Here is the list of books that Sensei mentioned in the 13th Soka Gakkai Headquarters Leaders Meeting - VC - January 2008.
1 - The Eternal City By Hall Caine - Avaiable at Gutenberg website
2 - The Water Margin
3 - Romance of the Three Kingdoms
4 - The tale of the Heike
5 - The Count of Monte Cristo by Alexandre Dumas - Avaiable at Gutenberg website
6 - Robinson Crusoe by Daniel Defoe avaiable at Gutenberg website
7 - Taras Bulba by Nikolay Gogol - avaiable at Gutenberg website
8 - Ninety-Three by Victor Hugo
9 - A tale of two cities by Charles Dickens
10 - The Last days of Pompeii by Edward Bulwer-Lytton - avaiable at Gutenberg website
11 - A Little women by Louisa May Alcott - avaiable at Gutenberg website
12 - A doll's house by Henrik Ibsen - avaiable at Gutenberg website
13 - Scaramouche by Rafael Sabatini - avaiable at Gutenberg website
14 - Tess of the d'Urbervilles by Thomas Hardy - avaiable at Gutenberg website
Tuesday, June 16, 2009
lecture by sensei on "count of monte cristo"
hi all, this is an essay which appeared in world tribune in 2002. i got it in mail.
we all know sensei used to be voracious reader in his youth. he still reads a lot and he is even writing more than what we can actually read. :)
i read youthful diary somedays back and there i found sensei has quoted many great authors and as well written about his daily studies.
he has completed "romance of the three kingdoms" in just a week or so even at the time when he was giving his all for soka gakkai and hence toda sensei!!!
that show the power of law and sensei truly shows how much we can expand our dialy life and how by applying faith in our daily life we can achieve so much value.
:)
AN ESSAY BY SGI PRESIDENT IKEDA
THE CHAMPIONS OF GOOD MUST WIN
In this essay on ‘The Count of Monte Cristo,’ SGI President Ikeda clarifies the Buddhist view of revenge. ‘The greatest “revenge” against evil,’ he writes, ‘is for the champions of good to be victorious and for good itself to flourish.’
July 24 is the 200th anniversary of the birth of Alexandre Dumas, the famous French
author of such well-known works as The Three Musketeers and The Count of Monte
Cristo. Victor Hugo was born in the same year, on Feb. 26. Two towering figures in French literature came into this world just five months apart.
When Dumas was asked who he would like to be other than himself, his answer was
“Hugo.” The two shared a deep bond of friendship.
Right now, an exhibition on Hugo and Dumas is being presented at the SGI-affiliated
Victor Hugo House of Literature on the outskirts of Paris.
When I was a young man, I avidly read these two great authors. In particular, I will
never forget reading and studying under my mentor, second Soka Gakkai president Josei
Toda, The Count of Monte Cristo — translated into Japanese as Gankutsu-o, or
Indomitable Champion.
The novel opens in France in 1815, during the turmoil of the Hundred Days, Napoleon’s
brief final return to power. The hero, Edmond Dantès, is a navigator and a fine, honest,trusting young man. He is skilled at his profession — expecting soon to become captain ofhis own ship — and is about to be married to his sweetheart.
But as the 19-year-old Dantès is poised to set sail into a happy future, he is suddenly accused of the serious crime of being a Bonapartist spy and thrown into prison. He is the victim of betrayal by colleagues who envy his good fortune and an unscrupulous, self-serving local magistrate.
President Toda said to us youth: “By subjecting his youthful hero to this excruciating ordeal, Dumas made him grapple with a desperate life-or-death struggle. When we experience suffering in life, both mental and physical, we become stronger. That is why if young people wish to become great human beings, they must not seek an idle or easy life.”Adversity is indeed the best education. My mentor used every available opportunity tofoster and rigorously train young people.
Dumas has Dantès make the observation that a person can increase in strength and
honor by struggling with adversity and thereby convert all trials and hardships into
prosperity.Dantès falls from a state of heaven to the depths of hell. Though innocent of any crime,he is imprisoned in the forbidding island fortress of the Château d’If.
I have stood atop a hill in the city of Marseilles in the south of France and gazed at thislittle island floating in the blue sea.Dantès emerges from the darkness of despair when he finds a mentor and father figurein the aged Abbé Faria, who is imprisoned in the adjoining cell. They forge an indestructible bond, and the abbé shares his vast learning with his youthful disciple. After revealing to Dantès the secret of a fabulous treasure hidden on the island of Monte Cristo,however, the abbé dies.
Though overcome with grief, Dantès remains undaunted. Alone again, he is determined
to survive and embarks on a new challenge. He does not give in to despair. Blazing afresh with an ardent desire for life, he vows, “Idesire to live, I desire to struggle to the very last.”
His resolve is driven by the ever-present wish to avenge the wrong done to him by the
despicable villains who sent him to prison. His thoughts turn also to precious friends towhom he is forever indebted and whom he hopes to one day repay for their kindness.Gratitude to the good and virtuous — this, when all is said and done, is the path of integrity and good faith for leading a truly human life.
By switching places with the dead body of the abbé, Dantès manages to make a daring
escape from the Château d’If.
On Jan. 8, 1945, President Toda was informed of the death in prison of his mentor, firstSoka Gakkai president Tsunesaburo Makiguchi. The dedicated disciple wept in his coldprison cell. He wept, trembling with anger and grief.
And, all alone, he vowed: “Just wait! I will show the world my mentor was right! I willrepay my deep gratitude to my mentor by accomplishing something great. And were I toassume a pseudonym, I would use ‘Indomitable Champion.’”
Dantès, seeking to exact redress for the terrible injustice of false imprisonment that hadbeen perpetrated against him, turned into a ruthless avenger.
President Toda, meanwhile, gained his release from prison on July 3, 1945, and rose upas an “indomitable champion of faith” who dedicated his life to the mission of widely propagating Nichiren Buddhism and worked to bring happiness to all humanity.
Later, he wrote a novel titled The Human Revolution, under the pen name Myo Goku.
He called the story’s protagonist — modeled on himself — Gan Kutsuo [a homonym for
Gankutsu-o, “Indomitable Champion”].
Whenever the subject of his mentor’s death in prison was mentioned, tears rose in PresidentToda’s eyes, and he shook with anger. “Japanese nationalism killed President Makiguchi,” he cried. “I will avenge him! I will deal a crushing blow to those who caused President Makiguchi’s death!” Even today, his cry, like a great roaring wave, echoes in my heart.
President Toda’s anger was not anything personal; it was a fierce rage directed toward the devilish nature of authority that persecuted and brought about the death of his mentor, who had stood up for freedom of religion and the happiness of the people in an age of militarism.
Free for the first time in 14 years — and with the enormous treasure bequeathed him bythe abbé — Dantès, calling himself the Count of Monte Cristo, soon makes his appearance in Parisian society. In the intervening years, the enemies who have caused him such suffering have acquired wealth and station, and become established in the world. Dantès, with brilliant strategies and seemingly infinite wealth at his command, sets out to unmask the hypocrites, putting his plans for revenge into motion. He does not turn back until the last wrong has been righted.
President Toda, too, never forgot, even for a moment, the forces that caused his mentor’s death. “If you do not know your enemies, you will be deceived by them,” sternly warns Nichiren Daishonin (The Writings of Nichiren Daishonin, p. 664).
Buddhism does not teach bloody, violent revenge. It teaches that life is supremely
precious; it does not condone the taking of life — even of evil people. Those who
perpetrate evil or injustice will without fail receive retribution for their actions in accord with the workings of the law of cause and effect.
That said, it is still imperative that we expose evil, and that we use our anger at injustice toward thoroughly denouncing it and rooting it out. If we permit evil to run rampant, even more people will suffer at its hands. A halfhearted struggle against evil only gives it greater leeway to grow and flourish.
The Daishonin declares, “Anger can be a function of either good or evil” (Gosho
Zenshu, p. 584). Anger that springs from good and justice, and is directed at fighting evil and injustice, can produce great good. To oppose extreme evil is an act of extreme good. The greatest “revenge” against evil is for the champions of good to be victorious and for good itself to flourish.
Dantès says to a young man: “I have two friends, who in this way never depart from me; the one who gave me being, and the one who conferred knowledge and intelligence on me. Their spirits live in me.” He is saying that he lives each day carrying on a dialogue with his father and his mentor.
There is nothing more noble than a life lived together with one’s mentor. President Toda once said, as if addressing his mentor, President Makiguchi, “In your vast and boundless compassion, you let me accompany you even to prison.”
On the same date of July 3, precisely 12 years after President Toda was released from
prison, I was arrested on trumped-up charges and imprisoned. I had violated no law of
society or the nation. How could my arrest have been anything other than persecution for the sake of the Lotus Sutra?
As the disciple of an indomitable champion of faith, I followed the example of my
mentor and struggled as valiantly as a lion in prison. I have achieved a spiritual state that allows me to say with complete conviction, “I feel immeasurable delight” (WND, 386).
The first, second and third presidents of the Soka Gakkai have all possessed the
unyielding fighting spirit of indomitable champions of faith. It is crucial that my disciples inherit this precious treasure, this priceless legacy of faith.
Dr. Martin Luther King Jr., who was imprisoned many times in the course of his
unwavering struggle for human rights, declared: “If you can’t fly, run; if you can’t run, walk; if you can’t walk, crawl, but by all means keep moving.”
As long as we live and persevere and never give up, there is hope. As long as we work
hard and keep moving forward, a path will open for us.
No matter what storms of adversity may descend upon us, we, the indomitable
champions of the SGI, will never know defeat — because Nichiren Buddhism is a religion of human triumph that shines with the sun of eternal, undying hope.
we all know sensei used to be voracious reader in his youth. he still reads a lot and he is even writing more than what we can actually read. :)
i read youthful diary somedays back and there i found sensei has quoted many great authors and as well written about his daily studies.
he has completed "romance of the three kingdoms" in just a week or so even at the time when he was giving his all for soka gakkai and hence toda sensei!!!
that show the power of law and sensei truly shows how much we can expand our dialy life and how by applying faith in our daily life we can achieve so much value.
:)
AN ESSAY BY SGI PRESIDENT IKEDA
THE CHAMPIONS OF GOOD MUST WIN
In this essay on ‘The Count of Monte Cristo,’ SGI President Ikeda clarifies the Buddhist view of revenge. ‘The greatest “revenge” against evil,’ he writes, ‘is for the champions of good to be victorious and for good itself to flourish.’
July 24 is the 200th anniversary of the birth of Alexandre Dumas, the famous French
author of such well-known works as The Three Musketeers and The Count of Monte
Cristo. Victor Hugo was born in the same year, on Feb. 26. Two towering figures in French literature came into this world just five months apart.
When Dumas was asked who he would like to be other than himself, his answer was
“Hugo.” The two shared a deep bond of friendship.
Right now, an exhibition on Hugo and Dumas is being presented at the SGI-affiliated
Victor Hugo House of Literature on the outskirts of Paris.
When I was a young man, I avidly read these two great authors. In particular, I will
never forget reading and studying under my mentor, second Soka Gakkai president Josei
Toda, The Count of Monte Cristo — translated into Japanese as Gankutsu-o, or
Indomitable Champion.
The novel opens in France in 1815, during the turmoil of the Hundred Days, Napoleon’s
brief final return to power. The hero, Edmond Dantès, is a navigator and a fine, honest,trusting young man. He is skilled at his profession — expecting soon to become captain ofhis own ship — and is about to be married to his sweetheart.
But as the 19-year-old Dantès is poised to set sail into a happy future, he is suddenly accused of the serious crime of being a Bonapartist spy and thrown into prison. He is the victim of betrayal by colleagues who envy his good fortune and an unscrupulous, self-serving local magistrate.
President Toda said to us youth: “By subjecting his youthful hero to this excruciating ordeal, Dumas made him grapple with a desperate life-or-death struggle. When we experience suffering in life, both mental and physical, we become stronger. That is why if young people wish to become great human beings, they must not seek an idle or easy life.”Adversity is indeed the best education. My mentor used every available opportunity tofoster and rigorously train young people.
Dumas has Dantès make the observation that a person can increase in strength and
honor by struggling with adversity and thereby convert all trials and hardships into
prosperity.Dantès falls from a state of heaven to the depths of hell. Though innocent of any crime,he is imprisoned in the forbidding island fortress of the Château d’If.
I have stood atop a hill in the city of Marseilles in the south of France and gazed at thislittle island floating in the blue sea.Dantès emerges from the darkness of despair when he finds a mentor and father figurein the aged Abbé Faria, who is imprisoned in the adjoining cell. They forge an indestructible bond, and the abbé shares his vast learning with his youthful disciple. After revealing to Dantès the secret of a fabulous treasure hidden on the island of Monte Cristo,however, the abbé dies.
Though overcome with grief, Dantès remains undaunted. Alone again, he is determined
to survive and embarks on a new challenge. He does not give in to despair. Blazing afresh with an ardent desire for life, he vows, “Idesire to live, I desire to struggle to the very last.”
His resolve is driven by the ever-present wish to avenge the wrong done to him by the
despicable villains who sent him to prison. His thoughts turn also to precious friends towhom he is forever indebted and whom he hopes to one day repay for their kindness.Gratitude to the good and virtuous — this, when all is said and done, is the path of integrity and good faith for leading a truly human life.
By switching places with the dead body of the abbé, Dantès manages to make a daring
escape from the Château d’If.
On Jan. 8, 1945, President Toda was informed of the death in prison of his mentor, firstSoka Gakkai president Tsunesaburo Makiguchi. The dedicated disciple wept in his coldprison cell. He wept, trembling with anger and grief.
And, all alone, he vowed: “Just wait! I will show the world my mentor was right! I willrepay my deep gratitude to my mentor by accomplishing something great. And were I toassume a pseudonym, I would use ‘Indomitable Champion.’”
Dantès, seeking to exact redress for the terrible injustice of false imprisonment that hadbeen perpetrated against him, turned into a ruthless avenger.
President Toda, meanwhile, gained his release from prison on July 3, 1945, and rose upas an “indomitable champion of faith” who dedicated his life to the mission of widely propagating Nichiren Buddhism and worked to bring happiness to all humanity.
Later, he wrote a novel titled The Human Revolution, under the pen name Myo Goku.
He called the story’s protagonist — modeled on himself — Gan Kutsuo [a homonym for
Gankutsu-o, “Indomitable Champion”].
Whenever the subject of his mentor’s death in prison was mentioned, tears rose in PresidentToda’s eyes, and he shook with anger. “Japanese nationalism killed President Makiguchi,” he cried. “I will avenge him! I will deal a crushing blow to those who caused President Makiguchi’s death!” Even today, his cry, like a great roaring wave, echoes in my heart.
President Toda’s anger was not anything personal; it was a fierce rage directed toward the devilish nature of authority that persecuted and brought about the death of his mentor, who had stood up for freedom of religion and the happiness of the people in an age of militarism.
Free for the first time in 14 years — and with the enormous treasure bequeathed him bythe abbé — Dantès, calling himself the Count of Monte Cristo, soon makes his appearance in Parisian society. In the intervening years, the enemies who have caused him such suffering have acquired wealth and station, and become established in the world. Dantès, with brilliant strategies and seemingly infinite wealth at his command, sets out to unmask the hypocrites, putting his plans for revenge into motion. He does not turn back until the last wrong has been righted.
President Toda, too, never forgot, even for a moment, the forces that caused his mentor’s death. “If you do not know your enemies, you will be deceived by them,” sternly warns Nichiren Daishonin (The Writings of Nichiren Daishonin, p. 664).
Buddhism does not teach bloody, violent revenge. It teaches that life is supremely
precious; it does not condone the taking of life — even of evil people. Those who
perpetrate evil or injustice will without fail receive retribution for their actions in accord with the workings of the law of cause and effect.
That said, it is still imperative that we expose evil, and that we use our anger at injustice toward thoroughly denouncing it and rooting it out. If we permit evil to run rampant, even more people will suffer at its hands. A halfhearted struggle against evil only gives it greater leeway to grow and flourish.
The Daishonin declares, “Anger can be a function of either good or evil” (Gosho
Zenshu, p. 584). Anger that springs from good and justice, and is directed at fighting evil and injustice, can produce great good. To oppose extreme evil is an act of extreme good. The greatest “revenge” against evil is for the champions of good to be victorious and for good itself to flourish.
Dantès says to a young man: “I have two friends, who in this way never depart from me; the one who gave me being, and the one who conferred knowledge and intelligence on me. Their spirits live in me.” He is saying that he lives each day carrying on a dialogue with his father and his mentor.
There is nothing more noble than a life lived together with one’s mentor. President Toda once said, as if addressing his mentor, President Makiguchi, “In your vast and boundless compassion, you let me accompany you even to prison.”
On the same date of July 3, precisely 12 years after President Toda was released from
prison, I was arrested on trumped-up charges and imprisoned. I had violated no law of
society or the nation. How could my arrest have been anything other than persecution for the sake of the Lotus Sutra?
As the disciple of an indomitable champion of faith, I followed the example of my
mentor and struggled as valiantly as a lion in prison. I have achieved a spiritual state that allows me to say with complete conviction, “I feel immeasurable delight” (WND, 386).
The first, second and third presidents of the Soka Gakkai have all possessed the
unyielding fighting spirit of indomitable champions of faith. It is crucial that my disciples inherit this precious treasure, this priceless legacy of faith.
Dr. Martin Luther King Jr., who was imprisoned many times in the course of his
unwavering struggle for human rights, declared: “If you can’t fly, run; if you can’t run, walk; if you can’t walk, crawl, but by all means keep moving.”
As long as we live and persevere and never give up, there is hope. As long as we work
hard and keep moving forward, a path will open for us.
No matter what storms of adversity may descend upon us, we, the indomitable
champions of the SGI, will never know defeat — because Nichiren Buddhism is a religion of human triumph that shines with the sun of eternal, undying hope.
Tuesday, May 5, 2009
how should we pray?
The excerpts are from discussion on youth-2.
Hi all, i was reading DOY-2 and i found some guidance by sensei which i thought of sharing with all of you.
these are the guidances i have compiled from various chapters of DOY. i hope that it will be of some help to you.
"prayer is not of the realm of logic or intellect. It transcends such things. Prayer is an act in which we give expression to the pressing and powerful wishes and hopes in the depths of our being and yearn for their fulfilment."
"There is nothing extraordinary about prayer. it is simply wishing for something with all our heart. our heart is what matters most. in that respect, it is important that we chant with deep faith,reverenve and love for the gohonzon in our heart."
"while praying you just need to be yourself. thats the most important thing. revere the gohonzon as the fundamental basis of your life, reach out to it and take your problems to it as naturally as a child reaches for its mother. when you are suffering or when you are sad, there's no need to put on a good face or pretend everything is all right; just chant daimoku exactly as you are, unreservedly giving expression to the feelings in your heart."
"Nichiren Daishonin writes "... what is called faith is nothing unusual." and he urges"... as parents refuse to abandon their children or as a child refuses to leave its mother; so we should put our trust in the lotus sutra. in other words, all we need to do is trust the gohonzon wholeheartedly & pray sincerely that our desires will be realized.such prayers will definitly empower us."
"there are no hard and fast rules about having to chant a certain number of hours. setting daimoku targets can be useful, but when you are tired or sleepy and are just mumbling in a half conscious daze, then its better to stop and go to bed. after you're rested, you will be able to chant with concentration and energy again.
this is much more valuable. we should be alert and earnest when we pray not nodding off."
"The most important thing is that ou daimoku be personally satisfying and refreshing, so that we can exclaim when we finish "Ah, that felt good". by reinforcing that feeling day after day. we naturally move in the more positive diection of our lives."
Monday, May 4, 2009
gongyo- the welspring of life force
hi all, gongyo is a quintessential part of our practice.
this is a ceremony in which we connect our microcosm with the macrocosm of the universe. by doing gongyo regularly we develop a very strong engine (of life force) from where we can draw lots of energy and wisdom to carry out our work.
i personally like one analogy for gongyo. it is:
gongyo is like a salt in dish. while dish is nam myoho renge kyo.
we can have dish without salt but tell me isn't it taste better with appropriate salt in it??
anyways, doing gongyo is important but doing it correctly is as much important.
we all have a liturgy book in which some excerpts of 2nd and 16th chapters are given which we recite in morning and in evening.
liturgy in itself is self- explanatory, explaining the basic pronunciation.
during my practice i found there are certain parts and words where people do more mistakes.
i would touch upon them only.
1.) before goin further lets clear that there is a difference between S & SH. (SANMAI and shoho)PRONOUNCE PROPERLY.
2.) DIFFERENCE BETWEEN J AND Z . NIJI SESON, ZO.
I Know you must be thinkin that these are the things which everyone knows.i agree but i have seen members which do mistakes while pronouncing these words.
3.) if there is any inverted crescent between two words. then the last alphabet of first word willbe silent. Sho But Chi E
in liturgy between this two words inverted crescent is placed. so "t"would be silent. it will be pronounce like Bu' Chi.
4.) now as it is there in liturgy as well, rhythm is very important in gongyo. to maintain steady rhythm the classical chinese symbols are given over words.
this acts as a beat. so if any word has 1 symbol it means there is only 1 beat and it need to be completed in a single beat.
exception is SHARI(of 2nd chapter) which inspite of having 2beats will be pronounced as a single beat.
i hope that it will be of some help to you. i would love to get your feedback on this.
thankyou.
Part A
THE 2ND CHAPTER. (HOBEN) PROSE FORM
Myoho renge kyo -- The wonderful Law of the Lotus Sutra
Ho ben pon dai ni: Skillful Ways
Ni Ji Se Son -- There the World Honored One
Ju San Mai -- Quietly came up
An Jo Ni Ki -- From his samadhi
Go Shari Hotsu -- And said to Shariputra:
Sho Bu' Chi E -- The wisdom of the Buddhas
Jin Jin Mu Ryo -- Is profound and cannot be measured
Go Chi E Mon -- Its gate is hard to understand
Nange Nan Nyu -- And difficult to enter.
Is Sai Sho Mon -- No Shravaka-Disciple
Hyaku Shi Butsu -- Or Self-taught buddha
Sho Fu No Chi -- Can understand it.
Sho I Sha Ga -- Why is that? (because!)
Butsu Zo Shin Gon -- the [present] Buddhas attended on many
Hyaku Sen Man Noku -- hundreds of thousands of billions
Mu Shu Sho Butsu -- Of [past] Buddhas,
Jin Gyo Sho Butsu -- And practiced the many teachings
Mu Ryo Do Ho -- Of those Buddhas bravely and energetically
Yu Myo Sho Jin -- To their far-flung fame till they attained
Myo Sho Fu Mon -- The profound Law
Jo Ju Jin Jin -- Which you've never heard before,
Mi Zo U Ho -- And also because they are exposing
Zui Gi Sho Setsu -- The Law according to the capacities
I Shu Nan Ge -- Of all living beings a way that the intention is hard to understand
Shari Hotsu -- Shariputra!
Go Ju Jo Butsu I Rai -- Since I became Buddha, I also
Shu Ju In Nen -- Have been stating various teachings
Shu Ju Hi Yu -- With different stories of previous lives,
Ko En Gon Kuyo -- Various parables, and various similes.
Mu Shu Ho Ben -- I have been leading all living beings
In Do Shu Jo -- With countless expedients
Ryo Ri Sho Jaku -- In order to save them from materialism,
Sho I Sha Ga -- Because I have the power
Nyo Rai Ho Ben -- To employ skills,
Chi Ken Hara Mitsu -- And the power to perform
Kai I Gu Soku -- The Paramita (reached goal of wisdom) of insight
Shari Hotsu -- Shariputra!
Nyo Rai Chi Ken -- The insight of the Tathagatas
Ko Dai Jin Non -- Is wide and deep.
Mu Ryo Mu Ge -- They have all the [states of mind
Riki Mu Sho I -- Towards] countless [living beings],
Zen Jo Ge Da's' San Mai -- unchecked [intelligence], powers,
Jin Nyu Mu Sai -- Fearlessness, dhyana-concentrations,
Jo Ju Is Sai -- Liberations and samadhis. They entered
Mi Zo U Ho -- Deep into no limits, and attained the Law which you've never heard before
Shari Hotsu -- Shariputra!
Nyo Rai Nyo Shu Ju Fun Betsu -- The Tathagatas divide the Law
Gyo Ses Sho Ho -- Into various teachings, and state
Gon Ji Nyu Nan -- Those teachings so gently and skillfully
Ek Ka Shu Shin -- That living beings are delighted.
Shari Hotsu -- Shariputra!
Shu Yo Gon Shi -- In short, the Buddhas attained
Mu Ryo Mu Hen -- The countless teachings
Mi Zo U Ho -- Which you've never heard before
Bus Shitsu Jo Ju -- No more
Shi -- Will I say
Shari Hotsu -- Shariputra
Fu Shu Bu Setsu -- Because the Law
Sho I Sha Ga -- attained by the Buddhas
Bus Sho Jo Ju -- Is the highest Truth.
Dai Ichi Ke U -- Rare [to hear] and hard
Nan Ge Shi Ho -- To understand.
Yui Butsu Yo Butsu -- Only the Buddhas attained
Nai No Ku Jin -- The highest Truth, that is
Sho Ho Jis So -- The Reality of All Things
Sho I Sho Ho -- In regards to:
Nyo Ze So -- Their appearances (form? shape? size? ) as such,
Nyo Ze Sho -- Their natures (essence) as such,
Nyo Ze Tai -- Their embodiments (present incarnation) as such,
Nyo Ze Riki -- Their powers (potentiality also possibilities) as such,
Nyo Ze Sa -- Their activities (function or role) as such,
Nyo Ze In -- Their primary causes (obvious cause) as such,
Nyo Ze En -- Their environmental causes (process) as such,
Nyo Ze Ka -- Their effects (latent or hidden effect) as such,
Nyo Ze Ho -- Their requital (final outcome or return) as such,
Nyo Ze Hon Ma' Ku Kyo To -- And the combination of these [factors] as such (over and over again)
Part C
THE 16TH CHAPTER. (JURYO) VERSE FORM (JIGAGE)
Myo ho renge kyo - The Sutra of the Lotus of the Wonderful Law - 16th Chapter.
nyo rai ju ryo hon, dai ju roku - the duration of Life of the Tathagata (Many Treasures).
Ji ga toku bu'rai -- Since I became a Buddha
Sho kyo sho ko shu -- It is many hundreds of thousands
Mu ryo hyaku sen man -- Of billions of trillions
Oku sai a so gi -- Of asankhyas of aeons (many many years).
Jo sep po kyo ke -- For the past countless aeons
Mu shu oku shu jo -- I have been stating the Dharma
Ryo nyu o butsu do -- To hundreds of millions of beings
Ni rai mu ryo ko -- To lead them into the Way to Buddhahood
I do shu jo ko -- In order to save [perverted] people,
Ho ben gen ne han -- I expediently show my Nirvana to them
Ni jitsu fu metsu do -- But In reality I never pass away.
Jo ju shi sep po -- I always live here and preach the Law.
Ga jo ju o shi -- Although I always live here
I sho jin zu riki -- With perverted people
Ryo ten do shu jo -- I disappear from their eyes
Sui gon ni fu ken -- By my supernatural powers
Shu ken ga metsu do -- When they see me seemingly pass away,
Ko ku yo shari -- they make offerings to my relics
Gen kai e ren bo -- they adore and admire me,
Ni sho katsu go shin -- they become devout, upright and gentle,
Shu jo ki shin buku -- And wish to see me
Shichi jiki I nyu nan -- With all their hearts
Is shin yok ken butsu -- Even at the cost of their lives.
Fu ji shaku shin myo -- So I reappear on Mt. Sacred Vulture peak
Ji ga gyu shu so -- With all my people (community/sangha)
Ku shutsu ryo ju sen -- And say to them:
Ga ji go shu jo -- I always live here.
Jo zai shi fu metsu -- I'll never be extinct.
I ho ben rik ko -- But I show my extinction expediently
Gen u metsu fu metsu -- Although I never pass away.
Yo koku u shu jo -- I also state the highest Law
Ku gyo shin gyo sha -- To the living beings of other worlds
Ga bu o hi chu -- If they respect me, they believe me,
I setsu mu jo ho -- And wish to see me.
Nyo to fu mon shi -- But you've never heard this;
Tan ni ga metsu do -- So you thought that I passed away
Ga ken sho shu jo -- I see [perverted] people sinking
Mo tsu zai o ku kai -- In a sea of sufferings.
Ko fu I gen shin -- Therefore, I disappear from their eyes
Ryo go sho katsu go -- And cause them to admire me.
In go shin ren bo -- Whey they adore me,
Nai shitsu I sep po -- I reappear and expound the Law to them.
Jin zu riki nyo ze -- I can do this by my supernatural powers.
O a so gi ko -- For countless aeons
jo zai ryo ju sen -- I lived on Mt. Sacred Eagle
Gyu yo sho ju sho -- And in all other delay.
Shu jo ken ko jin -- [Perverted] people think:
Dai ka sho sho ji -- 'This world is in a great fire.
Ga shi do an non -- The end is coming.'
Ten nin jo ju man -- but really this world of mine is peaceful.
On rin sho do kaku -- It is filled with gods and good people.
Shu ju ho sho gon -- Its gardens, forests, and palaces
Ho ju ta ke ka -- Are adorned with treasures;
Shu ju sho yu raku -- Gem trees have fruits and flowers;
Sho ten gyaku ten ku -- Living beings are enjoying themselves;
Jo sas shu gi gaku -- And the gods are beating heavenly drums,
U man da ra ke -- Pouring music and mandarava blossoms
San butsu gyu dai shu -- On the Buddha and all assembled beings.
Ga jo do fu ki -- My land is pure and indestructible.
Ni shu ken sho jin -- But [perverted] people think:
U fu sho ku no -- ‘It is full of sorrow, fear and pain,
Nyo ze shitsu ju man -- and will soon burn away.'
Ze sho zai shu jo -- Because of their evil karmas,
I aku go In nen -- these sinful people cannot hear even the names
Ka a so gi ko -- Of the Three Treasures
Fu mon san bo myo -- For countless aeons
Sho u shu ku doku -- To those who have accumulated merits
Nyu was shichi jiki sha -- Who are gentle and upright,
Sok kai ken ga shin -- And see me living here,
Zai shi ni sep po -- stating the Dharma,
Waku ji I shi shu -- I say: ‘The duration
Setsu butsu ju mu ryo -- Of my life is immeasurable.'
Ku nai ken bus sha -- To those who see me after a long time,
I setsu butsu nan chi -- I say: ‘It's hard to see a Buddha.'
Ga chi riki nyo ze -- This I can do by the power of my wisdom.
Eko sho mu ryo -- The light of my wisdom knows no limit.
Ju myo mu shu ko -- The duration of my life is forever
Ku shu go sho toku -- I obtained this by ages of practices.
Nyo to u chi sha -- All of you, wise men!
Mot to shi sho gi -- Have no doubts about this!
To dan ryo yo jin -- Remove your doubts, have no more!
Butsu go jip pu ko -- Because the Buddha's words are true, not false.
Nyo I zen ho ben -- The doctor, sent a man skillfully
I ji o shi ko -- To tell his perverted sons
Jitsu zai ni gon shi -- Of his death so he could to cure them,
Mu no sek ko mo -- Was not accused of falsehood through living
Ga yaku I se bu -- Likewise, I am the parent of this world.
Ku sho ku gen sha -- I save all living beings from suffering.
I bon bu ten do -- Because they are perverted, I say
Jitsu zai ni gon metsu -- That I pass away, even though I do not.
I jo ken ga ko -- If they always see me,
Ni sho kyo shi shin -- They will become arrogant and no morals
Ho itsu jaku go yaku -- And cling to the five human desires
Da o aku do chu -- Till they fall into evil paths (Hell, Hunger and Animality).
Ga jo chi shu jo -- I know all living beings,
Gyo do fu gyo do -- Who practice the Way and who do not.
Zui o sho ka do -- Therefore I expound various teachings
I ses shu ju ho -- According to the abilities of all.
Mai ji sa ze nen -- I am always thinking:
I ga ryo shu jo -- 'How can I cause all living beings
Toku nyu mu jo do -- To enter into the highest Way
Soku jo ju bus shin -- So they can quickly become Buddhas?
Sunday, May 3, 2009
the three carts and the burning house
The Three Carts and the Burning House
[from the Hiyu chapter (Chapter 3) of the Lotus Sutra]
One day, a fire brokes out in the house of a wealthy man who had many children. The wealthy man shouts at his children inside the burning house to flee. But, the children are absorbed in their games and cannot understand his warning, though the house is being consumed by flames.
Then, the wealthy man devises a practical way to lure the children from the burning house. Knowing that the children are fond of interesting playthings, he calls out to them, “Listen! Outside the gate are the carts that you have always wanted: carts pulled by goats, carts pulled by deer, and carts pulled by oxen. Why don't you come out and play with them?"
The wealthy man knows that these things will be irresistible to his children.
The children immediately race out to get into the carts. In this way, the wealthy man is able to get his children safely away from the burning house.
Once outside, the children demand the carts they have been promised. Instead, the wealthy man gives them a much finer and larger cart — one that runs as swiftly as the wind — adorned with many jewels and drawn by a great white ox. This cart is called the Great White Ox Cart.
[from the Hiyu chapter (Chapter 3) of the Lotus Sutra]
One day, a fire brokes out in the house of a wealthy man who had many children. The wealthy man shouts at his children inside the burning house to flee. But, the children are absorbed in their games and cannot understand his warning, though the house is being consumed by flames.
Then, the wealthy man devises a practical way to lure the children from the burning house. Knowing that the children are fond of interesting playthings, he calls out to them, “Listen! Outside the gate are the carts that you have always wanted: carts pulled by goats, carts pulled by deer, and carts pulled by oxen. Why don't you come out and play with them?"
The wealthy man knows that these things will be irresistible to his children.
The children immediately race out to get into the carts. In this way, the wealthy man is able to get his children safely away from the burning house.
Once outside, the children demand the carts they have been promised. Instead, the wealthy man gives them a much finer and larger cart — one that runs as swiftly as the wind — adorned with many jewels and drawn by a great white ox. This cart is called the Great White Ox Cart.
the parable of the impoverished son
The Parable of the Impoverished Son
From the Lotus Sutra Chapter 4, Belief and Understanding
Once a boy ran away from home and wandered for many years becoming more and more poor and confused.
The boy’s father loved his son very much, but had no idea where to find him. As time went on, the father became very rich.
Fifty years passed. One day, the son showed up at his father's estate. He did not know whose grand home this was, but wondered if he could find a job there. The father recognized his son, and set messengers to greet him. The father was overjoyed that his son had returned.
But the son misunderstood. He thought the messengers were trying to arrest him for doing something wrong.
The father saw his son’s fear and confusion. He realized his son was not ready to accept the truth, so he told the messengers to leave his son alone.
Later the father had some of his servants dress in rags. He had these servants go to his son and offer him a job shoveling excrement. The son had been living so poorly for so long, he saw this job as a wonderful opportunity.
Over the years, the father showed an interest in his son. He praised him, increasing his pay, and gave him better jobs. But he never told him his true identity.
After twenty years, the father was old and near death. By then the son was in charge of all of the wealthy man’s business. The son had become a responsible but humble man.
Finally, just before his death, the father gathered all of his friends and all the powerful people of the city to his bedside. He told them all the true identity of his son. He said his son was heir to all his fortune.
well tell me dont telling the truth for 20 years isnt same as tellin a lie?
i would say no. one can argue that but tell me if he had told his son earlier will he had the capacity to take care and to learn so diligently.
rather than owing something its better to acquire skills.
and that wise father who was longing for his son and would love to part away with all his wealth and give it to his son had to wait for 20 years.
how difficult that would have been for the father.
similarly, shakyamuni knew the real and ultimate truth that is lotus sutra but how difficult it would have been for him to not actually speak of it and circumvent for a moajor part of his preaching life to make sure that his disciples can get to that level of understanding.
it was all his compassion.
a vast ocean of compassion :)
From the Lotus Sutra Chapter 4, Belief and Understanding
Once a boy ran away from home and wandered for many years becoming more and more poor and confused.
The boy’s father loved his son very much, but had no idea where to find him. As time went on, the father became very rich.
Fifty years passed. One day, the son showed up at his father's estate. He did not know whose grand home this was, but wondered if he could find a job there. The father recognized his son, and set messengers to greet him. The father was overjoyed that his son had returned.
But the son misunderstood. He thought the messengers were trying to arrest him for doing something wrong.
The father saw his son’s fear and confusion. He realized his son was not ready to accept the truth, so he told the messengers to leave his son alone.
Later the father had some of his servants dress in rags. He had these servants go to his son and offer him a job shoveling excrement. The son had been living so poorly for so long, he saw this job as a wonderful opportunity.
Over the years, the father showed an interest in his son. He praised him, increasing his pay, and gave him better jobs. But he never told him his true identity.
After twenty years, the father was old and near death. By then the son was in charge of all of the wealthy man’s business. The son had become a responsible but humble man.
Finally, just before his death, the father gathered all of his friends and all the powerful people of the city to his bedside. He told them all the true identity of his son. He said his son was heir to all his fortune.
well tell me dont telling the truth for 20 years isnt same as tellin a lie?
i would say no. one can argue that but tell me if he had told his son earlier will he had the capacity to take care and to learn so diligently.
rather than owing something its better to acquire skills.
and that wise father who was longing for his son and would love to part away with all his wealth and give it to his son had to wait for 20 years.
how difficult that would have been for the father.
similarly, shakyamuni knew the real and ultimate truth that is lotus sutra but how difficult it would have been for him to not actually speak of it and circumvent for a moajor part of his preaching life to make sure that his disciples can get to that level of understanding.
it was all his compassion.
a vast ocean of compassion :)
the parables of medicinal herbs
The Parable of the Medicinal Herbs
The world has many kinds of plants — more kinds than can be named. There are bushes and trees, mosses and ferns, flowers and grains. There are herbs that can be made into medicines.
All over the earth there are plants growing. Different plants grow in different areas: on the tops of mountains and at the bottom of the sea, in the desert and in the jungle.
Clouds also cover the earth. In one moment, a cloud can rain life-giving water onto the plants. The rain nurtures the plants and soaks the soil.
Through the soil, the water soaks down, down, down to the plants’ roots. Some of the roots are woody and big. Some are thin and fine. The water goes to all the millions of kinds of plants.
Each plant uses this water according to what kind of plant it is. Some plants may blossom. Some trees may bear fruit. Some mushrooms may grow. Some vines may grow long. Some herbs may grow to be used for medicine. Each plant uses the water differently.
Although all these plants and trees grow in the same earth and are moistened by the same rain, each has its differences. But all may be nourished.
such a simple analogy to explain so profound things. isnt it:)
well just like plants are different, we are all different, we all have our own individuality , characteristics, and basic tendancies.
but inspite of all that just like mother earth treats them all equally, lotus sutra makes them all equal and eligible to attain buddhahood. and whats more?
all that in this lifetime only.
The world has many kinds of plants — more kinds than can be named. There are bushes and trees, mosses and ferns, flowers and grains. There are herbs that can be made into medicines.
All over the earth there are plants growing. Different plants grow in different areas: on the tops of mountains and at the bottom of the sea, in the desert and in the jungle.
Clouds also cover the earth. In one moment, a cloud can rain life-giving water onto the plants. The rain nurtures the plants and soaks the soil.
Through the soil, the water soaks down, down, down to the plants’ roots. Some of the roots are woody and big. Some are thin and fine. The water goes to all the millions of kinds of plants.
Each plant uses this water according to what kind of plant it is. Some plants may blossom. Some trees may bear fruit. Some mushrooms may grow. Some vines may grow long. Some herbs may grow to be used for medicine. Each plant uses the water differently.
Although all these plants and trees grow in the same earth and are moistened by the same rain, each has its differences. But all may be nourished.
such a simple analogy to explain so profound things. isnt it:)
well just like plants are different, we are all different, we all have our own individuality , characteristics, and basic tendancies.
but inspite of all that just like mother earth treats them all equally, lotus sutra makes them all equal and eligible to attain buddhahood. and whats more?
all that in this lifetime only.
the jewel in the topknot
The Jewel in the Topknot
Once upon a time there was a great king. He was the greatest of kings and was called the Wheel-Rolling King. It was said that he owned a magical wheel of jewels that would spin while he governed.
The king was a fine ruler, and when he found a country that was run by evil people, he would wage war against it. He continually fought such evil countries until he had crushed them all.
The king was very glad to see that some of his soldiers were very brave in war. He rewarded these soldiers with treasures such as gold, silver, shell, agate, coral, and amber. He gave some of them farms, houses, villages, and cities. He also gave elephants, horses, and vehicles to those who were worthy.
Every time the soldiers were given these gifts from the king, they boasted, saying “I received golden rings and necklaces from the Wheel-Rolling King.”
Or: “He gave me a fabulous elephant and an ox-cart, praising my brave fight in the war.”
Or: “It was clothes this time for me. But I’ll get much more next time for my valiant fight.”
Or: “But you’ll not outdo me. I’ll be fighting with all my might, too.”
There was one thing that the king kept for himself: the brilliant gem which he was keeping in his topknot. This gem was the only one of its kind in the world. If he had given it to anyone, his followers would have been shocked.
Finally, one day, the Wheel-Rolling King saw an especially brave soldier and gave him that precious gem.
wow, all the parables are so profound. isnt it?
well wheel rolling king is none other than shakyamuni .
he had many jewels comparable to many sutras(expedient means) but he has the main sutra which he never shared/ given to anyone.
reason?
no one is capable of comprehending the sutra at that time.
its like a professor of maths knows everything about maths. but if he teach a class 5 student he will use simple language and examples to make him clear. though he knws calculus but it is not a appropriate time to tell that student.
so this professor will keep on teaching the student until he reaches the level where the professor can reveal the true and discard the expedient means.
he will say "listen the formula of circle A= pie*square of radius is just a very small side of integration.
what i teach u till now is just a very part of large picture.
here is that picture itself.
enjoy :)
u have been able to wage lots of war(passing from 5th to 11th) and now u deserve to look at this picture (lotus sutra)
Once upon a time there was a great king. He was the greatest of kings and was called the Wheel-Rolling King. It was said that he owned a magical wheel of jewels that would spin while he governed.
The king was a fine ruler, and when he found a country that was run by evil people, he would wage war against it. He continually fought such evil countries until he had crushed them all.
The king was very glad to see that some of his soldiers were very brave in war. He rewarded these soldiers with treasures such as gold, silver, shell, agate, coral, and amber. He gave some of them farms, houses, villages, and cities. He also gave elephants, horses, and vehicles to those who were worthy.
Every time the soldiers were given these gifts from the king, they boasted, saying “I received golden rings and necklaces from the Wheel-Rolling King.”
Or: “He gave me a fabulous elephant and an ox-cart, praising my brave fight in the war.”
Or: “It was clothes this time for me. But I’ll get much more next time for my valiant fight.”
Or: “But you’ll not outdo me. I’ll be fighting with all my might, too.”
There was one thing that the king kept for himself: the brilliant gem which he was keeping in his topknot. This gem was the only one of its kind in the world. If he had given it to anyone, his followers would have been shocked.
Finally, one day, the Wheel-Rolling King saw an especially brave soldier and gave him that precious gem.
wow, all the parables are so profound. isnt it?
well wheel rolling king is none other than shakyamuni .
he had many jewels comparable to many sutras(expedient means) but he has the main sutra which he never shared/ given to anyone.
reason?
no one is capable of comprehending the sutra at that time.
its like a professor of maths knows everything about maths. but if he teach a class 5 student he will use simple language and examples to make him clear. though he knws calculus but it is not a appropriate time to tell that student.
so this professor will keep on teaching the student until he reaches the level where the professor can reveal the true and discard the expedient means.
he will say "listen the formula of circle A= pie*square of radius is just a very small side of integration.
what i teach u till now is just a very part of large picture.
here is that picture itself.
enjoy :)
u have been able to wage lots of war(passing from 5th to 11th) and now u deserve to look at this picture (lotus sutra)
the excellent physician and his sick children
well how profound this parable is.
this parable depicts that shakayamuni's life is eternal but he used his death as an expedient mean to teach his followers. if he will always be there then his follower will take him for granted.
secondly it also states that though shakyamuni has prepared an elixir of life as a lotus sutra but we in the later stage of the law are keep on refusing it because of our own ignorance.
father returning later can be taken as coming of nichiren daishonin at the start of late day of the law with five characters of nam myoho renge kyo.
but children/people refused to listen to him and hence he left Dai-Gohonzon for all so that even after his passing away everyone can be benefitted from that great medicine of NMHRK
this parable depicts that shakayamuni's life is eternal but he used his death as an expedient mean to teach his followers. if he will always be there then his follower will take him for granted.
secondly it also states that though shakyamuni has prepared an elixir of life as a lotus sutra but we in the later stage of the law are keep on refusing it because of our own ignorance.
father returning later can be taken as coming of nichiren daishonin at the start of late day of the law with five characters of nam myoho renge kyo.
but children/people refused to listen to him and hence he left Dai-Gohonzon for all so that even after his passing away everyone can be benefitted from that great medicine of NMHRK
The Excellent Physician and His Sick Children
The Excellent Physician and His Sick Children
There once was a very wise doctor. He could make medications — medicine that could cure any illness imaginable.
The doctor had many children. One day, he traveled to a distant land. While he was away, his children mistakenly drank poison. They became very sick. Some were in pain, some lost their minds. Some were close to death. Others were only a little bit sick.
When the doctor returned from his long trip, he saw that his children were very sick.
All the children, even though ill with poison, were happy to see their father return. "Welcome home, father!" they said. "We're so happy to see that you have returned safely. While you were away we were very foolish. We all mistakenly drank some poison. Please save us from this suffering!"
The doctor went to work, grinding, sifting, and mixing various herbs. He made a powerful medicine that had a beautiful color, excellent fragrance, and wonderful taste. This medicine was perfect. Bringing the medicine to his children, he encouraged them to drink it: "My children, here is a medicine of excellent color, fragrance, and taste. Drink this and your illness will be gone and you will be well.”
Those children who were only slightly ill immediately took the medicine and were quickly cured. The children who had lost their minds refused the medicine. They were confused by the poison in their bodies. They refused to believe that their father's medicine would help them.
"My poor children," the father said, "because you have consumed poison, your thinking has become twisted. When you saw me return home, you begged me to cure you. But when I offered you this medicine, you refused it. If you won't take this good medicine, how can you be cured?"
Although the children's minds were confused, their father loved them. He had to think of a way to get them to take the medicine. Finally, the doctor said: "My beloved children, hear me well! I am old and weak, and may die at any time. I will leave this medicine here for you. Even if I should die, your sickness can still be cured with this good medicine. Please don't doubt that! I must leave now on another trip, so please remember what I have told you."
The doctor then traveled to another land. He sent a messenger home to tell his children of his death. The children were stunned. They had never expected him to really die! They said: "Our father is dead! Now we have no one to rely on!"
Then, the children remembered the medicine that their father had left for them and his words before leaving. In tears, they each took some of the medicine and were immediately cured of their illness.
Then, to their amazement, their father returned home. For the first time they realized how great his love and mercy was for them.
There once was a very wise doctor. He could make medications — medicine that could cure any illness imaginable.
The doctor had many children. One day, he traveled to a distant land. While he was away, his children mistakenly drank poison. They became very sick. Some were in pain, some lost their minds. Some were close to death. Others were only a little bit sick.
When the doctor returned from his long trip, he saw that his children were very sick.
All the children, even though ill with poison, were happy to see their father return. "Welcome home, father!" they said. "We're so happy to see that you have returned safely. While you were away we were very foolish. We all mistakenly drank some poison. Please save us from this suffering!"
The doctor went to work, grinding, sifting, and mixing various herbs. He made a powerful medicine that had a beautiful color, excellent fragrance, and wonderful taste. This medicine was perfect. Bringing the medicine to his children, he encouraged them to drink it: "My children, here is a medicine of excellent color, fragrance, and taste. Drink this and your illness will be gone and you will be well.”
Those children who were only slightly ill immediately took the medicine and were quickly cured. The children who had lost their minds refused the medicine. They were confused by the poison in their bodies. They refused to believe that their father's medicine would help them.
"My poor children," the father said, "because you have consumed poison, your thinking has become twisted. When you saw me return home, you begged me to cure you. But when I offered you this medicine, you refused it. If you won't take this good medicine, how can you be cured?"
Although the children's minds were confused, their father loved them. He had to think of a way to get them to take the medicine. Finally, the doctor said: "My beloved children, hear me well! I am old and weak, and may die at any time. I will leave this medicine here for you. Even if I should die, your sickness can still be cured with this good medicine. Please don't doubt that! I must leave now on another trip, so please remember what I have told you."
The doctor then traveled to another land. He sent a messenger home to tell his children of his death. The children were stunned. They had never expected him to really die! They said: "Our father is dead! Now we have no one to rely on!"
Then, the children remembered the medicine that their father had left for them and his words before leaving. In tears, they each took some of the medicine and were immediately cured of their illness.
Then, to their amazement, their father returned home. For the first time they realized how great his love and mercy was for them.
the phantom city
Parable of the Phantom City
From the Lotus Sutra, Chapter 7
A caravan traveled through the desert. The people in the caravan followed their guide on a long and dangerous trip to a treasure land.
Along the way, the people in the caravan became tired, confused, and discouraged. They told the guide that they could not go any further.
If they turned back, all their traveling would be wasted. The guide did not want the people to give up the journey. He knew that a wonderful treasure was at the end of the journey.
When the caravan had traveled more than halfway, a great city appeared. The guide told the people of the caravan that here was an opportunity to rest and be refreshed.
After they rested, the guide made the city disappear. He told the people that the city was nothing more than an illusion he had created to allow them to rest. He tells them that their goal, the treasure land, is close.
Refreshed, the travelers continue on their journey.
wow!!! what a beautiful parable. shakyamuni was indeed master of storytelling.
this parable states that while some people thought that buddha has expounded evrything he has to teach and his kitty is now empty. but hey wait, its just an illusion. the main teaching is yet to come which is nothing other that lotus sutra itself, the supreme sutra.
only those who will persevere and keep on advancing will be able to savour the true joy. otherwise inspite of following shakyamuni's teaching they still wont be able to get the true meaning and purpose of life.
From the Lotus Sutra, Chapter 7
A caravan traveled through the desert. The people in the caravan followed their guide on a long and dangerous trip to a treasure land.
Along the way, the people in the caravan became tired, confused, and discouraged. They told the guide that they could not go any further.
If they turned back, all their traveling would be wasted. The guide did not want the people to give up the journey. He knew that a wonderful treasure was at the end of the journey.
When the caravan had traveled more than halfway, a great city appeared. The guide told the people of the caravan that here was an opportunity to rest and be refreshed.
After they rested, the guide made the city disappear. He told the people that the city was nothing more than an illusion he had created to allow them to rest. He tells them that their goal, the treasure land, is close.
Refreshed, the travelers continue on their journey.
wow!!! what a beautiful parable. shakyamuni was indeed master of storytelling.
this parable states that while some people thought that buddha has expounded evrything he has to teach and his kitty is now empty. but hey wait, its just an illusion. the main teaching is yet to come which is nothing other that lotus sutra itself, the supreme sutra.
only those who will persevere and keep on advancing will be able to savour the true joy. otherwise inspite of following shakyamuni's teaching they still wont be able to get the true meaning and purpose of life.
parable- gem in the robe
this one is my most favourite. we did this in one of our discussion meeting as a skit. that was full of fun.
i played the poor friend :)
Parable of the Gem in the Robe
A poor man came to visit a wealthy friend. Late into the night, the two friends ate, drank, and talked. When the poor man went to bed, he fell into a deep sleep.
In the middle of the night, a messenger came to inform the rich man that he must go immediately to a distant land far away. Before he left, he wanted to do something for his poor friend to show how much he cared for him. But he did not want to wake his friend from such a deep sleep.
So the wealthy friend sewed a beautiful colored gem inside the hem of his poor friend’s robe. This jewel had the power to satisfy all of one’s desires.
The next morning, the poor man awoke to find himself alone in his wealthy friend’s house. Totally unaware of anything that had taken place while he was sleeping, he wandered off.
The poor man traveled from place to place, looking for work. All the while, he was completely unaware that he possessed a priceless gem in the hem of his robe.
A long time passed until one day, by chance, the wealthy friend came upon the poor man in the street.
Seeing the man’s impoverished condition, the wealthy friend asked him:
“Why have you allowed yourself to become so poor? You could have used the jewel that I gave you to live your life in comfort. You must still have it, yet you are living so miserably. Why don’t you use the gem to get what you need? You can have anything you want!”
Bewildered, the poor man fumbled through the inside of his robe and, with the help of his friend, found the gem. Ashamed of his ignorance yet overcome with joy, he realized for the first time the depth of his friend’s compassion. From then on, the poor man was able to live comfortably and happily.
so u read the parable.
so tell me what does this parable actually wanna convey?
i think this parable shows that we all have a gem of buddhahood within each of us.
but we keep on searching the gem and hence happiness without.
if we can find the inner gem and the way to actually tap it then we will be the happiest person in this world.
am i right in interpretation?
please correct me if m not or gimme your valuable inputs
i played the poor friend :)
Parable of the Gem in the Robe
A poor man came to visit a wealthy friend. Late into the night, the two friends ate, drank, and talked. When the poor man went to bed, he fell into a deep sleep.
In the middle of the night, a messenger came to inform the rich man that he must go immediately to a distant land far away. Before he left, he wanted to do something for his poor friend to show how much he cared for him. But he did not want to wake his friend from such a deep sleep.
So the wealthy friend sewed a beautiful colored gem inside the hem of his poor friend’s robe. This jewel had the power to satisfy all of one’s desires.
The next morning, the poor man awoke to find himself alone in his wealthy friend’s house. Totally unaware of anything that had taken place while he was sleeping, he wandered off.
The poor man traveled from place to place, looking for work. All the while, he was completely unaware that he possessed a priceless gem in the hem of his robe.
A long time passed until one day, by chance, the wealthy friend came upon the poor man in the street.
Seeing the man’s impoverished condition, the wealthy friend asked him:
“Why have you allowed yourself to become so poor? You could have used the jewel that I gave you to live your life in comfort. You must still have it, yet you are living so miserably. Why don’t you use the gem to get what you need? You can have anything you want!”
Bewildered, the poor man fumbled through the inside of his robe and, with the help of his friend, found the gem. Ashamed of his ignorance yet overcome with joy, he realized for the first time the depth of his friend’s compassion. From then on, the poor man was able to live comfortably and happily.
so u read the parable.
so tell me what does this parable actually wanna convey?
i think this parable shows that we all have a gem of buddhahood within each of us.
but we keep on searching the gem and hence happiness without.
if we can find the inner gem and the way to actually tap it then we will be the happiest person in this world.
am i right in interpretation?
please correct me if m not or gimme your valuable inputs
parables- bodhisattava never disparaging
lotus sutra is full of similes and parables. few of them are very popular and can be used to convey some basics of buddhism.
this one is my personal favourite besides kankucho birds.
we used some of the parables in our discussion meeting. its a good idea to try out some with future division members.
we used jewel in the rob.
anyways enjoy this parable from 20th chapter of lotus sutra
Bodhisattva “Never Disparaging”
Once there was a man who had a very hard way to practice Buddhism. Whenever he encountered another person, he would bow to that person and say, "I would never disparage you, for you are practicing the Buddha way and all of you will become Buddhas!"
When people heard Bodhisattva Never Disparaging say this to them, some of them realized what a good person he was. Some of them bowed in return and thanked him.
But others yelled at him and cursed him. Some of them said “Who are you to say that to me?” Some of them said “I don't remember asking anyone to worship me!" Some of them threw rocks and sticks at him.
People often made fun of Bodhisattva Never Disparaging. Sometimes he was even beaten. But he never gave up his way of practice. He really believed that each person he met was a potential Buddha. No matter how much people spoke ill of him or hated him, he never doubted this.
And he thought it was only right to tell people about being a Buddha. He thought they should know this.
Before he died, Bodhisattva Never Disparaging was able to hear the Lotus Sutra. His behavior throughout his life showed great respect for all people. And, in telling people that they have Buddhahood inside, he saved them from suffering. He was a great Buddhist teacher.
Eventually, Bodhisattva Never Disparaging was reborn as Shakyamuni himself.
this one is my personal favourite besides kankucho birds.
we used some of the parables in our discussion meeting. its a good idea to try out some with future division members.
we used jewel in the rob.
anyways enjoy this parable from 20th chapter of lotus sutra
Bodhisattva “Never Disparaging”
Once there was a man who had a very hard way to practice Buddhism. Whenever he encountered another person, he would bow to that person and say, "I would never disparage you, for you are practicing the Buddha way and all of you will become Buddhas!"
When people heard Bodhisattva Never Disparaging say this to them, some of them realized what a good person he was. Some of them bowed in return and thanked him.
But others yelled at him and cursed him. Some of them said “Who are you to say that to me?” Some of them said “I don't remember asking anyone to worship me!" Some of them threw rocks and sticks at him.
People often made fun of Bodhisattva Never Disparaging. Sometimes he was even beaten. But he never gave up his way of practice. He really believed that each person he met was a potential Buddha. No matter how much people spoke ill of him or hated him, he never doubted this.
And he thought it was only right to tell people about being a Buddha. He thought they should know this.
Before he died, Bodhisattva Never Disparaging was able to hear the Lotus Sutra. His behavior throughout his life showed great respect for all people. And, in telling people that they have Buddhahood inside, he saved them from suffering. He was a great Buddhist teacher.
Eventually, Bodhisattva Never Disparaging was reborn as Shakyamuni himself.
Saturday, May 2, 2009
THE DAIMOKU PARROT
WELL HOW ABOUT STARTING A BLOG WITH THIS FUNNY THING I READ ON ONE OF THE WEBSITE WHILE SURFING.
anyways lets enjoy it :)
A guy walks into the pet shop to buy a parrot. The shopkeeper shows him three parrots — a one thousand dollar parrot, a two thousand dollar parrot, and a three thousand dollar parrot.
The guy asks, "What is the difference?"
The shopkeeper says, "The one thousand dollar parrot speaks English. The two thousand dollar parrot speaks eight languages. The three thousand dollar parrot mumbles something and when he does, you get whatever you want."
The guy buys the most expensive parrot. He takes him home and removes the cage cover. The bird starts saying "Myohorengekyo ... nam-myohorengekyo ... nam-myohorengekyo..." An hour later, the guy's girlfriend calls and says "Honey, I miss you. How soon can we get together?" Two hours later, his boss calls and says, "We are sorry we fired you. We will give you a raise if you can come back Monday."
Eight hours later, the parrot is still chanting, so the guy calls the pet store and says "This bird is driving me nuts. How do I get him to stop saying these words?"
The shopkeeper says "Oh! I forgot to tell you. You gotta ring the bell three times."
So the guy finds the bell and the ringer in the cage and sounds: "Ding, ding, ding."
The parrot slows to a finish with "Myo...ho...renge...kyo."
Then he starts again: "Niji sesson ju san mai..." etc.
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