getting the literal meaning straight first. Those who try to make Nichiren, rather than Shakyamuni Buddha, the center, rewrite the literal meaning of the Lotus Sutra and Gosho. They also supply confusing, inconsistently conflated, mutually contradictory rationales.

One of those relates to the Rooster Diagram. Nichikan, I think it was him, argued that remote past {kuon jitsujo} is a finite time. He, or one his immediate predecessors, then makes up the concept of kuan ganjo, out of whole cloth; to assert that Nichiren is an older Buddha.

However, the Rooster Diagram indicates Nichiren already saw the "remote past" as a symbol for time without beginning or end. The Lotus Sutra itself never uses the words kuon ganjo. Also, the only Gosho that refers to Kuon Ganjo is a forgery; written in the 16th century at the earliest. So we can safely dispense with the concept of kuon ganjo as a time older than the remote past {kuon jitsujo}. The Remote Past, found in the Lotus Sutra and authentic Gosho, is a symbol for eternity.

Nichikan also appears to arbitrarily switch viewpoints, back and forth. from the non-dual or absolute, to the dual or conventional, mixing and matching. He has Shakyamuni practicing as a Bodhisattva under Nichiren Buddha in the remote past. However, in the strict conventional sense of three vehicles, the Bodhisattva is the Sam-yak-sam-buddha to Be, and has no teacher other than the Wondrous Dharma. What we wind up with is gobbledygook, like with mixing metaphors.

Someone told me that Nichiren must then be the Dharmakaya Buddha. However, if we want a separate personified Dharma-Kaya Adhi-Buddha, Shingon already does that with Dainichi. It would also make Nichiren an emanation of the Eternal Shakyamuni. IOW, it makes no sense; in the internal logic of the Lotus Sutra. If the Dharma-Kaya appears at all, it is maybe the 7 jeweled stupa? Personally :}, I think it is a mistake to personify the impersonal truth principle.

The Three Bodies viewed separately:

*Dharma Body: Wondrous Dharma, impersonal truth principle to which the Buddha awoke.
*Reward Body: The conceptual transpersonal qualities of the Buddha, such as subjective wisdom and compassion.
*The Nirmana-Kaya: Shakyamuni's words and deeds as an actual historical person, the samyaksanbuddha of our place & time.

I shall track down the quotations from the Roddter Diagram .

Also, what does Votary of the Lotus Sutra, Hokekyo gyoja. mean? http://preview.tinyurl.com/563jts

Several edits

beryl — Tue, 05 Aug 2008 20:36:17 GMT

Frank, I made several edits to your diary for the sake of clarity. I hope you are OK with this.

When I got to the lengthy part about Jung, you lost me. I didn't know what you were quoting from other sources, and what was your own commentary.

I'd like to make a couple of suggestions for your next diary. Most of us can benefit from these suggestions -- I am not singling you out for these remarks. :-)

First, please try to keep your diary focused on one central topic or area of discussion. Posts longer than about 500 words are very hard to read. If there are several topics that branch from the main topic, please try to cover branching topics in separate diaries.

I realize that chapters from Cris' book are lengthy. Those posts are an exception -- because it's a book -- and not an example of an everyday, digestible blog post.

For example, you could put your thoughts on Jung in a new diary.

When you quote other users or other writings, please use blockquote tags. Tags can be inserted automatically by selecting the quoted text then clicking the "quote" button below.

Quoted text will appear in a block. This helps readers understand what your comments are, versus what someone else said.

Bold and italic buttons can also help clarify emphasis. Select text, then click "bold" or "italic."

To undo bolding or other tags, re-select the text and click the button one more time.

Lastly, I still don't understand what you guys are talking about with regard to the rooster diagram. ???

Thanks.

Nirvana with attributes

robin — Tue, 05 Aug 2008 14:25:43 GMT

I poated some related concepts at FWP as "The Power Of Fours."
These are Numbered Dharma Lists of 4 that I suspect express permutations of One principle.

*Four Qualities of Bound Existence
*Four Qualities of Unbinding
*Four Marks of Conditioned Existence
*The Four Misconceptions / Vexations {Vipallasa / viparyasa}
*The Four Frameworks of Mindfulness {Satipatthana}
*Four spheres of Citta-Consciousness.
*Shi Bosatsu / Four Bodhisattvas [of Honmon]
*Shitoku: Four [Inherent] Virtues; Four Unconditioned Attributes -- of Nirvana
*Four Great Bodhisattvas of the Flower Garland Sutra

I have one more to add, the Four Trace Gate Bodhisatvvas on Nichiren's Mandala Gohonzon.
http://www.fraughtwithperil.co...

Thanks Kris

JaiGohonzon — Mon, 04 Aug 2008 16:35:54 GMT

Hey! That does sound cool. Also some hints about using a Shakyamuni statue with four attendants plus just having the Gohonzon in one's heart. I'll probably order the San Jose Temple metal pictorial one though :) Thanks a lot.

Jai

More Than Additive

JaiGohonzon — Mon, 04 Aug 2008 14:29:24 GMT

Hello Armchair,

I'm pleased to see another "Buddhhist/Jesusonian" here ;-)

It amazes me how, contrary to the teachings of many of the earth's Great Religions, attempting to take the best of each can work so well for the ecclectic individual. It can produce fruits of serenity, faith, brotherly love that are greater than the eccectic individual can obtain by isolation in one single religion.

At least this is highly true for me.

God Bless / NMRK,

jai

More thoughts on spiritual protection IV/TD crime, cont'd

Armchair — Mon, 04 Aug 2008 07:55:15 GMT

Oops, hit the wrong button and posted. Vino. But wanted to get this out before I forgot. Beryl, blessings upon you for the work you do to provide us this forum. To continue, unedited for the most part... [the bolding below is unintended, but, for some reason, I cannot fix it].

...they grow up, they, well, erupt out of their darkness like plants being called by the sun. Who is this guy, I thought? We talk about the "eternal Buddha", and, yeah, I guess from watching him, it is us, but there is kindergarten and there is post-graduate school.

Then things got very interesting. The unkind beings who had been invasive in the first place started to resist, energetically. The negative vibrational frequency they were sending us got denser and more negative even though it *was summoned into the clarity of having to deal with their ill intentions in the light of the sun that the daimoku provides and the reality of their fundamental mission to recognize and promote the Law.

This raises the question, analogous to us all being the eternal Buddha (nature), in the Lotus Sutra, there were some who were not chosen to propagate the Law in the the Latter day, (the aristocrats?), and some (the funky dunks?) who were. But in the light of the eternity and infinity of the Law, is anyone really left out? Mr. T. didn't leave them out, despite their concerted behavior to oppose the true intention of that Law now.

But, we were stuck. My elderly Buddhist friend, Mr. T., turned to my newly practicing, but very pure, Christian friend. He said, "What would you do?" The Christian friend, Jake, who chants very well, by the way, well enough to lead, said, "When you gave me these beads, you explained to me that the crossing of them in the middle indicated that when you held the beads such, it meant that you were the center of infinity as you chanted, yes?" We took a deep breath. "Yes".

And then he said, "You have been trying to explain the Lotus Sutra to me and the eternal and infinite essence of the Buddha nature, rather than "sin", being at the core of life?" Our hair stood up, ears pricked. "Yes". Jake continued, "I understand prayer," he said, "but in the sense of not supplicating an "Almighty God" to solve our problems for us, but rather to tap into that infinite energy as a certain and specific vibrational frequency in and of itself. You show me all sorts of vibrational frequencies with this chanting of Nam-Myoho-Renge-Kyo. Well, I tell you, there is one of ultimate divine direction from your "Buddha nature" or "Christ nature", as He was able to tap into and embody this frequency to the level of being able to produce miracles -- Why don't you put that prayer/vibrational frequency of healing, benevolence, and compassion into their lives next?"

We didn't know what to say. When we have ears, isn't it our supposed "children" with their pure spirits who teach us? So, we gave our "new member" Christian friend the chair to lead the daimoku for the next part and we followed. It took a concerted while, but we, together, in this spirit, then melted the poisonous energy away, at least for this night, until peace was achieved.

Was all of this process necessary, to get to this point? I don't know, but I think so. You do have to take the shovel out of the hand of the sandbox bully who has been pounding the other child, you don't just kiss him on the head first. And you do have to talk with him, as strictly as is required, as well as, somehow, think of a way to inspire him/her, but after that? There is a call, isn't there, when people have gotten to the space to hear, like Nichiren said about when the wild birds fly by, the caged bird wants to follow?

A humble and simple soul, I try to be, but for whatever reason, I have such teachers. I can only hope if you have to deal with negativity in your life and/or your practice, having made the effort to do karmic apology, that this might be of some use to you.

Best regards,
Armchair

Transdimensional crime blotter?

deardenver — Mon, 04 Aug 2008 07:55:06 GMT

I don't have the statistics on transdimensional crime in my area, Armchair. Kids in my neighborhood like to spray paint their graffiti tags on walls and fences. But that's just straight-up one-dimensional vandalism.

It sounds like you're saying that "transdimensional crime" is when people send bad vibes or ill wishes. I've never heard anyone call it "transdimensional crime." It's called hexing, cursing, stink-eye or crustyburning where I come from.

There's a saying... "You can wipe off the spit of one person -- but the spit of a million people can drown you."

If you let it.

Are you familiar with the practice of tonglen? It involves breathing in the pain and darkness of others, and breathing out relief, lightness and spaciousness. More on tonglen here.

BTW, I planted a northstar cherry tree last year. Its red fruit (sour!!) brought several robins to my yard. My blackberries and raspberries are starting to ripen, so I'm sure the birds will flock.

As for bees, my neighbor has an apple tree that attracts alarming numbers. One day, I noticed bees had built a hive in the bottom half of my backyard chiminea, and wasps had built a nest in the top half. Ants had set up a grand entrance to their colony underneath it all. At least someone is using the chiminea.

In other words, the transdimensional crime in my neighborhood is not so bad that it affects the insect and avian populations.

More thoughts on spiritual protection IV/TD crime

Armchair — Mon, 04 Aug 2008 06:43:24 GMT

Dear all,

There are more developments on this front about this topic in my life, but if you are tired of hearing about it, let me know and I will pipe down, or just skip it. I am pretty shy about talking on boards and generally don't do it for many reasons, but I have found more inquiring, polite, and sensitive people here, so I have ventured out some.

Once I mentioned transdimensional crime. A whole definition and explanation of this escapes me tonight as I have my wind-down glass of wine, so pardon typos. I don't know if you are experiencing TD crime in your areas or not, either, or if you are interested in the subject. The little corner of earth we inhabit here is a hotbed of this sort of problem. For example, there is hardly a bird left in town. Do any of you others have that problem? And, you know the bees are disappearing and it ain't virroa mite, dear beings. I understand the birds are pretty much gone from Southern Cal, too, is that true? A shocking thought when one thinks of one's Buddha's Land.

There are many manifestations of TD crime, but one is using energy, even chanting energy, on wave lengths intended to make you ill, even very ill. It's like being pounded with aerial strychnine, for what? Being a proponent of compassion and non-violence? I guess one has to expect such things, as Nichiren so eloquently taught us. It's just in a different venue in 2008. Anyway, I have to deal with it quite a lot for some reason.

I have a seasoned SGI Buddhist who chants with me sometimes, like from Mr. Toda's era, and also a very devoted Christian who chants NMRK with me very sincerely. He finds it doesn't contradict his practice!! Lucky me!!

We have discussed the Virtue of the Parent approach and the elderly (but very fierce in true Nichiren tradition!!) friend of mine was leading daimoku as we dealt at the time with a delegation of poisonous energy. He is a man, and a very developed Buddhist one at that, and he sent out a very interesting intent ("ichinen") behind his daimoku (chanting) at first and it was the strong father of "You will not do this any more!!!" I just cruised behind him, as I am rather more to the nurturing side and not so confident about laying down the law (or LAW), but he did it and he went being by being as he did it. I was in awe.

Then he did something that just astonished me. After he got their bad energy barked back, he chanted summoning energy to their Buddha natures!! I trailed in awe as his ichinen (previously defined) summoned the Buddha natures from these beings behaving in such a destructive way -- from beneath the primordial loam of fundamental darkness and they didn't have "boo" to say about that.

Now, I have to say here that this man's conduct and mind are beyond reproach and he has honed *his Buddha nature for decades. It would not have occurred to me to do this, way too presumtuous, though I do endeavor to live correctly as a votary of the Lotus Sutra to the best of my own ability.

This brought to my mind again so many questions like "What is the Buddha nature and what do we do with it?" We have been talking about this. The thing that impressed me is that this man (of the bowling club, but not punitive) had the apparent *authority to demand they arise, they grow up, they, well, c

The Roots Of Good Fortune

bloomingpouf — Sun, 03 Aug 2008 22:27:46 GMT

You are welcome Aunti! .. and any discussion as to the enlightenment, enlightened us of, or the growing of plants is on topic for me!

As for a hardy plant that will provide "Fragrance" - You can combine Lavender with "Mirabilis Jalapa"

A Lovely plant that drops its fragrance towards dusk and all night - with the flowers being Iridescent! One Lavender and a few Mirabilis and it's perfume heaven in a very small place - and if you let the seeds drop, if the tubers are killed over winter, you get new seedlings in the spring!

Moths and night flying insects love the Mirabilis - the scent is incredible - one of the most powerful in the Plant Kingdom. The plant aint much to look at - but the Perfume is heaven. It also keeps grumpy folks under control.

With Lavender do cut hard back after flowering, else the plant becomes very straggly and looses flower power!

As to a Lotus and winters - Lotus Roots will survive the winter if they are frost free and preferably above 5 degrees Celsius. Store the pot in the cellar - the garage and keep it wet and wait until the spring! Alternately just use the lotus Root for cooking and sow fresh seed in the spring. If you keep roots alive over the winter only put them outside when the risk of freezing is past - then let them rip! More details here - oh and it's Zone 4 for the US Gardner.

It's normal for many plants to enter a state of Ku over the winter. Just let them be enlightened just as they are!

If you want winter colour and fragrance - well that's a bit harder. Where I am I have virtually no snow and the temperature is usually never below 5 degrees Celsius - what will grow for me in winter many not do for you depending upon your climate.

Possibilities for fragrance that is early and stunning - Viburnum farreri or you will just have to get to know some of the Blooming Folks near you and trade some yard work for plants!

If you have a cold enclosed porch above freezing you could try a camellia? The possibilities are endless.

@~>~>~~~

While I was away

beryl — Sun, 03 Aug 2008 19:49:08 GMT

Excellent commentary over the last couple of days, BuddhaJonesers. I promoted a bunch of diaries to the center column.

Also, be sure to read the exchange between Cris and Robin in the comment section of this diary.

Great stuff, everyone. Thanks for posting!

Good advice

auntie — Sun, 03 Aug 2008 18:17:13 GMT

Lavender is a lovely idea. We've been having a very hot, dry summer. Some fragrance in the air from a hardy plant would be welcome.

Do the lotus roots go dormant in the winter? Or does the plant simply perish when the temperature gets down to freezing and below? Would a lotus continue to thrive if I brought it indoors for winter?

I realize that these questions are off the topic of your original commentary....

Thank you, Robin

auntie — Sun, 03 Aug 2008 18:08:18 GMT

Wonderful! I think I understand. This sentence was a like a light switching "on" for me:

Lotus Buddhism seems to reject the idea that the Buddha can be reduced to a mere impersonal truth principle; the personal attributes and deeds are also part of the whole.

Yes! Of course. This must be the case. It never occurred to me before, however.

I like your phrase: Nirvana with attributes. I hope you'll forgive my irreverence but it reminded me of the song lyrics/phrase: Best friends with benefits.

Taisekiji's possessions

crisro — Sun, 03 Aug 2008 15:45:46 GMT

First of all, I want to assure there is no offense taken. As one who was, over twenty years ago, placed on official "enemies" lists of both the Gakkai and the Nichiren Shoshu temples in America, I have developed a pretty thick skin and would like to believe I have pretty much developed lovingkindness for all (though I'm still having problems with Mr. Bush).

That said, I appreciate all your commentary very much, Robin. It shows great scholarship and a broad depth of understanding I am sure I can never approach. I only take exception to the first sentence of your last couple postings on this thread: "Taisekiji is not in possession of any authenticated Gohonzon{s} by Nichiren himself."

I lived at Taisekiji for many weeks in the early seventies. I have had the opportunity to attend the Omushibarai (scroll-airing ceremony) held there on an annual basis. At the time of the airing, I was told, by both priests and scholars alike who were in attendance, that many, many of the scrolls were inscribed by Nichiren himself. Not only Nichiren Shoshu priests, but academics, assured me (both at that time and now--I asked after I saw your comment) that, as best they could tell, the Nichiren calligraphy on these scrolls was authentic (and please understand I am not referring here to the "Dai-Gohonzon," which is certainly suspect to the many issues you have raised).

Granted, they have not been carbon-dated and outside documentation is difficult, due to the Fuji school's tradition of not allowing photographic copies of their Gohonzon. However, I would suggest that your statement may be more one of your's or others' opinions rather than one of fact. I know what I have seen and I trust those whose opinions I seek -- by the way, the correct spelling is "Jackie."

Look, as I tried to make clear earlier... we all come to this point in time via our own biased apperception. I admit my formative Buddhist years were spent in the Gakkai and Nichiren Shoshu, however those years ended in 1983 and I spent 10-15 years in deprogramming myself (from the "True" point of view) before I wrote the first word of my book in the Black Hills. Nonetheless, I still consider Nichiren, the Daishonin, and my Gohonzon (admittedly I should have said "my" instead of "the"), inscribed by Nittatsu, does have Nam-myoho-renge-kyo, Nichiren inscribed down the dead center, both in appearance and function. It is my only treasure, other than those few that may be carried within my heart.

I know it is fashionable, especially on the Internet and in Gakkai buildings around the world, to excoriate Taisekiji and Nichiren Shoshu, and for very good reason -- though I still believe the major villain of the piece to be an aging meglomaniac in Shinanomachi. Nonetheless, as one who has witnessed scroll-airing, visited the Gohozo(the treasure house) at Taisekiji and counts many Nichiren Shoshu priests as friends, not mentors, I would beg you not to throw the baby out with the bathwater. As Scotty from Star Trek might say, "There be treasures there."

The Dharma

robin — Sun, 03 Aug 2008 01:57:12 GMT

all we need is Namu myoho renge kyo -- which is synonymous with "Eternal Shakyamuni" and the fundamental nature of deathless life itself. Embracing the mystic law within us is sufficient to bring about awakening.

I agree with that. The Gohonzon, whether it the Dharma- Honzon mandala; or the Nin-honzon made with statues, is just an aid to spiritual introspection. I never really bought the idea that a Gohonzon is necessary or that one configuration is better than another.

Some might even see the mandala as protective amulet. Of course, we might even see Daimoku as a kind of magic spell to get our wishes. I was 'raised' to see the mandala gohonzon as the life of the True Buddha Nichiren Daishonin, and that by chanting to it, some of that might rub off on me.

Over 36 years, My interest in consciousness exploration, the threefold contemplation, mindfulness meditation, and spiritual introspection or kanjin has just sort of emerged naturally. I kind of wish I had the guts to pursue it when I was younger, when those yearnings first emerged.