Chanting Growers Group (2013-∞)

[Babbabud]

Nam myoho renge kyo

 

[LadyGuru]

How cool!

Nam Myoho renge kyo

 

[Weird]

Nam Myoho Renge Kyo

 

[Teddybrae]

I too was practicing my Dharma ...


The Buddha would not have judged me ...

that is all reconciled under one vehicle as revealed by the lotus sutra

you can come to understand it by practice, study and faith https://www.nichirenlibrary.org/en/wnd-1/toc/ or simply study if you wish to rebuke what is taught but his thread is not for debating the validity of this practice by rather embracing it so please find another outlet

 

[Cvh]

Nam myoho renge kyo

 

[Weird]

Nam Myoho Renge Kyo

 

[Weird]

I too was practicing my Dharma ...


The Buddha would not have judged me ...

I know how difficult this is because 10 years ago when I learned of this practice I encountered the same correction and had the same impression of Buddha.

One of the key chapters of the Lotus Sutra "The Bodhisattva Never Disparaging" discusses this compassionate behavior

Point Five, regarding the passage “I have profound reverence for you, I would never dare treat you with disparagement or arrogance. Why? Because you are all practicing the bodhisattva way and are certain to attain Buddhahood.”
The Record of the Orally Transmitted Teachings says: These twenty-four Chinese characters that make up this passage are different [in wording] from the five characters of Myoho-renge-kyo, but the meaning is the same. These twenty-four characters represent the Lotus Sutra in miniature.

This is a very potent summary of that chapter for the essence of what is being taught

https://www.nichirenlibrary.org/en/ott/PART-2/20

With that said the Lotus Sutra was the finally teaching that reconciles all the previous teachings to his ultimate message.

I continued the practice in light of the corrective nature in faith that the nature of the Lotus Sutra itself would reveal the truths necessary to validate it which in time it most certainly did.

Out of respect for the person who started this thread and the school that shared it with us and all the reference materials we base our study I maintain the same standard. I do not want to make it an obstacle either but since this is the thread in which we practice it is natural these questions would arise so I want to be compassionate to both people seeking to join and the Buddha's desire for the Lotus Sutra to be propagated so all beings can reach Buddhahood in this lifetime.

The practice works and the people who practice here have proven to have integrity over the term.

first thread from 2004

https://www.icmag.com/ic/showthread.php?t=3819

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Chanting Growers Group (2013-∞)
Quote:
Note from PAYASO - the founding editor of ICMAG.com and the International Cannagraphic:

Nam Myoho Renge Kyo!

Unsticking this thread would be detrimental to the site.

It has happened before and the site suffered greatly with out the Chanting Growers spreading the love throughout this community.

Please do not ever delete, remove or unstick this thread!

Thank you!

Nam Myoho Renge Kyo!

We began here at this link, and shall continue on with this thread going forward! Thank you ICMAG!

Nam-myoho-renge-kyo!
Nam-myoho-renge-kyo!
Nam-myoho-renge-kyo!

Quote:
Calling all Bodhisattvas of the Earth!

I never did a new thread before, but something really cool has happened as part of my experience at ICmag.com. I have found quite coincidently that there are folks here that share my philosophy of life.

So far it is me, Hitman, and VegasBuddha!

Is there anyone else?

Almost anyone reading this (I will asume) will not have a clue as to what the fuck I'm talking about. I'll cut and paste a post from another thread, and at least try and make an effort to explain it.

As always this is a forum. All comments are open, and remember most of all that we are all friends, embracing a common form of focus, participation, and expression.

Kosen Rufu is World Peace!

Thomas
(07-14-2004, 01:34 AM )
Editor's Note:
Quote:
These words of Thomas were prophetic, as of February 12, 2013 the Chanting Growers Group thread received 16,024 replies and was visited 389,317 times by site members and the world at large. Nam Myoho Renge Kyo!

__________________
Click This Link and let's chant Nam-myoho-renge-kyo!https://www.icmag.com/ic/showthread....e-kyo&page=355

https://www.icmag.com/ic/showthread....3819&page=1593 --best thread off all the threads throughout this universe.
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The outflow of ultimate buddhist wisdom is accessible through chanting and faith in Nam Myoho Renge Kyo



Hope this helps

 

[Babbabud]

Nam myoho renge kyo

 

[Cvh]

Nam myoho renge kyo

 

[Weird]

According to Words and Phrases, there are three types of hōben, or expedient means. The first is known as hōyū hōben, or “adaptations of the Law expedient means,” teachings that were preached in accordance with people’s capacities and tastes. They stress the truth of impermanence and the severing of attachment to the phenomenal world and correspond to Hinayana and early Mahayana. The second is called nōtsū hōben, or “expedient means that can lead one in,” teachings that the Buddha preached as a gateway to the true teaching. The third is called himyō hōben, or “the secret and wonderful expedient means,” which corresponds to the ultimate truth. “Secret and wonderful” refers to the fact that the Buddha concealed the truth for the first more than forty years of his preaching life, explaining it only in the Lotus Sutra. Unlike the first two expedients, the third type not only leads people to the truth but simultaneously contains the truth.

“It is as the Lotus Sutra says: ‘Only I [Shakyamuni] understand its [the Law’s] characteristics, / and the Buddhas of the ten directions do likewise’ (chapter two). ‘Stop, stop, no need to speak! / My Law is wonderful and difficult to ponder’ (ibid.). Therefore the term ‘secret’ is used to explain the hō of hōben, and the term ‘wonderful’ is used to explain the ben. This is in fact the meaning that underlies this chapter. So it is called the ‘Expedient Means’ chapter.”
On “The Words and Phrases,” volume three, says, “The third type of expedient means is characterized as secret and wonderful. Because it can be termed wonderful, it is identical [with the truth]. . . . The perfect [teaching] is regarded as identical [with the truth], but the three [teachings—the Tripitaka, the connecting, and the specific teachings] are characterized as not identical [with the truth]. Therefore it is in contrast to these non-identical teachings that the teaching [of the Lotus Sutra] is characterized as being identical [with the truth].”

The Record of the Orally Transmitted Teachings says: The priceless “jewel” mentioned in the passage of commentary from Words and Phrases is the jewel sewn into the lining of the robe, which is the same as the jewel in the king’s topknot. And the hired laborer is absolutely identical with the rich man’s son. But in the end persons who slander the Law and fail to have faith in it are followers of the provisional teachings outside the body of the truth, the teachings represented by two types of expedient means known as “adaptations of the Law” and those “that can lead one in.” For that reason, such persons cannot recognize [that the two jewels or the two persons in the above similes are] the same and no different from each other.
Now Nichiren and his followers, who recite Nam-myoho-renge-kyo, are observers of the “secret and wonderful expedient p.22means,” teachings that are within the body of the truth. Therefore, after the title of the sutra, Myoho-renge-kyo, comes the chapter entitled “Expedient Means.”

--- https://www.nichirenlibrary.org/en/ott/PART-1/2

 

[Cvh]

Nam myoho renge kyo

 

[Weird]

Point One, concerning Chapter Sixteen, The Life Span of the Thus Come One Nam-myoho-renge-kyo

The Words and Phrases of the Lotus Sutra, volume nine, says: “Thus Come One is a general designation for the Buddhas of the ten directions and the three existences, for the two Buddhas, the three Buddhas,1 the Buddha of the essential teaching, and the Buddha of the theoretical teaching. Specifically, it is a special designation for the three Buddhas of the original state. Juryō, or Life Span, refers to an overall reckoning. It indicates an overall reckoning of the benefits of the two Buddhas, the three Buddhas, and all the Buddhas of the ten directions and the three existences. Therefore the chapter is called the Juryō-hon, or [Reckoning of] the Life Span chapter.”

The Record of the Orally Transmitted Teachings says: The title of this chapter deals with an important matter that concerns Nichiren himself. This is the transmission described in the “Supernatural Powers” chapter. The Thus Come One is Shakyamuni Buddha or, more generally speaking, all the Buddhas of the ten directions and the three existences. Or, more specifically, it refers p.124to the Buddha of the original state who is eternally endowed with the three bodies.
Now it is the understanding of Nichiren and his followers that, generally speaking, the term “Thus Come One” refers to all living beings. More specifically, it refers to the disciples and lay supporters of Nichiren.
This being the case, the term “eternally endowed with the three bodies” refers to the votaries of the Lotus Sutra in the Latter Day of the Law.
The title of honor for one who is eternally endowed with the three bodies is Nam-myoho-renge-kyo. This is what the three great concerns of actuality2 of the “Life Span” chapter refer to.
Speaking in terms of the six stages of practice, the Thus Come One in this 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 obstacles of illusions, 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 illusions 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 states of being, are Buddhas.
p.125And 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.

https://www.nichirenlibrary.org/en/ott/PART-2/16

 

[Cvh]

Nam myoho renge kyo

 

[Weird]

In your letter you ask, “What is signified by the Thus Come One Many Treasures and his treasure tower, which appeared from beneath the earth?” The teaching on the treasure tower is of great importance. In the eighth volume of his Words and Phrases of the Lotus Sutra, the Great Teacher T’ien-t’ai explains the appearance of the treasure tower. He states that it has two distinct functions: to lend credence to the preceding chapters and to pave the way for the revelation to come. Thus the treasure tower appeared in order to verify the theoretical teaching and to introduce the essential teaching. To put it another way, the closed tower symbolizes the theoretical teaching, and the open tower, the essential teaching. The open tower reveals the two elements of reality and wisdom.1 This is extremely complex, however, so I will not go into further detail now.
In essence, the appearance of the treasure tower indicates that on hearing the Lotus Sutra the three groups of voice-hearers perceived for the first time the treasure tower within their own lives. Now Nichiren’s disciples and lay supporters are also doing this. In the Latter Day of the Law, no treasure tower exists other than the figures of the men and women who embrace the Lotus Sutra. It follows, therefore, that whether eminent or humble, high or low, those who chant Nam-myoho-renge-kyo are themselves the treasure tower, and, likewise, are themselves the Thus Come One Many Treasures. No treasure tower exists other than Myoho-renge-kyo. The daimoku of the Lotus Sutra is the treasure tower, and the treasure tower is Nam-myoho-renge-kyo.
At present the entire body of the Honorable Abutsu is composed of the five elements of earth, water, fire, wind, and space. These five elements are also the five characters of the daimoku. Abutsu-bō is therefore the treasure tower itself, and the treasure tower is Abutsu-bō himself. No other knowledge is purposeful. It is the treasure tower adorned with the seven kinds of treasures—hearing the correct teaching, believing it, keeping the precepts, engaging in meditation, practicing assiduously, renouncing one’s attachments, and reflecting on oneself. You may think you offered gifts to the treasure tower of the Thus Come One Many Treasures, but that is not so. You offered them to yourself. You, yourself, p.300are a Thus Come One who is originally enlightened and endowed with the three bodies. You should chant Nam-myoho-renge-kyo with this conviction. Then the place where you chant daimoku will become the dwelling place of the treasure tower. The sutra reads, “If there is any place where the Lotus Sutra is preached, then my treasure tower will come forth and appear in that spot.”2 Faith like yours is so extremely rare that I will inscribe the treasure tower especially for you. You must never transfer it to anyone but your son. You must never show it to others unless they have steadfast faith. This is the reason for my advent in this world.

--- https://www.nichirenlibrary.org/en/wnd-1/Content/31

 

[Cvh]

Nam myoho renge kyo

 

[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).

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

 

[Water-]

to the moderator who doesnt understand buddhism.

i wish you peace on your journey toward understanding

 

[Weird]

The Record of the Orally Transmitted Teachings says: Fire is the wisdom fire of the Dharma nature. Fire has two functions. One, that of illuminating, is the wisdom of the truth that functions in accordance with changing circumstances. The other, that of burning, is the principle of the truth that is unchanging. These two words, “illuminating” and “burning,” represent the essential teaching and the theoretical teaching respectively. And these two functions of fire, the ability to illuminate and burn, are both inherent in Nam-myoho-renge-kyo.
Today, when Nichiren and his followers recite the words Nam-myoho-renge-kyo, they are illuminating the darkness of birth and death, making it clear, so that the wisdom fire of nirvana may shine forth. And when one understands that the sufferings of birth and death are none other than nirvana, this is what is meant by the words “where there is illumination, darkness cannot arise.” p.11[Again, when Nichiren and his followers recite Nam-myoho-renge-kyo], they are burning the firewood of earthly desires, summoning up the wisdom fire of bodhi or enlightenment. And when one understands that earthly desires are none other than enlightenment, this is what is meant by the words “where there is burning, things [that is, desires] cannot be born.”
In the end, therefore, we see that this Ājnāta Kaundinya is showing that for us, the votaries of the Lotus Sutra, earthly desires are enlightenment, and that the sufferings of birth and death are nirvana.

--- https://www.nichirenlibrary.org/en/ott/PART-1/1

 

[weedtoker]

Nam myoho renge kyo

 

[Cvh]

Nam myoho renge kyo