Chanting Growers Group

[PassTheDoobie]

Delta! Welcome aboard! I'm with you , Brother. Forget about that other mantra. The only one that has the power to change what needs to be changed is Nam-myoho-renge-kyo. You are here because of it. You have a past relationship with it. It has been waiting for you to reveal the truth of the Buddha nature that exists within you.

It is the sharp sword with which we cut through delusion.

Let us all seek to obtain the eyes of the Buddha: the compassion and wisdom of our original state. Never forget that the problems in our lives are there to demonstrate the power of the Law for others. EVERYONE PLEASE DO SHAKUBUKU (tell someone else about Nam-myoho-renge-kyo).

My personal congratulations to always2theleft for the four shakubuku he has already done in a relatively short time. Telling others about Nam-myoho-renge-kyo is the fastest way to accumulate good fortune. Try it and see! It sure works for me!

Thomas

 

[PassTheDoobie]

On Repaying Debts of Gratitude / WND pg. 690 (continued)

On Repaying Debts of Gratitude / WND pg. 690 (continued)

Shortly after the death of Fa-yün, in the latter years of the Liang dynasty and the early years of the Ch'en, there appeared a young priest known as the Dharma Teacher Chih-i. He was a disciple of the Great Teacher Nan-yüeh, but perhaps because he wished to clarify his understanding of his teacher's doctrines, he entered the storehouse where the scriptures were kept and examined the texts again and again. He singled out the Flower Garland, Nirvana, and Lotus sutras as worthy of special attention, and of these three, he lectured on the Flower Garland Sutra in particular. In addition, he compiled a book of devotional exercises (26) in honor of the Buddha Vairochana of the Flower Garland Sutra and day after day furthered his understanding of this scripture. The people of his time supposed that he did this because he considered the Flower Garland Sutra to be the foremost of all sutras. In fact, however, he did it because he had grave doubts about Fa-yün's assertion that the Flower Garland Sutra was to be ranked first, the Nirvana Sutra second, and the Lotus Sutra third, and he therefore wished to make a particularly close examination of the Flower Garland Sutra.

After he had done so, he concluded that, among all the sutras, the Lotus Sutra was to be ranked first, the Nirvana Sutra second, and the Flower Garland Sutra third. He also observed in sorrow that, although the sacred teachings of the Thus Come One had spread throughout the land of China, they had failed to bring benefit to its inhabitants but on the contrary caused people to stray into the evil paths. This, he concluded, was due to the errors of their teachers.

It was as though the leaders of the nation had told the people that east is west, or that heaven is earth, and the common people had accepted their assertions and believed accordingly. Later, if some person of humble stature should come forward and tell them that what they called west was really east, or that what they called heaven was really earth, not only would they refuse to believe him, but they would curse and attack him in order to ingratiate themselves with their leaders.

Chih-i pondered what to do about the situation. He felt that he could not remain silent, and he therefore spoke out in severe condemnation of the Dharma Teacher Fa-yün of Kuang-che-ssu temple, asserting that, because of his slanders against the correct teaching, he had fallen into hell. With that, the Buddhist teachers of the north and south rose up like angry hornets and descended on him like a flock of crows.

Some proposed that Chih-i should have his head smashed; others, that he should be driven out of the country. The ruler of the Ch'en dynasty, hearing of what was going on, summoned a number of Buddhist leaders from the north and south and had them appear in his presence along with Chih-i so that he could listen to the proceedings. There were such priests as Hui-jung, a disciple of the Dharma Teacher Fa-yün, and Fa-sui, Hui-k'uang, and Hui-heng - over a hundred men, some in the ranks of administrator of priests and supervisor of priests. They struggled to outdo one another in speaking ill of Chih-i, raising their eyebrows and glaring angrily, or clapping their hands in an impatient rhythm.

The Dharma Teacher Chih-i, though he was seated in a humble position far below the others, showed no sign of emotion and made no slip of speech. Instead, with quiet dignity he took notes on each of the charges and assertions made by the other priests and succeeded in refuting them. Then he began to attack his opponents, saying: "According to the teachings of the Dharma Teacher Fa-yün, the Flower Garland Sutra ranks first, the Nirvana Sutra second, and the Lotus Sutra third. In what sutra is the proof of this to be found? Please produce a passage that gives clear and certain proof of this!" Pressed in this way, the other priests all lowered their heads and turned pale, unable to say a word in reply.

He continued to press them, saying: "In the Immeasurable Meanings Sutra, the Buddha says, 'Then I preached the twelve divisions of the correct and (27) equal sutras, the teaching of great wisdom, and the Flower Garland teaching (28) of the ocean-imprint meditation.' Thus the Buddha himself mentions the Flower Garland Sutra by name and denies its worth, saying that, in these sutras preached before the Immeasurable Meanings Sutra, 'I have not yet revealed the truth.' If in the Immeasurable Meanings Sutra, which is inferior to the Lotus Sutra, the Flower Garland Sutra is attacked in this way, then what grounds could there be for asserting that the Flower Garland Sutra represents the highest achievement of the Buddha's preaching life? Gentlemen, if you wish to show your loyalty to your teacher, then please produce some scriptural passage that will refute and override this passage I have cited from the Immeasurable Meanings Sutra, and vindicate your teacher's doctrines!

Notes:

26. The fourth volume of The One Hundred Records of the Great Teacher T'ien-t'ai that sets forth forms of daily and nightly worship of the Buddha Vairochana and all the other Buddhas.
27. The twelve divisions of the correct and equal sutras refer to a generic term for all the Mahayana teachings. In general, these sutras refute attachment to Hinayana.
28. A kind of meditation expounded in the Flower Garland Sutra. In this meditation all phenomena of the three existences appear clearly in the mind, just as all things are clearly reflected on the surface of the ocean when the waves are quiet.

(to be continued)

 

[PassTheDoobie]

but I see now that the only way to true enlightement is through experience and I will preserve what I fell I have left and rebuild what I have lost....

I promise and guarantee that this will happen for you, if you are truely earnest, faster than you could ever, ever, imagine. Many "miracles" await you. They are manifestations of the power of your life. Unlock that which lies deep within you, and the price of admission, your suffering, will be considered a pittance and a distant memory. In fact some day, you will look back on those experiences with great joy, as part of the realization that whatever the life journey, the fact that it led to your happiness and faith in Nam-myoho-renge-kyo made it the best thing that ever happened to you!

I encourage you warmly to chant abundant Daimoku!

T

 

[Babbabud]

Gohonzon

Gohonzon

The Gohonzon is our object of devotion. Nichiren Daishonin inscribed the Gohonzon for all of us. If you are chanting and have started a practice of your own then it is very important to take the next step and recieve your Gohonzon. They are given out by the SGI and you must contact your local chapter and attend some meetings. The people at the meeting will become like the most favorite ppl you will ever remember meeting. Such a wonderful encouraging group. I am a very private person and really thought i would go to a few meetings get my gonhonzon and then I would not have to attend anymore as i am pretty much a recluse. Heh yea right ... I look forward to every wednesday night . So awesome to meet with the group and chant. Everyone is so encouraging and so great to be around. Funny how things dont always go how you plan but can turn out so much better then your own design. If you have any questions or need help finding a local chapter please feel free to message one of us. Ok well sorry bout the ramble ....must come from hanging out with the "chimney" .
much love to all of you ....
nam myoho renge kyo

 

[Delta9-THC]

thank you pass ... its still a little strange .. and not too much makes sense but I feel happier within myself already ... Its strange I felt very strongly about posting ... I am glad and quite humbled by the way you warmly welcomed me... Thankyou ...
I am starting to feel an inner feeling of silence.. Peace... for a few years I have not been able... but I am slowly trying to work through myself and gain a better understand of myself and other I hope we can help each other .....
Peace

 

[Delta9-THC]

Oh and thankyou Babba... for the kind words... : )

 

[PassTheDoobie]

On Repaying Debts of Gratitude / WND pg. 690 (continued)

On Repaying Debts of Gratitude / WND pg. 690 (continued)

"And on what passage of scripture do you base your assertion that the Nirvana Sutra is superior to the Lotus Sutra? In the fourteenth volume of the Nirvana Sutra, there is a discussion of the relative merit of the Nirvana Sutra in comparison to the sutras of the Flower Garland, Agama, Correct and Equal, and Wisdom periods, but no mention whatsoever of its merit in comparison to the Lotus Sutra.

"Earlier in the same sutra, however, in the ninth volume, the relative merits of the Nirvana and Lotus sutras are made abundantly clear. The passage states, 'When this [Nirvana] sutra was preached . . . the prediction had already been made in the Lotus Sutra that the eight thousand voice-hearers would attain Buddhahood, a prediction that was like a great harvest. Thus, the autumn harvest was over and the crop had been stored away for winter [when the Nirvana Sutra was expounded], and there was nothing left for it [but a few gleanings].'

"This passage makes clear that the other sutras were the work of spring and summer, while the Nirvana and Lotus sutras were like a ripening or fruition. But while the Lotus Sutra was like a great fruition in which the harvest is gathered in autumn and stored away for winter, the Nirvana Sutra was like the gleaning of the fallen grain that takes place at the end of autumn and the beginning of winter.

"In this passage, the Nirvana Sutra is in effect acknowledging that it is inferior to the Lotus Sutra. And the Lotus Sutra speaks about the sutras that have already been preached, are presently being preached, and are to be preached in the future. By this, the Buddha is indicating that the Lotus Sutra is not only superior to the sutras preached before it as well as those preached at the same time, but is also superior to those he will preach afterward.

"If Shakyamuni Buddha, the lord of teachings, laid it down so clearly, what room could there be for doubt? Nevertheless, because he was concerned about what might happen after his passing, he determined to have Many Treasures Buddha of the World of Treasure Purity in the east act as a witness to the truth of his words. Therefore, Many Treasures Buddha sprang forth from beneath the earth and testified to the verity of the Lotus Sutra, saying, 'The Lotus Sutra of the Wonderful Law . . . all that you have expounded is (29) the truth!' In addition, the Buddhas of the ten directions who were Shakyamuni's emanations gathered around and put forth their long broad tongues until the tips reached to the Brahma heaven, as did Shakyamuni's, in witness to the truth of the teachings.

"After that, Many Treasures Buddha returned to the World of Treasure Purity, and the various Buddhas who were emanations of Shakyamuni returned to their respective lands in the ten directions. Then, when neither Many Treasures Buddha nor the emanations were present, Shakyamuni Buddha preached the Nirvana Sutra. If he had claimed that the Nirvana Sutra is superior to the Lotus Sutra, would his disciples in fact have believed such a thing?"

This was the way Chih-i, the Great Teacher T'ien-t'ai Chih-che, chided them. He was like the brilliant light of the sun and moon striking the eyes of (30) the asuras, or the sword of the emperor (31) of Han pressing against the necks of his barons, and his opponents accordingly closed their eyes tightly and let their heads droop. In his appearance and manner, the Great Teacher T'ien-t'ai was like the lion king roaring at foxes and rabbits, or like a hawk or an eagle swooping down on doves and pheasants.

As a result, not only did the fact that the Lotus Sutra is superior to the Flower Garland and Nirvana sutras become known throughout the whole of China, but word of it also spread to the five regions of India. There the Indian treatises of both the Mahayana and Hinayana divisions of Buddhism were inferior to the Great Teacher Chih-che's doctrine, and the people there praised him, wondering if Shakyamuni Buddha, the lord of teachings, had appeared in the world once again, or whether Buddhism would now have a second beginning.

Notes:

29. Lotus Sutra, chap. 11.
30. It is said that the asura king was blinded by the light of the sun and moon when he tried to do battle with the god Shakra.
31. The emperor of Han refers to Liu Pang (247-195 BCE), the founder of the Former Han dynasty, who is said to have controlled the other lords by wielding his three-foot sword.

(to be continued)

 

[PassTheDoobie]

Delta! You are seeking to improve your situation in life. You are sharing that personal challenge for all to see. You are achieving realizations that are securing your peace of mind. You are doing all of this at the same time you have begun to chant Nam-myoho-renge-kyo.

How could it be that you would not be received and welcomed warmly? You are a Bodhisattva of the Earth! Were you not, you would not be here. I am looking forward to hearing of your many victories! Go kick some ass and take some names (of the problems and challenges you seek to be victorious in) and no matter what, chant Nam-myoho-renge-kyo as much as you can!

CONGRATULATIONS!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

T

 

[PassTheDoobie]

[PS: Great post Babbabud! Keep leading others to the Gohonzon! That's your job and you are doing it well!!!]

Congratulations!

[easy, how was your first attempt at Gongyo? Doesn't it's sound just buzz you up???]

 

[PassTheDoobie]

On Repaying Debts of Gratitude / WND pg. 690 (continued)

On Repaying Debts of Gratitude / WND pg. 690 (continued)

In time the Great Teacher T'ien-t'ai passed away, and the Ch'en and Sui dynasties came to an end and were replaced by the T'ang dynasty. The Great Teacher Chang-an also passed away, and there were few who continued to study the type of Buddhism taught by T'ien-t'ai.

Then, in the reign of Emperor T'ai-tsung, there appeared a priest named the Tripitaka Master Hsüan-tsang. He journeyed to India in the third year of the Chen-kuan era (629) and returned in the nineteenth year of the same era. During his journey, he conducted a thorough investigation of Buddhism in India and on his return introduced to China the school known as the Dharma Characteristics.

This school is to the T'ien-t'ai school as fire is to water. Hsüan-tsang brought with him works such as the Profound Secrets Sutra, The Treatise on the Stages of Yoga Practice, and The Treatise on the Consciousness-Only Doctrine that were unknown to T'ien-t'ai, and claimed that, although the Lotus Sutra is superior to the other sutras, it is inferior to the Profound Secrets Sutra. Since this was a text that T'ien-t'ai had never seen, his followers in these later times, shallow as they were in wisdom and understanding, seemed inclined to accept this allegation.

Moreover, Emperor T'ai-tsung was a worthy ruler, but he placed extraordinary faith in the teachings of Hsüan-tsang. As a result, though there were those who might have wished to speak out in protest, they were, as is too often the case, awed by the authority of the throne and held their peace. Thus, regrettable as it is to relate, the Lotus Sutra was thrust aside. Hsüan-tsang taught that the three vehicle doctrine represents the truth and the one vehicle doctrine set forth in the Lotus Sutra is an expedient means, and expounded the theory of the five natures into which all beings are inherently divided.

Though these new teachings came from India, it was as though the non-Buddhist teachings of India had invaded the land of China. The Lotus Sutra was declared to be a mere expedient teaching, and the Profound Secrets Sutra, the embodiment of the truth. Thus the testimony given by Shakyamuni, Many Treasures, and the Buddhas of the ten directions was totally ignored, and instead Hsüan-tsang and his disciple Tz'u-en were looked upon as living Buddhas.

Later, during the reign of Empress Wu, a priest called the Dharma Teacher Fa-tsang appeared who, in order to vent his anger over the attacks that had been made earlier by the Great Teacher T'ien-t'ai on the Flower Garland Sutra, founded a new school called the Flower Garland school. In doing so, he utilized a new translation of the Flower (32) Garland Sutra that had recently been completed, using it to supplement the older translation of the Flower Garland Sutra that had been the target of T'ien-t'ai's attack. This school proclaimed that the Flower Garland Sutra represents the "root teaching" of the Buddha, while the Lotus Sutra represents the "branch teachings."

To sum up, the teachers in northern and southern China ranked the Flower Garland Sutra first, the Nirvana Sutra second, and the Lotus Sutra third. The Great Teacher T'ien-t'ai ranked the Lotus first, the Nirvana second, and the Flower Garland third. And the newly founded Flower Garland school ranked the Flower Garland first, the Lotus second, and the Nirvana third.

Later, in the reign of Emperor Hsüan-tsung, the Tripitaka Master Shan-wu-wei journeyed to China from India, bringing with him the Mahavairochana and Susiddhikara sutras. In addition, the Tripitaka Master Chin-kang-chih appeared with the Diamond Crown Sutra. Moreover, Chin-kang-chih had a disciple named the Tripitaka Master Pu-k'ung.

These three men were all Indians who not only came from very distinguished families but were in character quite different from the priests of China. The doctrines that they taught appeared highly impressive in that they included mudras and mantras, something that had never been known in China since the introduction of Buddhism in the Later Han. In the presence of this new Buddhism, the emperor bowed his head and the common people pressed their palms together in reverence.

These men taught that, whatever the relative merits of the Flower Garland, Profound Secrets, Wisdom, Nirvana, and Lotus sutras might be, they were all exoteric teachings, the various preachings of the Thus Come One Shakyamuni. The Mahavairochana Sutra that they had newly introduced, on the other hand, represented the royal pronouncements of the Dharma King Mahavairochana. The other sutras were the multiple sayings of the common people; this sutra was the unique pronouncement of the Son of Heaven. Works such as the Flower Garland and Nirvana sutras could never hope to reach as high as the Mahavairochana Sutra even with the help of a ladder. Only the Lotus Sutra bears some resemblance to the Mahavairochana Sutra.

Nevertheless, the Lotus Sutra was preached by the Thus Come One Shakyamuni and thus represents merely the truth as spoken by a commoner, while the Mahavairochana Sutra represents the truth as spoken by the Son of Heaven. Hence, although the words resemble each other, the persons who spoke them are as far apart as the clouds in the sky and the mud on earth. The difference between them is like the moon that is reflected in muddy water on the one hand and in clear water on the other. Both alike are reflections of the moon, yet the nature of the water that catches the reflection is vastly different.

Such were the assertions put forth by these men, and no one attempted to examine them carefully or make clear their true nature. Instead, the other schools of Buddhism all bowed down and acknowledged themselves subservient to this new school called the True Word.

After Shan-wu-wei and Chin-kang-chih died, the Tripitaka Master Pu-k'ung made a trip to India and brought back to China a treatise entitled The Treatise on the Mind Aspiring for Enlightenment, and the True Word school grew all the more influential.

Notes:

32. The eighty-volume Flower Garland Sutra, translated by Shikshananda in the T'ang dynasty.

(to be continued)

 

[Guest]

Yes,
Now I am able to properly chant to a certain extent. Just chanting Nam Myoho Renge Kyo, but to be able to sit down and chant the gongyo really makes it more ritualistic and familiar adding with it actual prayers for sgi, for whomever you chose to chant for, for the founding fathers, for yourself and for the universe. I find myself at a loss for words, additionally after I recited the gongyo and spoke with my mentor regarding its awesome power the urge and motivation to obtain my Gohonzon and understanding how I will go to it, will be on my mind until I do get myself to meetings and acquire the material item that holds your gohonzon and also I must and will prepare a comfortable place in my home to accomodate my chanting.

I must confess today is extra difficult for me and I am very worn down. Someone I love boundlessly whom is very young healthy and beautiful in so many ways has had a genetically inherited ailment brought to her attention. Its very serious to me and when your own physical body is going against you because other family members have had a history of it and now your powerless. its difficult. I chant today with more dedication than the last in hope of our spirits overcoming the obstacles the physical world manifests.

As a team we have not only led me in the direction of chanting but yesterday another person very close to my heart had a very difficult day and in the thick of angst she began to chant to herself words she could not properly pronounce nor understand, but she later told me it helped her soothe and calm her to the point of avoiding disaster. That to me is a testament of the words we my use in our life to inflict a most awesome desired result. With this thread we have something very special thats almost like a fire spreading in every direction destroying the evil influences everpresent and letting a phoenix rise from within the ashes of the distruction of the chains bearing down upon us.

I was lucky enough to smoke some great herb last night and it ended up significantly softening the blow of the bad news, but today is another glorious day and I will chant for all of us. Believe in your heart and you will realize that chanting will free you from the shackles of your past and open up your world to an incredible light, and now once again I find myself at a loss for words.

Nam myoho Renge KYO!

 

[PassTheDoobie]

THE THREE REALMS OF EXISTENCE

THE THREE REALMS OF EXISTENCE

The relationship between each of the Ten Worlds and the environment

Most of us have heard of the Buddhist principle of “three thousand realms in a single moment of life” (Jpn ichinen sanzen). It indicates the vast complexity and inexhaustible potential that life possesses. The term three thousand is a product of multiplying four numbers: 10 (representing the ten worlds) x 10 (the ten worlds again, equaling 100 to present the mutual possession of the ten worlds) x 10 (the ten factors of life) x 3 (the three realms of existence). This article focuses on this final “3.”

The three realms of existence are: 1) The realm of the five components, 2) the realm of living beings, and 3) the realm of the environment (or land). Of these, the third, the “realm of the environment’ is perhaps the easiest to explain and understand. It refers to the place where living beings exist and carry out their activities. The natural environment, for example, is a “realm of the environment’ as is a city in which many people live. This concept is extremely important as it expands the Buddhist view of life from the individual to the dynamic relationship between the individual, society and the environment.

“Realm” here comes from the Japanese term seken, which, in Buddhism, also means “distinction” or “difference.” For our purpose, we can also think of it as “diversity.” Thus the term “three realms” can also be taken to mean “three spheres of diversity” or “three kinds of distinction.”

These differences mean differences in how life’s potential conditions, known as the Ten Worlds (see http://sgi-usa.org/buddhism/dictionary/define?tid=2494 ), express or manifest themselves. In other words, a living being who manifests the world of Hell is quite different or distinct from one who manifests the world of, say, Humanity, or Learning, even if it is the very same being. Our “angry” self is quite different from our “grateful and caring” self, or our “inquisitive” self, for example.

Nichiren Daishonin writes in “On Attaining Buddhahood in This Lifetime”: “If the minds of living beings are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure of impure in themselves. The difference lies solely in the good or evil of our minds” (The Writings of Nichiren Daishonin, p. 4). The “good or evil of our minds” here can be interpreted to mean which state of life--which of the Ten Worlds--dominates our inner lives from moment to moment. The “land” tends to express the same states of life as the “living beings’ who inhabit it. We know how the different ‘selves” mentioned above can create a completely different atmosphere around the dinner table, for example.

People who are in depths of suffering are “living beings in the states of Hell.” People overwhelmed with joy at some development in their lives are “people in the state of Heaven.” And people who dwell in a condition of absolute happiness and satisfaction are “living beings of the world of Buddhahood.” These are distinctions in the realm of living beings.

And as I suggested above, the realm of living beings represents such distinctions even within the same individual from one moment to the next.

Distinctions of the Ten Worlds within the Constituent Elements of Life

While the realm of living beings and the realm of the environment are fairly self-explanatory, the “realm of the five components” is a bit more complex. Buddhism traditionally defines living beings as being formed of five constituent elements, or “components.” There are form, perception, conception, volition and consciousness. The realm of the five components refers to the way each of the ten worlds expresses itself throughout these five components.

“Form” means the body and its five sensory organs that perceive the world. “Perception” means the reception of sensory information through those sense organs. “Conceptions” is the function of becoming aware of and forming an idea or conclusion about what we have perceived. “Volition” means the will to initiate action is in response to what we have perceived and conceived. And “consciousness” is the integrating factor of life, the discerning function that makes value-judgments, distinguishes right from wrong, etc. It is both the source of and the harmonizing force behind the other components. While “form” describes life’s physical aspect and the other four the “spiritual,” none can exist in a living being without the others.

In his work “The Three Secret Teachings” 26th High Priest Nichikan states, “What we call a living being is a temporary harmonizing of the five components.” In other words, a single human life is viewed as a merging and harmonizing of the physical and spiritual potentials of life. And the differences these components display in response to each of the Ten Worlds describes the “realm of the five components.”

Thus the realm of living beings and the realm of the five components indicate distinctions within life itself--different states manifested by life’s constituent elements and within the living being as an integrated whole. The realm of living beings can also be described as including all of human society, since Buddhism teaches that no single living being arises or exists independently of others.

But what do these distinctions have to do the ultimate goal of Buddhism which is the attainment of enlightenment, or absolute happiness?

The Principle of Human Revolution and Reformation of the Environment

From the perspective of life and its environment, the realms of the five components and of living beings represent life in its many diverse forms and modes. The realm of the environment corresponds to the external world--the environment, and the diversity and potential for change it contains. A human life at each moment encompasses both life and its environment. When there is a change in the depths of a persons’ life, that change is reflected in the whole person--in all of his or her component functions, activities and relationships--and in the surrounding environment. The principle of the three realms of existence explains the potential for transforming an individual human life. This is what human revolution means. It also predicts how that inner revolution can transform the environment.

If the environment had no relationship to the inner condition of people’s lives, then changes in the environment would be independent of and unrelated to the human condition. The doctrine of the three realms of existence thus forms an important basis for our understanding of both human resolution and “environmental revolution,” and of how the two are related. It tells us that when there is a distortion in the inner lives of individuals, this will invite a negative change in the environment. When the inner lives of human beings and their interrelationships are harmonious and enriched, their environment will flourish and be at peace.

The three realms of existence gives us hope in that it explains that life possesses tremendous flexibility and potential for change. When we change our inner condition, everything changes. It also explains why no two people are alike. With regard to the five components, for example, no two people possess the same form, nor will they perceive, conceive or act on the same stimulus in the same way. Even if they are both “people of the world of Learning,” for example, their five components will function differently, uniquely.

This concept also reminds us, then, that human life is infinitely diverse, yet that everyone, no matter how different from ourselves, has the potential for the most noble state of Buddhahood and is therefore a precious being.

January 2000
Living Buddhism
By Jeff Kriger, Managing Editor

 

[always2theLeft]

Okay, i got this gongyo on CD now (ty babbabud), but i gota say....
How the hell can you recite this! ive listened to it several times now and even if i were to memorize it, i dont understand what ide be saying. i recognize some of it (nammyohorengekyo) but thats about it.

nammyohorengekyo

 

[always2theLeft]

and unfortunely the nearest SGI chapter is in phili, far from where live and i dont own a motor vehicle. kinda screwed here

 

[SoCal Hippy]

Some great posts Always, Delta, Babba, PTD and EasyD.... (Loss for words? when you write things very poetically and insightful which I always do enjoy)

Always, the chapter unit in the SGI is not the lowest; there are many districts and groups in a chapter so you might find there are SGI members closer than you think almost in all cases meeting in someone's home. If you feel comfortable call the Philly # and ask to find out if anyone knows of mtg's or members near you. Let my know by PM if you would prefer me making the call and I would be happy to do it for you; just let me know where you live in PA.

And don't get bummed out on Gongyo, everyone has trouble at 1st and its usually best learned at a very slow speed which on the cd I don't think it is. Just remember its the cause of you trying more than you saying it correctly. Cause and Effect to the max!

Let the power of Nam myoho renge kyo be shown in all who seek the path to true happiness.

 

[Babbabud]

Alwaystotheleft dont be discouraged... there is prolly ppl right down the street from you that practice. I also thought that I would have to travel a few hours .... but come to fine out there was a very small group just starting up in the very small town just six miles from me. Our group has grown fast in a very short time ... Tell you what if you want to shoot me a pm with an addy i can send you a little pamphlet type book that we use for gonyo with it all written down for you . I recite gonyo at a much slower speed then you heard on the recording as does my whole local group as most of us are pretty new to it. I just sent a gonyo book to easydicso the other day and I would be more then glad to send one right off to you There are also books available on the SGI site if you are interested in some other literature on Nichiren Daishonins buddhism.
nam myoho renge kyo
Just say the word Always it would really be my pleasure to send you a Gonyo book
nam myoho renge kyo

 

[PassTheDoobie]

Hey always! You already know it!!!!!! Listen to the CD as much as you can.

Also, SoCal posted this a while back and I was pleased to find it was a friend from twenty-five years ago. In the photo gallery you will see a pic of the man I knew to be a Buddha and was an inspiration and guide to my practice. His name was Ted Osaki.

In fact, if I'm not mistaken, I am in one of those pics. I know I was there at that gathering around the campfire. SoCal, if you should see BH, please tell him hello from an old friend from Chicago. The site is devoted to a technique for learning the correct pronounciation of Gongyo as though you were Japanese.

SoCal and I were fortunate that we learned Gongyo a few decades ago, when many, if not most, of our fellow practitioners were Japanese. Gongyo has been a challenge for many, but my old friend seems to have followed through on a mission to make it's correct pronounciation much easier for English speaking people. Check it out:

http://www.americangongyo.org/

But no matter what, always, never give up! You can do it dude! And if I were you, I would take SoCal and Babba up on their generous and gracious offers to provide you help in your quest.

easydisco--YOU'RE THE MAN!!!!! Don't stumble dude. The Devil of the Sixth Heaven is already attacking you. Congratulations! Every day. Every day. Every day.

Forward!

 

[PassTheDoobie]

On Repaying Debts of Gratitude / WND pg. 690 (continued)

On Repaying Debts of Gratitude / WND pg. 690 (continued)

In the T'ien-t'ai school, however, there appeared a priest known as the Great Teacher Miao-lo. Though he lived more than two hundred years after the time of the Great Teacher T'ien-t'ai, because he was extremely wise and had a clear understanding of the teachings of T'ien-t'ai, he perceived that the meaning of T'ien-t'ai's commentaries was that the Lotus Sutra is superior to the Profound Secrets Sutra and the Dharma Characteristics school, which were both introduced to China after T'ien-t'ai's time, and to the Flower Garland school and the True Word school with its Mahavairochana Sutra, both of which were first established in China.

Up until then, either because T'ien-t'ai's followers lacked the wisdom to see what was wrong, or because they feared others or were in awe of the ruler's power, no one had spoken out. It was clear that a correct understanding of the teachings of T'ien-t'ai was about to be lost, and that the erroneous doctrines that were rife surpassed even those that had prevailed in northern and southern China in the period before the Ch'en and Sui dynasties. Therefore, Miao-lo wrote commentaries on T'ien-t'ai's works in thirty volumes, the writings known as The Annotations on "Great Concentration and Insight," The Annotations on "The Profound Meaning of the Lotus Sutra," and The Annotations on "The Words and Phrases of the Lotus Sutra." Not only did these thirty volumes of commentary serve to eliminate passages of repetition in T'ien-t'ai's works and to elucidate points that were unclear, but at the same time, in one stroke, they refuted the Dharma Characteristics, Flower Garland, and True Word schools, which had escaped T'ien-t'ai's censures because they did not exist in China during his lifetime.

Turning now to Japan, we find that, in the reign of the thirtieth sovereign Emperor Kimmei, on the thirteenth day of the tenth month in the thir-teenth year of his reign (552), cyclical sign mizunoe-saru, a copy of the Buddhist scriptures and a statue of Shakyamuni Buddha were brought to Japan from the Korean kingdom of Paekche. And in the reign of Emperor Yomei, Prince Shotoku began the study of Buddhism. He dispatched a court official named Wake no Imoko to go to China and bring back the copy of the Lotus Sutra in one volume that had belonged (33) to him in a previous life, and expressed his determination to honor and protect the sutra.

Later, by the reign of the thirty-seventh sovereign Emperor Kotoku, the Three Treatises, Flower Garland, Dharma Characteristics, Dharma Analysis Treasury, and Establishment of Truth schools were introduced to Japan, and in the time of the forty-fifth sovereign Emperor Shomu, the Precepts school was introduced, thus making a total of six schools. But during the time from Emperor Kotoku to the reign of the fiftieth sovereign Emperor Kammu, a period of over 120 years under fourteen reigns, the T'ien-t'ai and True Word schools had not yet been introduced.

During the reign of Emperor Kammu, there was a young priest named Saicho who was a disciple of the Administrator of Priests Gyohyo of Yamashina-dera temple. He made a thorough study of Dharma Characteristics and the others of the six schools mentioned above, but he felt that he had yet to reach a true understanding of Buddhism. Then he came upon a commentary that the Dharma Teacher Fa-tsang of the Flower Garland school had written on The Awakening of Faith in the Mahayana, and in it were quotations from the works of the Great Teacher T'ien-t'ai.

These works of T'ien-t'ai seemed to be worthy of special attention, but Saicho did not even know whether they had yet been brought to Japan or not. When he questioned someone about this, the person replied that there had been a priest named the Reverend Chien-chen, [known as Ganjin in Japan], of a temple called Lung-hsing-ssu in Yang-chou in China who had studied the T'ien-t'ai teachings and had been a disciple of the Discipline Master Tao-hsien. Toward the end of the T'ien-pao era (742-756), he journeyed to Japan, where he worked to spread a knowledge of the Hinayana rules of monastic discipline. He had brought with him copies of the works of T'ien-t'ai, but had not attempted to disseminate them. All this took place, Saicho was told, during the time of the forty-fifth sovereign Emperor Shomu.

When Saicho asked if he could see these writings, they were brought out and shown to him. On his first perusal of them, he felt as though he had been awakened from all the delusions of birth and death. And when he began to consider the basic doctrines of the six schools of earlier Buddhism in the light of what he found in these writings, it became apparent that each of the schools was guilty of doctrinal error.

Immediately he vowed to do something about the situation, saying, "Because the people of Japan are all patrons of those who are slandering the correct teaching, the nation will surely fall into chaos." He thereupon expressed his criticisms of the six schools, but when he did so, the great scholars of the six schools and the seven major temples of Nara rose up in anger and flocked to the capital, until the nation was in an uproar.

These men of the six schools and seven major temples were filled with the most intense animosity toward Saicho. But as it happened, on the nineteenth day of the first month in the twenty-first year of the Enryaku era (802), Emperor Kammu paid a visit to the temple called Takao-dera, and he summoned fourteen eminent priests -namely, Zengi, Shoyu, Hoki, Chonin, Kengyoku, Ampuku, Gonso, Shuen, Jiko, Gen'yo, Saiko, Dosho, Kosho, and Kambin - to come to the temple and debate with Saicho.

These various men of the Flower Garland, Three Treatises, Dharma Characteristics, and other schools expounded the teachings of the founders of their respective schools just as they had learned them. But the Honorable Saicho took notes on each point put forward by the men of the six schools and criticized it in the light of the Lotus Sutra, the works of T'ien-t'ai, or other sutras and treatises. His opponents were unable to say a word in reply, their mouths as incapable of speech as if they were noses.

The emperor was astounded and questioned Saicho in detail on various points. Thereafter he handed down an edict criticizing the fourteen men who had opposed Saicho.

They in turn submitted a memorial acknowledging their defeat and apologizing, in which they said, "We, students of the seven major temples and six schools, . . . have for the first time understood the ultimate truth."

They also said, "In the two hundred or more years since Prince Shotoku spread the Buddhist teachings in this country, a great many sutras and treatises have been lectured upon, and their principles have been widely argued, but until now, many doubts still remained to be settled. Moreover, the lofty and perfect doctrine of the Lotus Sutra had not yet been properly explained and made known."

They also said, "Now at last the dispute that has continued so long between the Three Treatises and Dharma Characteristics schools has been resolved as dramatically as though ice had melted. The truth has been made abundantly clear, as though clouds and mist had parted to reveal the light of the sun, moon, and stars."

The Reverend Saicho, in his appraisal of the teachings of his fourteen opponents, wrote as follows: "You each lecture upon the single scripture [of your own school], and though you sound the drums of the teachings within the deep valleys, both lecturers and hearers continue to go astray on the paths of the three vehicles. Though you fly the banners of doctrine from lofty peaks, and both teachers and disciples have broken free from the bonds of the threefold world, you still persist on the road of the enlightenment that takes countless kalpas to achieve, and confuse the three kinds of carts with the great white ox cart outside the (34) gate. How could you possibly attain the first stage of security and reach perfect enlightenment in this world that is like a house on fire?"

The two court officials [Wake no] (35) Hiroyo and Matsuna [the brothers who were present at the debate] commented as follows: "Through Nan-yüeh, the wonderful Law of Eagle Peak was made known, and through T'ien-t'ai, the wonderful enlightenment of (36) Mount Ta-su was opened up. But one regrets that the single vehicle of the Lotus is impeded by provisional teachings, and one grieves that the unification of the three truths has yet to be made manifest."

The fourteen priests commented as follows: "Zengi and the others of our group have met with great good fortune because of karmic bonds and have been privileged to hear these extraordinary words. Were it not for some profound karmic tie, how could we have been born in this sacred age?"

Notes:

3. This story appears in The Genko Era Biographies of Eminent Priests, written in Japan by the Zen priest Kokan Shiren (1278-1346). Tradition also has it that, in a previous life, Shotoku was Nan-yüeh, T'ien-t'ai's master.
34. Reference is to the parable of the three carts and the burning house in chapter 3 of the Lotus Sutra.
35. Hiroyo and Matsuna were sons of Wake no Kiyomaro, a court official. In 802, in response to an imperial command, they assembled fourteen learned priests from the seven major temples of Nara at Mount Takao to debate with Dengyo. Later, they supported Dengyo in establishing the Ten-dai school.
36. The place where T'ien-t'ai studied under Nan-yüeh and is said to have awakened to the truth of the Lotus Sutra.

(to be continued)

 

[Guest]

Nam Myoho Renge Kyo! a singular prayer with a universal all encompassing message. Thanks to good friends/family we are shuffling through these resent events and forging ahead. Always I am glad your seeking spirit is guiding you in the right direction, consider me a brother on the same in the same earthly timeframe/timeline as yourself. From one student to another, I realize pushing myself to attain an sgi meeting is a lofty goal until you accomplish it, but once you do reach that plateau the river shall most certainly increase its flow and continue to bring upon the blessings we call forth chanting, studying and teaching all we can in the interim.

This thread is very special and for you to be posting here is even more special, I am alluding to your seeking spirit, as I have also been told it is my seeking spirit that brought me here as well! Embrace it and watch how life adjusts into better reception with the Nam Myoho Renge Kyo.

Big thanks to babbabud for the gongyo, thanks to ptd for the continuous posts hitting home and helping each and everyday, and socal your wisdom, earnest spirit andposts really brighten my path. Taking part in chanting and spending a few moments everyday with each of you brightens my path, I have been having a rough last 48 hours but I feel confident if I keep climbing this mountain, my wishes will continue to come true!

Nam Myoho Renge Kyo

 

[PassTheDoobie]

Let us, the SGI, forever "exert ourselves bravely and vigorously"!* When we continue to challenge ourselves this way, it is most certain that each and every one of us will be protected by thousands and ten thousands of Buddhas, bodhisattvas and Buddhist gods!

*"Yumyo shojin (He has exerted himself bravely and vigorously)" - "Expedient Means" chapter of the Lotus Sutra "Buddhist practice has to be carried out with determination and courage. When we bravely challenge ourselves with the spirit to accomplish 'more today than yesterday' and 'more tomorrow than today,' we are truly practicing. Without such a brave and vigorous spirit, we cannot break the iron shackles of destiny, nor can we defeat obstacles and devils. Our daily practice of gongyo is a drama of challenging and creating something new in our lives. When we bravely stand up with faith, the darkness of despair and anxiety vanishes from our hearts, and in pours the light of hope and growth. This spirit to courageously stand up is the spirit of faith.

From the standpoint of the Daishonin's Buddhism, 'exert' means to chant daimoku diligently for the happiness of oneself and others. We can exert ourselves in this fashion only if we possess a brave and vigorous spirit. High Priest Nichikan, citing Miao-lo's interpretation of the term exert as meaning "pure" and "continuous," teaches the proper attitude to have in chanting daimoku. He explains that "pure" means unalloyed, and that "continuous" means to practice continuously and unceasingly. In other words, the important thing is that we chant daimoku each day with sincerity and consistency."

"Let us remember that the SGI has greatly developed precisely because we have bravely and vigorously exerted ourselves in faith - that is, with true earnestness."

"Therefore, all Buddhas, bodhisattvas and Buddhist gods in the three existence's and the ten directions are sure to protect the courageous men and women who propagate the Mystic Law."

(Lectures on the "Experidian Means" and "Life Span Chapters of the Lotus Sutra by Daisaku Ikeda, Volume 1, page 58-63)