Chanting Growers Group

[always2theLeft]

thank you all for your kind and inspirational words, especially easydisco. although i cant pretend to know what your going through i do have some similar problems in my life right now. 2 months ago i would of never beleived this "buddhism nonsence" could thrown my life in a complete 180 for the better. but today i can say with a big smile on my face that definately did. and this....
"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"
Is a fucking quote to live by.
nammyohorengekyo

 

[SoCal Hippy]

"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 or impure in themselves. The difference lies solely in the
good or evil of our minds."

(WND, 4)
On Attaining Buddhahood in This Lifetime
Written to Toki Jonin in 1255

 

[Babbabud]

Woooohooooo

Woooohooooo

Wow so great to see all the seeking spirits finding such awesome treasure. It really does inspire me to see you guys chanting and gaining good fortune. The encouragement we recieve from watching you guys build your own pactice of Nichiren Daishonins buddhism is beyond words. My heart is soo full of joy right now. So glad to have you guys here with us. We are all one ...your practice is our practice as my pratice is yours. When we chant for others we chant for ourselves and vice versa. Much love everyone and thanks so much for the inspiration I recieve here daily
nam myoho renge kyo !!!!! Like the roar of the lion!!

 

[SoCal Hippy]

Inspiration

Inspiration

Babba,

What a beautiful and encouraging message! Would love to spend some time with you chanting and then finishing a fat one with ya. Someday! yeah??

I am so inspired also by all of you that are choosing to tap the Law from within your lives by chanting Nam myoho renge kyo, practicing Nichiren's Buddhism and sharing the insights that you are realizing and challenges and benefits you are experiencing.

It is like the 'roar of the lion, therefore no sickness can be an obstacle' as Nichiren has said. Many more must try for themselves and find out what true happiness is all about. Those of you just stopping by, please check it out just one step further by just try chanting the words, Nam Myoho Renge Kyo; it is so simple but I guarantee that you won't regret it!

 

[PassTheDoobie]

Good vibrations

Good vibrations

and this....

and this....
"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"
Is a fucking quote to live by.
nammyohorengekyo

is a fucking kick ass quote of a quote. Always! You couldn't have expressed yourself more eloquently!

Well done! You are all inspiring me as well! Thank you!

I bow in obeisance too all of you.

 

[Delta9-THC]

Hey indigo hope alls well....
PassTheD... Thanks for the msg bro ... some times all we need is a little encouragement from others... to know which path lies before us....
I am still here and plan on being for a very long time....
We need not only to understand *ourselves* in buddhism but buddhism within *ourselves*

Nam-myoho-renge-kyo!
and peace to all!

 

[Delta9-THC]

This better understanding is only so I don't make the same mistakes twice and so that I can realise what I have to achieve... ALL THINGS ARE POSSIBLE......
Peace again!

btw Socal thanks for the words of encouragement....
Stay safe and be happy!

 

[Babbabud]

Indigo

Indigo

Hello Indigo so glad to see you stop by. Hope all is well at the Indigo household much love

SoCal I have a feeling we may just end up meeting and smoking that J together Thanks for all the great post and ecouragement SoCal so great to have you here

man this thread is kickin butt. So cool to get up each day and have post from my buddhist friends ... this rocks
what an awesome positive way to wake up
nam myoho renge kyo

 

[Guest]

thank you all for your kind and inspirational words, especially easydisco. although i cant pretend to know what your going through i do have some similar problems in my life right now. 2 months ago i would of never beleived this "buddhism nonsence" could thrown my life in a complete 180 for the better. but today i can say with a big smile on my face that definately did. and this....
"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"
Is a fucking quote to live by.
nammyohorengekyo

You know what Always, you and I plus everyone else taking part in this thread must realize every post is for you! Its for all of us, when we decide to share on the sacred thread in the infinatesimal internet, we are invigorated and constantly enlightened by the reminder of Nam Myoho Renge Kyo and its mega potent nature! I too must confess taking a 180 degree turn in life when I engaged this thread and its pure beliefs. The effects have been awesome, and the direction becomes more clear every day. Your resolve is enriched by the magnificent outpouring of positivity your opening each of your receptors to! In light of recent events I must admit, my physical nature may have been sullen and misdirected temporarily from events outside of my realm of control, but realizing that it is just a "physical Illusion" and not a true manifestation my growth within Nicheren Diaoshin Buddism to richer than any capitalist instrument known to man! You are going to attain your buddah status once again! You will free yourself from the weight and pressure of the seven devils and the lowly plane, Your spirit will now PLATEAU and REALIZE more potential! The strength comes from the battery of Chanting we have been saving for now this period in our lives! The future is now, The time to chant is now, you chant for yourself, for all of us, for the founding fathers, for sgi, for the universe! And then your repaid in spades only to pass that buck onto the next, up and comer! Its stunning to not only let Nicheren Daioshin's Buddism engage your life, but the effect is EXTRAPERSONAL in other words, affecting the masses however remotely affected by you!

I spent countless days weeks years contemplating a perfect equation for life, a science within what I thought could be proven within more science. The truth is not the science but the fact that your physical and spiritual manifestation at this point in the universal timeline is inspired beyond recognition to attain that which is stronger than the law of magnetism and more vibrant than our own sun! Its your time to shine, our time to shine, the founding fathers, sgi and the universe's time to shine.

Chant with me Nam Myoho Renge Kyo three times and pray for our day to be more fruitful than the last! Chant with me Nam Myoho Renge Kyo to release your spirit from any excess weight or anything bearing down upon any of us. Chant Nam Myoho Renge Kyo and free yourself from any limits self imposed!

I need to get to a meeting badly. We all should!

 

[PassTheDoobie]

easydisco you made me cry! (with a big fucking smile on my face)

easydisco you made me cry! (with a big fucking smile on my face)

No need for bowing in my direction, PTD...I just stopped by to say hello! :smile:

I'm sure the bowing isn't needed since all the men are brought to their knees when you walk into the room anyway... Thanks for stopping by and check this thing out. There is some wonderful "mind" in this thread. You'ld enjoy it, I think. I hope this isn't the last we see of you.

Delta, I am countining on seeing you hang tight then man. I get this feeling we have a lot in common in terms of life experience. Delusion is delusion. Your happiness will empower you to get back many times more than you lost to learn the lesson. Your happiness is a priceless gift. While it isn't always manifest, it is the most wonderful thing to know that you can manifest it no matter what your circumstance.

Babbabud and SoCal, you better fucking at least give me a chance to share that doobie with you. And by the way, Bud only rolls fat ones. And I mean FAT ones!

 

[PassTheDoobie]

A point to keep in mind and not forget

A point to keep in mind and not forget

Perfect Imperfection: ASPIRATION for Buddhahood

Having goals can lead us in a positive direction. In the process of striving for goals, we see our unknown potential unfold before us. As we make progress, however small, we feel a sense of fulfillment and excitement. "Yes, I am moving ahead!" This sense of advancement contributes to our happiness.

Buddhism stresses the value of goals. Attaining Buddhahood--becoming absolutely happy--is the ultimate goal of our Buddhist practice. Our "aspiration for Buddhahood," therefore, is the starting point of our Buddhist practice; it means to recognize our innate potential of Buddhahood and resolve to develop it while helping others do the same. A bodhisattva is someone who does just this, who is constantly working toward the goal of attaining enlightenment or bodhi.

In his Treatise on the Great Perfection of Wisdom, Nagarjuna, an Indian Buddhist scholar from the second or third century, discusses the three types of enlightenment--the enlightenment of voice-hearers, cause-awakened ones and Buddhas. The enlightenment of a Buddha is the supreme bodhi, that is, the unsurpassed Buddha wisdom. Those who strive to achieve the Buddha wisdom are called bodhisattvas.

Bodhisattvas are said to make four great vows in their Buddhist practice toward enlightenment. They are: 1) to save innumerable living beings; 2) to eradicate countless earthly desires; 3) to master immeasurable Buddhist teachings; and 4) to attain the supreme enlightenment of a Buddha. Put another way, as they begin their journey toward true happiness, bodhisattvas: 1) resolve to help others become happy; 2) resolve to overcome their own delusions and weaknesses; 3) seek the wisdom of Buddhism to the best of their ability; and 4) never to lose sight of their ultimate goal of attaining Buddhahood.

In this regard, Nichiren Daishonin states: "Bodhisattvas invariably make the four great vows, but without fulfilling their first vow, which is to save all living beings, they cannot fulfill the fourth vow, which is to attain supreme enlightenment" (Gosho Zenshu, p. 522). The Daishonin suggests that our altruistic efforts to pray and work for the happiness of others are crucial to our own happiness.

We begin our Buddhist practice resolute and diligent about our daily prayers and Buddhist study. However, as time goes by, our initial "aspiration for Buddhahood" tends to wane, especially when we experience disappointments. Also, after we overcome an obstacle, or when things are going particularly well, we tend to relax in our resolve to continue practicing Buddhism. This is like setting out to climb the highest mountain in the world and giving up climbing discouraged by the first steep ascent, or being satisfied with reaching a small ridge half way up the peak.

In this regard, the Daishonin states:

Many hear about and accept this sutra, but when great obstacles arise, just as they were told would happen, few remember it and bear it firmly in mind. To accept is easy; to continue is difficult. But Buddhahood lies in continuing faith. Those who uphold this sutra should be prepared to meet difficulties. It is certain, however, that they will "quickly attain the unsurpassed Buddha way." To "continue" means to cherish Nam-myoho-renge-kyo, the most important principle for all the Buddhas of the three existences. (The Writings of Nichiren Daishonin, p. 471)

In the course of our practice, we encounter various obstacles and hardships. Being a Buddhist does not mean to be immune to life’s ups and downs; rather, it means having a powerful tool to awaken our supreme potential of Buddhahood and overcome our obstacles. When we mistake the goal of our Buddhist practice as having no obstacles, it will be easy to get confused and discouraged by the realities of conflicts and challenges. For this reason, it is important to understand the true goal of Buddhist practice as a dynamic process of developing the state of life in which we can overcome any obstacle through courage, wisdom and compassion.

In one sense, we are constantly reaching for the summit of our Buddhist practice since the attainment of Buddhahood is not a static condition we attain once and for all. With each step forward, our Buddhahood becomes stronger, more deeply rooted in our lives. So what is most important is to "continue’ as the Daishonin says. We will always have some challenges with or without our Buddhist practice. But as we continue to practice Buddhism and build our inner strength, we develop confidence that our lives will be ultimately secure no matter what may happen; we enjoy each moment while working for the happiness of others.

To continue our Buddhist practice, however, we must constantly renew our "aspiration for Buddhahood." Our determination to continue to practice Buddhism and strengthen our Buddha nature is the source of enlightened living and true happiness. We will always have some sort of problem as long as we live. In this sense, we will remain "imperfect." But as we continue to practice Buddhism, we can constantly transcend our imperfect self, always growing in our capacity to challenge obstacles. This process of eternal progress and never-ending self-transcendence is in itself the attainment of Buddhahood; it is a state of "perfect imperfection" in which we can enjoy every moment of our lives.

September 2000
Living Buddhism
Page 6
By Shin Yatomi, SGI-USA vice Study Department chief, partly based on Yasashii Kyogaku (Easy Buddhist Study), published by the Seikyo Press in 1994.

 

[Delta9-THC]

Hey again indigo .... hope your well ... take care of yourself ..(its the only way).

Pass..... I hope we do ..... I am happy we can talk here it feels good to know someone who is also a grower and with similar thoughts about the world ... I am no longer trying to control simply be!

and I feel happy that me saying hi and reading what you write is a good thing I understand what is bringing me here and I only want to discuss this if/when I feel ready ... but until then ....
Nam-myoho-renge-kyo!

 

[always2theLeft]

Encouragement to a Sick Person
"I have heard that you are suffering from illness. Is this true? The uncertainty of this world is such that even the healthy cannot remain forever, let alone those who are ill. Thoughtful persons should therefore prepare their minds for the life to come. Yet one cannot prepare his mind for the next life by his own efforts alone. Only on the basis of the teachings of Shakyamuni Buddha, the original teacher of all living beings, will he be able to do so.

However, the Buddha's teachings are various, perhaps because people's minds also differ greatly. In any event, Shakyamuni taught for no more than fifty years. Among the teachings he expounded during the first forty years and more, we find the Kegon Sutra, which says, "The mind, the Buddha and all living beings - these three things are without distinction"; the Agon sutras, which set forth the principles of suffering, emptiness, impermanence and egolessness; the Daijuku Sutra, which asserts the interpenetration of the defiled aspect and the pure aspect; the Daibon Hannya Sutra, which teaches mutual identification and non-duality; and the Muryoju, Kammuryoju and Amida sutras, which emphasize rebirth in the Land of Perfect Bliss. All these teachings were doubtless expounded in order to save all living beings in the Former, Middle and Latter Days of the Law.

Nevertheless, for some reason of his own, the Buddha declared in the Muryogi Sutra, "[Expounding the Law in various ways,] I made use of the power of expedient means. But in these more than forty years, I have not yet revealed the truth." Like a parent who has second thoughts about the transfer deed he has written out earlier, he looked back with regret upon all the sutras he had expounded during the past forty years and more, including those which taught rebirth in the Land of Perfect Bliss, and declared [that no matter how earnestly one may practice them,] "...in the end one will never attain supreme enlightenment, even after the lapse of countless, limitless, inconceivable asogi kalpas." He reiterated this in the Hoben chapter of the Lotus Sutra, saying, "Honestly discarding the provisional teachings, I will expound only the supreme Way." By "discarding the provisional teachings," he meant that one should discard the Nembutsu and other teachings preached during the period of those forty-some years.

Having thus obviously regretted and reversed his previous teachings, he made clear his true intention, saying, "The World-Honored One has long expounded his doctrines and now must reveal the truth," and "The Tathagata long kept silence with regard to this essential truth and was in no haste to preach it." Thereupon Taho Buddha emerged from below the earth and added his testimony, declaring what Shakyamuni had said to be true, and the Buddhas of the ten directions assembled in the eight directions, extending their long, broad tongues until they reached the palace in the Brahma Heaven. All the beings of the two worlds and the eight kinds, who were gathered at the two places and three assemblies, without a single exception witnessed this.

Yet, setting aside evil persons and non-Buddhists, who do not believe in Buddhism, even among the followers of Buddhism we find those who [reject this testimony and instead] have devout faith in the provisional teachings preached before the Lotus Sutra, such as the Nembutsu. They devote themselves to reciting it ten times, a hundred times, a thousand times, ten thousand or as many as sixty thousand times each day, but do not chant Nam-myoho-renge-kyo, not even once in ten or twenty years. [In light of the above sutra passages,] are they not like a person who clings to the transfer deed already nullified by his parent and refuses to accept its revised version? They may appear to others as well as to themselves to have faith in the Buddha's teachings, but if we go by what the Buddha actually taught, they are unfilial persons.

This is why the second volume of the Lotus Sutra states, "Now this threefold world is all my domain. The living beings in it are all my children. Yet this world has many cares and troubles from which I alone can save them. But, even though I teach and instruct them, they neither believe nor accept." This passage means that to us living beings, the Tathagata Shakyamuni is our parent, teacher and sovereign. Amida, Yakushi and other Buddhas may be a sovereign to us living beings, but they are neither a parent nor a teacher. Shakyamuni is the one and only Buddha who is endowed with all three virtues and to whom we owe the most profound debt of gratitude. There are parents and parents, yet none of them can equal him. There are all manner of teachers and sovereigns, but none so admirable as he. Could those who disobey the teaching of the one who is their parent, teacher and sovereign not be abandoned by both heavenly gods and earthly deities? They are the most unfilial of all children. It is for this reason that the Buddha said, "But, even though I teach and instruct them, they neither believe nor accept." Even though they may follow the sutras preached before the Lotus Sutra and practice them for a hundred, a thousand, ten thousand or a hundred thousand kalpas, if they do not believe in the Lotus Sutra and chant Nam-myoho-renge-kyo even once, they can only be termed unfilial. They will therefore be abandoned by the sacred ones of the three existences and the ten directions and hated by the deities of both heaven and earth. This represents the first [of the five guides for propagation].

Even those people who commit the five cardinal sins, the ten evil acts, etc., or innumerable other wrongdoings may attain the Way if only their faculties are keen. Devadatta and Angulimala are representative of such people. And even those of dull faculties may attain the Way, provided they are free of misdeeds. Shuddhipanthaka is an example. Our faculties are even duller that those of Shuddhipanthaka. We can discern the colors and shapes of things no better than a sheep's eye. In the vast depths of our greed, anger and stupidity, we commit the ten evil acts every day, and although we may not commit the five cardinal sins, we perpetrate similar offenses daily.

Moreover, every single person is guilty of slander of the Law, an offense exceeding even the ten evil acts or the five cardinal sins. Although few people slander the Lotus Sutra with actual words of abuse, there is none who values it. Some appear to value the sutra, but in fact, they do not believe in it as deeply as they do in the Nembutsu or other teachings. And even those with profound faith do not reproach the enemies of the Lotus Sutra. No matter what great good deed one may perform, even if he reads and transcribes the entirety of the Lotus Sutra a thousand or ten thousand times or masters the meditation to perceive ichinen sanzen, should he but fail to denounce the enemies of the Lotus Sutra, he will be unable to attain the Way. To illustrate, it is like the case of someone in the service of the imperial court. Even though he may have served for a decade or two, if he knows someone to be an enemy of the emperor but neither reports him to the throne nor feels personal enmity toward him, all the merit of his past services will be thereby negated, and he will instead be charged with a crime. You must understand that people of this age are slanderers of the Law. This represents the second [of the five guides for propagation].

The thousand years beginning from the day after the Buddha's passing are called the Former Day of the Law, a period when those who upheld the precepts were many, and people attained the Way. The thousand years of the Former Day are followed by the Middle Day of the Law, which also lasts a thousand years. During this period, many people broke the precepts and few attained the Way. The Middle Day is followed by the ten thousand years of the Latter Day of the Law. During this period, people neither uphold the precepts nor break them; only those without precepts fill the country. Moreover, it is called a defiled age, an age rife with disorder. In an uncorrupted age, called a pure age, the wrong is discarded while the right is observed, just as crooked timber is planed according to the markings of a carpenter's line. During the Former and Middle Days of the Law, the five impurities begin to appear, and in the Latter Day, they are rampant. They rage not only like huge waves, whipped by a strong gale, battering the shore, but also like waves crashing one against another. [Among the five impurities,] the impurity of thought is such that, as the Former and Middle Days of the Law gradually pass, people transmit an insignificant heretical teaching while destroying the unfathomable True Law. It therefore follows that more people fall into the evil paths because of errors with respect to Buddhism than because of secular misdeeds.

Now the two thousand years of the Former and Middle Days of the Law have already passed, and it has been more than two hundred years since the Latter Day began. Now is the time when, because the impurity of thought prevails, more people fall into the evil paths with the intention of creating good causes than they do by committing evil. As for evil acts, even ignorant people may recognize them for what they are, and refrain from committing them. This is like extinguishing a fire with water. But people think that good deeds are all equal in their goodness; thus they adhere to lesser good and do not realize that, in so doing, they bring about major evil. Therefore, even when they see sacred structures related to Dengyo, Jikaku and others that are neglected and in disrepair, they leave them as they are for the simple reason that they are not halls dedicated to the Nembutsu. Instead, they build Nembutsu halls beside those sacred structures, confiscate the lands that have been donated to them and offer them instead to the halls they have erected. According to a passage of the Zobo Ketsugi Sutra, such deeds will bring few benefits. You should understand from the above that even if one performs a good deed, should it be an act of lesser good that destroys great good, then it will cause one to fall into the evil paths.

The present age coincides with the beginning of the Latter Day of the Law. Gone completely are those people with the capacity to attain enlightenment through either the Hinayana or provisional Mahayana sutras. There now remain only those whose capacity is suited solely to the true Mahayana sutras. A small boat cannot carry a large rock. Those who are evil or ignorant are like a large rock, while the Hinayana and provisional Mahayana sutras as well as the Nembutsu are like a small boat. If one tries to cure virulent sores with hot-spring baths, because the ailment is so serious, such mild treatment will be to no avail. For us in this defiled age of the Latter Day, embracing the Nembutsu and other teachings is like working rice paddies in winter; it does not suit the time. This represents the third [of the five guides for propagation].

One should also have a correct understanding of the country. People's minds differ according to their land. For example, a mandarin orange tree south of the Yangtze River becomes a triple-leaved orange tree if it is transplanted to the north of the Huai River. Even plants and trees, which have no mind, change with their location. How much more, then, must beings with minds differ according to the place!

A work by the Tripitaka Master Hsuan-tsang called Daito Saiiki Ki, or Record of the Western Regions, describes many countries in India. According to the nature of the country, there are countries whose inhabitants are undutiful to their parents, and others where people observe filial piety. In some countries, anger prevails, while in others, stupidity is rampant. There are countries devoted solely to Hinayana, others devoted solely to Mahayana, and still others where both Mahayana and Hinayana are pursued. There are countries wholly given over to the killing of living creatures, countries wholly given over to thieving, countries where rice abounds, and countries which produce much millet. So great is the variety of countries [in India].

Then, what teaching should our country of Japan learn if its people are to free themselves from the sufferings of birth and death? As for this question, the Lotus Sutra states, "After the passing of the Tathagata, I will cause this sutra to spread widely throughout the continent of Jambudvipa and never allow it to perish." This passage means that the Lotus is a sutra related to the people of Jambudvipa, the continent of the south. Bodhisattva Miroku said, "There is a small country in the eastern quarter whose people are related solely to the Mahayana." According to this passage from his treatise, within Jambudvipa, there is a small country in the eastern quarter where the capacity of the people is especially suited to the Mahayana sutra. Seng-chao in his commentary remarks, "This sutra is related to a small country in the northeast." This indicates that the Lotus Sutra has a connection to a country in the northeast. The Eminent Priest Annen states, "All in my country of Japan believe in the Mahayana." Eshin in his Ichijo Yoketsu says, "Throughout all Japan, all people share the same capacity to attain Buddhahood through the perfect teaching [of the Lotus Sutra]."

Thus, according to the opinions of my virtuous predecessors, such as Shakyamuni Buddha, Bodhisattva Miroku, the Tripitaka Master Shuryasoma, The Tripitaka Master Kumarajiva, the Dharma Teacher Seng-chao, the Eminent Priest Annen and the Supervisor of Monks Eshin, people in the country of Japan have a capacity suited solely to the Lotus Sutra. Those who put into practice even a phrase or a verse of this sutra are certain to attain the Way, for it is the teaching related to them. This may be likened to iron particles drawn by a magnet or dewdrops collecting on a mirror. Other good practices such as the Nembutsu are unrelated to our country. They are like a magnet that cannot attract iron or a mirror that is unable to gather dew. For this reason, Annen states in his interpretation, "If it is not the true vehicle, one is doubtless deceiving both oneself and others." This passages means that one who instructs the people of Japan in a teaching other than the Lotus Sutra is deceiving not only oneself but others, too. One therefore must always consider the country when propagating the Buddhist teachings. One should not assume that a teaching suited to one country must necessarily be suited to another as well. This constitutes the fourth [of the five guides for propagation].

Furthermore, in a country where Buddhism has already spread, one must also take into account the sequence of propagation. It is the rule in propagating Buddhism that one must always learn the characteristics of the teachings that have already spread. To illustrate, when giving medicine to a sick person, one should know what kind of medicine was administered before. Otherwise, different kinds of medicine may conflict and work against one another, killing the patient. Likewise, different teachings of Buddhism may conflict and interfere with each other, destroying the practitioner. In a country where non-Buddhist teachings have already spread, one should use Buddhism to refute them. For example, the Buddha appeared in India and defeated the Brahmans; Kashyapa Matanga and Chu-fa-lan went to China and attacked the Taoists; and Prince Jogu was born in the country of Japan and put Moriya to the sword.

The same principle applies in the realm of Buddhism itself. In a country where the Hinayana has spread, one must vanquish it by means of the Mahayana sutras, just as Bodhisattva Asanga refuted the Hinayana teachings upheld by Vasubandhu. In a country where provisional Mahayana has been propagated, one must conquer it with the true Mahayana, just as the Great Teacher T'ien-t'ai Chih-che defeated the three schools of southern China and the seven schools of northern China. As for the country of Japan, it has been more than four hundred years since the two sects of Tendai and Shingon have spread here. [During this period,] it has been determined that all four categories of Buddhists - priests, nuns, laymen and laywomen - have capacities suited to the Lotus Sutra. All people, whether good or evil, wise or ignorant, are endowed with the benefit of the fiftieth hearer. They are like the K'unlun Mountains, where no worthless stone is to be found, or the mountain island of P'eng-lai, where no harmful potion is known.

However, within the past fifty years or so, a man of flagrant slander named Honen appeared. He deceived all the people by showing them a stone that resembled a jewel and persuading them to discard the jewel they already possessed in favor of it. This is what the fifth volume of the Maka Shikan means when it refers to "treasuring tiles and pebbles and calling them bright jewels." All the people are clutching ordinary rocks in their hands, convinced that they are precious jewels. That is to say, they have discarded the Lotus Sutra to chant the name of Amida Buddha. But when I point this out, they become furious and revile the votary of the Lotus Sutra, thereby increasing all the more their karma to fall into the hell of incessant suffering. Here I have explained the fifth [of the five guides for propagation].

You, heeding my assertion, discarded the Nembutsu and embraced the Lotus Sutra. But by now you must surely have reverted to being a follower of the Nembutsu. Remember that to discard the Lotus Sutra and become a believer in the Nembutsu is to be like a rock from a mountain peak hurtling down to the valley below, or like rain in the skies falling to the ground. There is no doubt that such a person will fall into the great Avichi Hell. Those related to the sons of Daitsu Buddha had to spend the duration of sanzen-jintengo, and those who received the seed of Buddhahood in the remote past, the length of gohyaku-jintengo, [in the evil paths]. This was because they met with very evil companions and discarded the Lotus Sutra, falling back to the provisional teachings such as the Nembutsu. As the members of your family seem to be Nembutsu adherents, they certainly must be urging it upon you. That is understandable, since they themselves believe in it. You should consider them, however, as people deluded by the followers of the diabolical Honen. Arouse strong faith, and do not heed what they say. It is the way of the great devil to assume the form of a venerable monk or to take possession of one's father, mother or brother in order to obstruct one's next life. Whatever they may say, no matter how cleverly they may try to deceive you into discarding the Lotus Sutra, do not assent to it.

Stop and consider. If the passages of proof [offered to support the claim] that the Nembutsu does in truth lead to rebirth in the Pure Land were reliable, then in the past twelve years during which I have been asserting that the Nembutsu believers will fall into the hell of incessant suffering, would they consistently have failed to refute me, no matter with whom they lodged their protests? Their contention must be feeble indeed! Teachings such as those left behind by Honen and Shan-tao have been known to me, Nichiren, since I was seventeen or eighteen. And the arguments that people put forth these days are no improvement.

Consequently, since their teachings are no match for mine, they resort to sheer force of numbers in trying to fight against me. Nembutsu believers number tens of millions, and their supporters are many. I Nichiren, am alone, without a single ally. It is amazing that I should have survived until now. This year, too, on the eleventh day of the eleventh month, between the hours of the Monkey and the Cock (around 5:00 P.M.), on the highway called Matsubara in Tojo in the province of Awa. I was ambushed by hundreds of Nembutsu believers. I was alone except for about ten men accompanying me, only three or four of whom were capable of offering any resistance at all. Arrows fell on us like rain, and swords descended like lightning. One of my disciples was slain in a matter of a moment and two others were gravely wounded. I myself sustained cuts and blows, and it seemed that I was doomed. Yet, for some reason, my attackers failed to kill me; thus I have survived until now.

This has only strengthened my faith in the Lotus Sutra. The fourth volume [of the sutra] says, "Since hatred and jealousy toward this sutra bound even during the lifetime of the Buddha, how much worse will it be in the world after his passing!" The fifth volume states, "The people will resent [the Lotus Sutra] and find it extremely difficult to believe." In the country of Japan there are many who read and study the Lotus Sutra. There are also many who are beaten in punishment for attempting to seduce other men's wives, or for theft or other offenses. Yet not one person has ever suffered injury on account of the Lotus Sutra. It is clear, therefore, that those Japanese who embrace the sutra have yet to experience the truth of the above sutra passages. I, Nichiren, alone have read the sutra with my entire being. This is the meaning of the passage that says, "We do not hold our own lives dear. We value only the supreme Way." I, Nichiren, am therefore the foremost votary of the Lotus Sutra in Japan.

Should you depart from this life before I do, you should report to Bonten, Taishaku, the Four Great Heavenly Kings and Great King Emma. Declare yourself to be a disciple of the priest Nichiren, the foremost votary of the Lotus Sutra in Japan. Then they cannot possibly treat you discourteously. But if you should be of two minds, alternately chanting the Nembutsu and reciting the Lotus Sutra, and fear what other may say about you, then, even though you may identify yourself as Nichiren's disciple, they will never accept your word. [If that should happen,] do not resent me later. Yet, since the Lotus Sutra answers one's prayers for matters of this life as well, you may still survive your illness. In that case, I will by all means visit you as soon as possible and talk with you directly. Words cannot all be set down in a letter, and a letter will not adequately convey one's thoughts, so I will stop for now.

With my deep respect,
Nichiren"

The thirteenth day of the twelfth month in the first year of Bun'ei (1264)

 

[Babbabud]

nam myoho renge kyo

nam myoho renge kyo

Happy weekend to all . Hope you all spend some time chanting as its what makes us all feel sooo goood. A little bit of time sitting and chanting can do wonders for the heart . Its so simple. nam myoho renge kyo. nam myoho renge kyo. So many awesome post from so many awesome ppl. Thanks for taking part everyone this has been a great week for this thread .... soooooooo inspiring to see more ppl come and read and chant and share ... thanks to all for taking part.
nam myoho renge kyo

 

[Delta9-THC]

NAM MOYHO RENGE KYO

 

[PassTheDoobie]

Always! You've blown me away! Flawless! I am filled with gratitude. Thank you. You inspire me. Your choice of Gosho reveals much about where your heart is. It also tells me much about who you are. I truely believe that what you've done is most profound!

Dude you gotta get your Gohonzon.

 

[SoCal Hippy]

Good News Always!

Good News Always!

I was able to contact the Philadelphia Community Center of SGI and they called me back with a member who lives in your town.

She is an Asst Chapter leader there. Always, I will PM you her phone #. Let me know how this works out for ya.

Babba was right and this is the case in most areas of the US. There are SGI members everywhere and still growing thru the positive power of Nam myoho renge kyo. For anyone else who would like to hook up with a SGI member so you too can receive a Gohonzon chant together with others I would be happy to research for you and find out someone close to you. Just PM your location and I will make a few calls.

Some awesome posts indeed this last week. Chant on!

 

[PassTheDoobie]

Nonetheless a haven of enlightened minds is a nice place to be and it was about time I dropped in to say hi :smile:

Then hang and observe! We love having you drop in. Please don't be a stranger. You never know, this may be something that is different than anything else you have ever been introduced to. It is a control freak's philosophy.

The promise is that by chanting Nam-myoho-renge-kyo one is able to put themselves in rhythm with their environment, and thereby control it, or in fact have it respond to ones will (prayer). It's about developing and utilizing one's own Buddha nature rather than relying on the intervention in one's life by any sort of diety.

It IS based on the teachings of a mortal human being. However, if you get to know him, you will invariably find him to have been a quite unique and extraordinary individual. We refer to someone with these types of attributes as a Buddha, or enlightened one. I speak not of Shakyamuni (Gautama, Siddhartha) of India; but rather of Nichiren Daishonin of twelfth century Japan.

There is absolutely nothing in his teachings that would condition you in anyway, other than maybe your life condition. That will without a doubt become elevated.

Hope to see you again soon!

Thomas

 

[PassTheDoobie]

simultaneity of cause and effect
[因果倶時] (Jpn.: inga-guji)

The principle that both cause and effect exist together simultaneously in a single moment of life. It contrasts with the concept of non-simultaneity of cause and effect, or cause and effect as they appear in the phenomenal world, where there inevitably seems to be a time gap between an action and its result. From the viewpoint that all phenomena exist in a single moment of life, there can be no distinction between cause and effect; in other words, cause and effect are simultaneous.

Cause (the nine worlds) and effect (Buddhahood) simultaneously exist in one's life. In this sense, the simultaneity of cause and effect is revealed in the mutual possession of the Ten Worlds and the three thousand realms in a single moment of life. Nichiren's work The Entity of the Mystic Law discusses the simultaneity of cause and effect as an attribute of the Mystic Law. It states: "He [the Buddha] perceived that there is this wonderful single Law [myoho] that simultaneously possesses both cause and effect [renge], and he named it Myoho-renge. This single Law that is Myoho-renge encompasses within it all the phenomena comprising the Ten Worlds and the three thousand realms, and is lacking in none of them. Anyone who practices this Law will obtain both the cause and the effect of Buddhahood simultaneously" (see next post). Because the Law of Myohorenge encompasses all phenomena comprising the Ten Worlds, it simultaneously possesses both the cause, or the nine worlds characterized by delusion, and the effect, the world of Buddhahood. To "obtain both the cause and the effect of Buddhahood simultaneously" means that by practicing this Law one will obtain both the cause (or practice) for attaining Buddhahood and the effect of actualizing Buddhahood simultaneously within oneself. Specifically, Nichiren is referring here to the practice of chanting Nam-myoho-renge-kyo and its function to instantaneously tap and bring forth one's innate Buddhahood.

From source: The Soka Gakkai Dictionary of Buddhism

 

[PassTheDoobie]

THE ENTITY OF THE MYSTIC LAW (excerpt from pgs.420-422)

THE ENTITY OF THE MYSTIC LAW (excerpt from pgs.420-422)

Question: The Great Teacher T'ien-t'ai has explained that the term Myoho-renge is used in two different senses, one meaning the entity of Myoho-renge and the other being figurative in meaning. What are these two kinds of renge, or lotus?

Answer: The figurative renge, or lotus, is explained in detail in the three metaphors of the lotus blossom enfolding the seed, the lotus blossom opening to reveal the seed inside, and the lotus blossom falling and the seed ripening, so one should refer to them. The lotus that is the entity of Myoho-renge is explained in the seventh volume of The Profound Meaning of the Lotus Sutra as follows: "Renge, or lotus, is not a symbol; it is the actual name of the entity. For example, at the beginning of the kalpa of continuance, the various things in the world had no names. The sage observed the principles that govern them and on that basis made up names for them." He also writes: "Now the name renge is not intended as a symbol for anything. It is the teaching expounded in the Lotus Sutra. The teaching expounded in the Lotus Sutra is pure and undefiled and explains the subtleties of cause and effect. Therefore, it is called renge, or lotus. This name designates the true entity that the meditation based on the Lotus Sutra reveals, and is not a metaphor or figurative term."

The Great Teacher T'ien-t'ai also writes: "Question: Does the term renge in fact mean the renge, or lotus, that is the essence of the meditation based on the Lotus Sutra? Or does it in fact mean the ordinary lotus that is a species of plant?

"Answer: It in fact refers to the lotus that is the essence of the Lotus Sutra. But because the essence of the Lotus Sutra is difficult to understand, the metaphor of the lotus plant is introduced. People of sharp faculties will hear the name and immediately grasp the principle. They have no need to rely upon a metaphor but can understand the Lotus Sutra directly. But people of intermediate or inferior perception will not understand immediately. Only through the medium of a metaphor will they be able to understand. Thus the easily understood metaphor of an actual lotus plant is used to make clear the difficult-to-understand lotus that is the essence of the Lotus Sutra.

"Thus, in the Lotus Sutra the Buddha employed three cycles of preaching in accordance with the respective understanding of those of superior, intermediate, or inferior capacity. For people of superior capacity, the renge, or lotus, that is the name of the Law was taught. But, for people of intermediate or inferior capacity, the lotus was used as a metaphor or symbol. As long as one understands that the word is being used both as a name for the Law itself and as a metaphor, depending upon which of the three groups of people is being addressed, then there should be no reason to argue over it."

This passage of commentary means that the supreme principle [that is the Mystic Law] was originally without a name. When the sage was observing the principle and assigning names to all things, he perceived that there is this wonderful single Law [myoho] that simultaneously possesses both cause and effect [renge], and he named it Myoho-renge. This single Law that is Myoho-renge encompasses within it all the phenomena comprising the Ten Worlds and the three thousand realms, and is lacking in none of them. Anyone who practices this Law will obtain both the cause and the effect of Buddhahood simultaneously.

The sage practiced with this Law as his teacher and attained enlightenment, and therefore he simultaneously obtained both the mystic cause and the mystic effect of Buddhahood, becoming the Thus Come One of perfect enlightenment and fully realized virtues.

Thus the Great Teacher Dengyo writes: "A single mind, the entity of Myoho-renge, simultaneously brings to maturity both the blossom of cause and the calyx of effect. The three cycles of preaching that the Buddha employed each contain both the lotus that is the entity and the lotus that is a metaphor. The Lotus Sutra as a whole consists of both entity and metaphor. In particular we may note the seven parables, the three equalities, and the ten peerlessnesses, which each contain the lotus of the entity. And the teaching that fully sets forth this principle is called Myoho-renge-kyo [the Lotus Sutra of (19) the Wonderful Law]."

The Great Teacher Miao-lo says: "When interpreting the seven parables, one should understand the renge, or lotus, in each of them in terms of the doctrine of the provisional and true teachings. Why? Because these lotuses are no more than metaphors for the fact that the provisional teachings were set forth for the sake of the true teaching, and that the provisional teachings are opened in order to reveal the true teaching. All the seven parables are to (20) be understood in this way."

In the beginning of the kalpa of continuance, a plant existed. The sage observed its principle and gave it the name renge, or lotus. The lotus plant resembles the principle of Myoho-renge in that it simultaneously contains both cause [blossom] and effect [seed]. Hence the plant came to bear the same name as the principle. The lotus that grows in water is the lotus that is a plant, such as the pink variety or the white variety. When we speak of the figurative lotus, or the lotus that is a metaphor, it is this lotus plant we mean. This lotus plant is used to help clarify the difficult concept of Myoho-renge. That is what the Great Teacher T'ien-t'ai means when he says that, through the use of this metaphor, the difficult-to-understand Mystic Law is rendered more comprehensible.

Notes:

19. Source unknown.
20. On "The Profound Meaning."