HAPPY LUNAR NEW YEAR EVERYONE!
Nam-myoho-renge-kyo!
Nam-myoho-renge-kyo!
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Chanting Growers Group (2013-∞)
- Thread starter PassTheDoobie
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“This is similar to a tarnished mirror that will shine like a jewel when polished. A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality.”
(On Attaining Buddhahoodin This Lifetime - WND, Vol. 1, page 4)
(On Attaining Buddhahoodin This Lifetime - WND, Vol. 1, page 4)
“In his writings, Nichiren Daishonin repeatedly stresses the importance of Buddhist practitioners understanding and repaying the four debts of gratitude.* In 'The Opening of the Eyes,' he states:
“'Persons who study the teachings of Buddhism must also [observe the ideal of filial piety and] understand and repay their obligations [or debts of gratitude]. The disciples of the Buddha must without fail understand the full debts of gratitude and know how to repay them.’ (WND –1, 228)
“Founding Soka Gakkai President Tsunesaburo Makiguchi circled the words ‘understand and repay their obligations [or debts of gratitude]’ in his personal copy of the Daishonin's writings, indicating the importance he placed on them.
“People today may feel that the words ‘obligation’ or 'debt of gratitude' sound old-fashioned and imply something one-sided that is imposed from above, such as a duty demanded by a superior or a parent.
“But in Buddhism, and in the Daishonin’s teachings in particular, repaying one’s ‘debts of gratitude’ is a universal virtue, rooted in the Buddhist view of life that all things are ultimately interdependent.“
The Buddhism of the Sun - Illuminating the World, [36] To My Dear Friends of the Youth Division - Part 4 [of 5], Humanism - Action Based on Gratitude is the Essence of Nichiren Buddhism, The Spirit of Gratitude, April 2018 Daibyaku-renge, translation released January 2019
*In ”The Four virtues and the Four Debts of Gratitude,’ the Daishonin states: “The four debts of gratitude of Buddhism are (1) the debt of gratitude to be paid to one’s father and mother; (2) the debt of gratitude to be paid to the ruler of the nation; (3) the debt of gratitude to be paid to all living beings; and (4) the debt of gratitude to be paid to the three treasures (the Buddha, the Law and the Order) “(WND – 2, 636-37).
“'Persons who study the teachings of Buddhism must also [observe the ideal of filial piety and] understand and repay their obligations [or debts of gratitude]. The disciples of the Buddha must without fail understand the full debts of gratitude and know how to repay them.’ (WND –1, 228)
“Founding Soka Gakkai President Tsunesaburo Makiguchi circled the words ‘understand and repay their obligations [or debts of gratitude]’ in his personal copy of the Daishonin's writings, indicating the importance he placed on them.
“People today may feel that the words ‘obligation’ or 'debt of gratitude' sound old-fashioned and imply something one-sided that is imposed from above, such as a duty demanded by a superior or a parent.
“But in Buddhism, and in the Daishonin’s teachings in particular, repaying one’s ‘debts of gratitude’ is a universal virtue, rooted in the Buddhist view of life that all things are ultimately interdependent.“
The Buddhism of the Sun - Illuminating the World, [36] To My Dear Friends of the Youth Division - Part 4 [of 5], Humanism - Action Based on Gratitude is the Essence of Nichiren Buddhism, The Spirit of Gratitude, April 2018 Daibyaku-renge, translation released January 2019
*In ”The Four virtues and the Four Debts of Gratitude,’ the Daishonin states: “The four debts of gratitude of Buddhism are (1) the debt of gratitude to be paid to one’s father and mother; (2) the debt of gratitude to be paid to the ruler of the nation; (3) the debt of gratitude to be paid to all living beings; and (4) the debt of gratitude to be paid to the three treasures (the Buddha, the Law and the Order) “(WND – 2, 636-37).
Bowing in humble obeisance, I express my limitless and deeply felt gratitude to everyone here! Thank you ICMag for supporting my incredible journey! Anyone that wants to see 150 plus hours of YouTube on the Daishonin's teachings, please PM me and I will send you a link!
Or I may send it to you without you asking!
Thomas
Or I may send it to you without you asking!
Thomas
Mugi Wasshin Baby!
Nam-myoho-renge-kyo!
Nam-myoho-renge-kyo!
Maintain your faith and attain Buddhahood in this lifetime. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.
Concerning Chapter Sixteen, The Life Span of the Thus Come One Nam-myoho-renge-kyo
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, 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 to 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 actuality 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.
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.
Point Two, regarding the words “You must listen carefully and hear of the Thus Come One’s secret and his transcendental powers.”
The Record of the Orally Transmitted Teachings says: This passage supports the concept of one who is eternally endowed with the three bodies. Various interpretations on these words have been transmitted.
As for the transcendental powers, the actions that are carried out instant by instant, motion by motion, by us living beings are regarded as transcendental powers. Thus the voices of the wardens of hell punishing the offenders are all to be termed transcendental powers. The countless things in the three thousand realms that undergo the process of birth, abiding, change, and extinction, are all in themselves embodiments of transcendental powers.
But in the view of Nichiren and his followers, the realization and understanding of the concept of attainment of Buddhahood in one’s present form is what is meant by “the Thus Come One’s secret and his transcendental powers.” For outside of the attainment of Buddhahood, there is no “secret” and no “transcendental powers.”
The eternally endowed three bodies mentioned here are gained through a single word. And that single word is “faith” or “to believe.” Therefore the sutra says, “We will believe and accept the Buddha’s words” (chapter sixteen). You should stop and consider the meaning of these two words “believe” and “accept.”
The Record of the Orally Transmitted Teachings, pages 123-125
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, 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 to 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 actuality 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.
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.
Point Two, regarding the words “You must listen carefully and hear of the Thus Come One’s secret and his transcendental powers.”
The Record of the Orally Transmitted Teachings says: This passage supports the concept of one who is eternally endowed with the three bodies. Various interpretations on these words have been transmitted.
As for the transcendental powers, the actions that are carried out instant by instant, motion by motion, by us living beings are regarded as transcendental powers. Thus the voices of the wardens of hell punishing the offenders are all to be termed transcendental powers. The countless things in the three thousand realms that undergo the process of birth, abiding, change, and extinction, are all in themselves embodiments of transcendental powers.
But in the view of Nichiren and his followers, the realization and understanding of the concept of attainment of Buddhahood in one’s present form is what is meant by “the Thus Come One’s secret and his transcendental powers.” For outside of the attainment of Buddhahood, there is no “secret” and no “transcendental powers.”
The eternally endowed three bodies mentioned here are gained through a single word. And that single word is “faith” or “to believe.” Therefore the sutra says, “We will believe and accept the Buddha’s words” (chapter sixteen). You should stop and consider the meaning of these two words “believe” and “accept.”
The Record of the Orally Transmitted Teachings, pages 123-125
Nam-myoho-renge-kyo!
There is a difference between
what is meant by “successor”
and that of “follower.”
A genuine successor of Soka is not someone
who merely follows existing paths
but instead is someone who opens up
new ways across untracked land.
If we are indeed youthful,
let’s be trailblazers of our lofty movement
for kosen-rufu!
Daisaku Ikeda
what is meant by “successor”
and that of “follower.”
A genuine successor of Soka is not someone
who merely follows existing paths
but instead is someone who opens up
new ways across untracked land.
If we are indeed youthful,
let’s be trailblazers of our lofty movement
for kosen-rufu!
Daisaku Ikeda
"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."
(The Essential Passage in Each of the Twenty-eight Chapters of the Lotus Sutra, Emerging from the Earth chapter - OTT, page 214)
(The Essential Passage in Each of the Twenty-eight Chapters of the Lotus Sutra, Emerging from the Earth chapter - OTT, page 214)
“Understanding and repaying one's debts of gratitude means realising that we are who we are because of everyone in our lives, and striving for the happiness of those around us out of a sense of gratitude. This is what enables us to treasure the person in front of us. When we do so, we are able to free ourselves from the pain of loneliness and forge heart-to-heart connections with other people. We can expand our life state and enrich our own humanity as well as that of others.”
The Buddhism of the Sun - Illuminating the World, [36] To My Dear Friends of the Youth Division - Part 4 [of 5], Humanism - Action Based on Gratitude is the Essence of Nichiren Buddhism, The Principle of Action for Restoring Humanity, April 2018 Daibyaku-renge, translation released January 2019
The Buddhism of the Sun - Illuminating the World, [36] To My Dear Friends of the Youth Division - Part 4 [of 5], Humanism - Action Based on Gratitude is the Essence of Nichiren Buddhism, The Principle of Action for Restoring Humanity, April 2018 Daibyaku-renge, translation released January 2019
All human beings posses
unlimited power and potential.
When you feel as if you have
reached your wits end,
that there is nothing more you can do
this is only the result of a weak spirit.
With strong powerful chanting,
let's break through whatever
those walls or barriers might be!
Daisaku Ikeda
unlimited power and potential.
When you feel as if you have
reached your wits end,
that there is nothing more you can do
this is only the result of a weak spirit.
With strong powerful chanting,
let's break through whatever
those walls or barriers might be!
Daisaku Ikeda
"Never seek this Gohonzon outside yourself. The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-myoho-renge-kyo.”
(The Real Aspect of the Gohonzon - WND, Vol. 1, page 832)
(The Real Aspect of the Gohonzon - WND, Vol. 1, page 832)
"Soka Gakkai members lives are characterised by such efforts to repay our debts of gratitude and to act with an open spirit that creates good relations among people. The Buddhist teaching of repaying debts of gratitude is a principle of action for restoring humanity to a society where many feel alienated and alone.”
The Buddhism of the Sun - Illuminating the World, [36] To My Dear Friends of the Youth Division - Part 4 [of 5], Humanism - Action Based on Gratitude is the Essence of Nichiren Buddhism, The Principle of Action for Restoring Humanity, April 2018 Daibyaku-renge, translation released January 2019
The Buddhism of the Sun - Illuminating the World, [36] To My Dear Friends of the Youth Division - Part 4 [of 5], Humanism - Action Based on Gratitude is the Essence of Nichiren Buddhism, The Principle of Action for Restoring Humanity, April 2018 Daibyaku-renge, translation released January 2019
"The seeds of Buddhahood sprout as a result of conditions."
(The Properties of Rice - WND, Vol. 1, page 1117)
(The Properties of Rice - WND, Vol. 1, page 1117)
As Gypsy Nirvana has been saying for all the years I have known him:
'It can all start from a seed'
Nam-myoho-renge-kyo!
'It can all start from a seed'
Nam-myoho-renge-kyo!
