Two Large Beads - Fusion of objective reality and subjective wisdom

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."

Source

www.nichirenbuddhist.org