Difference between revisions of "Two Large Beads - Fusion of objective reality and subjective wisdom"
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− | Notice the two larger beads on the main loop of beads. These represent objective reality (bead with two strands coming off it, held on the left hand looped over the third finger) and subjective wisdom (bead with three strands, held on the right hand over the third finger). | + | Notice the two larger beads on the main loop of beads. These represent [[objective reality]] (bead with two [[strands]] coming off it, held on the left hand looped over the third finger) and [[subjective]] [[wisdom]] (bead with three [[strands]], held on the right hand over the third finger). |
− | The concept of the fusion of objective reality and subjective wisdom is analogous to the process of attaining Buddhahood. It considers that there exists truth, or objective reality, and that this truth can be obtained or realized subjectively through the development of our compassionate wisdom. It further posits that objective reality is otherwise known as the law or principle of Namu-Myoho-Renge-Kyo. By fusing the subjective law of Namu-Myoho-Renge-Kyo by chanting it and thereby subjectively "activating" it, with the external law of Namu-Myoho-Renge-Kyo in its environmental reality, each individual can gradually attain Buddhahood. | + | The {{Wiki|concept}} of the fusion of [[objective reality]] and [[subjective]] [[wisdom]] is analogous to the process of [[attaining Buddhahood]]. It considers that there [[exists]] [[truth]], or [[objective reality]], and that this [[truth]] can be obtained or [[realized]] subjectively through the [[development]] of our [[compassionate]] [[wisdom]]. It further posits that [[objective reality]] is otherwise known as the law or [[principle]] of Namu-Myoho-Renge-Kyo. By fusing the [[subjective]] law of Namu-Myoho-Renge-Kyo by [[chanting]] it and thereby subjectively "activating" it, with the external law of Namu-Myoho-Renge-Kyo in its {{Wiki|environmental}} [[reality]], each {{Wiki|individual}} can gradually attain [[Buddhahood]]. |
− | This relationship of self to objective reality is also represented by Shakyamuni Buddha (subjective wisdom) on the right hand and Many Treasures (aka Taho) Buddha (objective reality) on the left hand. The historical existence of Shakyamuni Buddha who developed the subjective wisdom that enabled him to become a Buddha symbolizes the same potential in each one of us to manifest that wisdom with our Buddhist practice. The mythical existence of Many Treasures Buddha first appeared in the "Treasure Tower" (eleventh) chapter of the Lotus Sutra. The fusion of Shakymuni and Many Treasures Buddha represents the application of wisdom to the objective world, the application of an enlightened perspective on natural phenomena. While the objective world remains the same, our spiritual relationship to it can be either positive and fruitful or negative and destructive. Many Treasures Buddha represents the concrete outcome or result of happiness within reality. That is, it is happiness amid the reality of life in all its manifestations. This affirms that the inevitable result of chanting Namu-Myoho-Renge-Kyo with great subjective compassion results in happiness within our present lifetime. | + | This relationship of [[self]] to [[objective reality]] is also represented by [[Shakyamuni Buddha]] ([[subjective]] [[wisdom]]) on the right hand and Many [[Treasures]] (aka Taho) [[Buddha]] ([[objective reality]]) on the left hand. The historical [[existence]] of [[Shakyamuni Buddha]] who developed the [[subjective]] [[wisdom]] that enabled him to become a [[Buddha]] [[symbolizes]] the same potential in each one of us to [[manifest]] that [[wisdom]] with our [[Buddhist practice]]. The [[mythical]] [[existence]] of [[Many Treasures Buddha]] first appeared in the "[[Treasure Tower]]" (eleventh) [[chapter]] of the [[Lotus Sutra]]. The fusion of [[Shakymuni]] and [[Many Treasures Buddha]] represents the application of [[wisdom]] to the [[objective world]], the application of an [[enlightened]] {{Wiki|perspective}} on natural [[phenomena]]. While the [[objective world]] remains the same, our [[spiritual]] relationship to it can be either positive and fruitful or negative and {{Wiki|destructive}}. [[Many Treasures Buddha]] represents the concrete outcome or result of [[happiness]] within [[reality]]. That is, it is [[happiness]] amid the [[reality]] of [[life]] in all its [[manifestations]]. This affirms that the inevitable result of [[chanting]] Namu-Myoho-Renge-Kyo with great [[subjective]] [[compassion]] results in [[happiness]] within our {{Wiki|present}} [[lifetime]]. |
[[File:Black tassels.jpg|thumb|250px|]] | [[File:Black tassels.jpg|thumb|250px|]] | ||
− | These two beads are also sometimes referred to as the "parent beads". This is another symbolic and analogous representation of the process of offering our subjective compassion and love while chanting and having that cause result in giving birth to or obtaining the result of happiness that's been thereby awakened within our lives. We remind ourselves that unconditional, parental compassion for other living beings is just the kind of compassion that we attempt to summon up in our practice of chanting. It is the kind of compassion that led Shakymuni, in the "Life Span" (sixteenth) chapter of the Lotus Sutra, to declare "I am the father of this world, saving those who suffer and are afflicted." | + | These two beads are also sometimes referred to as the "[[parent]] beads". This is another [[symbolic]] and analogous [[representation]] of the process of [[offering]] our [[subjective]] [[compassion]] and [[love]] while [[chanting]] and having that [[cause]] result in giving [[birth]] to or obtaining the result of [[happiness]] that's been thereby [[awakened]] within our [[lives]]. We remind ourselves that unconditional, parental [[compassion]] for other [[living beings]] is just the kind of [[compassion]] that we attempt to summon up in our practice of [[chanting]]. It is the kind of [[compassion]] that led [[Shakymuni]], in the "[[Life Span]]" (sixteenth) [[chapter]] of the [[Lotus Sutra]], to declare "I am the father of this [[world]], saving those who [[suffer]] and are afflicted." |
− | One Hundred and Eight Beads - Earthly desires and their relationship to enlightenment | + | One Hundred and Eight Beads - [[Earthly desires]] and their relationship to [[enlightenment]] |
− | The main loop of beads is made up of 108 beads (interspersed with four smaller "bodhisattva beads" which will also be explained) which represent all categories of ways that desires affect us at any given moment. | + | The main loop of beads is made up of [[108]] beads (interspersed with four smaller "[[bodhisattva]] beads" which will also be explained) which represent all categories of ways that [[desires]] affect us at any given [[moment]]. |
This number is derived at by the following calculations: | This number is derived at by the following calculations: | ||
− | (1) Six senses are the main means by which desires affect us. These are analogous to the sense of sight, hearing, smell, taste, touch, and the mind that receives sensory input. | + | (1) [[Six senses]] are the main means by which [[desires]] affect us. These are analogous to the [[sense]] of [[sight]], hearing, {{Wiki|smell}}, {{Wiki|taste}}, {{Wiki|touch}}, and the [[mind]] that receives sensory input. |
− | (2) Six senses are multiplied by the three aspects of time: past, present, and future. [6 senses x 3 aspects of time = 18 aspects of desire] | + | (2) [[Six senses]] are multiplied by the three aspects of time: {{Wiki|past}}, {{Wiki|present}}, and {{Wiki|future}}. [6 [[senses]] x 3 aspects of time = 18 aspects of [[desire]]] |
− | (3) Two characteristics of good or evil intent within our mind affect our desires. Good intent is associated with desires that benefit ourselves or others or society at large, while evil intent relates to the desire to cause deliberate harm to another or to society. [18 aspects of desires x 2 kinds of intent = 36 aspects of desire] | + | (3) Two [[characteristics]] of good or [[evil]] intent within our [[mind]] affect our [[desires]]. Good intent is associated with [[desires]] that [[benefit]] ourselves or others or [[society]] at large, while [[evil]] intent relates to the [[desire]] to [[cause]] deliberate harm to another or to [[society]]. [18 aspects of [[desires]] x 2 kinds of intent = 36 aspects of [[desire]]] |
− | (4) Three levels of attention or preferences that we have at any moment affect our desires. We can like (intend to act on), dislike (intend to not act on), or be indifferent to (momentarily ignore) any of the multitude of desires that bombard us at any given moment. We tend to quickly rank our desires within these categories and thereby multiply the affect of any of the 36 aspects calculated thus far. [36 aspects of desires x 3 levels of preference = 108 aspects of earthly desires] | + | (4) Three levels of [[attention]] or preferences that we have at any [[moment]] affect our [[desires]]. We can like (intend to act on), dislike (intend to not act on), or be indifferent to (momentarily ignore) any of the multitude of [[desires]] that bombard us at any given [[moment]]. We tend to quickly rank our [[desires]] within these categories and thereby multiply the affect of any of the 36 aspects calculated thus far. [36 aspects of [[desires]] x 3 levels of preference = [[108]] aspects of [[earthly desires]]] |
[[File:Hands_holding_beads.jpg|thumb|250px|]] | [[File:Hands_holding_beads.jpg|thumb|250px|]] | ||
− | Early Buddhists perceived the connection between desires and suffering. There's a direct connection. So their early attempts were to use ascetic practices to cut off their desires and thereby eliminate suffering. These were some of the first crude attempts at attaining Buddhahood or the elimination of suffering. The logical errors contained in such efforts finally dawned on those who attempted to deprive themselves of sexual relations, family and social relationships, and even food and drink. Extinguishing all desires in order to attain enlightenment would paradoxically include the desire for enlightenment itself and even the desire to live. It's clear to us that such efforts are futile and foolish to the point of absurdity. | + | Early [[Buddhists]] [[perceived]] the connection between [[desires]] and [[suffering]]. There's a direct connection. So their early attempts were to use [[ascetic practices]] to cut off their [[desires]] and thereby eliminate [[suffering]]. These were some of the first crude attempts at [[attaining Buddhahood]] or the elimination of [[suffering]]. The [[logical]] errors contained in such efforts finally dawned on those who attempted to deprive themselves of {{Wiki|sexual}} relations, [[family]] and {{Wiki|social}} relationships, and even [[food]] and drink. [[Extinguishing]] all [[desires]] in order to [[attain enlightenment]] would {{Wiki|paradoxically}} include the [[desire]] for [[enlightenment]] itself and even the [[desire]] to live. It's clear to us that such efforts are futile and [[foolish]] to the point of absurdity. |
− | The Mahayana teachings deal with earthly desires entirely differently than the Hinayana (early) teachings do. Hinayana teachings held that earthly desires and enlightenment are two independent and opposing factors, and the two cannot coexist. Mahayana teachings turn that Hinayana principle over and say that earthly desires cannot exist independently on their own; therefore one can attain enlightenment without eliminating earthly desires. Mahayana Buddhist teachings say that these 108 categories of earthly desires are actually one with and inseparable from enlightenment. This is because all things, even earthly desires and enlightenment, are manifestations of the unchanging reality or truth - and thus are non-dual at their source. | + | The [[Mahayana teachings]] deal with [[earthly desires]] entirely differently than the [[Hinayana]] (early) teachings do. [[Hinayana]] teachings held that [[earthly desires]] and [[enlightenment]] are two {{Wiki|independent}} and opposing factors, and the two cannot coexist. [[Mahayana teachings]] turn that [[Hinayana]] [[principle]] over and say that [[earthly desires]] cannot [[exist]] {{Wiki|independently}} on their [[own]]; therefore one can [[attain enlightenment]] without eliminating [[earthly desires]]. [[Mahayana]] [[Buddhist teachings]] say that these [[108]] categories of [[earthly desires]] are actually one with and [[inseparable]] from [[enlightenment]]. This is because all things, even [[earthly desires]] and [[enlightenment]], are [[manifestations]] of the [[unchanging]] [[reality]] or [[truth]] - and thus are [[non-dual]] at their source. |
− | So from a practical standpoint, we still acknowledge the harmful effects of giving ourselves over to desires. Through the means of fusing our subjective wisdom with objective reality (as symbolized with the two large beads) we come to transform our harmful desires while maintaining the supportive ones that allow us to fully embrace our lives as well as the suffering lives of others. With the compassionate meditative practice of chanting Namu-Myoho-Renge-Kyo, our overriding desires for the happiness of others become directly connected to and result in our own attainment of Buddhahood. As Nichiren put it, "Today, when Nichiren and his followers recite the words Namu-Myoho-Renge-Kyo, they are burning the firewood of earthly desires, summoning up the wisdom-fire of enlightenment." | + | So from a {{Wiki|practical}} standpoint, we still [[acknowledge]] the harmful effects of giving ourselves over to [[desires]]. Through the means of fusing our [[subjective]] [[wisdom]] with [[objective reality]] (as [[symbolized]] with the two large beads) we come to [[transform]] our harmful [[desires]] while maintaining the supportive ones that allow us to fully embrace our [[lives]] as well as the [[suffering]] [[lives]] of others. With the [[compassionate]] [[meditative practice]] of [[chanting]] Namu-Myoho-Renge-Kyo, our overriding [[desires]] for the [[happiness]] of others become directly connected to and result in our [[own]] [[attainment of Buddhahood]]. As [[Nichiren]] put it, "Today, when [[Nichiren]] and his followers recite the words Namu-Myoho-Renge-Kyo, they are burning the firewood of [[earthly desires]], summoning up the wisdom-fire of [[enlightenment]]." |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://www.nichirenbuddhist.org/LearnBuddhism/MeditationBeads.html www.nichirenbuddhist.org] | [http://www.nichirenbuddhist.org/LearnBuddhism/MeditationBeads.html www.nichirenbuddhist.org] | ||
− | [[Category:The Use and Symbolism of Nichiren Buddhist Meditation Beads]] | + | [[Category:The Use and Symbolism of Nichiren Buddhist Meditation Beads]]{{BuddhismbyNumber}} |
Latest revision as of 05:42, 26 February 2016
by David Heimburg
Notice the two larger beads on the main loop of beads. These represent objective reality (bead with two strands coming off it, held on the left hand looped over the third finger) and subjective wisdom (bead with three strands, held on the right hand over the third finger).
The concept of the fusion of objective reality and subjective wisdom is analogous to the process of attaining Buddhahood. It considers that there exists truth, or objective reality, and that this truth can be obtained or realized subjectively through the development of our compassionate wisdom. It further posits that objective reality is otherwise known as the law or principle of Namu-Myoho-Renge-Kyo. By fusing the subjective law of Namu-Myoho-Renge-Kyo by chanting it and thereby subjectively "activating" it, with the external law of Namu-Myoho-Renge-Kyo in its environmental reality, each individual can gradually attain Buddhahood.
This relationship of self to objective reality is also represented by Shakyamuni Buddha (subjective wisdom) on the right hand and Many Treasures (aka Taho) Buddha (objective reality) on the left hand. The historical existence of Shakyamuni Buddha who developed the subjective wisdom that enabled him to become a Buddha symbolizes the same potential in each one of us to manifest that wisdom with our Buddhist practice. The mythical existence of Many Treasures Buddha first appeared in the "Treasure Tower" (eleventh) chapter of the Lotus Sutra. The fusion of Shakymuni and Many Treasures Buddha represents the application of wisdom to the objective world, the application of an enlightened perspective on natural phenomena. While the objective world remains the same, our spiritual relationship to it can be either positive and fruitful or negative and destructive. Many Treasures Buddha represents the concrete outcome or result of happiness within reality. That is, it is happiness amid the reality of life in all its manifestations. This affirms that the inevitable result of chanting Namu-Myoho-Renge-Kyo with great subjective compassion results in happiness within our present lifetime.
These two beads are also sometimes referred to as the "parent beads". This is another symbolic and analogous representation of the process of offering our subjective compassion and love while chanting and having that cause result in giving birth to or obtaining the result of happiness that's been thereby awakened within our lives. We remind ourselves that unconditional, parental compassion for other living beings is just the kind of compassion that we attempt to summon up in our practice of chanting. It is the kind of compassion that led Shakymuni, in the "Life Span" (sixteenth) chapter of the Lotus Sutra, to declare "I am the father of this world, saving those who suffer and are afflicted."
One Hundred and Eight Beads - Earthly desires and their relationship to enlightenment
The main loop of beads is made up of 108 beads (interspersed with four smaller "bodhisattva beads" which will also be explained) which represent all categories of ways that desires affect us at any given moment.
This number is derived at by the following calculations:
(1) Six senses are the main means by which desires affect us. These are analogous to the sense of sight, hearing, smell, taste, touch, and the mind that receives sensory input.
(2) Six senses are multiplied by the three aspects of time: past, present, and future. [6 senses x 3 aspects of time = 18 aspects of desire]
(3) Two characteristics of good or evil intent within our mind affect our desires. Good intent is associated with desires that benefit ourselves or others or society at large, while evil intent relates to the desire to cause deliberate harm to another or to society. [18 aspects of desires x 2 kinds of intent = 36 aspects of desire]
(4) Three levels of attention or preferences that we have at any moment affect our desires. We can like (intend to act on), dislike (intend to not act on), or be indifferent to (momentarily ignore) any of the multitude of desires that bombard us at any given moment. We tend to quickly rank our desires within these categories and thereby multiply the affect of any of the 36 aspects calculated thus far. [36 aspects of desires x 3 levels of preference = 108 aspects of earthly desires]
Early Buddhists perceived the connection between desires and suffering. There's a direct connection. So their early attempts were to use ascetic practices to cut off their desires and thereby eliminate suffering. These were some of the first crude attempts at attaining Buddhahood or the elimination of suffering. The logical errors contained in such efforts finally dawned on those who attempted to deprive themselves of sexual relations, family and social relationships, and even food and drink. Extinguishing all desires in order to attain enlightenment would paradoxically include the desire for enlightenment itself and even the desire to live. It's clear to us that such efforts are futile and foolish to the point of absurdity.
The Mahayana teachings deal with earthly desires entirely differently than the Hinayana (early) teachings do. Hinayana teachings held that earthly desires and enlightenment are two independent and opposing factors, and the two cannot coexist. Mahayana teachings turn that Hinayana principle over and say that earthly desires cannot exist independently on their own; therefore one can attain enlightenment without eliminating earthly desires. Mahayana Buddhist teachings say that these 108 categories of earthly desires are actually one with and inseparable from enlightenment. This is because all things, even earthly desires and enlightenment, are manifestations of the unchanging reality or truth - and thus are non-dual at their source.
So from a practical standpoint, we still acknowledge the harmful effects of giving ourselves over to desires. Through the means of fusing our subjective wisdom with objective reality (as symbolized with the two large beads) we come to transform our harmful desires while maintaining the supportive ones that allow us to fully embrace our lives as well as the suffering lives of others. With the compassionate meditative practice of chanting Namu-Myoho-Renge-Kyo, our overriding desires for the happiness of others become directly connected to and result in our own attainment of Buddhahood. As Nichiren put it, "Today, when Nichiren and his followers recite the words Namu-Myoho-Renge-Kyo, they are burning the firewood of earthly desires, summoning up the wisdom-fire of enlightenment."