Paying too much respect to monks??
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ya. some from seri langar and from tibet too, everyday wandering around orchard road.Originally posted by An Eternal Now:Monks from India?? Are you sure...
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to have faith in religion is devotte, to follow a master blindly whole day long and neglect the husband and kids is ill-faith.Originally posted by I-like-flings(m):seriously to mi religions can be the greatest thing to some.. but it can be the greatest evil on earth too... just look at CHC building, Merc driving monk and 911 and u will know why
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Ahah.. yes. Ananda's dreams is one of them. There is also another sutta which is also regarding the corruption of the sangha, however I can't remember the sutta name.Originally posted by 798:ya, though a-nan's dream. a-nan was one of discipline of buddha.
think in this modern societies, it is extremely hard to practice. maybe internet or air-con are one of mara's invention.
it's sad that drarma now has different version.http://taipei.tzuchi.org.tw/tzquart/96winter/qw96-3.htm
The Dreams
Ananda had strange dreams one night, so the following day he told the Buddha, "Oh Enlightened One, I had strange dreams last night, and I hope that the Buddha can clarify them for me.
"I first dreamed that all the rivers and oceans were burned up by great fire.
"In my second dream, the sun had descended and the world was in total darkness. My head was supporting Mount Sumeru4, but I didn't feel its weight.
"In the third dream, I saw the sangha putting on Buddhist robes, but not following the Buddha's teachings.
"In the fourth dream, the monastic order did not wear Buddhist robes, and they faltered among the thorns and difficulties of the world.
"In the fifth dream, there were a lot of wild pigs rooting at the base of a huge, lush candana tree.5
"In the sixth dream, young elephants trampled green grass and polluted the river while ignoring warnings from the large elephants. The large elephants could only go away to a place with clear water and green grass. The young elephants later starved to death because there was no grass to eat and they could not drink the water from the river.
"In the seventh dream, a lion died, but other carnivorous animals did not dare to approach to eat the flesh. Instead, worms came out of the lion's body and ate its flesh.
"Why would I have these strange dreams?"
Then the Buddha replied with concern in his eyes. "Ananda, let me explain them to you. In the first dream, you saw the fire burning up the rivers and the oceans. This indicates that in the future, monks and nuns will betray my teachings and start disagreements within the sangha.
"In the second dream, your head supported Mount Sumeru. This means that in ninety days I will pass away. All the monks, heavenly beings and human beings will need your help to remember and pass down my teachings.
"In the third dream, you saw monks and nuns putting on the robes but not following my teachings. This means that after I pass away, the sangha will give lectures on my teachings to large gatherings of people, but the sangha itself will not follow my teachings.
"You saw monks not wearing the robes, lingering among the thorns. This shows that in the future there will be monks not wearing the robes but commoners' clothes. They will abandon the precepts and adopt commoners' lives, and they will also have wives and children.
"You saw wild pigs rooting at the candana tree. The sangha in the future will not promote my teachings, but will only look after their own livelihood by selling statues of buddhas and holding various services for commoners.
"Sixth, you saw young elephants not listening to the adult elephants and later dying from starvation. This means that in the future, new monks and nuns will not listen to the teachings of the elder monks, and they will fall into purgatory after death.
"Seventh, you saw worms eating the lion's flesh. It indicates that no other religions will destroy my teaching, but the monastic order itself will be destroyed from within.
"Ananda, what you dreamt last night is the future of Buddhism," the Buddha said sadly. -
Some of my master's disciples (monks) used to get interested in playing some computer games. They were immediately stopped by my master when he sees it... and says that computers shld only be used as a tool to help in propagating the dharma (and not indulgence in any ways). So I believe internet is not exactly all-bad. Speaking of maras... there was another occasion where my master mentioned there are many maras in the assembly. Everyone kept looking around and wondering who is the mara sitting in the assembly... but they got it all wrong, because the maras resides within. Our six sense doors are gates for maras to enter... so guard it well. If we can guard it well, then maras cannot affect people whether its ancient or modern days.Originally posted by 798:ya, though a-nan's dream. a-nan was one of discipline of buddha.
think in this modern societies, it is extremely hard to practice. maybe internet or air-con are one of mara's invention.
it's sad that drarma now has different version. -
dont' know if this is what you looking for:Originally posted by An Eternal Now:Sinweiy, do you know which is the sutta which says what happens nearing the end of the buddha sassana - the stages of Sangha's corruption...?
Cakkavattisihananda Sutta
http://www.buddhistinformation.com/ida_b_wells_memorial_sutra_library/cakkavattisihananda_sutta.htm
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Originally posted by sinweiy:
not exactly the one but its ok
dont' know if this is what you looking for:
[b]Cakkavattisihananda Sutta
http://www.buddhistinformation.com/ida_b_wells_memorial_sutra_library/cakkavattisihananda_sutta.htm
/\[/b]
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oh Len yan jing(Shurangama sutra) also mention:
quote:
Thus I have heard. At one time the Buddha was in the state of Kushinagara. The Tathagata was to enter Nirvana within three months and the bhikshus and Bodhisattvas as well as the great multitude of beings had come to the Buddha to pay homage to the Buddha and to bow in reverence. The World Honored One was tranquil and silent. He spoke not a word and his light did not appear. Worthy Ananda bowed and asked the Buddha, "O Bhagavan, heretofore whenever you spoke the Dharma, awesome light would naturally appear. Yet today among this great assembly there is no such radiance. There must be a good cause for this, and we wish to hear the Bhagavan's explanation."
The Buddha remained silent and did not answer until the request had been repeated three times. He then told Ananda, "After I enter Nirvana, when the Dharma is about to perish, during the Evil Age of the Five Turbidities (see Five Turbidities), the way of demons will flourish. Demonic beings will become Shramanas (see entry); they will pervert and destroy my teachings. Wearing the garb of lay persons, they will prefer handsome clothes and their precept sashes will be made of multi-colored cloth. They will use intoxicants, eat meat, kill other beings, and they will indulge their desire for flavorful food. They will lack compassion and they will bear hatred and jealousy even among themselves.
"At that time there will be Bodhisattvas, Pratyekabuddhas, and Arhats who will reverently and diligently cultivate immaculate virtue. They will be respected by all people and their teachings will be fair and egalitarian. These cultivators of the Way will take pity on the poor, they will be mindful of the aged, and they will save and give counsel to those people they find in difficult circumstances. They will at all times exhort others to worship and to protect the sutras and images of the Buddha. They will do meritorious deeds, be resolute and kind and never harm others. They will forsake their bodies for others' benefit. They will hold no great regard for themselves but will be patient, yielding, humane, and peaceful.
"If such people exist, the hordes of demonic bhikshus will be jealous of them. The demons will harass them, slander and defame them, expel them from their midst and degrade them. They will ostracize the good monks from the monastic community. Thereafter these demons will not cultivate the Way-virtue. Their temples and monastic buildings will be vacant and overgrown with weeds. For want of care and maintenance their Way-places will drift into ruin and oblivion. The demonic bhikshus will only be greedy for wealth and will amass great heaps of goods. They will refuse to distribute any of it or to use it to gain blessings and virtue.
"At this time, the evil monks will buy and sell slaves to till their fields and to slash and burn the mountain forests. They will do harm to living creatures and they will feel not the least bit of compassion. These slaves will themselves become bhikshus and maidservants will become bhikshunis. Totally lacking in any Way-virtue, these people will run amok, indulging in licentious behavior. In their turbid confusion they will fail to separate the men from the women in the monastic communities. From this generation on, the Way will be weakened. Fugitives from the law will seek refuge in my Way, wishing to become Shramanas but failing to observe the moral regulations. The precepts will continue to be recited twice a month, but in name alone. Being lazy and lax, no one will want to listen any longer. These evil Shramanas will be unwilling to recite the sutras in their entirety and they will make abbreviations at the beginning and at the end of the texts as they please. Soon the practice of reciting sutras will stop altogether. Even if there are people who recite texts, they will be unlettered, unqualified people who will insist, nonetheless, that they are correct. Bumptious, arrogant and vain, these people will seek fame and glory. They will display elegant airs in the hope of attracting offerings from other people.
"When the lives of these demonic bhikshus come to an end their essential spirits will fall into the avici hells. Having committed the five evil sins, they will suffer successive rebirths as hungry ghosts and as animals. They will know all such states of woe as they pass on through aeons as numerous as sands on the banks of the Ganges River. When their offenses are accounted for they will be reborn in a border land where the Triple Jewel is unknown.
"When the Dharma is about to disappear, women will become vigorous and will at all times do deeds of virtue. Men will grow lax and will no longer speak the Dharma. Those genuine Shramanas they see will be looked upon as dung and no one will have faith in them. When the Dharma is about to perish, all the gods will begin to weep. Rivers will dry up and the five grains will not ripen. Epidemic diseases will frequently take the lives of multitudes of people. The masses will toil and suffer while the local officials will plot and scheme. No one will adhere to principles. Instead, all people will be ever more numerous like the sands of the ocean-bed. Good persons will be hard to find; at most there will be one or two. As the aeon comes to a close, the revolution of the sun and the moon will grow short and the lifespan of people will decrease. Their hair will turn white at the age of forty years. Because of excessive licentious behavior they will quickly exhaust their seminal fluids and will die at a young age, usually before sixty years. As the life-span of males decreases, that of females will increase to seventy, eighty, ninety, or one hundred years.
"The great rivers will rise up in disharmony with their natural cycles, yet people will not take notice or feel concern. Extremes of climate will soon be taken for granted. . . .
"Then there will be Bodhisattvas, Pratyekabuddhas, and Arhats who will gather together in an unprecedented assembly because they will have all been harried and pursued by hordes of demons. They will no longer dwell in the assemblies, but the Three Vehicles will retreat to the wilderness. In a tranquil place, they will find shelter, happiness, and long life. Gods will protect them and the moon will shine down upon them. The Three Vehicles will have an opportunity to meet together and the way will flourish. However, within fifty-two years the and the , the Standing Buddha Samadhi, will be the first to change and then disappear. The twelve divisions of the canon will gradually follow until they vanish completely, never to appear again. Its words and texts will be totally unknown ever after. The precept sashes of Shramanas will turn white of themselves. When my Dharma disappears, it will be just like an oil lamp which flares brightly for an instant just before it goes out. So too, will the Dharma flare and die. After this time it is difficult to speak with certainty of what will follow.
"So it will remain for the next ten million years. When Maitreya is about to appear in the world to become the next Buddha, the planet will be entirely peaceful. Evil vapors will have dissipated, rain will be ample and regular, the crops will grow abundantly. Trees will grow to a great height and people will grow to be eighty feet tall. The average lifespan will extend to 84,000 years. It will be impossible to count all the beings who will be taken across to liberation."
Worthy Ananda addressed the Buddha, "What should we call this Sutra and how shall we uphold it?"
The Buddha said, "Ananda, this Sutra is called . Tell everyone to propagate it widely; the merit of your actions will be measureless, beyond reckoning."
When the fourfold assembly of disciples heard this Sutra, they grieved and wept. Each of them resolved to attain the true Path of the Supreme Sage. Then bowing to the Buddha, they withdrew. (SS I xiv-xvi)
ref:
http://online.sfsu.edu/~rone/Buddhism/BuddhistDict/BDD.html
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Yes this is the oneOriginally posted by sinweiy:oh Len yan jing(Shurangama sutra) also mention:
quote:
Thus I have heard. At one time the Buddha was in the state of Kushinagara. The Tathagata was to enter Nirvana within three months and the bhikshus and Bodhisattvas as well as the great multitude of beings had come to the Buddha to pay homage to the Buddha and to bow in reverence. The World Honored One was tranquil and silent. He spoke not a word and his light did not appear. Worthy Ananda bowed and asked the Buddha, "O Bhagavan, heretofore whenever you spoke the Dharma, awesome light would naturally appear. Yet today among this great assembly there is no such radiance. There must be a good cause for this, and we wish to hear the Bhagavan's explanation."
The Buddha remained silent and did not answer until the request had been repeated three times. He then told Ananda, "After I enter Nirvana, when the Dharma is about to perish, during the Evil Age of the Five Turbidities (see Five Turbidities), the way of demons will flourish. Demonic beings will become Shramanas (see entry); they will pervert and destroy my teachings. Wearing the garb of lay persons, they will prefer handsome clothes and their precept sashes will be made of multi-colored cloth. They will use intoxicants, eat meat, kill other beings, and they will indulge their desire for flavorful food. They will lack compassion and they will bear hatred and jealousy even among themselves.
"At that time there will be Bodhisattvas, Pratyekabuddhas, and Arhats who will reverently and diligently cultivate immaculate virtue. They will be respected by all people and their teachings will be fair and egalitarian. These cultivators of the Way will take pity on the poor, they will be mindful of the aged, and they will save and give counsel to those people they find in difficult circumstances. They will at all times exhort others to worship and to protect the sutras and images of the Buddha. They will do meritorious deeds, be resolute and kind and never harm others. They will forsake their bodies for others' benefit. They will hold no great regard for themselves but will be patient, yielding, humane, and peaceful.
"If such people exist, the hordes of demonic bhikshus will be jealous of them. The demons will harass them, slander and defame them, expel them from their midst and degrade them. They will ostracize the good monks from the monastic community. Thereafter these demons will not cultivate the Way-virtue. Their temples and monastic buildings will be vacant and overgrown with weeds. For want of care and maintenance their Way-places will drift into ruin and oblivion. The demonic bhikshus will only be greedy for wealth and will amass great heaps of goods. They will refuse to distribute any of it or to use it to gain blessings and virtue.
"At this time, the evil monks will buy and sell slaves to till their fields and to slash and burn the mountain forests. They will do harm to living creatures and they will feel not the least bit of compassion. These slaves will themselves become bhikshus and maidservants will become bhikshunis. Totally lacking in any Way-virtue, these people will run amok, indulging in licentious behavior. In their turbid confusion they will fail to separate the men from the women in the monastic communities. From this generation on, the Way will be weakened. Fugitives from the law will seek refuge in my Way, wishing to become Shramanas but failing to observe the moral regulations. The precepts will continue to be recited twice a month, but in name alone. Being lazy and lax, no one will want to listen any longer. These evil Shramanas will be unwilling to recite the sutras in their entirety and they will make abbreviations at the beginning and at the end of the texts as they please. Soon the practice of reciting sutras will stop altogether. Even if there are people who recite texts, they will be unlettered, unqualified people who will insist, nonetheless, that they are correct. Bumptious, arrogant and vain, these people will seek fame and glory. They will display elegant airs in the hope of attracting offerings from other people.
"When the lives of these demonic bhikshus come to an end their essential spirits will fall into the avici hells. Having committed the five evil sins, they will suffer successive rebirths as hungry ghosts and as animals. They will know all such states of woe as they pass on through aeons as numerous as sands on the banks of the Ganges River. When their offenses are accounted for they will be reborn in a border land where the Triple Jewel is unknown.
"When the Dharma is about to disappear, women will become vigorous and will at all times do deeds of virtue. Men will grow lax and will no longer speak the Dharma. Those genuine Shramanas they see will be looked upon as dung and no one will have faith in them. When the Dharma is about to perish, all the gods will begin to weep. Rivers will dry up and the five grains will not ripen. Epidemic diseases will frequently take the lives of multitudes of people. The masses will toil and suffer while the local officials will plot and scheme. No one will adhere to principles. Instead, all people will be ever more numerous like the sands of the ocean-bed. Good persons will be hard to find; at most there will be one or two. As the aeon comes to a close, the revolution of the sun and the moon will grow short and the lifespan of people will decrease. Their hair will turn white at the age of forty years. Because of excessive licentious behavior they will quickly exhaust their seminal fluids and will die at a young age, usually before sixty years. As the life-span of males decreases, that of females will increase to seventy, eighty, ninety, or one hundred years.
"The great rivers will rise up in disharmony with their natural cycles, yet people will not take notice or feel concern. Extremes of climate will soon be taken for granted. . . .
"Then there will be Bodhisattvas, Pratyekabuddhas, and Arhats who will gather together in an unprecedented assembly because they will have all been harried and pursued by hordes of demons. They will no longer dwell in the assemblies, but the Three Vehicles will retreat to the wilderness. In a tranquil place, they will find shelter, happiness, and long life. Gods will protect them and the moon will shine down upon them. The Three Vehicles will have an opportunity to meet together and the way will flourish. However, within fifty-two years the and the , the Standing Buddha Samadhi, will be the first to change and then disappear. The twelve divisions of the canon will gradually follow until they vanish completely, never to appear again. Its words and texts will be totally unknown ever after. The precept sashes of Shramanas will turn white of themselves. When my Dharma disappears, it will be just like an oil lamp which flares brightly for an instant just before it goes out. So too, will the Dharma flare and die. After this time it is difficult to speak with certainty of what will follow.
"So it will remain for the next ten million years. When Maitreya is about to appear in the world to become the next Buddha, the planet will be entirely peaceful. Evil vapors will have dissipated, rain will be ample and regular, the crops will grow abundantly. Trees will grow to a great height and people will grow to be eighty feet tall. The average lifespan will extend to 84,000 years. It will be impossible to count all the beings who will be taken across to liberation."
Worthy Ananda addressed the Buddha, "What should we call this Sutra and how shall we uphold it?"
The Buddha said, "Ananda, this Sutra is called . Tell everyone to propagate it widely; the merit of your actions will be measureless, beyond reckoning."
When the fourfold assembly of disciples heard this Sutra, they grieved and wept. Each of them resolved to attain the true Path of the Supreme Sage. Then bowing to the Buddha, they withdrew. (SS I xiv-xvi)
ref:
http://online.sfsu.edu/~rone/Buddhism/BuddhistDict/BDD.html
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I'm not sure how you quantify the amount of merit that one gain from offering dhana to a venerable. But I do agree that as long as we offer with a pure heart, we will gain in someway. If the money is being used in an unsensible way, the user will just create negative karma for himself. Afterall, karmas created are invidividualised.Originally posted by sinweiy:thus i heard from master, gongde(virtue) is cultivated by the donating person regardless if the monk is unwholesome. you do unconditional good, hence you gain unconditional gongde(virtue).
the monk do bad, he demerit himself. you won't be effected by his demerit unless you support what he did. surely our intention is not to support his unwholesomeness, hence one will still gain gongde(virtue) regardless.
the Buddha gave a similie, a unwholesome monk is like dead carcasses drifting in the sea. although they are dead, one can still cling onto them as floating equipment to help one float to the safety of the other shore(ie liberation).
i forgot the amount of merit one gain when giving to monk from Ven Master Hai Tao. but i know it's indeed great.
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Personally, I've seen some devotees were like that. From my observations, they were mostly the members of the temple's managing committee. Of course, not to the extend of donating mercedes. But frankly speaking, the venerables that I've encountered and learned from, which I'm pretty lucky, were very strict in their practising, and even to us as well. At such I'm able to learn alot from them, interms of managing ourselves and maintain focus in our learning of dharma.Originally posted by 798:often we see followers (xin duan) like to respect master monks but in most days i see it is getting beyond boundaries - the way they donated too much money to the monks, bring them to expensive vegetarian restaurant to eat, go shopping centre, some even worse to extend donate mercedes to them.
no doubt the followers trying to be devotee, but i find the way they doing it will lead the monks to hell when they die because of spending too much time in luxuries than to practice monkhood.
your thought pls? do you think pampering monks are getting common these days? is it right or wrong?
To me, a venerable accepts expensive gifts from the devotees are ok, as long as they maintain that they don't hold any attachment to that item. Just my thoughts. -
Then donate to meOriginally posted by sinweiy:thus i heard from master, gongde(virtue) is cultivated by the donating person regardless if the monk is unwholesome. you do unconditional good, hence you gain unconditional gongde(virtue).
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Originally posted by coolbluewater:I'm not sure how you quantify the amount of merit that one gain from offering dhana to a venerable. But I do agree that as long as we offer with a pure heart, we will gain in someway. If the money is being used in an unsensible way, the user will just create negative karma for himself. Afterall, karmas created are invidividualised.
The meaning of kamma
http://www.geocities.com/Athens/Academy/9280/kamma.htm#Contents
Etymologically, kamma means "work" or "action." But in the context of the Buddha's teaching it is defined more specifically as "action based on intention" or "deeds willfully done." Actions that are without intention are not considered to be kamma in the Buddha's teaching.
The meaning of kamma
a. kamma as intention
b. kamma as conditioning factor
c. kamma as personal responsibility
d. kamma as social activity or career
i think if one already KNOW that the money one donates is going to be used in an unsensible way, then the Original intention of charity wouldn't be pure already, then one would create negative karma for himself.
and if one Do not Know that the money one donates is going to be used in an unsensible way, and that the original intention is good, then he still gain good, but since he's ignorance about it, he also gain the karma of folly. but at least better than the former.
and then, it's the one who Know that the money is going to put to good use and the original intention is also pure, then he gain good karma.
but there's one more that's of neither good nor bad intention that lead to the ending of karma.In the last part of Chapter 1, four different kinds of kamma were mentioned, classified according to their relationships with their respective results:
http://www.geocities.com/Athens/Academy/9280/kamma5.htm
1. Black kamma, black result.
2. White kamma, white result.
3. Kamma both black and white, result both black and white.
4. Kamma neither black nor white, result neither black nor white, this being the kamma that ends kamma.
The fourth kind of kamma results in exactly the opposite way. Rather than causing the accumulation of more kamma, it leads to the cessation of kamma. In effect this refers to the practices which lead to the highest goal of Buddhism, Enlightenment, such as the Noble Eightfold Path, also known as the Threefold Training (Moral Discipline, Mental Discipline and Wisdom), or the Seven Factors of Enlightenment. Sometimes this fourth kind of kamma is spoken of as the intention, based on non-greed, non-hatred and non-delusion, to abandon the other three kinds of kamma.
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first, i would already Know that the money donated to u is not put to good use and that my original intention would be unwholesome already and secondly an unconditional intentional mind is not easy to obtain also.Originally posted by oxford mushroom:Then donate to me
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Agree. So the moral of the story is let's not be judgemental about how the money is being used, unless you already know that the $$ is going into negative acts. Because by the act of criticising a sangha, you have already committed defammating the teacher.Originally posted by sinweiy:http://www.geocities.com/Athens/Academy/9280/kamma5.htm
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AgreedOriginally posted by coolbluewater:Agree. So the moral of the story is let's not be judgemental about how the money is being used, unless you already know that the $$ is going into negative acts. Because by the act of criticising a sangha, you have already committed defammating the teacher.
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The principle of 'voluntary choosing to be born in evil circumstances so they may help others' is expounded in the Lotus Sutra. In other words, this is a principle that expounds that the Bodhisattvas voluntarily choose their own karma in order to save the people. For example, if one is born an aristocrat or a member of the royal family, enjoys a life of every luxury right from birth, he'll be a person who is out of place among the common people who are going through many hardships in life. He would then be unable to be with the common people. Owing to this, bodhisattvas purposely choose to be born with heavy karma, into unfavourable circumstances, so that they can help the common people by being one of them.
I think the monks are out of touch with the common people, us. Should let them try & live for maybe a month, under the same conditions as those people with midde or low income, who have to overcome every single obstacles & problems in their lives. -
Actually I think there is no need for monks to purposely leave monkhood to live as ordinary people, because monks also used to be 'common people'... and monks also have obstacles and problems... they are usually much poorer than us. Monkhood is never a carefree and luxurious life, and also has its own 'challenges'.Originally posted by Spirit of Fire:The principle of 'voluntary choosing to be born in evil circumstances so they may help others' is expounded in the Lotus Sutra. In other words, this is a principle that expounds that the Bodhisattvas voluntarily choose their own karma in order to save the people. For example, if one is born an aristocrat or a member of the royal family, enjoys a life of every luxury right from birth, he'll be a person who is out of place among the common people who are going through many hardships in life. He would then be unable to be with the common people. Owing to this, bodhisattvas purposely choose to be born with heavy karma, into unfavourable circumstances, so that they can help the common people by being one of them.
I think the monks are out of touch with the common people, us. Should let them try & live for maybe a month, under the same conditions as those people with midde or low income, who have to overcome every single obstacles & problems in their lives. -
actually must see the intention of the giver too. the giver must also know what not to give (example those things that can led to sin).Originally posted by coolbluewater:I'm not sure how you quantify the amount of merit that one gain from offering dhana to a venerable. But I do agree that as long as we offer with a pure heart, we will gain in someway. If the money is being used in an unsensible way, the user will just create negative karma for himself. Afterall, karmas created are individualised.
if a venerable know certain things they cant accept, it's better they turn it down, or use the offers as good wills. -
Generally speaking, all aspects of human life change with time. To know the time in which one lives in & what teaching should be propagated in accordance with the tiem means to understand the time.
At this point of time, it's absolutely unnecessary for one to become a monk.
ThereÂ’re many people who think that religion or faith is something separate from the reality of their daily life. However, Nichiren DaishoninÂ’s Buddhism teaches the inseparability of faith & daily life & also of Buddhism & society.
(1) Faith Manifests Itself in Daily Life
Faith separated fro daily life is nothing but mere theory. On the other hand daily life not based on faith is like grass without its roots. Faith can be likening to the roots of grasses & trees while our daily life can be likened to the trunk & leaves. The deeper the roots of our faith, the stronger the foundation of our daily life can be.
“Regard your service to your lord as the practice of the Lotus Sutra.” In our context, “service to your lord” is equivalent to our daily life & society that we live in is where we carry out our Buddhist practice & the place for us to develop our faith.
“Buddhism is reason. Reason will win over our lord.” The Daishonin also teaches, “Buddhism primarily concerns itself with victory or defeat, while secular authority is based on the principle of reward & punishment.”
Since “Buddhism is win or lose”, faith transcends the passage of time & social differences & is the source to achieve ultimate victory & true happiness in life. Thus no matter what the circumstances, it’s important to strive to show actual proofs of victory based on faith in the Gohonzon.
ItÂ’s important that in our social & daily life, our behaviour is filled with personality that shines with brilliance. Thus, to show actual proofs of faith in strength & wisdom & become individuals who are trusted & respected by the people around us, including those in our place of work & community.
The Daishonin states, “The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behaviour as a human being.
The essence of Buddhism exists in one’s “behaviour as a human being”. Buddhism isn’t separated from one’s way of life as a human being. No matter how lofty the teachings, if one’s way of life is decadent & his behaviour isn’t based on common sense, he’ll lose the respect of the people around him & as a result indirectly denigrate the Law.
(2) Buddhism Manifests Itself in Society
The Lotus Sutra expounds that Buddhism manifests itself in secular affairs. In regard to this principle, the Great Teacher T’ien-t’ai of China states, “No affairs of life or work are ever contrary to the true reality.” In other words, this means that all affairs in the secular world are no different from the Mystic Law (the ultimate reality).
In addition, the Daishonin states, “The true path lies in the affairs of this world. He also says, “Secular matters are the entirely of Buddhism.”
The provisional teachings expound that “secular affairs” & “Buddhism” is separate & that the path to enlightenment exists somewhere “out of this world”.
Conversely, the Lotus Sutra expounds that Buddhism doesnÂ’t exist apart from worldly affairs & that secular matters ultimately are Buddhism. ItÂ’s in this secular world that the true path of enlightenment for all living beings exists.
A person of wisdom isnÂ’t one who practices Buddhism apart from the worldly affairs but, rather, one who thoroughly understands the principles by which the world is governed.
It’s our mission, as practitioners of Buddhism, to manifest the abundant wisdom of Buddhism not only in our own daily lives but also in various social dimensions including economics, education & culture. Only by so doing can the principle of “Buddhism manifests itself in society” be practiced & realized in concrete terms in reality.
The Daishonin also states, “Because Buddhism has gradually been turned upside down, the secular world also has been plunged into corruption & chaos. Buddhism is like the body & society like the shadow. When the body bends, so does the shadow.” Because “Buddhism manifests itself in the secular world” & the “secular world manifests itself in Buddhism” any act that goes against the humanistic teachings of Buddhism will be manifested accordingly in the secular world as chaos & confusion. Therefore, in order to establish an ideal human society, first & foremost, the correct teaching must be established within the lives of the people. -
Monks driving Mercs? Are you talking about the Ren Ci hospital chief?Originally posted by shade343:A monk is suppose to have taken a vow of material abstinence. Therefore, they have no need for money, cars or expensive food. They dress simply and eat simply.
Monks who drive mercedes are fake monks. -
Ren Ci Hospital Chief where got drive Merc? Anyway he did not receive a single cent for his job as CEO.Originally posted by iveco:Monks driving Mercs? Are you talking about the Ren Ci hospital chief? -
yeah. i believe ven ming yi nvr do such a thing. even though he is fully in-charge of ren ci.Originally posted by An Eternal Now:Ren Ci Hospital Chief where got drive Merc? Anyway he did not receive a single cent for his job as CEO.
he is quite a gracious person and passionate of volunteering work. at one time even help my mum to sell veggie w/o wanting anything in return. -
I almost missed this until my moderator Wanderer informed me.Originally posted by Spirit of Fire:At this point of time, it's absolutely unnecessary for one to become a monk.
What do you mean by this? Can you explain yourself? Did Buddha himself said anything that it is unnecessary to become a monk?
Sangha (monastic community) is a very important part of Buddhism. It is an inevitable part of Buddhism... Buddha prophecised that when the monastic community is gone, Buddhism will not last long. It will soon fade away. -
Originally posted by Spirit of Fire:
Definitely all aspects of human life change with time, given that Buddha taught about impermanence. But well, to conclude that it's unnecessary to become a monk is just creating another mould trying to fit it across the whole wide world. There are so many monks who are still benefiting themselves and others. Sangha, being one of the three refuges are important in Buddhism. Bhikshus, Bhikshunis, Upasikas, Upasakas, are the four pillars of Buddhism - out of the 4, 2 are Sangha members.
Generally speaking, all aspects of human life change with time. To know the time in which one lives in & what teaching should be propagated in accordance with the tiem means to understand the time.
At this point of time, it's absolutely unnecessary for one to become a monk.
One does not need to be a layperson in order to integrate Dharma with life. In fact, many laypersons have difficulty integrating Dharma into their lives. And Dharma is applicable in all circumstances, so there is no possibility that Dharma can only be applied in layperson's life and yet not in the life of a monk/nun. What is daily life? Only layperson's life is daily life? So an ordained Sangha's life is not daily life? How many of us have really stayed in a monastery or a retreat centre before to understand what the daily life of an ordained Sangha is like? How many of us have ever spoken to a few ordained Sangha member to understand if the religion is separate from the reality of their daily life?
Since Soka Gakkai and Nichiren Daishonin relies on the two chapters of Lotus Sutra, please show me exactly where in the Lotus Sutra is stated that in future it will not be necessary to have ordained monks/nuns.Nichiren DaishoninÂ’s Buddhism
Good that you mentioned him, because if you read the previous post on Sects not recognized by the forum, the Nichiren Daishonin's Buddhism, or Soka Gakkai, is not recognized here. You may hold your faith but not to propagate Nichiren Daishonin's idea of Buddhism here.“Buddhism is reason. Reason will win over our lord.”
Well, Buddhism is reasonable, but it is beyond reason. Look for any Buddhist quote (within or without of Lotus Sutra) that proclaimed that one can attain enlightenment through reasoning. Nirvana is always described to be beyond conceptualization.The Daishonin also teaches, “Buddhism primarily concerns itself with victory or defeat, while secular authority is based on the principle of reward & punishment.” Since “Buddhism is win or lose”, faith transcends the passage of time & social differences & is the source to achieve ultimate victory & true happiness in life. Thus no matter what the circumstances, it’s important to strive to show actual proofs of victory based on faith in the Gohonzon.
Well, I'm not sure what Daishonin meant when he said Buddhism is primarily concerned with victory and defeat. If he meant victory in the sense of victory over one's ego, then I'm fine with that. Anyway, your assertion that since "Buddhism is win or lose" is not linked to your request for "actual proofs of victory based on faith in the Gohonzon". The Gohonzon is only practised by Soka Gakkai and other Nichiren-based faiths. Nowhere else would you find it in any other Buddhist schools. Or, as I said earlier, please quote sutras that say "Have faith in the Gohonzon and you will attain Enlightenment".
In Buddhism, it is taught that Wisdom liberates, not an object. And Wisdom is not worldly wisdom. Wisdom, if I have to crudely summarize it, refers to the Wisdom of Emptiness, the Wisdom of Dependent Origination, the Wisdom of Causes Conditions and Effect.The essence of Buddhism exists in one’s “behaviour as a human being”. Buddhism isn’t separated from one’s way of life as a human being. No matter how lofty the teachings, if one’s way of life is decadent & his behaviour isn’t based on common sense, he’ll lose the respect of the people around him & as a result indirectly denigrate the Law.
Again, I wonder how is a monk/nun not a human being. And behaviour shouldn't be based on common sense, but on what brings about the most benefit to self and others. The Law, if you're referring to Karma, cannot be denigrated. It applies no matter what.In addition, the Daishonin states, “The true path lies in the affairs of this world. He also says, “Secular matters are the entirely of Buddhism.” The provisional teachings expound that “secular affairs” & “Buddhism” is separate & that the path to enlightenment exists somewhere “out of this world”. Conversely, the Lotus Sutra expounds that Buddhism doesn’t exist apart from worldly affairs & that secular matters ultimately are Buddhism. It’s in this secular world that the true path of enlightenment for all living beings exists.
No argument against the inseparability of secular affairs and Buddhism. That doesn't discount the necessity of monks/nuns. In fact, the ordained Sangha don't always practice "somewhere out of this world". Many who have such aims had not been accepted into the Sangha by their teachers, because it is a mistaken view. And mind you, when you get ordained, you still need to headache over how to pay this month's power supply bills etc. You still read the newspapers and know that there are wars and tsunami around you. Look at the tsunami incident, how the monks in Sri Lanka assumed responsibility immediately to render support and help to the locals. For centuries, Buddhist monasteries led by the Sangha acted some sort as our current community centres, whereby they provide various resources or facilities, like education, medication, welfare etc. Right now this is still happening in Thailand, Sri Lanka, Singapore, India, Taiwan etc. Who says that Buddhism is practised outside of this world if you become ordained?
Being a Sangha, one holds on not only the responsibility of your own Enlightenment, you take over the responsibility of Enlightenment of other sentient beings and the spread of the Dharma in order to benefit beings. While not everybody needs to ordain and not everybody will benefit from getting ordained, we should not discount the fact that there are many outstanding monks/nuns who spent a number of years doing their own spiritual practice, but eventually emerging out with greater wisdom and compassion, thus able to benefit even larger numbers of beings.A person of wisdom isnÂ’t one who practices Buddhism apart from the worldly affairs but, rather, one who thoroughly understands the principles by which the world is governed.
I would add to your statement... "but rather, one who thoroughly understands the principles by which the world is governed, and goes beyond it."
After all, the Heart Sutra proclaimed: Gate Gate Paragate Paragate Parasamgate Bodhi Svaha (again pardon me for trying to crudely translate)
Homage to the awakened mind which has gone over to the other shore; (Other shore referring to Nirvana or liberation from Samsara)
Homage to the awakened mind which has gone over to the other shore.
Beyond the going over to the other shore;
Beyond the going over to the other shore.
Beyond the beyond going over to the other shore;
Beyond the beyond going over to the other shore.
One is required not just to stay in Samsara, not just to go beyond the Samsaric world, but even to go beyond Nirvana, and to go beyond all concepts, ideas and perceptions of the world as it appears; but through all the various forms of Buddhist practices and trainings to directly realize the world as it is. When one attains true realization, one is completely liberated, one is completely free whether he/she is in Samsara or Nirvana. [/quote] -
Well, I'm not sure what Daishonin meant when he said Buddhism is primarily concerned with victory and defeat. If he meant victory in the sense of victory over one's ego, then I'm fine with that.
Winning in life is not a matter of form or appearances. It has nothing to do with vanity. Nor is it a matter of simply navigating one's way smoothly through an organization that has already been created. Victory in life ultimately hinges on whether one has truly strived, whether one has truly advanced.Good that you mentioned him, because if you read the previous post on Sects not recognized by the forum, the Nichiren Daishonin's Buddhism, or Soka Gakkai, is not recognized here.
Nowhere else would you find it in any other Buddhist schools. Or, as I said earlier, please quote sutras that say "Have faith in the Gohonzon and you will attain Enlightenment".
SGI members follow the teachings of Nichiren, a Buddhist monk who lived in 13th century Japan. Nichiren asserted that every individual has the potential to become enlightened in his or her present lifetime. Buddhist practice is a vehicle of individual empowerment. Each person has within the power to overcome life's inevitable challenges, to live a life of value and become a positive influence in one's community, society and the world.
Origins in India
Nichiren's philosophy is rooted in the teachings of Shakyamuni (Gautama Siddartha), the historical founder of Buddhism who lived in India some 2,500 years ago. His teachings were recorded as sutras and spread throughout Asia, giving rise to a number of distinct schools of Buddhism.
Accessible to All
Nichiren lived in Japan during a tumultuous time of social unrest and natural disasters. The common people, especially, suffered enormously in this harsh feudal society. Appalled by this state of affairs, Nichiren, while a young priest, set out to find the solution to the suffering that surrounded him. After intensive study of the Buddhist sutras, he realized that the essence of the Buddha's enlightenment, and the means to bring an end to suffering and social turmoil, was found in the Lotus Sutra. This sutra affirms that all people, regardless of gender, capacity or social standing, inherently possess the qualities of a Buddha, and are therefore equally worthy of the utmost respect.
Based on his study of the sutra he established the invocation of Nam-myoho-renge-kyo as a universal practice for tapping and manifesting the life-condition of Buddhahood latent in one's own life. SGI members believe that exerting oneself in both faith and practice--including taking action in reality based on wisdom and compassion--is the means by which one is able to realize one's Buddhahood.
Nichiren strongly believed that the true aim of Buddhism is to enable people living in the real world and facing real problems to become empowered and change their lives and society for the better. Nichiren Buddhism is a philosophy that respects the fundamental dignity of all life and stresses the profound connection between one's own happiness and the happiness of others.
Shakyamuni
Buddhism began with one person’s search for a solution to human suffering. Shakyamuni (Gautama Sidartha), known as the Buddha, or “awakened one,” lived around 2,500 years ago in India. He was born a prince and raised in luxury but became perplexed at a young age by the inevitable suffering that life entails (sufferings he summed up as birth into this troubled world, sickness, old age and death).
At around the age of nineteen he renounced his wealth and titles, determined to seek an answer to the problem of human suffering. After years of strenuous effort he experienced a profound enlightenment to the essential nature of reality, the cause of suffering and how to resolve it.
Buddhism in Action
Shakyamuni spent the rest of his life traveling throughout India to share with people the insight he had attained. His life was one of active compassion, very different from todayÂ’s usual image of the Buddha as an otherworldly, detached figure in an isolated realm of enlightenment.
Lotus Sutra
ShakyamuniÂ’s teachings were later recorded in written collections called sutras. His key message, contained in the Lotus Sutra, is that Buddhahood -- a condition of absolute happiness, freedom from fear and from all illusions -- is inherent in all life. The development of this inner life state enables all people to overcome their problems and live a fulfilled and active life, fully engaged with others and with society. Almost two thousand years after ShakyamuniÂ’s death, Nichiren, the thirteenth century Japanese monk, distilled the profound theory of the Lotus Sutra into a practice to enable anybody, within their own lifetime, to reveal their Buddhahood, or highest state of life, in the midst of day-to-day reality.
Nichiren
NichirenÂ’s teachings provide the philosophical foundation of SGI membersÂ’ religious faith and practice.
In Search of the Cause of Human Suffering
Nichiren was born in 1222 in Japan, a time rife with social conflicts and natural calamities, which took a heavy toll, particularly on the ordinary populace. Nichiren, as a young priest, began an intensive study of Buddhist teachings, or sutras, in search of an answer to the suffering and chaos that surrounded him. His studies convinced him that the Lotus Sutra holds the key to transforming peopleÂ’s suffering and enabling society to flourish. Nichiren saw it as a vehicle for peopleÂ’s empowerment in that it focused on an inner transformation based on the equality of all people--stressing that everyone can attain enlightenment and enjoy happiness while they are alive. He established the invocation of the sutraÂ’s title, Nam-myoho-renge-kyo, as the practice to enable people to manifest the Buddhahood inherent in their lives and gain the strength and wisdom to challenge and overcome any adverse circumstances.
Nichiren was critical of the established schools of Buddhism that relied on state patronage and merely served the interests of the powerful while encouraging passivity in the suffering masses. In 1260, Nichiren submitted a petition entitled, “On establishing the Correct Teaching for the Peace of the Land,” to the most powerful figure in the government. In it he called the government to task, insisting that the leaders bear responsibility for the suffering of the population and act to remedy it. Nichiren’s stance, that the state exists for the sake of the people, was revolutionary for its time.
Facing Opposition
NichirenÂ’s claims invited an onslaught of often-violent persecutions from the military government and the established Buddhist schools. A number of his disciples were executed and Nichiren himself narrowly escaped assassination on a number of occasions. He was also sent into exile on two occasions but later pardoned. Throughout, Nichiren refused to compromise his principles to appease those in authority.
In 1271 Nichiren was arrested and taken in the early hours of the morning to a beach named Tatsunokuchi to be beheaded. The execution was abandoned, however, when a bright object appeared in the night sky, terrifying the executioners. He was subsequently exiled to the island of Sado, where conditions were especially harsh. Nichiren survived freezing conditions with little food or shelter, coming close to starvation on several occasions. Despite the severity of his situation he continued to write prolifically, sending letters of encouragement and instruction to his disciples, among which are counted some of his most important works.
NichirenÂ’s legacy lies in his unrelenting struggle for peopleÂ’s happiness and the desire to transform society into one which respects the dignity and potential of each individual life.
Practice
Members of the SGI practice the Buddhism taught by the 13th century Japanese sage Nichiren. At the core of Nichiren's Buddhism are the phrase Nam-myoho-renge-kyo and a mandala called the Gohonzon.
The Basics
There are three basic elements to the practice of Nichiren Buddhism, chanting the phrase Nam-myoho-renge-kyo; studying the teachings of Nichiren; and making efforts to proliferate the teachings of Buddhism, a practice to share the Buddhist perspective of life's inherent dignity and potential. SGI members perform a morning and evening practice known as Gongyo, which consists of chanting Nam-myoho-renge-kyo and reciting portions of the Lotus Sutra.
The "Law"
Buddhism teaches that a universal Law (Dharma) underlies everything in the universe. This is the very essence of life. One could also think of it as the fundamental rhythm of life and the universe. Nichiren identified this Law or essence as Nam-myoho-renge-kyo. He taught that by carrying out the correct practice of Buddhism anyone is able to bring the their individual life into harmony with greater life of the universe. The result of this is that one is able to experience greater wisdom, courage, life force and compassion (the qualities of this life-essence).
This, practically, is what it means to manifest Buddhahood, or an enlightened life condition.
Buddhahood in Daily Life
SGI members are encouraged employ their Buddhist practice to squarely confront and overcome the very real challenges of their daily lives, in order to realize and manifest the profound potential of their life and to fulfill their unique life purpose. SGI members believe that this process of inner spiritual transformation or "human revolution," leads to not only individual empowerment but is the surest way to direct humankind's energies toward creating a peaceful and prosperous world.
Gohonzon
Gohonzon is the object of devotion in Nichiren Buddhism. In Japanese, go means worthy of honor and honzon means object of fundamental respect. Nichiren defined the universal Law permeating life and the universe as Nam-myoho-renge-kyo and embodied it in the form of a mandala. In the Gohonzon, a scroll on which are written Chinese and Sanskrit characters, Nichiren symbolically depicted the life state of Buddhahood, which all people possess.
SGI members chant Nam-myoho-renge-kyo to a Gohonzon enshrined in their own homes. The Gohonzon, together with a practitioner's faith and chanting of Nam-myoho-renge-kyo, acts as a stimulus to activate the life-condition of Buddhahood innate in one's life.
Our inner life-condition changes constantly as we come into contact with different external stimuli, everything around us--people, the weather, a piece of music, the color of the walls--creates some kind of influence on us. A painting can cause the viewer to feel enraptured, calm or disgusted, and a letter can either cause joy or shock and dismay. In order to bring out our highest potential condition of life, our Buddhahood, we also need a stimulus. Nichiren's enlightenment to the law of life enabled him to create a stimulus that would be able to activate the life-condition of Buddhahood within us.
[Note: One can still chant Nam-myoho-renge-kyo and experience benefit if one is not near, or unable to see a Gohonzon. The most essential element in Nichiren's practice for drawing forth one's Buddhahood, is the strength of one's faith.]
Bodhisattva
A bodhisattva is literally a living being (sattva) who aspires to enlightenment (bodhi) and carries out altruistic practices. The bodhisattva ideal is central to the Mahayana Buddhist tradition as the individual who seeks enlightenment both for him--or herself and for others. Compassion, an empathetic sharing of the sufferings of others, is the bodhisattva's greatest characteristic.
Strengthening Compassion
The path of a bodhisattva is not an otherworldly undertaking for people with unique gifts of compassion or wisdom. Rather, the qualities of the bodhisattva are inherent in the lives of ordinary men and women, and the purpose of Buddhist practice is to strengthen these qualities until compassion becomes the basis of all our actions.
Practice for Self and Others
For SGI members, bodhisattva practice is actualized in the twin, mutually reinforcing aspects of "practice for oneself and others." While many people may at first be inspired to practice Buddhism by the desire for personal happiness, to overcome illness or some other challenge, as their life-state expands, they naturally develop a deeper concern for the happiness of others and are motivated to take compassionate action, including sharing with others the insights of Buddhism.
Mahayana Buddhism
The Mahayana tradition, in which Nichiren Buddhism is included, emphasizes the bodhisattva practice as the means toward the enlightenment of both oneself and others, in contrast to teachings which aim only at personal salvation.
Monastic Focus
After Shakyamuni's death, the Buddhist Order experienced several schisms, and eventually 18 or 20 schools formed, each of which developed its own interpretation of the sutras. As time passed, the monks of these schools tended to withdraw more and more from the lay community, devoting themselves to the practice of monastic precepts and the writing of doctrinal treatises.
Buddhism for All
Around the beginning of the first century of the Common Era, a new group of Buddhist believers emerged who were dissatisfied with what they saw as the self-complacency and monastic elitism of the earlier schools and aimed at the salvation of all people. They called their school of Buddhism Mahayana (great vehicle), meaning the teaching which can lead all people to enlightenment, and they criticized the earlier, traditional schools for seeking only personal enlightenment, labeling them Hinayana, or lesser vehicle. A Mahayana Buddhism arose as a reform movement seeking to restore the original spirit of Buddhism. The Lotus Sutra is one of the best known Mahayana Sutras.
Human Revolution
Buddhist thought outlines a practical method for not only helping individuals overcome various sufferings, but changing society as a whole. Human revolution is the name Josei Toda, Second President of Soka Gakkai, used to describe this process--the liberation of the spirit from within. It is a continual process of renewal and invigoration, the development of one person's boundless inner capacity to lead a creative and contributive life through his or her own effort.
Inner Change in a Single Person
There have been a number of different revolutions in recent centuries: political, economic, industrial, scientific, etc. Toda's view was that, regardless of how external factors are changed, society will not fundamentally improve as long as people--the foundation of everything--fail to transform the inherent negative and destructive tendencies of their own lives.
An inner change for the better in a single person is the essential first turn of the wheel in the process of making the human race stronger and wiser. Human revolution is the most fundamental and most vital of all revolutions. This revolution--an inner process of self-reformation--is completely bloodless and peaceful.
Process of Growth and Self-Realization
Every single person has tremendous potential which is largely untapped. Through one's human revolution, this potential can be revealed and we can establish an independent, unconquerable self; enabling one to deal creatively with any situation that life has to offer. This process enables one to keep growing and developing indefinitely.
Lotus Sutra
The Lotus Sutra is regarded as one of the most important and influential sutras, or sacred scriptures, of Mahayana Buddhism. As Shakyamuni employed a wide variety of means by which to transmit his enlightenment to people of different capacities and circumstances, a broad range of interpretative schools emerged after his passing. The Lotus Sutra was translated by different schools and gained particular prominence as it spread through Central Asia into China, the Korean peninsula and Japan, mainly because of the universality of its message--that all people can attain enlightenment.
Lotus Sutra's message of equality
The Lotus Sutra describes the existence of an innate and universal truth, known as the Buddha nature, inherent in all life. It teaches profound respect for the dignity of life. The Lotus Sutra is unique among the teachings of Shakyamuni in that it affirms that the attainment of enlightenment is a possibility open to all people without distinction of race, gender, social standing, or education.
Nichiren, living in thirteenth century Japan, studied the Buddhist sutras in depth and emphasized the supremacy of the Lotus Sutra (myoho-renge-kyo, in Japanese), defining the essence of its teaching as Nam-myoho-renge-kyo.
Practice For Self and Others--The Bodhisattva Way
The Lotus Sutra, like many other Mahayana sutras, teaches the Bodhisattva ideal as a model of human behavior. The Bodhisattva practice means to strive for one's own enlightenment while working to relieve suffering and bring joy to others.