Shinkoku-O Gosho Part 6

Shinkoku-O Gosho 

(Sovereign of Our Divine land)

Part 6

The Juei and Jokyu Incidents

The 81st sovereign, Emperor Antoku, was the eldest son of Emperor Takakura, and his mother, Kenrei Mon'in, was a daughter of Lay Priest Prime Minister Taira no Kiyomori. Emperor Antoku, defected by the army of Minamoto Yoritomo, was drowned in the Sea of Yashima on the 24th day of the 3rd month in the first year of the Genryaku Period (1184).

The 82nd sovereign, Emperor Gotoba, was later called the ex-Emperor in Buddhist Robe on Oki Island. He was the third son of Emperor Takakura and was enthroned in the first year of the Bunji Period (1185). The 83rd sovereign was Emperor Tsuchimikado, known as ex-Emperor of Awa province. He was the fist son of Emperor Gotoba  and was placed on the throne in the second year of Kennin Period (1202). The 84th was Emperor Juntoku, known also as ex-Emperor on the Island of Sado. he was the second son of Emperor Gotoba who ascended the throne on the 26th of the second month in the third year of Jokyu Period (1221) but was exiled to Sado Island in the seventh month of the same year. Thus, the three sovereigns of 82nd, 83rd and 84th emperors were a father and his two sons. defeated by Hojo Yoshitoki, vassal of Minamoto Yoritomo of Kamakura, these three sovereigns were banished respectively to Oki, Awa, and Sado Provinces, an event of disgrace that never been paralleled in history.

by Nichiren Daishonin
12th year of Bun'ei Era (1275) 

Is Buddhism scientific?

Before we answer that question it would be best to define the word 'science'. Science is, according to the dictionary, 'knowledge which can be made into a system, which depends upon seeing and testing facts and stating general natural laws, a branch of such knowledge, anything that can be studied exactly'. There are aspects of Buddhism that would not fit into this definition but the central teaching of Buddhism, the Four Noble Truths, most certainly would. Suffering, the First Noble Truth, is an experience that can be defined, experienced and measured. The Second Noble Truth states that suffering has a natural cause, craving, which likewise can be defined, experience and measured. No attempts is made to explain suffering in terms of a metaphysical concept or myths. According to the Third Noble Truth, suffering is ended, not by relying upon a supreme being, by faith or by prayer but simply by removing its cause. This is axiomatic. The Fourth Noble truth, the way to end suffering, once again, has nothing to do with metaphysics but depends on behaving in specific ways. And once again behavior is open to testing. Buddhism dispense with the concept of a supreme being, as does science, and explains the origins and workings of the universe in terms of natural laws. All of this certainly exhibits a scientific spirit. Once again, the Buddha's constant advise that we should not blindly believe but rather question, examine, inquire and rely on our own experience, has a definite scientific ring to it. In his famous Kalama Sutta the Buddha says;

'Do not go by revelation or tradition, do not go by rumor or the sacred scriptures, do not go by hearsay or mere logic, do not go by bias towards a notion or by another person's seeming ability and do not go by the idea "He is our teacher". But when yourself know that a thing is good, that it is laudable, that it is praised by the wise and when practiced and observed that it leads to happiness, then follow that thing'. A.I,188

So we could say that although Buddhism is not entirely scientific, it certainly has a strong scientific overtone and is certainly more scientific than any other religion. It is significant that Albert Einstein, the greatest scientist of the 20th century said of Buddhism:

'The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both natural and the spiritual, it should be based on a religion sense arising from experience of all things, natural and spiritual and a meaningful unity. Buddhism answers this description. If there is any religion that would cope with modern scientific needs, it would be Buddhism'.

by S. Dhammika

Words of Wisdom 19

All that we are is the result of what we have thought;

is is founded on our thoughts.

If a man speaks or acts with pure thought,

joy will follow him,

like a shadow tat never leaves him.

Short Katha for Phra Somdej Archan Toh

Namo Tassa Bhagavato Arahato

Samma Sam Bud Tassa x 3

Metta Khunang Arahang Metta x 9

Katha for Tok Raja Phra Pidta

Namo Tassa Bhavato Arahato 
Samma Sam Bud Tassa  x 3

Namo Bodhi Sato 
Punnak Suwanno Pasittimay  x 3

E Rak Ja Kha

Tha Rak Sa

Ti Hang Jak

Tho Ro Ti Nang

Pi Sam Ra Ro

Bu Sa Bu

( You can repeat 3, 9 or as many time as you like)

Words of Wisdom 18

Hatred never cease by hatred,

But by love.

My amulet collection - Phra Pidta Phakawan Wat Bangsek B.E.2480

督拉惹 (Tok Raja/LP Khron)

在馬來亞佛教界裏，曾被泰國覲選一百零八位頂尖兒高僧裡，唯一不屬於泰國境內的高僧，就是信徒尊稱為“督拉惹”的高僧，也是唯一被回教蘇丹王室御封為“督拉惹”的高僧。

“督拉惹” （Tok Raja）,意譯為“督，馬來語是公公、法師、村長及長輩等的意思。“拉惹” 意譯為蘇丹王室，結合起來“督拉惹”應該是，王室僧簡稱為“僧王”更有人稱鑾波為馬來亞“必打王”ปิดตา（Pitta），可想而知，他所鑄造的“必打”是多麼出名的。但簡稱鑾波為“阿祖”或“阿公”，較為有親切感。泰族人稱鑾波為鑾波昆榜錫หลวงพ่อครน บางแซะ （Luangpo Kron Bangsek）。

鑾波昆出生於1876年（佛曆2419）11月2日，星期四屬鼠年，當時還是暹羅管轄時代的吉蘭丹，父親名叫乃村，母親叫喃喬，姓氏為叻乍倫（Rajcharuen）。

鑾波昆十二歲時，父親才帶他去越烏塔瑪喃 วัดอุตตมาราม（Wat Uttamaram），也稱越榜錫วัดบางแซะ（Wat Bangsek），隨寺院主持學習泰文，過後又學會了巴利文，而能朗誦經文。鑾波自從進入寺院，學習語文後，就非常喜愛研讀經書，甚少遊樂，與其他孩童性格絕然不同。住持在觀察下，就覺得此孩童，似乎前世曾修過梵行，看他的一舉一動皆有僧侶的風範，他日必為僧中之尊呀！

鑾波讀完寺院裏的經書後，他也不願回家，繼續留在那裡，幫忙做個方面之事，同時也教村中的小孩們學習泰語。到年齡二十一歲時，鑾波要求父母給他籌備出家之事，父母也和親友們為他剃度受戒為僧人。於1895年（佛曆2438）6月15日，為受戒的是柏巴叻差法師，鑾波的法名柏昆普納蘇瓦若 (Phra Kron Punnasuwanno)。起先鑾波昆用兩年的時間深入的研習大藏經，過後他覺得自己應該出外走走，尋求更高一層的佛學知識。就毅然此外了住持，步行出發去修苦行戒律。但是當時沒有良好的道路，只好翻山越嶺，當然得徒步行走。整個月後來到了一個村莊，有間寺院越蓮乍（Wat Leamchak），得知有位法力高強的高僧，叫做鑾波瑪哈蕾（Luang Phor  Mahaloi）。起初鑾波瑪哈蕾將一本法術秘笈交與督拉惹，他得花上兩年時間方能背誦通笈交裏的經文，接着更深的修禪定法門。其後他也各地去尋訪名師讚研各門法術，而且還在泰南各府，當了多間佛寺的主持。督拉惹多住在宋卡府和高頭廊府一帶，也曾在越考烏（Wat Khao-Or）修習多種信物的獨特法門。 在1925年（佛曆2468）督拉惹辭去越邁考嶺的主持職位，決定回到家鄉，接任越烏塔瑪喃的住持方丈。 

他準備大肆修葺寺院。當時周圍都被膠園團團圍住，寺院的地大約二十多英畝。居民多是以割膠為生，過的生活的相當辛苦，不過每逢節日卻都非常誠心的前來獻僧供佛，有者今天看他們歡天喜地的來獻僧，明天卻穿來他的惡訊，說是被蛇咬死了！因為樹膠園裏毒蛇叢生，尤其是眼鏡蛇，在攻擊人的時候，豎起起來像人一般高。 

鑾波看到這種情景，非常難過，就將以前修苦行戒時所收集的聖土，用來製造避險的信物，這就是初期鑾波製造掩面佛的心意，製成後派發給信徒，信徒佩帶後果真一路平安無事，更奇怪的是毒蛇遇上有佩帶必打佛牌的村民，都會掉頭而逃，不敢接近，甚至碰上老虎、熊也會出現相同的情況，信徒們一傳十，十傳百，鑾波的必打佛像就慢慢的火紅起來。

從前要去寺院很艱難，因為交通很不方便，只有從水路和火車才能達到寺院，有些信徒甚至跟隨火車鐵軌走了十多哩才到達寺院，因為哥打峇魯到蘭斗班讓間是沒有火車站的，有些信徒都是去到蘭斗班讓在走回頭，但路程也要數哩之遙。 
曾經有比較熟的信徒，要到鑾波昆寺院之前，就會先買了煙。然後才上火車；在火車上，就會走到車頭，找駕駛員打交道，順便送上煙給他，要求火車經過寺院時，儘量放慢車速，好讓他們有機會從火車上跳下去，如此一來就節省了很多時間和精力。 信徒一到寺院，一般先回和鑾波閒談，鑾波是一位很健談的僧人，不會難以相處，而當信徒要求必打佛時，鑾波就會記錄下他個人的行業和需要，如果是做生意者，鑾波就會多下人緣咒。然後才然後再擇日鋳造制模，集會聖土、經水和石灰等，放進模型裏印出了一枚必打佛牌。 鑾波才利用小刀片，慢慢的雕出完美的曲線，然後以畫圖的鐵筆，一邊唸經，一邊將符咒寫在必打的身上，再放入法壇上，日夜誦經，直至兩三個月後，信徒才可以奉請佩戴。所以每一枚必打佛牌，都是鑾波要每枚佛牌都呈現最完美的形象，讓人看上去，就非常渴望將之擁有。這就是督拉惹必打佛牌最獨特之處。

關於督拉惹的必打佛牌威力，是不可置疑的，而且為信徒們所公認的，就連暹羅的佛牌收藏家們都會來尋找這塊寶物，現在此必打佛牌，在市場價值大約處於五十萬株左右。即使鑾波昆生前鋳造的銅佛牌市價都值越十萬銖左右呢！

鑾波昆所住的吉蘭丹州，鑾波在這裡卻沒有受到回教徒的排擠，鑾波有高深的法力，時常幫忙這些馬來同胞解決一些玄難雜症，如中邪、中降、小孩子哭個不停等的問題。鑾波昆也常常唸一些經水讓他們帶回去飲用或洗澡，一般可以解決一些玄妙的問題。甚至連吉蘭丹蘇丹也親自覲見鑾波，並向鑾波談起說：他每次去舉行王室儀式時，都會感到頭頂有撕裂頭痛的感覺，因為其中有一點血統奧妙的差距。鑾波就說沒有問題，走入佛舍裏，拿出長約一尺多的手杖。 
 
此手杖泰語成為“邁古魯”ไม้คูรู（Mai Kru），意譯是師父杖或權杖。此杖的功能是增加權威，避一切的邪惡。鑾波昆就把它交給吉蘭丹蘇丹王。而蘇丹王從此每次開王室大會時，再也不會發生頭痛的問題。而蘇丹永遠手不離此權杖，時常緊隨於身。蘇丹為了感謝鑾波昆的恩典，就第一次封泰族高僧為僧王，馬來語就是“督拉惹”（Tok Raya）。 

據說鑾波昆在修苦行戒律時，去到一座山洞，見到一位修行老僧在裡頭居住，鑾波就朝拜此老僧，並向他學習禪定法門。 過了三個月的守夏節。有一天老僧叫鑾波昆來到床前，這時候老僧已病倒再創了，老僧將一支拐杖狀的木棍交給鑾波，說是當年他年輕時候有位高僧交給他的，並吩咐他說他日得遇見有慧根者才傳交於他，並傳授口訣以及製造邁古魯的秘訣，鑾波昆就是從此處學來的。 鑾波得到邁古魯後，就日夜擁帶在身旁，連睡覺也相隨，覺得得到邁古魯後，自己的法力也隋着增長。不久之後傳邁古魯於他的老僧也圓寂了。

後來鑾波昆製造了數支邁古魯給有需要的人士，吉蘭丹蘇丹的就是其中一支。這隻邁古魯現在還供奉在蘇丹宮裏哪！

自從鑾波昆回到家鄉主持寺院，首先就是着手發展教育、建設校舍，並由柏嗎哈曾當老師。接着還籌建了一間全馬甚至暹羅所無悟的，與眾不同的是和大雄寶殿。四方有門進出，前門的十二支大柱子有祥龍盤捲的雕刻，更有許多奇珍異獸的雕像團團圍繞，計有龍、象、獅、虎、鹿、鷹及牛等等。進口處兩旁築了兩座神龕，分別供奉大伯公與觀音大士的聖像，蔚為奇觀。 從此這裡就變成好像少林寺一樣，有許多僧侶和法師紛紛前來拜在鑾波昆的門下，不是學武術，而是學法術。學成之後可以籍着法術救人於苦難中，這也是鑾波教授法術的宗旨。
在1962年（佛曆2505年），鑾波昆剛由新加坡回來之後，就不舒服臥病在床，吉蘭丹蘇丹也親自前來探病。鑾波年事已高，終於在11月19日圓寂，享年88歲，入戒68年，一代聖僧從此沉寂了 ......

Why are there so many different types of Buddhism?

There are many different types of sugar - brown sugar, white sugar, rock sugar, syrup and icing sugar - but it is all sugar and it all tastes sweet. It is produced in different forms so that it can be used in different ways. Buddhism is the same: there is Theravada Buddhism, Zen Buddhism, Pure Land Buddhism, Yogacara Buddhism, Vajrayana Buddhism and Nichiren Buddhism but it is all the teaching of the Buddha and it all has the same taste - taste of freedom. Buddhism has evolved into different forms so that it can be relevent to different cultures in which it exists. It has been reinterpreted over the centuries so that it can remain relevant to each new generation. Outwardly, the types of Buddhism may seem very different but at the center of all of them are the Four Noble Truths and the Eightfold path. All major religions, Buddhism included, have split into schools and sects. Perhaps the difference between Buddhism and some other religions is that the various school have generally been very tolerant and friendly towards each other.


* Reference to S.Dhammika

My amulet collection - Somdej Phra Tat Phanom 2401 (Dark color, special power mixture with color beads #1)

Gohonzon

The Great Mandala is the object of worship for the believers, known as the Gohonzon. Whereas the inspiration of the Odaimoku comes from  verbal display, the Gohonzon provides for a visual interaction as well. The Gohonzon is the graphical representation that expresses the oneness between the Great Truths (Dharma) and the personage of the Eternal or Primeval Buddha.

Inspiration wells from a reverent gazing of the Gohonzon coupled with the chanting of the Odaimoku. For the faithful the experience is one of being bathed by the rays of wisdom and compassion that emanates from the Eternal Buddha. Thus are we embraced in the Buddha's realm of enlightenment and brought to a state of " Kanno Dokyo", a resonance between the Buddha's power and our spiritual receptivity.

Namu Myo Ho Renge Kyo

Namo Buddhaya

Namo Dharmaya

Namo Sanghaya

Why is it that you don't often hear of charitable work being done by Buddhist?

Perhaps it is because Buddhists don't feel the need to boast about the good they do. Several years ago the Japanese Buddhist leader Nikkyo Niwano received the Templeton Prize for his work in promoting inter-religious harmony. Likewise a Thai Buddhist monk was recently awarded the prestigious Magsaysay Prize for his excellent work among drug addicts. In 1987 another Thai monk, Ven. Kantayaoiwat, was awarded the Norwegian Children's Peace Prize for his many years of work helping homeless children in rural areas. And what about the large scale social work being done like schools, child-minding centers, dispensaries and small-scale industries for self-sufficiency. Buddhists see help given to others as an expression of their religious practice just as other religions do but they believe that it should be done quietly and without self-promotion.

by S.Dhammika

If Buddhism is so good why are some Buddhist countries poor?

If by poor you mean economically poor, then it is true that some Buddhist countries are poor. But if by poor you mean a poor quality of life, then perhaps some Buddhist countries are quite rich. America, for example, is an economically rich and powerful country but the crime rate is one of the highest in the world; millions of elderly people are neglected by their children and die of loneliness in old people's homes; domestic violence, child abuse, drug addiction are major problems; and one in three marriages end in divorce. Rich in terms of money but perhaps poor in terms of the quality of life. Now if you look at some traditional Buddhist countries you find a very different situation.

Parent are honored and respected by their children, the crime rates are relatively low, divorce and suicide are rare, and traditional value like gentleness, generosity, hospitality to strangers, tolerance and respect for other are still strong. Economically backward but perhaps a higher quality of life than country like America. However, even if we judge Buddhist countries in terms of economics alone, one of the wealthiest and most economically dynamic countries in the world today is Japan where a good percentage of the population call themselves Buddhist.

by S.Dhammika

Buddhist Poem #7

I sit quietly on the rock,

Watching train of clouds fleeting by.

Sun shines ever so bright.

by Dok Kem Pa

My amulet collection - Somdej Phra Tat Phanom 2401 (Dark color, special power mixture with color beads #2)

Words of Wisdom 17

Rain fall, wind blows,

plants bloom, leaves mature

and are blown away;

these phenomena are all interrelated with causes and conditions,

are brought about by them, 

and disappear as the causes and conditions change.

Is there a Buddhist equivalent of Christmas?

According to tradition, Prince Siddhattha was born, became the Buddha and passed away on the full moon day of Vesakha, the second month of Indian year, which corresponds to April-May of Western calendar. On that day Buddhists in all lands celebrate these events by visiting temples, participating in various ceremonies, or perhaps spending the day meditating.

by S. Dhammika

Why do people do all kinds of strange things in Buddhist temples?

Many things seem strange to us when we don't understand them. Rather than dismiss such things as strange, we should try to find their meaning. However, it is true that some of the things Buddhists do have their origin in popular superstition and misunderstanding rather than the teaching of the Buddha. And such misunderstanding are not found in Buddhism alone but creep into in all religions from time to time. The Buddha taught with clarity and in detail and if some people fail to understand fully, he cannot be blamed for that. there is a saying from the Buddhist scriptures:

'If a person suffering from disease does not seek treatment even when there is a physician at hand, it is not the fault of the physician. In the same way, if a person is oppressed and tormented by the disease of the defilements but does not seek help of the Buddha, that is not the Buddha's fault.'

Nor should Buddhism or any religion be judged by those who don't practice it properly. If you wish to know the real teachings of Buddhism, read the Buddha' words or speak to those who understand them properly.

by S. Dhammika

My amulet collection - Small size ancient Phra Tham Suer (Tiger Cave)

I have heard people say that Buddhist worship idols.

Such statements only reflect the misunderstanding of the persons who make them. The dictionary defines as idols as 'an image or statue worshipped as a god.' As we have seen, Buddhist do not believe that Buddha was a god, so how could they possibly use to represent their various beliefs. In Taoism, the ying-yang diagram is used to symbolize spiritual struggle. In Christianity, the fish is used to symbolize Christ's presence and a cross to represent his sacrifice. In Buddhism, the statue of the Buddha reminds us of the human dimension in Buddhist teaching, the fact that Buddhism is human-centered rather than god-centered, that we must look within, not without to find the perfection and understanding. Therefore, to say that Buddhist worship idols is as silly as saying that Christians worship fish or geometrical shapes.

by S. Dhammika

Photos of old Phra Phong Suphan - Phra Tat Phanom

Words of Wisdom 16

Thousands of candles can be

lighted from a single candle,

and the life of the candle will not

be shortened.

Happiness never decreases

by being shared.

Buddhist Poem #6

In the stillness of the night,

One can hear drops of dew dripping,

Touching the roof.

by Dok Kem Pa

Photos of ancient small Phra Nark Prok of Phra Tat Nadoon

If the Buddha is not a god why do people worship him?

There are different types of worship. When someone worships a god, they praise him or her, make offerings and ask favors, believing that the god will hear their praise, receive their offerings and answer their prayers. Buddhists do not practice this kind of worship. The other kind of worship is when we show respect to someone or something we admire. When a teacher walks into a room we stand up; when we meet a dignitary we shake hands; when the national anthem is played we salute. These are all gestures of respect and worship and indicate our admiration for a specific person or thing. This is the type of worship Buddhist practice. A statue of the Buddha with its hands resting gently in its lap and its compassionate smile reminds us to strive to develop peace and love within ourselves. The perfume of incense reminds us of the pervading influence of virtue, the lamp reminds us of light of knowledge, and the flowers, which soon fade and die, reminds us of impermanence. When we bow we express our gratitude to the Buddha for what his teachings have given us. This is meaning of Buddhist worship.

by S. Dhammika

Shinkoku-O Gosho - Part 5

Sinkoku-O Gosho
(Sovereigns of Our Divine Land)
Part 5

Introduction of the Shingon Sect

During the same reign Emperor Kammu, a monk named Kukai (Grand Master Kobo) went to China to study Shingon Buddhism. Not returning to Japan during Kammu's reign, Kukai, however, returned in the first year of the Daido Period (806) during the reign of the fifty-first sovereign, emperor Heizei. On the 19th day of the first month in the 14th year of the Konin Period (823) during the reign of the 52nd Emperor Saga, Kukai was granted the Toji Temple in Kyoto as the headquarters of the Shingon esotericism, which was named Kyoo Gokoku-ji Temple. It was a year after the death of Grand Master Dengyo.

In the fifth year of the Jowa Period (838) during the reign of the 54th sovereign, Emperor Nimmei, Venerable Priest Ennin (Grand Master Jikaku) went to China for further study of Tendai-Lotus and Shingon teachings, returning to Japan in the 14th year of Jowa (847). During the Ninju and Saiko Periods (851-857), in the reign of the 55th sovereign, Emperor Montoku, Ennin wrote commentaries on the Diamond Peak Sutra and the Sutra of the Act of Perfection, totaling 14 fascicles, calling them, together with the Annotations on the Great Sun Buddha Sutra (Dainichi-kyo gishaku), the "triple works of Shingon Sect", built the Sojin Temple on Mt. Hiei, and began spreading Shingon Buddhism. Thus Shingon Sect was permitted to spread on Mt. Hiei, and it became customary that the chief ministers of the Tendai Sect, thereafter, concurrently studied both Lotus and Shingon doctrines. Nevertheless, as the Lotus Sect was compared to the moon while the Shingon Sect to the sun, people as a whole assumed that the Shingon teaching was superior. At any rate, the head priests of Mt. Hiei studied both Tendai and Shingon Buddhism and so did all other priest on the mountain.

During the same reign of Emperor Montoku, Venerable Enchin (Grand Master Chisho) went to Tang China. Studying both the Lotus and Shingon schools of Buddhism, he returned to Japan in the second year of the Ten'an Period (858). Venerable Enchin and mastered in Japan not only the Lotus and Shingon Buddhism under the guidance of  Gishin (first Chief  Priest of Mt. Hiei), and Encho (the second Chief Priest), Grand Master Betto (Kojo), and Ennin (the third Chief Priest), but also the Shingon doctrine of Toji temple. Therefater, he ventured to China, to study both the Lotus and Shingon teachings further. He is the Grand Master Chisho who found the Tendai-esoterism of the Miidera Temple today.

These are the so called four grand master of Shingon Budhism in Japan. Generally speaking, eight streams exist within Japanese esotericism, of which five belonging to the Toji were founded by Grand Master Kobo and three belonging to the Tendai Sect were originated by Grand Master Jikaku.



by Nichiren Daishonin
12th year of Bun'ei Era (1275) 

Was the Buddha a god?

No, he was not. He did not claim that he was a god, the child of a god or even the messenger from a god. he was a human being who perfected himself and taught that if we follow his example we could perfect ourselves also.

by S.Dhammika

My amulet collection - Medium size ancient Phra Tham Suer (Tiger Cave)

This is a Buddha image amulet made more than 1000 years old also known 

as the 'Tiger Cave' amulet.

A very powerful protection amulet made by a group of monks and
Lersi (hermits) in the past.

Words of Wisdom 15

If a man's mind

becomes pure,

His surroundings will also 

become pure.

If the Buddha is dead how can he help us?

Faraday who discovered electricity is dead, but what he discovered still help us. Louis Pasteur who found the cure for so many diseases is also dead, but his medical discoveries still save lives. Leonardo da Vinvi who created masterpieces of art is dead, but what he created can still uplift the heart and give joy. Great heroes and heroines may have been dead for centuries but when we read of their deeds and achievements we can still be inspired to act as they did. Yes, the Buddha passed away but 2500 years later his teaching still help people, his example still inspires people, his words still change lives. Only a Buddha could have such power centuries after his passing.

by S. Dhammika

Wasn't it irresponsible for the Buddha to walk out on his wife and child?

It couldn't have been an easy thing for the Buddha to leave his family. He must have worried and hesitated for a long time before he finally left. But he had a choice between dedicating himself to his family or dedicating himself to the world. In the end, his great compassion made him give himself to the whole world, and the whole world still benefits from his sacrifice. This was not irresponsible. It was perhaps the most significant sacrifice ever made.

by S.Dhammika

If he was only called 'Buddha' after he had this profound realization, what was his name before that?

The Buddha's family or clan name was Gotama, which means 'best cow', cattle being objects of wealth and prestige at that time. His given name was Siddhattha which means 'attaining his goal,' the kind of name one would expect a ruler to give his son.

by S. Dhammika

Photos of Somdej Phra Tat Phanom 2401 (Dark color, special power mixture with color beads)

Nichiren Shōnin’s Goibun Words: Urabon Gosho (On the Ullambana Service)

"The great virtue of Venerable Maudgalyāyana having Faith in the Lotus Sutra not only made himself a Buddha but also his parents Buddhas. Moreover, all the parents in seven generations above & below, and all the parents in the limitless generations above & below became Buddhas unexpectedly. In addition, sons, husbands & wives, their retainers, devotees, and an incalculable number of people all were emancipated from the three evil realms. Not only that, they all entered the rank of shojū & eventually attained Buddhahood. Therefore, it is preached in the Lotus Sutra, fascicle 3 (“Parable of a Magic City” chapter), 'May this merit be spread over all living beings so that we & all others may attain Buddhahood together'."  

Written on 13th July 1277, 

at Mt. Minobu 

[Ref.: Writings of Nichiren Shōnin: Volume 4 (WNS 4), p. 175]

日蓮聖人御遺文: 盂蘭盆御書 (關於盂蘭盆会)

"目犍蓮尊者信奉法華経之大善，非祗自身成佛，父母亦成佛。上七代、下七代，上無量生、下無量生之父母等，意想不及，均得成佛。乃至子息、夫妻、所從、檀那、無量眾生，不僅得離三惡道，悉皆成初住、妙覺之佛。故、法華経第三卷云 (《化城宝處譬喻品》) ：「願以此功德，普及於一切，我等與眾生，皆共成佛道」。"

寫於1277年七月十三日，

發信地：身延山 

[查閱：日蓮大聖人御書全集，第1505頁]日蓮聖人御遺文: 盂蘭盆御書 (關於盂蘭盆会).

Shinkoku-O Gosho - Part 4

Shinkoku-O Gosho
(Sovereigns of Our Divine Land)

Part 4

Spread of the Tendai-lotus Sect

During the reign of the fiftieth sovereign, Emperor Kammu, a sage priest named Saicho (Grand Master Dengyo) founded the Lotus Sect which was superior to other Buddhist schools and defected in debate the six sects of Nara: Kisha, Jojitsu, Ritsu, Hosso, Sanron and Kegon.

Learning about the school of Buddhism called Dainichi (Great Sun Buddha: Shingon) Sect in China, Grand Master Dengyo, moreover, went to China during the reign of the same emperor (23rd year of the Enryaku Period: 804) to study and transmit the four schools of Buddhism. he studied the Lotus, Shingon (True word),  Zen and Mahayana Ritsu Sects in China. Upon returning to Japan, however, Grand Master Dengyo spread only the Lotus and Mahayana Ritsu Sects without spreading the Zen Sect. As for the Shingon Sect, Dengyo did not recongnize its independence, merely permitting monks of the seven great temples of Nara to perform the esoteric rite of "sprinkling water on the head" ceremony. Not knowing the true intent of the Grand Master, however, people in those days conjectured that he studied the profound teaching of the Tendai-Lotus school, but not the doctrine of Shingon esotericism.

by Nichiren Daishonin
12th year of Bun'ei Era (1275)