(September 7th)
A new paragraph has been added
regarding “The Use of Buddha Nature.”
Please see the second half of
‘Read more’.
In the previous article, by the law of
“Twelve In-Nen”, it was revealed that
the Root Cause of all Human Suffering
is in “No Bright“, that is, “Vacillating
Desire / Mind.” (Table Below ①).
Also, the 12 Names of “Twelve In-Nen”
can be stored into 3 terms,
“Bon-nō, Karma, and Suffering,” as
shown in the Table Below ②.
The Causal Relationship between
these 3 terms is that “By ‘Bon-nō’
・’No Bright’ (Vacillating Desire and Mind),
Action (karma) arises, and by that Action,
a Suffering Body arises.”
Therefore, Bon-nō (No Bright), Karma,
and Suffering are called “San-shō”
which means the three Obstacles.
(“san” is three, and “shō” means obstacle.)
They are called so, because they prevent
humans from being happy and become
obstacles.
Read More
*
Next, in the previous article, I talked
about
“‘No Bright’ is “Bon-nō’.”
Here it is→
Past article excerpts
Bon-nō is the five types of mind/desire:
Greed, Anger, Grumble, Arrogance, and
Doubt.
Furthermore, the roots of these five
types of desire are Greed, Anger, and
Grumble, and from Greed, Anger, and
Grumble, countless kinds of Bon-nō/
Desire, including Arrogance and Doubt,
arise.
Using “Buddha-nature” to treat
Bon-nō, Karma, and the Body of
Suffering
Next, how can we convert the San-shō of
Bon-nō (No Bright/Desire), Karma, and
the Body of Suffering into ‘Good Desires’,
‘Good Action’, and the ‘Body free from
Suffering’?
That conversion is necessary for people
to be happy.
For this conversion, we use the First
‘Three Nyo-ze‘ in “Ten Nyo-ze”.
The First ‘Three Nyo-ze’ is the Foundation
(stage) of “Ten Nyo-ze”, so if we fundamentally
deal with the “San-shō” of “Bon-nō, Karma,
Suffering” at this foundation stage,
the subsequent actions of “Nyo-ze Power,
Nyo-ze Effect, Nyo-ze Cause, Nyo-ze Auxiliary
Cause, Nyo-ze Result, Nyo-ze Reward,
‘Nyo-ze the First and the Last are essentially
equal'” will smoothly resolve the problems.
(Table Below)
What are the problems?
They are difficult social problems such as
wars and conflicts. It also includes all problems
caused by Bon-nō/No Bright, including personal
problems and interpersonal problems.
Specifically, since ‘Ten Nyo-ze’ is one of the
Law of Origin, “Using the ‘Ten Nyo-ze’ for
the treatment of ‘Bon-nō, Karma, Suffering'”
means ‘Using the Law of Origin.’
However, in this problem, we will particularly
use ‘Buddha-nature’, which is the main body
of the Law of Origin.(1)
(1) Comparison of the ‘Law of Origin’
and ‘Buddha-nature’:
Buddha-nature is the main body of
the Law of Origin. The reason the
“power of law” of the Law of Origin acts
everywhere is because Buddha-nature,
the main body of this law, exists in
all phenomena and matter. However,
when comparing Buddha-nature and
the Law of Origin, Buddha-nature is
a much broader and deeper entity than
the Law of Origin. The Law of Origin is
“what exerted its power in the Aspect of
Law” of Buddha-nature. Therefore, when
dealing directly with the essence of the
human mind or ‘Bon-nō/No Bright’,
Buddha-nature is used.
To be continued at a later date
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This exploration of “The Use of Buddha Nature” and its connection to the “Twelve In-Nen” is truly enlightening. The way you’ve articulated the relationship between Bon-nō, Karma, and Suffering as the three obstacles is both profound and thought-provoking. It’s interesting to see how these concepts impact our understanding of human happiness and suffering. I’m looking forward to the continuation of this discussion! By the way, if you’re interested in visual representations of these ideas, you might want to check out an AI image generator like ImgToImg Pro, which could help illustrate these concepts beautifully.
This is a fascinating exploration of the concept of Buddha Nature and the “Twelve In-Nen.” It’s intriguing how you link the root causes of suffering to “Bon-nō,” “Karma,” and “Suffering” as the three obstacles. Understanding these relationships can truly help us reflect on our own desires and actions. I’m curious about how these teachings can be applied in daily life. By the way, for anyone looking to translate texts or images related to these concepts, I recommend checking out this free online tool that can help with translating photo texts easily. Looking forward to the continuation of this insightful discussion!
This is a fascinating exploration of the concept of “Buddha Nature” and its relationship to human suffering. The breakdown of the “Twelve In-Nen” into the three terms of Bon-nō, Karma, and Suffering really highlights how interconnected these ideas are. It’s intriguing to think about how our desires and actions directly contribute to our suffering, and understanding this can certainly pave the way for greater awareness and personal growth.
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Your explanation of the Twelve In-Nen and how ‘No Bright’ (vacillating desire) is the root of suffering is very clear. I appreciate how you connected Bon-nō, Karma, and Suffering as the three obstacles (San-shō). It makes sense that by addressing the root cause, we can break the cycle. I’m looking forward to your next article on using Buddha-nature for transformation. This perspective has helped me reflect on my own patterns of desire and action.
The way you connected ‘San-shō’ (Bon-nō, Karma, and Suffering) to ‘No Bright’ really helped clarify how our vacillating desires start the cycle of suffering. I’m particularly interested in your point about using the first ‘Three Nyo-ze’ as a foundation to address this. It makes sense that dealing with the root is the key to resolving wider social or personal issues. Looking forward to your next post on how we can practically use ‘Buddha-nature’ to make this conversion happen.
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This is a great summary of the core concepts! Understanding “Bon-nō, Karma, and Suffering” as the cycle is crucial. It almost feels like clearing blocks in Block Blast, where understanding the patterns is key to breaking through. The “No Bright” concept really resonates, highlighting how vacillating desires lead to suffering. Looking forward to diving deeper into “The Use of Buddha Nature.”
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