May 29, 2008
Going Cuckoo about Ku; Part One; Emptiness and Form
To begin, it appears that most uses of Ku 空 in Buddhist concepts are figurative. The word literally means sky. It can mean, by inference, empty, void, vacuum, vacant, and so on. The current trendy translation for all uses appears to be emptiness. So, let us first look at where this comes from. When it appears alone, Ku 空 usually seems to be a direct translation of the Sanskrit word Sunyata. This consists of the adjective sunya plus the suffix ta. Sunya literally means zero or nil; but is taken to mean empty in this context. The ta has the same function as the suffix -ness, it makes the adjective into a noun. So sunyata means Emptiness.
The Mahayana concept is derived from a nearly identical concept found in the Nikayas; that of the pali word sunnatta. However, there is maybe a slight difference in literal meaning. We start with sunna; which is the adjective as sunya, it means empty. This is thought to be combined with atta, meaning self. So, this becomes empty of identity, a descriptor of phenomena; derived from anatta {no self, or selfless}. Whereas anatta describes the Five Skandhas {form, sensory perception, mental conception, mental conditioning, and discriminative consciousness}; suna-atta refers to dharmas or conditioned phenomena. I think. I also suspect both were intended as adjectives, not nouns. Anatta = selfless; while sunnatta = unidentifiable?
It is also noteworthy that the Buddha appears to have used formless, arupa or mushiki 無色 as a figurative synonym of sunnatta. At any rate, in all of the usages we have looked at, rupa or shiki 色, meaning form is an antonym of Emptiness / mushiki 無空 / sunnatta / sunyata. Moreover, in the Hridaya or Heart Sutra, the opposite of emptiness also appears to be form. The Sanskrit word for form is rupa. If I am correct, rupa refers to the perception of measurable sensory qualities, chiefly shape, size, and color, that define an object. It is translated into Chinese as 色. the go'on reading of which is is shiki; and which literally means color. It also means the other characteristics of sensory perception {vedana} that define an object or phenomenon {'little d' dharma}. However, rupa is not a literal opposite or antomym od sunyata, emptiness is form, and form is emptiness.
In this sense, Emptiness is sort of similar to the concept of non-duality, advata or 不二 funi. However, we are not talking about the same sort of non-duality as in Monism; such as Idealism & Materialism. It is nini 二二 funi 不二. dual, but non-dual; all is sort of one in spirit or noumena, but distinct in 'little d' dharmas or phenomena. I think. Alas, we are not done here, because, in some cases, the opposite of Ku 空 is no longer form, rupa, or shiki 色. Instead, it is ke 假; which means temporary, interim, assumed, borrowed, provisional, makeshift, tentative, conventional. In this usage, ku sometimes shows up as kutai 空諦; in contrast with ketai 假諦. I puzzled over this for years. even decades. Recently, I came up with a tentative answer. That shall be Part Two.
May 28, 2008
Restoring SGI?
From Soka Gakkai Unofficial:
Let's Restore True Buddhism in the SGI
1,000 Questions, 1,000,000,000,000 Answers
Moe: Mixing any other faith with our practice is strongly refuted. Read the Gosho my friend. If you are still "hung up" on this issue, than what are you practicing for? We do not do "silent meditation" in this faith. We chant NAM MYOHO RENGE KYO to the Gohonzon. Nichiren Daishonin strongly refuted other schools (i.e. Zen) that use silent meditation. Our practice is one of "cause and effect" whereas the "Cause" is chanting NAM MYOHO RENGE KYO and the effect is eradicating your negative karma. Your group or district leader should explain this to you if they know how.
robin: Actually, it is Namu, if we are being picky. I wonder why Nichiren wrote that those with the training & capacity should certainly practice shikan; while beginners should concentrate on faith?
Moe: We no longer use NAMU even in Gongyo in the SGI. There has always been great criticism coming from other schools of Buddhism over the truncation of Namu. SGI before 2002 was using this in "Hiki-Daimoku" during Gongyo. However, with the shortening of Gongyo, we no longer say it at all. Nichiren Shoshu continues to use it. Sorry I am not clear as to why you are referring to the term "Shikan" in Nichiren Buddhism, thus I am unable to respond. If the term is derived from the "Maka Shikan" written by T'ien-t'ai, then it has no relevance in our faith other than reference only. In Buddhist faith I practice with concentration on the Gohonzon, the true object of worship as instructed in the Gosho. If you are doing something else, then I take it that you are not practicing with our sect and perhaps should concentrate on that of your own faith.
robin: You are right that I no longer practice SGI Buddhism; which should not be confused with what Nichiren actually taught. People with your views are a big reason why I disassociated.
Hiki Daimoku is a 7 beat daimoku. One can also chant Namu with one beat. None of these are sectarian issues. At many Nichiren Shu temples, Namu is "clipped" so it sounds like Nam. The "U" is actually unaspirated. It is a linguistic thing, it has nothing to do with doctrine. See Nam' or Namu?
The term shikan is a translation of samatha-vipassana and Nichiren never said it should not be practiced. If you concentrate on chanting with faith and concentrating on the mandala Gohonzon, I think you will overcome any delusion eventually. Unless you are acquainted with shikan, zazen, and so on, it is wise to neither advise for against them. I am familiar with some methods of shikan / samatha- viipassana, and can say they are useful when used appropriately.
The shi is a translation of samatha. The term means to calm or still the mind; to stop the monkey chatter. There are 10 main levels of samatha.
1. Access concentration: This means to temporarily overcome the 5 hindrances of lust, enmity, sloth, angst, and cynicism.
2 - 5: Four levels of form meditative absorption.
6 - 9: Four levels of spiritual attainments, also known as formless absorptions.
10: Cessation.
Samatha can also refer to any number of practices and cultivations. Buddhaghosa taught 40 objects of samatha cultivation.
Kan = Vipassana and means the path of clear insight. This comes about as a result of completing the 4 frameworks of Mindfulness Meditation -- non-judgemental observation or mindfulness [sati / smrti / pyrrhonism / nen ] of body, sensation, mentality, and mental formations. Insight arises as a perception that all conditioned phenomena are impure, stressful, fleeting or empty, and lacking a self nature. Nirvana in hinayana is expressed as awakening from attachment to conditioned phenomena, awakening to the deathless, and unbinding of the 5 skandas; form, sensation, conception, motive, and consciousness.
In provisional mahayana, this is treated by cultivation of higher ethics, patience and other healing energies, discerning wisdom, and selfless motives such as kindness and compassion. In the Higher Mahayana of the Lotus & Nirvana Sutras, this is re-expressed as awakening to innate or innocent purity, firmly established bliss, constancy amid change, and an authentic sense of self. Nichiren's practice is a form of insight meditation. Kanjin = vipassana citta or spiritual insight.
Gongyo is, in part, concentration on the Gohonzon to calm the mind, so we are really starting out by practicing samatha. The Gohonzon centers on the Amala Consciousness or Buddha Nature, expressed as either the Person: the Eternal Shakyamuni, or the Dharma; Nan Mu Myo Ho Ren Ge Kyo; flanked by the 4 leaders of the Bodhisatvas who emerge from Underground. These 4; Pure Practices, Firmly Established Practices, Boundless Practices, and Superior Practices; represent unconditioned Purity, Bliss, Constancy, and Higher or Authentic Self Identity {which is selfless}.
Kanjin might be understood as a form of insight meditation or vipassana that stresses purification or reformation, rather than unbinding, of the 5 skandhas. By fusing our subjective wisdom {jnana / gnosis / satoru-chi} with the objective truth {Satya? / aletheia /sakai-kyo} embodied by the Gohonzon, we begin to manifest our Buddha Nature / Consciousness and the functions of the 4 attendants.
Moe: There is no other than the Dai-Gohonzon and chanting Daimoku in the orthodox (the Fuji School) faith of Nichiren Daishonin's Buddhism.
robin: It appears that you are practicing Nichiren Shoshu, the revisionism founded by Nichikan. Soka Gakkai has actually largely moved away from that. There are many things they no longer seem to accept. Good luck in trying to reform SGI back to the NSA days. I do not hear much about the Daigohonzon, which is a forgery. The Nichiren as the Buddha and exclusive transmission to Nikko teachings have been diluted.
I was going another direction, trying to reform SGI to authentic Nichiren / Hokke Shu Buddhism as actually taught by Nichiren, Nikko, and the others. All of the Nichikan Shoshu innovations are derived from forged documents that contradict the authentic writings of Nichiren and Nikko. You can pull all kinds of quotations out of context to support Nichikan Doctrine. However, in full context, it never holds up.
Moreover, one has to claim that Nichiren Shonin revealed his highest teachings in obscure personal letters to lay disciples. Meanwhile, the plain reading of the 5 or 10 major writings has to twisted to show "what he really meant." They even distort obvious doctrines like the specific and general transmissions. Their doctrine of Kuon Ganjo comes from two transmission texts that SGI now admits are fraudulent:
See: Refuting Nichiren Shoshu's doctrine of "bequeathal received by just a single person. Link
At any rate, I respect your views; the more different views the better. It is a common faith, not uniform views, that creates real unity. We can pray for each other, but we each have to do our own kanjin.
May 27, 2008
Time for Hemp Reform in the USA
For a Party that wants an issue, the shift from a mining / petroleum economy to an agrarian / hemp economy is the positive message for the future. I still do not know happened to Ron Paul's Hemp Farming bill. We also have the flex fuels bill. Both have bi-partisan support. With people like the Farm Bureau getting behind it, it is going to happen. It is a matter of when, not if. 
The Feds need a hemp re-education program. Many people still think that hemp and marihuana are different parts of the same plant; as is defined by an outdated federal law. There is no need to go into the DuPont / Hearst conspiracy; we just need to get the scientific facts out. There are specific sub-species of cannabis sativa that are grown for fibers, oil hempseed, and nutritional hempseed. It is like the difference between growing a sweet bell pepper, and a hot chili.
There has been a lot of movement in this area the last few years. Some conservative types who once belittled Woody Harrelson have started to see the light. Still, more education about the distinction between Industrial Hemp and Marijuana is needed. Marijuana {or in the law Marihuana} actually refers to any of various varieties of cannabis sativa which are cultivated for use as a mind altering drug. These varieties contain psychoactive cannaboids such as THC. Current, ill informed US law classifies Maruhuana as a Class I narcotic, but that is another issue; one I have no interest in discussing today.
Industrial Hemp refers to any of several varieties cultivated either for the small berries, called hempseed, or the fibrous stalks. Hempseed has applications as a food, and as an oilseed. The stalks yield two different kinds of valuable fibers. Both Hemp Fibers and Hemp oilseed can be used to replace many current petroleum applications; such as fuels, cosmetic bases, plastics, synthetic rubber, and textile fibers.
The absurdly high price of oil, combined with a raising of awareness beyond the giggle factor has created a huge international demand for both kinds of Hemp Fiber, Hemp oilseed, and nutritional hempseed. American farmers and agribusinesses are slowing starting to wake up and want to get into the market. The greatest obstacle to that is the Controlled Substances Act; which is Title II of the Comprehensive Drug Abuse Prevention and Control Act of 1970. This law incorrectly defines Hemp and Marihuana as different parts of the same plant. So, by law, a farmer can not grow Hemp without growing Marihuana.
Moreover, in order to grow Marihuana, a license issued by the Drug Enforcement Agency {DEA} is required. Excessive security considerations make it expensive to meet the requirements of obtaining the license. One thing I object to is that some supporters are still conflating Industrial Hemp with Medical Use of Marijuana which, in turn, gets conflated with recreational use of Pot. I think it vital to sever Hemp from the marijuana issue. The first step is a simple, legal redefinition; one based on science; not politics or superstition.
May 21, 2008
Conflating Buddhist Terms; Hon 本 and Shaku 迹
Honmon 本門 and Shakumon 迹門: Honmon 本門 means the Source Gate or the Origin; while Shakumon 迹門 means the Trace Gate. In the Lotus Sutra, the first 14 chapters are considered the Trace Gate; while the final 14 are the Source Gate. I do not of any exact Pali or Sanskrit equivalents. The closest might ne the concepts of Abhi or 'higher' and sankhata or made, fabricated.
Honji 本地 Suijaku 垂迹 : This refers to the syncresis of various Buddhist divinities; such as Buddhas, Bodhisattvas, Devas and other benevolent or deities with the Kami, shin / jin 神 of Shinto 神道. The Shinto Kami are seen as traces or manifestations of the former. In Nichiren Buddhism this is found in Hokke Shinto. Even though a reverse form of this is implicit in much Taisekiji or Fuji School Doctrine, SGI and Nichiren Shoshu never mention it. It is more explicit in Nichiren Shu; the nest example being the Sanju Banjin 三十番神.
Honbtusu 本仏 and Shakubutsu 迹仏: Honbutsu 本仏 or Original Buddha is often poorly translated as True Buddha. It refers to the Shakyamuni Buddha in the last half of Chapter 15, all of Chapter 16, and the first half of Chapter 17 of the Lotus Sutra; who attained Enlightenment in the Remote Past. There is a similar Sanskrit term, Adhibuddha; which means the Primordial Buddha. Shakubutsu 迹仏 is the Trace Buddha and refers to Shakyamuni who first attained Enlightenment in this world. I do not know of any Pali or Sankrit terms for Trace Buddha. One more thing, Shakubutsu is sometimes poorly translated as provisional.
Hosshaku Kempon 発迹顕本.: This literally means to disclose the trace and show the source. This refers to Shakyamuni's revelation in Chapter 16, that he first attained Enlightenment in the remote past.
Closely related to these concepts are those of Hongaku 本覚 and Shikaku 始覚. Kaku 覚 means to become disillusioned, sober up, or become aware. In this context, hon 本 means original in the sense of innate, inherent, genuine, unacquired, unaffected, or unattained. It refers to virtues that we naturally possess, that are not earned, sort of like innate talents. Shi 始 literally means to commence, or start. It is used in this context to mean something that has a starting point. As such, it translates as acquired, attained or affected awakening; similar to a learned skill. In other words, it refers to earned merits, rather than innate virtues.
In the Luminosity Sutta, the Buddha explains that ciitta {heart-mind or spirituality} is originally pure and shining, but becomes defiled. Because of this, the reality we experience is impure, stressful, fieeting, and based on a false sense of identity. Acquired merits; such as moral discipline, forbearing patience / medical healing / artistic culture, discerning wisdom, and kindness / compassion, are ways of dealing with the unsatisfactory situation. They are like analgesic medications that relieve pain. My take right now is that Honmon 本門 is the Buddhism of Hongaku 本覚; the door leading to our Original Virtue; while Shakumon 迹門 is the Buddhism of Shikaku 始覚; a treatment using acquired merits to treat the symptoms of our acquired delusion.
By chanting Namu Myoho Renge Kyo; we are awakening our unconditioned Buddha Nature; which is innocently pure, innately blissful, ever constant; and our authentic identity. We can then try to bring a higher ethic, healing energies, boundless wisdom, and genuine, unaffected selflessness into our daily existence.
In the next entry, we shall look at a similar contrast; that of gon 権 or provisional and 実 jitsu / shitsu or true. Examples of use are gonkyo 権経, provisional teachings or sutras; and jikkyo 実教, true teachings.
May 10, 2008
May 09, 2008
Sosei 蘇生 [Resurrection] Amulet of 1264
Life and legends of Nichiren
At Boso Hanto 1264-1267
On Nichiren's Gohonzon for Practicing Kanjin
The most recent evidence I have is that the original Soseino Amulet of 1264 was lost. However, a copy was made by the 33rd abbot of Kuon-ji, and this is extant. The original Soseino Amulet made by Nichiren, based on a report from someone who has seen a photo of the copy; "looks quite different [from the one depicted below] - it's a bit difficult to read - but looks like a simple mandala in abbreviated style with some passages of the Lotus Sutra."
The Soseino Amulet that is depicted below is not attributed to Nichiren, but appears to be wood block print done by someone else. It appears to depict four {4} Odaimoku swirling around Gatten & Nitten-- the Moon & the Sun; with Nichiren's lname and a koa/seal below. There seems to be another large kanji over Nichiren's name?
On February 22 1263, Nichiren was pardoned from exile to Izu, and returned to Kamakura. Word came that his mother was seriously ill — possibly dying. When Nichiren's father had died, he could not return home, because he "had a price on his head" -- with the Jito {Feudal Steward} of Tojo District in Awa Province, Tojo Saemon-no-jo Kagenobu. But the government seemed to have changed its attitude, and pretty much left him alone. So, in spite of the risk, he returned home, in the fall of 1263 or 1264. He and some followers took up residence at Renge-Ji Temple in Hanabusa.
When Nichiren arrived at Kominato, after nearly a 12 year absence, he found his mother gravely ill. He prayed for her and wrote an amulet for her recovery. Nichiren would later write, “ ... when I prayed for my mother, not only was her illness cured but her life span was prolonged by four years.” -- Nichiren
To express her gratitude, his mother had a small shrine built, which Nichiren named Kokozan Nichiren Tanjo-jo. This was the beginning of what is now his Nativity Temple. In October 1276, Nichike built a temple on the grounds. The patron of the Temple was Sakuma-Hyogo-no-kami Shigetada. Due to beach erosion, the Temple has been moved from its original site. The 1264 shrine was rebuilt in April of 1983. 
The image {clickable thumbnail} might be a loosely based "copy of a copy" of the Recovery Amulet that Nichiren drew for his ailing mother in 1264. IIRC, the date on this one is January 01 1266, and it is co-signed by a minister of the "Hokke-Shu", the original name of what is now Nichiren Shu. The Mandala appears to depict four {4} Odaimoku swirling around Gatten & Nitten-- the Moon & the Sun; with Nichiren's large signature and seal below. The original of this is thought to be kept at Nichiren's Nativity Temple {Daihonzan Tanjoh-Ji} in Kominato, Kamogawa-City, Chiba, Japan. The Nichiren Shu Major Temples Tanjoji web-site {Kominato-Zan Tanjoji Temple} lists "Seven mandalas inscribed by Nichiren Shonin" among the Temple Treasures housed at Tanjoji. If I am not mistaken, which I might be, none of these are published in the Gohonzon Shu.
From: "mark n suze"
Subject: Gassho Robin : soseino mandara
Date: Wed, 28 Dec 2005 00:05:57 +0000
just wanna say your Fraught w/ Peril series is *excellent*. And that it'd maybe be good if you added our Email address to your entry concerning the Soseino Mandara, concerning if anyone wanted the image sent to them in lots of pixels/greater resolution, as we'd be happy to do that upon request.
Metta limelite-1@worldnet.att.net
But also, we have put the image, both black and white like the original (and also in color like our old copy) on a web page of ours....you are welcome to post that as well as it's a pretty clear image: Linky
Originally Posted April 20, 2005
Reposted in Robin Beck on September 11, 2006 02:13 AM
Updated May 09 2008
Life and legends of Nichiren At Boso Hanto 1264-1267
Soseino Amulet of 1264
Nichiren at Hanabusa 1264
Nichiren and Nakayama Hokkekyo-ji
Nakayama Hokkekyo-ji Treasures
May 03, 2008
Prayer Gohonzon: Daijikokuten or Daibadatta?
There has been some discussion about the kanji on the upper left, or right facing, side of the Prayer Kito Gohonzon {#037}. This is the usual position of Daijikokuten or Dhritarashtra. However, some think it reads Daibadatta-ten on the Prayer / Kito Honzon. Here is why:
Once again, we are talking about the kanji in the upper right side of the Prayer Gohonzon aka Kito Honzon 祈祷本尊; which is # 037 in the Nichiren Shonin Gohonzon Catalog. That is the usual position for 大持国天王 Dai Ji Koko Ten No. The name is a translation of Maha [Dai] {Great} Dhrita [Ji] {Protector} Rashtra [Koku] {Nation} Deva [Ten] {Heavenly Being} Rajah [No] {King}. His name is also written 持国天 Jikokuten or 持国 Jikoku.
Devadatta is transliterated using four kanji; 提婆達多, Dai {purpose} Ba {old woman} Datsu {reach} ta {many}; read as Daibadatta. On the Kito Honzon / Prayer Gohonzon, Nichiren wrote five kanji: 提多羅吒天. These are Dai {purpose} Ta {many} Ra {silk] Sha {scold} Ten {heavenly being}. This makes no sense, so it must be a transliteration.
The 4th kanji {吒 / zha / sha} was real hard to find. None of the machine translators recognized it. The whole thing appears to read Daitarashaten. Ansanna showed me where this is another way to write Dhritarashtra. In other words, it is not Daijikokuten, nor is it Daibadattaten; it is Daitarashaten; a transliteration of Dhritarashtra + Ten as a translation of Deva.
Dai-jikoku-ten-no 
is usually written 大持国天王, and appears that way, or as 大持国天 on a number of Nichiren's Mandalas. However he also wrote it as 提多羅吒天 on some of them, which sort of looks looks like 提婆達多 [Daibadatta / Devadatta]. However, 提多羅吒天 is actually a transliteration of Dhritarashtra.
May 01, 2008
Sudden Healing of Sickness Honzon (#047)
Mandala # 047
This Mandala Gohonzon is dated March 16 1278 and is kept at Nakayama [中山] Hosen-in [法宣院] [Dharma Declaration Institute] of Chiba Prefecture [千葉県]. The "nickname" of the Mandala is 病即消滅本尊. That means something like 'sudden erasure & destruction of sickness honzon." Maybe the "Instant Healing of Disease Honzon?" This refers to one of the inscriptions seen on the mandala.
"This sutra provides good medicine for the ills of the people of Jambudvipa. If a person who has an illness is able to hear this sutra, then his illness will be wiped out and he will know neither old age or death." from the Yakuo [Medicine King] Chapter of the LS. {Watson translation}
It appears that Nichiren did not designate a recipient for this one.
One of the phrases is