Chanting Growers Group

[PassTheDoobie]

My Brother indicalover! You posting has made my day! I am SO very happy that you have found the time to stop in and I hope you'll read as much as you can.

Thank you! It is really very cool that our paths are crossing here as you are one of that handful of people I spoke about just a couple of posts ago, and I thought of you when I wrote that.

Kind of spooky 'myoho' for you to drop in now, of all times! Welcome to the conversation!

Thomas

 

[PassTheDoobie]

kmarpa, this is my opinion based on my experience.

kmarpa, this is my opinion based on my experience.

No judgements, just looking for answers.

Brother kmarpa, based on the above, I will be as chilled as I can be, and this response is in no way meant to offend.

I am going to post some dictionary definitions so everyone is on the same page on what you have asked:

maha (Skt, Pali)
[摩訶] (Jpn.: maka)

Great, superior, large, numerous, or major. It is often a component of Sanskrit Buddhist terms and proper nouns, such as mahayana (great vehicle, or great teaching), mahasattva (great being, an honorific title for a bodhisattva), mahaprajna (great wisdom), mahaparinirvana (great complete nirvana), and Mahakashyapa (Great Kashyapa).

mudra
[印契] (Jpn.: ingei; Skt.: mudra)

Signs and gestures made with hands and fingers that symbolize the enlightenment and vows of Buddhas and bodhisattvas. Mudras are commonly employed in Esoteric Buddhism, which regards them as a way of achieving union with Mahavairochana Buddha.

Esoteric Buddhism
[密教] (Jpn.: mikkyo)

Also, esoteric teachings. Those Buddhist teachings that are conveyed secretly or implicitly and are held to be beyond the understanding of ordinary persons. They are defined in contrast to the exoteric teachings, or those teachings that are explicitly revealed and accessible to all. According to the True Word (Jpn Shingon) school, the esoteric teachings are those teachings that Mahavairochana Buddha preached secretly to Vajrasattva, who compiled them and sealed them in an iron tower in southern India. The school holds that they contain the enlightenment of Mahavairochana Buddha, which is said to be beyond ordinary understanding.

The line of transmission of Esoteric Buddhism is held to be from Vajrasattva to Nagarjuna, and then down through Nagabodhi, Chin-kang-chih (Skt Vajrabodhi), Pu-k'ung (Amoghavajra), Hui-kuo, and finally to Kobo, the founder of the True Word school in Japan. The school also lists eight patriarchs who upheld Esoteric Buddhism: Nagarjuna and Nagabodhi who spread it in India; Chin-kang-chih, Pu-k'ung, and Shan-wu-wei (Shubhakarasimha) who introduced and established it in China; I-hsing and Hui-kuo who propagated it in China; and Kobo who brought it to Japan. Esoteric Buddhism in India was a form of Tantrism that incorporates indigenous magical and ritualistic elements such as symbolic gestures (mudras) and spells (mantras), as well as diagrams (mandalas) and the worship of numerous deities.

Shan-wu-wei, Chin-kang-chih, and Pu-k'ung introduced Esoteric Buddhism to China. Kobo (774-835), who went to China and studied under Hui-kuo, a disciple of Pu-k'ung, brought these teachings to Japan. He systematized them as the Japanese True Word school. According to this school, the esoteric teachings are the three mysteries-the mind, mouth, and body-of Mahavairochana Buddha. Mahavairochana is believed to be omnipresent, constantly expounding the Law for his own enjoyment. Through the fusion of the common mortal's three categories of action-mind, mouth, and body-with Mahavairochana's three mysteries, people can understand the Buddha's teachings. Kobo taught that, by forming mudras with one's hands, chanting mantras with one's mouth, and concentrating one's mind on mandalas as objects of devotion, one could become identical with Mahavairochana Buddha. That is, Kobo said that the practice of the three mysteries enabled one to attain Buddhahood in one's present form. Thus his teachings are referred to as esoteric.

Shakyamuni Buddha, on the other hand, who appeared in this world as a human being, expounded his teachings in accordance with the people's capacity. The True Word school claims that, because these teachings were expounded explicitly within the reach of the people's understanding, they are to be called exoteric and are inferior to the teachings of the transcendent Mahavairochana Buddha. Esoteric teachings were also endorsed by the Tendai school. Tendai Esotericism was developed by Jikaku, the third chief priest of the Tendai school, Chisho, the fifth chief priest, and others. Unlike Kobo's True Word school, Tendai Esotericism holds that Shakyamuni and Mahavairochana are two aspects of the same Buddha. Tendai Esotericism views the three vehicles as exoteric teachings, and the one vehicle as the esoteric teaching. It classifies such sutras as the Lotus and the Flower Garland as one-vehicle, and therefore esoteric, sutras. Because they do not mention mudras and mantras, which constitute esoteric practice, however, those sutras are called esoteric teachings in theory, while the Mahavairochana and Diamond Crown sutras are called esoteric teachings in both theory and practice. Tendai Esotericism claims that, while the Lotus and Mahavairochana sutras are equal in terms of principle, the Mahavairochana Sutra is superior in terms of practice.

Tantric Buddhism
[タントラ仏教] (Jpn.: Tantora-bukkyo)

Also, Vajrayana, Mantrayana, or Esoteric Buddhism. A stream of Buddhist thought and practice that became formalized in India and flourished from the seventh to the eleventh century. Tantric Esotericism became a part of the broader Mahayana movement and represents an infusion of popular magic, mysticism, and ritual into the Indian schools of Buddhism. The Sanskrit word tantra means loom or warp of cloth, essential part, or doctrine. Tantra also refers to a class of Hindu or Buddhist scriptures on esoteric practices that developed rather late in the history of the literatures of those religions. They emphasize benefits that accrue from the recitation of mantras (magical formulas), the formation of mudras (hand gestures), the performance of rituals, the use of mandalas (ritual diagrams), and other practices. Tantric thought became a formalized stream within Mahayana Buddhism around the seventh century and spread to Central Asia, China, and Tibet. Tantric tradition is an important element of Tibetan Buddhism.

Bu-ston, a Tibetan scholar of the fourteenth century, classified Indian Buddhist tantras into four general categories: Kriya-tantra, dealing with ritual acts; Charya-tantra, which combines ritual acts with meditation; Yoga-tantra, dealing chiefly with meditation; and Anuttarayoga-tantra, or supreme yoga tantras. The fourth form, Anuttarayoga-tantra, which was not introduced to China and Japan, is the strongest in sexual symbolism, identifying prajna, or wisdom, as a female principle; upaya, or expedient means, as a male principle; and enlightenment as a union of these two. Some of its practitioners interpreted this symbolism literally and sought enlightenment in the sexual union of man and woman.

The earliest esoteric Buddhist tantras, such as the Sanskrit texts of the Mahavairochana Sutra and the Diamond Crown Sutra, were produced in India in the seventh century. In China, Esoteric Buddhism was introduced and established by the Indian monks Shan-wu-wei (Skt Shubhakarasimha, 637-735), Chin-kang-chih (Vajrabodhi, 671-741), Pu-k'ung (Amoghavajra, 705-774), and others. Its teachings were systematized to enable the attainment of Buddhahood in one's present body.

The Sanskrit Buddhist tantras were translated into Chinese and spread as esoteric sutras and teachings featuring mudras, mantras, and mandalas.

In Japan, Kobo (774-835; also known as Kukai) formulated his own systematization of these teachings, founding the True Word (Shingon) school based upon them. Esoteric Buddhism was also accepted and developed by the Tendai school in Japan.

Tibetan Buddhism
[チベット仏教] (Jpn.: Chibetto-bukkyo)

A distinctive form of Buddhism that developed in Tibet around the seventh century and later in Mongolia and other regions. It is a tradition that derives from Indian Mahayana Buddhism, especially the doctrine of non-sub-stantiality (Skt shunyata) of the Madhyamika school, and incorporates the doctrine of the Yogachara (Consciousness-Only) school as well as the esoteric rituals of Vajrayana (Tantric, or Esoteric, Buddhism). Tibetan Buddhism is also monastic, having adopted the vinaya, or monastic rules, of early Buddhism. It has traditionally involved a large number of monks and nuns. Tibetan Buddhism is sometimes (incorrectly) referred to as Lamaism, due to its system of "reincarnating" lamas. The title lama means a venerable teacher. Some lamas of certain Tibetan monasteries are believed to be successively reincarnated, each head lama being considered a reincarnation of the last in the lineage. In these traditions, sets of instructions are handed down that lead to the identification of a child believed to be the reincarnation of a previous lama. When signs point to a certain child (always a boy), he is tested, and upon passing the tests, is recognized as the reincarnated lama. He then receives monastic training and education and takes on full responsibilities as a lama at a specified age.

Buddhism evolved in Tibet in the early seventh century during the reign of King Songtsen Gampo (581-649). A series of religious kings contributed to its adoption and eventual institution as a state religion. Songtsen Gampo took as his wives a Nepalese princess and a Chinese princess, both of whom were devout Buddhists. They influenced the king to take faith in Buddhism and build the first Buddhist temples in Tibet. Songtsen Gampo also sent Thonmi Sambhota to study Buddhism in India. When he returned, he developed a Tibetan writing system based upon the Indian scripts he had studied (Tibet until that time had no set writing system). With this Tibetan script, translation of Sanskrit Buddhist texts into Tibetan began.

Later King Thisong Detsen (742-797) further established Buddhism in Tibet against strong opposition from practitioners of the native religion called Bon. He invited Shantarakshita, a noted Indian monk of the Madhyamika school, to come to Tibet to teach Buddhism. On Shan-tarakshita's advice, the king also invited the Indian Tantric master Padmasambhava. Padmasambhava is credited with "converting" the Bon deities to Buddhism (incorporating them into the Buddhist teachings) and quelling Bon opposition. Shantarakshita and Padmasambhava together established Tibet's first monastery at Samye in 779. The Nyingma, one of today's four major Tibetan Buddhist schools, claims to preserve the teachings of Padmasambhava. King Thisong Detsen also sponsored a religious debate between Kamalashila, an Indian monk, and Mo-ho-yen, a Chinese priest of the Zen (Ch'an) school, held at the Samye monastery in 794. The king decided in favor of the Indian teacher and thus officially adopted the teachings of Indian Buddhism, or more specifically, the Mahayana teachings founded on Nagarjuna's philosophy of the Madhyamika school and the bodhisattva ideal. He rejected the introspective doctrines of Zen that claimed to ensure sudden enlightenment through meditation.

King Thitsug Detsen (806-841), a grandson of King Thisong Detsen, built temples and monasteries and contributed greatly to the translation of Sanskrit Buddhist scriptures into Tibetan as well as to Buddhist art and culture. According to one account, in 841 Bon followers had him assassinated, and his brother, Langdarma, succeeded him. The new king opposed Buddhism. He destroyed temples and monasteries, oppressed Buddhist monks, and abolished Buddhism as an institution; it was not restored until two centuries later. According to another account, the death of King Langdarma led to a power struggle that resulted in the division of the nation and a collapse of the Buddhist Order. In either case, after a period of political and religious turmoil, the ruler of western Tibet invited Atisha, an Indian Buddhist teacher of the Madhyamika school, to the region in 1042 to help restore Buddhism.

Atisha propagated Buddhist teachings, reformed Tantric practices that had involved overt sexual activity, and brought about a revival of Buddhism. Atisha's teachings were inherited by his disciple Domton, who founded the Kadam school of Tibetan Buddhism. (Later this school was absorbed by the Gelug school, also known as the Yellow Hat school, which was founded in the late fourteenth century by Tsongkapa, a Buddhist reformer.) In the same century, Marpa returned to Tibet from his journey to India to study Buddhism and, with his disciple Milarepa, founded the Kagyu school. By the fourteenth century, Buddhism was well established in Tibet, and most of the available Indian scriptures had been translated into Tibetan. A number of lost Sanskrit scriptures have been preserved until today through their Tibetan translations.

Tibetan Buddhism also spread outside of Tibet, most notably in Mongolia and the Mongol Empire. In the mid-thirteenth century, Sakya Pandita, an eminent scholar of the Sakya school of Tibetan Buddhism, journeyed to Mongolia with his nephew and student, Phagpa. Deeply impressed by them, Mongol officials converted to Buddhism. Later Phagpa was appointed imperial teacher and became an adviser to Kublai Khan, the ruler of the Mongol Empire. He was also appointed the temporal ruler of Tibet. In 1578 the Mongolian ruler Altan Khan hosted the renowned Sonam Gyatso, the leader of the Gelug school of Tibetan Buddhism, and conferred upon him the honorific title "Dalai Lama." Dalai is a Mongolian word for ocean. The title was also applied to his two predecessors.

With the aid of the Mongols, the Gelug school and its lineage of Dalai Lamas became the most prominent and powerful in Tibet. The Dalai Lama came to be regarded as the country's spiritual leader and temporal ruler, and each was believed to be a successive incarnation of the bodhisattva Avalokiteshvara, Perceiver of the World's Sounds. Since the popular uprising against Chinese rule in Tibet in 1959 and the resulting exile of the fourteenth Dalai Lama, Tenzin Gyatso (b. 1935), and his followers, interest in Tibetan Buddhism has grown in the West. The Nyingma, Kagyu, Sakya, and Gelug are the four major schools of Tibetan Buddhism, the Gelug being the most prominent.


aspiration for enlightenment
[菩提心] (Skt.: bodhi-chitta; Jpn.: bodaishin; Pali.: bodhi-chitta)

Also, desire for bodhi or aspiration for the way. "Aspiration for enlightenment" is the mind or spirit to seek bodhi, or enlightenment, or to pursue the Buddha wisdom. Bodhi of the Sanskrit word bodhi-chitta means enlightenment, and chitta means thought, intention, aim, wish, longing, or mind. Bodhi-chitta is also called anuttara-samyak-sambodhi-chitta, which means the aspiration for supreme perfect enlightenment. In Mahayana Buddhism, to arouse aspiration for enlightenment is regarded as the basis and starting point of Buddhist practice. Bodhisattvas arouse the aspiration for enlightenment and pronounce the four universal vows: to save all living beings, to eradicate all earthly desires, to master all the Buddhist teachings, and to attain the supreme enlightenment.

From source: The Soka Gakkai Dictionary of Buddhism


From the get-go everyone reading this should understand that there are many schools of Buddhism. Obviously kmarpa is practicing one very different than the practice that I do. I am not personally familiar with kmarpa's school. If kmarpa's school studies the Lotus Sutra (that's CAPITAL L and CAPITAL S) as translated by Kumarajiva, there can be no doubt that the Buddha professes the Lotus Sutra to be his highest teaching, all previous sutras as preparatory to the Lotus Sutra, and the replacement of the three vehicles with the one vehicle.

I bring this up only because what the Lotus Sutra reveals is that the one vehicle is the Mystic Law of Myoho-renge-kyo and that this is the corrrect teaching (practice) for the time period of of the Latter Day of the Law, which happens to be now--the time we are all living.

Our school would take the opinion, I believe, that "chitta" (thought, intention, aim, wish, longing, or mind) IS the action of being a bodhisattva. In our school we take actions that allow others to embrace this Law for themselves, regardless of their mental capacities or even depth of understanding that they are indeed seeking enlightenment whenever they chant Nam-myoho-renge-kyo.

The Buddha nature becomes manifest through this action of chanting regardless of a persons capacity to comprehend the depth of what they are doing, and yet manifests actual benefit based on their desires and the power of the Buddha nature of their own lives that has been called forth. So our "action bodhicitta" is the process of developing our Buddha nature through the bodhisattva activity in our daily life involving faith, practice and study so that we are able "to save all living beings, to eradicate all earthly desires, to master all the Buddhist teachings, and to attain the supreme enlightenment." We accomplish this simply by chanting Nam-myoho-renge-kyo and encouraging as many others as possible to do the same.

Our only principle form of meditation are the thoughts we have when we chant. Our tangible experiences in our daily lives are influenced in a powerful and profound way that let's there be no doubt about the source of our experience as coming from this chanting. Our Buddha nature becomes activated and we remember the truths of our existence in our original state or are mercifully reminded by the functions that occur in our daily life to make us aware when we get off-track. Our school says enlightenment to the truth is remembered, not learned; we are aspiring to return to our original state. One has a Buddha nature that can be immediately manifest already; it is not something that is acquired.

I said all that because we don't have to meditate for hours a day although many people do chant hours a day. It's up to the individual. Just like smoking pot, or any other activity. You make those choices. However, if what you are seeking is something that must be transferrable to others regardless of their capacity, how could one do that if they are required to meditate for hours a day or go off on three-year retreats? Who would support the alms for the masses to go on three-year retreats? Do you pay these guys anything? Nam-myoho-renge-kyo is yours for free.

At the same time let me add that NO SGI senior leaders are supposed to get high. I am talking headquarters and up, not district or chapter leaders. If they do, it's on the sly, and it IS a big deal at a certain level of leadership of the organization. It's not just frowned on--it's a no-no. (But at those levels, you have no time to get high anyway.)

However that may have more to do with doing something illegal rather than it effecting a person's practice. My opinion is that someone makes the choice to quit getting high when their life tells them to. I think if your life is telling you to quit, then listen. My life told me to stop drinking and I did--many years ago.

The bottom line however, is that if me or SoCal or Babbabud, or BOG or anyone else that has come together here to encourage others to chant didn't get high; many people who are chanting now might not be chanting, this thread would not still be going, and your questions would not have just been responded to. Listen to your life and do what you need to do.

Everything in life happens for a reason and as you said so correctly:

"Cause and effect it works whether you believe it or not. Thats why I love it."

So do I!

Nam-myoho-renge-kyo

Thomas

 

[PassTheDoobie]

I am now officially "off" for ten days of vacation. I hope everyone will keep chanting and keep posting. See ya guys and remember my safe trip in your prayers if you don't mind. I sincerely appreciate it!

I bow in obeisance to all of you!

My most humble respect to you all!

T

 

[Babbabud]

The act of sitting down and cleaning and preparing MJ for use is part of my ritual. I use this time to slow down my thoughts and and settle myself from my day. This often leads to the butsudan and time in front of my gohonzon chanting nam myoho renge kyo!
It all seems so natural
Thanks for the great read this morning PTD !! Hope you have a great vacation and enjoy your time off with your loved ones
nam myoho renge kyo

 

[Sleepy]

a most deserved break/vacation to you, passthedoobie!

hug the baby, no KISS the baby!!

enjoy!

thanks for the advice!

 

[PassTheDoobie]

Well kmarpa, I for one wish you would stick around.

Well kmarpa, I for one wish you would stick around.

Thank you for your posts!

As we both stated from the beginning, kmarpa, no judgements, just looking for answers. Have you read much of this thread at all? It has only now occurred to me that you might have just dropped in. How much do you know about what we do?

All you have to do is say Nam-myoho-renge-kyo and review the last 135 or so pages. There's lots of good stuff in here that explains in detail why our views differ so much. Just because more schools have a differing view doesn't mean very much if somehow it is possible they are missing the truth.

Our school would obviously think that this is the case and the Buddha we revere, Nichiren Daishonin, is quite adamant about that fact. There is much doctrinal corroboration already posted here. If you are studying Buddhism, you might as well become versed in the teachings of Nichiren. I know you will find his view divergent but fascinating and very very well presented.

Your begrudging admiration would be won at a minimum. I am sure of it. We are now in the middle of the fourth of his five most important writings. Even if you just review those, a great treasure of Buddhist informataion will become available for your contemplation. Chanting Nam-myoho-renge-kyo precludes no other practice, because if it is what it says it is, your life will tell you do it.

You sounded a little ouchy there at the end, so once again I was not trying to offend you in any way and apologize if that is what happened.

Peace be with you Brother, may we all attain enlightenment in this lifetime.

Thomas (So the plane doesn't leave until tomorrow...what can I say. Ciao!)

 

[Babbabud]

Forward

Forward

"A journey of a thousand miles begins with a single step," SGI President Ikeda says in part one of his Jan. 9 speech. "The same is true of our journey in life, our journey toward happiness, our journey to kosen-rufu. It is important to take a new step today, to press ahead! If we're determined to keep moving forward, come what may, victory will be waiting for us at the end.

nam myoho renge kyo

Hope you and your family have a great time PTD.... see ya in a few days

nam myoho renge kyo

 

[SoCal Hippy]

Nice pics Babba!

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.

(WND, 345)
On Prayer
Written to Sairen-bo in September 1272

 

[Babbabud]

Buddhism

Buddhism

Buddhism aims to awaken people to the limitless potential and value of their own lives. Buddhist philosophy and practice bring about a positive transformation in the depths of life, transforming fear into courage, deluded impulses into wisdom, and egotism to compassion.

Buddhism begins with individuals deciding to take responsibility for their own individual lives, reforming first themselves and their immediate surroundings and relations, and then gradually extending their wisdom, courage and compassion into a wider sphere.

Written by President Daisaku Ikeda

 

[Babbabud]

President Ikeda's Encouragment for January 19

President Ikeda's Encouragment for January 19

Suffering and undergoing hardships for the sake of friends and for spreading the Law shows the sense of responsibility of a genuine leader and is the behavior of a bodhisattva. There is no suffering or hardship that a Bodhisattva of the Earth cannot surmount. So no matter what happens, I would like you to steadily advance one step at a time, always chanting Nam-myoho-renge-kyo with a vibrant voice.

 

[SoCal Hippy]

If the spirit of many in body but one in mind prevails among the
people, they will achieve all their goals, whereas if one in body but
different in mind, they can achieve nothing remarkable.

(WND, 618)
Many in Body, One in Mind
Written to the lay priest Takahashi on August 6, year unknown

 

[SoCal Hippy]

It is certain that, even if there were an age when the sun rises in
the west, or a time were to come when the moon emerges from the
ground, the Buddha's words would never prove false. Judging from this,
there cannot be the least doubt that your late father is now in the
presence of Shakyamuni Buddha, the lord of teachings, and that you
will receive great blessings in your present existence. How wonderful,
how splendid!

(WND, 655)
Good Fortune in This Life
Written to Nanjo Tokimitsu on January 19, 1276

 

[BushyOldGrower]

nam myoho renge kyo...

Happy New Year!!! I am back in my cave briefly so let me say this.

As I travelled with the new moon shortly after the new year I felt something. As I drove and chanted my path became quite clear. Despite bad weather and blown tires my faith was strong and the buddha was with me.

Tom, you and I shall meet again soon and together we will will chant. You may continue to teach me anything and I will always trust you my friend.

To all of you who have helped me so much here I give a blessing in return to you.

NAM MYOHO RENGE KYO FOR US ALL... FOR YOU.

35 viewers here now today and the now is the reality. I have learned much.

July 17th 2007 is the day we fire the grid. We will all do it together. Call it the Buddha Consciousness Grid. We will save the planet. More to come. Forgive my long absences as it is unavoidable for now. BOG

 

[Babbabud]

Bog my friend ....that gohonzon is just a desire away Great to see you drop in and post Hope to see you soon
nam myoho renge kyo !!

 

[Babbabud]

President Ikedas Daily Encouragement for Jan 21

President Ikedas Daily Encouragement for Jan 21

Humanity today lacks hope and vision for the future. It is for precisely this reason that the Bodhisattvas of the Earth have appeared. Without your presence, the future of humanity would be bleak and spiritual decline its destination. That is why you have been born in this age and are now playing an active role in society. This is the meaning of jiyu, or "emerging from the earth." Consequently, each of you will definitely become happy. Please be confident that you will lead lives overflowing with good fortune throughout the three existences of past, present and future.

 

[giantmanbags]

BOG is here to stay on this thread at least!!!!.....He knows where the peace really exists....and they all do eventually don't they??

 

[SoCal Hippy]

A hundred years of practice in the Land of Perfect Bliss cannot
compare to the benefit gained from one day's practice in the impure
world. Two thousand years of propagating Buddhism during the Former
and Middle Days of the Law are inferior to an hour of propagation in
the Latter Day of the Law. This is in no way because of Nichiren's
wisdom, but simply because the time makes it so. In spring the
blossoms open, in autumn the fruit appears. Summer is hot, winter is
cold. The season makes it so, does it not?

(WND, 736)
On Repaying Debts of Gratitude
Written to Joken-bo and Gijo-bo on July 21, 1276

 

[Tarbosh]

Light of Life to all.....

 

[Babbabud]

Giantmanbags thanks for stopping by Ive enjoyed your post in the other forums . SoCal buddy how you doin? Hope your staying high Wow are we fortunate to be in the latter day!!
Tarbosh as my buddy PTD has told so many ppl ....Your seeking spirit has brought you here. Come read our thread and join our conversation.... all are welcome and all questions are welcome
nam myoho renge kyo!!

 

[SoCal Hippy]

The Latter Day rocks Babba!!! I'm doin great (partly cuz of u) )

"A wisteria vine, by twining around a pine, may climb a thousand
fathoms into the air; and a crane, because it has its wings to rely
upon, can travel ten thousand ri. It is not their own strength that
allows them to do these things."

(WND, 820-21)
On Offerings for Deceased Ancestors
Written to Jibu-bo Nichii's grandmother on July 13, 1279