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Journal Entry

2 May 2013

May 2, 2013 – THURSDAY

TODO LIST:

GONGYO
DAIMOKU
AUTOMOBILE
MOBY DICK
FYLSE PREP
PRAYER FOR OTHERS (3 HOURS)

630AM – Read Moby Dick WITH THE EYES; HEAR “SOUND HEALING BINAURAL BEATS”DEEP ALPHA WAVES”MEDITATION MUSIC” WITH THE EARS

DEFINE:

verdure

” Yes, it was the famous Father Mapple, so called by the whalemen, among whom he was a very great favourite. He had been a sailor and a harpooneer in his youth, but for many years past had dedicated his life to the ministry. At the time I now write of, Father Mapple was in the hardy winter of a healthy old age; that sort of old age which seems merging into a second flowering youth, for among all the fissures of his wrinkles, there shone certain mild gleams of a newly developing bloom–the spring verdure peeping forth even beneath February’s snow” P49 MOBY DICK

 canticle

What a noble thing is that canticle in the fish’s belly! – P53 MOBY DICK

delight

 Delight,–top-gallant delight is to him, who acknowledges no law or lord, but the Lord his God, and is only a patriot to heaven. P 60 MOBY DICK

715AM – BREAK FOR SMOKE & COFFEE START; END AT: 726AM

PUT ON PURE MOODS AND READ WORLD TRIBUE AT 726, POST READ ABOUT NICHIKAN:

Nichikan
[日寛] (1665–1726)

    The twenty-sixth chief priest of Taiseki-ji, the head temple of the Nikkoschool (also known as the Fuji school), or what today is called Nichiren Shoshu, in Japan. He is revered as a restorer of Nichiren’s teachings because he worked to clarify their true meaning. His father was a retainer of the lord of Maebashi in Kozuke Province, and his childhood name was ItoIchinoshin. Around age fifteen, he moved to Edo (now Tokyo) and served at the residence of a direct retainer of the Tokugawa shogunate. In 1683, however, he entered the priesthood and studied under Nichiei, the twenty-fourth chief priest of Taiseki-ji. Thereafter he devoted himself to the practice and study of Nichiren’s teachings, and in 1689 entered Hosokusa Seminary in Kazusa Province, where priests were instructed in Nichiren’s teachings. In 1708 he became head of the seminary and took the name Nichikan. In 1711 he was appointed the chief instructor of Taiseki-ji by Nichiei.

    During the four centuries after Nichiren’s death, a number of errors and misconceptions had arisen as his followers split into many schools, beginning with the dissension of the five senior priests, whom Nichiren had designated as his senior disciples along with Nikko, his successor. Nichikan worked tirelessly to clarify the true meaning of Nichiren’s teachings. He completed exegeses on Nichiren’s five major writings and other works, and authored The Six-Volume Writings, which distinguishes the correct interpretations of Nichiren’s teachings from misleading ones. He thus contributed greatly to the doctrinal clarification and study of Nichiren’s teachings. In 1718 Nichikan became the twenty-sixth chief priest of Taiseki-ji, and in 1720 he retired from that post and devoted himself solely to lecturing on Nichiren’s works and instructing priests. Three years later, however, the chief priest who had succeeded him died, and Nichikan again assumed that responsibility. He also collected funds and promoted the repair and construction of buildings at Taiseki-ji.

Profound Meaning of the Lotus Sutra, The
[法華玄義] (Chin Fa-hua-hsüan-i; Jpn Hokke-gengi )

    One of T’ient’ai’s three major works, the others being The Words and Phrases of the Lotus Sutra and Great Concentration and Insight. This work was originally a lecture series given in 593 by T’ient’ai at Yy-ch’yan-ssu temple in Ching-chou, China, and was compiled into ten volumes by his disciple Chang-an. On the premise that the sutra’s title expresses the essence of the entire sutra, T’ient’ai discusses the title of the Lotus Sutra, Myoho-renge-kyo, in light of the five major principles of name, entity or essence, quality, function, and teaching. From the viewpoint of name, for example, he gives an exhaustive interpretation of each of the five characters myo, ho, ren, ge, and kyo. This explanation of the name composes a great part of The Profound Meaning of the Lotus Sutra.Profound Meaning of the “Perceiver of the World’s Sounds” Chapter,

The Essential Doctrines Transmitted within the Tendai Lotus School.

The Great Teacher Dengyo states, “The two phases of life and death are the wonderful workings of one mind. The two ways of existence and nonexistence are the true functions of an inherently enlightened mind.”2

No phenomena—either heaven or earth, yin or yang,3

Yin and yang are two universal principles of ancient Chinese philosophy. Yin is the negative, dark, and feminine principle; yang is the positive, bright, and masculine principle. Their interaction was thought to determine the destiny of all things.

the sun or the moon, the five planets,4

4. Mercury, Venus, Mars, Jupiter, and Saturn. In the thirteenth century the more distant planets were as yet unknown, and Earth was not known to be among the planets.

5. Lotus Sutra, chap. 28.QUOTED LANGUAGE FROM LOTUS, OTHER FROM NICHIREN

For one who summons up one’s faith and chants Nam-myoho-renge-kyo with the profound insight that now is the last moment of one’s life, the sutra proclaims: “When the lives of these persons come to an end, they will be received into the hands of a thousand Buddhas, who will free them from all fear and keep them from falling into the evil paths of existence.”5

6. LOTUS SUTRA CHAPTER THREE:

Concerning one who disbelieves the Lotus Sutra, because the sutra states, “When his life comes to an end he will enter the Avichi hell,”6

The ten kings7 of the world of the dead will then pass judgment, and the heavenly messengers8 who have been with one since birth will berate one for one’s evil deeds.

7. Symbolic figures from popular religious tradition. One Chinese concept

viewed hell as a demonic court of law where the dead were tried for their evil deeds.

8. Gods said to dwell on one’s shoulders from the time of birth and to record one’s every act. They represent the law of cause and effect at work in one’s life.

9. CHAPTER THREE OF LOTUS SUTRA:

But those who disbelieve and slander the Lotus Sutra will immediately “destroy all the seeds for becoming a Buddha in this world.”9

10. The phrase “transcending all differences among themselves” could be rendered literally as “without any thought of self or other, this or that.” This is not a denial of individuality, but rather urges the bridging of the gaps between people that arise from self-centeredness.

All disciples and lay supporters of Nichiren should chant Nam-myoho-renge-kyo with the spirit of many in body but one in mind, transcending all differences among themselves10 to become as inseparable as fish and the water in which they swim.

LOTUS SUTRA CHAPTER 23:

“Just as among all the mountains, Mount Sumeru is foremost, so this Lotus Sutra is likewise.”11 It also states, “The good fortune you gain thereby . . . cannot be burned by fire or washed away by water.”12

LOTUS SUTRA CHAPTER SEVEN (NICHIREN OUTSIDE QUOTES) :

The sutra’s statement, “Those persons who had heard the Law dwelled here and there in various Buddha lands, constantly reborn in company with their teachers,”13 cannot be false in any way.

With my deep respect,
Nichiren,
the shramana of Japan

The eleventh day of the second month in the ninth year of Bun’ei (1272), cyclical sign mizunoe-saru

Reply to the Honorable Sairen-bo

726AM-751AM EQUALS BEGIN/END OF GOSHO STUDY THE HERITAGE OF THE ULTIMATE LAW OF LIFE, FOOT NOTES WITH CORRESPONDING PHRASE FROM THE GOSHO LISTED SUPRA.

loaded up the world tribue for the week of may 3rd through subsequest 7 days. break to smoke at 755am

world tribue may 3rd – ikeda states, “From my days in the youth division, I would always prepare to make each discussion meeting enjoyable and satisfying by chanting Nam-myoho-rengekyo for the happiness of each of my fellow members and guests.”

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