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The practice of the Buddha’s ultimate teachings: Threefold Lotus Kwoon Quantum Life Buddhism.
The Threefold Lotus Kwoon is a sacred place for the research, study and practice of awakening the Ultimate truth of life and Buddha’s teachings for a fully realized existence in this life.
Disclaimer: Please note that the publisher and author of this book is NOT RESPONSIBLE in any manner whatsoever for any injury, physical, mental or in any form due to the practice or attempted practice of the ideas and techniques discussed in this book. This book is meant primarily to expound the philosophy and systems of attainment outlined by Sifu Sylvain Chamberland-Nyudo for the purpose of documentation, research, study, teaching, and promotion of those systems and philosophy to correctly transmit the true teachings of the Buddha. Furthermore, all proceeds from the sale of this book will be used entirely for building a Sanctuary, The Threefold Lotus Kwoon, to provide facilities for continuing research, study, and practice of the Threefold Lotus teachings. First published 2008 Copyright © 2008 Rev. Sylvain Chamberland-Nyudo All rights reserved. No part of this publication may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without prior written permission from the author. ISBN: 978-0-6152-1292-0 The Threefold Lotus Kwoon and Sanctuary is an entity dedicated to the nurturing and development of leadership in all peoples of the world promoting high ethics and moral responsibility. It is our goal to correctly transmit the teachings of the true Buddha, and to create communicative, strong people of compassion and determination in service to fellow human beings while attaining their ultimate truth. First Edition Printed in the United States of America
By the same author
Quantum Life The Science of Mind ARTIST – Bodhisattva – A Manifesto Question the Corridors The Way Meditation for Enlightenment Meditation for Health and Vitality The Mental Edge Gongyo - The Vibration of the Universe The Path Guidance and Letters Volume 1 Guidance and Letters Volume 2
without whose unwavering dedication and patience.This book presents all the methods of practice for the individual to engage in a fulfilled life in accord with the Ultimate teachings of the Buddha in order to achieve one’s inherent Buddha-nature as described through the lineage of teachings from Shakyamuni Buddha. Additionally. Kumarajiva. Saicho (Dengyo). 5 . this book could not be as free of error and readable. Mind and the Essential Creative Core as manifest Buddhanature. and multiple re-reads. A Very Special Thanks To Sandra Lee Hendrix. Those of you who find this book comfortable to read have Sandra to thank for it. Miao-Lo. the great sage and teacher Chi’i (T’ien-T’ai). Quantum Life Buddhism incorporates the contemporary insights and application of these teachings in the daily life practice defined by the teacher Reverend Sylvain Chamberland-Nyudo to integrate fully the three aspects of Body. and Nichiren Daishonin. Nagarjuna. My particular word phrasings present a challenge even to me.
............................................................................................. Gohonzon)................................................30 An Introduction to Buddhist Fundamentals.................................16 Beyond Zen............................................................................................................77 The 9 Consciousnesses.......................................................................51 The GoHonzon .................................................59 TLK Quantum Life GoHonzon...........................................................11 Modern Science .......................1 From Wuji to You and Me......................................77 Letter to Gijo-bo ...............................23 Quantum Life Buddhism ......81 Hell is the Land of Tranquil Light ............................................................................49 Gongyo........81 Life Condition and the Ten Worlds.........................................................................Beyond Zen – The Ultimate Truth ...........................................................................................................................................................125 7 ..........43 The Teaching ......................................................................................................... Meditation.......................................... Creative Studies.....................................................................................................................................................................................................................................................................67 The Butsudan .....73 Single-mindedly desiring to see the Buddha......59 The Supreme Treasure (Japan..................95 On Becoming......15 Buddhist .....................................37 Non-Substantiality ..................39 Chanting...............................................................115 Creativity......15 Daoist ..............33 A Brief History of Buddhism ...29 Breathing.............................109 Conditioned Genesis ........
.................................................................................... 185 Third Meditation ........................ 129 TLK Resources.................................. 130 TLK ........................... 139 HOW TO DO GONGYO ............................................................................. 185 First Meditation............................. 214 Other activities at the Centre........ 141 Silent Meditations.................. 207 Appendix d........................... 139 “GONGYO” . 185 Second Meditation ..... 189 English Translation of the Liturgy......................................................................................................................................................................................................................... 193 Verse Section ................................... 189 The Hoben portion ........................ 213 Threefold Lotus Kwoon Life Skills & Arts Centre Mission............................................................................................................................ 135 Appendix A ............................... 191 The Juryo Chapter .. 186 Fifth Meditation ..... 201 Appendix c ............................................................................ 217 8 .....TLK Life Skills & Arts Centre Statement of Purpose ............................................ 207 Abdominal Breathing...... 139 The Liturgy Of The Threefold Lotus . 213 TLK Resources........................................................... 130 Congratulations................................................... 187 Appendix b................................................................................................................. 213 Quantum Life Activities.................................................................................................................................................................................................................................................................................................... 186 Fourth Meditation ...................... 214 Bibliography .......................................................Quantum Life Art Philosophy...
Unfortunately. Indus valley. and even genocide. India. Earnest observation requires patience and a calmreasoning mind. Egypt. This is the tragedy of adolescent minds gaining power. Mesopotamia. Many brilliant minds have studied “life” and its physical and sensory attributes in the West. Middle Asia. there exist a great many lazy and unreasonable minds whose demands for instant gratification have created some of the most insane and damaging hypothesis of their observations as to pollute vast numbers of people in a quest for power. And. come insights and knowledge of the origins of life and the cosmos that have been repeatedly borne out by the research and study of modern genius from Alexander Graham Bell to Einstein and Niles Bohr. MAN can discern all the fantastic and complex systems of the universe. as if paraphrasing the words and teachings of the Buddha himself. and Spiritual to physical attributes in the East. Through intense observation. The time is long overdue that these adolescent tendencies be usurped by more reasonable and 11 .From Wuji to You and Me From great teachers of ancient civilizations of the Near East. renowned scholar Steven Hawking. Greece. China. in his book “A brief History of Time” states that the universe appears to us as it does simply because we choose to see it this way. control. and more.
I have adopted the name in reverence for its characteristics. status. focused. positive and negative. The heat and pressures of this inconceivable point is such that nothing at a “particle” level can exist. even single-minded questioning and hypothesis. Nichiren. all matter. Hawking. wars. In my view. As the Lotus is a magnificent blossom that grows out of a murky and unpleasant swamp. It has often been the case that tremendous strides in understanding and insight come from a back and forth of firstly concentrated.adult consciousness. and countless others can benefit from a little comparative shopping. 12 . In the system. T’ien-T’ai. sentient and insentient. forces are definitely ruminating and present. Bohr. but potential. all energy is in such a “compressed” state it reaches maximum density. we will be solely democratic to the reasonable and not bound by class. Here nothing exists. to a secondly detached almost indifferent distancing from the investigation. culture. No time or space exists. I call the Quantum Life. matter. to be stopped. compare Hawking’s description of a “singularity” and the Chinese Daoist 5000 year old concept of “Wuji” and the Buddhist concept of “Enlightenment”. Yet. incorporating the magnificent teaching of the Threefold Lotus. or race. destruction must occur for the unmitigated ignorance of arrogant power craving autocrats posing as religious leaders to impose governance and manipulate politics. For instance. How many lives. In the modern theory. nationality. Einstein. all of the observations and conclusions of ancient and classical as well as modern teachers from Amen Hotep to Shakyamuni.
A small point. the observation of particles is the only time when they 13 . Ever since Schroedinger. Keeping this in mind. one of which is the subject of an engaging book on Quantum Theory called “Schroedinger’s Cat”. a particle exhibits the qualities of a “solid” particle and/or the properties of a wave (frequency. This is verified by experimentation in the observation of photons of light.Only a suspected vibration. postulates that at the sub-particle level small strings control all. However. For more on this topic. refer to papers written on “String Theory”. something stirs and in a microscopic fraction of a second everything changes. z define our three dimensional space while time is the forth). with density so high it changes the very physics we know and experience today. In Quantum Mechanics. the discovery of Quantum “fuzziness” goes like this. energy). mathematics can postulate the existence of nine (9) or eleven (11) distinct dimensions. “M” theory consisting of multiple string theories. The world of Quantum Physics and all Science has proven by repeated experimentation that the very act of observation affects or influences the outcome of the observed. inherent instability. a sub-atomic “particle is both particle and wave. mathematicians point out that the remaining dimensions are not gone from our modern experience but merely so faint or integrated into our existence that we cannot differentiate them with our physics. Einstein. at a point called a “singularity”. In other words. hold this thought as we progress to the Daoist concept of things. Today we experience only four (x. dispersal. y. At this density. Bohr and others wrote to one another in research and sometimes with riddles. In fact.
Within Wuji is the eternal relationship of Yin/Yang. The symbol for Taiji is a spiral. sound. to be a state of non-substantiation. Taiji is said to be the mother of Yin and Yang. or differentiation. etc. there must first be a thought or idea to produce motive for manifestation from dormant potential. Transliterations offer Wuji as a state of “no-extremities” or no differentiation where all that is contained in the universe exists in a singular state. requires differentiation. taste. Nothing can manifest or “exist” without the duality of Yin/Yang. cognition. or polarity. also repository of cause/effect). But for this Yin/Yang duality to manifest. there exist nine (9) consciousnesses (think string theory). an entity must be within 14 .) or as waves dependent upon the method or moment of observation! This is a bit of a melon twister. touch. This motive force is called Taiji. with no motivation to manifest. A place of potential if you will. Karma (unconscious. representing a container of all potentials in an indefinable “point”. To “BE”.can be seen as particles and measured (mass. In Buddhist philosophy. The symbol for Wuji is a circle. and finally an enlightened core. These nine include sight. For logic dictates that in order to “BE”. volition (sub-conscious). smell. but significant in light of (no pun intended) the inherent “vibration” and instability of mass exhibiting both characteristics of particle and wave. Could our “VOLITION” be a dimension? The Chinese Daoist concept of Wuji bears striking resemblance to all these as follows: Wuji is defined by Chinese scholars and documents of Daoist thought dating back further than 2800 BC.
To manifest. which describes all phenomena as interdependent and unable to “exist” autonomously. an idea. the language within it. etc…the book exists only because there is also the existence of NOTbook. bring into “Being”. and so on. This too is an essential concept in Buddhist teachings. Once this idea exists. NOT-language. that of “dependent origin”. to exhort the potentials from Wuji and manifest the Yin/Yang (duality. NOT-paper. As sure as this book exists. it immediately creates motive force bringing about tremendous energy to manifest “Being”. Where there is THIS. Tai Chi (pinyin) is the foundation of much of Chinese medicine and Martial Arts.something it is not. The energy is called “Qi” or Chi (pinyin) and is the foundation of all Chinese medicine. Motive Force is created by thought. dependent origin) of all things requires Taiji. So the following formulae could now be written: Modern Science Absolute Density (potential) + Volition = all life in the known universe (differentiation) Daoist Wuji (potential) + Taiji (motive Force) = Yin/Yang of known universe (differentiation) 15 . there must also be THAT. the pages. Motive Force.
because we choose to see it this way is the curt sum of his thoughts offered late in the text . Steven Hawking’s statement that the universe exists exactly as it does. drives the desire to create it does it not? Volition = will = Taiji = Motive Force! Often. timing. temperature. I return to the book by Steven Hawking. with the unfathomably minute requirements of earth’s existence and myriad chance chemical.his observation of volition manifesting phenomena? Is not to observe something ahead of its existence an act of “Will”? Is that not what drives all creation? To “see” something.Buddhist Enlightenment (Buddha state) + Karma (action) = all life in known universe (Samsara) However. as he muses on the why of all that he has seen so clearly in his grand cosmological equations and physics should any of this universe come about exactly and precisely as it does. in all life sciences and other forms of research. which is “not”. what of the “volition” in the modern formulae? Why do conventional scientists avoid volition in their hypothesis? Does not the lessons of Quantum demonstrate conclusively that the very “act” of observation influences the nature of phenomena? Is not an “act” an action. we find answers to large questions by first 16 . where late in the text. velocity and all other reactions and variables to expand and cool into vapour into gases into particles and further agglomerations to result in life as we know it. a demonstration of will? Once again.
It is only modern Western Man that has endeavoured to disregard his environment as an integral part of his own existence (i. like for instance. For over 5000 years.turning our analytical eye toward smaller. which induces the body to send Bioelectric (energy) to various muscles and so on. In fact. This is sometimes remarked as the analogous nature of microcosm to the macrocosm. When we observe the human biology in modern science of the West. is it this way in India and a great many other cultures dating back to the beginnings of MAN. Man against Nature). we can readily delineate the precise relationships for actualization within the human body. In the Chinese Daoist philosophy. to produce action and to manifest the idea. In his denial. pinyin) and known in the West as Chinese medicine. more manageable situations of similar or nearly identical nature save for size or quantity. many indigenous cultures and tribes can be said to share in great measure an observation of their existence as a co-existence with one’s environment. this is merely an extension of the cosmology into the human species and practiced as Qigong (Chi Kung. brush teeth. That idea then produces an EMF (electro-motive-force). Western Man has created fantastic mystical stories to fuel his agendas and to control others with fear and guilt in order to gain control. there must first be an idea or thought of brushing teeth. the Chinese have healed their bodies with the same theories and understandings of their cosmology. 17 . So too.e. In order for a body to perform any action. To separate Being human to “Being” the cosmos is a foreign and nonsensical idea to them. and their loyalty.
compressed into something smaller than you can see. in order to create. me. all of it. is much more obvious and simple to understand than all the mysticism shrouding it. Pablo Picasso was once quoted to have said. once again. in modern science. In this state. This is also well described within our 18 . has unfathomable potential for calm and stillness as well as great upheaval and destruction. “WE” just exist as potential. “absolute density”. Let us take one last run at this from the Threefold Lotus perspective. and evil”.So what about. Moreover. “To create first requires an act of destruction”. worries. In Japanese Buddhism. and in Daoist philosophy this is Wuji. all of us as one. “WE” are not manifest. “good. You. extremely possible that the state of Wuji is a very unstable though incredibly dense state. or concerns of any type. the trees. in this state “we” are without preoccupations. And just for the record. some more than others. what exists must be transformed. Solar system. A state of Wuji may only exist long enough that a predominant idea arises only to then expand with a fury to manifest it and then slowly decay back to a state of Wuji. Life. the Earth. non-being) is. for just a moment without time simply consider self-perception? It is after all. mountains and sky. Pretty crowded. Indeed. why should there be such turmoil? The answer. yes? Well. might not Volition itself. and Galaxies. let’s understand that everything I’ve written so far indicates a quiet tumultuous mechanism for the creation of life. and its forces. you say? If life itself comes from the mere act of wanting to see it. as a dimension. where we may experience 9 dimensions or more. our neighbours. there we are. KU (a state of rest.
A Black Hole. in the world of Learning. Finally. Singularity? Wuji? Ku? Is this simply a window into another universe? And how would self-perception manifest? Consider. Power. Relation. all ten worlds are inherent in each of the ten rendering 100 worlds or 10 x 10 = 100. Tranquility. In other words. these 1000 realms present in 3 divisions of 1-sentient 19 . Nature. Rapture. we now have 100 worlds multiplied by 10 factors. Learning. and Manifest Effect all combined within Consistency from beginning to end. Realization. and Buddhahood. Therefore. Bodhisattva. and his treatise the “MakaShikan”. It begins with ten basic “worlds” or life states named for their attributes. The ten factors are Appearance. the three thousand realms of existence in a single moment. yielding 1000 life conditions. so large that their chemical instability collapses into themselves as they transform into Pulsars. in the teaching of Lotus Sutra Buddhism since the time of Tien-Tai. Already hard to fathom. Entity. Animality.Physics. Hunger. add to this the ten factors of life by which these life states or worlds can and do manifest. They are Hell. elucidates the Buddhist concept of “Life states”. Further. Anger. A density so high that matter behaves unpredictably at its edges and often “disappears”. Latent Effect. Take for example the large stars called Quasars. It has been observed through telescopes and mathematically shown that where once a Pulsar existed. Influence. upon its own final “destruction” is measured to be the creation of a “Black Hole”. where matter is so dense that it absorbs light to keep it from escaping it. one can be experiencing the Hell of Learning or any of the other worlds up to the Buddhahood of Learning. Internal Cause.
beings 2-the five aggregates or components (Form, Perception, Conception, Volition, and Consciousness) uniting temporarily to form a living being, and 3-the space in which we live. 1000 worlds in three divisions yield a total of 3000 realms of existence. In Buddhist thought, all of us migrate constantly through these life states without focus until we learn to train our minds. This is what Shakyamuni referred to as the “Monkey Mind”. So if left to itself, the basic human mind is relentlessly jumping from the hell of learning to the rapture of some past memory to the tranquility of sleep to the hunger of joy and so on. Further, it is said that the mind is capable of changing life states in the neighbourhood of 180,000 times in a moment of existence! So the simple idea of self-perception suddenly becomes a large caldron of activity from positive to negative, calm to tumult, good and evil, creative and destructive, and on. Not only does this perfectly mirror the times we live in, but also the entire record of humanity. It also allows much room for many uncountable permutations of what selfperception could be. How many Black Holes? It is not only entirely possible in our physics and our philosophy, but more than likely a reality that there exist many permutations of life states in other universes. Nevertheless, it is firstly our concern to experience our lives in our universe in this lifetime. Therefore, the usefulness of the information we have is only as helpful as our efforts to integrate it. Several key points offer us the opportunity to make great contributions to our happiness as well as the world
around us by extension. The “rules” or structure of life is personal as well as universal. This book is to delineate those keys and structures to enable us to conduct ourselves within a framework, which makes ultimate use of the structure and affords us the greatest benefit as individuals and as a whole without sacrifice. To achieve the maximum potential of our lives and happiness is what is known at the Threefold Lotus Kwoon and Sanctuary as the attainment of an Excellent Being.
First, let’s dispel a few misconceptions common in the West and even amongst Asian countries. Buddhism is not a religion. In Merriam Webster’s Collegiate dictionary religion is defined as: a: supernatural constraint, sanction, religious practice, b (1): the service and worship of God or the supernatural (2): commitment or devotion to religious faith or observance. Philosophy is defined in this same reference book as 1 a: all learning exclusive of technical precepts and practical arts. Buddhism is not philosophy either! Buddhism is science. The definition of science is 1: The state of knowing: knowledge as distinguished from misunderstanding 2a: a department of systematized knowledge as an object of study b: something that may be studied or learned like systematized knowledge. Buddhist teachings were arrived at from intense and focused contemplation, repeated and meticulous observation, and borne out in every day life. This is the scientific method. The Buddhist teachings have been carefully studied and systematized by great scholars both Buddhist and non-Buddhist, over the span of many centuries. The great scholar Chi’i (more on him later), largely responsible for the most comprehensive contribution to the Buddhist canon in the form we know it today, provided an incomparable analysis and categorization of the entire teachings of the Buddha. Chi'i' s study and analysis obviated the fact
Not empty or void in the Western sense. The quest here was to understand that to find the ultimate truth of all life. there emerge four distinct levels of teachings. as stated in his own teachings. Nirvana. and annihilate all attachment in order to enter the truth of impermanence. in accord with the people’s capacity and the time in which they lived. So to be enlightened one had to discover. We. When all the teachings of the Buddha’s lifetime are carefully reviewed as a whole. using our imagination and forcing our will upon our environment. but empty of inherent nature or void of 24 . This comes from Shakyamuni’s (the historical Buddha) first level of teaching to enable people to understand that all phenomena experienced in this physical. The first of these four levels represents the Tripitaka teachings. In other words. ever. there is no eternal entity called “chair”. One must first understand that all phenomena are a result of life and not integral to life. construct chairs. observe. It was this earliest of teachings that Shakyamuni used to state that the chair does not exist. which translates as endurance) have no inherent nature. one must look beyond the phenomenal realm. also called emptiness or void. will one day no longer “exist”. its existence is “provisional” and simply a convenience of our ego to attach itself to physical “reality” which the ego itself constructed. or awakening. The “chair” no matter how well constructed. All these teachings have as their fundamental goal to teach and enable all human beings to attain their Buddha-nature. Since it has no inherent nature. mundane world (Samsara.that the Buddha taught. The teachings of the Tripitaka represent the vehicle of the Shravakas (life condition of “learning”).
the Buddhist practitioner was to release all attachments to enter the door of the ultimate truth. the vehicle of the Pratyakabuddha (life condition of Realization). has many permutations and in recent centuries has accumulated more teachings and understandings. To many in the West. rather than to annihilate all phenomena and attachments. one should endeavour to use one’s awakening to the nature of impermanence and to live in the mundane world without affect from attachment. for to know the nature of one’s attachment to food. The second level of teaching is the “Common” teaching. And therefore. one must do without food to the extent of one’s death in order to grasp fully the nature of the ego’s attachment to “food”. To be fair. Zen.attachments. To accept the mundane world as a simple function of the mind. much as the Tibetans have done. This then would be the ultimate “liberation”. woefully short of the full understanding and practice of true Buddhism. this is the practice of Zen. And so it was done for many things such as speech. Through focused contemplation and many meditative practices. sex. Let’s continue. This included many ascetic practices. Chan Buddhism. They are however. etc. or as it is called in China. Chan. Shakyamuni showed that the “truth” could not be ultimate if it did not include all possibilities. and thereby not to be affected by it and at the same time to use this as a constant proof and test of our awakening would be a much higher challenge and truly represent the “realization” of liberation through understanding of “interdependence” That all phenomena is 25 . In these teachings. This path to awakening was only achievable through the mind.
by nature. Mahayana Buddhism uses the practice 26 . This is where many schools of Zen or Chan begin to break down. represent the vehicle of the Bodhisattva. All phenomena are essentially “empty” and therefore non-differentiated. This is also where the rift is defined between what is called “Hiniyana” and “Mahayana” Buddhism. it obviates the attachment of the ego still manifest in the practitioner and does not open the final door to full awakening and liberation. one must also transcend one’s attachments to one’s mastery of phenomena and noumena. That in fact. the exercise of contemplation and meditation for understanding of the mind alone. The practice of mind is an attachment itself. Now the teachings state that once one understands the impermanence of all phenomena AND one also understands the interdependence of all phenomena. the ultimate truth lies in noumena. The third level of teachings. To reach truth. the same “thing”. In order to transcend one’s phenomenal “existence” and reach nirvana. ergo all phenomena are. one could now begin to contemplate the ultimate truth as that which is not provisional phenomena or empty phenomena. and only serves the Samsaric self or ego. called the “Separate” teachings. To understand the mind and to use that understanding to shed attachments is noteworthy and represents the early teachings of the Buddha. part and parcel.interrelated with all other phenomena and exist solely by that reason. but it is incomplete. one must understand that phenomena and emptiness are also attachments. To practice in a monastery or in isolation is a practice for the self-alone. the “thing” without “thing-ness”. Since this is a selfish way to practice.
As stated in the second. The Bodhisattva. No greater challenge exists for sentient beings than to teach and learn with others. 27 . attachments and the unworldly grip and power of egos is experienced and displayed for all to see in a most immediate fashion. this is not only far more difficult to accomplish than through contemplation. To practice for one’s self as well as to facilitate others’ practice is the practice or the way of the Bodhisattva. By definition. This brings us to the ultimate teaching called the “Perfect” teaching. is still bound to the Samsaric existence in order to practice as a Bodhisattva. awakening is manifest in both Phenomena and noumena. a Bodhisattva is interactive with other nonawakened beings in order to teach and facilitate those people’s practice to become no more than Bodhisattvas. who enables others to also practice or attain the level of practice of Bodhisattva. third and fourth level of teachings. The confrontation of karmic obstacles. however. In practice. This teaching is embodied in the “Magnificent Dharma of the Lotus Flower” also known as the Lotus Sutra. This requires each individual to arrest one’s ego as it is in the act of usurping one’s life.for one’s self and practice for others through interaction with others as a compassionate means of greater realizations and transcendence of one’s Samsaric attachments to achieve full liberation. both the provisional experience (Samsara) and the Emptiness or Ultimate Potential state. but astoundingly more expedient. where all teachings coalesce into one simple practice for all people to attain ultimate liberation. To practice as a Buddha. It is in this teaching that Shakyamuni elucidated the “One Vehicle” or “Buddha-vehicle”.
Zen is to the perfect teaching.enabling those around us to practice as Buddhas. all are guaranteed to attain enlightenment in the here-and-now and for all eternity. what riding a bicycle is to flying a space shuttle. 28 .
An appropriate Altar How to meditate Health and Vitality 29 . and into our behaviours. will represent the Quantum Life objectives and give the student tools to integrate the teachings into daily life. To truly realize all the benefits of the Ultimate truth of life. as a student of Quantum Life. Quantum Life is a complete life science and methodology.Quantum Life Buddhism TLK Quantum Life Buddhism is more than a religious activity or a set of rituals set on particular intervals. the Threefold Lotus Kwoon. strength. when taken together as a whole. It is more than a set of beliefs or written texts adhered to that make a Quantum Life practitioner. To understand this better. The basic elements of training and education to be discussed will be: An Introduction to Buddhist fundamentals of the Ultimate Teachings. into our bodies. and enlightenment. This is truly a life method and therefore a “way” of living to realize our fullest potential happiness. we must integrate this knowledge into our daily activities. or Threefold Lotus Sangha offers training and education in activities which. infusing every moment of life with cause and resonance.
the student will eventually come to understand the interdependencies and exigencies for a more inclusive path.Study. Meditation. but are not limited to the following: Breathing. the mind. Although a student may choose a path of learning solely within one element or two. There are also mandatory combinations of elements for those who wish to learn completely interfusion of teachings for the body. Creative Studies Chanting Taijiquan (Body Mechanics) Qigong (Health & Vitality) Wushu (Leadership.study. and the creative core. The methods employed by Quantum Life Teachers to lead students to achieve these elements are carefully applied to groups and individuals in a studied system of development.study Creativity These elements are key to Quantum Life. these systems achieve a synergy of training all aspects of the student to lead a joyful. At the Threefold Lotus Kwoon this achievement is termed “Excellent 30 . There is a beneficial order to the many degrees of teaching and learning. and value creating life. Systems used within Quantum Life training include. healthy. Community) Fine Art (Creativity) Study (Teachings) Together.
Our fundamental “Buddha-nature. but a life condition or state of “being”. So. Kung (gong). means applied diligent effort. but the energy used to manifest motive force from the Buddha nature. Excellent. the bioelectric energy. all teachings and sutras have been included as well as traditionally “western” texts. and to use it to heal. which teach many varied methods of specific abdominal breathing for specific activities and results. Being. and represents the unceasing and eternal activity of life. A life condition that we all have.Being”. Judaism. 31 . the teachings of the Buddha. many teachings of science and physics. here means to reach one’s maximum potential in all endeavours and to be rewarded for them. the final and culminating teachings of Shakyamuni. here is a verb. the inherent power and substance of all phenomena manifest from our Buddha-nature. and even Pagan texts. Qi Kung or ChiGong is the applied diligent effort to master one’s Qi. QI (chi) is the life force. In the Quantum Life Buddhist system. Stories of Buddha. and more are all. the bible is considered by many to be Western. although all of its texts originate in the Veda. For instance. To master one’s Qi is to master it’s cultivation from all directions. not a noun. ultimately. Also. The “Buddha” as you will come to realize is not a person. IT is not the Buddha-nature.” A holistic approach is taken to further demonstrate the supremacy of the Lotus Sutra teachings. Breathing Breathing comes from Qigong (Chi Gong) practices.
depending largely on the desired intent or activity. and Nichiren’s illumination of attainment in this lifetime. requires more active forms of meditation based on the Buddha’s teaching of the supreme vehicle. and realize higher states of wisdom by shedding Samsaric delusions. and explicitly in instruction for painters. Though this supreme vehicle requires no assistance in its effectiveness. and more. Meditation Meditation has several forms. and all subjects relevant to the ascent of cultural integrity and knowledge. Creative studies include the “80. build strength. sculptors. fine art. 32 .000 Buddhist teachings” (so named for their great numbers. T’ienT’ai’s analysis. but not an actual count). history. as well as science. training for the Creative core or Buddha nature. The chanting of NamuMyoho-Renge-Kyo is the supreme vehicle here. the humanities.grow. Meditation can be part of visualization in body and mind training. endurance in both mind and body. Whereas. proper breathing and posture are additional causes and training to provide more immediate and increased depth of connection to our Buddha-nature and the wisdom therein. Creative Studies Integrated into all activities at some level.
and the many other names he is known by.000-year-old Vedic teachings had fallen into dilution by myriad interpretations and centuries of slow drift away from the fundamental essences of the teachings.An Introduction to Buddhist Fundamentals Of the Ultimate Teachings Buddhism begins almost a thousand years before the birth of Jesus in the Indus Valley area of Northeast India. whereas the 33 . Born of a powerful warrior class family. used language of a much more sophisticated nature with more conceptual and developed ideas. The Vedic texts themselves no longer related to the peoples of the day. Gotama. Shakyamuni. more with intent to control people and groups and to govern them than to teach any truths. The elite classes to which Shakyamuni belonged. In his day. Too many esoteric and unfathomable ideas and stories had developed. Language was also a contributing problem. was of the Shakya clan. Prince Sidartha. Tathagata. the Brahman teachings developed from 12. a young prince left his life of privilege to pursue Ultimate truth in solving the worlds suffering. Gautama.
and not just a select elite. 4. So Shakyamuni. If a system of thought. Buddhism then begins with the fundamental of the Four Noble Truths. were to be valid. founded on ultimate truth. Eradication of all selfish cravings brings about cessation of all suffering and brings about nirvana (liberation from all suffering). it must be so for all who practice it and equally as beneficial. once he attained awakening to the Ultimate truth. and there are a great many books to which I leave you to study on this subject. 1. yet very profound. Eightfold Path: 34 .language of the common people was very basic and did not lend itself well to the complexities of science and critical or conceptual thinking. and leads us immediately to the Eightfold Path. Simple. All suffering is caused by selfish cravings 3. The way of ceasing all selfish cravings to extinguish all suffering is the Eightfold Path. Four Noble Truths. He taught that any Ultimate truth would be so for all life. All existence is suffering 2. set about to teach in the most common language.
Right way of life 6. and deed. Right meditation Karma is a word that translates as “action”. is the goal and a-priori of Buddhist teachings and the foundation of all activities of the Threefold Lotus Kwoon.1. and in planning. The Eightfold Path is a comprehensive list of “actions” for humans to apply. word. in thought. execution. Right speech 4. Right action 5. Right mindfulness 8. Right endeavour 7. and inclusiveness. and thereby achieve the eradication of suffering and awaken to Ultimate truth to experience nirvana. Right thinking 3. 35 . Right views 2. the liberation from all suffering in this life and for all eternity. To actualize this Eightfold Path in our daily lives to enable us to achieve the Fourth Noble Truth.
he taught so that those who could not read or write would know this path. At first. to learn to write in a language. repetition of ideas and concepts to fully appreciate and understand the true nature of life was formalised in a lyric and methodical form so that all who wished to learn would simply repeat the teachings each day until they integrated the knowledge of the teachings with their mind’s perception of the world around them. In this oral tradition. one must learn why it is desirable to communicate with language. But even more fundamentally. one must first understand the nature of one’s selfishness. In other words. To the masses that had not studied for years. His teachings followed an ancient oral tradition. the teachings were the direct experience of awakening. 37 . elite. and what are cravings. common. And so.A Brief History of Buddhism Since the Shakyamuni taught to all peoples. one must first learn an alphabet and the structure of that language. to appreciate how selfish cravings create suffering. and ultimately to the world. So Shakyamuni revised his teachings into stages to accommodate the capacity of the people. this experience was too far distant from their daily experience and difficult to comprehend.
) and countless other sects. Nagarjuna’s great contribution to the correct transmission of the Buddha’s teachings was his concept of Mahayana or Great Vehicle. and.As the teachings traveled throughout India and to other lands in this manner. Like the cliché states. was considered a great rite of passage into knowledge of the teachings and their depth of meaning. Only by guiding others in Buddhist teachings as well as observing one’s own practice can one attain permanent liberation from the sufferings of 38 . Nagarjuna pointed out that this was incomplete practice. according to Mahayanist’s. that the proper practice of Buddhist teachings has always been to practice for one’s self and others. is selfish and leads to rebirth. Shakyamuni taught in “stages”. that the intent of the Buddha had always been to enable all people to awaken to their innate Buddha-nature. This is the reason there exist so many “sects” of Buddhism to this day. In the second century CE. the transferring of the teachings verbally and later in calligraphy. As earlier stated. further. differing “levels” of teachings reached different lands at differing times and some were isolated from latter teachings as well. Also. Since Shakyamuni’s time. the fundamental practice of Buddhism was still focused on the enlightenment of the self. To practice for one’s own enlightenment alone.) or as it is widely known in the West. a great philosopher and scholar Named Nagarjuna transcribed the Buddhist teachings. “one cannot teach what one does not know”. Zen (Jap. rather than complete liberation. This is the departure point for many sects of Buddhism including Chan (Ch. and after 42 years of teaching the doctrine of awakening.
Nagarjuna wrote a great number of treatises off Mahayana sutras and organized the theoretical foundation of Mahayana thought. The Treatise on The Middle Way. His treatises include. and The Commentary on The Great Wisdom Sutra. emptiness. It is said that he translated 35 works in 294 volumes. Non-Substantiality This fundamental concept is sometimes also called. because phenomena arise and continue to exist only by virtue of their relationship with other phenomena. The Treatise on The Great Perfection of Wisdom. His translation of the Lotus Sutra became the most widely used version in China and Japan. In 401 he traveled to study with Ch’ang-an and immersed himself in the translation of Buddhist teachings including the Lotus Sutra of The Wonderful Law. the void. translated a great number of Buddhist texts into Chinese. In the 4th to 5th century CE Kumarajiva. in China. This is the teaching that all “things” and phenomena have no fixed or independent nature. they have no fixed substance of their own. or relativity. and that we should not have attachments that blind us to the essential nature of all phenomena. It is closely linked to the doctrine of dependent origination that states. 39 .Samsara. and truly practice the “Middle Way” with the Buddha’s intent. latency. He is especially known for his doctrine of non-substantiality. The concept of Non-Substantiality teaches that nothing exists independently. this phenomenal reality.
Kumarjiva’s works are to this day valued as the most precise and insightful translation from the original teachings.There were Sanskrit concepts and terms in the Sanskrit and Pali texts that knew no equivalent in the Chinese dialect. that the culminating teaching of the Lotus Sutra was the entire synthesis of all Shakyamuni’s lifetime of teachings coalesced into one elegant “vehicle” for the attainment of all people’s inherent Buddha-nature. and used by scholars worldwide as the definitive elucidation of the teachings of Buddha. a great Chinese scholar Named Chi’i. “The Wonderful Dharma of the Lotus Flower” Sutra. Using the teachings themselves. without exception. also known for the Buddhist school he founded at the mountain called T’ien-T’ai. Chi’i’ s great accomplishments forever established the clear reference work for the understanding and continuing expansion of the Buddhist canon. Universal Gift” is LIFE itself. to be 40 . In the 6th century. brilliantly systematized all of the teachings attributed to Shakyamuni. Buddhism taught an increasingly grander view of Life. Eternal. as well as tremendous logic and proofs from the analysis of all the teachings and the contemporary arguments offered by various sects. So. all sentient and insentient beings. In. This teaching further contends that this “Luminous. possesses an unfathomable enlightened essence. For Chi’i it was abundantly evident that although all of the Buddha’s teachings were to ultimately lead all sentient beings to enlightenment. the Lotus sutra declares Enlightenment to be both the fundamental and Self-Manifesting Eternal state of Life. Throughout its doctrinal course.
very “tuned in” individuals using arduous meditative and ascetic practices. but it also constituted the universal vehicle of practice that anyone can use to unearth the Supreme Treasure of Self-Manifesting Eternal Life onto the surface of mortal existence. told all who followed him to discard everything he had previously taught. this sutra (teaching) embodies the means to evoke Buddha-hood in real time. Nevertheless. enlightened manifestation of eternal Life. all persons.alive. to be mortal constitutes an actualized. In this sutra Shakyamuni coalesced all previous teachings. even the most ignorant or evil-minded. While the achievement of enlightenment has been regarded as 41 . are fundamentally enlightened. Without discrimination. This was a very controversial idea in the history of Buddhist scholastics. even today the traditional idea persists that enlightenment is an esoteric. and declared that the eternal power of Perfect Enlightenment was accessible to all in the here and now for two reasons: because all mortal beings are inherently Buddha since time without beginning and. and has eluded many who would continue to teach by their limitations. Unlike any other sutra. is to experience Life’s enlightenment. supernatural state of “universal knowing” that may be attained only by a few. Any Buddhist scholars who missed or ignored this profoundly grand message as recounted in the Lotus sutra inadvertently overlooked the unequivocal declaration of Equanimity among all humans and life “forms” as taught by Buddha. In other words. the Lotus Sutra not only decreed that without exception all beings possessed an enlightened-essence (Buddha-nature).
and while laying out its leaves on the water’s surface. rises through the murky waters.the central pillar of Buddhism. the becoming “aware” of the essence. As the Lotus blossoms. in our mundane human existence. 42 . Future]. nature and scope of Life or the Truth of the Reality of All Existence [Past. in fact. This. in the Lotus Sutra the Buddha clearly determined that the pursuit of enlightenment could only take place in the present. so too does it drop its seeds into the murky waters and into the muddy swap. Present. The Lotus is a flower that grows from the grounds of a murky and muddy swap. is the symbolism of the Lotus Flower. exhibiting the simultaneity of the cause for Buddha-hood and Effect of Buddha-hood in the same instant. While serious and valiant pursuers of such limitless wisdom may seek this “Truth” in a realm that is beyond comprehension. reaches up into the clear sky to blossom and display its fundamental beauty. The symbolism does not end there. in Samsara. its attainment means nothing less than the awakening.
actions. cell phone number. clothes style. T'ienT'ai.Chanting Na Mu Myo Ho Ren Ge Kyo… What is Chanting and why this particular phrase? The answer is as simple as it is complex. and other reputable sources. 43 . driver's license picture. Rituals to repeat. After all. what keeps us from simply "disappearing" should all memory of us be erased? Cultures of peoples all over the world have created endless ritual to avoid this fearful idea. who are you? Are you the sum of your biological parts? Your biological functions? Are you an address on an envelope. and impressions. The worst thing I could do is to mis-inform or mis-lead you by oversimplification. Here it goes. we can scare ourselves a little. Thinking this way. grade on a quiz. a group of opinions others hold? The question of “who” you are eventually leads to something that transcends the physical does it not? What I mean to say is that "we" are not tangible "thing". reflection in a mirror. and ingrain into memory certain actions and marks as to "lock" in memory to quell the fear of disappearing or dying. and to investigate further the teachings of the Buddha through Nichiren. So I urge you to read this entire book at very least. but an amalgam of memories. before settling on my humble attempt to expound on the core of true Buddhist practice by my use of contemporary rhetoric.
Isn't the idea of a Name what we mean when we say. invoke. Many cultures have struggled with this question. Mom is not as specific as "Robert". "Robert" could be the Robert you know. John's mom. in some circles represents that unknowable entity from which all we experience was "created". Mom could be any mom. God is but one of many Names for the forces of the 44 .Certainly. But. and Names are powerful things. and collect definitions for that which we all are? Man? Mankind? Human? All are good "Names". what Name could we make to represent. Mary's mom. What Name could possibly invoke and define all of creation. Actually not all of creation. Many Names have been created. we can invoke the comfort. and all of its functioning. In times of great stress. The Name God for instance. or the idea of Robert. but what of life itself. all mom's. how. "John". 'Robert'”? So. Yet when we call out "mom!" or "Robert!". Such is the nature of our "attachments" to mortal existence. Over time. we invoke a presence even without that "person" in our physical presence. the idea of "mom". Let's take a look at the "Name" Mom. the Kabbalah. for a moment longer. in Buddhism Named "Samsara". the most common answer to "Who are you?” is your name. forgiveness. or "Mary". and love of another by simply invoking their Name. when. but what “created” creation. your Name becomes such a part of each action you take that your Name becomes a signifier to recall all actions and attributes associated with you. why. In Judaism. Then too. "He doesn't look like “a”. or all Robert's. your Name IS not "you". Robert's mom.
So how do we invoke and experience it? Since we live in a state of memories and attachments. "all powerful" entity Named Ein-Sof. and without question. "It". through us and of us. To a Buddhist. this is the essential problem. and cannot "create". mandates that the child as woman be in the same existence as the offspring child. and does not 45 . "samsara". it is NOT "OTHER". The Ultimate force or entity of life is life. and it is in everything. is not compartmentalized. creator". and therefore. then it cannot be a part of our experience. some one. if that which creates is. We are as much the "creative" force as it is all about us. we "are" the creative force. life. Only if the child were able to grow and "create" another child would the awe. cannot self-perceive. which. all around us. the castle has no intrinsic value. we "forget" our true nature.universe. But this is a mere label. and power of "creation" be available for experience. Like a child "creating" a sand castle. and not just "part" of it. one Name derived to point us at the direction of our fundamental core is our Buddha nature. So the idea of "creator as other" is simply immature. One need only study a limited amount of religious texts to find that "God" is a rather mutable term used to suit all manner of "belief". To a Buddhist. of course. "other". beauty. entity. by definition. Buddha has exhaustively defined our true nature. To the Buddhist this is obvious. Understand here. "Other". the creative force. What all these Names have in common is the labelling of something. and is yet transcended by a more fundamental "all knowing". un-thoughtful folly.
one will come to realize that the culminating teachings of the Buddha contain a "Name" that does the job. we repeatedly invoke and experience our fundamental Buddha-nature. the prefix characters can be pronounced as Nam in traditional concatenation much like “you” and “are” can be concatenated as “you’re”. studied by sages and scholars for thousands of years represent such profound "ideas" and concepts as to be inexhaustible in meaning. However. “Namumyohorengekyo. but succinct in definition. rendering the chant. so now we know how. Those characters of Myo Ho Ren Ge and Kyo can then be used to invoke and experience our true "Buddha-nature". of the Ultimate truth or entity. These five characters. meta-physics.” OK. In his final teachings. Simplified. we can break down the veils of illusions and mistaken beliefs we have constructed in our Samsaric attachments and 46 . By chanting Nah Mu Myo Ho Ren Ge Kyo. Buddhist and non-Buddhist. and all the Buddha's teachings. we do not fully experience anything until we "decide" to participate. if one studies all teachings. but why chant? By awakening our true nature. Nah and Mu. By formalizing this Name with the two characters. This is because as human beings. and prefaced each chapter with these same five characters.function well to invoke and experience that intrinsic Buddha nature. Namu prefaces our invocation with respect and intent. Definition. like a Mister or Doctor before a Pronoun. that is. the Buddha “Named” his final teachings using five special characters. we enact our volitional state. the nature and ultimate truth of all life. physics.
more intuitive. chanting purifies our senses and our lives. knowledge. Over time. we become more confident. awe. 47 . as we chant more and maintain our awakened state for longer periods during our mundane lives. We become more and more like our inherent Buddha nature. and cravings. Those “things” and behaviours in our environment that our ego uses to create suffering or misery less influence us. With this state of awareness we “see” more clearly the world around us. We can control our urges and observe the manipulations of our own ego. all life. less surprised.delusions. From this state of awareness come ultimate security. thoughts. In short. fearlessness. and appreciation for life. and an unshakable sense of happiness. and more understanding.
T'ien-t'ai states ‘The eternal and unchanging truth and wisdom that functions in accord with changing circumstances are at each moment both contained within life. ‘to devote’ expresses our physical aspect and ‘life’ our essential creative core. Devotion to the Law means to devote one’s life to the Lotus Sutra. meaning ‘to devote one’s life.’” Additionally. T'ien-t'ai states that because we devote our lives to the ultimate reality. Devotion to the Person means to devote one’s life to Shakyamuni. to ‘devote one’s own life’ is the very meaning of Namu Myoho Renge Kyo. The ultimate principle embodies the oneness of these two. ‘Life’ (myo) means to base our selves upon wisdom that functions in accord with changing circumstances as revealed in the essential teaching of the Lotus Sutra. Thus. our devotion is called the Buddha vehicle. and here [in Japan] it is rendered as kimyo. devotion.The Teaching Introduction and Preface to the Ongi Kuden: Namu Myoho Renge Kyo [Devotion to the Lotus Sutra] “Namu derives from Sanskrit. Devotion of one’s life means both the physical law of life and the spiritual law of life.’ This means to devote one’s life to the Person and the Law. (ki) indicates dedicating our lives to the principle of the eternal and unchanging truth revealed in the theoretical teachings of the Lotus Sutra. while "Namu" of 49 . which embodies and permeates all phenomena. In addition. Also. The supreme principle reveals that the physical and the creative are one and inseparable within the ultimate reality of life.
Myo represents the nature of enlightenment.” (Gosho Zenshu p. Myoho Renge Kyo derives from the Chinese language. present. and also indicates the simultaneity of cause and effect. ‘The voice does the Buddha’s work’. and all things are Kyo. Chang-an states. Kyo also signifies that life spans the three existences of past. and future. and is therefore called kyo. all things are Renge. indicates darkness or delusion. while ho. Sad translates as Myo.708) 50 . Renge represents the principles of cause and effect. All things are Myoho. Moreover.Namu Myoho Renge Kyo derives from Sanskrit. the Mystic Law. sounds and voices of all sentient beings. which is rendered as Namu Myoho Renge Kyo. You should ponder this carefully. pundarika as Renge and sutram to Kyo. Renge means the Buddha’s body encompassed by the nine honoured ones on the eight-petal lotus. Kyo indicates the words and speech. one says Saddharma pundarika sutram. in Sanskrit. The oneness of delusion and enlightenment is called Myoho. Therefore Namu Myoho Renge Kyo comprises both Chinese and Sanskrit. dharma as Ho.
This is due to two major reasons and several more subtle ones. to have phonetic and lyric resonance. but. as Nagarjuna and Kumarajiva offered these teachings to different lands. their fame and enduring legacy remains in large part to their insightful “interpretations” in the correct “spirit” of the Buddha’s intent within the teachings. Today the Japanese transliteration of his translation is recited phonetically by millions of Buddhists throughout the world. Gongyo) Nichiren recommended the recitation of two key Lotus Sutra chapters (second and sixteenth). were the first obstacles in creating written records even in the Buddha’s day. Pali languages were designed not only as highly conceptual. These two aspects of the early languages. 51 . the Lotus Sutra was translated into the Chinese by Kumarajiva. Originally recorded in the Sanskrit and Pali languages of ancient India. Reading the Lotus Sutra (Skt. whereby the intonation of the characters together altered their significance and interpretation. using few characters to explicate entire schools of thought. Japanese Myoho-Renge-Kyo) in English does not constitute the practice of recitation. secondly. Saddharma Pundarika Sutram. The first reason is that the Sanskrit. Later.Gongyo Reciting the Lotus Sutra (Japan. spoken.
is the “One vehicle”. This Bodhisattva way is truly the way of the Buddha. or more appropriately the seven characters of Na Mu Myo Ho Ren Ge Kyo. the Bodhisattva “way”. And so. the fundamental cause for invoking one’s Buddha-nature and entering the life path of manifesting one’s eternal Buddha nature or Buddhahood. The practice of recitation of the two key chapters of the Lotus Sutra is essential to the aspect of Samsara that necessitates learning and teaching. to recite. And so we have come full circle to the teaching that to chant the mere title of the Lotus Sutra is in fact to recite all the Buddhist teachings. Latin itself would find difficulty achieving the nuances of the intonations.The Asian languages struggled to achieve this same resonance and complexity to the point of altering their language by introduction of new “definitions” for characters and / or their combination. Even if English words could literally match all the conceptual references contained in the title of the Lotus Sutra. we are learning basic Buddhist teachings. specific to the teachings of the sutras. chant or invoke the five characters. the text would end up consisting of all the “80. or the Buddha as transcendent in manifestation in Samsara solely for the purpose of enabling others to attain Buddhahood. This is integral to our dedication or continued 52 . leading to questions that lead to further research and learning.000” Buddhist teachings. Reciting the passages develops our learning skills and uses the most critical of the provisional and essential teachings within the 28 chapters of the Lotus Sutra. English. By learning Gongyo. or contemporary languages have absolutely no equivalents.
Appearance 53 . (Jap. Upaya. In the Hoben chapter he revealed for the first time that the one teaching that remains is too difficult for them. He also discloses that all phenomena and noumena consist fundamentally of ten “suchnesses” (one of those terms difficult to translate into english and sometimes referred to as the 10 factors or facets of life): 1. This is both our compassionate aspect of practice as well as our oportunity for “personal revolution” as our egos are confronted and overcome. Itai Doshin). as many in body and one in mind.valuation of “the practice”. Hoben) After some 42 years of discourse. Without constant research. section I [prose] Chapter Title: Tactful Means (Skt. This teaching contains the most profound of all Truths and is the basis for all that exists. learning and realizations. By helping others to learn the recitation and rhythms of Gongyo. the Buddha had taught his disciples as much as there is to teach using means that take into account their ability to comprehend. Japan. Part 1 of Recitation T ext Sutra chapter 2. it is nearly impossible for us to overcome our ego’s lazy nature and slip back into convenient interpretation and fear of the world in which we live. as only Buddhas are able to fathom it. Gongyo is also our primary assistant in teaching. we can chant the Daimoku (Namumyohorengekyo) with others.
it is also made clear that to attain complete liberation can only be achieved through the practice for one’s self in the demonstration of the teachings to others in what ever means one is able and to the capacity of others. using these suchnesses. This is what is meant by “Tactful Means”. the equanimity of all phenomena follows the doctrine of nonsubstantiation and the path to liberation from Samsara. Since all “things” manifest from non-differentiation. In the Hoben chapter. and eventually return to non-differentiation by “clearing away” these suchnesses. This also supports the “equanimity” of all life since all life consists of exactly the same component traits or conditions in order to be differentiated.Nature Substance Power Function Causes Conditions Effects Retributions (latent effect) And Consistency from beginning to end This demonstrates that for all entities. the path to enlightenment is the same. 54 .
Sakyamuni explains that the direct source of illumination that all Buddhas tap into is universally and inherently endowed to all mortal beings — revealing that all mortals are essentially Buddhas. our inherent Buddha-nature (Synonyms for Perfect Enlightenment).e. immediately following the practice (chanting) of the cause for Buddha-hood. Since he is a 55 . nourishing. But this future is not meant in some distant and remote life or after-life.. The “future” represents the effect of Buddha-hood. the essential creative core. several chapters that follow assert that every person in attendance (i. In doing so. in the sixteenth chapter of the Lotus Sutra the Buddha reveals it as he traces back the moment of his enlightenment to the eternal past. he showed that all living beings fundamentally possess the gift of Self-Manifesting Eternal Life. This chapter then reveals that at a future time countless numbers of ordinary people will awaken to the selftransforming. section I [prose] & II [verse] Chapter Title: The Lifespan of the Tathagata (Japan.Part 2 of Recitation Text Sutra chapter 16. Remember the Lotus Flower? A large portion of the sixteenth chapter is a story used as example. Finally. healing and enriching powers of this sutra. including those who recite it today) is sure to attain Buddha-hood. Nyorai Juryo) While the second chapter observes that only a Buddha can fathom this teaching. of a father (Buddha) that returns home to find his sons (common mortals) desperately ill. By predicting that Perfect Enlightenment is in everyone’s future. like a parable.
desiring to see his father once again. Additionally. the practice of the ultimate teaching of cause. The father then leaves the sons to travel to other towns as a doctor and sends word back that he has died. that it is imperative that the teachings of liberation be passed onto others by what ever means dictated by their particular capacity to accept. of Buddha-hood. Once again. equals immediate manifestation of effect. and manifest in a past so remote it transcends our concept of time.doctor (teacher of the way to nirvana). for Buddha-hood. The father returns home to jubilant sons (all are enlightened). “Exist” solely due to 56 . existing within our life throughout eternity. This obviates that “we” in this universe. as phenomenal manifestations. All the sons lament the passing of their father and the third sickly son. this story illustrates the simultaneity of cause and effect. in his lament. this story demonstrates the premise that our potential for liberation lies solely within our already inherent Buddha-state. the father creates medicines (teachings) to save his sons lives. He is instantly cured (enlightened). but most fundamentally. However. Two of the sons are still reasonable enough to take the medicine (chant NamuMyohoRengeKyo) and are immediately cured (attain liberation). And also. drinks the medicine. a third son is so deluded by his sickness (Samsara and his attachments to illusions) that he does not trust his father (Buddha and his teachings) and refuses to take the medicine (practice).
free of “name and form”. to cease to “be” is not to cease life. and “thing” cannot “be” without life. your Buddha-nature by a simple ceremony conducted by a qualified teacher such as myself. but to enter life free of definition. the Gojukai 57 . Once again the ultimate truth of life is transcendent. Life is not “thing”. This GoHonzon can be “attached” directly to your life. of absolute and undifferentiated potential. and involves the acceptance of basic precepts and your life commitment to the teachings of the Buddha. This is a state of pure awareness. The twelve-linked causal chain comes from early Pali texts of the teachings of the Buddha to describe the process of manifestation in Samsara. one must first maintain a properly equipped altar and Butsudan. The twelve Nidana are the causal chain of “events” that lead the manifestation of differentiation into Samsaric material existence. The moment when an idea occurs.our own creativity and will to “be”. So. To perform Gongyo. as stated earlier in this book. your GoHonzon. and thereby cease to “be” in the phenomenal sense. The Butsudan houses one’s personal GoHonzon. from the quiescent state of life. attachments to that idea are formed and begin the cascade of the twelve-linked causal chain also known as the twelve Nidana to be discussed a little later. Since it is our will to “be” that has created this Samsaric place for the benefit of our selves to witness the awe of our own creative urge. free of “thing-ness”. and your daily life. The ceremony is called Gojukai. By formalizing the connection between you. it is solely up to us to cease this urge. or Birth.
ceremony provides witness and a clear signal to your ego. that the world is now about to change. See Appendix A for the actual instruction and text for the recitation and performance of Gongyo… 58 . and your life along with it.
Instead of the surreal graphic delineations popular among Buddhist sects of his day. Using calligraphy inscribed upon a paper scroll. Shakyamuni went so far as to refuse to use the “high” or “educated” languages or dialects of his day in favour of using the most common vernacular to reach the greatest number of people without regard to caste. This simpler version meant that ordinary folk could understand it. Delineated in the top-down direction of Japanese character 59 . Gohonzon) Nichiren inscribed many mandala of unique design and motif — a depiction that introduced a dramatic new style to the art of Buddhist iconography. he created a mandala using words rather than pictures. By using the key words of the Buddha’s teaching. This in fact. was always the stated intent of the historical Buddha.The GoHonzon The Supreme Treasure (Japan. is to the writing and sound of those very words that represent our enlightenment. Nichiren Daishonin provides us with a focal object representing the Ultimate Truth whose only Samsaric attachment. Additionally. to use images or statues representing people or anything other than words would be to focus one’s mind with distraction of Samsaric delusions and influences not in concert with our own inherent Buddha nature. Nichiren handlettered the names of principals assembled in the Lotus Sutra’s Ceremony in the Air — each figure symbolic of a universal facet of Life.
several forms of language and stylized scripts making up the mandala. In this. The central focus of the mandala is inscribed down the middle of the scroll. Great analysis of each calligraphic character provides insight into the entire “body” of the Buddhist teachings. from its compositional elements in calligraphic structure.writing. the shapes as well as the black ink used. By placing his faith in the revered sutra title at the centre of the mandala he proclaimed that this mandala actualized the Supreme Treasure alluded to in the Lotus Sutra through the metaphoric depiction of the eternal treasure-trove of enlightened wisdom deposited in the grand Tower of Perfect Enlightenment. the mandala honours the historical teachings as well as the most current understandings and elucidations of the Buddhist teachings. This quintessential expression defined the focus of his Life and reflected his eternal dedication to the Lotus Sutra. Nichiren follows literally Chi’i ‘s meticulous delineation of the title of the Lotus Sutra. Much as the attendees described in the scripture gathered around the lofty Treasure Tower. Chi’i or T’ien-T’ai analysis and documentation not only ordered all the 60 . There. Nichiren’s calligraphic figures flank a dominant element at the locus of his depiction. This is the great contribution and insight of Nichiren Daishonin. the montage constituted the visual embodiment of the essential Lotus Sutra. There are in fact. From ancient Pali and stylized Sanskrit to stylized Chinese characters. In fact. in bold letterforms Nichiren etched the epithet: Namu-Myoho-Renge-Kyo [In Homage to the Perfectly Endowed Reality of SelfManifesting Eternal Life].
as every last particle of life in the cosmos was infused with fundamental enlightenment. but additionally. and legions of eternallyenlightened Selfless Volunteers defined the nexus point of existence.000-greatthousandfold universe. Moreover. The monumental Tower of Abundant Treasures stood tall like a stalk. it purports that one who chants Namu-Myoho-Renge-Kyo (the title of the Lotus Sutra. obviating the the supreme and ultimate of teachings. The innumerable Buddhas extending endlessly from its centre were like boundless petals filling every direction of time and space. Shakyamuni’s disciples. It proposed that Perfect Enlightenment would blossom forever. The sutra’s depiction of a surreal Lotus-shaped gathering of Buddhas and celestial bodhisattvas from throughout every direction of the universe. The seedpod of this boundless Lotus was formed by the multitude of Selfless Volunteers who emerged from below ground 61 . formed a cosmic-sized Lotus. Lotus Sutra as the Buddhist of the teachings elements of the Nichiren’s Supreme Treasure mandala (Japan. largest among all the sutras. realm. with the additional devotional character of Namu) taps into the eternal Reality described in the climactic portion of the Lotus Sutra. This metaphor defined Buddha-hood as an all-pervasive beneficent-field interpenetrating every speck. Nichiren’s object of veneration embodies this pinnacle cosmological vision as the source of eternal benefits.Buddhist teachings. that all are contained within the character title of the Lotus Sutra. Gohonzon) honours the revelation of SelfManifesting Eternal Life inherent within mortal beings. The mega-gathering. and facet of the 3.
Its placement after the title of the Lotus Sutra. and correspondingly uses his voice to invoke it. his state-of-being. as represented in the Lotus flower itself. one simultaneously views the venerable phrase praising the Perfectly Endowed Reality of Self-Manifesting Eternal Life drawn down the centre of the mandala. the three kinds of Buddhabodies constitute the beneficent-field of existence and the supreme object of veneration. Nichiren signed his name. directly below this focal designation. onto the mortal surfaces of one's physical existence. By chanting Namu-Myoho-Renge-Kyo and focusing one's mind on the mandala's sacred “word mirror”. By writing his signature in that position Nichiren revealed his own essential identity 62 . Accordingly. At the bottom of his depiction. as if it constituted one continuous name. and his sphere-ofexistence.” Nichiren encapsulated the eternal bounty inherent within life by objectifying the Supreme Treasure of Self-Manifesting Eternal Life. Therefore. Nichiren’s decision to inscribe the Supreme Treasure is foreseen in the postscript of the Threefold Lotus Sutra by the words of the Buddha: “For both gods and men. This action causes innumerable awakening to arise from the underlying eternal bounty of Life and the wisdom therein. the practitioner calls forth the eternal body of SelfManifesting Eternal Life to be mirrored in his mortal body.to pledge the future transmission of the sutra’s ultimate revelation. reflects Nichiren’s oneness with it. the seedpod of the Eternal Lotus represents the inherent cause of Perfect Enlightenment.
. Abundant Treasures. irrespective of social status. they represent various mortal phenomena inhabiting the universe. Nichiren explained: “No Treasure Tower exists [in this world] other than within the men and women who embrace the Lotus Sutra. They assured the collective peace and harmony of the cosmos. Nichiren inscribed one of the names of four Heavenly Kings.” — Nichiren (Abutsubo. elemental spirits.. At each corner on the Supreme Treasure mandala. The mandala also included representatives of three sequential congregations to assemble at the Ceremony in the Air: Shakyamuni’s disciples A collection of humans. [As one who embraces this practice] you are the Declarer of the Truth who possesses the three enlightened bodies. In actuality. [When you venerate the Gohonzon] you may think that you are making offerings to the Tower of Abundant Treasures Buddha.. and the four noble luminaries leading the Selfless Volunteers. In a letter to one of his followers.those who chant Namu-Myoho-Renge-Kyo.. your offerings are to your essential self.to be the Declarer of the Truth of Self-Manifesting Eternal Life. including sentient and 63 . are themselves the embodiment of the Treasure Tower. 1272) Across the top of the scroll.. Nichiren scripted the names of the Buddha-figures featured in the sutra’s cosmic proceedings — Sakyamuni. and deities. but that is not the case. c.
Ten Worlds) throughout the universe. This is the essential revelation of the “Perfect Teaching” of the Buddha in the Sutra of the Magnificent Lotus. and. They conveyed that the wisdom of Perfect Enlightenment permeated the universe. microcosmic and macrocosmic entities. the essential 64 . The earth they sprang through symbolized mortal desires. the air they alighted upon denoted absolute wisdom.insentient beings. Nichiren declared that chanting the title-phrase of the Lotus teaching would instantly cause the benefits of this Supreme Treasure — the essential identity hidden in one’s inner being (Buddhahood) — to transform one’s mortal world and manifest the inherent enlightenment within life. The Supreme Treasure mandala defined existence as a single eternal field — the 3..000-greatthousandfold cosmos — upon which countless manifestations of Life confronted ignorance and danger in a search for their origin. They testified that its eternal blossom emerged from the Buddha-seed revealed in the Lotus Sutra.e. The Selfless Volunteers Their legions committed to germination of the seedpod of Self-Manifesting Eternal Life throughout eternity. The Buddhas from the Ten Directions These Buddhas implied that Buddhahood was omnipresent in every state-of-being (i. powers and forces inherent in Nature. while living in this present mundane reality.
This is truly great mercy and compassion. You should protect it heartily day and night. including Chi’i (T’ien T’ai) who first documented the totality of the title of the Lotus Sutra itself as containing all of the Buddha’s teachings. “You should entertain a deep respect for this sutra. copy. and adore it without fail. Then you should have it practiced widely in Jambudvipa [all the world]. and propagate it earnestly. there is no suffering in practicing the great direct way. so.” Additionally. A long list of scholars dedicated their lives to the correct transmition of the Buddha’s teachings. instruct all widely. 65 . read. through to 13th century Japan in Nichiren’s ultimate mandala (GoHonzon) with the five characters of Myo Ho Ren Ge and Kyo as the basis of all Buddhist practice. Because of this you will be made to attain Perfect Enlightenment rapidly. you should protect this sutra and not let anybody put obstacles in its way. today. it greatly benefits all the living. “Because it makes people accomplish supreme Buddhahood. hearing [it] but once is keeping all the laws. offering the divine power of a vow. it is time for a fresh look and understanding applicable to the “Capacity of the people”. and make all the living observe. recite. practice it as the Law. the Buddha stated the means to live a perfect life.” Innumerable Meanings Sutra – preamble to The Lotus Sutra. and make all living beings obtain the benefits of the Law.teaching of Mahayana Buddhism and the reason for its supremacy over all previous teachings as stated by Buddha in the Lotus Sutra that all other teachings prior to the Lotus teaching must be discarded and are no longer of any use.
Through this direct means of purification shall we cease having obstacles to connect directly with our Buddhanature in our current capacity and the time. “The ultimate law can only be understood and shared between Buddhas”. we live in an age of self.It is now well into the fifth 500 year period after the Buddha’s passing (entering nirvana). What more perfect ground to fixate the true object of worship as the self. In Nichiren’s time. the most perfect teaching would simply be ignored. as taught by Buddha. ONLY! This is our ultimate celebrity and enlightenment. In fact. the Law of Buddhahood or Buddha-nature. in the period defined as the latter day of the Law (Namumyohorengekyo). “earthly desires are enlightenment”. This is why I introduce the GoHonzon for our latter day of the Law to be solely the O’ Daimoku of NamuMyohoRengeKyo! 66 . This was the Buddha’s wisdom when he stated. the true self mirrored through the Samsaric or “ego”-self. This is. The proliferation of web videos and “reality” shows obviate this. the lineage of a teaching held as much reverence as the teaching itself.” This Law is not the lineage. But today. one could say that without the lineage. but as T’ien T’ai pointed out. An age where the self is so supreme that individuals have no self-esteem unless they can achieve some form of celebrity. Today the GoHonzon must be this reflection of our innate Buddha-nature. and that “…this Law is the Law practiced by all Buddhas. it is the innate Law we all posses.
TLK Quantum Life GoHonzon 67 .
The Quantum Life Buddhist mandala is the 21st century evolution of the Nichiren School Gohonzon. and one that was fundamentally unchanged in the last years of the life of Nichiren. to lead all sentient beings to their Buddha nature and enlightenment in the late periods of the age of the middle of the Law and the beginning of the Latter day of the Law. or “DaiGoHonzon”. it is reasonable to state that this mandala is the final form sought by Nichiren for the ultimate mirror or the “great mandala”. for all mankind and sentient entities to use in equanimity toward the attainment of awakening to one’s inherent Buddha nature. As Nichiren created more mandala. Many GoHonzon have been inscribed by priests of varied 71 . From very simple depictions of the central element of the title of the Lotus Sutra gradually growing in complexity over the years of his teachings. believers of Nichiren’s teachings whose needs were specific to practice the teachings. As his final representation of the GoHonzon. or GoHonzon that suited the time and the capacity of the people. to more complete representations of the Lotus Sutra’s teachings. There are today 128 extant mandala attributed to the hand of Nichiren. great mandala. his endeavour was to create a mandala that would be universal. as taught by Buddha. The Quantum Life GoHonzon is a new evolution of the Great Mandala using the main element of the final GoHonzon inscribed by Nichiren and the GoHonzon with which Nichiren was buried. Early mandala were given to specific people. As Nichiren approached his death. he moved away from “personal” instantiations of the mandala toward a more universal.
com/kwoon. 72 . It is the view of the Threefold Lotus Kwoon (TLK) and Quantum Life Buddhism that these are heinous examples of ego and completely inappropriate to the great teachings of Nichiren or the Buddha.sects of Nichiren Buddhism.com and its online store at http://www. Beautiful replicas of this GoHonzon are available through TLK at http://threefoldlotus. The Quantum Life GoHonzon strips away all other elements of the “Law practiced by all Buddha’s” and offers you the unfettered focus of your innate Buddha-nature.cafepress. adding their own epithets and dates and names of import.
In modern terms. in the concept of (Japanese) Itai Doshin. the three treasures are the O’ Daimoku or Namumyohorengekyo (since all the teachings are represented in the title of the Lotus Sutra). The third treasure.The Butsudan The house of the teaching The three great treasures of Buddhism are the teachings (Dharma). or community of practitioners. one in mind” (referring to the many individuals all united in the practice of the one vehicle and ultimate truth of Namumyohorengekyo. the Buddha or embodiment of the teachings (Dharma Body). and finally the Sangha. and from one to another. the embodiment of the teachings as both the chanting and the mirror of the mandala housed in our practice in action and in a Butsudan as part of an altar as physical representation of our “house” of practice. is actualized within the individual when one invokes 73 . The three treasures taken one at a time can be demonstrated as individual practices. the gathering or Sangha. which means. “many in body. The embodiment of the teachings is in our individual practice of the teachings to manifest in our physical lives as well as our eternal life the inherent Dharma from within. as the gathering. The teachings are learned through individual effort. and the gathering of practitioners of the teachings (Dharma Voice). It is important to note that all the three treasures are personal and individual.
the ultimate truth from within to manifest in this mundane world (Samsara). This is the purpose of a Butsudan. the embodiment of the teachings fades as we struggle through the delusions of mundane life. Chanting of the O' Daimoku is our vehicle of awakening that functions by the invocation of our Buddha nature. collected trinkets. both to protect it and to honour its presence in our practice. practicing. It is also the second of the three treasures during the actual practice of the chanting. Buddha-nature. This is why no other items of “attachment” (photos of people. To maintain a stronger connection and provide a sanctuary for the embodiment of our individual practice of awakening. Having stated this. etc…) are to be located anywhere around the Butsudan that they might offer distraction from the focus of the attainment of our ultimate truth. As stated earlier. So then. I must also state that to keep our practice growing and corrected from our individual delusions. This is the first of the three treasures. and appropriately located. when our life condition slips away from our Buddha nature after we stop chanting and enter the mundane activities of our daily lives. Nichiren provided us with a physical representation of the embodiment of the teachings in the form of the O’ Mandala or GoHonzon. However. The Butsudan is a dedicated container designed specifically to house the GoHonzon. the 74 . To respect this GoHonzon requires that we “house” it in a protective place. learning with others is invaluable to provide awakenings in our daily lives in leaps and bounds.
and also an opportunity to congregate small groups to practice together. the third great treasure. A bell or gong to strike in making rhythmic sound to call upon our auditory senses and to vibrate the very atoms that comprise our mundane reality. In point of fact. The altar provides us a permanent physical location for our practice. An incense burner to offer sacred scents to cleanse the air. an altar. elevated so that the GoHonzon contained within is 75 . Here is a picture of a typical altar with a Butsudan. Here are a few items commonly set about the Butsudan and their associations with the practice of the Buddhist teachings. the GoHonzon. A cup of water signifying the building block of life. A proper altar need not be overly complex or ornate.environs of the Butsudan are also important to the respect and protection of the embodiment of our enlightenment. Thereby. we must create a space for the Butsudan to house and to respect the embodiment of our practice of the Buddhist teachings. the simpler the altar. signifying purification of our senses. Candles (white) representing pure light. Evergreens kept clean and alive through daily maintenance representing our dedicated practice in this mundane world. the easier the focus on the object of the mirror of our Buddha nature and practice.
76 . a tray for the offering of fruit on occasion (nourishment). Two vases contain evergreens. This is simply a traditional form of reverence. and a bell on a side table where incense and other supplies can be stored.above the eye line of anyone standing in the room when the Butsudan is opened. two white candles in holders. a small cup with water.
For those still struggling with the idea that “words” can contain larger concepts and actually provide motive energy toward enlightenment. the methodology of the Daimoku through the alteration of conscious “layers”.Single-mindedly desiring to see the Buddha This is a Gosho. one of the writings of Nichiren that. here is the gosho: Letter to Gijo-bo I have carefully reviewed your question about the Buddhist doctrines. I would also include a teaching of my own on the “nine consciousnesses” which I alluded to in the book “Quantum Life”. and which explains further. The beneficence and awakenings of the Lotus Sutra can only be understood between Buddhas. as you well know. though brief. if at all. It is the kind of enlightenment that even the wisdom of Shakyamuni Buddha’s emanations throughout the ten directions can barely fathom. the Great Teacher T’ien-t’ai construed the 77 . Firstly. provides a wonderful teaching regarding the five characters of Myo-Ho-Ren-GeKyo. This is why.
and the three thousand realms in a single moment of life. implied in the Juryo chapter. The 78 . but only T’ien-t’ai. The Jigage section of the chapter states.single-mindedly desiring to see the Buddha. ‘Single’ of ‘single-mindedly’ means the one pure way. and the same was true of Nagarjuna and Vasubandhu.. the Great Teacher of Mount Hiei. But let us keep this to ourselves! Dengyo. and ‘mind’ indicates all phenomena and existences. Nichiren. that which is beyond ordinary comprehension. The teaching of the Juryo chapter bears special significance for me.character myo [of Myoho-renge-kyo] to mean. This is a doctrine of great importance. Nichiren. he sent envoys to T’ang China on many occasions in an effort to resolve the common doubts of others concerning the sutra. ‘. have called forth Buddhahood from within my life by living this sentence. The Lotus Sutra proclaims a great diversity of practices. Miao-lo and Dengyo were able to understand the heart of the sutra.. which was revealed in the work entitled Maka Shikan. The essence of the sutra is the mutual possession of the Ten Worlds.’ I. T’ien-t’ai and Dengyo understood it in a general way but did not reveal it in words. This means that I myself embodied the Three Great Secret Laws.. the Great Teacher Dengyo was the reincarnation of T’ien-t’ai [and therefore well versed in the T’ien-t’ai doctrine]. Among these men. or the reality of the three thousand realms in a single moment of life. not hesitating even if it costs them their lives. journeyed to China to receive instruction in the profound meaning of this sentence from the sutra. one hundred worlds and one thousand factors.. Nevertheless.
79 . Namu-myoho-renge-kyo. In achieving this I am sure I surpass T’ien-t’ai and Dengyo. In propagating these five characters of Myoho-renge-kyo. the eternally inherent three bodies [by living this sentence].’ ‘Single-mindedly desiring to see the Buddha’ also means to see the Buddha in one’s own mind.Great Teacher T’ien-t’ai explained the Chinese character for ‘mind’ by saying that it consists of four brush strokes representing the moon and three stars and implies that the mind that resides in the effect [of Buddhahood] is pure and clean. to concentrate one’s mind on seeing the Buddha. and ‘Buddha’ for kyo (sutra). ‘mind’ for ho (law). I have attained the fruit of Buddhahood. Nagarjuna and Mahakashyapa. one should ‘not hesitate even if it costs them their lives. Nichiren The twenty-eighth day of the fifth month in the tenth year of Bun’ei (1273) Footnotes: Introduction to the Hokke Gengi. ‘desiring’ for ren (lotus). and that to see one’s own mind is to see the Buddha. Namu-myoho-renge-kyo. This is why I have emphatically urged you not to hesitate to give up your body and your life for the sake of the Lotus Sutra. ‘see’ for ge (flower). My interpretation of the passage is that ‘single’ stands for myo (mystic). The Buddha admonishes that one should by all means become the master of one’s mind rather than let one’s mind master oneself.
Three enlightened properties of life: Here means that Nichiren Daishonin is the original Buddha eternally endowed with the three properties-the truth of a Buddha's life (hosshin). a Buddhist term meaning "natural" or "eternally inherent.One pure way: The true entity permeating all phenomena. chap. 80 ." Nirvana Sutra. Vol 2. Source unknown. the wisdom to perceive that truth (hoshin) and the merciful actions of a Buddha to save the people (ojin). 2. "The three enlightened properties" of the original Buddha are defined as musa (literally "not created"). Major Writings of Nichiren Daishonin.
Perhaps only in a dream or a vision can you see him. listening and watching over this saha world day and night. Here is the gosho: Hell is the Land of Tr anquil Light I have received your various gifts. the “object” (Dharma Voice) and the “sanctuary” (Dharma Body). his wife. and your children have only mortal senses. but be 81 . but I know that that is impossible. Your late husband must certainly be in the pure land of Eagle Peak. Nothing would please me more than to know that you have communicated with the late Lord Ueno. You. so you cannot see or hear him. In order to introduce this teaching I will first provide the gosho as reference. and the essential teaching of the Lotus Sutra is contained in the Gosho of “Hell and Buddhahood.The 9 Consciousnesses Another important concept with which the daimoku practice is shown to be the essential and complete teachings of the Buddha. as the One Vehicle and as the First of the “three secret laws” or “three precious truths” or “three great treasures” of the Law (Dharma).” The Threefold Lotus Kwoon teaching is based on the Buddhas teachings as well as T’ien-T’ai and Nichiren’s exposition of the Nine Buddhist Consciousnesses.
one is called a Buddha. However. and now. the man to whom you were wed in this life is your true husband. one will only fall into hell if one turns against the Lotus Sutra. Counting all your previous lives.’ Neither the pure land nor hell exists outside our selves. he was a living Buddha. The fourth volume of the Lotus Sutra states: ‘If one can uphold this [sutra]. he will be upholding the Buddha’s body. one is called a common mortal. Even though one may practice the provisional teachings for immeasurable millions of years. These are not my own words. He is the only one who brought you to practice the teachings of the Lotus Sutra. both lie within our own hearts. he is a Buddha in death. The Lotus Sutra reveals this truth.assured that you will eventually be reunited [on Eagle Peak]. His Buddhahood transcends both life and death. you must have shared the bonds of matrimony with more men than there are grains of sand in the ocean. deluded about it. who are Shakyamuni’s emanations. To practice the provisional teachings is to be like a man scorched by fire that enters deeper and deeper into the flames. This is the meaning of the doctrine that is of utmost importance: attaining Buddhahood in one’s present form. Awakened to this truth. and one who embraces the Lotus Sutra will realize that hell is itself the Land of Tranquil Light. While he was in this world. they were proclaimed by Shakyamuni Buddha and confirmed by Taho Buddha and by all the Buddhas of the ten directions. You should revere him as a Buddha. or like a drowning man sinking to the 82 .
Those who rely on such evil teachers as Honen.. . How can they possibly escape from agony! They will doubtless fall into the fiery pits-into the hell of repeated rebirth for torture. and when the kalpa ends. [be confined there for a whole kalpa. and the hell of incessant suffering and sink to the depths of the ice to the hell of the blood red lotus and the hell of the great blood-red lotus." Another passage reads. Kobo and other slanderers of the Lotus Sutra and believe in the Amida or Dainichi Sutra are falling farther and farther into the fire or sinking deeper and deeper toward the bottom of the water. If one were washed away by a great flood and called upon his Name. "When his life comes to an end he will enter the Avichi hell. but they are not like that. and yet I will impart it to you just as Bodhisattva Monju revealed to the dragon king’s daughter the secret teaching of the attainment of Buddhahood in 83 . be born there again]." Your late husband has escaped such agonies. A passage from the sutra reads: "If someone . one would immediately find oneself in a shallow place.bottom of the deep waters. the hell of the black cords... . This teaching is of prime importance. should enter a great fire. the fire could not burn him." How reassuring! How encouraging! You may think of hell. "It cannot be burned by fire or washed away by water. He will keep repeating this cycle for a countless number of kalpas. The second volume of the Lotus Sutra reads. the votary of the Lotus Sutra. Not to embrace the Lotus Sutra is like jumping into fire or water. for he was a supporter of Nichiren. the iron rods of the guards of hell or the accusing cries of the demon wardens as existing way off in some faraway place.
Those who embrace the Lotus Sutra. the burning fires of agony 84 . A hole is always dug for one who dies. children and relatives hurrying one’s body to the grave are the guards and wardens of hell. can change all this. For them." This passage means that something dyed repeatedly with indigo becomes even bluer than the indigo plant itself. One’s wife. strive even more earnestly in your faith. an even deeper blue." The flames that reduce one’s body to ashes are the fires of the hell of incessant suffering. The eighty-four thousand earthly desires are eighty-four thousand cauldrons in hell. One’s body as it leaves home is departing on a journey to the mountain of death. For us the Lotus Sutra is the indigo plant. The horses and oxen that carry one’s body are the horse-headed and ox-headed demons. The plaintive cries of one’s family are the voices of the guards and wardens of hell.one’s present body. hell changes into the Land of Tranquil Light. It is useless to look for hell anywhere else. however. One who practices still more earnestly whenever one hears the teachings of the Lotus Sutra is a true seeker of the way. Now that you are about to receive that teaching. this is what is called "hell. One’s two-and-a-halffoot-long walking stick is the iron rod of torture in hell. "From the indigo. and the grave itself is the great citadel of the hell of incessant suffering. T’ien-t’ai states. while the river beside which one’s filial children stand in grief is the river of three crossings. and the growing intensity of our practice is "an even deeper blue." The word jigoku or "hell" can be interpreted to mean digging a hole in the ground.
Bodhisattva Nagarjuna states." Please think of your husband in these terms. and all phenomena invariably possess the ten factors. Moreover. and the dragon king’s daughter also was able to attain Buddhahood without changing her form." and the mountain of death becomes the towering peak of "earthly desires are enlightenment. and to awaken to it is to open the Buddha wisdom. the dead person becomes a Buddha in his body of the Law. and the Ten Worlds invariably entail both life and its environment. and the fiery inferno becomes the "room of great pity and compassion" where the Buddha in his manifested body abides. Such great benefits are contained in the single character myo. "[The Lotus Sutra is] like a great physician who changes poison into medicine.’ The Lotus Sutra reads. This is because the Lotus Sutra saves both those who oppose and those who follow it." The Great Teacher Miao-lo states. To realize all this is to attain Buddhahood in one’s present form. ‘the true entity is invariably revealed in all phenomena. ‘the true entity 85 . Their achievements were none other than the results of understanding the above truth. The ten factors invariably function within the Ten Worlds.’ He also says. ‘How can one find the Land of Eternally Tranquil Light anywhere outside Buddhagaya! This saha world does not exist outside the Land of Eternally Tranquil Light. the river of three crossings becomes the ocean of "the sufferings of birth and death are nirvana. Devadatta changed the Avichi hell into the blissful land of tranquil light. the walking stick is transformed into the walking stick of the true entity or the Mystic Law.change into the torch of wisdom of the Buddha in his reward body.
Since your deceased husband was a votary of this sutra. so they dwell in the pure land. This reality consists of the appearance. ‘Base your heart on the 86 . This is nothing to grieve over or be surprised at. since you are an ordinary person. Even these eight phases are subject to the law of birth and death. millions of nayutas of kalpas] since I in fact attained Buddhahood. All beings of the Ten Worlds are essentially Buddhas. thousands. Even sages are sometimes sad. and all the characteristics of the world are eternal. boundless [hundreds. thereby attaining Buddhahood in their present forms. and their consistency from beginning to end. By all means perform as much good as you possibly can for the sake of your deceased husband.of all phenomena can only be understood and shared between Buddhas.’ Here. . ten thousands. present and future. You need not grieve so much over his passing. Although Shakyamuni Buddha’s greatest disciples had been awakened to the truth of life. But to grieve is natural. ‘I’ means all beings in the Ten Worlds. ‘It has been immeasurable. The words of a wise man of old. they could not help lamenting his passing. ‘All those phenomena are aspects of an abiding Law. he doubtless attained Buddhahood as he was. nature . . The single ideogram ‘characteristics’ represents the eight characteristics or phases of the Buddha’s existence. Perhaps they behaved as ordinary people do. A passage from the Hoben chapter reads.’ It is the way of the world that birth and death are the eternally unchanging characteristics of life throughout the three existences of the past. The votaries of the Lotus Sutra are enlightened to all this.’ A passage from the Juryo chapter states.
"blood-red lotus" and "great blood-red lotus. In "Letter to Niike. Keep them deep within your heart." Nichiren Daishonin writes: "The hell of the blood-red lotus is so called because the intense cold of this hell makes one double over until his back splits open and the bloody flesh emerges like a crimson lotus flower. in which people are either sawn in half or slashed by red-hot axes according to whether they are longer or wider than a red-hot iron measuring rope. And there are hells even more horrible.. mugen (the hell of incessant suffering). chap. chap. Ibid. 25. where people are said to fight each other viciously with iron claws. Nichiren The eleventh day of the seventh month Reply to the wife of the late Lord Ueno Footnotes: Takatsu.ninth consciousness and carry out your practice on the six consciousnesses. Hells of guren and daiguren: Literally. kokuja and mugen: Metaphorical descriptions of the life conditions experienced by those in the state of Hell. Respectfully. " Lotus Sutra. Kokuja is the second of the eight hells. Descriptions of hell vary according to the different sutras and related treatises. These three are included among the so-called eight hot hells. 23. Takatsu is the first of these eight hells. or are tortured by guards armed with iron staves and razor-sharp sabres. Those who have committed the five cardinal sins are said to undergo indescribable torture in the last and severest hell. 87 . This letter contains teachings I have so far kept secret." two of the eight cold hells.’ are indeed well said. who have the head of an ox and the hands of human beings. Suffering in kokuja is said to be ten times worse than in tokatsu. Aborasetsu: (Ski Avoraksas) Jailers in hell. They are said to cut down evildoers with razor-sharp swords.
Property-of-wisdom aspect. the following definition is given of the nine consciousnesses: • Nine kinds of discernment. From a Buddhist Dictionary of terms. The nine consciousnesses are as follows: (1) Sight-consciousness vijnana).Maka Shikan. which means discernment. There are nine consciousnesses as shown in the diagram. "Consciousness" is the translation of the Sanskrit vijñana. See also Nine consciousnesses in the Glossary. footnote 135. smell. vol. (Skt chakshur- • 88 . Daichido Ron. Vol. hearing. taste and touch. 1. 26. See Three properties of life in the Glossary. a classification of the spiritual functions of perception. Source unknown. Eight phases of a Buddha's existence: See p. Now I would like to extend this teaching with the help of a visual aid. Ninth Consciousness: The fundamental purifying force that is the essence of our lives-the law of Namu-myoho-renge-kyo itself. Six consciousnesses: The first six of nine consciousnesses. Major Writings of Nichiren Daishonin. Vol 2. Hokke Mongu Ki. Kongabei Ron. property-of-Law aspect and property-of action aspect: The three enlightened properties with which Buddha is endowed. The sixth consciousness enables one to integrate the perceptions of the five senses and form judgments about them. 122. The first five consciousnesses are the perceptions of the five senses: sight.
taste. Note that the Sanskrit is the same for both the sixth and seventh consciousnesses. (7) Mano-consciousness (mano-vijnana). as does the ability to distinguish between good and evil. In contrast with the first six consciousnesses." which then produce the rewards of either happiness or suffering accordingly. and (9) Amala-consciousness (amala-vijñana). hearing. Awareness of and attachment to the self are said to originate from the mano-consciousness. exists in what modern psychology calls the unconscious. (8) Alaya-consciousness (alaya-vijñana). (5) Touch-consciousness (kaya-vijnana). The alaya-consciousness receives the results of one's good and evil deeds and stores them as karmic potentials or "seeds. The sixth consciousness integrates the perceptions of the five senses into coherent images and makes judgments about the external world. which deal with the external world. (4) Taste-consciousness (jihvavijnana). Hence it was rendered as "storehouse consciousness" in Chinese.• • • • • • • • (2) Hearing-consciousness (shrota-vijnana). the seventh. The alaya- 89 . (3) Smell-consciousness (ghrana-vijnana). The first five consciousnesses correspond to the five senses of sight. corresponds to the inner spiritual world. and touch. or mano-consciousness. all experiences of present and previous lifetimes-collectively called karma-are stored there. smell. or alaya consciousness. (6) Mind-consciousness (mano-vijnana). The eighth.
In the following diagram the consciousnesses are rendered as circles or as a section through the spheres of consciousness with the most “worldly” on the outermost sphere moving toward the centre or innermost sphere of “pure” awareness or enlightened consciousness of Namu Myoho Renge Kyo. This is the storehouse of our inherent Buddha nature and our door to the ultimate truth. Hence it was rendered as "fundamental pure consciousness" in Chinese. Mano. as the mirrored aspect of the Gohonzon reflected into the 90 . purifying causal heredity. and the Action (Dharma Voice) that work their way through the consciousnesses of Sight. The Summary of the Mahayana (She-lun. Mind. purifying thoughts. Touch. The Dharma Characteristics (Chin Fa-hsiang. purifying odours. which lies below the alayaconsciousness and remains free from all karmic impurity. purifying causal tendencies. Alaya consciousness. and self-perception of innate Buddha nature. and then ultimately. purifying listening. purifying the flesh. with direct association the Amala consciousness. By invoking the daimoku while focusing on the ultimate mandala of the Gohonzon in our Samsaric “reality”. Smell. the T'ien-t'ai school. called amala-consciousness. This ninth consciousness is defined as the basis of all life's functions. Jpn Hosso) school regards the eighth consciousness as the source of all spiritual and physical phenomena. Kegon) school postulate a ninth consciousness. the Wisdom (Dharma Body). and the Flower Garland (Hua-yen. we invoke a cause in the three aspects of: the Buddha (the Law–Dharma-Myohorengekyo). Shoron) school. Hearing.consciousness thus forms the framework of individual existence. purifying vision.
So while one performs the practice of recitation of the Gongyo (two chapters of the Lotus Sutra. are the most expedient means of the Buddha practice to achieve enlightenment in this lifetime. Over time with regular practice. The objective of practice is to attain and maintain this Buddha-mind as long as possible and to maintain it beyond the meditation and to keep it while in one’s daily activities. In fact. See the diagram for a graphic illustration. This is why the Daimoku and the Gohonzon together. immediately produces the mind of the Buddha. the state achieved during the invocation of the Daimoku while focused on the Gohonzon done with determination as in the statement earlier. in the “active” meditation of the Lotus Sutra and Nichiren Buddhism. the Hoben and the Juryo). Buddhahood. “single-mindedly desiring to see the Buddha”. as the eight consciousness are cleansed. Because the Daimoku reaches to the “core” of the Amala Consciousness immediately. 91 . one instantly enters the Buddha mind and concomitantly affects all eight consciousnesses to purify them. the innate core of Buddha nature is more and more able to be maintained throughout all the consciousnesses and therefore achieving the maintained state of awakening in one’s current life.essential purity of the subtle consciousness creating a continuity without time or space and the true aspect of the eternal continuity of life. the intermediate eight consciousnesses are purified without impedance whatsoever.
NAMUMYOHORENGEKYO CAUSAL EPISTEMOLOGY THOUGHT TOUCH TASTE SMELL HEARING SIGHT Active meditation with Daimoku and Gohonzon 93 .
Basic to the concept of life condition is a Buddhist term known as the Ten Worlds. However. This state of life is characterized by a feeling of hopelessness. and one that is crucial to one’s understanding of Buddhist method is the concept of life condition. there is a particular life condition that you will always go back to whenever there is a lack of internal or external stimuli to activate a different one. to describe them.Life Condition and the Ten Worlds One of the main concepts of Buddhism. They are momentary states of life that each person can exhibit at any given time. is what the practice of Buddhism is all about.” we are referring to the Ten Worlds. they are: Hell (Jap. The first six are ones in which most people live all of the time. The Ten Worlds are not physical places. Jigoku). each of us has a “central tendency” associated with one of them. depression. When we refer to the concept of “life condition. tiredness. They are commonly known as the “six lower worlds. it’s going to be very hard to understand what an enlightened life condition is.” Let us remind everyone again that they are momentary states of life. So then. and that. lack of confidence. That is. sadness. If you don’t understand the concept of life condition. and the sense that nothing will change for the better and that there is 95 . after all.
” The struggle for power becomes all consuming and fear of others with more power than you debilitate you for the moment when you are in this world or life condition. you are. Examples of things a person might hunger for are cars. Another description of Animality is contained in the common phrase “the law of the jungle. The world of anger is perhaps the most deceptively named of the Ten Worlds. someone. but usually denotes a “need” for some external stimulus the person in this world thinks will result in their happiness. The moment you are in the world of hunger. A person in this world may pretend to willingly do everything that their boss tells them and to respect their boss’s authority while treating their own subordinates in a high-handed or authoritarian manner. backstabbing and manipulation. etc. This state can manifest as uncontrollable rage. alcohol. Anger or Asuras (Jap.nothing anyone can do to change it. but a desperate and deep self-hatred. houses. Like Animality. it is a condition that is focused on power. A person in this world behaves like an animal in that they prey on those whom they perceive to be weaker than them and cower before those whom they perceive to be more powerful than them. Work environments are perhaps the most common places where behaviours arising from this world occur. This is a feeling of insatiable desire. Wars start from the collective life condition of a 96 . Animality or Animals (Jap. Hunger or Hungry Ghosts (Jap. It could be a desire for food. Gaki). not to be confused with anger. a slave to your desires. money. Shura). It is a condition of egotism and selfrighteousness. Chikusho). drugs.
We must fight to make the world safe for democracy so that all others can be just like us. Rich people who flaunt their wealth. are known as the four evil paths. As for the condition of Animality. These four lower worlds. At that point. The concept that was once popular in our country propounded. quickly plunge into the condition of hell or hopelessness. such as newly rich athletes. “We are America. etc.” Dogmatism about religion. to lose respect and quit following you.nation centred in the world of anger. This is especially true if they believe that their desire is the only means of attaining happiness for themselves. or life conditions. for example. Then you become entrenched in the world of anger. yet egotistical attitude. thinking yourself superior to all others and forcing your will on everyone around you. That is because they tend to lead individuals down to the lowest condition — the world of hell. All others are to believe you because of who you are (your status and previous accomplishments) not because what you are saying is necessarily reasonable or correct. Or you may be faced by those who can clearly point out your errors and cause others. begin to feel so powerful that they actually 97 . those with more power will meet your unrelenting. We are the best country in the world. Those in the world of hunger. after they have exhausted all efforts to obtain what they desire and cannot do so. you also begin to feel helpless and hopeless unless you have found a way to become the “top dog” in the most important aspects of your daily life. comes from this life condition. relationships. from whom you obtained your power of anger in the first place. politics.
In the world of tranquility however. this world is actually exhausting in that it is impossible to remain in without just shutting out the realities of your life and the lives of others. This is what they strive for. So it becomes difficult to get much accomplished while in this state. This can be a good thing. sometimes for good and sometimes for bad. Humanity or Human Beings (also called Tranquility. despite what you would think at first view. They believe that if they could just become tranquil. even by Buddhists. This state is often mistaken for enlightenment (research Chan or Zen). It is a condition where you can use rational judgment. 98 . This condition is actually the goal of many people. desire goes beyond selfishness sometimes and extends to helping others. When people are in the world of humanity. Jap. you really can’t accomplish much of anything at all. One of the problems with this world is that while in it. This is another world that is somewhat difficult to describe. You can carry on conversations and have dialogues without becoming distraught about concerns for your own life or the lives of others. either for oneself or for others. then they wouldn’t need anything else in their lives. Nin). However. For instance.become outraged when some authorities point out that they cannot break the laws about use of drugs or other things no matter who they think they are. such a desire would be absent. where the perception is that nothing changes. So much effort is put forth to avoid emotionalism or passion that. they are absent from desire. one might feel a desire to stop animal abuse. This is a life condition of stasis. Desire causes people to take action. and usually feels good to the person experiencing it.
the good feelings about having a new car fade. After working hard to get the car and living in the world of hunger. The condition of rapture. a person may hunger for a certain job. The preceding examples are cases of people with pretty good fortune or who have made reasonably good causes in their present or previous lives. They will then fall into the world of hell or back into hunger for some other circumstance they think will bring them happiness. Most people tend to cycle through these six lower worlds over and over again without any hope of breaking free from them. and their happiness relies heavily upon their external success. is one of elation or ecstasy. When they reach their goal. Their environment easily manipulates the person. as the name implies. They devote their lives to the goal (Namu) for several years. They may then lose their stardom or become tired of it and the lack of privacy. Obtaining what you wanted brings about a feeling of elation that consumes you for the moment. Another example would be of yearning for a new car. they at first live in the world of rapture. For instance. Ten). say to be a rock star. the person will switch to the world of rapture once they achieve their goal. A 99 .Rapture or Heavenly Beings (Jap. assuming that they have the fortune to do so. A main characteristic of this condition is that it is short lived. The person may then enter tranquility or even hunger again. It can be the result of a positive outcome within the world of hunger. After a while. That is the constant cycle of the six lower worlds.
That leads us to the next worlds. but to change one’s central life tendency is quite difficult. Some people. They strive to maintain one of these two worlds as much as they possibly can. We see such examples every day. The fortunate ones are capable of staying in one of those two worlds most of the time.k. or central life tendency. 100 . Such a person will make further bad causes by committing crimes or perhaps even suicide. most people stay around a single world most of the time. realize that there must be more to life and strive for an even higher state of life. To raise one’s life condition. As we had mentioned earlier. The important thing to understand about the concept of the Ten Worlds and life condition is that it is relatively easy to obtain external goals. is the most fortunate thing a person could have. That leads to the next concept of the Ten Worlds.a. is also the most difficult thing a person can do. The world that a person hovers around is known as their central life tendency. or central life tendency. humanity).person who has made bad causes may have a very difficult time ever escaping from hell or hunger. a person will shortly fall from the world of rapture into their old feeling or life tendency. Even after obtaining a new car. to be able to maintain a high life condition. on the other hand. Most people think that the fifth and sixth worlds (tranquility and rapture) are the happiest states of life that anyone can achieve. The central life tendency of most humans is tranquility (a. or life condition. So.
Learning or Voice Hearers (Jap. to remain for long in these worlds you must be somewhat self-absorbed. you must exert effort. It is a limited sort of enlightenment that excludes most others. Realization or Cause-Awakened Ones (Jap. It requires even more effort. learning will not take place. First of all. that is to be in the world of learning. Shomon). As the name of this world implies. Put another way. While these two worlds. and you’ve probably heard teachers say that without effort on the part of their students. By internalizing the knowledge and adding something of yourself and your creativity to it. It is said that a seeking mind is the key to wisdom. learning and realization are much “higher” and allow you much more control than the six lower worlds. It most frequently leads to the world of anger where the person can’t understand why others can’t 101 . your external environment cannot make you learn. Similarly. It can provide great circumstances to learn. your learning and knowledge about painting does not make you a great artist. Engaku). To begin to learn. Just because you know the notes that a guitar can make doesn’t make you a great musician. you can take your learning a step further and actually go beyond the level of your teachers. The world of realization takes learning one step further. the world of learning is exhibited when you are gaining knowledge about the world around you or your life itself. but it cannot make you learn or be in the world of learning. Perhaps the easiest way to describe what takes place within the world of realization is to look to the arts. they still have their shortcomings.
To make a decision to risk your own life to save another’s is the condition of Bodhisattva. although most people don’t think it is. They have little time or patience for others who won’t or can’t do what they did. Bodhisattva (Jap. even beyond your own selfprotection and preservation. Say.just do things as well as they do them. People in these worlds don’t care to waste their time convincing others to follow their example. but freely gave of yourself. If you were to constantly find yourself in situations that gave you the opportunity to offer your life for the sake of others. to care. They grow impatient with the entire world around them. but it is an extremely powerful good cause to make for your life. and if you constantly gave no thought to yourself or your own self preservation. you would be accomplishing an extremely difficult feat and 102 . They believe that teaching others won’t help them further their knowledge or the realization of their art and self-expression anyway. It is the life condition where you actually care about another person’s life more than you do your own. Because it is so hard to love. for instance. At the moment you decided to do so. but that is not true. Bodhisattva). The world of Bodhisattva is a naturally occurring condition of life. They think themselves somehow superior because of their knowledge and the efforts that they had to put out to get themselves where they are now. that there is someone in the world who is trapped in a burning building. You may not stay there very long. Most people think that the term Bodhisattva applies only to Buddhists. it is a life condition that also yields a great cause and effect within your life. so why bother. you are in the world of Bodhisattva.
the condition of Buddhahood. and tremendous good fortune. Everyone has inherent wisdom. Butsu). or you might say lengthens. It is the condition of life that exhibits infinite wisdom. in real life. or Animality about the career choice they have made. lives on and on. they act reciprocally to enhance each other. To quote Shakyamuni Buddha about this “…Originally I practiced the Bodhisattva way. In other words. exhibit the life condition of tranquility. The world of Bodhisattva strengthens. But actually. we say that you are in the world of Buddhahood. They do not consistently act out of Bodhisattva compassion where it is the love and concern they feel for the person. Actually. and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed.” (Lotus Sutra) Both the story of heroic Bodhisattva deeds. Buddhahood or Buddha (Jap. anger. When you chant Namu- 103 . Buddha wisdom here does not refer to knowledge. the only way to consistently experience the world of Bodhisattva is by raising your life condition to the next and highest world — the world of Buddhahood. When you are in the right place at the right time and do the right thing for your life and when your life just kind of “knows” what to do. strong life force and vitality. is the most difficult to explain. and the deeds themselves. The world of Bodhisattva actually enhances and strengthens the world of Buddhahood.would be making an extremely good cause. This world. or life condition. which instigates their every action. even those people such as emergency workers who have chosen to put their lives in situations where they themselves may die trying to save others.
” (Lotus Sutra) Here. even in the most unlikely of circumstances. “…This. my land. My pure land is not destroyed. For one to raise their central life tendency at all takes tremendous effort. Even in circumstances that others would think that you couldn’t help but be suffering. but you are actually there. yet the multitude sees it as consumed in fire. you have secured for yourself a condition of pure joy. Some people spend their entire lives striving to break free from a central life tendency of hell. The halls and pavilions in its gardens and groves are adorned with various kinds of gems. Your conscious mind may not know it at the time. remains safe and tranquil….Myoho-Renge-Kyo. Jewelled trees abound in flowers and fruit where living beings enjoy themselves at ease…. but quite real and quite wondrous. as it exists in the real world. The goal in Buddhism is to make enlightenment one’s central life tendency. 104 . To quote the teachings of Shakyamuni again. the enlightened life condition of Buddhahood won’t let you suffer. For the moment. We mentioned before that a person’s ability to make a certain world their central life tendency is the result of causes that they have made in the past. He is commenting on the wondrous nature of the condition of enlightenment. Shakyamuni is referring to the condition of Buddhahood rather than a specific place. you are instantaneously in the world of Buddhahood. It’s really strange to experience. fear and other sufferings filling it everywhere. with anxiety. Your life condition is not dependent on your environment at that moment. You exhibit what is known as absolute happiness. struggle. comfort and freedom.
A person needs help in breaking free from the negative causes they have made in the past that keep them trapped in the world. or you may even seek out the means to end suffering for the sake of another and be in the world of Bodhisattva.Renge-Kyo and teach it to others. Therefore. You don’t have to scratch and claw your way up through each and every one of the worlds to reach the highest or tenth world of Buddhahood. This is referred to as the mutual possession of the Ten Worlds. Within each of the Ten Worlds is the potential for each of the other nine. They need something powerful enough to counteract all of the past bad causes that they have made.wisdom and good fortune. If you chant Namu-Myoho-Renge-Kyo as you study 105 . in which they presently live. There is only one cause that is powerful enough to overturn any past negative cause and permanently raise a person’s central life tendency. you may be in the world of realization. It is not something that a person can accomplish by simply trying to do it. or even by reading about how to do it. As you internalize this information about Buddhism. for a person to raise their central life tendency to that of enlightenment is an incredible struggle. What this means in practical terms is that the potential for Buddhahood exists within each of the other worlds. When you take the initiative to have a seeking mind. As you become aware of your life’s tendency to cycle among the lower six worlds. you can develop a seeking mind to escape from them. That cause is to chant NamuMyoho. you ask questions and are in the world of learning. Your efforts even to read this book about Buddhism are the cause for you to break free from the six lower worlds’ grasp. or life condition.
Myoho-Renge-Kyo is like a magnet. Here an analogy may help you to understand the process of enlightenment. If you fail to chant Namu-MyohoRenge-Kyo. “The true entity of all phenomena can only be understood and shared between Buddha’s. or Bodhisattva. The instant the steel (your life) touches the magnet (your chanting) it takes on magnetic properties. Chanting Namu-Myoho-Renge-Kyo is not about Buddha wisdom. As we have stated before. realization.Myoho-Renge-Kyo now and reveal the condition of Buddhahood within. The accomplishment of enlightenment. which is a process dependent upon your karma. your life returns to one of the other nine worlds. the only way to do more than intellectualize the concept of the world of Buddhahood is to start chanting Namu. by virtue of the mutual possession of the Ten Worlds and the power of chanting NamuMyoho-Renge-Kyo. though. it is Buddha wisdom. as you chant Namu-Myoho-Renge-Kyo. While actually physically in contact with 106 . As Shakyamuni Buddha said.” (Lotus Sutra) Therefore. your life is in the world of Buddhahood. you will easily and quickly escape the sufferings of hell and find yourself with a renewed hope for your own and others’ future. you will find yourself in the enlightened world (or Buddhahood) of learning. The moment you stop. the moment you chant NamuMyoho-Renge-Kyo. you can never understand or experience the world of Buddhahood in your own life. or in other words. Even if your karma has it that your central life tendency is that of hell. making the world of Buddhahood your life’s central tendency requires Buddhist practice.this text. Suppose your life is a piece of steel and chanting Namu.
changing the way you do things and the way you view the world.Myoho-Renge-Kyo or. inspiring others with wondrous new realizations. But repeatedly rubbing the steel against the magnet causes the steel to retain the magnetic properties even after it is removed from contact with the magnet. being more vital and full of energy. the more consistently you chant every day. and increasing your inherent wisdom from within. and on and on. taking more pleasure in everything you do. The practice of chanting Namu. being more productive. the more time you spend chanting. enjoying your life more. You’ll begin to see yourself becoming happier. the condition of Buddhahood may still be weak. approaching new challenges with fresh determination.the magnet. However. just as the magnetic properties within the piece of steel are weak after just touching the magnet. There are thousands more benefits that come from chanting. As you chant. laughing more. these traits will become stronger and 107 . the steel’s magnetic properties go away. Therefore. the more you will see the various aspects of enlightenment emerging from your life. in other words. noticing others around you. When you chant for the first time. When you release the steel from the magnet. feeling more confident. and the more determined you chant. you may not be able to recognize the effect of Buddhahood. becoming enlightened. attracting people to you. smiling more. the steel itself is magnetized. but we can’t list them all here. noticing the things in your environment more.Myoho-Renge-Kyo and studying and teaching Buddhism to others results in becoming one with Namu.
more noticeable the more you chant. This is what we call a strengthening of life condition. 108 .
when we “see” a chair. The state of “becoming” is the state that we are perpetually experiencing. Have you ever wondered why the colour “yellow” is so called? What makes it “yellow”? In point of fact. In all this discussion it has been perhaps too easily forgotten that the goal is to “Be”.On Becoming I have written and quoted many texts regarding our various life conditions and states as well as our goal of awakening to our ultimate truth or state of “being”. For example. Let me offer a more digestible example. a “seat”. would either of us expect a chair to suddenly materialize before us? No. The point is that a “chair” is a label for an agreed upon list of characteristics we “see” and use. In our present state. if you will. “chairs” have four “legs”. a “back”. it is very well studied that the “colour” we “see” is the result of light particles absorbed and reflected from the 109 . and perhaps even a “Cushion”. if I asked you to recite the characteristics of “Chair”. but not the “being” of this phenomenal world as opposed to pure enlightened. Why all the quotation marks? Well. which we experience and to which we must ponder our “real” selves. To address this confusion I will introduce a few terms. we humans experience life through the construct of complex associations and accepted “description” which we will term the world of “Name” and “form”. we all agree to certain characteristics of what is “chair”. Predominantly. illuminated “being”. The evolution of consciousness.
surface of an “object” that we receive into our optical nerves as a bioelectric signal which then triggers the brains associative functions to search for a previously learned association to assign that sensation the conventional cognitive response. This conditioned “reality” is named in the Pali texts as “Samsara”. When asked about the fountain individually. Samsara is the world of the conditioned.” So even our elaborate efforts to create stability to this world of phenomena is obviously flawed. Of course. Now consider that all phenomena are “known” in exactly the same way. The science of the mind views the “normal” human “reality” as a conditioned reality. the illusory “reality” created by mind to experience 110 . “yellow” is simply so because the series of sensations acting upon our minds is accepted and typed to be so. etc. and the emotive response to the odours of prepared foods. the emotions given free reign to elicit all manner of physical and emotional response. associations. even to the point of our entertainment. each of the ten people remembers the fountain differently. made in order that we might experience this world of phenomena in some coherent fashion. descriptions. Not just “things” but thoughts. What a minute! Who is in control here? And now you have arrived at the crux of our dilemma. it is the sensory recollection that makes your mouth water. we have all heard the simile: “Ten people walk through a garden past a fountain and then meet later in a room. The conditions are all the rules. which would drive you to hunt. Why do you get hungry when you smell food? It isn’t instinct. In other words.
in fact. or “evolve” simply due to duration. but certainly not a noble or even “real” “becoming”.the “subject”. For how could one locate the “I” without “other” in the Samsaric world. an extra-Samsaric “reality” free from conditioned reality. And so we have discussed at length methods of reawakening. the goal is not continued struggle to become. this “becoming” is of a nonSamsaric” existence. subject and object. So as conditioned existence continues to “grow”. is to achieve the “becoming” and to finally “Be”. and reversing the control by the mind to instead. the gradual path of greater and greater attachments to false imaginings and distractions from the true conscious. The goal. The Yin and Yang if you will. directed self. the self using the constructions of “name” and “form”. but. awakened. The Samsaric “self” or Samsaric “I” is the “conditioned” “self” or “I”. And this is of great difficulty and of great value. However. This would be impossible without differentiation. This too is “becoming”. “Dukkha”. in a condition of extreme unrest. but transcendent. re-directing. More to the point. Herein is the duality of Samsaric existence. this is the defilement of true self. this state of conditioned reality is labelled. Often translated in 111 . controlling the mind and harnessing its capabilities for introspection and discovery of that which is not of the world of “name” and “form”. Remembering always the goal to “Be” is not related in any way as to the Samsaric “be”-ing. lost and agitated. we are moulded by our Samsaric illusions. To “be” in the conditioned world is to “be” deluded. lest we forget. In the ancient Pali texts. This too is “becoming”.
dread and silence. by the irrational. but he himself does not act. all the causes of suffering. such a one does not really act. and theistic political manipulations is firmly gripped in the auspices of the Chthonic and Samsaric “I’ s” spell. an impassive. A master of motion does not move himself. but inspires motion and directs action. one who acts while identifying himself with his action. This goal of ascesis and practice and of awakening is achievable in this lifetime. utterly calm and imperative superiority. “Samsaric I” creates internal isolation. and becomes the weapon in the revolution of man against the eternal. 112 . urged by passion. from whom action proceeds and on whom it depends. by desire. As opposed to this goal of true and mastered action on the basis of purification and renunciation of all conditioned “reality” of the Samsaric world. he is not involved in the action.modern times as simply. He IS not action. but is acted upon. fashion. by restless need or vulgar interests. The entire modern world with its “civilizations” of consumption. in the sense that he is not transported. impulsively. The one who achieves it is one who is the cause and effective master of self. His is a passive action. litigiousness. But Dukkha is more complex than suffering for it includes all the conditions of suffering. and lulls us to sleep to prohibit the awakening of higher nature. A spell that actually betrays our true nature in a half-conscious desire to deafen and distract away from truth. he IS on the other hand. to agitate and create fear. he stands under the auspices of the Chthonic rather than the Assured. of where our true nature may be. suffering.
It is up to you. political. as we seek to navigate this terrain of the mind along side the philosophical. and you are up to the task! 113 . can all consciousness be cleansed. it is indeed our caste. adopting the heroic posture of nobility and with a warrior spirit. or sublime charge to awaken our true consciousness and take our rightful place in leadership of our lives. To be steadfast and resolute in character. and mental pollutions of the day. to “Be”. can true harmony and joy be experienced for all.marking the limit of Samsaric “ignorance” and the intoxication of fallen beings. Through this and no other effort can the world of man be righted. This practice is no small task of catharsis. requiring courageous dedication to our ultimate joy and the security of a subdued Samsara as we practice my friends.
The thought 115 . a gestation from a state of complete awareness. the 12 Nidana (Pali) which. As stated earlier in this text. and the return to the continuum. death. For this chapter we will focus on the transcendental base of conditioned genesis. I will be mixing Chinese. decay. Sanskrit.Conditioned Genesis All the practices and science described in this book and defined by the core teachings of Buddhism are built around the primary concepts of “conditioned genesis”. the subtle consciousness is a state or non-state of “pure” awareness. for the purposes of discussion we can treat as a “vertical” arrangement entering from the top at the first Nidana. Pali. and then continue downward through the remaining Nidana into the “Actuality” of the instantiation as birth. an idea. We begin in the WUJI state of non-differentiated. where we will combine with the “horizontal” 3 factors of birth. The first Nidana then is simply a subtle break from this subtlety as a thought. ultimate reality. and Japanese conceptual language into this English language to demonstrate the parallel and identical concepts and provide greater clarity of terms for a better understanding of the Buddha’s teachings. “impermanence”. and “Ichinen Sanzen” (the three thousand realms experienced in a moment of life). descending to the fourth Nidana representing the “Potentiality” of the instantiation of a sentient “life”. For the purposes of Quantum Life Buddhism method.
3. From the fourth nidana we enter the polarized reality of YIN/YANG where the subtle Yin-Noumenal precipitates the Yang-phenomenal. 1. The twelve Nidana: The first three nidana can be understood as the subtle or Chinese YIN of differentiation or NOUMENA. Sankhara. This is also the initial stage of ICHINEN SANZEN as we collect Karmic Identity.or idea or gestation is the function of TAIJI. this is the state where the parameters of the differentiation begin to form and identify themselves in conceptual ways. The germ of all that will eventually appear as individuality and the “perception” of the Samsaric “I”. 2. fear and joy. Predisposition. This state represents the initial stage for differentiation. It is said here “Man is a God who is unaware that he is such”. made of desire. precipitated from the inherent tension of potentiality. Distinctive consciousness. aversions. This can also be related to the Samsaric germination stage of pregnancy. Avijja. A state of volitional distinctions. unawareness. this is also where certain “imprinted” traits. or tendencies begin to “attach” and define the “fire” or passions. Also known as “Kamma-cetana”. Viññana. Ignorance. A successful pregnancy results from the 116 .
4. The Antarabhava joins the Nama-Rupa to insert itself as a particular group of samsaric heredity (accumulated Karma). Truly the second stage of Ichinen Sanzen from which we form our unique experience of Samsara c. The Western 117 . b. combine as the samsaric entity from the preconditioned strain within all potential like the condensation of rain leading to waterfalls to become rivers and lakes. Name and Form. d. It takes three to make baby. the 3 principles. Samkhya. The first three Nidana. the male and the new entity to be born. Nama-Rupa. Ichinen Sanzen. of Karana.conditions of the first four nidana of three entities. This is the moment of the instantiation of all that is to “become” the Samsaric Identity. that of the female. The creation of the differentiated phenomena using the 3 factors of birth as follows: a. collectively the “Anta Rabhava”. At this point of the Nidana and the descent into “birth”. Antarabhava. and Sthulsarira are in place. Identification then follows infatuation (an affinity for an environment to flourish in which the support is conducive to the samsaric heredity of this potential instantiation) by means of which the instantiation enters the womb and conception takes place. Linga.
Taste f. This is the starting point for the personality or character that drives every aspect of our human manifestation including temperament. hair and eye colour. Sad-ayatana. Yin/Yang. Psyche. Assumption of the six-fold base. Hearing c. through “contact”. Sight d.equivalents are Nous. the various sense impressions and various images of the instantiation will crave selfawareness. and Corpus. 5. and body type. The six senses are: a. Smell e. The 5th Nidana can be related to our Samsaric concept of the “conception” stage of pregnancy. The development of the sensory fields or strands appear at this point which. 118 . Touch b. and Soma or the Mens. This then is the genesis of the consciousness into an instantiation of “self-awareness” through the conditioned existence of samsaric attachments to the world of “Name” and “Form”. Self and Other. Anima. Thought The 6th through the 9th Nidana relate to our concept of fetal development ion the womb.
8. Manifestation of the “will” to exist as the Samsaric “I”. which then leads directly to Vedana. BIRTH. which now adds a new. Feeling. impermanent consciousness extant only in this phenomenal pretext in a state of Dukkha.6. This is the first contact with the physical world. The instantiation of predisposed consciousness into the phenomenal world of “Name “ and “form”. Phassa. from the eternal “flow” or continuum strand of consciousness. 10. To Embrace. Contact or Touch. A coming into possession in the sense of attachment or dependence. This commences our lifetime in Samsara. the attachment to the uterus wall. Tahna. 11. Becoming. the first physical instantiations of the attachments leading to the agitated “mania” of Dukkha. Upadana. 9. Awakening of the sensory fields forming the desires for the continued experience of the sensations. Bhava. Jati. Vedana. An affirmation of existence of “other” and thereby creating the sense of a “self” differentiated from “other” originating the sense of “becoming” in the samsaric “reality”. This is the stage for affective “colouring” of the perceptions and sensations as a whole. We now descend the vertical progression to the “Actuality” of the instantiation with the Phassa. our conditional “self” 119 . Thirst. 7.
12. Jaramarana; Decay, Old Age and Death. The instant of Jati is inseparable from Jaramarana. Becoming generates the become, grows old and dies. To this I paraphrase a quote from the great movie director Alfred Hitchcock who, when asked about his excitement at the beginning of filming a picture after so many months of preparation and planning he said, “For me the picture is already done and what remains is only a walking through of the finished product as I am already working on the next creation”. This is very “deterministic” or seems to provide a strong foundation for the idea of “destiny”. However, by practicing the Buddhist teachings to connect to our eternal essential “self” we can transcend and even modify all those attachments and associations made at the time of the 12 Nidana that resulted in our current state. This is the amazing power of our human conscious state and our ability to “transcend” Samsara to the essential creative core of our “being”. By doing so, we can reprogram our existence! In this mundane world and for all eternity. The conditioned existence; thusly demonstrated to be conditioned, as such, by the samsaric heredity; a samsaric heredity, which will now be amended, added to, and which the pursuit of awakening, through the practice of the Ultimate teachings (Namu-myohorengekyo) will purge and purify all 9 levels of consciousness to escape the pattern of Karma from our past. The “cycle” here is like a big wheel that only contacts the ground at a small point (Samsara) which when in contact with the path (practice), affects the turning of the wheel, and has the potential to escape from its continuous turning.
An interesting aside of this concept of conditioned existence is the Buddhist indifference to the arguments of “evolution” or “creationism” or whatever else. Creationism assumes a creator, which simply is not required and in fact negated by the Buddhist continuum of consciousness. Evolution can fit without difficulty due to the Buddhist concept applicable to all sentient beings regardless of Samsaric heredity. Related to the Nidana the four truths of the Ariya stated at the start of this book as the Four Noble Truths, can be translated from Pali as: 1. Dukkha. State of suffering and agitation due to attachments to illusions of phenomenal world of insubstantiality. 2. Tanha. The origin of cravings, thirst for existence, for becoming, burning of the "will" 3. Nirodha. Destruction of the Samsaric state generated through the 12 nidana. Method to realize the 4. Magga. achievement of awakening and illumination. Remove the ignorance of the Avijja nidana by using the very "mind" that is presently deluded by "name" and "form" attachments.
And you have the basic premise of the practice of ascesis. This is the program for awakening and liberation achieved through the science of the mind;
to use the meditations and teachings to understand, apprehend, control and finally to direct our minds. For those of you who contend with the idea of abortion, it should be observed from the study of this chapter that the Buddhist reverence for life is tied to this idea that life has no beginning or end. We experience only a temporary form in Samsara as an instantiation with its own determinism. This renders the “start of life” argument moot, as it is an eternal entity with varied manifestations. However, whether the Nidana descent into Samsara results in an actual birth or death or anything in between is a function of all three participants, in that each of their Ichinen Sanzen or Karmic dispositions affects the process. So to the Buddhist the issue is simply a matter of respect for all life and to let the third entity in the pregnancy have every oportunity to manifest its karma. Life is precious, as it is our only opportunity to release ourselves from suffering through the awakening of our Buddha-nature.
This simple chart is provided to help you to grasp the concept of the transcendence of consciousness leading in a continuum through life and death.
Creativity is the essential, fundamental Motive Force of life. To train creativity is to give it focused expression. Without creativity, life would simply not exist. When creativity is expressed through an untrained Body/Mind/Spirit, the resulting life is most often experienced in one or more of the four lower paths or six lower worlds: Utter confusion and rage (the world of Hell) Insatiable desires for illusions of happiness (the world of Hunger) Manic, competitive, dog-eat-dog fanaticism (the world of Animality) Manipulative, lying and posturing, politics and war (the world of Anger) In exceptional cases where the creative force is especially strong, the creative motive force may induce a form of training of the Body/Mind/Spirit unstructured and resulting in: A form of stasis or removal from secular life (the world of tranquility) Epiphanies as a form of rapture and realization (the world of heaven or rapture)
At the Threefold Lotus Kwoon, we use the Fine Arts and some martial arts to train the essential creative core and integrate it into our three aspects. Immersion into the creative motive force can in fact be a powerful form of meditation and selfrealization. This too is a difficult path and is not a universal. Only a few may find the force to be enough power to sustain a lifetime effort. The singular universal and fulfilling path is to chant Namumyohorengekyo. The essential creative core is the motive force of the Ultimate truth. To combine trained expression of the creative motive force to the fundamental training of the Body/Mind/Spirit as outlined throughout this book. To fully express our body and emotional states through maximized physical control of our body and mind and develop full expression to our essential creative motive force is the quickest and most stable path to actualization of our inherent Buddha nature. The creative component is critical to our deeper understanding of all three aspects of training. This is why any real Master will remind students to train in forms, patterns, and styles, to “know” them well enough to develop improvisational skills. To improvise is to keep the Arts alive, breathing, and open to extension and interpretation. Any teacher who resists this thinking does not understand the true meaning of the Arts. The sincere student will find through training, aspects of their creative force demanding expression as the triad of Body/Mind/Spirit grow stronger. The expression of this force is spiritual and represents
the opposite side of the physical life. In this analogy, we may see the Yin/Yang symbol as more than a circle, but as a two-sided coin, with the physical manifestation on one side and the spiritual on the other. We begin with physical effort to lead to mental understanding and eventual spiritual awareness. Spiritual awareness focused into creative effort creates motive force deep within the physicality of our fundamental core for health and vitality. Here we enter the twofold path: The attentive student becomes more aware and understanding of his surroundings as integral to his existence (the life condition of Learning). Also known in lower forms of Buddhism as the attainment of Arhat (one able to hear the teachings) This can lead to the awakening of one’s full potential to realize the truth outside this delusional world (Realization) When training one’s life to supplement the daily practice of chanting Namumyohorengekyo, our lives become manifestations of Buddhahood in every way. Understanding that this phenomenal world is not an obstacle, but integral to enlightenment and the ultimate truth of life, deep compassion wells up for all life (Bodhisattva) Then the chanting of Namumyohorengekyo is immediate union with the ultimate truth (Buddhahood).
Here we can see the structure of the ten worlds of Buddhism within the Threefold Lotus Kwoon system, and the ultimate path to the essential creative core.
TLK Life Skills & Arts Centre Statement of Purpose Quantum Life Activities and Skills The core of the Quantum Life philosophy practiced at the Threefold Lotus Kwoon is the integration of the three basic elements of human life. and offer an endless depth of skill and integration commensurate with the practitioner’s will. This creative core is the fundament upon which we build our beliefs. Massage. Chi Gong. and the essential and innate creative core of our being. These activities of Tai Chi Ch’uan. the mind. 129 . We have adopted specific activities that excel at this integration to be the consistent and daily activities around which all other activities are structured. namely the body. They are all relatively easy for anybody to start. are thousands of years old and for good reason. our epistemology and the basis for all our relations with the phenomenal world about us.
Further. and the manifestation of the "work" instantiates the very principles involved in the "creative" process. the "language" of Art is unique in its interpretive manipulations of the samsaric condition to transcend and engage the mind to also transcend and thereby to perceive the mind and its constructs. We are being diligent in developing this land slowly and with great respect for integration of our presence here so that we will maintain the peaceful beauty already here. This is the first step in a process of "cleansing" the samsaric delusions from the mind both in the contemplative sciences and Art.TLK Resources Building our first sanctuary is very exciting. 130 .Quantum Life Art Philosoph y An excerpt from "Artist . large pond and pasture.Bodhisattva" by Reverend Sylvain Chamberland. This will limit the size of activities and residencies available at this location. Nyudo: Art is uniquely qualified to mediate between both material and spiritual by definition. Art therefore belongs also to the contemplative sciences. And the 15-acre parcel we have acquired has a mixture of trees. The "work" of Art is nothing other than spiritual. TLK . we feel strongly that the experience provided here is of an intimate nature and that our activity plans are very well suited to this intimate setting. However.
appreciation. and critique as well as philosophy. textures. be developed and adopted for all levels of education not only as option. is intrinsic to problem solving in math. forms. ego boosts. In this task the Artist is again uniquely positioned. I cannot stress enough the absolute necessity for a curriculum of Arts classes in history. literature. but mandatory. and all the elements of discernment inherent in the Arts is critical for analytical thinking and the support of the conscious mind. to the small percentage of those who would seek such teachings. This kind of thinking. science of mind. shape. English. when developed. When education can facilitate the "success" of students in their daily activities while supporting and re- 131 . It remains however. Yet the courage and stamina required of such practice has left widespread practice a distant even if realistic dream. technique. The ability to abstract knowledge and experience colour. The ascetics have been steadily at work to raise the consciousness of the masses through their individual practice. Much has been done to spread the teachings. We need more allies to awaken the masses. and possession to support an ever more fragile matrix of egos. and physical health. for the widespread practice of this most noble of practices to grow and include the greater of the world's peoples. and all the "needs" of samsaric life. Much advancement is occurring in the West.Our planet is ever more pressed upon by the samsaric (attachment to physical "thing-ness" by the "ego" to serve as identity) desires of increasing populations demanding immediate gratification and rampant cravings for all manner of entertainment.
that all phenomena is impermanent. 132 . Because of its unique blend of the manipulations of the illusory world of phenomena and the conscious "sparks" or exhortations to "understand" them by creator and viewer. and contemplation on the nature of the self and resistance of the samsaric attachments creating agitation and unrest. Art is pre-eminent and inextricable from the development of sentient beings and the purification of the senses and the mind. In this curriculum. the visual and aural arts are far beyond any other methodology to experience immediately the transcendent reality of the nature of the mind. and thirdly. the student has no other choice for "identity" than the consciousness of his own mind. meditation.enforcing the "reality" that all samsaric phenomena are of no "intrinsic" value. sentient beings are surrounded by samsaric "realities". All these elements are contained and expressed through the Art experience and should be exploited fully at all levels of education. From the moment of embryonic development. The second element is contemplation and reflection. To "learn" from any teachings solely on the merit of language or verbal communications is only one third of the necessary elements to gain wisdom. And in fact. deep consideration. From this point and only this point must all "education" be derived. it is the capability of "listening and hearing" which is really responsible in this first element. only the Arts can lend "concrete" and tangible "reality" to those very concepts. the actual use of the mind to discern and apply what is "heard".
It is in this regard that the establishment of the TLK Life Skills and Arts Centre is dedicated and committed to the free flow of ideas without censorship. 133 .
For those two steps I heartily congratulate and welcome you to a place of indestructible joy. and if you tried any of the meditative exercises. Reverend Sylvain Chamberland-Nyudo 135 . Please continue! You will find our website at http://threefoldlotus. PLUS the practice of those teachings.Congratulations What you have read so far constitutes the essential beginnings of your Buddhist practice. Buddhist practice is only accomplished through the study of all teachings. By reading this book.com to be a tremendous resource for materials and information to keep you on your new path to awakening. AND the teaching to others at one’s own ability. you have also begun your practice. you have begun your study of the Buddhist teachings in earnest. With my deepest respect and admiration.
Nyudo Threefold Lotus Press Tupelo Mississippi. Sylvain Chamberland.Appendix A “GONGYO” The Liturgy Of The Threefold Lotus Rev. USA 139 .
PRONUNCIATION GUIDE This sutra book follows the Hepburn system of romanization. To master Gongyo. there is one Chinese character per beat. p. 173 (one beat) Some of the more complex words have been hyphenated to aid in rhythm and pronunciation. These instructions are intended as guidelines only. Here is a guide to pronunciation: Vowels a as in father e as in let i as in machine o as in north u as in rule y like the y in yes or you ai like the English "I" ui as in Louie Consonants ch as in cherry g as in go j as in Just s as in say sh as in shell ts as in gets z as in zebra h is always sounded – note the difference between yaku . 140 . Rhythm: Generally. with the following exceptions: shari-hotsu (two beats) hara-mitsu (two beats) shaka -muni -butsu (three beats) shigi.hyaku. there is no substitute for practicing with other people.
Mind. For convenience. then breathe. chant Myoho-Renge-Kyo.g. as expressed throughout True teachings. chant Myoho-Renge-Kyo. 147-151. (e.Chogyo or prose section of the Juryo chapter. Face east. Chant Na-mu. pp.Silent meditations. as expressed through our Buddha Nature and all three expressed in Namu-Myoho-Renge-Kyo). bow. Na-mu. and Spirit. 152-173. 173-184. pronounced Namu-myoho-renge-kyo). this sutra book is divided into four sections: A . bowing in reverence to the three treasures of True Buddhism (Body. 141 . pp. Recite all five meditations in the morning. B . third and fifth meditations only. and recite part A. as expressed through our manifestations. D .Jiga-ge or verse section of the Juryo chapter. Bow after the third recitation. In the evening. pp.HOW TO DO GONGYO Gongyo consists of a series of meditations.Excerpt from the Hoben chapter. breathe. chant Nam-myoho-renge-kyo three times. C . 185-187. Here is the order of recitation: F irst Meditation Face the Gohonzon and chant Nam-myoho-renge-kyo three times (Daimoku sansho). then breathe. The portion of part A from “Sho-i shoho” to “nyo ze honmak-ku-kyo-to” is always repeated three times. pp. omit the remainder of part B and recite part C. Na-mu. Recite the title of the Juryo chapter (the first two boldface lines of part B). Chant three prolonged Daimoku (hiki-Daimoku. recite the second.
(The places indicated for Bowing in the first meditation are the same for all five meditations. This is the only time the entire sutra book is recited straight through. omit remainder of B and recite part C. recite first two lines of part B. and offer the second silent meditation. and chant three prolonged Daimoku and Bow. Recite parts B. omit remainder of B and recite part C. C.) Second Meditation Face the Gohonzon or Butsudan (alter) or East. chant Nam-myohorenge-kyo three times. Sound bell three (3) times. 142 . recite first two lines of part B. chant Nam-myoho-renge-kyo three times. sound bell five (5) times. chant Nam-myoho-renge-kyo three times. Fourth Meditation Sound bell seven (7) times. recite part A. and while bowing. Bow. offer the first silent meditation. bow. Chant three prolonged Daimoku. recite part A. sound the bell three (3) times. bow and offer the third silent meditation. Sound bell three (3) times.) Thir d Meditation Sound bell seven (7) times. sound the bell seven (7) times. (The bell is not rung during the first meditation. bow and offer the fourth silent meditation. sound bell. Sound the bell five (5) times. Chant three prolonged Daimoku. chant Nam-myohorenge-kyo three times.chant Myoho-Renge-Kyo). Recite part A.
sound bell five (5) times with one strike for each character of Myo-Ho-Ren-Ge-Kyo and Bow. Then. After completing Daimoku. Then Sound bell seven (7) times while beginning the chanting of Daimoku (Nam-Myoho-Renge-Kyo). after observing the last part of the fifth silent meditation.F if th Meditation Sound bell seven (7) times. Sound bell three (3) times. Chant Nam-myoho-renge-kyo three times. recite first two lines of part B. omit remainder of B and recite part C. recite part A. and Bowing. conclude Gongyo by chanting Nam-myoho-renge-kyo three times. 143 . Bow and offer the fifth silent meditation. sound bell three (3) times.
we should not have trivial thoughts in our minds. We must persevere until we become totally one with our true Buddha Nature. At the end of part C. Then. To do this. sound the bell seven (7) times and start chanting Daimoku. The number of Daimoku depends on individual circumstances. Observe the Second. and recite part A. the following recommendations are given: Chant Daimoku Sansho. sound the bell seven (7) times. Third. 144 . the entire body should feel a tremendous surge of joy. Chant as much as you wish. When chanting. last part of the Fourth.Chanting Daimoku (Shodai) There may be times during the day when you will want to chant additional Daimoku apart from Morning and Evening Recitations of Gongyo. sound the bell three (3) times and recite the title of the Juryo-hon. The speed should be steady and our pronunciation clear. Then sound the bell three (3) more times and recite a final Daimoku Sansho. then sound the bell once with each syllable of Myo-Ho-Ren-Ge-Kyo (5 rings) as you finish. chanting Daimoku Sansho at the appropriate intervals as indicated in this sutra book. one after the other. and last part of the Fifth Meditations. The Daimoku that we chant must be performed attentively and diligently. When we chant. and part C.
Hyaku sen man noku. Nange nannyū. Anjō ni ki. Jinjin muryō. Issai shōmon. Hyaku-shi-butsu.Myō hō ren ge kyō. Jū sanmai. Gō shari-hotsu. Sho fu nō chi. Shobut chi-e. Dai ni. Hōben-pon. Niji seson. Go chi-e mon. 147 . Sho-i sha ga. Butsu zō shingon.
Go jū jō-butsu irai. Ishu nange. Shuju innen. Jōju jinjin. Muryō dōhō. Nyorai 148 . Ryō ri sho jaku. Yūmyō shōjin.Mushu sho butsu. Mu shu hōben. Jin gyō sho-butsu. Indō shujō. Zui gi sho setsu. Kō en gonkyō. Shuju hiyu. Myōshō fu mon. Shari-hotsu. Sho-i sha ga. Mi-zō-u hō.
Riki. Ekka shushin. Nyorai nō. Sharihotsu. Nyorai chiken. Jin nyū musai. Gedas. Kōdai jinnon. Shuju funbetsu.hōben. Gyō ses sho hō. Mi-zō-u hō. Gonji nyūnan. Shari- 149 . Kai i gu-soku. Jōju issai. Shari-hotsu. Mu-sho-i. Sanmai. Chiken hara-mitsu. Zenjō. Muryō muge.
Fu shu bu setsu. Nai nō kujin. Bus sho jōju. Yui butsu yo butsu. Sho-i sha ga. Shi shari-hotsu. Shu yō gon shi. Muryō muhen. Nange shi hō. Sho-i shohō. 150 . Nyo ze tai.hotsu. Dai ichi ke-u. Bus shitsu jōju. Nyo ze shō. Nyo ze sō. Mi-zō-u hō. Shohō jissō.
Nyo ze en. Nyo ze sa. Nyo ze hō. Nyo ze in.) 151 . Nyo ze ka.Nyo ze riki. (Recite the section from "Sho-i shohō" to "Nyo ze honmak kukyō tō" three times. Nyo ze honmak kukyō tō.
Niji butsu gō. Nyotō tō shinge. Bu gō daishu. Sho bo-satsu gyū. U bu gō. Zeji 152 . Sho zen-nanshi. Sho daishu.Myō ho ren ge kyō. Nyorai jōtai shi go. Nyorai jōtai shi go. Nyotō tō shinge. Nyorai ju-ryō-hon. Nyorai jōtai shi go. Dai jū-roku. Issai daishu. Nyotō tō shinge.
Ni gō shi gon. Nyo ze san byaku i. Niji seson. San shō fu shi. Jinzū shi riki. Nyotō tai chō. Gatō tō shinju butsu-go. Gatō tō shinju butsu-go. Yui gan ses shi. Chi sho bo-satsu. 153 . Gasshō byaku butsu gon. Yui gan ses shi . Seson.bo-satsu daishu. Nyorai hi-mitsu. Mi-roku i shu. Bu gon.
Toku a-nokuta-ra san-myaku sanbodai. Ko gayajō fu on. Ashura.Issai seken. 154 . Za o dōjō. Ga jitsu jō-butsu irai. Kai i kon shaka-muni-butsu. Tennin gyū. Hyaku sen man noku. Muryō muhen. Nayuta. Nayuta kō. Nen zen-nanshi. Shus shaku-shi gū. Hi nyo go hyaku sen man noku.
Nyo ze tō gyō. Ka o tōbō. Asōgi koku.Asōgi. Sanzen dai sen sekai. Matchi mijin. Jin ze mijin. Go hyaku sen man noku. Ze sho sekai. Mi-roku bo-sat tō. Ka toku shiyui kyōkei chi go. Nai ge ichi-jin. O i unga. Ke shi u nin. Sho zen-nanshi. Nayuta. Ku byaku 155 . Shu fu.
Hyaku-shi-butsu. Nyo ze sho sekai. 156 . I murochi. Seson. Gatō jū. Issai shōmon. Niji butsu gō. O ze ji chū. Muryō muhen. A-yui-ot-chi-ji. Hi sanju sho chi. Fu nō shiyui. Muryō muhen. Yaku sho fu das seson.butsu gon. Ze sho sekai. Chi go genshu. Yaku hi shin-riki sho gyū.
Shaba sekai. Seppō kyōke. Ga jō-butsu irai. Ichi-jin ikkō. Yaku o 157 . Nyaku chaku mijin. Asōgi kō. Ze sho sekai. Gyū fu chaku sha. Ga jō zai shi. Nayuta. Kontō funmyō. Hyaku sen man noku. Bu ka o shi. Ji jū ze rai. Sengo nyotō. Sho zen-nanshi. Jin ni i jin.Dai bosas shu.
Nyaku u shujō. Dōri shujō. O ze chūgen. Sho kon ridon. Ga setsu nen-dō-but tō. Ga i butsu-gen. Nayuta. Hyaku sen man noku. U bu gon go. Raishi ga sho. Nyo ze kai i. Sho zen-nanshi. Asōgi koku. 158 .yosho. Nyū o nehan. Kan go shin tō. Sho zen-nanshi. Hōben fun-betsu.
Gyō o shōbō. I ze nin setsu. Nō ryō shujō. Sho zen-nanshi. Yakubu gen gon. Setsu mimyō hō. Hok kangi shin.Zui sho ō do. Myōji fudō. Toku 159 . Shosho ji setsu. Nyorai ken sho shujō. Ga shō shukke. U i shuju hōben. Toku hak ku jū sha. Tō nyū nehan. Nenki daishō.
Ku-on nyaku shi. Kyōke shujō.a-noku-ta-ra san-myaku sanbodai. Waku set tashin. Waku ji tashin. Nen ga jitsu. Kai i dodas shujō. Sho zen-nanshi. Ryō nyū butsu-dō. 160 . Waku sek koshin. Waku ji koji. Jō-butsu irai. Sa nyo ze setsu. Waku ji koshin. Tan ni hōben. Nyorai sho en kyōden.
Gyū metsu-do sha. Yaku mu zai-se. Fu nyo sangai. Hi jitsu hi ko. Hi nyo hi i. Mu u shōji. Sho sho gon-setsu. Nyo shi shi ji. Nyorai nyojit chiken. Nyorai myō ken. Kai jitsu fu ko. Nyaku tai nyaku shutsu. Ken no sangai. Mu u 161 . Sho-i sha ga. Sangai shi sō.Waku ji taji.
Shuju yoku. Yoku ryō shō sho zengon. Shuju seppō. Jumyō muryō. Jindai ku-on. 162 . Mi zō zan pai. Shosa butsu-ji. I sho shujō.shaku-myō. Hiyu gonji. Shuju gyō. Sho zen-nanshi. I nyakkan innen. U shuju shō. Jōjū fu-metsu. Shuju oku-sō. Nyo ze. Ga jō-butsu irai. Fun-bek ko. Asōgi kō.
Nyaku bukku-jū o se. Kon yū mi jin. Tō shu metsudo. Nyorai i ze hōben. Fu shu zengon. Kyōke shujō. Tonjaku go-yoku. Sho jō jumyō.Ga hon gyō bo-satsu dō. Sho-i sha ga. Haku-toku shi nin. Nen kon hi jitsu metsu-do. Bu bai jō shu. Bingu gesen. 163 . Ni ben shō gon. Nyū o oku-sō.
Hyaku sen man nok-kō. Nyakken nyorai. Ze ko nyorai. Waku 164 . Biku tō chi. Sho-bus shus-se. Jō zai fu-metsu. Sho-i sha ga. Nanzō shi sō. Nan ka chigu.Mōken mō chū. Sho haku-toku nin. I hōben setsu. Ni e endai. Ka muryō. Fu nō shō o. Kugyō shi shin. Ben ki kyōshi.
Nanzō shi sō. U zen-nanshi. Katsu-gō o butsu. Nyorai nan ka tokken. Ze ko nyorai. Hit tō shō o. Ni gon metsudo. Mon nyo ze go. Shi shujō tō. I shiji ko.u ken butsu. Sho-butsu nyo- 165 . Ben shu zengon. Sui fu jitsu metsu. Ga sa ze gon. Sho bi-ku. Waku fu ken sha. Shin ne renbo.
Yaku hotsu monran.rai. Zeji go bu. Enden u ji. On shi yo-koku. Go nin ta sho shi-soku. Hō kai nyo ze. Chi-e sō-datsu. I do shujō. Hi nyo rōi. Nyaku jū nijū. On ta doku-yaku. Kai jitsu fu ko. Myō ren hō yaku. Gen 166 . Zen ji shubyō. Naishi hyaku-shu. Sho shi o go. I u ji-en.
Waku fu shis sha. Waku shitsu honshin. Bu ken shi tō.rai ki ke. Kyō shi jumyō. Sho shi on doku. Go buku doku-yaku. E sho kyōbō. Gan ken kuryō. Kai shitsu 167 . Haiki monjin. Kunō nyo ze. Gatō guchi. Zen nan non ki. Gu kō yaku-sō. Shiki kō mimi. Kai dai kangi. Yō ken go bu.
Yo shi ryō buku. Tōshi wagō. Byō jin jo yu. Ni sa ze gon. Fu shis shin ja. Shi dai rō-yaku. Mu bu shugen. Go sho shi chū. Sui yak- 168 . Shiki kō gu kō. Nyotō ka buku. Shiki kō mimi. Soku-ben buku shi. Yo shisshin ja. Ken go bu rai.gu-soku. Kai shitsu gu-soku. Ken shi rō-yaku. Soku jo kunō.
Ship ponshin ko. Nen yo go yaku. Ni fu kō 169 . Shin kai tendō. I doku sho chū. O shi kō shiki kō yaku. Shi shi ka min. Sho-i sha ga. Nyo ze kō yaku. Gushak kuryō. Bu sa ze nen. Ni i fu mi. Dokke jinnyū. Sui ken ga ki.kangi monjin gu-shaku ji byō. Ni fu kō buku.
Soku sa ze gon. Shi ji i shi. Nyo ka shu buku. Kon ru zai shi. Shin 170 . Sa ze kyō i. Nyotō tō chi. Ryō buku shi yaku. Ga kon tō setsu hōben. Bu shi ta-koku. Mon bu haisō. Ga kon sui rō.buku. Mot tsū fu sai. Zeji sho shi. Nyo bu i shi. Ze kō rōyaku. Ken shi gen gō.
Nyaku bu zai sha. Shit chi toku sai. Doku byō kai yu. Jimin gatō. Jō e hikan. Shin zui shōgo. Gen 171 . On sō takoku. Konja sha ga. Ji yui koro. Go bu mon shi. Mu bu jiko. Nai chi shi yaku. Nō ken kugo. Soku shu buku shi. Jin ben rai ki. Ni sa ze nen. Shiki kō mimi.dai unō.
Nayuta. Yaku mu u nō. Gon tō metsu-do. Komō zai fu. Ga yaku nyo ze. Sesshi rō-i. Butsu gon. Hot cha. O i unga. Jō-butsu irai. Asōgi kō. Seson. Ha u nin nō. Nyo hō setsu ga. Sho zen-nanshi. Hyaku sen man noku. I hōben-riki.shi ken shi. 172 . I shujō ko. Muryō muhen.
Sho kyō sho kosshu. Mushu oku shujō. Jō seppō kyōke. Oku sai asōgi. Ni setsu ge gon.Komō ka sha. Niji seson. Muryō hyaku sen man. 173 . Ji ga toku bur rai. Yoku jū sen shigi.
174 . Hōben gen nehan. Ryō tendō shujō. Nirai muryō kō. Ni jitsu fu metsu-do. I do shujō ko. Jō jū shi seppō.Ryō nyū o butsu-dō. I sho jin-zū-riki. Ga jō jū o shi.
Shu ken ga metsu-do. Ni shō katsu-gō shin. Isshin yok ken butsu. Fu ji shaku shinmyō.Sui gon ni fu ken. Shichi-jiki i nyūnan. 175 . Gen kai e renbo. Shujō ki shin-buku. Kō kuyō shari.
Gen u metsu fu-metsu. Ga bu o hi chū.Ji ga gyū shusō. Kugyō shingyō sha. Ga ji go shujō. Jō zai shi fu-metsu. Yo-koku u shujō. 176 . Ku shutsu ryōjusen. I hō-ben-rik ko.
Tan ni ga metsu-do. Ko fu i gen shin. Ryō go shō katsu-gō. 177 . Ga ken sho shujō. In go shin renbo. Motsu-zai o kukai.I setsu mujō hō. Nai shutsu i seppō. Nyotō fu mon shi.
Onrin sho dō-kaku. Jō zai ryōjusen. Tennin jō jūman. 178 . I Dai ka sho shō ji. O asōgi kō. Ga shi do annon. Gyū yo sho jūsho. Shujō ken kō jin.Jin-zū-riki nyo ze.
Shuju hō shōgon. Hōju ta keka. Ga jōdo fu ki. Ni shu ken shō jin. Shujō sho yū-raku. San butsu gyū daishu. Jō sas shu gi-gaku. 179 . U mandara ke. Shoten gyaku tenku.
Nyūwa shichi-jiki sha. 180 . Ze sho zai shujō. Sokkai ken gashin.Ufu sho kunō. I aku-gō innen. Fu mon sanbō myō. Ka asōgi kō. Nyo ze shitsu jūman. Sho u shu ku-doku.
181 . Ku nai ken bussha. Ku shugō sho toku. Setsu butsu-ju muryō. I setsu butsu nan chi. Waku-ji i shi shu.Zai shi ni seppō. Jumyō mushu kō. Ga chi-riki nyo ze. Ekō shō muryō.
Mu nō sek komō. Tō dan ryō yō jin. 182 . Ga yaku i se bu. Jitsu zai ni gon shi. Mot to shi shō gi. Butsu-go jip puko.Nyotō u chi sha. I ji ō shi ko. Nyo i zen hōben.
Ku sho kugen sha. 183 . Ga jō chi shujō. I bonbu tendō. Jitsu zai ni gon metsu. Gyō dō fu gyō dō. Ni shō kyōshi shin. I jōken ga ko. Da o aku-dō chū. Hō-itsu jaku go-yoku.
Mai ji sa ze nen. I ga ryō shujō. Toku nyū mu-jō dō. Soku jōju busshin.Zui ō shō ka do. 184 . I ses shuju hō.
F irst Meditation
Appreciation to the Shoten Zenjin I offer gratitude to Bonten, Taishaku, Nitten, Gatten, Myojoten and all other shoten zenjin, the universal forces within all life, the guardians of Buddhism, who night and day protect those who embrace their Buddha nature and the sanctity of all life in the universe. (Chant Namu-Myoho-Renge-Kyo three times)
Appreciation to the Law of Myohorengekyo I solemnly praise the true law of Self-Manifestation, the core of the Juryo chapter of Honmon, the supreme law hidden in the depths of the Lotus Sutra, the inscrutable essence of the universe, the perfect fusion of Taiji and Qi, the entity of Time without beginning, the entity of the Buddha of absolute freedom, the eternal manifestation of the Ten Worlds, the embodiment of Ichinen Sanzen, the oneness of Person and Law, the manifestation of all phenomena as both a reflection and result of my own making in this universe. I also give thanks for the immeasurable benefits I have received. (Chant Namu-Myoho-Renge-Kyo three times)
Appreciation to all great Teachers and Sages I offer praise and deep gratitude to Nichiren, T’ien T’ai, Dengyo, and Miao Lo, and all great scholars and sages who dedicated their lives to the correct transmition of the Buddha’s teachings. (Chant Namu-Myoho-Renge-Kyo three times) I offer praise and deep gratitude to all teachings free of mortal conceits and containing eternal truths, self evident and clearly leading to the realization of SelfManifestation throughout all time without beginning or end. (Chant Namu-Myoho-Renge-Kyo three times)
For the attainment of Kosen Rufu I sincerely project my thoughts for the earliest possible realization of Kosen Rufu (world peace through the learning of True Buddhism) throughout the entire world. (Chant Namu-Myoho-Renge-Kyo three times) I concentrate my thoughts further to erase my negative Karma created by my own past causes and to attain and sustain my intrinsic Buddha nature in this lifetime and throughout all time. (Chant Namu-Myoho-Renge-Kyo three times)
F ifth Meditation
Memorial for the Deceased I offer my thoughts of Love and Appreciation for my deceased relatives and for all who have passed away, especially these individuals – Namu-MyohoRenge-Kyo.
(Offer special memorial thoughts while sounding the bell continuously. Then chant Namu-Myoho-RengeKyo three times)
Lastly I focus my thoughts on the teachings of the Threefold Lotus Sutra to spread throughout the world and bring peace and happiness to all mankind and to all universes.
(Sound the bell and conclude Gongyo by chanting Namu-Myoho-Renge-Kyo three times)
Chant the Daimoku until the Butsudan is closed and the Gohonzon secured. Ring bell or gong five times, once with each character of Myo-Ho-Ren-GeKyo. Then conclude with Daimoku Sansho (Nammyohorengekyo three times)
Appendix b English Translation of the Liturgy From the Hoben and Juryo chapters of the Lotus Sutra 189 .
Not one of the voice-hearers or pratyekabuddhas is able to comprehend it. a million. a thousand. and preaches it in accordance with what is appropriate. He has exerted himself bravely and vigorously. yet his intention is difficult to understand. ever since I attained Buddhahood I have through various causes and various similes widely expounded my teachings and have used countless expedient means to guide living beings 191 . "Shariputra. a countless number of Buddhas and has fully carried out an immeasurable number of religious practices. He has realized the Law that is profound and never known before. and his name is universally known.The Hoben portion Expedient Means At that time the World-Honored One calmly arose from his samadhi and addressed Shariputra. The door to this wisdom is difficult to understand and difficult to enter. saying: "The wisdom of the Buddhas is infinitely profound and immeasurable. ten thousand. "What is the reason for this? A Buddha has personally attended a hundred.
latent effect. inherent cause. He has immeasurable [mercy]. "Shariputra. influence. Shariputra. Why is this? Because the Thus Come One is fully possessed by both expedient means and the paramita of wisdom. entity. His words are soft and gentle and delight the hearts of the assembly.and cause them to renounce attachments. "Shariputra." 192 . unlimited [eloquence]. relation. to sum it up: the Buddha has fully realized the Law that is limitless. emancipation. power. never attained before. manifest effect. The true entity of all phenomena can only be understood and shared between Buddhas. the Thus Come One knows how to make various kinds of distinctions and to expound the teachings skilfully. Why? Because what the Buddha has achieved is the rarest and most difficult-to-understand Law. boundless. I will say no more. and has deeply entered the boundless and awakened to the Law never before attained. and samadhis. the wisdom of the Thus Come One is expansive and profound. concentration. and their consistency from beginning to end. This reality consists of the appearance. "But stop. nature. "Shariputra. fearlessness. power.
The Juryo Chapter The Life Span of the Tathagata At that time the Buddha spoke to the Bodhisattvas and all the great assembly: "Good men. you must believe and understand the truthful words of the Thus Come One." At that time the bodhisattvas and the great assembly. pressed their palms together and addressed the Buddha. with Maitreya as their leader. In all the worlds the heavenly and human beings and asuras all believe that the present Shakyamuni Buddha. spoke to them. seeing that the bodhisattvas repeated their request three times and more. We will believe and accept the Buddha's words. and then said once more: "We beg you to explain it. We will believe and accept the Buddha's words. after leaving the palace of the Shakyas. we beg you to explain. saying: "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers." At that time the World-Honored One." And again he said to the great assembly: You must believe and understand the truthful words of the Thus Come One. seated himself in the place of practice not far from the city of Gaya and 193 ." They spoke in this manner three times. saying: "World-Honored One." And once more he said to the great assembly: "You must believe and understand the truthful words of the Thus Come One.
nor does the mind have the power to encompass them. Even all the voice-hearers and pratyekabuddhas with their wisdom free of outflows could not imagine or understand how many there are. ten thousands. Let one particle represent one 194 ." At that time the Buddha said to the multitude of great bodhisattvas: "Good men.there attained anuttara-samyak-sambodhi. Then. "Suppose a person were to take five hundred. a thousand. whether they received a particle of dust or not. moving eastward. Suppose all these worlds. these worlds are immeasurable. boundless hundreds. But good men. Although we abide in the stage of avaivartika. each time he passes five hundred. ten thousand. we cannot comprehend such a matter. WorldHonored One. it has been immeasurable. are once more reduced to dust. ten thousand. a million nayuta asamkhya worlds he drops a particle of dust. a million nayuta asamkhya thousand-million-fold worlds and grind them to dust. now I will state this to you clearly. thousands. a thousand. He continues eastward in this way until he has finished dropping all the particles. millions of nayutas of kalpas since I in fact attained Buddhahood. these worlds are immeasurable and boundless. Good men. what is your opinion? Can the total number of all these worlds be imagined or calculated?" The bodhisattva Maitreya and the others said to the Buddha: "World-Honored One. boundless--one cannot calculate their number.
and describe the length of time during which my teachings will be effective. "Good men. ten thousand. thus causing living beings to awaken joyful minds. I employ my Buddha eye to observe their faith and to see if their other faculties are keen or dull. millions of nayutas and asamkhayas of lands. and also employ different expedient means to preach the subtle and wonderful Law.kalpa. ten thousands. I appear in different places and preach to them under different names. All this I employed as an expedient means to make distinctions. teaching and converting. if there are living beings who come to me. a million nayuta asamkhya kalpas. "Good men. For such persons I describe how in my youth I left my household and attained anuttarasamyak-sambodhi. and described how they entered nirvana. and elsewhere I have led and benefited living beings in hundreds. a thousand. during that time I have spoken about the Buddha Burning Torch and others. Sometimes when I make my appearance I say that I am about to enter nirvana. preaching the Law. The time that has passed since I attained Buddhahood surpasses this by a hundred. But in truth the time since I 195 . and then depending upon how receptive they are to salvation. "Good men. "Ever since then I have been constantly in this saha world. the Thus Come One observes how among living beings there are those who delight in a little Law. thousands. meager in virtue and heavy with defilement.
an extremely long period of time has passed. and phrases and preach different doctrines. the scriptures expounded by the Thus Come One are all for the purpose of saving and emancipating living beings. the Buddha's work. "Because living beings have different natures. as I have told you. Why do I do this? The Thus Come One perceives the true aspect of the threefold world exactly as it is. It is neither substantial nor empty. That is why I speak in this manner. sometimes I show my own actions. Nor is it what those who dwell in the threefold world perceive it to be. parables. My life span is an immeasurable number of asamkhya kalpas. All such things the Thus Come One sees clearly and without error. sometimes others. It is simply that I use this expedient means to teach and convert living beings and cause them to enter the Buddha way. sometimes those of others. and different ways of thinking and making distinctions. All that I preach is true and not false. different actions. and 196 .attained Buddhahood is extremely long. "Good men. "Thus. since I attained Buddhahood. and there is no existing in this world and later entering extinction. This. similes. There is no ebb or flow of birth and death. different desires. neither consistent nor diverse. Sometimes I speak of myself. I have never for a moment neglected. I employ a variety of causes and conditions. sometimes of others: sometimes I present myself. and because I want to enable them to put down good roots.
They will fail to realize how difficult it is to encounter the Buddha and will not approach him with a respectful and reverent mind. "Why do I do this? Because if the Buddha remains in the world for a long time. and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed. originally I practiced the bodhisattva way. Now. they will grow arrogant and selfish. or become discouraged and neglectful. I announce that I am going to adopt the course of extinction. In their minds they will 197 . those persons with shallow virtue will fail to plant good roots but. millions of kalpas with some of them chancing to see a Buddha and others never seeing one at all. For this reason I say to them: 'Monks. This is an expedient means. which the Thus Come One uses to teach and convert living beings. ten thousands. living in poverty and lowliness. If they see that the Thus Come One is constantly in the world and never enters extinction. you should know that it is a rare thing to live at a time when one of the Buddhas appears in the world.during that time I have constantly abided here without ever entering extinction. they are certain to realize how difficult it is to encounter the Buddha. will become attached to the five desires and be caught in the net of deluded thoughts and imaginings. "Therefore as an expedient means the Thus Come One says: 'Monks. Good men. the Thus Come One is hard to get to see. however. thousands.' Why does he do this? Because persons of shallow virtue may pass immeasurable hundreds. although in fact I do not actually enter extinction.' When living beings hear these words.
while others are not. the Buddhas and Thus Come Ones all preach a Law such as this. twenty.harbour a longing and will thirst to gaze upon the Buddha. Giving a dose of these to his children. We were stupid and by mistake drank some poison. "Good men. the children drink some kind of poison that make them distraught with pain and they fall writhing to the ground. Gathering fine medicinal herbs that meet all the requirements of colour. follows various prescriptions. that there is a skilled physician who is wise and understanding and knows how to compound medicines to effectively cure all kinds of diseases. all are overjoyed and kneel down and entreat him. fragrance and flavour. he grinds. We beg you to cure us and let us live out our lives!' "The father. "At that time the father returns to his home and finds that his children have drunk poison. Seeing their father from far off. seeing his children suffering like this. or even a hundred. They act in order to save all living beings. He goes off to some other land far away to see about a certain affair. saying: 'How fine that you have returned safely. sifts and mixes them together. After he has gone. Therefore the Thus Come One. and then they will work to plant good roots. speaks of passing into extinction. Some are completely out of their minds. so what they do is true and not false. though in truth he does not enter extinction. for example. perhaps ten. he tells them: 'this is a highly effective 198 . He has many sons. "Suppose.
'Your father is dead. So although the medicine is of excellent colour and fragrance. Why? Because the poison has penetrated deeply and their minds no longer function as before. So he says to them: 'you should know that I am now old and worn out. but when they are given the medicine. Those who are out of their minds are equally delighted to see their father return and beg him to cure their sickness. "The father thinks to himself: My poor children! Because of the poison in them. and the time of my death has come. I will leave this good medicine here.' Having given these instructions. they refuse to take it. outstanding in both colour and fragrance. they do not perceive it as good.' "At that time the children. You should take it and not worry that it will not cure you.' "Those children who have not lost their senses can see that this is good medicine. hearing that their father has deserted them and died. they refuse to take this excellent medicine. fragrance and flavour. Although they are happy to see me and ask me to cure them. he then goes off to another land where he sends a messenger home to announce. I must now resort to some expedient means to induce them to take the medicine. meeting all the requirements of colour. so they take it immediately and are completely cured of their sickness. their minds are completely befuddled.medicine. Take it and you will quickly be relieved of your sufferings and will be free of all illness. are filled with great grief and consternation and think to themselves: If our father were alive he would have pity on us and 199 .
boundless hundreds." The Buddha said: "It is the same with me.see that we are protected." At that time the World-Honored One. spoke in verse form. wishing to state his meaning once more. But now he has abandoned us and died in some other country far away. and so they take it and are healed of all the effects of the poison. World-Honored One. saying: 200 . It has been immeasurable. immediately returns home and appears to them all once more. millions of nayuta and asamkhya kalpas since I attained Buddhahood. they at last come to their senses and realize that the medicine is in fact excellent in colour and fragrance and flavour. ten thousands. We are shelter-less orphans with no one to rely on! "Constantly harbouring such feelings of grief. what is your opinion? Can anyone say that this skilled physician is guilty of lying?" "No. thousands. But for the sake of living beings I employ the power of expedient means and say that I am about to pass into extinction. In view of the circumstances. hearing that his children are all cured. however. The father. no one can say that I have been guilty of lies or falsehoods. "Good men.
Constantly I have preached the Law. as an expedient means I appear to enter nirvana but in truth I do not pass into extinction. When the multitude see that I have passed into extinction. but through my transcendental powers I make it so that living beings in their befuddlement do not see me even when close by. asamkhayas. all this for immeasurable kalpas. causing them to enter the Buddha way. far and wide they offer alms to my relics. gentle in intent. never entering extinction. singlemindedly desiring to see the Buddha not hesitating even if it costs them their lives. When living beings have become truly faithful. In order to save living beings. honest and upright.Verse Section Since I attained Buddhahood the number of kalpas that have passed is an immeasurable hundreds. I am always here preaching the Law. converting countless millions of living beings. then I and the assembly of monks appear together on Holy Eagle Peak. All harbour thoughts of yearning and in their minds thirst to gaze at me. At that time I tell the living beings that I am always here. I am always here. teaching. but that because of the power of an expedient means at times I appear 201 . ten thousands. thousands. millions. trillions.
at other times not. Such are my transcendental powers. The halls and pavilions in its gardens and groves are adorned with various kinds of gems. Jewelled trees abound in flowers and fruit where living beings enjoy themselves at ease. 202 . so you suppose that I enter extinction. scattering over the Buddha and the great assembly. then among them too I will preach the unsurpassed Law. Mandarava blossoms rain down. constantly filled with heavenly and human beings. constantly making many kinds of music. The gods strike heavenly drums.to be extinct. When I look at living beings I see them drowned in a sea of suffering. When living beings witness the end of a kalpa and all is consumed in a great fire. remains safe and tranquil. causing them to thirst for me. For asamkhya kalpas constantly I have dwelled on Holy Eagle Peak and in various other places. my land. this. Therefore I do not show myself. Then when their minds are filled with yearning. and that if there are living beings in other lands who are reverent and sincere in their wish to believe. But you have not heard of this. at last I appear and preach the Law for them.
with anxiety. end them forever. I am the father of this world. Such is the power of my wisdom that its sagacious beams shine without measure. saving those who suffer and are afflicted. At times for this multitude I describe the Buddha's life span as immeasurable. But those who practice meritorious ways. honest and upright. all of them will see me here in person. These living beings with their various offences. for the Buddha's words are true. preaching the Law. yet no one can say he speaks falsely. entertain no doubts on this point! Cast them off. he gives out word he is dead. This life span of countless kalpas I gained as the result of lengthy practice. and other sufferings filling it everywhere. You. fear. through causes arising from their evil actions. spend asamkhya kalpas without hearing the name of the Three Treasures. and to those who see the Buddha only after a long time I explain how difficult it is to meet the Buddha. 203 . who are possessed of wisdom. not false. who are gentle. yet the multitude sees it as consumed in fire. He is like a skilled physician who uses an expedient means to cure his deranged sons.My pure land is not destroyed. Though in fact alive. peaceful.
and in response to their needs for salvation I preach various doctrines for them. arrogance and selfishness arise in their minds. though I live. For if they see me constantly. they give themselves up to the five desires and fall into the evil paths of existence.Because of the befuddlement of ordinary people. Always I am aware of which living beings practice the way. and which do not. I give out word I have entered extinction. At all times I think to myself: How can I cause living beings to gain entry into the unsurpassed way and quickly acquire the body of a Buddha? 204 . Abandoning restraint.
the abdomen is gently pushed out and when you exhale the abdomen is withdrawn (Figures A and B).Appendix c Abdominal Breathing A lesson for health In Normal Abdominal Breathing. Figure A Figure B 207 . when you inhale.
You should not tense this area during either inhalation or exhalation unless you are doing some special training such as Hard Qigong. Figure 1 . Tension in this area can only make the Qi circulation stagnant in this practice.The Huiyin cavity 208 .To fill up the Qi (Oxygen and Energy) to an abundant level in the lower abdominal area. you hold it up gently (Figure 1). when you inhale you should also gently push your Huiyin cavity (or anus) out and when you exhale.
a master will not reveal this secret of Huiyin control to any student until he was completely trusted by the master. and when you exhale the abdomen is gently pushed outward (Figures C and D). the abdomen is gently pulled inward.In Reverse Abdominal Breathing. Figure C Figure D 209 . and therefore controls the Qi status of the body. when you inhale. The Huiyin cavity is a major gate. which regulates the four Yin vessels. Traditionally. Again. the coordination of the Huiyin (Co-1) cavity (or anus) is very important.
more powerful and spiritual state. if your emotions are not disturbed or you do not have any intention to energize your muscular power to a higher manifestation of power. 210 . when you are happy and laugh. Often. you must train your Reverse Breathing technique to be more efficient. Reverse Abdominal Breathing is one of our normal breathing habits. Again. remembering also to pull you abdomen down. you use Normal Breathing. However. " and your abdominal area pushes out.When you practice Reverse Abdominal breathing. and as you exhale you should gently push it out while pulling the abdomen in. For example. As mentioned previously. when your emotional mind is disturbed. another occasion in which you use Reverse Breathing is when you have an intention to energize your muscular power to a higher. " and your abdomen is withdrawn. In order to manifest your power to a higher level in martial arts. as you inhale you should gently pull your Huiyin cavity (or anus) up. This is the secret of Jin and the way of the Dao. Normally. you will use Reverse Breathing. if you are pushing a car or lifting a heavy weight. For example. you inhale while holding your abdomen inward. When you are sad and cry. a Qigong beginner will mistakenly believe that Reverse Abdominal Breathing is not natural. you may change your breathing into Reverse Breathing without realizing it. Also. you should not tense this area during either inhalation or exhalation unless you are doing some special training such as Hard Qigong. you inhale while making the sound of "Hen. when you are scared. On the contrary. you exhale while making the sound of "Ho.
when you inhale the diaphragm is pulling downward while the abdominal area is withdrawing. To reduce this problem. a Qigong or martial arts beginner encounters the problem of tightness in the abdominal area. 211 . you must start on a small scale with Reverse Breathing. For the purposes of meditation focused on development of the mind and the goals of the ultimate truth. To create the energy circulation of the fire path will become necessary to develop the relaxation needed for inner development.Often. the normal abdominal breathing will be essential. The reason for this is that in Reverse breathing. This can generate tension in the stomach area. Naturally. and only after you can control the muscles in the abdominal area efficiently. gradually relax the area and eliminate the problem. The water path will be essential to the projection of the mind in later training and development. this will take time.
& the Essential CREATIVE CORE We will achieve this Mission through Activities. Resources. Chi Gong (Qigong) Meditation Massage Martial Arts Training Arts instruction & exhibitions Theatre and Music Events Residency Opportunities (short and extended) 213 .Appendix d Threefold Lotus Kwoon Life Skills & Arts Centre Mission To provide. protect. and ART as follows: Quantum Life Activities Tai Chi Ch’uan (Taijiquan). BODY. and promote Activities and Skills to nurture maximum Potential in MIND.
TLK Resources Study Library of books and teachings Facilities for exhibition of Original Artwork by Living Artists free from censorship of ideologies or content Online and Resource In-house listing of Artists Low cost access to facilities and services to support emerging artists and local School students Custom programs for liberation and development of the "creative core" Demonstrate a self-sustaining environment on a 15-acre bucolic site in Northeast Mississippi To raise funds for the continued operation and expansion of the Threefold Lotus Kwoon presence throughout the world Other activities at the Centre Film Festivals Poetry and readings Special Events Symposia Martial Arts competitions 214 .
Visit our site at http://threefodllotus.Please help us build this sanctuary for human creativity.com and Donate and buy product. 215 .
translated by Bunno Kato. ISBN 4-333-00208-7. The Threefold Lotus Sutra: copyright 1975. 6. Quantum and the Lotus: copyright 2001 by Matthieu Ricard and Trinh Xuan Thuan. The Doctrine of Awakening: copyright 1996. ISBN 0-89281-553-1. 4. 3. Major Writings of Nichiren Daishonin. by Haiyan Shen ISBN 81-88629-41-3 (set) 9. Ongi Kuden. Inner Traditions International. 5. Tokyo. by Thomas Cleary. Copyright 1979 Nichiren Shoshu International Centre. The Profound Meaning of The Lotus Sutra – T’ien-T’ai Philosophy of Buddhism: copyright 2005. ISBN 1-4000-8079-7. ISBN 0-87773-940-4 217 . http://www. ISBN 1-41965817-4 2. 8. Yoshiro Tamura. Kosei Publishing Co. Record of the orally transmitted teachings of Nichiren Daishonin. The Avatamsaka Sutra translation: copyright 1993.com/theway.com 7. and Kojiro Miyasaka. Three Rivers Press. Available http://threefoldlotus. Threefold Lotus Press. Quantum Life: First Edition 2006 by Reverend Sylvain Chamberland. by Julius Evola. Nyudo.Bibliography 1.lulu.
NOTES: 219 .
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