July 22, 2007
Nichiren's Real Shakyamuni Statue?
Life and legends of Nichiren
The Izu Exile
Nichiren's Funeral
While in exile at Izu {May 12 1261 to Feb. 22 1263}, Nichiren won over the Feudal Steward by curing his illness. The Steward, Sukemitsu Ito, rewarded Nichiren by presenting him with the "Buddha from the Sea." This was a small golden Shakyamuni Buddha statue that had been caught in a fisherman's net. Nichiren kept it as his personal 'Buddha Honzon.' It is said that he carried it in the sleeve of his robe.
After Nichiren's passing, the Golden Buddha was enshrined during the funeral, along with a Great Mandala recently dubbed the Shutei Honzon. Nichiren's authenticated will, kept at Nishiyama Honmon-ji, stipulates that the Buddha was to be enshrined at his mausoleum; which was to be built at Mt. Minobu.
However, soon after, there was a dispute with the Feudal Landlord at Minobu. Nichiro Shonin, the second ranked Elder, removed the statue for safe keeping, and took it back to Kamakura Myohon-ji Temple. In a 1289 letter, Nikko Shonin, the third ranked Elder, complained that Nichiro had made off the Buddha intended for the grave-site.
According to the traditional Nichiren Shu story, Nichiren left it to Nichiro. A document, the Distribution of the Mementos, recording this, is kept at Ikegami Honmonji. However, the present consensus is that this document is a later forgery.
A Nichiren Shu Temple at Izu, Butsugen-ji claims to have the original Buddha statue. However, I can not find any story on how it got there from Myohon-ji. Also, the statue there is described as a foot tall. This might be a bit too large for Nichiren to have carried in his sleeve.
An obscure lineage known as Honmon Shoshu, based in Yokohama, recently produced what they believe is the original. It is less than 5 inches tall, small enough to fit in the sleeve of a robe. Note that this lineage has a record of producing controversial artifacts. Some have been authenticated; none, that I know of, have been debunked.
According to them, Nichiro Shonin delivered it to the custody of Nichimoku Shonin at Taisekiji in 1293. It was then kept in Shaka-do [Shakyamuni Buddha Hall] there, until 1482. At that time, a Taisekiji Chief Priest left there, taking a number of important artifacts with him. He hid them at a place called Ide's Cave, on property of the Nitta {Niida} Clan. The Honmon Shoshu lineage is descended from the Niida Clan. That is their story as I understand it. The artifacts include:
1. The Aizen & Fudo Kankenk; which are authenticated.
2. A relic statue of Nichiren
3. The Golden Buddha.
4. An original draft of the Kanjin Honzon Sho.
5. A wooden replaca of the Dai-Honzon of 1274; with a Kaigen dated Octiber 12 1279.
6. Another statue of Nichiren, I think, a wooden one.
7. I think; Godaigo's written authority to build Honmon-ji
8. Possibly a copy of the Onjoji Petition of 1334?
Notes:
The "Shuso Gosenge Kiroku" {Record of the Passing of the Founder} exists in the original at Nishiyama Honmon-ji, a Nikko lineage temple that is said to be the Head Temple of the Honmon Shu. 
The Kiroku is a detailed record of Nichiren's last days. It was recorded, signed, & sealed by Nikko. It also bears the co-signatures & seals of Nissho, Nichiro, and Nichiji.
The last paragraph of the Shuso Gosenge Kiroku is the "Last Will of Nichiren" (Go-yui-gon). It reads, in part, "The standing statue of Shakyamuni Buddha must be set up by the side of the grave. "
The Reply to Hara Dono was written by Nikko in 1289. Nikko wrote, "Moreover Acharya Mimbu [Niko] gave him an unnecessary advice that he should make a wooden Buddha in the place of the one which Acharya Daikoku [Nichiro] robbed. Since then he has clung to this idea. I, Nikko, told him that I dare not oppose him if he wanted to enshrine the Buddha which the late Sage had and enshrined. ... [Nichiro] has already stolen it [the Buddha figurine]. "
The "Distribution of the Mementos" is often cited to defend Nissho & Nichiro against the charges that they over-ruled Nichiren's Last Will, by removing items from Nichiren's grave site at Minobu. It reads in part, "Object of Worship, one 
figure, a statue of Shakyamuni, to Daikoku-ajari (Nichiro) ... "
The Shuso Gosenge Kiroku, by Nikko, and kept at Nishiyama Honmon-ji, contradicts & discredits the "Distribution of the Mementos."
Honmon Shoshu believes that Taisekiji was riginally built on property owned by the Niida Clan, at what is now Fuji City. It was moved to it's present location, part of modern Fujinomiya City, around 1632. The oldest buildings at Taisekiji indeed date to that time. Also, a section of Fuji City was once known as Oishigahara or Taisekiji.
Like and Legends of Nichiren
The Izu Exile
July 20, 2007
Some Commonalities of Theravada & Mahayana?
Words Mean Things
Theravada & Mahayana
There is a common misconception that concepts like Bonno soku Bodai [Klesha = Bodhi], the Enlightenment of Women, the universality of the Buddha Nature, and the Eternity of the Buddha's life span are unique to Mahayana Sutras; and as for the latter three, the Lotus and Nirvana Sutras.
Klesha refers to various negative or troublesome thoughts and emotions {see On Bonno suku Bodai Again}. The Kleshas be can reduced to three unwholesome or unskilful roots. In one of the Suttas, the Buddha talks about the "Three Unwholesome Roots" and the "Three Wholesome Roots." In that Sutta, the three Wholesome roots are defined negatively as not-hatred; not-greed, and not-delusion. This can infer getting rid of emotions and conceptions, a total emptiness or voidness of mind.
However, Bikkhu Bodhi wrote, "The three wholesome roots are their opposites, expressed negatively in the old Indian fashion as non-greed (alobha), non-aversion (adosa), and non-delusion (amoha). Though these are negatively designated, they signify not merely the absence of defilements but the corresponding virtues. Non-greed implies renunciation, detachment, and generosity; non-aversion implies loving-kindness, sympathy, and gentleness; and non-delusion implies wisdom. Any action originating from these roots is a wholesome kamma."
That sounds like Bonno soku Bodai to me. Moreover, The unborn and deathless nature of Awakening can be inferred from the Nikayas/ Agamas: "Luminous, monks, is citta. And it is freed from incoming defilements."
This implies that citta {kokoro/shin/mind} is innately pure; so one can extrapolate a Buddha Nature. 
Also: "There is an unborn,an un-become, an un-fabricated, an unconditioned. If there were not, there could be no escape from what is born, become, fabricated, and conditioned. But since there is an unborn [eternity], an un-become [joy], an un-fabricated [true self], an unconditioned [purity], therefore is there release from what is born [impermanent], become [unsatisfactory], fabricated [not self], and conditioned [impure]."
From that passage, one can extrapolate the 4 attributes of Nirvana found in the Nirvana Sutra and symbolized by the Four Leaders of the Bodhisattvas from the Underground; who appear in the Lotus Sutra. We can also infer purified consciousness, sensation, body, perception / emotion, and motives / habits.
Even this, from the Heart Sutra of Mahayana, infers complete dissolution of the Skandhas: "In emptiness no form [body], no feelings [sensations], no perceptions [conception / emotions], no impulses [motives / habits], no consciousness."
But it can also be taken to infer Purity, Bliss, Infiniteness / Timelessness,
Selflessness, and Amala Consciousness.
This passage might infer complete dissolutions of the 6 faculties and, therefore, vanishing of their objects: "No eyes, no ears, no nose, no tongue, no body, no mind; no color, no sound, no smell, no taste, no touch, no object of mind."
But it can also be taken to imply purification of the faculties and, therefore,
clear observation of that-ness. [taht, nyo]. Stopping or cessation of knotted perception; awakening of clear insight.
The Heart Sutra is rather radical in that a Bodhisattva, who can be taken as female, lectures the male Arhat Shariputra. However, there is something similar in the Suttas. Dhammadinna instructs Visakha, as follows "The noble eightfold path is fabricated. ... The Threefold Trainings are not included under the noble eightfold path, friend Visakha, but the noble eightfold path is included under the the Three-Fold Training."
Here we have a female Arhat monastic instructing a high ranking male lay person. She also refutes the 8-fold path as a provisional or transient fabrication, and asserts the 3 fold training as fundamental. From the Three-fold Training we can derive the Three Mysteries as well as The Three Great Secret Dharmas.
Visakha asks "What lies on the other side of Unbinding?"
Dhammadinna tells him to ask the Buddha ["the true entity of all phenomena can only be understood and shared between Buddhas"], if he is fortunate enough to see him. From that, we can also infer un-fabricated consciousness, sensation, body, perception / emotion, and motives / habits.
Also, the late Shin Yatomi wrote, "After Shakyamuni's death, the early Buddhists strove to achieve the state of arhat or "worthy one" by following his teachings. Arhat was originally synonymous with Buddha or "awakened one." Later, however, it became distinguished from Buddha. While the practitioners of the ascetic traditions sought the state of arhat as their highest attainment, the state of Buddhahood was reserved exclusively for Shakyamuni."
Expanding on that, we can say that Dhammadinna was a little b 'buddha' as she was, she did not have to reborn as male. This brings to mind the Dragon Girl of the Lotus Sutra. However, the Dragon Girl transforms herself to male before manifesting her Buddha Nature.
I think the teachings of the Nikayas/agamas gradually became distorted; they became elitist & sexist. Thus the Mahayana arose as a response; creating more distortions. The latter are resolved in the Lotus Sutra.
There is also a Sutta which concludes, "Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathagata has totally awakened to the un-excelled right self-awakening, I tell you. ... That is what the Blessed One said. Displeased, the monks did not delight in the Blessed One's words."
It seems to me that "un-excelled right self-awakening" 'sounds' like the One Vehicle. The Sutta also seems to parallel an event in the Lotus Sutra, -- "the Buddha has fully realized the Law that is limitless, boundless, never attained before."
July 16, 2007
A Homophonic Kick in the Citta
Ki to Revitalization
Words mean things
Romanized {transliterated from Kanji into the Roman alphabet} Japanese Buddhist terms contain a lot of confusing homophones. Consider the words shin {pronounced sheen}. There are a number Chinese Characters than we read as shin, or sometimes as jin; I am told there are more than a dozen. Here are a look at some:
信: The On reading of this is Shin, the kun reading is Makoto. It can mean faith, trust, confidence, etcetera. It is used to translate the Sanskrit shraddha, which is saddha in Pali.
瞋: Generally seen as shinni, 瞋恚, this puppy is usually translated as anger. However, there are a number of Sanskrit & Pali words that are collapsed into this term. These include; dvesa {Sanskrit} or dosa {Pali}, which means hatred. Also arati (aversion), pratigha (anger), byapada (enmity), and krodha (rage); among others.
身: This shin means body. We see it in sanjin; which is translation of the Indic trikaya. Tri means three, kaya means body.
真: This one means genuine, real, or true; as in Jodo Shinshu, literally the Pure Land True School.
新: Kun reading atara; this one means new or fresh.
神: This is the Jin in Shoten Zenjin, and the shin in sanju banshin. The Kun reading is Kami, the On reading is often jin rather than shin.
親: This shin means parent.
One more:
心: The kun reading here is kokoro. Shin {心} can be used to mean either mind or heart; in both the literal senses of brain and biological heart; as well as in the abstract and metaphorical senses of mind-energy and essence. Two quite distinct sanskrit/pali words. hridaya and citta, are translated as kokoro/shin. Hridaya means either the biological heart, or is used metaphorically as kernel, core, or essence; as in "heart of the matter." Citta means something like mind, heart, and soul. It is mind, but not the organic brain {manas]; it is heart, but not the organic heart {hridaya}. Citta refers to intelligence or mental and spiritual energy.
Here are some uses of various shins.
Shu, Shi, Shin>: 主師親; This translates as Ruler {sovereign; lord}, Teacher, & Parent.
Shin, Gyo, Gaku: 信行学: This is a translation of three Indic words shraddha {faith,}, charitra {conduct}, and [perhaps] bhavana {education or cultivation}. The SGI translation is Faith, Practice, & Study.
Kanjin: 観心; This is a translation of vipasyana {or vipassana} plus citta meaning mind. Kanjin is a form of insight meditation; a reflection on one's mind or consciousness.
Hannya Shin-Gyo: 般若心経: The first two kanji are a transliteration of Prajna {Wisdom} followed by shin as translation of Hridaya {heart}. Gyo is phonetic change of kyo; meaning sutra in this context; {literally classic works/pass through/ /to pass/to elapse}. So we get Wisdom Heart Sutra, or the 'Heart Of Wisdom Discourse.' Here, hridaya is a metaphor meaning core, as in "heart of the matter."
Tensho Daijin: 天 照大神: This is the name of the Chief Shinto Kami. The first kanji means Heaven, then Illumination {kun reading Tera} followed by Great Kami. The Kami are Japanese divinities; mostly nature spirits, I think.
Shiki Shin Funi: 色心不二; this is a translation of rupa {form} plus citta, followed by "not two," meaning non-dual or a-dvaita.
Sorting all these out from just seeing the written shin can be confusing. Shiki Shin Funi is a real kick in the shin. At a glance, from the roman-ji, we might think shiki shin is 識身 {consciousness & body}; rather than 色心 {form & mind}.
If we really want to grasp these concepts, it is best to back translate them, where possible and applicable, to the original Sanskrit or Pali, where the the nuance of meanings is closer to English than the Chinese or Japanese terms.
July 10, 2007
Ki to Revitalization
Revised & updated July 2007 with pictures.
What This World Needs Now and Then:
Chant of Metta
Click Here for 1:11 winamp mp3 sound file
On Zange
The Three-Fold Training
Kanjin Insight Cultivation
"Sange, or zange (Ch. chang-hui, Skt. kshamayati), is the confession of personal responsibility for bad karma in the past and repentance for it."-- Robert Aitken
Much of the way I presently practice is rooted in 'old" pre-split Soka Gakkai guidance. This guidance was promoted by SGI Vice Presidents Tsuji and Izumi from circa 1979 to 1991. IIRC, there was a Seikyo Times series entitled "The Key to Revitalization."
Key Elements include of what I do:
Consciousness {Vijnana} Theory
This provides another method of the spiritual introspection known as Kanjin, in addition to Ichinen Sanzen or "Observing the Ten Worlds and their mutual inclusion as/in One's Mind. The Nine Vijnana/Consciousness concept is part of a central teaching of Honmon Butsuryushu {HBS}. Also, there was an intriguing 1995 article, "Analytical Psychology and Buddhism of Nichiren Daishonin," by Erika Gsell.
The introspective meditation here is on the various levels, spheres, and skandhas of consciousness; with the aim of purifying them. This relates to mindfulness meditation, in the sense of the Four Foundations of Mindfulness. To a lesser extent, I have also incorporated the Meditative Absorptions {Rupa Jhanas/Dhyanas aka Meditative Heavens} as described in the Pali Canon, the Lesser Shikan, and the Make Shikan,
The body, heart, & mind
Mano, Manas & Monkey Brain
The body, heart, mind, & soul
Mentalism Preached by Buddhism HBS
Analytical psychology and Buddhism of Nichiren Daishonin
Kyochi Myogo Daimoku
Implicit in the concept of Kyo Chi Myo Go is the more explicit Mantra Powered Visualization method developed by Charles Atkins. Chuck's method is clearer, and therefore, easier to apply. A few years ago, Ernesto, Donna, & I e-discussed this and e-came up with 2 main variations of the Tsuji-Atkins schematic. All of the variations seem work just fine.
Kyochi Myogo means something like the fusion of subjective wisdom of the mind with objective reality of the Dharma. The objective reality of the Dharma is embodied by the Great Mandala or other representation of the Gohonzon of the Origin Gate. VP Tsuji taught a visualization equating the Characters of The Daimoku, seen down the center of the Great Mandala, with parts of the body. While chanting, and fusing the Honzon, our body becomes the 7 jeweled stupa emerging from the earth.
Mantra Powered Visualization/Amazing Grace
Chakra Chanting/Pix /Sounds
Zange {Zahn-Gay}
This is a Buddhist method of Self Reformation. It is a brutally honest no excuses self reflection involving, in Chih-I's words, real tears. Chih-I also said that even if we committed some horrible deed, then accept that, face it, but then vow to change it and move on. There is no sense in obsessing over past errors.
On Bonno suku Bodai Again
Human Revolution
The Confessional Samadhi of the Lotus Sutra
Samantabhadra/Fugen Meditation Sutra
The Flower Adornment Repentance Ceremony of the Conduct and Vows of Universal Worthy
Kuan Yin & Zange
The Dharma of Repentance of the Great Compassion
Da Bei Zhou
Sange in Buddhist Literature:
The Influence of the Buddhist Practice of Sange on Literary Form: Revelatory Tales Link
Metta Cultivation
This, metta cultivation, as the "Daimoku of Altruism" was implicit in the SGI take on Zange as presented by Tsuji. However, this was 
vague, not well developed, and diffficult to apply. More recently, Reverend Ryuei combined traditional Metta Cultivation with Shodaigyo Meditation, as a practical method.
Rev. Ryuei Michael McCormick
Basic Meditation Instructions for Nichiren Buddhists
Shodaigyo Meditation
Four Immeasurables : Loving Kindness | Compassion | Joy | Equanimity
Ven Pannyavaro: Loving-kindness Meditation
Venerable Sujiva: Metta Bhavana
Chant of Metta Bhavana
Chanting the Metta Sutta
Silent Meditation Metta Cultivation
Mettawaves
This is my combination of Mantra Powered Visualization and Metta-Karuna Cultivation, influenced by the Tibetan Prayer Wheel and the original [uncorrupted] concept of the spinning cross{with four equal arms which bend at right angles}. Gratitude to Engyo {I think}, Betty, and Kel. Also Horaku.
Originally Posted May 23, 2006 07:49 PM
July 09, 2007
Chant of Metta Bhavana
Ki to Revitalization
Brahma Vihara
Four Immeasurables
Metta-Karuna {Jihi}
Loving Kindness-Compassion Cultivations
The animated Chant of Metta is back at a new host.
On Chanting Meditation
Metta Cultivation
Metta/Maitri is usually translated as loving kindness. Synonyms might be agape, amour, simpatico, kindness, amity, empathy, and good will. We can also define it in terms of opposites. The far opposite of metta/maitri is byapada, translated as ill wiil, enmity, antipathy, antagonism, etcetera; while a 'near opposite' of metta would be kama {lust, erotic love}.
Metta Bhavana is a practice to cultivate loving kindness. This is often done as a guided silent meditation, but chanting can be very effective too. What follows is very calming, heart warming chant, to generate radiating waves of the Buddha's loving kindness.
Chant of Metta by Imee Ooi ... ms4.ram (requires real player) ... Video (requires Macromedia Flash Player )
Metta is a Pali word meaning loving-kindness. Metta chanting is the radiation of loving-kindness towards all beings: May they all be happy and peaceful. Imee Ooi chants the Pali beautifully. Metta chanting is soothing, uplifting, joyful and a great healing for the world - pervading it with waves of love. Truly, may all beings be happy. May they live always in peace and harmony.
© Buddha Dharma Education Association 1992-2003
This still needs work
The Chant of Metta Text
Aham avero homi .............................. -- abyapajjho homi ........................... -- anigha homi
May I be free from enmity and danger -- May I be free from mental suffering --May I be free from physical suffering
sukhi attanam pariharami .......... -- Mama matapitu . -- acariya ca natimitta ca
May I take care of myself happily -- May my parents -- teacher relatives and friends
sabrahma carino ca ... -- avera hontu ............................. -- abyapajjha hontu
fellow Dhamma farers -- be free from enmity and danger -- be free from mental suffering
anigha hontu ......................... -- sukhi attanam pariharantu ....................... -- Imasmim arame sabbe yogino
be free from physical suffering -- may they take care of themselves happily -- May all meditators in this compound
avera hontu ............................. -- abyapajjha hontu ................ -- anigha hontu
be free from enmity and danger -- be free from mental suffering -- be free from physical suffering
sukhi attanam pariharantu ..................... -- Imasmim arame sabbe bhikkhu .. -- samanera ca
May they take care of themselves happily -- May all monks in this compound -- novice monks
upasaka upasikaya ca ................ -- avera hontu ........................... -- abyapajjha hontu
laymen and laywomen disciples -- be free from enmity and danger -- be free from mental suffering
anigha hontu ........................... -- sukhi attanam pariharantu
be free from physical suffering -- May they take care of themselves happily
Amhakam catupaccaya dayaka
May our donors of the four supports: clothing, food, medicine and lodging
avera hontu ........................... -- abyapajjha hontu ................. -- anigha hontu
be free from enmity and danger -- be free from mental suffering -- be free from physical suffering
sukhi attanam pariharantu ..................... -- Amhakam arakkha devata -- Ismasmim vihare -- Ismasmim avase
May they take care of themselves happily -- May our guardian devas -- in this monastery -- in this dwelling
Ismasmim arame -- arakkha devata -- avera hontu -- abyapajjha hontu
in this compound -- May the guardian devas -- be free from enmity and danger -- be free from mental suffering
anigha hontu -- sukhi attanam pariharantu -- Sabbe satta -- sabbe pana
be free from physical suffering --may they take care of themselves happily --May all beings -- all breathing things
sabbe bhutt -- asabbe puggala -- sabbe attabhava pariyapanna
all creatures -- all individuals (all beings) -- all personalities (all beings with mind and body)
sabbe itthoyo -- sabbe purisa -- sabbe ariya -- sabbe anariya
may all females -- all males -- all noble ones (saints) -- all worldlings (those yet to attain sainthood)
sabbe deva -- sabbe manussa -- sabbe vinipatika -- avera hontu
all devas (deities) -- all humans -- all those in the four woeful planes --be free from enmity and dangers
abyapajjha hontu -- anigha hontu -- sukhi attanam pariharantu
be free from mental suffering -- be free from physical suffering -- may they take care of themselves happily
Dukkha muccantu -- Yattha-laddha sampattito mavigacchantu
May all being be free from suffering -- May whatever they have gained not be lost
Kammassaka -- Purathimaya disaya -- pacchimaya disaya
All beings are owners of their own Kamma -- in the eastern direction -- in the western direction
uttara disaya -- dakkhinaya disaya -- purathimaya anudisaya
in the northern direction -- in the southern direction -- in the southeast direction
pacchimaya anudisaya -- uttara anudisaya -- dakkhinaya anudisaya
in the northwest direction -- in the northeast direction -- in the southwest direction
hetthimaya disaya -- uparimaya disaya
in the direction below -- in the direction above
Sabbe satta -- sabbe pana -- sabbe bhutta -- sabbe puggala -- sabbe attabhava pariyapanna
May all beings -- all breathing things -- all creatures -- all beings -- all personalities
sabbe itthoyo -- sabbe purisa -- sabbe ariya == sabbe anariya -- sabbe deva
may all females -- all males -- all saints -- those yet to attain sainthood -- all devas (deities)
sabbe manussa -- sabbe vinipatika -- avera hontu
all humans -- all those in the 4 woeful planes -- be free from enmity and dangers
abyapajjha hontu -- anigha hontu -- sukhi attanam pariharantu -- Dukkha muccantu
be free from mental suffering -- be free from physical suffering -- may they take care of themselves happily -- May all beings be free from suffering
Yattha-laddha-sampattito mavigacchantu -- Kammassaka -- Uddham yava bhavagga ca
May whatever they have gained not be lost -- All beings are owners of their own kamma -- As far as the highest plane of existence
adho yava aviccito -- samanta cakkavalesu -- ye satta pathavicara
to as far down as the lowest plane -- in the entire universe -- whatever beings that move on earth
abyapajjha nivera ca -- nidukkha ca nupaddava -- Uddham yava bhavagga ca
may they are free of mental suffering and enmity -- and from physical suffering and danger -- As far as the highest plane of existence
adho yava aviccito -- samanta cakkavalesu -- ye satta udakecara
to as far down as the lowest plane -- in the entire universe -- whatever beings that move on water
abyapajjha nivera ca -- nidukkha ca nupaddava -- Uddham yava bhavagga ca
may they are free of mental suffering and enmity -- and from physical suffering and danger -- As far as the highest plane of existence
adho yava aviccito -- samanta cakkavalesu -- ye satta akasecara
to as far down as the lowest plane -- in the entire universe -- whatever beings that move in air
abyapajjha nivera ca -- nidukkha ca nupaddava
may they are free of mental suffering and enmity -- and from physical suffering and danger.
ARTIST: IMEE OOI
ALBUM: CHANT OF METTA
LABEL: IMM RECORDS
The Chant of Metta (Pali / English Narration)
See also:
Chanting the Metta Sutta
Posted by rbeck at January 24, 2006 12:30 AM
July 06, 2007
The Pentagon Plane Wreckage?
This will not make me very popular.
Not that popularity is my goal anyway. My goal is to objectively look at things and then give my take. 
Have you ever been told there was no evidence that a plane crashed into the Pantagon? That there are no photos showing any plane wreckage? Or that no witnesses ever saw any plane wreckage? Well, I uploaded this photograph to a newgroup on September 16 2004. I do not recall where I found it, but the source struck me as credible.
The 9-11 theories never really caught my imagination, so I have paid very little attention to them. Besides, I tend to become absorbed in things, and it would be a distraction from more important aims. The other day, I happened to hear someone on the radio assert something like, "There was no trace of recognizable wreckage from a Boeing 757; there is no plane wreckage in any of the photos."
So I looked around, and found this from Popular Mechanics {They had a similar photo}:
Blast expert Allyn E. Kilsheimer was the first structural engineer to arrive at the Pentagon after the crash and helped coordinate the emergency response. "It was absolutely a plane, and I'll tell you why," says Kilsheimer, CEO of KCE Structural Engineers PC, Washington, D.C. "I saw the marks of the plane wing on the face of the building. I picked up parts of the plane with the airline markings on them. I held in my hand the tail section of the plane, and I found the black box." Kilsheimer's eyewitness account is backed up by photos of plane wreckage inside and outside the building. Kilsheimer adds: "I held parts of uniforms from crew members in my hands, including body parts ... " -- www.popularmechanics.com/
Another source: "Despite the destructive fire that raged inside the impact area on 9/11, pieces of debris were visible on 9/13 and 9/14, and were photographed by recovery workers. These photos clearly show pieces of landing gears, a large turbofan engine, and fuselage. The evidence inside the building is consistent with the evidence of plane wreckage outside -- indicating that a commercial airliner flew into the Pentagon on September 11th." -- Photos Of Flt 77 Wreckage
That is all. I just find it curious that so many reasonable apparently people can be taken in by conspiracy theories. BTW, I do not recall when I first saw that photo. I got booted off something called "The New Mothman Group" for posting it there. That was well before I uploaded it at BDG in the fall 2004.
I do think a lot of people sincerely believe the hoaxes. It is cretainly a good idea to be skeptical about the government. But I think we should be at least as leery of odd things posted on the Web by who knows who. Be skeptical of me. Check my work. See for yourself. If you find things I missed, let me know. Though, as I noted, I do not wish to spend much time on this current topic.
July 02, 2007
On Bonno soku Bodai Again
Ki to Revitalization
Bonno or Klesha
Buddhism & Positive Thinking
"Always hungry and always thirsty is the victim of avarice. He knows no satiation. He is devoid of the sense of proportion. The more he acquires, the more he requires. The more he gets, the more he covets." -- Zarathushtra
Most of you have heard of the phrase 'Bonno soku Bodai.' Bonno is a translation of Kilesa {Pali} or Kelsha {sankrit}. The word Klesha means 'knot.' In Buddhism, it refers to negative or undesirable emotions and thoughts that tie the mind in knots. Bonno comes from a Chinese word meaning 'troublesome thought.' In modern Japan, the word Bonno has been dumbed down to mean 'earthly desires,' evil passions, or even sexual lust. Bodai is a transliteration of Bodhi; meaning wakefulness; while soku literally means equals.
The Three Poisons or Three Fires is a concept from Jainism or Hinduism, I think. These are generally given as:
Raga = passion, emotional greed.
Avija or Avidja = ignorance {lack of Vidya or skillful knowledge}.
Pratigha = anger, displeasure.
Sometimes given as:
Kama = sensory desire; desire for pleasure. Hedonism.
Mudhi = stupidity, foolishness.
Arati = aversion / or Byapada = Antipathy, Enmity, Ill-will.
In the Suttas, the Buddha taught Three Unhealthy Roots {akusala-mula}:
Lobha = materialistic greed, ambition, avarice.
Moha = mental confusion, bewilderment.
Dosa or dvesha = hatred, dislike, repugnance, revulsion, loathing.
Mula means root. Aksukla means unskillful, unwholesome, or unhealthy. So the Buddha saw all the Kleshas as stemming from these roots. You can see that the Three Poisons are close synonyms, with slightly differences nuances. They can be expanded like this:
1. Greed : avarice {lobha}, sensory desire {kama},
Also: Tanha or trsna = craving, gluttony.
Also: Upadana = clinging; this is sometimes given as a 4th or 5th Klesha.
Sometimes, other related emotions: Irsya = envy, covetousness; and Matsarya = stinginess, miserliness, jealousy; are given as the separate 4th or 5th Klesha.
Pride is sometimes given as a 5th or 6th Klesha: Mana = pride, arrogance; {measuring one's worth against that of others}; Mada = conceit, egoism, self-infatuation, hubris; Mraksha = concealment of flaws; Dambha = hypocrisy; Garva = haughtiness, vanity; Pramada = impudence, carelessness, reckless indifference; Maya = deceit; duplicity, fraudulence; Asatya = guile, cunning Atrapa, Anapatrapya, Anottappa = lack of conscience, and Ahrikya = shamelessness.
2. Confusion : bewilderment {moha}, ignorance {avija}, stupidity {mudhi}.
There are related 'knots' which are seen as derivatives, though some are sometimes listed as separate in a list of ten: Styana = torpor, mental obscuration; Silabbataparamasa = superstition; Kausidya = lethargy, indolence; Thina = sloth, boredom; Middha = drowsiness, listlessness.
Also, Viksepa = distraction; Musitasmrtita = heedlessness, forgetfulness, not mindful; Auddhatya or Uddhava = restlessness, dis-ease; Kukkucca = anxiety; and Asamprajanya = thoughtlessness.
Also, vicikiccha = self doubt; aashraddha - faithlessness,
Also: Dhitti or Drsti = opinion, perspective, viewpoint is sometimes given as 4th, 5th or 6th Klesha.
3. Hatred : loathing {dosa}, anger {pratigha], aversion {arati}, byapada {enmity}. Also: Upahana = resentment, Pradasa = spite, vindictiveness, vexation; Manyu: = grudge; Asuya = malice, malevolence; Krodha = fury, wrath, rage; Jighansa = treachery, vengefulness; and Vihimsa = violence, harmfulness.
Some of these are listed as Taints, Fetters, or Hindrances. The point is that all of these negative emotions and thoughts are extrapolated from the basic three poisons or unskillful roots. Root is a metaphor here. The Kleshas do not grow in the ground. They are within the minds, hearts, and 'guts' of people.
One thing to stress, desire {Chanda} was never seen as bad in Buddhism. It is the negative passions and thoughts; which tie our minds in knots, that cause so much misery. The question is what to do about them? Chant to fulfill them? Suppress them? Direct them against evil? Transform them into positive thoughts and emotion? See them as Empty?
Buddhism and Positive Thinking