Chanting Growers Group (2013-∞)

[PassTheDoobie]

Though people may hate me, they cannot possibly alter the fact of my enlightenment.

 

[PassTheDoobie]

“Persons who study the teachings of Buddhism must also [observe the ideal of filial piety and] understand and repay their obligations. The disciples of the Buddha must without fail understand the four debts of gratitude and know how to repay them.”

(The Opening of the Eyes - WND, Vol. 1, page 228)

 

[PassTheDoobie]

“Resolve must be put into action.”

The New Human Revolution—Volume 30, Awaiting the Time 9, translation released January 2019

 

[PassTheDoobie]

Nam-myoho-renge-kyo!

 

[Weird]

Point One, concerning Bodhisattva Universal Worthy

Words and Phrases, volume ten, says, “The word kambotsu, or ‘encouragement,’ is expressive of veneration for the Law.”

The Record of the Orally Transmitted Teachings says: In the compound kambotsu, the element kan, or “encouragement,” refers to the conversion of others, while the element botsu (or hotsu), or “initiate,” refers to one’s own practice.
In the name Fugen, or Universal Worthy, the element fu, “universal,” refers to the true aspect of all phenomena, the principle of eternal and unchanging truth as embodied in the theoretical teaching. The element gen, or “worthy” or “wise,” expresses the idea of wisdom, the wisdom of the truth that functions in accordance with changing circumstances, as embodied in the essential teaching. Hence we see that here, at the conclusion of the sutra, p.190there is expressed a veneration for the Law as it is implied in the two teachings, the theoretical and the essential.
Generally speaking, we may say that, now when Nichiren and his followers chant Nam-myoho-renge-kyo, they enjoy the care and protection of Bodhisattva Universal Worthy.

---> https://www.nichirenlibrary.org/en/ott/PART-2/28

 

[Cvh]

Nam myoho renge kyo

 

[weedtoker]

Nam Myoho Renge Kyo

 

[Weird]

The Bodies and Minds of Ordinary Beings


Background


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.
Mugwort that grows in the midst of hemp, or a snake inside a tube [will as a matter of course become straight], and those who associate with people of good character will consequently become upright in heart, deed, and word. The Lotus Sutra exerts a similar influence. The Buddha will look upon one who simply puts faith in this sutra as a good person.

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

 

[Babbabud]

Nam myoho renge kyo

 

[weedtoker]

Nam Myoho Renge Kyo

 

[Cvh]

Nam myoho renge kyo

 

[Cvh]

Nam myoho renge kyo

 

[Imma Bri]

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

 

[Babbabud]

Nam myoho renge kyo

 

[Weird]

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

 

[Babbabud]

Please some chants for my Father Don . He passed this morning .


Nam myoho renge kyo

 

[Weird]

Nam Myoho Renge Kyo Don

 

[Weird]

The Lotus Sutra, however, can cure the dead as well as the living, and therefore it has the character myō in its title [Myoho-renge-kyo].

--- https://www.nichirenlibrary.org/en/w...ent/14#para-36

Nam Myoho Renge Kyo