I tried again three more times and never got close to where I had been before. But as I sat at the bottom after that third time, I stared at the hill defiantly and calmly and powerfully in a loud voice proclaimed, “I am a Thus Come One of Original Enlightenment Eternally Endowed with the Three Bodies! I’m a Buddha Damn it! I call for the protection of the Buddhist Gods and the Buddhas of the Ten Directions to come and help me! I have got to get up this hill!”
Chapter Sixteen: The Life Span of the Thus Come One
Twenty-seven important points
Point Four, regarding the passage “The Thus Come One perceives the true aspect of the threefold world exactly as it is. There is (u) no (mu) ebb or flow of birth and death, and there is no existing in this world and later entering extinction.”
The Record of the Orally Transmitted Teachings says: “The Thus Come One” is the living beings of the threefold world. When we look at these living beings through the eyes of the “Life Span” chapter, we can see and understand the true aspect of these beings who in their original state possess the Ten Worlds.
The aspect or characteristics of the threefold world are birth, aging, sickness, and death. But if we look at birth and death in terms of their true nature, then there is no birth and death. And if there is no birth and death, then there is no ebb and flow. Not only do birth and death not exist. To look on birth and death with repulsion and to try and escape from them is termed delusion, or a viewpoint of acquired enlightenment.* Seeing and understanding the originally inherent nature of birth and death is termed awakening, or original enlightenment.
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they realize the originally inherent nature of birth and death, and the originally inherent nature of ebb and flow.
We may also say that nonexistence (mu) and existence (u), birth and death, ebbing and flowing, existing in this world and entering extinction, are all, every one of them, actions of the eternally abiding inherent nature.
“Nonexistence” indicates that the actions of Myoho-renge-kyo are none other than the Dharma-realm. “Existence” indicates that hell, just as it is, is the total entity of the Wonderful Law originally endowed with the Ten Worlds. “Birth” indicates the Wonderful Law appearing as birth in accordance with changing circumstances. “Death” is death as seen through the “Life Span” chapter, in which the Dharma-realm is at the same time the true aspect of reality. Because there is “ebb,” there is “entering extinction,” and because there is “flow,” there is “existing in this world.”
Thus [in terms of the three truths], nonexistence, death, ebbing, and extinction represent the truth of non-substantiality or emptiness. Existence, birth, flowing, and existing in the world represent the truth of temporary existence. And [the true aspect of the threefold world that] the Thus Come One perceives exactly as it is, is the truth of the Middle Way.
[In terms of the three bodies], nonexistence, death, ebbing, and extinction represent the eternally endowed reward body. Existence, birth, flowing, and existing in the world represent the eternally endowed manifested body. And [the true aspect of the threefold world that] the Thus Come One perceives exactly as it is, is the eternally endowed Dharma body.
These three bodies are our own single bodies. This is why [Words and Phrases, volume nine] says, “The single body is none other the three bodies, a statement that is secret.” And this is also why it says, “The three bodies are none other than the single body, a statement that is secret.”
Thus the Buddha of the Lotus that is the entity of the Law (chapter eleven, point six), who is eternally endowed with the three bodies, is Nichiren and his disciples and lay supporters. That is because they embrace the title of honor, Nam-myoho-renge-kyo.
* “Acquired enlightenment” is used in contrast with “original enlightenment.” According to the doctrine of original enlightenment, enlightenment is not something one acquires through religious practice but something that exists in one’s original state of life. From this viewpoint, “acquired enlightenment” falls into the category of delusion, not true enlightenment.
(to be continued)
Embracing the Gohonzon Is Upholding All the Precepts
The law of cause and effect is always at work in our lives. When we cause suffering for others,our lives become corrupt and restricted, causing us to suffer and commit more wrongdoing. On the other hand, when we bring joy and happiness to others or prevent suffering and confusion, our lives will improve and expand, causing us to experience joy and happiness and, in turn, prompting us to do more good.
Based on this causal principle, the practice of Buddhism allows us to raise our life-condition and solidify compassion, courage and wisdom (that is, Buddhahood) as the basis of our existence. To keep us on this path of eternal self-improvement is the purpose of Buddhist precepts. As a guide to our efforts to improve ourselves, the Buddhist precepts were originally intended to encourage us to "stem injustice and stop evil."
Restoring the Intent and Purpose of the Precepts
As Buddhism spread, many precepts were adopted as rules of discipline. For example, lay believers were expected to observe the five most fundamental precepts, that is, (1) not to kill, (2) not to steal, (3) not to lie, (4) not to engage in sexual misconduct (5) not to drink intoxicants. In addition, two hundred and fifty precepts were adopted for monks, and five hundred for nuns. The Buddhist precepts were eventually viewed as a complex body of rules restricting aspects of people's personal conduct, such as diet and sex; some precepts, furthermore, were prescribed chiefly in the social and cultural context of the day, having not much bearing on the timeless, essential teachings of Buddhism itself. Although the original purpose of the precepts was to serve as internal guides to living and to encourage self-discipline and self-control, they became external rules binding the lives of people.
Since many complex precepts were established, fewer practitioners were able to observe all the required precepts, and more started to focus on the observation of precepts as the sole purpose of their Buddhist practice. Those who observed the precepts were regarded highly regardless of their character, and many practitioners became more concerned about maintaining the appearance of keeping the precepts rather than striving for the original goal of Buddhism, that is, the attainment of the greatest possible human potential filled with compassion, courage and wisdom.
In this regard, the Lotus Sutra attempts to return to the original purpose of precepts as aides to self-discipline and self-control. In the Lotus Sutra, Shakyamuni says in verse: "This sutra is hard to uphold; / if one can uphold it even for a short while / I will surely rejoice / and so will the other Buddhas. / A person who can do this / wins the admiration of the Buddhas. / This is what is meant by valor, / this is what is meant by diligence. / This is what is called observing the precepts / and practicing dhuta" (The Lotus Sutra, trans. Burton Watson, pp. 180-8 1). Here "dhuta" indicates a discipline or ascetic practice earned out to purify the body and mind and free one from the desires for food, clothing and shelter.
The Lotus Sutra explains here that in the act of upholding the sutra are contained the benefits of keeping all the precepts. The central message of the Lotus Sutra is the universal existence of Buddhahood, thus the dignity of all people. "Upholding the sutra" then means to take faith in and act in accord with the dignity of life. This idea, as the sutra says, is "hard to uphold" because life's dignity must be internalized as faith and must become the basis of all action. This process of internalizing the universality of Buddhahood, the sutra explains, takes "valor" and 'diligence." The process, however, contains the benefits of all the Buddhist precepts since it constitutes the inward source from which all the outward conduct of human decency stems.
Upholding the Precept of the Diamond Chalice
Nichiren Daishonin identified the universality of Buddhahood with the Law of Nam-myoho-renge-kyo and embodied it in the concrete form of the Gohonzon, the object of devotion. The Daishonin taught that by chanting Nam-myoho-renge-kyo to the Gohonzon with faith in our universal Buddhahood, we could manifest this supreme potential from within. Through the strength of our innate Buddhahood, we can exercise self-control in order to guide ourselves toward genuine happiness.
In this regard, the Daishonin states: "The five characters of Myoho-renge-kyo, the heart of the essential teaching of the Lotus Sutra, contain the benefit amassed through the countless practices and meritorious deeds of all Buddhas throughout the three existences. Then, how can these five characters not include the benefits obtained by observing all of the Buddha's precepts? Once the practitioner embraces this perfectly endowed wonderful precept, he cannot break it, even if he should try. It is therefore called the precept of the diamond chalice" ("The Teaching, Practice, and Proof," The Writings of Nichiren Daishonin, p. 481).
In the Latter Day of the Law, those who embrace the Gohonzon of Nam-myoho-renge-kyo will enjoy the benefits of observing all the Buddhist precepts. To embrace the Gohonzon is to embrace the Buddha's indestructible life that exists in all people. For this reason, the act of embracing the Gohonzon is called the precept of the diamond chalice or diamond precept.
Be Free And Independent
When we take faith in the Mystic Law and strive in our daily practice, we can manifest the Buddha's life, which is as strong and brilliant as a diamond, no matter what circumstances we face. This diamond precept is the foundation of all self-discipline and self-control.
The person who chooses to save life rather than cave in to the inclination to destroy is freer and more independent than a bird in the sky that cannot do anything but what it is programmed to do by instinct. Freedom and independence, in this sense, may be described as our power of self-determination and self-control. Those who act decently only when forced by external rules, often upon the threat of punishment, are neither free nor independent. In addition, those who only seek pleasure and avoid pain at the cost of others are least free and independent; in fact, they are slaves to their own selfish desires. To be free, we must rule ourselves; if not, we will allow someone else to rule us.
People are genuinely free and independent when they can control their negative inclinations and act compassionately and wisely on their own accord, without expectation of reward or punishment. By restoring the original intent and purpose of the Buddhist precepts, Nichiren Buddhism helps us clarify what it means to be free and independent as well as what it means to live morally and decently.
Upholding the principle of universal Buddhahood, we can act freely and morally, independent of external censure or coercion. The precept of universal Buddhahood, or the diamond chalice, therefore, is not a negation of other Buddhist precepts or rules of conduct in general; it is the sublimation of what they are meant to do.
By Shin Yatomi, SGI-USA Study Department Vice
Leader, based in part on Yasashii Kyogaku (Easy
Buddhist Study) published by Seikyo Press in 1994.
Every time I think of what I experienced I get tears in my eyes, and my wife is still talking about it nearly a week later. Never doubt the power of your life or that you deserve to see a result for the efforts that you make. We are ALL powerful Buddhas!
Much love and deepest respect,
Thomas
T,
That experience just blew my mind! And the way you described it moment by moment made it easy for some reason for me to picture the whole scene. I even dreamed about it last night. Incredible dude!
Not exactly like but similar to the Renaissance Festival experience we both shared. Being in rhythm with the universe is something special.
I would have to say it's a good thing that Stonegirl chants otherwise how could she have 'faith' of a positive outcome in a situation like that! I know how you don't like cliff overhangs! lol (remember Grand Junction?)
Happy Birthday Forest, I've been meaning to say that for a couple days.
Nam-myoho-renge-kyo!
Nam-myoho-renge-kyo!
Nam-myoho-renge-kyo!