kde@heawk1.gsfc.nasa.gov ( Keith Evans) (01/01/91)
It seems to me that, not only in this group, but people in general, are always looking to separate things. Like trying to separate the "soul" from the rest of the universe. We all have the same basic molecular structure, so what makes you different from me? Is there some unique spin in your atoms and molecules that is unique to you? What is mind? How does your karma follow you from life to life? How do you get from life to life? In Nichiren Shoshu, there are principles where the Japanese word funi is used. Funi means "two but not two". Like "shiki shin funi", the oneness of body and mind (body and mind, two but not two). They seem like two separate entities, but like when your body is sick, isn't your mind sluggish and also sick? And vice versa. Or, esho funi, oneness of life and its environment (environment and life, two but not two). This says that the environment is a reflection of our life, not just the trees, plants, etc., but also the people around us reflect our life. To change it, we must first change on the inside. In the Lotus Sutra, Shakyamuni talked about where the Buddha Land was. It is where one attains Buddhahood (according to Nichiren, chanting Nam-myoho-renge-kyo, one attains Buddhahood), i.e., this saha world is the Buddha Land. Then again, there are the 3 truths which I mentioned earlier and will restate here for completeness. (Here maybe it should be 3 but not 3). The three truths or perceptions are 3 phases of 1 truth and are not separate (many people feel it must be separate) was formulated by T'ien-T'ai. The three truths are the truth of non-substantiality (Jap. kutai), the truth of temproary existence (Jap. ketai) and the truth of the Middle Way (Jap. chutai). The truth of non-substantiality means that phenomena have no absolute or fixed existence of their own; their true nature is ku, the potential state that cannot be defined as either existence or non-existence. The truth of temporary existence means that while all things are ku, or non-substantial in nature, they nevertheless possess a provisional or temporary reality which is in constant flux (i.e., life and death). The truth of the Middle Way is characterized by both non-substantiality and temporary existence, yet are in essence neither. The true nature of all phenomena are beyond the limitation of words or conception. Just like the past, present and future are linked to this moment, as the previous moment is the past and the next moment is the future. Then there is the 3 properties of the Buddha, the property of action, the property of wisdom and the property of the Law. These are different aspects of the Buddha. Living one's life in this world is not separate from Buddhahood. It is actually very important to overcome one's problems and fulfill one's desires in order to lead others to Buddhism. Wisdom comes in to know what action to take to help others (oneself included) overcome their suffering. The property of the Law is the essence of the Buddha, which he uses the 34 non-negatives in the Sutra of Infinite Meaning to describe. The key to living a happy life, is one's deepest determination (Jap ichinen). To always advance on the path of self-improvement and world peace and the happiness of others. With this goal in mind, personal problems will seem small and easliy solved. Keith Evans (kde@heawk1.gsfc.nasa.gov)
chungdan@portia.Stanford.EDU (Zhueng Qi Iao (Daniel)) (01/05/91)
Keith Evans menciis la koncepton de ``ne estas du'' (Japan-lingvo: huni;
C^in-lingvo: bu2 er4). Tio menciig^as ankau' en la libro ``Elekti Vivon'' /
``Alvidi al la Dudek-Unua Jarcento'' (``Zhan3 Uang4 Er4 Shy2 I1 Shy4 Ji4'').
Keith Evans mentioned the concept of ``is not two''. That is mentioned
also in the book ``Choose Life'' / ``Looking into the Twenty-First Century''.
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*Zhueng* Qi-Iao, vendredon, Usono