March 31, 2006
Buddhist Words that Mean Mind
Mind & Consciousnesses
Five Skandhas
Eight or Nine Consciousnesses
Ki to Revitalization
There are many different Buddhist terms for mind. I was told that some of these terms seem to have had distinctive meaning in the earlier strata of the Pali Canon ; then tend to become synonyms later on.
Mana, Mano, Manas {Sino-Japanese mana -- a transliteration.}: These all seem to denote the brain and mind. While manas & mano are really grammatical shifts, they are sometimes used to denote the 6th & 7th vijnanas respectively; while mana means the brain itself?
Vinnana/Vijnana {Sino-Japanese shiki}: Translated as Consciousness, seems to denote the mental processes of discriminating and generalizing, discernment, if you will. I think it properly applies to the first six consciousnessness and at least part of the 7th.
Citta {Sino-Japanese Xin/Shin} : Translated as mind, heart, & soul. I equate it with Alaya {conditioned citta} and Amala {unconditioned citta}.
Cittuppada: literally, means genesis of citta.
Alaya: The Warehouse or Storehouse mind. Sanskrit: alayavijnana, Tibetan: kun gzhi rnam shes; Japanese: araya-shiki; the eighth and the most fundamental of the eight consciousnesses established in the doctrine of the Yogacara school of Buddhism.Store consciousness accumulates all potential energy for the mental and physical manifestation of one's existence, and supplies the substance to all existences. It also receives impressions from all functions of the other consciousnesses and retains them as potential energy for their further manifestations and activities. Since it serves as the basis for the production of the other seven consciousness (called the "evolving" or "transforming" consciousnesses), it is also known as the base consciousness (mūla-vijnana) or causal consciousness. Since it serves as the container for all experiential impressions (termed metaphorically as bija or "seeds") it is also called the seed consciousness or container consciousness. -- Wikipedia.org
Amala: Immaculate or Purified Alaya acquired by the Tathagata through merit. In some schemes, a separate pure consciousnesses that is always there, but is obscured by fundamental delusion at the core of alaya.
Ceta: Volition, will, impulse(?), intention (?). This appears to be an aspect of citta associated with sankhara/samskara.
Cetasika: Translated as mental things, mental factors, mental concomitants. There are 52 of these puppies.
Vedana: One of the Five Aggregates (khandhas /skandas). Raw sensation. Translated poorly as feelings. The response to contact between the Six Faculties {shad-indriya} and form/color, sound, odor, flavor, texture, events/patterns.
Sanna/samjna: As one of the Five Aggregates (khandhas /skandas). Perception & recognition of form/color, sound, odor, flavor, texture, events/patterns. Eidolon; an unsubstantial image. Also, in Jainism, instincts or appetite.
Sankhara/samskara: Formation. As one of the Five Aggregates (khandhas /skandas); impulses, intentions, mental formation, mental states, emotions, volition, fabrications. As the 2nd link {out of 12} of dependent origination; karma formations, compositional action.
Sankappa: Intention, motive.
Sati/Smtri {Sino-Japanese Nen}: Attention, mindfulness, mind, thought-moment, determination.
Nama: Name, as in Name & Form {nama-rupa}.
Mind if I smoke?
Mind your manners.
Do you mind?
Make up your mind.
Don't mind if I do.
I have half a mind to ....
Have you lost your mind?
Improve one's mind.
Mind over matter.
Mind games.
Four Cornerstones of Mindfulness.
Nevermind.
March 28, 2006
Mano, Manas & Monkey Brain
Mind & Consciousnesses
Five Skandhas
Eight or Nine Consciousnesses
Ki to Revitalization
Picture these scenarios:
You are driving your car, lost in a reverie or thought.
*You happen to glance at the speedometer, and realize you are speeding.
*You glance in the rear view mirror, and see a red stop light. You do not even recall travelling through the intersection. You wonder if you ran the light.
*You set out to go to the bank, but wind up at the grocery.
So what happened? It appears that most of your attention was focused on something other than driving. Yet you drove succesfully. Most likely, you did not even blow the light. Some part of you was paying attention, saw what was happening, and reacted reflexively, as if running on autopilot. Another part of you was thinking, planning, or daydreaming, etc.
The Vijnanavada or Yogachara School divided the manas/mano mind into two vijnana:
Manas/Mano: These are really the same term and seem mean the brain in general. But in other contexts they can be used to indicate specific mental functions.
Brain Stem-consciousness (manos-vijnana): The aspect of mind that interfaces with the 5 external sensory faculties and operates autonomously or with no conscious effort. Behaviors associated with this are often reflexive. They are apparently instinctive and are modified by conditioning or rote training. The cognitive mind seems to have limited control over this.
Cerebral-consciousness (manas): The self aware cerebral ego-brain that indulges in abstract reasoning and/or emotional drama.
I am going to expand on this. Feel free to comment.
March 25, 2006
The body, heart, & mind
Mind & Consciousnesses
Five Skandhas
Eight or Nine Consciousnesses
Ki to Revitalization
This is a concept I have not devoted any thought to for some time. To begin, Gotama, the historical Shakyamuni, taught that we have six {6} organs or faculties {shad-indriya} that allow us to learn, discriminate, or acquire knowledge {jnana}. These 6 organs are the eyes, ears, nose, tongue, body, and brain.
The contact or interface of these faculties with form {rupa} generates the six consciousnesses {sad vijnana}. These six vijnana or 'divisions of discrimination'' are sight, hearing, smell, taste, touch, and thought. They percieve form/color, sound, odor, flavor, texture, and events/patterns. The sino-japanese for vijnana is shiki.
The Sanskrit term for brain or mind here is manas or mano. It is generally transliterated into the East Asian-Japanese Buddhist lexicon as mana. If we consider the brain, we can see that it functions in various ways. There is the autonomous brain stem function; and there are also cognitive cerebral finctions. This was not lost on the ancients, so there are various Pali/Sanskrit Buddhist terms that are or might be translated as mind. Here are a few:
Manas/Mano: These are really the same term and seem to mean the brain in general. But in other contexts they can be used to indicate specific mental functions.
Sati/smrti: The sino-japanese term is nen, as in ichinen. Depending on context, it can mean mindfulness, attention, or determination.
Manas: I use this to denote the simple mind that all sentient beings possess; that is directly connected with the senses, and operates autonomously. In other words, the brain stem and reflexive nerves.
Mano: I use this to denote the self aware cerebral ego-brain that indulges in abstract reasoning and/or emotional drama.
Citta: For now, I shall call this the creative principle. The sino-japanese term for it is shin (Chinese Xin), which is also used to translate hridaya {heart}. In Chinese, there is one term for mind and heart.
Hridaya: This means the same thing as heart in English with all the same nuances and more. As in English, there is no Indic term that is inclusive of mind & heart, except that heart can be used figuratively to imply certain mental functions, such as rote learning or 'gut level' attraction or intent.
Definitions of heart on the Web:
the locus of feelings and intuitions; "in your heart you know it is true"; "her story would melt your bosom"
the hollow muscular organ located behind the sternum and between the lungs; its rhythmic contractions move the blood through the body; "he stood still, his heart thumping wildly"
the courage to carry on; "he kept fighting on pure spunk"; "you haven't got the heart for baseball"
center: an area that is approximately central within some larger region; "it is in
the center of town"; "they ran forward into the heart of the struggle"; "they were in the eye of the storm"
kernel: the choicest or most essential or most vital part of some idea or experience; "the gist of the prosecutor's argument"; "the heart and soul of the Republican Party"; "the nub of the story"
an inclination or tendency of a certain kind; "he had a change of heart"
affection: a positive feeling of liking; "he had trouble expressing the affection he felt"; "the child won everyone's heart"; "the warmness of his welcome made us feel right at home"
March 23, 2006
Human Revolution
Three-Fold Training
Ki to Revitalization
Kanjin Insight Cultivation
This topic has come up in several fora, and got me thinking.
The distinction between 'human revolution', gradual awakening, and/or the provisional 'Mindfulness' practices on one hand; and 'Sokushin Jobutsu' {Sudden Awakening} and/or 'Insight' practices on the other, IMO, goes to the heart of Buddhism. The former deal with Conventional Truth and daily life; the latter with Ultimate Truth and "Awakening to the Deathless." I think both are important.
I always liked the idea of 'Human Revolution'; but found that it was too general, lacking in specfic content, and maybe too much like 'self help,' positive thinking, or "pop psych" for me to effectively implement. So I have blended it with traditional "samatha bhavana" practices borrowed from Theravadin and other sources.
The Metta Bhavana is especially practical. It blends seemlessly with the Zange practice taught by SGI in the 1980's; as well as the way Human Revolution was taught in the 1970's. By the latter, I mean Tenju Kyoju, Hendoku Iyaku, and Hosshaku Kempon.
Confession & Metta Cultivation
Basically, I have placed an emphasis on overcoming the Three Poisons and other defilements {bonno, klesha} in my life; by cultivating relative merits and virtues. For example:
Greed = Non attachment & Generosity.
Hatred/Anger = Loving Kindness, Compassion, & Patience
Stupidity/Delusion/Ignorance = Discernment, Wisdom & Insight
Envy/Jealousy = Sympathetic Joy, Equanimity, & Generosity
Pride/Ego = Equanimity & Humility
I am not talking about suppressing negative feelings. In my experience, the cultivations really work. Some see this as violating what Nichiren told Akimoto about mixing. Oh Well!
lessening one's karmic retribution
(Jpn.: tenju-kyoju)
The principle that one can experience the effects of bad karma from the past to a lesser degree because of Buddhist faith and practice. In general, Buddhism attributes one's present sufferings to one's past actions or causes that remain in one's life as karma, asserting that one must suffer the effect of every negative cause made in the past. The Mahaparinirvana Sutra, Fa-hsien's Chinese translation of the Nirvana Sutra, states, however, "It is due to the blessings obtained by protecting the Law that they can diminish in this lifetime their suffering and retribution." This passage suggests that, due to the benefits accumulated through faith and practice, one can diminish in terms of both time and intensity negative karmic retribution that would otherwise torment one harshly over a longer period, even several lifetimes. Nichiren (1222-1282) states in his writing Lessening One's Karmic Retribution: "If one's heavy karma from the past is not expiated within this lifetime, one must undergo the sufferings of hell in the future, but if one experiences extreme hardship in this life [because of the Lotus Sutra], the sufferings of hell will vanish instantly. And when one dies, one will obtain the blessings of the human and heavenly worlds, as well as those of the three vehicles and the one vehicle". According to this principle, Buddhist faith and practice may cause one suffering and hardship, but will relieve one of the hellish suffering that is one's due.
From source: The Soka Gakkai Dictionary of Buddhism
changing poison into medicine
(Jpn.: hendoku-iyaku)
The principle that earthly desires and suffering can be transformed into benefit and enlightenment by virtue of the power of the Law. This phrase is found in a passage from Nagarjuna's Treatise on the Great Perfection of Wisdom, which mentions "a great physician who can change poison into medicine." In this passage, Nagarjuna compares the Lotus Sutra to a "great physician" because the sutra opens the possibility of attaining Buddhahood to persons of the two vehicles, or voice-hearers and cause-awakened ones, who in other teachings were condemned as having scorched the seeds of Buddhahood. T'ien-t'ai (538-597) says in The Profound Meaning of the Lotus Sutra: "That persons of the two vehicles were given the prophecy of their enlightenment in this [Lotus] sutra means that it can change poison into medicine." This phrase is often cited to show that any problem or suffering can be transformed eventually into the greatest happiness and fulfillment in life.
From source: The Soka Gakkai Dictionary of Buddhism
casting off the transient and revealing the true
(Jpn.: hos-shaku-kempon)
The revealing of a Buddha's true status as a Buddha, and the setting aside of that Buddha's provisional or transient identity. In the "Life Span" (sixteenth) chapter of the Lotus Sutra, Shakyamuni declares: "In all the worlds the heavenly and human beings and asuras all believe that the present Shakyamuni Buddha, after leaving the palace of the Shakyas, seated himself in the place of meditation not far from the city of Gaya and there attained supreme perfect enlightenment. But good men, it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddha-hood." Through this statement, he discards his provisional identity as the Buddha who first attained enlightenment under the bodhi tree in India and reveals his original enlightenment, or the enlightenment he attained numberless major world system dust particle kalpas in the past.
From source: The Soka Gakkai Dictionary of Buddhism
March 21, 2006
Three major doctrinal innovations of Nichiren Shoshu
The Succession Issue Controversy
On Controversial Taisekiji Doctrine
Posted by rbeck at April 16, 2005 12:00 AM
Revised 02-27-2006
1. Nichiren as the "Inherently Awake Original Buddha of the Infinite Past" displacing "Shakyamuni who Awoke in the Remote Past" as the Object of Worship in terms of the Person.
2. The Ita Mandara of Taisekji as not only the Gohonzon Nichiren intended for the Kaidan, but the actual power source of all valid Gohonzon(s).
3. Nikko as the sole heir, and the successive Chief Priests of Taisekiji as Nikko's sole heirs. This is buttressed by a kechimyaku concept derived from esoteric- oral teachings, in which each successive Chief Priest of Taisekiji receives an exclusive empowerment from the former.
1. Nichiren as True or Original Buddha?
The SGI/Hongaku "True Buddha of the Latter Day" is not the same as the Taisekiji teaching of "Nichiren as the True Buddha of Kuon Ganjo" doctrine. Taisekiji views Nichiren as the "Inherently Awake Original Buddha of the Infinite Past" displacing "Shakyamuni who Awoke in the Remote Past" as the Object of Worship in terms of the Person. I discuss that in more detail here: Nichiren Daishonin's Buddhism?
This differs from Nikko's clearly stated view:
"The Lord of Teachings of Namu-myoho-renge-kyo,
Shakyamuni Buddha enlightened from remote ages past;
which is the reason for Sage Nichiren's Advent in this World"
IIRC, Nichiu {1402-1492{?}), the 8th Chief Priest of Taisekiji, had admitted that Nichiren revered "Shakyamuni Buddha enlightened from remote ages past." But he said this was too hard for the people to grasp, and it was natural for the Japanese to revere "the Sage" {Nichiren} instead {He called him Shonin too}.
I suspect it was Nichikan (1665-1726), the 25th CP of Taisekiji, who decided that "Shakyamuni Buddha enlightened from remote ages past" really meant Nichiren Daishonin. I am fairly sure it was Nichikan who first stated this in terms of Nichiren Daishonin being the "True Form" {honjishin} and Shakyamuni the "Provisional Form" {suijakushin}. This was similar to the way Kokagaku Ryobu Shinto reversed the roles of Dainichi & Amaterasu. Nichikan also argued this in terms of "Ninpo Ikka" {Oneness of person and Law}. He wrote "Nichiren is the object of devotion in terms of the Person."
Either Nichikan, or someone later than him, came up with the idea of the "Original Buddha of the Infinite Past" {as opposed to remote past} and identified Nichiren as this Primordial Buddha. The Original Buddha {Hon-Butsu} of Kuon Ganjo {Infinite Past} sounds like the Tibetan Vajrayana “Adi-Buddha.” So this might be derived from the Shingon-Ryobu Shinto view of Dainichi-Amaterasu as the Hosshin {Dharma-Kaya Buddha}. Tibetan Vajrayana and Japanese Shingon have some common roots.
Personally, I think Nichiren saw the Dharma itself, Namu-myoho-renge-kyo, as the Dharma-Kaya Buddha {Hosshin} and "Shakyamuni Buddha enlightened from remote ages past" as the Sambhoga-Kaya Buddha {Hoshin}. In other words, "Ninpo Ikka" refers to the Unity of the Eternal Shakya Nyorai with the Wondrous Dharma.
One problem here is understanding the non-dual concept of Hongaku, which is natural, innate, or inherent awakening, and that other dualistic term, which escapes me, but means an awakening that is acquired gradually by Samatha practice. Basically, the latter is something we earn through merit; while the former is something we always have, but do not realize, except through Direct Insight. In fact, from the standpoint of Hongaku, we could say we are the True Buddhas and that Nichiren is a transient Buddha.
The other problem is that we are faced with another false dichotomy. My fellow SGI members aften argue that Nichiren did too attain Enlightenment. I agree completely with that. But this is still the Latter Day of Dharma Age of the Buddha Shakyamuni. There is simply no such thing as a separate Wheel-Turning Buddha for each of the three sub-ages (Former, Middle, & Latter). In other words, Nichiren is the function of Jogyo, the messenger of the Juryo chapter, not the Eternal Buddha. That point is not even debatable.
Anyway, Nichiren as "True Buddha of the Latter Day" is non-dual Hongaku thought that developed during the Muromachi Era. "The Common Mortal as the True Buddha" was not unique to Nichiren's followers. It was a trend in all the Japanese school's except Jodo. Taisekiji puts a literal spin on it. An early Nichiren Honshu Priest called Hongaku Nichidai was apparenly the initial source of this mischief; while Nichigen of Nishiyama expanded on it about a century later. Neither Nichiren Honshu nor Nishiyama, both of which are Nikko lineages, have retained these deviations.
Origins of Nichiren as True Buddha
Was Nichiren the First to Chant the Daimoku?
Origins of the Daimoku
Shinbutsu Shugo
Nichiren Daishonin's Buddhism?
Top 10 reasons SGI clings to Nichiren as True Buddha
Nikko's Take on the Honzon:
"The Lord of Teachings of Namu-myoho-renge-kyo,
Shakyamuni Buddha enlightened from remote ages past;
which is the reason for Sage Nichiren's Advent in this World"
2. the "Dai" Gohonzon?
Many SGI members appear to think that there are two choices here. That either Taisekiji's so-called DaiGohonzon is THE special Honzon; and only transcription of it are vaild for practice, or it is basically useless.
There are actually several theories of its origin. I find two of these equally credible. And, BTW, I am fairly sure Nichiu did not forge it; I think it might predate him in some form. And it is unclear if the wooden version even existed that early. And it is the Yashiro Kushishige Daimandara; it NOT the Dai(go)honzon.
In the recent The Living Buddhism, it was stated that only Nikko protected the Dai(go)honzon. In this connection, please see Ryuei's recent April 06, 2005 Blog: "Rebuttal to Eugene Hirahara's Hit Piece in Living Buddhism".
Now, I have pointed out that there is actually an historical Paper Mandala, dated 1274, that was entrusted to Nikko in 1275, that is called the Dai(go)honzon. And of course, Nikko protected it. He was also entrusted with several of the Daimandara Honzon that Nichiren inscribed in 1280. He protected those as well.
There is also a quite old wooden copy of the 1274 Dai(go)honzon, made of Japanese Red Pine, kept at a Honmon Shoshu Temple. There is an eye opening inscrption on the back, dated Octiober 12 1279, with a copy of Nichiren's signature. This was allegedly found among artifacts belonging to Nichimoku's descendents, by Onodera Nichiryo, about 30 years ago. I have been told that these finds included an original draft of the Kanjin-no-Honzon Sho, and the Aizen/Fudo Kankenki.
What the Living Buddhism also did not mention was that the other Elder Priests and even Lay followers were entrusted with special Daimandaras and other Honzon. And they no doubt protected those just as well as Nikko protected his.
In fact The 1280 Daimandara entrusted to Nissho might be the one in the best current condition. And Nissho was also entrusted with one of the two Healing-Mandara Honzons (prayer Gohonzon) of 1276.
And BTW, Taisekiji has not preserved any of the paper or silk Mandaras that were entrusted to Nikko. They do currently own the 1280 Daimandara issued to Nichizen, but they bought that one from Kitayama, about 100 years ago. The original paper Dai(go)honzon entrusted to Nikko has been kept at the non-aligned Hota Myohonji since circa 1346. The other Daimandaras issued to Nikko are at other Fuji lineage temples.
The current Ita Mandara of Taisekji was likely first enshrined there in 1634 or so. Taisekeji was completely burnt down in 1632 and rebuilt.
The Ita-Dai-Go-Honzon Issue:
Taisekiji's Tweaked Translations
The Lower Lower Left Side Memoranda
The Gain & Loss or Benefit & Curse Inscriptions
Gain & Loss Inscriptions on Nichiren Mandalas
Gain & Loss Inscriptions on Nikko's Mandalas
The Taisekiji DaiGohonzon Myth
Gohonzon of Ichienbudai?
Memoranda & Dedications Lower Right Side Dedication Great Mandala Dedication
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3. Nikko as sole successor to Nichiren?
Again, we shall see a false dichotomy at work here. There is an attitude one must either be for Nikko or against him. Not to mention that Taisekiji revisionism distorts Nikko's actual words & deeds. My view is that Nikko was one of Nichiren's closest disciples and a high ranking successor.
The Succession Issue
The Minobu Transfer Document? Part One
The Minobu Transfer Document? Part Two
The Minobu Transfer Document? Part Three
The Ikegami Transfer Document? Part One
The Ikegami Transfer Document? Part Two
The Real Transfer Dox
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Those three doctrines are part of what I am referring to as Nichiren Shoshu mythology. I am not referring to one's daily practice of Faith and Daimoku, which benefits all who practice it, regardless of their sectarian affiliation, or lack thereof.
I agree with this.
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What should interest us is the origin of the Nichiren Shoshu doctrinal innovations cited above. How long have they been the offioial positions at Taisekiji? Have any other temples ever embraced them?
I am assuming that the "Three" derive from the teachings of Nichikan {1665-1726}, and have pretty much held sway at Taisekiji Temple since his time. I do not anticipate looking into this in any detail in the near future.
It also appears that a different version of the "Three" were advocated by Nichiu {1402?-1482?}, who was the 8th Chief Priest of Taisekiji Temple. I have not read his teachings in detail. They were recorded by one of his followers. At this point I have a general idea.
**Their concept of kechimyaku appears to be an expansion of Nikko as exclusive successor. I am not sure if that even dates back to Nichikan? This, I guess, is the 4th controversial Nichiren Shoshu mythologiy, and the only one that SGI disputes (at least in part)?**
At present, SGI seems to promote a watered down version of these that is in a state of flux. Other than the coerced public statements, the Gakkai spin on these has always been less than literal.
May all Beings be at Ease;
Even the ones I am currently mad with.
robin
Posted by rbeck at April 16, 2005 12:00 AM
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Comments
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Hi Robin,
Thanks for writing this. It helps me to fill in some of the gaps in what I have written about it. I am interested in the sources of your information - esp. concerning the development of the Nichiren as Buddha doctrine and also the info about the various Daimandaras entrusted to Nikko.
Also, the kechimyaku concept is not just Zen like it is very much a part of Zen and Tendai and other schools as well. In fact, the very same word is used. My guess is that it started with the T'ien-t'ai school as they were the ones who invented the legend of the 24 patriarchs in India. The Zen school then extended that with Bodhidharma as the 28th patriarch who came to China as the first Chinese patriarch. All of this is clearly in violation of the historical Buddha's refusal to appoint a successor according to the Mahaparinibbana Sutta of the Digha Nikaya. Rather, the Buddha said that his Dharma and Discipline (the Vinaya) would teach the Sangha after his death. This means that the mainstream Nichiren Buddhist idea of inheriting the Dharma directly from the rolls of the Lotus Sutra is probably more in line with the historical Buddha's intentions than any "blood lineage" concept.
Namu Myoho Renge Kyo,
Ryuei
Posted by: Ryuei at April 13, 2005 09:22 AM
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Ryuei wrote: "Thanks for writing this. It helps me to fill in some of the gaps in what I have written about it. I am interested in the sources of your information - esp. concerning the development of the Nichiren as Buddha doctrine and also the info about the various Daimandaras entrusted to Nikko."
reply:
I will answer in a general way. I do not have any dramatic new sources. What I have had was the time and inclination to sift through what I can find. And that is every scrap of data, no matter how useless it looks on the surface.
To track down a specific source, and explain how I read it, I would need to go into into a lot of minutia. You are certainly one of the best 'base line' sources. If it appears I am filling in gaps, it is because that is what I do.
My method is a synthesis of all the research I can find on the Nichiren's life and the Gohonzon. As you might agree, it appears that a good deal of this was published on line, by members of Kempon Hokke, with their own agenda in mind. I have found what you and Chis Holte have written to be refreshing, in that you are both seem impartial.
It may sound a bit harsh, but with some of the other material, I simply delete out anything that does not pass the 'smell test' and/
or 'giggle factor'.
I also read everything I can find by Murano, he seems very cryptic. What he writes seems terse, and implies more than he states. In that respect, his style is like a mirror of Eddie Chai's -- both are aggravating. Anyway, Murano is my 'base line' source on the origin of the Nichiren as True Buddha deviation. From there, it is figuring out what the heck he meant, and how it fits in the big picture.
More recently, I had some useful discussion with Eddy Chai, the cheshire cat, and a little with Reverend Tarabii. And I have gleaned everything I can from the on line Gohonzon Shu.
Also, the Kawabe Memo. And also the information, much of it tourist information, published by the Nichiren Temple web sites. Looking at their pictures is even helpful, to generate 'insight'.
Also, the legends about Nichiren, from your own school, that I find archived on the web are useful, if excessively wordy.
What would be real useful right now would be full translations of Nikko's letters and some of the Gosho that Lamont and Eddy cite. Basically, I get snippets, followed by a conclusion, that starts with "there can be no doubt", "it is obvious", or something like that. And, of course, it is never obvious at all. At the very least, there is wiggle room in interpretation.
That much IS obvious.
Another thing that would be useful would be a full translation of the Gohonzon Shu. All the notes, plus the inscriptions. Also Nikko's Gohonzon, and any wriiten by the other Elders. Then the information, dates, names, etc, could be cross referenced with the Gosho, and historical time lines.
Finally, I apply my own insight. I toss various alernative explanations around in my head, or on screen, to see what works with the various time lines.
I use Reverend Tarabini's chronology and lineage chart as sort of a base line, because they are easy to follow. He does have a major error in the latter -- he mis-identifies Honmon Shu (Nishiyama) as Honmon Shoshu (yokohama-shi fujisan honmonji).
Most of the sources I have used are in the links section of Nichirenpix. The method I used to organize those links reflects the method I used to study the data, which was to TRY to follow Nichiren's foot steps and match events with Gosho.
Another finally, the method and approach I am using allows me to incorporate new information that contradicts earlier conclusions. Nothing is either/or. Merging and Renconciling conflicting data is what I do.
robin
Posted by: robin at April 13, 2005 09:16 PM
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Whew! I am glad you have time to do all that. I think we share a lot of the same sources up to a point. That point was when I wrote my articles on the Fuji school at Ryuei.net. Then I turned to other things. I am glad you have been following up on stuff and putting the pieces together.
If I may be so bold, would you mind tracking down the sources of the story that Nichiren's disciples destroyed or recycled his letters after he died? Where the heck does that come from? I have only heard it from SGI sources but I have never seen any basis for it.
Namu Myoho Renge Kyo,
Ryuei
Posted by: Ryuei at April 14, 2005 09:48 AM
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In reply to Ryuei,
Gosh, I just spotted more typos rereading the blog.
On this:
"If I may be so bold, would you mind tracking down the sources of the story that Nichiren's disciples destroyed or recycled his letters after he died? Where the heck does that come from? I have only heard it from SGI sources but I have never seen any basis for it."
Give me a few days. I was hoping you or Brian might know. My hands really need a brief break from typing right now. I think I might raise this at irgosho and the GohonzonForum in a day ot two.
It had been years since I heard that story until Dave brought it up at SGI. I do not even recall the context. Maybe Charles knows something?
The story makes no sense since most of the letters Nichiren wrote in common japanese are preserved at Nakayama? I think.
robin
Posted by: robin at April 14, 2005 09:14 PM
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i am an idiot
Posted by: idiot at May 7, 2005 04:33 AM
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Hi 'idiot';
Why do you call yourself that?
Posted by: robin at May 7, 2005 04:00 PM
March 16, 2006
Hannya Haramita Shingyo
Heart Sutra in Japanese
On Chanting Meditation
Wisdom Cultivation
Play Time 2:21. 2210 KB mp3. dpxmembersonly or hannyam.mp3 ... Play Time 2:24. 2264 KB mp3 dpxmembersonly
March 15, 2006
Prajnaparamita Hridaya Sutra
On Chanting Meditation
Wisdom Cultivation
Heart Sutra in Sanskrit
I have found this 'wisdom' chant to be an effective balance for the Mahakaruna Dharani .
The Heart Sutra is the shortest and the most popular sutra in Buddhism. The six hundred volumes of the Maha Prajna Sutra are summarized by the Diamond Sutra in around 5000 words, and the Diamond Sutra is summarized by the Heart Sutra in around 250 words. The Heart Sutra is regarded as the summation of the wisdom of Buddha. It expresses perfectly the insight attained by non-attachment, the doctrine of emptiness. -- Introduction to the Heart (of the Prajna-Paramita) Sutra
This .swf clip is kewl: at Fodian Sanskrit in .swf ........ The Fodian mp3 is a slow download. If you join dharmapix with a yahoo ID, or are already a member there, you can open it or download it faster here. We also the same sanskrit reading there in mp3: heart sutra sanskrit.mp3
More:
3058K (心經)3058K (Heart)mp3
March 13, 2006
Heart Sutra in English
On Chanting Meditation
Wisdom Cultivation
As I mentioned in an earlier entry, in my own life and praxis, I am gradually replacing SGI training with the traditional samatha practices of Buddhism. This left me with somewhat of a dilemma, since there are several chanting meditations that I enjoy, but are probably Insight-Wisdom genre, rather than samatha cultivation. This includes some of the esoteric mantras. I want to be clear in my own mind what I am doing. As I advise others: For best resuts, I recommend learning the meaning & purpose of each chant, and matching it with the proper mandala, honzon, or other visualization.
The distinction between calming & concentrtion {Samatha} meditation and insight-wisdom-midfulness {vipassana} cultivation is subtle. One difference is a shift from cultivations {bhavana} toward meditation on "the three signs" in traditional Vippassana; or in the Prajna-Paramitta, on the Emptiness of all Phenomenon.
Another is that Samatha Bhavana still assumes a substance to self & others; while Insight Meditations transcend the Realm of Form. Also, in the former the idea is to overcome the Five Hindrances; in the latter, the goal is the eradicaton of the Five Kleshas -- or in the Vajra, perhaps transmutation of them.
Of all the chants in these wisdom/vajra genres, there is one short sutra and one vajra [or two] mantras I indulge in. The Sutra, is of course, the short version of the Heart Sutra. It is known as Bhagavata Prajna Paramita Hridaya Sutra in Sanskrit, and Hannya Haramitta Shingyo in Japan. There are sound files of Japanese, Cantonese, Mandarin, Korean & Tibetan readings available. I prefer the English & Hybrid Sanskrit versions.
There is no mandala per se, that I know of, specific to the Heart Sutra, or its mantra. I think the Japanese Zen schools that stress the Heart Sutra might enshrine the historical Shakyamuni on the altar?
.................Heart Sutra English Real Player version .......................................................... Heart Sutra English MP3
Click sound links to play, right click to either download or open in a new window. {If sound file links are blocked, try again later.} Or if you join dharmapix with a yahoo ID, or are already a member there, you can access the mp3 here dpxhs1a.mp3 or the .ram here dpxhs1.mp3
The original host site is The Kwan Um School of Zen. Scroll down, they have a Korean reading too.
Jesus on Emptiness & Awakening to the Deathless
"Jesus said: He who uncovers The significance of these words Shall not taste death. ... Know what is before you. That which is hidden will be revealed. ... This Heaven shall pass away and that above shall pass away. The dead no longer live. The living no longer die. ... When you were one You were made two, but when you are two, what are you going to do? ... I shall give you what no eye has seen, No ear heard, no hand touched nor any heart received." -- from The Gospel of Thomas as Translated by Nancy Johnson
If you need Real Player: Free Real Player For Real Player presentations (.ram) Real Audio/Real Video (.rm) Search VERY CAREFULLY for the link on their the link on their page that will read say something like "FREE Real Player" or "DOWNLOAD our FREE PLAYER".
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Comments Follow: New Comments may be added if open ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Robin:I (we) will all be very interested in your reporting on the nuances of other meditational methods and states of consciousness. You are adept at Daimoku samadhi and it will be fascinating to read of the various subtleties of the various trance states. We need an evolved lingo for descriptions of these levels and other nonlocal events. I believe this site is making a significant contribution to that process.
Charles
Posted by: Charles at August 8, 2005 04:46 PM
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Charles,
My head is intact, so far.
By the way, the Heart Sutra is a good way to learn to chant in English and Sanskrit. That is one reason that it attracted me. I might also later on link versions in several dialects -- Japanese, Korean, Mandarin, & Cantonese.
I am now using my own remote file sharing and
storage sites for sound files & pix.
In the entry, there is a link to the only sanskrit version I have heard. The source is unknown.
Also an English version from a Korean Group that has been shared around the web for a while. I finally found & have linked the orginal source.
Posted by: robin at August 8, 2005 06:12 PM
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Robin
I was wondering why you added quotes from the Gospel of Thomas to your post. The reason I ask is that prior to becoming a Sokka Gakkai Buddhist in Tokyo 18 years ago I was a catholic. Over the last 2 years I decided to take a very long hard look at Catholicism from the Buddhist perspective and from the perspective of the form of Buddhism I have been taught here in Japan. I recently read the Gospel of Thomas, along with the entire finding from the Nag Hammadi find. I was very taken with the strong parallels between it and Buddhist writings. On the basis of this, I read a book called The Secret Years of Christ, which talks about Christ's journeys in Kashmir prior to returning for his Crucifixion. I was amazed at all the Buddhist documentation that exists to support these journeys and the fact that he studied many form of Buddhism in the region. As you can guess, I am also currently working through the PR, facts, and misleading information I have been taught. Thanks for a very informative Blog. Keep up the good work.
Peter Kearney (Tokyo)
Posted by: Peter Kearney at August 9, 2005 02:43 AM
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Hi Peter,
I was taken by the fact, that if excerpts are taken from the GoT, then it looks like a non-dualist, innate anlightenment text. Moreover, the excerpts I chose read like the Heart Sutra.
In the entry on Mikkyo & the Samaya, what Jesus is quoted as saying about the Pharisees reminds me of Saicho's and Nichiren's critique of Shingon Elitism. If I recall correctly, Nichiren spoke of 'Thieves of the Dharma.'
Even if there was no Buddhist influence on Jesus, or any cross pollination, there is clearly a similar feel to the wisdom teachings attributed to him, and the Wisdom {Prajna/Hannya} teachings of Buddhism.
I do think the 'no connection' theory is less likely than the 'direct connection' theory. But the latter is best viewed with some skepticism.
Thanks for the comments,
With Metta/Maitri/Apage,
robin
Posted by: robin at August 9, 2005 03:28 AM
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Hi Robin,
Thanks for your blog, it is a great resource for us. This entry brings to mind Roshi Glassman's commentary on the Heart Sutra in his book "Infinite Circle" - I'd like to share an excerpt which as a Nichiren practitioner has helped me to understand that we really have much more in common with other Buddhist schools - particularly Zen, that we think.
Roshi Glassman:
Some people say it's not necessary to read the Heart Sutra in its English translation, that the essence of this Wisdom literature can be achieved by just chanting it in the original Sanskrit. Before I review the meaning of the title [daimoku], let me say that when you truly just chant the Heart Sutra, all of it is contained in the act of just chanting. When we chant in such a way that nothing else is happening, all our mental and physical energies are are condensed into just being the sound...If we put all our energy into just chanting in this manner, there is no separation, and that state of no separation is the state of sunyata, or "emptiness," or what I also call not-knowing... In a way, the whole text - as well as all of Zen teaching - is summed up in this title.
Posted by: tropicalotus at August 9, 2005 09:24 AM
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For Peter:
You mentioned that you read "The Secret Years of Christ,"
There is another book along the same lines, but may be out of print now called, "Jesus Lived in India: His Unknown Life Before and After The Crucifixaion," by Holger Kersten, Element Books, Great Britain, 1994, ISBN# 1852305509. This book has been severely bolasted by critics (traditionalist Christians), but this has the ring of truth to it like one of those big kaikan bells.
It goes into depth about how the magi found Jesus, just like the Tibetan Monks find reicarnated lamas. It delevs very deeply into the "missing years," where he recieved extensive religious training in Buddhism and the Vedic traditions in India. And goes so far as to give precise details supported by very compelling evidence that Christ actually survived the crucifixtion, and was later, after meeting with his disciples behind closed doors, returned to India with his mother and Mary Magdeline to continue his life, where he died at around 80 years old. There is actually a shrine there surrounding his coffin. Oh, and there is sooooo much more on it. If you can find this book, it will surely fill in some gaps in your research.
Charles
Posted by: Charles at August 9, 2005 03:45 PM
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From an earlier thread:
Comments
Hi, Robin - thanks for the links. Ir 3ecently bought myself a CD of some very melodic and beautiful chanting of the Heart Sutra - picked it up at the Hsi Lai Temple here in LA ( the temple famed for Al Gore's fundraising gaffe in 2000). Anyway, what I really enjoyed about your links and my new CD is the melodic and musciaol quality of the chanting. After 20 years of droning at the same pitch, anf believing that was the "only" way to do things - this is very refreshing. I look forward to more from you. Best, Byrd in LA
Posted by: Byrd in LA at March 15, 2005 01:11 PM
Hi Byrd,
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Thank you for the comments. We have a mettawaves yahoo group that has some research & screening samples of the Heart Sutra in several languages. I chant it some in English and am learning a sanskrit version.
http://groups.yahoo.com/group/dharmapix/
Posted by: robin at March 15, 2005 09:43 PM
March 09, 2006
Seven Syllable Kuan Yin Mantra
Kuan Yin Chanting Meditation
The object of reverence for this meditation is the modern, female Kuan Yin, aka Bodhisattva, Goddess, or Mother of Mercy. The mantra is Na Mo Kuan Shih Yin Pu Sa. The spiritual purpose is to cultivate the virtues of mercy, forbearence, nurturing, etc. Note that the Chinese word for mercy is a combination of the characters for Metta and Compassion; pronounced Jihi in Japan.
The rationale for a female Avalokitesvara apparently comes from the 33 forms in the Universal Gate Chapter of the Lotus Sutra. I was told that the gradual evolution of the modern two armed female form begins in China, between the 6th and 10th Centuries CE. I came across an interersting looking work that discusses this transformation:
THE CREATION OF GODDESS OF MERCY FROM AVALOKITESVARA
"Avalokitesvara who is a male Bodhisattva in India was transformed into a goddess in a Chinese male oriented society. ... The transformation does not appear to have come about suddenly. The male Bodhisattva was gradually given an ambiguous form so that people saw what they desired to see. If we examine the iconographic representations of the goddess in China and elsewhere, the paintings and statues of this Bodhisattva initially did not reveal this change. The female anatomy was conspicuously absent, but from a graceful body structure one could feel the feminine element. At the same time the male characteristics of moustache and beard were also visible in the form of tendril like lines. Even these vanished in the sculptures of the Dazu caves where they appear to be completely female. " -- BAGYALAKSHMI
The earliest depictions in China are male, even though they look feminine to us -- sort of like a man dressed in drag. Actually it was normal macho attire for Hindu male royalty. But this ambiguity was apparently not lost on the Chinese, since their early iconographers often added a moustache, maybe in an effort to avoid gender confusion?
The original female Kuanshihyin was most likely a blending of Tara & Chenrezi. There is also cross pollination with a Taoist Princess, and later on, the Virgin Mary. There are 33 iconographic forms in Chimese Art, and said to be 33 more esoteric forms. The eclectic evolution continues in New Age circles, as Kuan Yin meets Isis, Yameya, Guadalupe, and other goddesses.
The Mantra:
The name Kuan Shih Yin is Kumarajiva's direct translation of Avalokitesvara.
Namo/Namu: A transliteration of Namah, neaning "Hail". It has come to connote devotion, reverence, or taking refuge, as well as actually invoking a a spiritual presence.
Kuan/Guan/Kwan/Kan: Observe, see, regard, pay heed.
Shih/The/Se/Ze: The World.
Yin/Am/Um/On: Sound, Cries, Voice.
Pusa/Botat/Bosal/Bosatsu: A transliteration of Bodhisattva.
This is chanted with the spirit of a loving mother calling her lost child. I do not chant this to ask for blessings; I chant to cultivate the same compassion embodied by Kuan Yin. Hail! Regard the World's Cries, Bodhisattva.
The Iconography:
Often, she is seen standing on a lotus pedestal, holding a willow branch in one hand and an amrta bottle in the other. The willow and bottle might be replaced with a lotus flower and a scroll. Or a lotus staff/sceptre. Or she might be holding a Baby representing Maitreya, the Coming Buddha. Or a hare. Or she is with with two children, a sister and brother from one of the wonderful legends. At times, she is riding her dragon. Or, less often, a tortoise, lion, garuda bird, or fish. The variations are too many to cover here.
She is also shown in several seated postures. The most commom are the Royal Ease posture, with one knee raised, and the Lotus Pose; with hands in her lap; the meditation gesture. I have seen some where she is kneeling on one knee, a pose for making offerings. Or rarely, she is reclining.
Symbolism
The bottle or vase holds Amrta, an ambrosia or nectar of immortality, often associated with Soma. Or, sometimes, it is said to hold healing holy water. The willow branch is used to disperse the amrta of Buddha Dharma to suffering beings. The willow bends without breaking, symbolizing upaya/hoben or a flexible approach.
Download Video 86044 KB Real Movie {rm} file. Use "right click". You will need File Space, & Patience, Broad Band helps.
Visit the Original Home of Kuan Yin Pictures on the web: Kuan Yin Info and Pictures.
Stream 7sylksymantra.m3u..... 7syl.ram...Club Buda NWGYPS Kwan Yin Chants Club Buda sound files.
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Kuan Yin Avalokitesvara Sound Track repeat plays the mantra. Has some good pix and excellent explanations.
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Avalokitesvara Bodhisattva Photo Gallery Has large collection of 3.5 X 6.25 images. The repeat play sound track is the 7 beat mandarin invocation of Avalokitesvara Bodhisattva
KuanYinAssociation · Kuan Yin Association ksyart · Kwan Shih Yin Art
I have re-initiated a study of the manifold artistic and iconographic forms of Kuan Yin at ksyart · Kwan Shih Yin Art. So far, collections of Four Armed Chenrezig - Cintamani Avalokitesvara and 1000 eyes and 1000 arms Avalokitesvara - Sahasrabhuja Sahasranetra Avalokitesvara are up. A Willow Leaf Kuan Yin - Bhaisajya-raja Avalokitesvara collection has been started.
March 08, 2006
Om Mani Padme Hum & Four Armed Chenrezig
Ki to Revitalization
Six Beat Mantra Powered Visualization
Twenty Minutes to Samadhi through
Mantra Chanting & Mandala Visualization.
Chanting Meditation
Metta-Karuna or Jihi Cultivation
Brahma Vihara
The object of contemplation for this Chanting Meditation was possibly originally a popular form of the esoteirc 6 armed Cinta-mani Ava-loki-tesvara. In Tibet, his name is Chen-Re-Zi(g). The mantra is Om Mani Padma Hum. Avalokitesvara, the Bodhisattva of Great Compassion, is important in most, if not all, Buddhist traditions, as well as eclectic New Age movements. Kuan Yin {short for Kuan Shin Yin Pu Sa}, is the most common Mandarin Chinese name. Avalokita means 'gazing down' and isvara means 'lord' in Sanskrit. According to the Lotus Sutra, Avalokitesvara can appear in many different forms, male or female, and many postures. In Tibetan Buddhism, Chenrezig or Avalokitesvara is always male, with forms of Tara being either his Tantric consort or popular female form.
The Four Armed Chenrezig Mandala
If you gaze at the Four Armed Chenrezig, you can see he is seated in the Double Lotus Posture called Padmasana. In his left hand (your right) is the Padma, the blue/purple Lotus. In the right hand {on your left}, the Buddhist Rosary, Japamala or Ojuzu. The hand holding the Lotus signifies the Wisdom of Excellent Observation; while the one holding the Rosary signifies the Wisdom of Mirror Clarity. His other hands are in the Gassho-Lotus or Cupped-Prayer (Namaskara-Padma, Anjali) Mudra. They cup the Cinta-Mani, the Priceless Gem Of Perfect Wisdom.
sounds: ........... OmMani.wma ... OMM.ram ...
The Om Mani Mantra:
This link will take you to the first place I chanted using on line media aids. The Dharma links previously hosted by kagyu-medialab.org have been moved to dharma-media.org.: MANTRA OF UNIVERSAL COMPASSION Link
Om = Universal Harmony
Padma/Padme = Padma, the Blue/Purple Lotus
Mani = The Priceless Jewel (Cintâmani or Nyoihôshu)
Hum/Hung = Waves of Jihi, or Mercy; Metta & Karuna
The Prayer:
One purpose of this mantra is to cultivate the four immeasurable or limitless thoughts. These are the practical application of the Four Divine Attributes or "Palaces of Brahma".
Four Limitless Thoughts:
May all sentient beings, boundless as the space, have happiness and the causes of happiness.
May they be liberated from suffering and the causes of suffering.
May they never be separated from the happiness which is free from sorrow.
May they rest in equanimity, free from attachment and aversion.
The Meditation
One can sit cross legged, kneeling, or in chair. If this is done for longer stretches, it should be mixed with walking meditation. Twenty minutes is a normal sitting session. The hands start in Gassho, but can be dropped into the Dhyana Mudra. Press your palms together, slightly cupped, fingers joined, in front of your heart. Focus on intoning the Mantra for at least 20 minutes -- Om Ma Ni Pad Ma Hum. Feel the waves of Jihi (Metta & Karuna) spiral up from your heart, rippling outward, rotating like the prayer wheel, in a clockwise direction, eventually filling up the Universe.
Variation: Visualize Om = Brow, Ma = Throat, Ni = Heart, Pad = Left Shoulder, Me = Right Shoulder, and Hung = Gut. This ceates two axes on which the energy waves rotates in a clockwise direction; from left to right.
Mantra Driven Chakra Visualization.
Next, try something different with this meditation. The clockwise rotation is the same. But now; Om is the Crown/Third Eye Chakra. Ma is the Throat and Ni the Heart. Pad the Gut and Me the reproductive glands. Hum is the legs, feet, and grounding to the Earth. Feel the Six Beat Mantra pulsate down through these Chakras, awakening hidden energies. Our body IS the Prayer Wheel.
While we are chanting, each beat of a six beat mantra corresponds to one of six physical chakras:
6. The Brow - Om = Universal Harmony
5. The Throat - Ma
4. The Heart - Ni = Mani; The Priceless Jewel Cintâmani or Nyoihôshu
3. The Solar Plexus - Pad
2. The reproductive organs. - Ma(Me)= Padma; the Blue/Purple Lotus
1: The Root - Hum (Hung) = Waves of Jihi, or Metta & Karuna
Purification of the Senses; More
The 6 beats also correspond to the 6 tusks of Samantabhadra {Universal Virtue} Boddhivattva's Elephant. {See the Meditation Sutra} These symbolize the 6 sensory organs, the six {6} paramitas, and the six {6} dharma realms (of Samsara).
The six sensory organs are the eye, ear, nose, tongue, body and mind.
The six paramita (haramitta) are generosity [or charity], self-discipline {Ethics, Morality}, patience [or forbearnce], effort [orenergy], meditation [or concentration/mindfulness/insight] and wisdom.
There are Six Creatures that represent the Six Perfections. These are:
1) The lion: wsdom {prajna}
2) The elephant, concentration (samadhi)
3) The dwarf, effort (virya)
4) The makara, forbearence (kshanti)
5) The naga, ethics (sila)
6) The garuda, generosity (dana)
The 6 Dharma Realms:
Om purifies pride or conceit {mana}- the divine realm, heaven
Ma purifies envy & jealousy {irsya}- the realm of demi-gods, asura
Ni purifies lust {kama} - the human realm
Pad purifies stupidity or delusion {moha}- the animal realm
Ma transforms greed {lobha} - the realm of hungry ghosts, preta
Hum transforms hatred and anger {dvesa} - the hellish realm.
More Paintings {Click Thumbnail image to enlarge}:
More Sample Sound Files
Kwan Shih Yin Art Members Only ksyart: ... 729 KB .wma 6word00.wma ... 92 KB Wave 6word1 ... 98 KB .mp3 6word2 ... 18 KB .ra 6word3.ra ... 1 KB .ram 6word4.ram ... 1 KB .ram 6word4.ram ... 1 KB .ram 6word6 ... 62 KB .wma 00.23 6word7.wma ... 141 KB .wma 00:54 6word8.wma
I started doing this chant because I was troubled by suppressed negative emotions; such as enmity, nursing grudges, envy, and even religious bigotry. So it seemed like cultivating the Four Immeasurables -- of Loving Kindness, Healing Compassion, Generosity of Spirit, and Equanimity --in my own heart ---, was a good approach. As a Soka Gakkai member and Nichiren Buddhist, I called it my "remedial practice."
I was not praying to any Bodhisattva or God(dess) outside of my being. I had a general thought that "shoten zenjin", or Tutelary Buddhist Deities, in the form of the laws of nature, tended to protect those who live in harmony with the Dharma. But I also saw belief in the existence of supernatural beings {who are said to dwell in the Desire, Form, & Formless Heavens, and even the ethereal Nether Realms} as Mythical Symbolic Imagery at best; or vitality draining superstitious nonsense, in its more common manifestation.
My direct experience, which I have been able to replicate, has opened my mind/heart a little. Perhaps these ascended beings do exist? Perhaps they are almost omniscient, at least compared to me? But still, they are simply other beings dedicated to the Dharma. I do not see them as "G-ds" to fear or entreat. I prefer to think of them as influential, respect worthy, venerable Dharma Friends. "I got friends in high places?"
Nichiren Perspective
nichirenpix · Nichiren Buddhist Art & Culture
The Cinta-Mani is also important in the Life of Nichiren Daishonin. He mentions receiving this same Mani (Jewel) from Bodhisattva Kokuzo, while he was a student at Seichoji Temple. He states that this is what enabled him to master Buddhism:
"I Nichiren, was a resident of [Sei-cho-ji on] Mount Kiyosumi in Tojo Village in the province of Awa. From the time I was a small child, I prayed to Bodhisattva Space Treasury, asking that I might become the wisest person in all Japan. The bodhisattva transformed himself into a venerable priest before my very eyes and bestowed upon me a ***jewel of wisdom as bright as the morning star***. No doubt as a result, I was able to gain a general mastery of the principal teachings of the eight older schools of Buddhism in Japan, as well as of those of the Zen and Nembutsu schools."
The Padma Lotus also plays a role, as one of three omens coinciding with Nichiren's birth:
"When Nichiren was born, three mysterious phenomena occurred. A spring welled up from the garden and the water was used for his first bath(Tanjosui). At the same time, blue padma lotus flowers bloomed on the beach (Renge ga fuchi), and many sea bream (tai) surfaced in the bay (Tainoura)."
March 07, 2006
March 06, 2006
shin-myo jang-gu dae-da-ra-ni
Great Compassion Chant in Korean
On Chanting Meditation
Karuna Cultivation
Brahma Vihara
The Kwan Um School of Zen ................. Catskill Zendo
ksyart · Kwan Shih Yin Art --- Great Compassion Chant Korean 602 kb .ram . Play time 4:54 ksyartmembersonly
March 05, 2006
Dai Hi Shin Darani
Great Compassion Chant in Japanese
On Chanting Meditation
Karuna Cultivation
Brahma Vihara
In Japan, Avalokitesvara is traditionally male and known as Kan-ze-on, or, elided, as Kan'non. Kan-ji-zai is alternative name and a more literal direct translation. The 1000 arms & Eyes form is Senju-sengen Kanjizai or Kanzeon; with eleven faces, plos 1000 arms & Eyes, it is Juichimen-senju-sengen Kanzeon.
The traditional Japanese Buddhist Schools are oldest (5th or 6th C?) and were imported from Korwa. There were 6 "Nara" schools. Flower Garland (Kegon) was one of those, and Kanzeon is one the four {4} Great Bodhisattvas of that School. There is a Nara Era legend of a monk was who praying and meditating at a mountain near Nara City, when he felt the presence of Kanzeon. So he built a shrine. Soon people from all over Japan began making pilgrimages to this holy site.
The Shingon and Tendai 'Hieian' Schools were brought directly from China by Saicho & Kukai. Next, Zen and Pure Land Buddhism, both from China, and derivatives of Tendai, became popular during the Kamakura Era, and, by then, the Chinese Kuan Shih Yin was female. Then the feminine Kannon "Mother of Mercy" is a much later Christian influence. So, in Japan, there is a very convoluted mix of icons and practices related to Kanzeon.
Line by Line romanized text
Sanskrit Mahakaruna Dharani Long Version
Mandarin Da Bei Zhou
Japanese Dai Hi Shin Darani
English Translation
As you can see, the Chinese & Japanese are transliterations of the Sanskrit text.
Na mo .. rat na tra .. ya ya Na mo a rya va ava lo ki te sva ra ya Bo dhi sat tva ya
na mo ho la da nu do la ye ye na mo o li ye po ..... lu je di sho bo la ye pu ti sa do po ye
na mu ka ra ta no to ra ya ya na mu o ri ya bo ..... ryo ki chi shi fu ra ya fu ji sa to bo ya
Hail the three treasures. Hail Noble Avalokitesvara Bodhisattva
Ma ha sat tva ya Ma ha ka ru ni ka ya Om Sar va ab ha yah Su na dha sya Na mo su
mo ho sa do po ye mo ho .. jia lu ni jia ye an sa bo la fa yi su da nu da sia na mo si
mo ko sa to bo ya mo ko .. kya ru ni kya ya en sa ha ra ha ei shu ta no ton sha na mu shi
Mahasattva, Bodhisattva of compassion! Om, to one who is all fearless & benevolent. Hail
krt ve ma ma Ar ya ava lo ki te sva ra gar bha Na mo ni la kan tha Si ri
ji li do yi mung o li ye po lu ji di sho fo la ling to po na mo nu la jin cho si li
ki ri to i mo o ri ya bo ryo ki chi shi fu ra rin to bo na mu no ra kin ji ki ri
the heart of the Noble Avalokitesvara. Hail one with a blue neck,
ma ha bha dra sra me Sar var tha su bham A je yam Sar va sat tva na mah var ga
mo ho po do sha me sa po wo to do shu pung wo si yun sa po sa do na mo po sa do na mo po che
mo ko ho do sha mi sa bo o to jo shu ben o shu in sa bo sa to no mo bo - - - - - gya
Great auspicious ashram, full of pure wealth/skill, making all sentient beings victorious and purifying
Ma ha dha tu Ta dya tha Om a va lo ke Lo ki te Ka la te Ha ri Ma ha bo dhi
mo fa to do da dzo to an o po lu si lu jia di jia lo di i si li mo ho pu ti
mo ha te cho to ji to en o bo ryo ki ru gya chi kya rya chi i ki ri mo ko fu ji
all Realms of Living Beings. A Thus One, Om, One who sees all, who is in the world but transcends. Hari. A Great Bodhi
Sat tva Sar va sar va Ma la ma la Ma si Ma ha hrd a yam Ku ru ku ru kar mam Ku ru Ku ru vi ja
sa do sa po sa po mo la mo la mo si mo si li to yun ji lu ju lu jie mong du lu du lu fa she
sa to sa bo sa bo mo ra mo ra mo ki mo ki ri to in ku ryo ku ryo ke mo to ryo to ryo ho ja
sattva. All. All. Garland. Garland. Great Heart! Triumph Triumph Success Accomplishment, accomplishment.
ya ti Ma ha vi ja ya ti Dhara dhara Dha ri ni su ra ya Cha la chala Ma ma bhra ma
ye di mo ho fa she ye di to la to la di li ni shi fo la ye zhe la zhe la mo mo fa mo
ya chi mo ko ho ja ya chi to ra to ra chi ri ni shi fu ra ya sha ro sha ro mo mo ha mo
Great Triumphant success! Stand beside, stand firm, in the Sun. Shake! Shake! From evil delusions
ra Mu ktir E hi e hi Chin da chin da Har sam pa ra cha li Ba sa ba sam pre sa ya
la mu di li yi si yi si shi nu shi nu o la son fo la so li fa sha fa son fo la she ye
ra ho chi ri yu ki yu ki shi no shi no o ra san fu ra sha ri ha za ha za fu ra sha ya
Liberate me Quick, quick! Come, come! Here, here! Come Come Listen Listen. A joy springs. Speak! Speak! Give the voice.
Hu lu hu lu ma la Hu lu hu lu hi lo Sa ra sa ra si ri si ri Su ru su ru Bo dhi
hu lu hu lu mo la hu lu hu lu si li so la so la si li si li su lu su lu pu ti
ku ryo ku ryo mo ra ku ryo ku ryo ki ri sha ra sha ro hi ri shi ri su ryo su ryo fu ji
Hu lu hu lu ma la Hu lu hu lu hi lo Sa ra sa ra si ri si ri Su ru su ru Wake
ya bo dhi ya Bo dha ya bo dha ya Mai tre ya Ni la kan tha Dhar si ni na Pa ya ma na sva
ye pu ti ye pu to ye pu to ye mi di li ye nu la jin cho di li so ni nu po ye mo nu so po
ya fu ji ya fu do ya fu do ya mi chi ri ya no ra kin ji chi ri shu ni no ho ya mo no so mo
up. Wake up. Be awakened! Be awakened! Maitreya, one with the blue neck. Worthy of being seen. To the fearless, A=
ha Sid dha ya sva ha Ma ha sid dha ya sva ha Sid dha yo ge sva ra ya sva ha Ni la
ho si to ye so po ho mo ho si to ye so po ho si to yu yi shi bo la ye so po ho no la
ko shi do ya so mo ko mo ko shi do ya so mo ko shi do yu ki shi fu ra ya so mo ko no ra
men. To the Perfected, Amen. To the Great Perfected ones, Amen. To a Great Perfected Lord of Yoga, Amen.
kan tha sva ha Va ra ha na na ya sva ha Sim ha si ra mu kha ya sva ha Sar va ma ha sid
jin cho so po ho mo la nu la so po ho si la son o mo chi ye so po ho so po mo ho o si
kin ji so mo ko mo ra no ra so mo ko shi ra su o mo gya ya so mo ko so bo mo ko - shi
To one with the blue neck, Amen. To one as fierce as a wild boar, Amen
To one with the Lion's demeanor, Amen. To one who grasps all great Per-
dha ya sva ha Ca kra sid dha ya sva ha Pad ma ha sta ya sva ha Ni la kan tha
to ye so po ho zhe ji la o xi t o ye so po ho bo fo mo jie si to ye so po ho nu la jin cho
do ya so mo ko sha ki ra o shi do ya so mo ko ho do mo gya shi do ya so mo ko no ra kin ji
fections, Amen. To one who grasps the Chakra of Perfection, Amen. One who grasps a Blue Lotus, Amen. Blue necked
Vi ka ra ya Sva ha Ma ha rsi sank ar ya sva ha Na mo ra tna tra ya ya Na mo
bo che la ye so po ho mo po li song ji la ye so po ho na mo ho la ta nu do la ye ye na mo
ha gya ra ya so mo ko mo ho ri shin gya ra ya so mo ko na mu ka ra tan no to ra ya ya no mu
creative one, Amen. Great Visionary and Benefactor, Amen. Hail
ar ya va lo ki te sva ra ya sva ha Om sid dhyan tu Man tra pa da ya sva ha
o li ye po lu ji di sho bo la ye so po ho an si den man do la ba to ye so po ho
o ri ya bo ryo ki chi shi fu ra ya so mo ko shi te do mo do ra ho do ya so mo ko
Noble Avalokitesvara, Amen. Om. May the blessings of this mantra succeed, Amen.
March 04, 2006
Da Bei Zhou
Great Compassion Dharani in Mandarin Chinese
On Chanting Meditation
Karuna Cultivation
Brahma Vihara
Da Bei Zhou is the Mandarin name for the Great Compassion Dharani. The mantra/dharani is from the Great Compassion Dharani Sutra. You may link a translation of the sutra here: Great Compassion Dharani Sutra , or E-sangha Buddhist Forum, or ksyart .
According to the Great Compassion Dharani Sutra: "Aeons ago, the "Thousand Lights King Peace Buddha" taught the Great Compassion Mantra to Avalokiteshvara Bodhisattva. Instantly, Avalokiteshvara advanced from first to ninth level Bodhisattva (ten levels total). Delighted, the Avalokiteshvara Bodhisattva vowed: 'So I can assist all beings to achieve enlightenment in the future, endow me with Thousand Eyes and Thousand Hands.' Then, the Avalokiteshvara Bodhisattva became Thousand eyes and Thousand arms Avalokiteshvara Bodhisattva aka Sahasrabhuja Sahasranetra Avalokitesvara ."
The romanized Mandarin Chinese transliteration of the long version of the Mantra consists of 84 verses. It also known as "The Great Compassionate Heart Mantra", and "The Action Dharma of One-Thousand-Hand and One-Thousand-Eye Great Compassionate Heart Mantra."
One may approach this any way one wishes. I suggest the chant as a method to cultivate one's own compasssion, rather than asking for compassion for ourselves, from the "goddess." In terms of the three fold training, this is a samatha-karuna meditation practice and treats the emotions. For me, it is like being stewed in healing compassion, and I tend to "get drippy" from it, so I strongly suggest balancing it with Insight Meditations.
The Dharma of Repentance of the Great Compassion, authored by Fa-Chu of the Sung Dynasty, is a formalized practice. It is also known as "The Images of the Dharma of Repentance of the Great Compassion". This Dharma of Repentance was included in the Buddhist Canon of Da-Cheng, Book 46.
Whereas the short sanskrit version is often bouncy and energizing, this long Chinese Version is usually smooth, melodious, and soothing.
Slow Chant Play time is 9:39 ---------------------------------- Slow Chant Play time 2:00.
2344 KB real player presentation. ---------------------------- 944 kb mp3 file.
www.buda.idv.tw or ksyartmembersonly-------------------- ksyartmembersonly
With drum Play time is 2:01. ---------------------------------- Fast chant with drum. Play time is 1:34.
1897 KB MP3 audio file. ---------------------------------------- 243 KB Real Audio/Real Video (.rm).
ksyartmembersonly or www.buda.idv.tw ------------------- ksyartmembersonly or chant
Fast chant with drum 1718K mp3www.buda.idv.tw ..........More: www.buda.idv.tw
Dharma_Study_Group · Dharma Study Group Members only: 4841 KB mp3 D001.mp3 ... 3324 KB .mp3 D001a.mp3
Instructions on how to practice the [Water Blessing]
By Vajra Regent DongShan Wu-Tsen
1. Light incense and place beside shrine;
2. Prostrate 3 times to Kwan Yin;
3. Offer one (or more) glass (es) of water which Kwan Yin will bless;
4. Invite Kwan Yin to come to you and appear;
5. Bring the palms of your hands together in the prayer-mudra;
6. Invite all the Buddhas and Bodhisattvas to come and be present.
7. Recite the following chant:
Lu Shian dza zo,
Fa Je Mung Shin,
Dzu Fo Haj Whey Shi Yao Wen,
Swey Tsu Dje Shang Yun,
Tsong Yi Fong Yin,
Dzu Fo Shien Chuan Song.
Na Mo Shian Yun Gai Pu Sa Mo Ko Sa. (3 times)
8. Recite the following lines to purify your speech and apologize for the pronunciation errors made by you during this practice:
An Sho Li Sho Lie, Mo Ho Sho Li, Sho Sho Li, Sa Po Ho (So Ha).
9. Recite the Kwan Yin Great Compassion Mantra 3, 5, 7, 21, 49 or 108 times.
10. Recite the short mantra 10 times:
Seven Syllable Kuan Yin Mantra
11. Finally, drink the water blessed by Kwan Yin. This water now has healing powers.
12. Dedicate this practice of the Kwan Yin Great compassion Mantra to the benefit and enlightenment of all beings.
The Great Compassion Bodhisattva
Here are some links to nice videos. You would have to download and play them from your hard drive.
This one will download faster and is an .mpg video: DBZ05.mpg 30 MB 03:02
These two are real big video files. Both require Real Player and, I think, a live on line connection. DBZ09.rm 66 MB 100:17 ... DBZ08.rm 112 MB 31:04.
These are SWF format flash animations that Playback on Macromedia Shockwave Player. I can usually click and play them. 3525 KB. .swf ksyartmembersonly or www.buda.idv.tw. Also DBZ20.swf 1468 KB. This one is a Windows Media Video: DBZ14.wmv 7364 KB
March 03, 2006
Mahakaruna Dharani Long Sanskrit Version
Great Compassion Dharani in Sanskrit
On Chanting Meditation
Karuna Cultivation
Brahma Vihara
The romanized sanskrit transliteration of the long version consists of 63 verses.
Slow Sanskrit Recitation .................................... Slow Sanskrit Recitation 2.
(Long Version) Maha Karuna Dharani ................. Play time 2:22. 933 KB MP3
Play time is 3:24. 798 KB MP3 audio ................... budalink
ksyartmembersonly
or
budalink
The Origin of Ekadasamuhka Sahasrabhuja Sahasranetra Avalokitesvara
One day, Avalokiteshvara Bodhisattva vowed to the Buddhas of the Ten Directions , "May I assist all beings, and if I ever tire of this great work, may my body shattered in thousand of pieces".
To fulfill this vow, Avalokiteshvara descended into the deepest hell. He patiently worked his way up through the 6 realms, rescuing countless living beings. He finally reached the Formless Heavens, and paused to rest. He then looked down and was dismayed to see that countless more beings had poured into hell.
The Bodhisattva was so disheartened by this state of affairs, that his mind and body burst into thousands of pieces. He even considered quitting. But he remembered his vow and called upon all the Buddhas in the Universe for help. They were able to put him back together; but they were unsure how the parts fit together, so he wound up with 11 heads, 1000 arms, and 1000 eyes. This served to enhance his capacity; and thusly invigorated, he reaffirmed his vow to assist all beings.
The Great Compassion Invocation A Tentative English Translation
Adoration to the three treasures, buddha, dharma, and sangha! Adoration to Avalokitesvara, the bodhisattva mahasattva, the bodhisattva of compassion! Adoration to the one who removes all fear and suffering! Having adored Avalokitesvara bodhisattva, may we now recite this glorious dharani which purifies all beings, which fulfills the wishes of all beings.
Hail to the bodhisattva mahasattva who embodies the trikaya, who has the transcendental wisdom. Hail to bodhisattva mahasattva who continues to save all beings without defilement in his mind. Hail to bodhisattva mahasattva who sustains the highest, the most complete wisdom and who is free from all impediments. Hail to bodhisattva mahasattva whose deeds reveal the fundamental purity of all beings.
Hail to bodhisattva mahasattva, who wipes away the three evil delusions - greed, anger, and folly. Quick, quick! Come, come! Here, here! A joy springs up in us. Help us to enter into the realm of great realization. Avalokitesvara bodhisattva, bodhisattva of compassion, guide us to spiritual contentment. Accomplishment, accomplishment!
Having testified to the freedom and compassion of the mind of Avalokitesvara, Having purified our own body and mind, Having become as brave as a lion, Having become manifest into all beings, Having attained to the wheel of dharma and the lotus flower, we can now save all beings without hindrance. May the understanding of the mysterious nature of Avalokitesvara prevail forever, ever and ever.
Adoration to the three treasures, buddha, dharma, and sangha! Adoration to Avalokitesvara, the bodhisattva mahasattva, the bodhisattva of compassion!May this dharani be effective. Hail!
March 02, 2006
Mahakaruna Dharani Short Sanskrit Version
Great Compassion Dharani in Sanskrit
On Chanting Meditation
Karuna Cultivation
Brahma Vihara
"The root meaning of karuna is said to be the anguished cry of deep sorrow and understanding that can only come from an unblemished sense of oneness with others." -- from Kuan Yin, The Compassionate Rebel
This is the first of what shall be several entries on this mantra/dharani. In my experience, it is a powerful method of cultivating real compassion. There are two main versions, the long one and this one. I have only heard this short one chanted/sung in Sanskrit. It is upbeat & rhythmetic, makes me want to dance.
If you try this, I suggest balancing it with Insight-Wisdom practices such as Heart Sutra in English, Heart Sutra Sanskrit , Manjusri Mantra, Mantra Powered Visualization, or Nichiren Lotus Sutra Mantra
Maha Karuna Dharani
Slow Chant. Play time 2:36. ............................. Slow Chant. Play time 1:08
2486 KB MP3 audio file. ................................... 266 KB Wave
ksyartmembersonly ........................................ public link
Slow Mellow Chant. Play time 23:53. ---------------------------- Moderate Tempo. Play time 15:07
Real Player Presentation. ------------------------------------------ Real Player Presentation.
public link ------------------------------------------------------------ public link
Moderate Tempo. Play time 15:19 --------------------------------- Dance Beat. Play time 2:22
Real Player Presentation. -------------------------------------------- Real Player Presentation.
public link -------------------------------------------------------------- public link
Fast. Play time 14:01.
1 KB condensced Real Player Presentation.
Playback on Real Player Media Player.
public link
In the spirit of eclecticism, the painting shows Kuan Shih Yin, the feminine Chinese version of Avalokitesvara, in the Lalita Asana, the Royal Ease seated posture, with one knee raised. 330 KB jpeg image
