Joy in the Mystic Law

Joy in the Mystic Law

Tuesday 10 January 2012

Lotus Sutra

Lotus Sutra

The Lotus Sutra is widely regarded as one of the most important and influential sutras, or sacred scriptures, of Buddhism. It is highly valued in the Mahayana tradition, which spread throughout East Asia.

Its key message is that Buddhahood--a condition of absolute happiness, freedom from fear and from all illusions--is inherent in all life. The development of this inner life state enables all people to overcome their problems and live a fulfilled and active life, fully engaged with others and with society. Rather than stressing impermanence and the consequent need to eliminate earthly desires and attachments, the Lotus Sutra asserts the ultimate reality of the Buddha nature inherent in all life. It is therefore a teaching which profoundly affirms the realities of daily life, and which naturally encourages an active engagement with others and with the whole of human society.

The Lotus Sutra is also unique among the teachings of Shakyamuni in that it makes the attainment of enlightenment a possibility open to all people, without distinction based on gender, race, social standing or education. In this way, it is seen to be a full expression of Shakyamuni's compassionate intention of opening the way to enlightenment to all people.

Six Chinese translations are recorded as having been made of the Lotus Sutra (Skt Saddharma-pun-darika-sutra; Chin Miao-fa-lien-hua-ching; Jpn Myoho-renge-kyo). Among these, the fifth-century translation of Kumarajiva (344-413), the Lotus Sutra of the Wonderful Law, is considered to be particularly outstanding and is the basis of the teachings that spread in China and Japan.

The Chinese Buddhist teacher T'ient'ai (538-597) divided the Lotus Sutra of the Wonderful Law into two parts: the first 14 chapters, which he called the theoretical teaching, and the latter 14 chapters, which he called the essential teaching. The theoretical teaching records the preaching of the historical Shakyamuni who is depicted as having first attained enlightenment during this lifetime in India. In the essential teaching, he discards his transient role as the historical Shakyamuni and reveals his true, eternally enlightened identity. The most important doctrine in the essential teaching, T'ient'ai says, is the revelation of this originally and eternally enlightened nature in the depths of Shakyamuni Buddha's life.
Lotus SutraAlmost 2,000 years after Shakyamuni's death, Nichiren, a 13th-century Japanese priest, distilled the profound theory of the Lotus Sutra into a practice which could enable every individual to reveal their Buddhahood, or highest state of life, in the midst of day-to-day reality.
The concluding words of the 16th chapter of the Lotus Sutra, recited daily by members of the SGI, encapsulate the Buddha's compassionate concern:

"At all times I think to myself:
How can I cause living beings
to gain entry into the unsurpassed way
and quickly acquire the body of a Buddha?"

Read more: The Lotus Sutra and SGI President Ikeda's essay The Wisdom of the Lotus Sutra

Tuesday 3 January 2012

Earthly Desires are Enlightenment

Earthly Desires are Enlightenment:
Taking Control of Our Lives

As the sexual behavior of politicians surges to the forefront of public debate, two contrasting undercurrents of American thinking rise into view. One side tells us to suppress desires because they are nothing but trouble—the suppression or even denial of desire should be celebrated as a sign of virtue. Meanwhile, the other tells us that human desire is natural (and good!); that we should trust our feelings and desires, and do whatever they move us to do, so long as we do not infringe on the rights of others. Experience, however, tells us that neither the suppression of nor abandonment to desires leads to satisfaction in life. Then how do we live with the reality of our abundant desires and still become happy and fulfilled?

Nichiren Daishonin’s Buddhism helps shed light on this issue through the concept called "earthly desires are enlightenment." The original term in Japanese is bon’no soku bodai. The Japanese word bon’no derives from the Chinese interpretation of the Sanskrit word klisa (or klesa), which means defilement, pain, affliction, distress, evil passion, moral depravity, worry, trouble, infection or contamination. The Chinese interpretation also implies delusions or temptations arising from passions or ignorance that disturb and distress the mind. The Japanese word soku means to be immediately present or to be the same as. And finally the Japanese word bodai is a transliteration of the Sanskrit bodhi, which means knowledge, understanding, perfect wisdom or the enlightened mind. Put simply, this Buddhist concept tells us that our desires and suffering—all that torments our mind—can be the source of wisdom and happiness.

On the surface, however, this concept is contradictory. Our desires often cause delusion and suffering, which are the exact opposite of wisdom and happiness. In this sense, defining desires as an obstacle to enlightenment, rather than as enlightenment, seems more reasonable. So the logical extension of this line of thought will be that we have to eliminate our desires in order to attain enlightenment. This is exactly what was taught in the monastic Theravada Buddhism, which the populist Mahayana ("Greater Vehicle") Buddhists called Hinayana ("Lesser Vehicle"). Taking this view of desires to the extreme, Theravada Buddhism taught the annihilation of self through religious austerities. In other words, as long as we have a body and mind, we will continue to suffer from our desires. So we must reduce ourselves to nothing, or so those Theravada monks thought.

The Daishonin's Buddhism, however, explains that both "earthly desires" and "enlightenment" are intrinsic to our lives. So any intent to deny either is itself a delusion. In this regard, the Daishonin states: "Among those who wish to become Buddhas through attempting to eradicate earthly desires and shunning the lower nine worlds, there is not one ordinary person who actually attained enlightenment. This is because Buddhahood cannot exist apart from the lower nine worlds" (Gosho Zenshu, p. 403). The Daishonin defines "earthly desires" as "the obstacles to one's practice which arise from greed, anger, stupidity and the like" (The Major Writings of Nichiren Daishonin, vol. 1, p. 145). Earthly desires such as greed, anger, stupidity, arrogance and doubt have a negative influence upon our lives, causing delusion and suffering. The Daishonin teaches that since such earthly desires are ever-present, we must develop wisdom and inner strength so that they do not influence us negatively, and so that we may transform these functions into a driving force for our spiritual growth.

The Daishonin stresses the importance of inner strength to control our "earthly desires" as he encourages us to "keep the three paths of earthly desires, karma and suffering in check" (GZ, 984). Desires give rise to actions, but when those desires are steeped in delusion, those actions create negative karma, which in turn leads to suffering, which gives rise to more desire, and so on.

The key for us to develop inner strength to stem this negative cycle lies in our prayer to the Gohonzon, in our chanting of Nam-myoho-renge-kyo. The Daishonin states: "Believe in this mandala [the Gohonzon] with all your heart. Nam-myoho-renge-kyo is like the roar of a lion. What sickness can therefore be an obstacle?" (MW-1, 119). Though this was written to the parents of a child suffering from a physical illness, "sickness" can be broadly interpreted as earthly desires or all that causes spiritual or physical anguish such as problems with health, relationships, family harmony, money or career. As long as we firmly believe in the Gohonzon and continue to chant Nam-myoho-renge-kyo, no suffering or hardship can be an obstacle to our happiness. With a powerful prayer to the Gohonzon, our earthly desires not only cease to cause suffering, but also become an impetus for our wisdom and happiness. The fact that they motivate us to chant Nam-myoho-renge-kyo with a strong prayer in itself suggests the transformation of earthly desires into enlightenment. To illustrate this point, the Daishonin states: "Through burning the firewood of earthly desires, one can manifest the wisdom-fire of enlightenment" (GZ, 710).

Because we have earthly desires, that is, suffering and delusion, we pray to the Gohonzon. Our hardships are often our greatest motivation to chant Nam-myoho-renge-kyo. When we make a determination that our desires and hardships are yet another opportunity to strengthen our faith and our lives, they no longer function as earthly desires that torment us.

Through our prayer we can sublimate our base desires into noble and creative causes. Through the Buddhist practice, an egoist whose only concern in life is to gain material wealth can change into a person of magnanimity who gladly uses wealth for the sake of others' peace and happiness. Sexual desires can be destructive. Shakespeare writes about them as: perjured, murderous, bloody, full of blame, savage, extreme, rude, cruel, not to trust (Sonnet 129).
Passion, however, if imbued with wisdom, can become an impetus for our affectionate expression of humanity as the Daishonin states: "Even during the physical union of man and woman, when one chants Nam-myoho-renge-kyo, then earthly desires are enlightenment and the sufferings of birth and death are nirvana" (MW-2, 200).

We cannot avoid our passions. But whether, when they arise, we act wisely and compassionately, or foolishly and selfishly, may determine happiness or suffering in life. The spirit to use whatever desires arise as fuel or "firewood" to empower our prayer to the Gohonzon and thus to bring forth wisdom, is the key to making the principle that "earthly desires are enlightenment" a reality. If we leave the "firewood of earthly desires" alone, they will simply remain a source of suffering. Only when we ignite the firewood with the spark of faith in the Gohonzon, can we bring forth a bright flame of wisdom and happiness from within. Through the concept that "earthly desires are enlightenment" the Daishonin teaches us how to create the greatest possible value from our natural desires and suffering, while neither denying them nor abandoning ourselves to them. This Buddhist principle thus offers us a new approach to the problem of human desire—one that is neither self-denying nor hedonistic.

Viewed from the standpoint of delusion—desire does not "equal" enlightenment. But viewed from the standpoint of enlightenment itself, earthly desires are indeed enlightenment. This is because a Buddha experiences desires while maintaining full control of them, always bringing forth their enlightened quality to the fullest benefit of self and others.

Living Buddhism, February 1999, p.6

The Four Virtues of the Buddha - True Self, Eternity, Purity, Happiness

The Four Virtues of the Buddha:
Breaking Out of the Lesser Self

How we view ourselves is reflected in how we see the world and how we treat others. The less sure we are of ourselves, the more we become fixed on ourselves while disregarding others and the world around us. Selfishness is often the flip side of a lack of self-identity. Even when those who are not really sure of themselves try to do something for others, they are often motivated by selfishness. They may be attempting either to make themselves feel needed by others, or seeking some sort of praise, recognition or even the salvation of their souls for their "altruism." Buddhism views altruism as an expression of one's awakening to one's true self and explains that it stems from compassion, appreciation and a sense of interconnection rather than insecurity. The notion of the "four virtues of the Buddha" describes and encourages a holistic view of self, a view that transcends selfishness.

The Buddha, or enlightened one, is said to possess four virtues: true self, eternity, happiness and purity. The original concept of these four virtues, however, predates Buddhism. Brahmanism, the prevailing religion in Shakyamuni's India, taught that the human being has an enduring soul or essence called atman—"the breath of life." Atman, often translated as "self," was viewed as eternal, happy and pure. Espoused by the Brahmans, then India's highest, priestly caste, Brahmanism explained that the supreme purpose of atman was to acquire wealth and honor. So, by making offerings to the deities, people sought worldly gains. Atman, in this sense, may be viewed as self in pursuit of selfish desire.

In his early teachings, Shakyamuni refuted the Brahmanic view of self and in his later teachings revealed his enlightened perspective on the matter. When people are consumed with egotism, no matter how much they seek wealth and honor, the pain of their hunger will not be eased. So from this standpoint, Shakyamuni taught that the self is impure and transient and causes suffering. In the earlier sutras, he explains that nothing remains constant, there is no such thing as eternal self. Because the self was transient and not enduring, the Buddha taught, attachment to it or anything in this impure and fleeting world was the cause of suffering. In his later teachings, which came to be classified as Mahayana, or "Greater Vehicle" teachings, especially in the Lotus and Nirvana sutras, Shakyamuni expounds an entirely new view of self. He explains that one's true self, that is, one's Buddha nature, is eternal, transcending the cycle of birth and death; it is essentially pure and endowed with happiness. From the viewpoint of Mahayana Buddhism, therefore, true self, eternity, happiness and purity are called the four virtues of the Buddha. In this regard, one Mahayana scripture explains: "The deluded beings are attached to their lesser self and thus suffer. Buddhas and bodhisattvas discard the lesser self. As a result, their self is pure and thus called the greater self. Because they think of all living beings as 'self,' theirs is called the greater self."

While Brahmanism justifies attachment to self, Mahayana Buddhism advocates the inner reform to discard one's lesser self and develop the greater self rooted in compassion. The Nirvana Sutra clarifies this point, saying: "The deluded beings view that in this world, self is eternal, happy and pure, but this is topsy-turvy. The Buddha also views that in this world, self is eternal, happy and pure, and this is the truth." Buddhas are those who are awakened to the greater self of compassion. In this expanded vision of self, they see that their lives are connected to others and the world around them. So Buddhas have genuine appreciation for others and are driven by their desire to contribute to the world around them.

Nichiren Daishonin attributes the four virtues of the Buddha to the four leaders of the Bodhisattvas of the Earth. Bodhisattva Superior Practices (Jogyo) represents true self. Revealing true self means for us to chant Nam-myoho-renge-kyo to the Gohonzon, thus manifesting our innate Buddhahood and shedding the lesser self of egotism. Bodhisattva Boundless Practices (Muhengyo) signifies eternity. Through establishing our true self of Buddhahood, we come to understand, perhaps not intellectually but with our innermost heart, the eternity of life, and remain unswayed by our ever-changing circumstances while confidently challenging ourselves. Bodhisattva Pure Practices (Jyogyo) represents purity. Once we are awakened to the greater self of Buddhahood, we are no longer tainted by delusions. With a secure sense of self, we can even positively influence our environment, thus purifying it. Finally Bodhisattva Firmly Established Practices (Anryugyo) signifies happiness—a kind of happiness that withstands all the ups and downs of our lives, including death. Through developing confidence in the Buddha nature as our true self, we free ourselves from trivial concerns for any unnecessary artifice of life and remain at peace with ourselves, knowing that we will ultimately triumph over any obstacle.

It is significant that the four leaders of the Bodhisattvas of the Earth represent the four virtues of the Buddha. As the names of those bodhisattvas indicate, only through our dedicated practice as bodhisattvas—practice dedicated to the happiness of others—can we break through our lesser self and reveal the greater self of Buddhahood. In other words, our bodhisattva practice is the cause for the Buddha's four virtues to manifest in our lives. Yet from another perspective, it may be also said that Buddhas are in essence those who are awakened to their greater self and act for the well-being of others. In this sense, the altruism of Bodhisattva practice is not only the means to overcome the lesser self and develop the four virtues; it is also a direct expression of these four virtues inherent in life, in our Buddha nature. This is why chanting Nam-myoho-renge-kyo, which calls forth our inherent Buddhahood and its corresponding virtues, provides the greatest basis for an altruistic life—a life dedicated to the happiness of others.

The four virtues of the Buddha, from the standpoint of the Daishonin's Buddhism, describe the ideal characteristics of human beings whose view of self is not hindered in any way by selfish ego. Their understanding of self is so encompassing that their own existence and the world around them become indistinguishable. A limited understanding of self, however, leads to egotism, bringing suffering and misery to both oneself and others. True self-knowledge—an awakening to our true, greater self—in this sense is a key to overcoming selfishness.

Living Buddhism, January 1999, p.8