数週間ぶりにミーが来た。大きく膨れていたお腹がスッキリしている。どうやら「無事に出産しました」の報告をしに来たらしい。何匹生んだか知らないが、腹が減っているだろうと、いつものドッグフードを出しても見向きもしない。
私の足元にすり寄った後、たぶん、あそこの空き家に帰っていった。子供たちはまだ目が開いてないのかも知れない。まぁ・・・ちょっと不思議なご縁のネコには違いない。「器量の良いのを一匹くれ」と言ってある。そのうち子供たちを連れてくるのが楽しみだ
Honesty in Our Faith and Practice
The true form of the Buddha who eternally lives in the saha world and expounds the Law was first revealed in the Life Span of the Tathagata (Nyorai juryō; sixteenth) chapter of the Lotus Sutra. A passage from the verse portion (Jigage) explains that “those who are gentle, peaceful, honest and upright” will be able to understand the eternal presence of the Buddha. Here, being “honest and upright” means to embrace true Buddhism with a sincere and honest attitude. This passage expounds the importance of living life with honesty in our faith and practice.
The Daishonin wrote the following about honesty in the Gosho, “The Daimoku of the Lotus Sutra” (“Hokke Daimoku-shō”):
Honesty is the essential core of the Buddha. (Gosho, p. 359)
The fundamental basis of true Buddhism always has been honesty. When we contemplate the meaning of honesty, as a matter of course, we think of the common-sense notions of not telling lies and not being deceitful. However, the most important issue is the object toward which we are honest.
Frequently we hear the expression, “Be true to your heart.” However, if people honestly followed their own confused hearts and minds, then children definitely would prioritize play over study, and adults would work obsessively to satisfy their many aspirations and desires. Under such conditions, our lives could become increasingly unhappy.
This is the reason why the Buddha, who is enlightened to the truth, expounded the honest teaching, in order to correct the distorted hearts and minds of the people. The correct attitude in faith that we must uphold is embracing and practicing this true teaching, as we maintain a mind that is completely free of lies and deceit.
In the Sutra of Infinite Meanings (Muryōgi-kyō), Shakyamuni stated the following about the numerous sutras that he expounded for fifty long years, to lead all people to great virtue:
I was aware that the capacities and desires of all people were different. Thus, I expounded the Law in a variety of ways. I used powerful expedients to expound the Law in these various ways. I have not yet revealed the truth after more than forty years.
(Hokekyō, p. 23)
Here, Shakyamuni revealed that all the sutras he had expounded prior to the Lotus Sutra were expedients. Furthermore, he said in the Expedient Means (Hōben; second) chapter of the Lotus Sutra:
Honestly discarding expedient means, I will preach only the unsurpassed Way.
(Hokekyō, p. 124; cf. The Lotus Sutra, Watson, pp. 44-45)
Therefore, he declared that the Lotus Sutra, which he honestly expounded, was none other than the supreme true teaching—the cherished objective of all the Buddhas of the three existences and the ten directions. Nichiren Daishonin made reference to this passage in the Gosho, “The Doctrine of the Precept of the Attainment of Buddhahood in One’s Present Form” (“Kaitai sokushin jōbutsu gi”):
The sutras preceding the Lotus Sutra lack truth. They are expedient teachings. The Lotus Sutra is a doctrine of honesty. It is the true teaching. (Gosho, p. 9)
Here, the Daishonin revealed that the Lotus Sutra is the true teaching that was sincerely and honestly expounded by the Buddha after he discarded the expedient teachings.
We must embrace the Lotus Sutra, the honest teaching of the Buddha, and assiduously continue our Buddhist faith and practice. We also must maintain a completely honest attitude. Nichiren Daishonin wrote the following in his Gosho, “Letter to Nichimyō Shonin” (“Nichimyō shōnin-gosho”):
Among other things, the Lotus Sutra represents the doctrine of honestly discarding the provisional teachings; of entirely expounding the truth; of being honest and upright and gentle in mind; and of being gentle, peaceful, and upright. Honesty, for those who believe in this sutra, must be like a straight and taut string on a bow and an inking cord that strikes a precise line. (Gosho, p. 606)
This passage teaches that people must discard all attachments to erroneous doctrines that are based on expedient teachings. They must uphold faith with honesty, with sincerity, and without any doubts. Those who do so are able to correctly believe in and embrace the Lotus Sutra, the true teaching of the Buddha. These are individuals whose essential natures are straightforward and sincere. However, Nichiren Daishonin stated the following in, “The Passing of Ishikawa’s Daughter” (“Ueno dono-gohenji”):
Now, in the Latter Day of the Law, neither the Lotus Sutra nor the other sutras have the power to save the people. Only Nam-Myoho-Renge-Kyo can lead all people to Buddhahood. (Gosho, p. 1219; GND, pp. 33-35)
Thus, in the Latter Day of the Law, the Lotus Sutra expounded by Shakyamuni cannot save the people. Furthermore, it would be impossible for other teachings, which have yet to manifest the truth, to possibly provide salvation.
The only honest doctrine completely devoid of expedients, which is capable of saving us, the people of the Latter Day of the Law, is Nam-Myoho-Renge-Kyo of the true cause, hidden in the depths of the Lotus Sutra of the Buddhism of the sowing. Thus, we single-mindedly must believe in and embrace the Dai-Gohonzon, which inherently manifests the entirety of the Three Great Secret Laws of the essential teaching expounded by Nichiren Daishonin in the Latter Day of the Law. This is the teaching that will correct the distorted minds of the people and bring them salvation.
Most people, however, are unable to believe in and understand the correct principles of true Buddhism. Many cling to the Lotus Sutra expounded by Shakyamuni and to the entirety of other sutras based on expedient means. Furthermore, there are numerous others who remain attached to erroneous teachings other than Buddhism. They are unable to correct their distorted views.
In the Latter Day of the Law, one criterion for upholding the true teaching is to follow the Law and not the person. We must eliminate our own arbitrary notions and follow true Buddhism. This is one of the conditions required for the attainment of Buddhahood. In the Gosho, “The Significance of Shakyamuni’s Lifetime Teachings” (“Ichidai shōkyō tai’i”), Nichiren Daishonin wrote:
The Lotus Sutra cannot be understood without the transmission of the heritage. (Gosho, p. 92)
Here, the Daishonin indicates the significance of the treasure of the priesthood. We sincerely must follow the directions of the successive High Priests, who have received the Lifeblood Heritage of the Law, entrusted to a single person since the time of Nichiren Daishonin. We also must practice honestly and assiduously, based on the standard to follow the Law and not the person. By so doing we can maintain a correct attitude in faith. The key to establishing honest faith is to immediately eliminate all deep-rooted delusions and to embrace true Buddhism.
When we received Gojukai, the ceremony to accept true Buddhism in our lives, we promised to “discard the deluded precepts of the pre-Lotus Sutra and theoretical teachings and to accept the precepts of the Lotus Sutra of the essential teaching.” Therefore, we must never abandon our faith and practice, even in the face of severe adversity.
In the Gosho, “On the Meaning of the True Entity of Myoho-Renge-Kyo” (“Tōtaigi-shō”), the Daishonin stated:
Thus, the followers of Nichiren honestly must discard the erroneous principles of the heretical doctrines and the teachers of provisional teachings, and they honestly must believe in the true principles of the doctrines and teachers of true Buddhism. By so doing, they can achieve the true entity of the mystic Law (tōtai renge) and manifest the mystic principle of the essential entity (tōtai no myōri) of the Land of Eternally Tranquil Light. They are able to achieve this because they believe in the golden words of the master—revealed in the Life Span chapter of the essential teaching—and chant Nam-Myoho-Renge-Kyo. (Gosho, p. 701)
In other words, the Daishonin explains that the benefit of attaining enlightenment in our present form can be achieved by honestly discarding the expedient, provisional teachings; by believing in the Lotus Sutra, which is the reason for the advent of all Buddhas; and by chanting Nam-Myoho-Renge-Kyo of the Three Great Secret Laws of the essential teaching, based on the transmission of true Buddhism. Therefore, we must have conviction in this great benefit that only can be achieved by the priests and lay believers of Nichiren Shoshu, and honestly put forth ever-increasing efforts in our faith and practice.
In order to achieve this, we must cultivate honest faith and uphold the directions of our High Priest, as we advance with devotion in our practice for ourselves and for others. We also are constantly reminded that we must prioritize shakubuku in our Buddhist practice.
The Daishonin wrote the following in, “Reply to Sairenbō” (“Sairenbō-gohenji”):
The votaries of the Lotus Sutra must never discard their faith or cater to the feelings of others. If they devote their lives completely to the Lotus Sutra and follow precisely the golden words of the Buddha, they will, without fail, enjoy a long and healthy life, unaffected by misfortunes and illnesses. Furthermore, they will achieve the ultimate supreme effect in this present existence and in their future lives. Moreover, they will be able to attain the great aspiration of kōsen-rufu. (Gosho, p. 642)
High Priest Nichinyo Shonin stated the following to us regarding this passage:
What is most essential now is not to selfishly hold back the greatness and joy of this practice only for yourselves. You should tell as many people as possible, plant the seed of Buddhism, and do shakubuku.
This is the “Year of Advancing Kosen-rufu Through Shakubuku.” So, true to its designation, we must do shakubuku. We must advance through our practice of shakubuku this year. To do this, we first must continue to chant powerful Daimoku. It is important for us to do shakubuku based on infinite benefits and joy.
(Dainichiren, March 2012, p. 17)
Our High Priest teaches that we must advance with great compassion in our practice of shakubuku and strive to achieve kosen-rufu. He explains that this is the most important practice that will enable us to attain Buddhahood.
You may be aware of those around you who uphold faith and practice of erroneous teachings. If you do not attempt to correct them and choose instead to engage in deceit or flattery; and if you know the importance of shakubuku but choose not to do it, then you are not upholding an honest attitude in faith. This eventually will lead you to develop a dishonest heart. The Daishonin wrote the following in the Gosho, “On the Meaning of the True Entity of Myoho-Renge-Kyo” (“Tōtaigi-shō”):
Those who honestly discard the expedient teachings, put faith only in the Lotus Sutra, and chant Nam-Myoho-Renge-Kyo, will transform the three paths of earthly desires, karma, and suffering into the three virtues of the property of the Law, wisdom, and emancipation. The threefold contemplation and the three truths immediately will manifest in their minds, and the place where they dwell will become the Land of Eternally Tranquil Light.
(Gosho, p. 694)
Let us constantly maintain honest faith and earnestly strive to chant Daimoku and do shakubuku. Furthermore, let us form a solid unity of itai doshin and vigorously advance. Let’s enable all people throughout the earth to embrace true Buddhism, and establish a secure and peaceful world as soon as possible.
Oko Sermon
Reverend Shogu Kimura
May, 2012
The Beneficial Medicine for All Illnesses
From ancient times until today, illness had been one of the biggest suffering people experienced. Shakyamuni Buddha classified illness as one of the four sufferings.
「四苦＝生老病死」
Nichiren Dashonin had mentioned about illness in the Gosho, "The Treatment of Illness".
"The Illness of human being may be divided into two general categories, the first of which is illness of the body. Physical diseases comprise one hundred and one disorders of the earth element, one hundred and one imbalances of the water element, one hundred and one disturbances of the fire element and one hundred and one disharmonies of the wind element, a total of four hundred and four maladies. These illnesses do not require a Buddha to cure them. The second category is illness of the mind. These illnesses arise from the three poisons of greed, anger and stupidity and are of eighty-four thousand kinds."
Illness of the mind is caused by the three poisons of greed, anger and stupidity. All these poisons pollute the life of the people of Mappo. This people commit the three evil acts : killing, stealing, unlawful sexual acts; or the four evil acts like, untruth-words, flowery words, evil-mouth or double tongue. The polluted mind causes the body to perform evil acts that create the evil karma which turn, damages the body. One's body is a subordinate to one's mind. When a person is sick, it affects the family and eventually the country. It is stated in the Gosho :
"Famine occurs out of greed, plague spreads out of stupidity and war breaks out from anger."
Tien-tai the Great mentioned the cause of illness as follows :
1.Disharmony of the four elements.
The body of the human being consist of earth, water, fire and wind. If one of these elements is not in order, it will cause a person to fall sick. For example, if the fire element is not in order, it will cause high temperature and affects the heart. If the water element is not in order, it will effect the kidney.
2.Immoderate eating or drinking.
Over-eating or lack of food will endanger our health.
3.Poor Posture.
When a person sits or walks, if his back is not straight, in the long term, it will lcause pain to the physical body. Irregular pattern of living activities, like working long hours and lack of sleep, will affect a person , causing one to become angry easily. Over-sleeping will also cause a person to feel lethargic.
4. An attack by demons from without.
For example, due to one's mind, one commits the unlawful sexual act, resulting in the attack of AIDS from without.
5.The work of devils from within.
The evil function within our life derails us from our practice, like having n odesire to chant, disregarding the law of cause and effect and having disrespect for the Gohonzon.
6.The effect of Karma
The past karma causing the present illness
The first three illnesses can be cured by the doctors, by taking the medicine or by changing one's way of life. The last three illnesses are illnesses of the mind which doctors would not be able to cure. Only the beneficial medicine,Nam-Myoho-Renge-Kyo can cure them.
As it is stated in the 23rd chapter of the lotus Sutra, The Yakuo-hon :
"This sutra is the beneficial medicine for the illnesses of all mankind. If one is ill and hear of this sutra, his illness will vanish immediately, and he will find perpetual youth and eternal life."
In"Conversation Between A Sage and Un-enlightened Man", NichirenDaishonin said :
"The Buddha has already been called an excellent physician, and the law has been likened to beneficial medicine and all living beings to people suffering from illness.The Buddha took the teaching that he had preached in the course of his lifetime, ground and shifted them, blended them together and compounded an excellent medicine, the pill of the Mystic Law.
Regardless of whether one understands it or not, so long as he takes the pill, can he fail to be cured of the illness of delusion? Even though the patient may not understand the medicine or even know the nature of the disease from which he suffers, if he takes the medicine, he is bound to recover."
Nichiren Daishonin reminded us again in the "Reply to Takahashi Nyudo" :
"With the coming of the Latter Day of The Law, however with regards to these Hinayana sutras, Mahayana sutras and the Lotus sutra - which were entrusted respectively to Mahakashyapa, Ananda and others, to the Bodhisattvas Monju, Miroku and others, and to Yakuo, Kannon and others - though the words of these sutras remain, they will no longer serve as medicine for the illnesses of living beings. The Illnesses will be too grave,and these medicines too ineffectual. At that time, Bodhisattva Jogyo will make his appearance in the world and bestow upon all living beings of Jambudvipa the five characters of Myoho-Renge-Kyo."
Our physical body is the combination of the five elements. So as we grow older,naturally it will decay and illness will appear. But when we can widely propagate this True Law, Nam-Myoho-Renge-Kyo, the illness will vanish immediately with the power of the beneficial medicine.
The following are the great benefits of "Illness vanishing immediately":
1.The pain and worry of the illness one is suffering now will vanish immediately.
2.The recent bad karma can be cleared in this present lifetimes.
3.The mutable karma can be cleared in this present lifetime.
4.The immutable karma can be changed to mutable karma.
5.The effect of the heavy karma which will manifest in the next lifetime, can be brought forward to this lifetime, and become a lighter one.
Nichiren Daishonin stated in the Gosho :
"TheMaka Shikan states : Even if one has committed heavy slanders...their retribution can be lessened in this life. Thus illness occurs when evil karma is about to be dissipated."
Another passage from the Nirvana Sutras states :
"One creates evil karma in this life will surely suffer the torments of hell in the next. However, by serving the three treasures, one can avoid falling into hell in the next life, but will instead suffer afflictions of the head, eye or back in this life."
Everybody knows that the Gohonzon is very merciful, and everybody says he believes, But whether one truly believes without the slightest doubt, or without committing any slanderous act, that is not easy. We always have to remind ourselves about the sincerity of faith. Through our sincere practice, we can clear our three poisons and our life will change. But there are still many people who do not know this beneficial medicine, so we must introduce this beneficial medicine to more people so that they will have a happy life too. (SKBK)
By Rev. Shinga Takikawa @ Kaimyo Issue 05
今日も午後から風に吹かれに、モンチ海岸。ちょっと忙しかった。
南寄りが７ｍ程度で暖かい。９㎡でちょっとカイトを落としたら、近くの道の駅「ふわり」の浜まで帆走することになった。潮は満潮。ちょうど良い機会だ。ここでフォイルするのは初めて。テトラポッドのおかげで海面は鏡面フラット。南風がそれなりに吹き抜けている。数レグを楽しんで元の浜まで帰ってきた。
風が落ちてきたので１２㎡に替えて出た。フォイル４年目にしてやっと安定してきたジャイブを繰り返していたら、フロントラインの一本が突然死んた。これまた「ふわり」近くの浜まで帆走。「切れたな・・・」と思っていたラインは、付け方が甘くて外れていただけだった。再び同場所から出発して元の浜まで。
浜では、おばさんが海藻を拾っていた。「こんにちは＾＾これ食べるんですか？」と聞いたら、「畑の肥料にしようと思って・・・ミネラルなんかが一杯入っているじゃろから・・・」。「そうですか！・・・そりゃ栄養分はたっぷりで、この季節の海は海藻だらけですからねぇ＾＾」。 ゆるりと暖かくて気持ちの良い午後だった。
K先生とのやり取りがちょっと面白くなってきた＾＾。
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Good ^^! Just calm a bit down ... you as well as me are not superman... As to Shidehara, have you studied further ancestors in the range of hundreds or a thousand years...?
Do you know the first year of the official coming of Buddhism into Japan and there were roughly 6 sects in Nara-period, what Shotoku-taishi, Dengyo-taishi and some other major practitioners of Buddhism said, wrote and did in Asuka, Nara, Heian and Kamakura period? who have left great influence in most of Japanese then and now, which means not only Shidehara but most of our ancestors including myself, and they could also be your ancestors in the calculation of roughly fifty times power of 2 makes over the population 7,000,000,000 in a thousand years on earth now.
As to your book regarding Buddhism, I'm reading through it when I have free time. But why must I discuss "Buddhism" on the basis of your book? I've alreay had far better standards to discuss about Buddhism as well as other religions in the world.
Don't you think it's quite clear that I am in the center of Mahayana Buddhism for much longer than you. It is you who should read or listen to the great teaching of especially the True Buddhim, if ever you could not learn it by yourself.
Let me ask you here and now...what is you religion?, what do you belive in? what are you doing as a daily "practice" for it?
Then maybe naturally, one of the next points we should discuss should be the superiority or infefiority of Mahayana and Hindiana etc...it seems to me now 😉
雲がない。まったくの快晴。近頃は堀江で乗る回数が少なくなっているが、今日は典型的な海風日和だったので、珍しく午前中から出かけて３０分ほど。９平米でなんとか楽しく走れた。
ところで、この世界では、海風（うみかぜ・かいふう）を「サーマル」とか「サーマル・ウィンド」と呼ぶことが流行っているらしい。しかし、なんで「海風」とか、せいぜい「シーブリーズ」とか、もっと馴染みが深く、分かりやすい言葉を使わんのかなぁ？・・・まぁおよその想像はつくけれど、それなりに歴史のある言葉を大切にしないと、ものの見方が浅薄になりがちになる・・・と思うな。