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Chanting Growers Group (2013-∞)
- Thread starter PassTheDoobie
- Start date
To all of those who are struggling in
challenging situations at work,
never give up, try your best to be successful
right where you are!
It is also in such hard and difficult times
that the opportunity to build trust with others arises.
Let's become the champions of human revolution!
challenging situations at work,
never give up, try your best to be successful
right where you are!
It is also in such hard and difficult times
that the opportunity to build trust with others arises.
Let's become the champions of human revolution!
VICTORY OVER KARMA FRIENDS!
VICTORY OVER KARMA FRIENDS!
Hi everybody,
PasstheDoobie wanted to convey that he will be back on the thread by this coming Tuesday
Thank you everybody for participating, posting and introducing others to the practice!
I'm so stoked to be alive in this moment and looking to scontinue developing my fullest Buddharific potential as I am the Buddha eternally endowed with the three bodies. Let's keep winning my friends and thank you all soooo much
Kindest kind regards,
MyohoDisco
VICTORY OVER KARMA FRIENDS!
Hi everybody,
PasstheDoobie wanted to convey that he will be back on the thread by this coming Tuesday
Thank you everybody for participating, posting and introducing others to the practice!I'm so stoked to be alive in this moment and looking to scontinue developing my fullest Buddharific potential as I am the Buddha eternally endowed with the three bodies. Let's keep winning my friends and thank you all soooo much
Kindest kind regards,
MyohoDisco
Nam-myoho-renge-kyo!!!
Nam-myoho-renge-kyo!!!
six stages of practice
[六即] (Jpn roku-soku ) Also, six identities. Six stages in the practice of the Lotus Sutra formulated by T'ient'ai (538-597) in Great Concentration and Insight. They are as follows: (1) The stage of being a Buddha in theory. At this stage one has not yet heard the correct teaching and is ignorant of Buddhism. Nevertheless, a single moment of life is in itself identical to the truth of the matrix of the Thus Come One; in other words, one is a potential Buddha. (2) The stage of hearing the name and words of the truth. At this stage through the spoken or written word one comes to an intellectual understanding that one has the Buddha nature and that all phenomena are manifestations of the Buddhist Law. This may take place through reading or hearing the words of the sutras. (3) The stage of perception and action. Here one perceives the truth [of the Buddha nature] within oneself through practice, the truth and the wisdom to perceive it are in accord with each other, and one's words match one's actions. (4) The stage of resemblance to enlightenment. At this stage, one eliminates the first two of the three categories of illusion and attains purification of the six sense organs. Having advanced this far, one's wisdom resembles that of a Buddha. In terms of the fifty-two stages of practice, this stage corresponds to the first ten stages, the ten stages of faith. (5) The stage of progressive awakening. This is the stage at which one eradicates all illusions except fundamental darkness and awakens progressively to the truth of one's Buddha nature. In terms of the fifty-two stages, it corresponds to the eleventh (the first stage of security) through the fifty-first (the stage of near-perfect enlightenment). (6) The stage of ultimate enlightenment, or the highest stage of practice. At this stage, one finally eliminates fundamental darkness and fully manifests the Buddha nature. This corresponds to the stage of perfect enlightenment, the last of the fifty-two stages.
T'ient'ai taught that all people at whatever stage of practice are equally endowed with the potential for Buddhahood. In this way he prevented his disciples from falling into the error of self-deprecation or becoming discouraged. On the other hand, possessing the Buddha nature is not the same as attaining Buddhahood. T'ient'ai therefore divided practice into six progressive stages to prevent his disciples from falling into the error of arrogance and relaxing their efforts. In Great Concentration and Insight, he states: "If one lacks faith, one will object that it pertains to the lofty realm of the sages, something far beyond the capacity of one's own wisdom to understand. If one lacks wisdom, one will become puffed up with arrogance and will claim to be the equal of the Buddha."
The Record of the Orally Transmitted Teachings gives Nichiren's (1222-1282) interpretation of the six stages of practice: "Speaking in terms of the six stages of practice, the Thus Come One in this ['Life Span'] chapter is an ordinary mortal who is in the first stage, that of being a Buddha in theory. When one reverently accepts Nam-myoho-renge-kyo, one is in the next stage, that of hearing the name and words of the truth. That is, one has for the first time heard the daimoku. When, having heard the daimoku, one proceeds to put it into practice, this is the third stage, that of perception and action. In this stage, one perceives the object of devotion that embodies the three thousand realms in a single moment of life. When one succeeds in overcoming various illusions and obstacles, this is the fourth stage, that of resemblance to enlightenment. When one sets out to convert others, this is the fifth stage, that of progressive awakening. And when one comes at last to the realization that one is a Buddha eternally endowed with the three bodies, then one is a Buddha of the sixth and highest stage, that of ultimate enlightenment.
"Speaking of the chapter as a whole, the idea of gradually overcoming delusions is not the ultimate meaning of the 'Life Span' chapter. You should understand that the ultimate meaning of this chapter is that ordinary mortals, just as they are in their original state of being, are Buddhas.
"And if you ask what is the action or practice carried out by the Buddha eternally endowed with the three bodies, it is Nam-myoho-renge-kyo."
Nam-myoho-renge-kyo!!!
six stages of practice
[六即] (Jpn roku-soku ) Also, six identities. Six stages in the practice of the Lotus Sutra formulated by T'ient'ai (538-597) in Great Concentration and Insight. They are as follows: (1) The stage of being a Buddha in theory. At this stage one has not yet heard the correct teaching and is ignorant of Buddhism. Nevertheless, a single moment of life is in itself identical to the truth of the matrix of the Thus Come One; in other words, one is a potential Buddha. (2) The stage of hearing the name and words of the truth. At this stage through the spoken or written word one comes to an intellectual understanding that one has the Buddha nature and that all phenomena are manifestations of the Buddhist Law. This may take place through reading or hearing the words of the sutras. (3) The stage of perception and action. Here one perceives the truth [of the Buddha nature] within oneself through practice, the truth and the wisdom to perceive it are in accord with each other, and one's words match one's actions. (4) The stage of resemblance to enlightenment. At this stage, one eliminates the first two of the three categories of illusion and attains purification of the six sense organs. Having advanced this far, one's wisdom resembles that of a Buddha. In terms of the fifty-two stages of practice, this stage corresponds to the first ten stages, the ten stages of faith. (5) The stage of progressive awakening. This is the stage at which one eradicates all illusions except fundamental darkness and awakens progressively to the truth of one's Buddha nature. In terms of the fifty-two stages, it corresponds to the eleventh (the first stage of security) through the fifty-first (the stage of near-perfect enlightenment). (6) The stage of ultimate enlightenment, or the highest stage of practice. At this stage, one finally eliminates fundamental darkness and fully manifests the Buddha nature. This corresponds to the stage of perfect enlightenment, the last of the fifty-two stages.
T'ient'ai taught that all people at whatever stage of practice are equally endowed with the potential for Buddhahood. In this way he prevented his disciples from falling into the error of self-deprecation or becoming discouraged. On the other hand, possessing the Buddha nature is not the same as attaining Buddhahood. T'ient'ai therefore divided practice into six progressive stages to prevent his disciples from falling into the error of arrogance and relaxing their efforts. In Great Concentration and Insight, he states: "If one lacks faith, one will object that it pertains to the lofty realm of the sages, something far beyond the capacity of one's own wisdom to understand. If one lacks wisdom, one will become puffed up with arrogance and will claim to be the equal of the Buddha."
The Record of the Orally Transmitted Teachings gives Nichiren's (1222-1282) interpretation of the six stages of practice: "Speaking in terms of the six stages of practice, the Thus Come One in this ['Life Span'] chapter is an ordinary mortal who is in the first stage, that of being a Buddha in theory. When one reverently accepts Nam-myoho-renge-kyo, one is in the next stage, that of hearing the name and words of the truth. That is, one has for the first time heard the daimoku. When, having heard the daimoku, one proceeds to put it into practice, this is the third stage, that of perception and action. In this stage, one perceives the object of devotion that embodies the three thousand realms in a single moment of life. When one succeeds in overcoming various illusions and obstacles, this is the fourth stage, that of resemblance to enlightenment. When one sets out to convert others, this is the fifth stage, that of progressive awakening. And when one comes at last to the realization that one is a Buddha eternally endowed with the three bodies, then one is a Buddha of the sixth and highest stage, that of ultimate enlightenment.
"Speaking of the chapter as a whole, the idea of gradually overcoming delusions is not the ultimate meaning of the 'Life Span' chapter. You should understand that the ultimate meaning of this chapter is that ordinary mortals, just as they are in their original state of being, are Buddhas.
"And if you ask what is the action or practice carried out by the Buddha eternally endowed with the three bodies, it is Nam-myoho-renge-kyo."
Nam Myoho Renge Kyo!
Buddharific is my new word of the day! Thank you for that and the wisdoms you so freely share with us.
Nam Myoho Renge Kyo!
Easy, it is always a pleasure to hear from you in this realm... sometimes it seems a bit lonely, and then you come cruising along with that big smile! Groovy...
Nam Myoho Renge Kyo!
Buddharific is my new word of the day! Thank you for that and the wisdoms you so freely share with us.
Nam Myoho Renge Kyo!
Easy, it is always a pleasure to hear from you in this realm... sometimes it seems a bit lonely, and then you come cruising along with that big smile! Groovy...
Nam Myoho Renge Kyo!
Hi Guys!!!
Big Hugs to all!
To all of our noble Men's and Women's block/group leaders,
we are so appreciative and grateful for all your dedicated efforts.
Your patient and tenacious actions are the driving force
for us winning all of our challenges for kosen-rufu.
Together, let's advance in the very best of high spirits!
Big Hugs to all!
To all of our noble Men's and Women's block/group leaders,
we are so appreciative and grateful for all your dedicated efforts.
Your patient and tenacious actions are the driving force
for us winning all of our challenges for kosen-rufu.
Together, let's advance in the very best of high spirits!
Nam-myoho-renge-kyo!!!
Nam-myoho-renge-kyo!!!
Today I'm celebrating my seventh anniversary receiving the Gohonzon!
I chanted for about 3 hours today and I feel phenomenal! Started my day with a strong winning daimoku, brought my most recently introduced friend to chant with me for 2 hours after work and just got in another 15!!!
7 Years ago today I recieved my Gohonzon at a Youth division kickoff meeting. So many of my friends have also received the Gohonzon and I share this with everyone everywhere I go! Helping my friends introduce others and nurture their friends in their practice is also a treasure in my life.
Through the power of faith based on the Gohonzon, anything is possible. I'm going to be studying Nichiren Daishonin's Buddhism, the Lotus Sutra and President Ikeda's Guidance with my friends this year and throughout my life. Let's keep growing together and chant Nam-myoho-renge-kyo!
*See even Sensei is encouraging us to Shakubuku today! Keep on shining my siniging, dancing, laughing, smiling Bodhisattvas of the Earth!
Nam-myoho-renge-kyo!!!
Today I'm celebrating my seventh anniversary receiving the Gohonzon!
I chanted for about 3 hours today and I feel phenomenal! Started my day with a strong winning daimoku, brought my most recently introduced friend to chant with me for 2 hours after work and just got in another 15!!!7 Years ago today I recieved my Gohonzon at a Youth division kickoff meeting. So many of my friends have also received the Gohonzon and I share this with everyone everywhere I go! Helping my friends introduce others and nurture their friends in their practice is also a treasure in my life.
Through the power of faith based on the Gohonzon, anything is possible. I'm going to be studying Nichiren Daishonin's Buddhism, the Lotus Sutra and President Ikeda's Guidance with my friends this year and throughout my life. Let's keep growing together and chant Nam-myoho-renge-kyo!
*See even Sensei is encouraging us to Shakubuku today! Keep on shining my siniging, dancing, laughing, smiling Bodhisattvas of the Earth!
"How we lead our lives is up to us. It is not determined by our environment. We create our environment. We open the way for ourselves. The purpose of faith is to keep that spirit alive in our hearts."
SGI Newsletter No. 8740.* Dialogue for the Future: Travelling the Path of Victory Together with You, [7] Proudly Walk the Path of Self-Improvement, from the Nov. 1st, 2012 issue of the Mirai [Future] Journal, translated March 28th, 2013
SGI Newsletter No. 8740.* Dialogue for the Future: Travelling the Path of Victory Together with You, [7] Proudly Walk the Path of Self-Improvement, from the Nov. 1st, 2012 issue of the Mirai [Future] Journal, translated March 28th, 2013
"However, even a stranger, if you open up your heart to him, may be willing to lay down his life for you."
(On Rebuking Slander of the Law and Eradicating Sins - The Writings of Nichiren Daishonin, Vol.1, page 444) Selection source: "Myoji no Gen", Seikyo Shimbun, April 1st, 2013
(On Rebuking Slander of the Law and Eradicating Sins - The Writings of Nichiren Daishonin, Vol.1, page 444) Selection source: "Myoji no Gen", Seikyo Shimbun, April 1st, 2013
"It is said that where there is unseen virtue,
there will be visible reward."*
The actions that we take for the sake of kosen-rufu
undoubtedly all transform into golden benefits.
Working wholeheartedly for the happiness of ourselves as well as others,
today, once again, let's advance joyfully and cheerfully!
Daisaku Ikeda
*"Unseen Virtue and Visible Reward" - WND-I, page 907
there will be visible reward."*
The actions that we take for the sake of kosen-rufu
undoubtedly all transform into golden benefits.
Working wholeheartedly for the happiness of ourselves as well as others,
today, once again, let's advance joyfully and cheerfully!
Daisaku Ikeda
*"Unseen Virtue and Visible Reward" - WND-I, page 907
"Kyo'o's misfortune will change into fortune. Muster your faith, and pray to this Gohonzon. Then what is there that cannot be achieved?"
(Reply to Kyo'o - The Writings of Nichiren Daishonin, Vol. 1, page 412) Selection source: "Kyo no Hosshin", Seikyo Shimbun, April 1st, 2013
(Reply to Kyo'o - The Writings of Nichiren Daishonin, Vol. 1, page 412) Selection source: "Kyo no Hosshin", Seikyo Shimbun, April 1st, 2013
"If in a single moment of life we exhaust the pains and trials of millions of kalpas, then instant after instant there will arise in us the three Buddha bodies with which we are eternally endowed. Nam-myoho-renge-kyo is just such a 'diligent' practice."
(Ongi kuden - Gosho Zenshu, page 790, The Record of the Orally Transmitted Teachings, page 214) Selection source: "Kyo no Hosshin", Seikyo Shimbun, March 18th, 2013
(Ongi kuden - Gosho Zenshu, page 790, The Record of the Orally Transmitted Teachings, page 214) Selection source: "Kyo no Hosshin", Seikyo Shimbun, March 18th, 2013
Sorry to be a week late getting back!
Bowing in humble obeisance,
Thomas
Bowing in humble obeisance,
Thomas
coloradcannabis
Member
Some Republican in my class claimed my views were too "Utopian", I told him the world is what we make it. A simple inescapable truth...
