"When teachers of the Flower Garland school come to interpret the passage in the Flower Garland Sutra that reads, “The mind, the Buddha, and all living beings—these three are without distinction,” they take it to refer to three things, the one mind [of the individual], the enlightenment [of the Buddha], and the lack of enlightenment [of living beings]. In interpreting this passage, they are borrowing the terminology found originally in The Awakening of Faith in the Mahayana.
The Great Teacher Nan-yüeh in his interpretation of the two words “wonderful” and “Law” in the title, the Lotus Sutra of the Wonderful Law, borrows this same passage from the Flower Garland Sutra and takes it to be referring to the wonderful nature of the three elements [living beings, Buddha, and mind]. The Great Teacher T’ien-t’ai Chih-che adopts the same interpretation." -- Nichiren
The mistaken interpretations of the SGI and the Zen School can be traced back to the way in which they interpret such passages of the earlier Sutras. They are no different than the teachers of the Flower Garland School who misinterpret the above passage of the Flower Garland Sutra to mean that there are no distinctions between the unenlightened mind, the enlightened mind, the Buddha, and all living beings. The lack of distinction refers to their wonderful nature or Myoho, not to their phenomenal aspects. Distinctions and non-distinctions are two aspects of the fundamental Law of Myoho. To fail to make distinctions, to fail to point out errors of thoughts and desires, mistaken teachings, and evil men, is to abandon the teaching appropriate for this defiled age.
yes, it is the differences that certainly make the difference
ReplyDeleteThis statement by the Buddha refers to the 4 Minds of Impartiality.
DeleteThe first of the Four Minds of Impartiality is Impartiality toward Everything.
All things are equal. Our Buddha-natures are also equal. If everyone could realize their own Buddha-nature, then there would be no inequality in the world or
discrimination between good or bad. When people's hearts are well-balanced, there will not be evil thoughts or actions in the world. So, only with Buddha-nature can we see all things as equal. This is Impartiality toward Everything.
Next is Impartiality in resolution.
Resolving to truly and sincerely love is called compassion. Loving-kindness and compassion cannot be measured. With loving-kindness, one shows great kindness even to strangers.
With true compassion, one feels others' suffering as one's own. Big or small, compassion is always the same.
No matter how big the act of compassion, it always begins from the individual with a thought of selfless love and sincere compassion.
Compassion is not just about helping the suffering. It is also needed in the area of education.We need to evoke a Mind of Impartiality and treat other's children as our own.
The third mind of impartiality is Impartiality in Cultivation.
We vow to have a Mind of Impartiality, so impartiality also applies to our cultivation. There is no need to distinguish which path is more profound. We must diligently pursue it regardless of depth. As long as it is the correct Dharma-path, we must accept and pursue it.
All paths of practice are equal. There is no need to differentiate which path is more profound. As long as you follow your practice and it leads to the destination, it is the right path.
We must not think in terms of how much education one has. A person with little formal education could be perceived as uneducated, but he may still have impeccable character.. In our life, we are here to learn, therefore, we should not discriminate.
The fourth is Impartiality in Compassion.
So we must learn to see all things as equal. We all practice Impartiality in Cultivation. There is no need to distinguish the paths. As long as they lead to the destination, they are correct.
Compassion is not only directed towards people. We must love all sentient beings equally. We must have Impartiality in Cultivation and treat others with respect This is Impartiality in Compassion.
Compassion in this context refers to having impartiality in our spiritual practice and always having a heart of respect. Not only must we love all beings equally, we must be impartial in our spiritual cultivation. If we have the Mind of Impartiality and are following the Path, we treat everything with equal love and respect.
You’re welcome!
Their are two types of Buddhist love: The warm nurturing love of a mother and the tough love of a stern yet merciful father. They are found in the peaceful practices [shoju] and the forceful practices.
ReplyDeleteFor example, the Buddha loves all his sick children equally but we see in the 16th Chapter of the Lotus Sutra that there are some children who refuse to take the good medicine. What does the Buddha do to awaken their mind of Bodhi? He cause those who refuse to take the good medicine to grieve. Illness too is just such a lesson from the Buddha...it awakens a seeking mind.
Right, the Buddha is testing our faith by making us ill. That confirms your views border on superstition. I have read of no story about the Buddha where he employs so called "forceful practices" or tough love as you regard it. The Buddha often told a disciple that his views were incorrect but always prescribed a way to make it right. In the fourth chapter, the father, far from making his son grieve, 'dressed down' in order to get closer to his son. The Buddha always used patience.
ReplyDeleteThe 4th Chapter is from the Theoretical Section of the Lotus Sutra. The first fourteen chapters outline the practices for the Former and Middle Days of the Law, particularly those embraced and propagated by Tientai. In this latter degenerate age, we practice the essential teachings. The sick children who drank the poison and who lost their minds are the people of our age. In the 16th Chapter, Shakyamuni Buddha sends a messenger [Nichiren] to report to his children that their father was dead. In their grief they took the excellent medicine. We can see the great benefit to be born in this latter age by the attendant difficulties we encounter in order to awaken the people.
ReplyDeleteIs it more superstitious to believe that the Mara demon sent his daughters to tempt, seduce, and obstruct the Buddha on the verge of realizing Supreme and Perfect Enlightenment with visions of beautiful women? Or to believe as Nichiren, The Vimilikirti, and Nirvana Sutras that illness is the Buddha’s design since sick people are sure to attain Buddhahood? As Nichiren says, "Illness gives rise to the resolve to attain the way."
The Budha's main purpose was to allow living beings to return to their pure, intrinsic nature. Sickness tends to drag people down in poverty and poverty tends to make us sick.
ReplyDeleteThe Buddha Dhamma cannot exist apart from worldly teachings, and if worldly teachings deviate from the Dharma, they cannot train people's minds.
If I can apply a so-called theoretical teaching, its no longer "theoretical." The Buddha taught all actions are determined by our minds. If we can have love in our hearts for fellow human beings as well as nature, then we can preserve Mother Nature's equilibrium. Only when Mother Nature is in balance can all be safe and well. These are not theoretical Dharma.
In reality, "The mind, Buddha and Living beings are equal." We are Buddha’s children, we must know that we are also capable. What we must realize is that we cannot be attached to desires and other obstructions; these will prevent us from seeing the truth.