Chanting Growers Group (2013-∞)

[Weird]

THE sutras preached before the Lotus Sutra deal with the bodies and minds of ordinary beings. The Buddha preached them in terms that would be accessible to the minds of ordinary people, and therefore, though they represent the preachings of the Buddha, they do not go beyond the scope of the minds of ordinary people. Hence they are called the sutras that were preached in accordance with the minds of others.
To illustrate, suppose that there are parents who do not care for sake themselves, but who have a beloved son who is extremely fond of it. Feeling tenderly toward their son and desiring to win his affection, they urge him to have some sake and in so doing pretend that they themselves like it, too. The foolish son thereupon concludes that his father and mother in fact like sake.
The Trapusha Sutra1 deals with the realms of human and heavenly beings. The Āgama sutras deal with persons of the two vehicles. The Flower Garland Sutra deals with bodhisattvas. The Correct and Equal and the Wisdom sutras in some respects resemble the Āgama and Trapusha sutras, and in others, the Flower Garland Sutra.
When ordinary people in this latter age read these various sutras, they suppose that these sutras accord with the mind of the Buddha. But if we ponder the matter closely, we will see that in fact what they are reading is only a reflection of their own minds. And since their own minds are naturally uncultivated, there is little merit to be gained thereby.
The Lotus Sutra, on the other hand, is known as a sutra that was preached in accordance with the Buddha’s own mind. Because the Buddha’s mind is an excellent mind, persons who read this sutra, even though they may not understand its meaning, will gain inestimable benefit.

---> https://www.nichirenlibrary.org/en/wnd-1/Content/171

 

[Cvh]

Nam Myoho Renge Kyo

 

[Babbabud]

Nam myoho renge kyo

 

[Weird]

Nam Myoho Renge Kyo

Point One, concerning “the teacher of the Law”

The Record of the Orally Transmitted Teachings says: The word “Law” (hō) here stands for shohō, the various phenomena of existence. The word “teacher” (shi) indicates that all these various p.82phenomena act directly as our teacher. That is, the varied and numberless phenomena of the three thousand realms can act directly as our teacher and we can become their disciples.
Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are the greatest among the teachers of the Law. For when one reaches a realization of the true aspect of all phenomena (shohō), then one will find that everything, from the burning of the fierce fires of hell to the effect of attaining Buddhahood, exists in one’s life, and that one is a teacher of the Law concerning the principle of three thousand realms in a single moment of life.
Again we may say that the word “Law” in the title “The Teacher of the Law” represents the daimoku, and the word “teacher” represents Nichiren and his followers.

Point Two, on the persons who “have fulfilled their great vow, . . . because they pity living beings, they are born in this evil world so they may broadly expound this sutra.”

The Record of the Orally Transmitted Teachings says: The “great vow” refers to the propagation of the Lotus Sutra. “Because they pity living beings” refers to all the living beings in the country of Japan. The persons who “are born in this evil world” are Nichiren and his followers. “Broadly” means to expound the sutra throughout the southern continent of Jambudvīpa. “This sutra” refers to the daimoku. Now the above passage refers to Nichiren and his followers, who chant the daimoku, Nam-myoho-renge-kyo.

Point Three, on the passage “If one of these good men or good women in the time after I have passed into extinction is able to secretly expound the Lotus Sutra to one person, even one phrase of it, then you should know that he or she is the envoy of the Thus Come One. He has been dispatched by the Thus Come One and carries out the Thus Come One’s work.”

The Record of the Orally Transmitted Teachings says: The p.83practitioner of the Lotus Sutra acts as the “envoy of the Thus Come One.” The “Thus Come One” is Shakyamuni, and “the Thus Come One’s work” is Nam-myoho-renge-kyo.
“Thus Come One” also refers to the living beings of the Ten Worlds and three thousand realms. Now Nichiren and his followers, who now chant Nam-myoho-renge-kyo, are the true envoys.

---> http://www.nichirenlibrary.org/en/ott/PART-1/10

 

[Weird]

Nam Myoho Renge Kyo

 

[Babbabud]

Nam myoho renge kyo

 

[kokomarin]

Nam myoho renge kyo.

 

[Weird]

Nam Myoho Renge Kyo

 

[Cvh]

Nam Myoho Renge Kyo.

 

[Weird]

But if one intends to repay these great debts of gratitude, one can hope to do so only if one learns and masters Buddhism, becoming a person of wisdom. If one does not, one will be like a man who attempts to lead a company of the blind over bridges and across rivers when he himself has sightless eyes. Can a ship steered by someone who cannot even tell the direction of the wind ever carry the traveling merchants to the mountains where treasure lies?
If one hopes to learn and master Buddhism, then one cannot do so without devoting time to the task. And if one wants to have time to spend on the undertaking, one cannot continue to wait on one’s parents, one’s teachers, and one’s sovereign. Until one attains the road that leads to emancipation, one should not defer to the wishes and feelings of one’s parents and teachers, no matter how reasonable they may be.
Many people may think that counsel such as this runs counter to secular virtues and also fails to accord with the spirit of Buddhism. But in fact secular texts such as The Classic of Filial Piety make clear that there are times when one can be a loyal minister or a filial child only by refusing to obey the wishes of one’s sovereign or parents. And in the sacred scriptures of Buddhism it is said, “By renouncing one’s obligations and entering the Buddhist life one can truly repay those obligations in full.”5 Pi Kan refused to go along with his sovereign’s wishes and thereby came to be known as a worthy man.6 Prince Siddhārtha disobeyed his father King Shuddhodana and yet became the most outstanding filial son in all the threefold world. These are examples of what I mean.
Once I had understood this and prepared to cease deferring to my parents and teachers and instead to delve into the truths of Buddhism, I found that there are ten clear mirrors that reflect the sacred doctrines of the Buddha’s lifetime of teachings.

---> http://www.nichirenlibrary.org/en/wnd-1/Content/88#para-2

 

[Weird]

It hasn't been a practice of mine to ask participants to chant, let alone for anything in particular but fwiu the wildfires in California are effecting members of the community so perhaps it isn't out of line to ask that they remain in our thoughts as we chant, recite gosho or otherwise practice.

Nam Myoho Renge Kyo

 

[Weird]

Correct is the same as myō [wonderful]; myō is the same as correct. Hence the Lotus Sutra of the Correct Law and the Lotus Sutra of the Wonderful Law. And when the two characters for namu are prefixed to Myoho-renge-kyo, or the Lotus Sutra of the Wonderful Law, we have the formula Nam-myoho-renge-kyo.117 Myō means perfect endowment. Six refers to the six pāramitās representing all the ten thousand practices. When people ask to hear the teaching of perfect endowment, they are asking how they may gain the perfect endowment of the six pāramitās and ten thousand practices of the bodhisattvas. In the phrase “perfect endowment,” endowment refers to the mutual possession of the Ten Worlds, while perfect means that, since there is mutual possession of the Ten Worlds, then any one world contains all the other worlds, indicating that this is “perfect.” The Lotus Sutra is a single work consisting of eight volumes, twenty-eight chapters, and 69,384 characters. Each and every character is endowed with the character myō, each being a Buddha who has the thirty-two features and eighty characteristics. Each of the Ten Worlds manifests its own Buddhahood. As Miao-lo writes, “Since even Buddhahood is present in all living beings, then all the other worlds are of course present, too.”118
The Buddha replied to the request of his listeners by saying that “the Buddhas wish to open the door of Buddha wisdom to all living beings.”119 The term “all living beings” here refers to Shāriputra, and it also refers to icchantikas, persons of incorrigible disbelief. It also refers to the nine worlds. Thus the Buddha fulfilled his words, “Living beings are numberless. I vow to save them all,”120 when he declares, “At the start I took a vow, hoping to make all p.251persons equal to me, without any distinction between us, and what I long ago hoped for has now been fulfilled.”
All the great bodhisattvas, heavenly beings, and others, when they had heard the doctrine of the Buddha and comprehended it, said, “Since times past often we have heard the World-Honored One’s preaching, but we have never heard this kind of profound, wonderful, and superior Law.”121

---> http://www.nichirenlibrary.org/en/wnd-1/Content/30#Part Two

 

[Weird]

Point One, regarding the Benefits of Responding with Joy to Myoho-renge-kyo

The Record of the Orally Transmitted Teachings says: “Respond” means to respond to and comply with actuality and principle. “Joy” means that oneself and others together experience joy. By actuality is meant responding to and complying with the actual fact of Shakyamuni manifesting [in this life] his original state [of enlightenment] numberless major world system dust particle kalpas ago. By principle is meant responding to the principle of ordinary people being able to manifest their original states. In the end, then, responding means responding to and complying with the inner truth of the “Life Span” chapter. When that is done, then both oneself and others together will take joy in their possession of wisdom and compassion.
Now, when Nichiren and his followers chant Nam-myoho-renge-kyo, they are expressing joy in the fact that they will inevitably become Buddhas eternally endowed with the three bodies. For that reason, we may say that the word “respond” applies to the Law one responds to, while “joy” applies to the person one takes joy in. The person is the ancient Buddha of numberless major world system dust particle kalpas ago, Shakyamuni. The Law is Nam-myoho-renge-kyo of the “Life Span” chapter. To respond to them and take joy in them is what is meant by the words “responding with joy.”
Broadly speaking, “to respond” may be regarded as another name for faith. To respond means simply to have the mind of faith. That is why it is stated in the second volume of the Lotus Sutra, “It is because they have faith in the Buddha’s words / that p.147they can comply with this sutra, / not because of any wisdom of their own” (chapter three, Simile and Parable).

---> http://www.nichirenlibrary.org/en/ott/PART-2/18

 

[SoCal Hippy]

You, my dear friends who are struggling to look for employment
on the battlefield of severe financial conditions,
no matter what, never be defeated, never give in!
With sincerity and perseverance
we can all open up a victorious path towards our respective missions in life!

Daisaku Ikeda

Greetings fellow bodhisatvas!

It's been quite a while since coming to this thread for Kosenrufu (World Peace) but I am so appreciative for those that continue to bring the teachings of Nichiren to those that are seeking the path of true happiness through chanting Nam Myoho Renge Kyo.

My determination is to finally establish the solid faith needed in this lifetime to overcome all my difficulties and challenges to enjoy the benefits of a practice with faith like gold.

Don't be afraid
Don't be defeated
Faith
Victory of Gold!

 

[SoCal Hippy]

"The Daishonin states: 'The single word "belief" is the sharp sword with which one confronts and overcomes fundamental darkness or ignorance' (OTT, 119–20). As this passage indicates, belief, or faith, in the Mystic Law is the only force that can overcome this fundamental darkness or ignorance. As I have mentioned, Buddhism is, first and last, a struggle between the Buddha and devilish functions. That is why it is crucial for us to make unceasing efforts to strengthen our faith and manifest our Buddha nature. As the Daishonin says: 'Strengthen your faith day by day and month after month. Should you slacken in your resolve even a bit, devils will take advantage' (WND-1, 997). These words are our eternal guideline."

SGI Newsletter No. 8713, Learning from the Writings of Nichiren Daishonin: The Teachings for Victory. [44] “The Workings of Brahma and Shakra,” Fostering Youth of Genuine Commitment Who Can Change History, translated 7th Feb. 2013, from the September 2012 issue of the Daibyakurenge.

Faith, Victory of Gold!

 

[Cvh]

Nam Myoho Renge Kyo

 

[Weird]

Nam Myoho Renge Kyo

 

[Weird]

Chapter Fifteen: Emerging from the EarthOne important point


Point One, on the passage “Among these bodhisattvas were four leaders. The first was called Superior Practices, the second was called Boundless Practices, the third was called Pure Practices, and the fourth was called Firmly Established Practices. These four bodhisattvas were the foremost leaders and guiding teachers among all the group.”

The Record of the Orally Transmitted Teachings says: This chapter, “Emerging from the Earth,” is devoted entirely to matters pertaining to the bodhisattvas of the essential teaching, those who were taught and converted by the Buddha in his true identity.1 The action carried out by the bodhisattvas of the essential teaching is Nam-myoho-renge-kyo. This is referred to in the character shō [“advocating” in the compound shōdō, or “advocating and guiding”]. The character dō signifies that they will lead and guide all the living beings of the country of Japan to the Pure Land of the Holy Mountain [Eagle Peak]. As for these guiding teachers of p.118the Latter Day of the Law, the term “teachers” can only be applied to the bodhisattvas of the essential teaching.
In explaining the identity of the four great bodhisattvas described here, volume nine of Supplement to “The Words and Phrases,” following the explanation given in volume nine of Words and Phrases, says, “The four leaders described in the sutra passage here represent the four virtues. Superior Practices represents the virtue of true self. Boundless Practices represents the virtue of eternity. Pure Practices represents the virtue of purity. And Firmly Established Practices represents the virtue of happiness.
“There are times when a single person possesses all four of these principles. To transcend the two types of death [birth and death in the six paths and birth and death in the higher realms] is known as Superior Practices. To go beyond the two opposing views that life is cut off after one existence or that it is eternally the same is called Boundless Practices. Because one overcomes the five categories of illusions and entanglements,2 that state is designated Pure Practices. And because one is as perfect in virtue as [the Buddha who attained enlightenment under] the bodhi tree, that state is named Firmly Established Practices.”
Nichiren and his followers, who now chant Nam-myoho-renge-kyo, are all followers of these bodhisattvas who emerged from the earth.
Again, one may say that fire is that which burns things [and hence it corresponds to Superior Practices3]. Water is that which purifies things [and hence it corresponds to Pure Practices]. Wind is that which blows away dust and grime [and hence corresponds to Boundless Practices]. The great earth is that which nourishes plants and trees [and corresponds to Firmly Established Practices]. These are the respective merits of the four bodhisattvas. Though p.119the practices of the four bodhisattvas differ from one to another, all are in effect the practice of Myoho-renge-kyo.
These four bodhisattvas dwell in the lower region. Therefore the commentary [Words and Phrases, volume nine] says that they dwell “in the depths of the Dharma nature, the ultimate region of the profound source.” The lower region is where they live and abide, and the lower region represents the principle of truth. Supplement to “The Words and Phrases” says, “The lower region is described by Master Tao-sheng as the place where one abides in the principle (ri).” What emerge and become manifest from this dwelling in the principle are referred to as actual events (ji).
Again, the Record of the Orally Transmitted Teachings says that, of all the thousand plants and ten thousand trees in the world, there are none that are not in essence bodhisattvas who emerge from the earth. Thus we may say that the bodhisattvas who emerge from the earth are the bodhisattvas of the essential teaching. The word “essential” or “original” represents the merits handed down from the past of numberless major world system dust particle kalpas ago, the merits that are without beginning and without end.
These bodhisattvas are possessors of the essential or original Law. The original Law is Nam-myoho-renge-kyo. This daimoku, Nam-myoho-renge-kyo, is something that is without exception possessed by the bodhisattvas who emerge from the earth, but it is not possessed by the bodhisattvas of the theoretical teaching, those who were taught and converted by the Buddha in his transient status. From the substance of this original Law is derived the function that is propagated as the practice of concentration and insight, and is called the principle of three thousand realms in a single moment of life. In effect, all the explanations given by great and ordinary teachers are directed toward the propagation of this function of the Wonderful Law.
The accepting and upholding of this original Law is expressed in the single word “belief” or “faith.” The single word “belief” is the sharp sword with which one confronts and overcomes p.120fundamental darkness or ignorance. The commentary [Words and Phrases] says, “Belief means to be without doubt.” You should think about this.


The Record of the Orally Transmitted Teachings, Part One, ends here.
The first day of the first month of the first year of the Kōan era (1278), cyclical sign tsuchinoe-tora

Recorded by Nikkō

---> http://www.nichirenlibrary.org/en/ott/PART-1/15

 

[SoCal Hippy]

"'Hell Is the Land of Tranquil Light': 'When he was alive, he was a Buddha in life, and now he is a Buddha in death. He is a Buddha in both life and death. This is what is meant by that most important doctrine called attaining Buddhahood in one’s present form. The fourth volume of the Lotus Sutra states, "If one can uphold this [sutra], one will be upholding the Buddha’s body" [LSOC11, 220]' (WND-1, 456).

“This passage is from a letter that Nichiren Daishonin wrote to the lay nun Ueno, the mother of Nanjo Tokimitsu, known as ‘Ueno the Worthy,’ and the wife of Nanjo Hyoe Shichiro. After her husband died, the lay nun Ueno splendidly raised their nine children and remained pure-hearted in her faith.

“Here, the Daishonin says that when her husband, Nanjo Hyoe Shichiro, was alive, he was a ‘Buddha in life,’ and now, after his death, he is a ‘Buddha in death.’ He was a Buddha in both life and death, the Daishonin writes.

“Why? Because all of us, who have appeared in this world to carry out kosen-rufu, are the true disciples of Nichiren Daishonin, the Buddha of the Latter Day of the Law, and courageous Bodhisattvas of the Earth. The fact that we have made the same great vow as the Daishonin to propagate the Lotus Sutra and are striving for kosen-rufu for the happiness of others is proof that we ourselves are Buddhas and Bodhisattvas of the Earth. That is because only Buddhas and the Bodhisattvas of the Earth can carry out the sacred work of kosen-rufu.

“To find utmost enjoyment in Soka Gakkai activities, in sharing this Buddhism with others, and in chanting Nam-myoho-renge-kyo; to brim with enthusiasm for taking on new challenges, and to feel that life itself is joy—this is the life-state of Buddhahood, of being a ‘Buddha in life.’"

SGI Newsletter No. 8707, The New Human Revolution––Vol. 26: Chap. 1, Atsuta 42,translated 21st Jan. 2013


Nam Myoho Renge Kyo

 

[SoCal Hippy]

"And yet, though one might point at the earth and miss it, though one might bind up the sky, though the tides might cease to ebb and flow and the sun rise in the west, it could never come about that the prayers of the practitioner of the Lotus Sutra would go unanswered."

(On Prayer - The Writings of Nichiren Daishonin, page 345) Selection Source: Kyo no Hosshin, Seikyo Shinbun, October 3rd, 2012

Nam Myoho Renge Kyo