Buddha Wisdom and Slander

 

 

The Buddhas appear in this world to open the door to the Buddha wisdom, to reveal it, to let all beings know it and enter into it. All people can attain enlightenment by realizing this wisdom of the Buddha---.Admonitions against Slander. Vol. 1

 

Slander

Slander is when we don't live up to the ultimate truth inherent in the Lotus Sutra. All other teachings are partial truths. Although truth has always seemed a philosophical and metaphysical question , The Dai Gohonzon , through our unique relationship with it clarifies the truth in our minds like a clear mirror. So Slander is not living up to the ultimate truth. If we slander we basically fall into the 9 lower Worlds which then paradoxically serve to push us back up again as long as we keep on chanting.

 

We are all guilty of slander in one way or another. But---Do we need to feel guilt which just enhances our disconnection from truth? The Lotus Sutrs portrays The Buddha as a Loving Father Physician who wishes to cure Humanity at all costs. The Words of Nam Myoho Renge Kyo are the Great Medicine for the Ills of Humankind. To inculcate gullt is to be self critical and limit the full expression of the greater Self.

On the other Hand there are people who possess no guilt in that they are psychopathic. Some people are taken up with their desires for wealth, power and control at all costs . Wars look upon Human Beings as collateral damage. Our planet is currently being mutilated by excessive greed and exploitation by Human Beings. Guilt or Conscience is a way our Geater selves warn us against self destruction.

 

Some Religions talk of the infallibility of the Teachings which are used by the Theocracy to manipulate infantile desires of the people to keep them under control. The people are kept under control by treating them as if they are still children in Kindergarten sothey can be manipulated by the Religious Leaders.

Some so called members do not chant daimoku or show any seriousness regarding the essential Practice. How are we to judge??

 

It is I believe essentaial for us to use our essential Buddha wisdom before we speak out against stupidity And injustice

 

 In the eyes Law we are all equal--- Members and Priests

As The Buddha Nichiren Daishonin says regarding This teaching of Nam Myoho

Renge Kyo -

 

- the THE FUGEN SUTRA SAYS " THIS MAHAYANA SUTRA IS THE TREASURE, THE EYE AND THE SEED OF LIFE FOR ALL BUDDHAS IN THE UNIVERSE THROUGHOUT THE PAST, PRESENT AND FUTURE

 

The DaiGohonzon of the Three Great Secret Laws is incredibly powerful and precious. It is the very source and expression of the perfection beauty and ultimate Truth. It is beyond the Quantum heart of the Universe expressing an Enigma we can barely grasp.

 

It is for this reason that the Ultimate Law has to be respected and why slander is like hitting your own hand against a lead or brick wall. Slander rebounds on ourselves as surely as the law of cause and effect.

 

So karma is brought out very quickly when we chant like an illness has to be expressed before it can be recognized and with awareness and wisdom healed by the Self. This is all an inner process.

 

The guidelines of The Buddha are to take one`s life in one`s hands and see oneself by fusing with The Dai Gohonzon without words or thought and only pure faith

 

 

To seek enlightenment without repudiating slander is as futile as trying to find water in the midst of fire or fire in the midst of water. No matter how sincerely one believes in the Lotus Sutra, any violation of its teachings will surely cause him to fall into hell, just as one crab leg will ruin a thousand pots of lacquer. This is the meaning of the passage in the Lotus Sutra, "The poison has penetrated deeply, causing them to lose their true minds."

Admonitions against Slander. Nichiren Daishonin

 

---

Fourteen Slanders Gosho, p. 1046)

There are fourteen types of slander enumerated in the Hokke Mongu Ki, based on the Hiyu (third) chapter of the Lotus Sutra. They consist of fourteen attitudes that believers should avoid in their practice of the True Law: (1) arrogance, (2) negligence, (3) arbitrary, egotistical judgment, (4) shallow, self-satisfied understanding, (5) attachment to earthly desires, (6) lack of seeking spirit, (7) not believing, (8) aversion, (9) deluded doubt, (10) vilification, (11) contempt, (12) hatred, (13) jealousy and (14) grudges Since these fourteen slanders affect priesthood and laity equally, everyone must be careful!

 

 

"On Revealing Slander" (Ken hobo sho), Nichiren Daishonin defines Slander of the Law (Hobo) as follows Slander of the Law means, "to go against the Law." "To go against the Law" is, for believers of Hinayana, to act contrary to the Hinayana sutras, and for believers of Mahayana, to act counter to the Mahayana sutras. If one acts in discord with the Law, how could this not be Slander of the Law? If one slanders the Law, how could one's escape retribution? (Gosho, p. 286)

 

 

Arrogance means to feel oneself superior and so to despise the True Law

Negligence is the attitude of being negligent at carrying out one's Buddhist practice

Arbitrary, egotistical judgment is the same as having biased opinions of the True Law and means, to interpret the True Law based on one's own (erroneous) thoughts and ideas

Shallow, self-satisfied understanding is criticizing the True Law based on one's own shallow knowledge

Attachment to earthly desires means to prefer the pursuit of one's earthly desires over seeking the True Law

Lack of seeking spirit refers to being self-satisfied with or even complacent about one's lack of understanding of the True Law

Disbelief is just what the word says: refusing to believe or not believing in the True Law

Aversion. The original Buddhist term for this means to frown in disgust or to scowl. It indicates the act of finding fault with the True Law.

Deluded doubt refers to being confused by one's doubts about the True Law

Vilification is speaking ill of the True Law

Contempt means looking down on people who believe in the True Law and treating them with disrespect

Hatred means to hate people who believe in the True Law

Jealousy is envying or resenting people who believe in the True Law

Grudges refer to bearing rancor towards those who believe in the True Law

 

High Priest Nikken Shonin says

myself constantly chant Daimoku, praying not to fall into the Fourteen Slanders of arrogance; negligence; arbitrary, egotistical judgment; shallow, self-satisfied understanding; attachment to earthly desires; lack of seeking spirit; disbelief; aversion; deluded doubt; vilification; contempt; hatred; jealousy; and grudges, and that I may correctly practice the True Buddhism of Nichiren Daishonin together with you

 

From the Book The Doctrines and Practice of Nichiren Shoshu Editor
Reverend Kotoku Obayashi April 28, 2002

 

 

Admonitions against Slander.

The sutra and interpretation make clear that the path to enlightenment lies within the two elements of reality (kyo) and wisdom (chi). Reality means the entity of all phenomena in the universe, and wisdom means the perfect manifestation of this entity in the individual's life. When the reality is an infinitely broad and deep riverbed, the water of wisdom will flow ceaselessly. Enlightenment is the fusion of wisdom and reality.

 

 

The Selection of the Time--- Nichiren Daishonin

-t'ai says, "The method chosen should be that which accords with the time."

Chang-an says, "You should let your choices be fit-ting and never adhere solely to one

or the other." What these remarks mean is that, at times, the Buddha's teaching will be met with slander and one therefore refrains from expounding it for the present, and that, at other times, even though one encounters slander, one nevertheless makes a point of preaching anyway. There are times when, although a few persons may have the capacity to believe, the great majority will only slander the Buddha's teaching, and one therefore refrains from expounding it for the present. And there are other times when, although the great majority of people are bound to slander the Buddha's teaching, one nevertheless makes a point of preaching anyway. When Shakyamuni Buddha first attained enlightenment and prepared to preach, the great bodhisattvas Dharma Wisdom, Forest of Merits, Diamond Banner, Diamond Storehouse, Manju-shri, Universal Worthy, Maitreya, and Moon of Deliverance, as well as the heavenly lords Brahma and Shakra, the four heavenly kings, and countless numbers of ordinary people of superior capacity, came to hear him. When he preached at Deer Park, Ajnata Kaundinya and the others of the five ascetics, along with Mahakashyapa and is two hundred fifty followers, Shariputra

and his two hundred fifty followers, and eighty thousand heavenly beings all gathered to listen.At the ceremony of the great assembly for the Correct and Equal sutras, the World-Honored One's father, King Shuddhodana, displayed a sincere desire for the Buddha's teachings, and the Buddha therefore entered the palace

and preached the Meditation on the Buddha Sutra for him.

 

 

 

Questions and Answers on Embracing the Lotus Sutra

 

To ignore the supremacy of the Lotus Sutra and to assert that other sutras stand on a par with it is to commit the worst possible slander of the Law, a major offense of the utmost gravity. No analogy could suffice to illustrate it. The Buddhas, for all their powers of magical transformation, could never finish describing its consequences, and the bodhisattvas, with all the wisdom at their command, could not fathom its immensity. Thus, the Hiyu chapter of the Lotus Sutra says: "Not even an aeon would be time enough to explain the full gravity of this sin." This passage means that if one were to describe the offense of a person who acts against the Lotus Sutra even once, he could exhaust a whole kalpa and never finish describing its seriousness.

For this reason, someone who commits this offense will never be able to hear the teaching of the Buddhas of the three existences, and will be cut off from the doctrines of the Tathagatas, who are as numerous as the sands of the Ganges. Such a person will move from darkness into greater darkness. How could he escape the pains and sufferings of the great citadel of the Avichi Hell? Could any person of feeling fail to dread the prospect of lengthy kalpas of woe?

Questions and Answers on Embracing the Lotus Sutra