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    Oneness of the Person and the Environment

    Esho Funi - Oneness of The Person and the Environment

    This concept ties together all of the understandings of the ten worlds as we understand them. The external ten worlds or our environment, has a strong influence on our internal ten worlds or self.

    Our understanding of our own ten worlds, helps us in observing the conditions of other people's lives, or their ten worlds, within our environment. We can allow them; their ten worlds of self; to influence our ten worlds of self or we can choose to influence their ten worlds of self. The choice is always ours and ours alone. We choose which influences our next thought word, or action. We are the only one responsible each moment, and noone else.

    It is not a matter of right or wrong regardiong observing the ten worlds of another or self, it is only to observe their ten worlds from the position of buddhist compassion and wisdom. My sensei referes to this process as self-mastery. Observeing another's ten worlds allows us to observe our own ten worlds, from their viewpoint

    Another pseron's perception of our ten worlds is how they see us at that moment, and not how we want them to see us at that moment. What they peceive us to be is just that our true self observed by another. That is our responsibility to ensure other's receive a clear understanding of our ten worlds life-state. If others perceive us as being poor, or rich, it is our responsibility how they perceive us and no more. The same is true as we perceive others.

    So chanting nam myoho renge kyo to the Gohonzon allows us to positively infleunce our outward appearance so that others observe us from opur inner life-state and not the other way6 around. We are the one responsible for bringing both Joy and sorrow in our life, and no more.

    BTW, Welcome back PTD from your travels.



      Kind of burned out by 16 hour time change

      Hi everyone!

      I just got back tonight, a day later than planned. It is always the wierdest experience to get back earlier than you left. I am sorry to have been so sketchy with my responses, but my baby daughter just learned a new trick to play on Daddy. (Push the button on the computer and make the lights go off and watch Daddy get all excited!) She did it to me twice just replying to Pacridge alone!

      She is great, the boys are great, the wife is great, EVERYTHING IS GREAT! That is a really good feeling! And I made it happen for myself by getting my head out of my ass. And it was so easy! It was a bit messy, but not hard at all.

      So thank you Big Brother! It's good to be back!



        Where'd ya go?

        I knew you we're going but guess I didn't have any idea you were going some place so far off. Where did you go?
        One more time to kill the pain.



          You da Man!



            Pac, I PM'ed you where I live

            I don't make that general public info because that is where I grow.

            And Pat....

            NO! YOU DA MAN! Thank you Big Brother! Blatant PMed me calling you the Abbot. I think that is an appropriate nick-name. Came back with an upper respiritory infection and jet lag, so I just woke up from a 20 hour sleep and am completely sweated out. What's the first thing that I do? Turn on the comp to ICMAG!



              All that we have talked about up to this point are the tools available to us to take personal responsi9bility for everythng that occurs within our environment and outr own lives.

              because we have faith in the Gohonzon; or faith in ichinen sanzen; we can challenge ourselves and change our life and our environment as wellas effect the lives of others..

              This goes all the way back to the statement, "The purpose of the Buddha's appearance is his behavior", as well as "Even though I appear to enter nirvana, I am always here."

              Shakyamuni Buddha is referring to us and our behaviour. Are we prepared to take responsibility for our environment and our own livesand not just our own personal lives, but the lives of others we effect daily, either knowingly or unknowingly.

              "Deluded one is called human, Enlightened one is called a Buddha!"

              A Buddha is "One who endures!"

              All of this is just to encourage each of us to take action to take responsibility for our own enviroenemts. Through chanting nam myoho renge kyo to the Gohonzon we can change our environment and our karma. How wonderful!



                Anyone not seeing a result?

                I know of at least one person for sure who has been reading this thread, was open enough to actually CHANT (outloud!), and has seen a result. While they cannot yet attribute what they are experiencing specifically to chanting, they "sure as hell aren't going to stop" to see if it isn't! And for the rest of my bud loving friends in this community, they had the benefit of having a half ounce sent to them out of nowhere from a total stranger!

                (Just as good as winning the seed lottery in my opinion)

                Is anyone out there reading this thread trying chanting and NOT seeing any difference? If so, let us know!

                VB has discussed 'expedient means', but please understand that the reason you can chant for anything, is that while you could not possibly pray to attain enlightenment with the conviction that you can do it, for the length of time it would probably take to attain it, it is quite simple to be that focussed on the problems or desires that we have in our daily lives.

                When ever you say Nam Myoho Renge Kyo, you are doing what you are saying. You may be chanting for whatever it is that is perceptable and tangible to you, but simultaneously you are actually also making the request to attain enlightenment in your present form (this lifetime). The Universe cares less about the power of your Buddha Nature giving you material things, but if that is the way to help nuture your desire to manifest your Buddha Nature, so be it.

                The more you chant, the more your inner wisdom is developed and your thinking and values change naturally from within, not from someone telling you what they should be. If a philosophy is truly correct, I think that the way it should be.


                  WND, Page 282

                  The Abbot said read it. Now I'll share it with you all.

                  The Nirvana Sutra says: "It is like the case of the a poor woman. She has no house to live in and no one to aid or protect her, and in addition she is beset by illness, hunger, and thirst; she wanders through various places, begging for a living. While staying at an inn, she gives birth to a baby, but the master of the inn drives her away. Though the baby has just been born, she takes it up in her arms and sets out, hoping to journey to another land. But along the way, she encounters fierce wind and rain, and is bitten by mosquitoes, gadflies, hornets, and poisonous insects. Coming at length to the Ganges River, she clasps her child in her arms and begins to cross it. Although the current is very swift, she will not let go of her child, and in the end both mother and child are drowned. But through the merit that the woman gained by her loving tenderness, she is reborn after her death in the Brahma heaven.

                  "Manjushri, if there are good men who wish to defend the correct teaching, they should emulate this poor woman crossing the Ganges who sacrificed her life because of her love for her child. Good man, the bodhisattvas who guard the Law should behave in this way. They should not hesitate to give up their lives. Then, although they do not seek emancipation, emancipation will come of itself, just as the poor woman, though she did not seek to be reborn in the Brahma heaven, was nevertheless reborn there."


                    and as my big brother further reminded me

                    As Nichiren Daishonin says, "A sword in the hand of a coward is useless!"


                      I know how to say this but not spell it

                      Okubyo, da wa nai!
                      Watashiwa samuri!

                      oso re ru na
                      make ru na
                      kin no kachi

                      Thanks Pat!


                        Beuatifully put. English translation please for the rest of us.

                        That is one of my favorite gosho passages to remind me how to give up my life for the Lotus Sutra, just like Nichiren Daishonin did.



                          Big Brother,

                          I left out a word. It's supposed to be, "Watashiwa samurai desu"

                          It means :

                          "I am not a coward!
                          I am a Samurai !"

                          The second one is something Mr. Osaki told me when I was down, that he said Mr. Williams told him when he was down, that President Ikeda told Mr. Williams when he was down! I have shared it a thousand time in the 20 years sense. It has carried me through to victory over and over again. It means:

                          Dont be afraid.
                          Don't be defeated.
                          Victory of gold!



                            Chang-an's interpretation of the &quot;Poor Woman and her Child&quot;

                            The Great Teacher Chang-an interprets this story from the Nirvana Sutra in terms of the three obstacles. Observe how he does this. The fact that the woman is called "poor" indicates that the person does not have the trea-ure of the Law. The fact that she is identified as a woman indicates that the person has a measure of tenderness. The "inn" signifies an impure land. The child she bears is the heart that has faith in the Lotus Sutra, or the wisdom that perceives one's inherent Buddha nature. Being driven out of the inn by its master signifies that the person is exiled. The fact that the baby has just been born means that very little time has passed since the person began to have faith in the Lotus Sutra. The fierce wind the woman encounters is the imperial decree sentencing the person to exile. The mosquitoes, gadflies, and other insects are the "many ignorant people who will curse and speak ill of " the votary of the Lotus Sutra. The fact that both mother and child are drowned indicates that, though in the end the person had his head cut off, he never renounced his faith in the Lotus Sutra. Being reborn in the Brahma heaven means being reborn in the realm of Buddhahood.



                              The Path

                              Mr. William's encouraged me to follow the foot steps of all the other Budha's and Bodhisattva's headed towards Eagle Peak. The path is easy to follow in this manner.

                              Of course my favorite is "The heart is the most imnportant!"

                              If you want to truly uinderstand someone, all you have to do is perceive the truth within their heart, and yours!



                                The five components

                                The five components are form, perception, conception, volition and consciousness. Buddhism holds that these constituent elements unite temporarily to form an individual human being. Together they also constitute one of the three realms of exhistence, the other two being the realm of living beings, and the realm of the environment. (1) Form means the physical aspect of life and includes the five sense organs -eyes, ears, nose, tongue, and body- with which one perceives the external world. (2) Perception is the fuction of receiving external information through the six sense organs (the five sense organs plus the "mind," which integrates the impressions of the five senses). (3) Conception is the function of creating mental images and concepts out of what has been perceived. (4) Volition is the will that acts on the conception and motivates action. (5) Consciousness is the cognitive function of discernment that integrates the components of perception, conception, volition. Form represents the physical aspect of life, while perception, conception, volition and consciousness represent the spiritual aspect. Because the physical and spiritual aspects of life are inseparable, there can be no form without consciousness, and no consciousness without form. All life carries on its activities through the interaction of these five components. Their workings are colored by the karma one formed in previous lifetimes and at the same time create new karma. (Dictionary of Buddhism)