Chanting Growers Group (2013-∞)

[PassTheDoobie]

"Social standing, wealth, position, and family background have nothing to do with happiness. And thinking you would be happy if things just went the way you wanted, or if you could just do this or that, is not really Buddhism.

“’It is the heart that is important' (WND-1, 949; 1000), declares the Daishonin. The heart is faith, and faith is an essential requirement for happiness.

“The key is to become happy right here and now, in your present situation and circumstances, just as you are.”

SGI Newsletter No. 9388, The Wisdom for Creating Happiness and Peace, Part 2: Human Revolution, Chap. 17: Message for Youth [Part 2 of 4], 17.8 To Young Women’s Division Members, from the January 2016 issue of the Daibyakurenge, translation released 22nd April, 2016

 

[PassTheDoobie]

“This is only just the beginning
- everything starts from now on!”
Let’s begin each day with such a
fresh attitude of betterment!
Burning with passion let’s advance!
It’s in the midst of seeking improvement
and challenging ourselves
that our lives gloriously shine!

Daisaku Ikeda

 

[PassTheDoobie]

"Be great victors of happiness! Don’t lose yourself in idle, empty, mundane pleasures and amusements! Take your place at the head of the march to fundamental happiness!

“All of the heavenly deities as well as the Buddhas and bodhisattvas throughout the universe, radiant and dancing with joy, will protect your vibrant lives, shower you with the highest praises, and guide you on your journey to happiness.”

SGI Newsletter No. 9388, The Wisdom for Creating Happiness and Peace, Part 2: Human Revolution, Chap. 17: Message for Youth [Part 2 of 4], 17.8 To Young Women’s Division Members, from the January 2016 issue of the Daibyakurenge, translation released 22nd April, 2016

 

[PassTheDoobie]

“Regard your service to your lord as the practice of the Lotus Sutra. This is what is meant by ‘No worldly affairs of life or work are ever contrary to the true reality.’"

(Reply to a Believer - WND, Vol. I, page 905)

 

[Weird]

Nam Myoho Renge Kyo

 

[Babbabud]

Nam myoho renge kyo

 

[Weird]

Be resolved to summon forth the great power of faith, and chant Nam-myoho-renge-kyo with the prayer that your faith will be steadfast and correct at the moment of death. Never seek any other way to inherit the ultimate Law of life and death, and manifest it in your life. Only then will you realize that earthly desires are enlightenment, and that the sufferings of birth and death are nirvana. Even embracing the Lotus Sutra would be useless without the heritage of faith.

---> http://www.nichirenlibrary.org/en/wnd-1/Content/29

 

[Babbabud]

Nam myoho renge kyo

 

[Weird]

Nam Myoho Renge Kyo

 

[Weird]

QUESTION: What is the entity of Myoho-renge-kyo?

Answer: All beings and their environments in any of the Ten Worlds are themselves entities of Myoho-renge-kyo.

Question: If so, then is it possible to say that all living beings, such as ourselves, are entities of the Mystic Law in its entirety?

Answer: Of course. The sutra says, “This reality [the true aspect of all phenomena] consists of the appearance, nature . . . and their consistency from beginning to end.”1

The Great Teacher Miao-lo comments on this as follows: “The true aspect invariably manifests in all phenomena, and all phenomena invariably manifest in the ten factors. The ten factors invariably manifest in the Ten Worlds, and the Ten Worlds invariably manifest in life and its environment.”2

T’ien-t’ai commented, “All phenomena consisting of the ten factors, Ten Worlds, and three thousand realms are entities of the Lotus Sutra.”3

The Great Teacher Nan-yüeh says, "Question: What does Myoho-renge-kyo represent?

Answer: Myō indicates that all living beings are myō, or mystic. Hō indicates that all living beings are hō, or the Law.”4 T’ien-t’ai also says, “The Law of all living beings is mystic.”5

Question: If the entity of all living beings is the Mystic Law in its entirety, then are all the actions and their results that are associated with the nine worlds, from the world of hell up to that of bodhisattvas, in effect entities of the Mystic Law?

Answer: The mystic principle that is the essential nature of phenomena possesses two aspects, the defiled aspect and the pure aspect. If the defiled aspect is operative, this is called delusion. If the pure aspect is operative, this is called enlightenment. Enlightenment constitutes the realm of Buddhahood. Delusion constitutes the realms of ordinary mortals.

These two aspects, the deluded and the enlightened, are indeed two different phenomena, and yet both are workings of the one principle, that is, the essential nature of phenomena, or the true aspect of reality. It is like a piece of crystal. If the crystal is placed in the sun’s rays, it will attract them and produce fire. But if it is placed in the moon’s rays, it will produce water. The crystal is a single entity, but the effects it produces differ according to the circumstances.

The mystic principle of the true aspect of reality is like this. The mystic principle of the true aspect of reality is one, but if it encounters evil influences, it will manifest delusion, while p.418if it encounters good influences, it will manifest enlightenment. Enlightenment means enlightenment to the essential nature of phenomena, and delusion, ignorance of it.

It is like the case of a person who in a dream sees himself performing various good and evil actions. After he wakes up and considers the matter, he realizes that it was all a dream produced by his own mind. This mind of his corresponds to the single principle of the essential nature of phenomena, the true aspect of reality, while the good and evil that appeared in the dream correspond to enlightenment and delusion. When one becomes aware of this, it is clear that one should discard the ignorance associated with evil and delusion, and take as one’s basis the awakening that is characterized by goodness and enlightenment.

The Complete and Final Teaching on Perfect Enlightenment Sutra declares, “The beginningless illusions and ignorance that beset all living beings are all produced by the perfectly enlightened mind of the Thus Come Ones.”

The Great Teacher T’ien-t’ai in his Great Concentration and Insight states, “Ignorance or illusions are in themselves enlightenment to the essential nature of phenomena. But due to the influence of delusions, enlightenment changes into ignorance.” The Great Teacher Miao-lo comments on this as follows: “Enlightenment has no separate entity but completely depends upon ignorance; and ignorance has no separate entity but completely depends upon enlightenment.”6

Ignorance is a state of delusion that must be cut off, whereas enlightenment is the state that one must manifest. How then can we say that they are a single entity? To resolve doubts on this point, one should have a clear grasp of the passages that have been quoted here. The example of the dream given in the ninety-fifth volume of The Treatise on the Great Perfection of Wisdom and the T’ien-t’ai school’s example7 of the piece of crystal cited above are very interesting illustrations.

Further proof of the truth that ignorance and enlightenment are one in essence is found in the passage in the Lotus Sutra that reads, “These phenomena are part of an abiding Law, [and] the characteristics of the world are constantly abiding.”8 Great Perfection of Wisdom says, “Enlightenment and ignorance are not different things, not separate things. To understand this is what is called the Middle Way.”

There are many passages of proof asserting that the mystic principle of the true aspect of reality possesses two aspects, the defiled and the pure. But none can surpass the one in the Flower Garland Sutra that says, “The mind, the Buddha, and all living beings—these three things are without distinction,” or the passage in the Lotus Sutra that describes the true aspect of all phenomena.

The Great Teacher Nan-yüeh says, “The entity of the mind is endowed with two aspects, the defiled and the pure. However, it does not have two different forms but is single in nature and without distinction.”9 And the example of the mirror10 that he gives truly presents a thorough explanation of the subject. For a more detailed understanding, one may also refer to his interpretations in The Mahayana Method of Concentration and Insight.

Another good explanation is given in the sixth volume of Miao-lo’s Annotations on “The Profound Meaning of the Lotus Sutra,” in the passage that reads: “While the three thousand realms remain latent [in ordinary beings], they are all designated by the term ‘ignorance.’ But when the three thousand realms all manifest themselves as the result [of Buddhahood], then they are all designated by the term ‘eternal p.419happiness.’ However, because the three thousand realms themselves remain unchanged, ignorance is essentially one with enlightenment. Since the three thousand realms all remain constant, they possess both entity and function.” This commentary makes the matter perfectly clear.

---> http://www.nichirenlibrary.org/en/wnd-1/Content/47

 

[Babbabud]

Nam myoho renge kyo

 

[Babbabud]

Nam myoho renge kyo

 

[Weird]

Nam Myoho Renge Kyo

 

[meltybubble]

Nam Myoho Renge Kyo

 

[Weird]

Nam Myoho Renge Kyo

 

[Weird]

The sutra states, “The wisdom of the Buddhas is infinitely profound and immeasurable.”2 It refers to “the Buddhas” here in the sense of all Buddhas throughout the ten directions in the three existences, from the Thus Come One Mahāvairochana of the True Word school and Amida of the Pure Land school to the Buddhas and bodhisattvas of all schools and all sutras, all Buddhas of the past, future, and present, and the present Thus Come One Shakyamuni. And the sutra speaks of the wisdom of all those Buddhas.

What is meant by this “wisdom”? It is the entity of the true aspect of p.318all phenomena, and of the ten factors of life that lead all beings to Buddhahood. What then is that entity? It is Nam-myoho-renge-kyo. A commentary states that the profound principle of the true aspect is the originally inherent Myoho-renge-kyo.3 We learn that that true aspect of all phenomena is also the two Buddhas Shakyamuni and Many Treasures [seated together in the treasure tower]. “All phenomena” corresponds to Many Treasures, and “the true aspect” corresponds to Shakyamuni. These are also the two elements of reality and wisdom. Many Treasures is reality; Shakyamuni is wisdom. It is the enlightenment that reality and wisdom are two, and yet they are not two.

These are teachings of prime importance. These are also what is called “earthly desires are enlightenment,” and “the sufferings of birth and death are nirvana.” Chanting Nam-myoho-renge-kyo during the physical union of man and woman is indeed what is called “earthly desires are enlightenment,” and “the sufferings of birth and death are nirvana.” “The sufferings of birth and death are nirvana” exists only in realizing that the entity of life throughout its cycle of birth and death is neither born nor destroyed. The Universal Worthy Sutra states, “Without either cutting off earthly desires or separating themselves from the five desires, they can purify all their senses and wipe away all their offenses.” Great Concentration and Insight says, “The ignorance and dust of desires are enlightenment, and the sufferings of birth and death are nirvana.” The “Life Span” chapter of the Lotus Sutra says, “At all times I think to myself: How can I cause living beings to gain entry into the unsurpassed way and quickly acquire the body of a Buddha?” The “Expedient Means” chapter says, “The characteristics of the world are constantly abiding.” Surely such statements refer to these principles. Thus what is called the entity is none other than Nam-myoho-renge-kyo.

It was such an august and precious Lotus Sutra that in past existences I put under my knees, despised, scowled upon in disgust, and failed to believe in. In one way or another, I maliciously ridiculed those who, studying the teachings of the Lotus Sutra, taught them to even one person, and carried on the life of the Law. In addition, I did everything I could to hinder people from embracing the sutra by asserting that they should set it aside for a while because, though it might be suitable for practice in their next lifetime, it would be too difficult to practice in this one. Slanderous acts such as these have brought on the many severe persecutions I have suffered in my lifetime. Because I once disparaged the Lotus Sutra, the highest of all sutras, I am now looked down on, and my words go unheeded. The “Simile and Parable” chapter states that other people will neither concern themselves with one nor have sympathy for one, even though one sincerely tries to be friendly with them.

Nevertheless, you became a votary of the Lotus Sutra, and as a result, you suffered severe persecutions, and you came to my assistance. In the “Teacher of the Law” chapter, the Buddha states that he will magically conjure and send the four kinds of believers—monks, nuns, laymen, and laywomen [—for the sake of the teachers of the Law]. If the “laymen” mentioned here does not mean you, who does it refer to? You have not only heard the Law, but have taken faith in it and since then have followed it without turning aside. How wondrous! How extraordinary! If that is the case, then can there be any doubt that I am the teacher of the Law of the Lotus Sutra? Perhaps I also resemble “the envoy of the Thus Come One,” for I am carrying out “the Thus Come One’s work.”4 I have nearly spread the p.319five characters of the daimoku that were entrusted to Bodhisattva Superior Practices when the two Buddhas were seated together within the treasure tower. Does this not mean that I am an envoy of Bodhisattva Superior Practices? Moreover, following me, you, as a votary of the Lotus Sutra, have told others of this Law. What else could this be but the transmission of the Law?

Carry through with your faith in the Lotus Sutra. You cannot strike fire from flint if you stop halfway. Bring forth the great power of faith, and be spoken of by all the people of Kamakura, both high and low, or by all the people of Japan, as “Shijō Kingo, Shijō Kingo of the Lotus school!”5 Even a bad reputation will spread far and wide. A good reputation will spread even farther, particularly if it is a reputation for devotion to the Lotus Sutra.

---> http://www.nichirenlibrary.org/en/wnd-1/Content/35

 

[Weird]

Nam Myoho Renge Kyo

 

[Payaso]

Nam Myoho Renge Kyo

Still chanting, thanking Buddha for the cat incarnation who adopted us...

Nam Myoho Renge Kyo!

 

[Weird]

The buddhas, saviors of the world,

abide in their great transcendental powers,

and in order to please living beings

they display immeasurable supernatural powers.

Their tongues reach to the Brahma heaven,

their bodies emit countless beams of light.

For the sake of those who seek the buddha way

they manifest these things that are rarely seen.

The sound of the buddhas coughing,

the sound of them snapping their fingers,

is heard throughout the lands in the ten directions

and the earth in all those lands moves in six ways.

Because after the Buddha has passed into extinction

there will be those who can uphold this sutra,

the buddhas are all delighted

and manifest immeasurable supernatural powers.

Because they wish to entrust this sutra,

they praise and extol the person who accepts and upholds it,

and though they should do so for immeasurable kalpas

they could never exhaust their praises.

The benefits gained by such a person

are boundless and inexhaustible,

like the vast sky in the ten directions

that no one can set a limit to.

One who can uphold this sutra

has in effect already seen me,

and likewise has seen Many Treasures Buddha

and the buddhas that are emanations of my body.

And he also sees me today

as I teach and convert the bodhisattvas.

One who can uphold this sutra

causes me and my emanations,

p.318and Many Treasures Buddha who has already entered extinction,

all to be filled with joy.

The buddhas who are present in the ten directions

and those of past and future ages—

he will see them too, offer alms to them,

and cause them to be filled with joy.

The secret essentials of the Law

gained by the buddhas who sat in places of enlightenment—

one who can uphold this sutra

will gain them too before long.

One who can uphold this sutra

will delight in endlessly expounding

the principles of the various doctrines

and their names and phrases,

like a wind in the open sky

moving everywhere without hindrance or block.

After the thus come one has passed into extinction,

this person will know the sutras preached by the Buddha,

their causes and conditions and their proper sequence,

and will preach them truthfully in accordance with principle.

As the light of the sun and moon

can banish all obscurity and gloom,

so this person as he advances through the world

can wipe out the darkness of living beings,

causing immeasurable numbers of bodhisattvas

in the end to dwell in the single vehicle.

Therefore a person of wisdom,

hearing how keen are the benefits to be gained,

after I have passed into extinction

should accept and uphold this sutra.

Such a person assuredly and without doubt

will attain the buddha way.

---> http://www.nichirenlibrary.org/en/lsoc/Content/21

 

[Babbabud]

Nam myoho renge kyo