Chanting Growers Group

[Delta9-THC]

origionally posted by easydisco:
" Is the reason I toke to make the illusion that all the revelations we have during after and before toking can or may be dismissable? I have imagined some far out things in my day and I sometimes have premonitions and day dreams reflecting future events. Yes its personal and may not make sense to you, but I am coming from years of no answers or more confusion and just articulating those emotions and thoughts immediately manifests my positive desire for progress, even prior to me posting these thoughts. Do you realize we are more than we seem to assume we are?"

I totally agree Disco
dont worry /// you know what works for you .... people have different beliefs...

like one toke believes that when he is high he cannot cope with normal thought ......
and that somehow all thoughts whilst stoned cannot be used or adapted to life itself.... either this has been years of experience or just brainwashing from others then eventually himself ... I dont know .... if it's the second option then that is just the type of person he is and his thought are too far removed from reality to be coherent when he comes down ... back to real life .. the doing .... whatever you call it ....


but I can say I dont hold his belief

.... cannabis , when mis-used like anything will become a major factor within that ... but I personally believe it helps me relax ... feel good ... and think clearer sometimes ... although i'm not saying that it always does the jobs I need to do myself....

For me it works and will help me define what and why I beleive what i do /// also how to deal with it....
Peace

 

[PassTheDoobie]

"Because embracing this object of devotion called the Gohonzon is the only precept in Nichiren's teaching, the place where it is enshrined corresponds to the place where one vows to observe the Buddhist precepts-the ordination platform, or sanctuary, of the essential teaching. The term precept in Buddhism implies preventing error and putting an end to evil. The daimoku of the essential teaching indicates the invocation or chanting of Nam-myoho-renge-kyo with faith in the object of devotion; it includes chanting the daimoku for oneself and teaching it to others. Thus, both the sanctuary and the daimoku derive from the object of devotion."

from above post of SG/DoB definition of Three Great Secret Laws


This is why I always discourage the use of "other" objects of devotion (chanting Nam-myoho-renge-kyo to "Buddha" statues, for instance). In my opinion it is better to chant to no object of devotion, rather than one that goes against the specific teaching of Nichiren. My advice is to receive your own object of devotion, the Gohonzon. Anyone notice what doing that did to the faith and resulting life experience of Bud and Easy?

It sure can't hurt!!!

 

[PassTheDoobie]

"If one lacks faith, one will object that it pertains to the lofty realm of the sages, something far beyond the capacity of one's own wisdom to understand. If one lacks wisdom, one will become puffed up with arrogance and will claim to be the equal of the Buddha."

T'ien-t'ai: Great Concentration and Insight

 

[Babbabud]

Gohonzon

Gohonzon

Since recieving my gohonzon my practice has flowered like the lotus.
nam myoho renge kyo

 

[PassTheDoobie]

To accept, uphold, read, recite, take delight in, and protect all the eight volumes and twenty-eight chapters of the Lotus Sutra is called the comprehensive practice. To accept, uphold, and protect the "Expedient Means" chapter and the "Life Span" chapter is called the abbreviated practice. And simply to chant one four-phrase verse or the daimoku, and to protect those who do so, is called the essential practice. Hence, among these three kinds of practice, comprehensive, abbreviated, and essential, the daimoku is defined as the essential practice.

[ The Daimoku of the Lotus Sutra, WND Page 143 ]

 

[PassTheDoobie]

The Record of the Orally Transmitted Teachings Translated by Burton Watson

The Record of the Orally Transmitted Teachings Translated by Burton Watson

Chapter Sixteen: The Life Span of the Thus Come One

Twenty-seven important points


Point Two, regarding the words “You must listen carefully and hear of the Thus Come One’s secret and his transcendental powers.”

The Record of the Orally Transmitted Teachings says: This passage supports the concept of one who is eternally endowed with the three bodies. Various interpretations on these words have been transmitted.

As for the transcendental powers, the actions that are carried out instant by instant, motion by motion, by us livings beings are regarded as transcendental powers. Thus the voices of the wardens of hell punishing the offenders are all to be termed transcendental powers. The countless things in the three thousand realms that undergo the process of birth, abiding, change, and extinction, are all in themselves embodiments of transcendental powers.

But in view of Nichiren and his followers, the realization and understanding of the concept of attainment of Buddhahood in one’s present form is what is meant by “the Thus Come One’s secret and his transcendental powers.” For outside of the attainment of Buddhahood, there is no “secret” and no “transcendental powers.”

The eternally endowed three bodies mentioned here are gained through a single word. And that single word is “faith” or “to believe.” Therefore the sutra says, “We will believe and accept the Buddha’s words (chapter sixteen). You should stop and consider the meaning of these two words “believe” and “accept.”

(to be continued)

 

[PassTheDoobie]

"But in view of Nichiren and his followers, the realization and understanding of the concept of attainment of Buddhahood in one’s present form is what is meant by “the Thus Come One’s secret and his transcendental powers.” For outside of the attainment of Buddhahood, there is no “secret” and no “transcendental powers.”

The eternally endowed three bodies mentioned here are gained through a single word. And that single word is “faith” or “to believe.” Therefore the sutra says, “We will believe and accept the Buddha’s words (chapter sixteen). You should stop and consider the meaning of these two words “believe” and “accept.”

 

[Guest]

"But in view of Nichiren and his followers, the realization and understanding of the concept of attainment of Buddhahood in one’s present form is what is meant by “the Thus Come One’s secret and his transcendental powers.” For outside of the attainment of Buddhahood, there is no “secret” and no “transcendental powers.”

The eternally endowed three bodies mentioned here are gained through a single word. And that single word is “faith” or “to believe.” Therefore the sutra says, “We will believe and accept the Buddha’s words (chapter sixteen). You should stop and consider the meaning of these two words “believe” and “accept.”

I do believe and accept the Buddha's words, since I do after this post I will sit before the Gohonzon and chant for all of us, including you and myself for appreciation of the "flood" of essential wisdom posted by other dear brother. I am carefully starting to realize how the study of Nichiren Daishonin's Buddhism in conjunction with application of these teaches not only refines my spirit's desire to be more sophisticated/effective but also gives me the nourishment I need to continue my practice.

You must realize to only be familiar with Islamic and Christian teachings thoughtout your life always respecting and revering the Koran and Bible assuming they were the vechiles of my salvation was wrong for me, I was putting all my "eggs" in the wrong basket because here is it.....

My mother had dreams prior to my birth (while she was in her third trimester with me), she had dreams that her father-in-law (whom passed away about a year after my birth) told her my name should be "god is with us". What a lovely idea she thought! She still feels my name is divinely inspired so much so, that I also believe it. I would one day come to realize that her understanding of "god" was already within me and within her as well! her understanding of "god is with us" is my understanding that "I am the Buddha and I make my own benefits!"

Growing up with monotheism as my foundation, learning about the concepts of original sin, guilt, sacrafice, submission, monotheistic traditions, etc. molded me into a very sullen individual because of my impressionability I was succeptible to all the confusion that came as a result, and my own motivations in life were skewed beyond reason. Eventually I broken down along the road enough times to finally lose faith in everything, since everything I put my heart/faith into was seemingly always punishing me and predestined as my personal distruction.

I knew this was wrong but where did I go? I went where there is no faith, were you have no hope, where the only way out is death. Death and Taxes were my only guarentees.

Lost, beaten, selfdistructive, sullen, negative, weak and depressed sums up my emotional state at the time I wrote my first post here or what some may call "rockbottom".

I saw a light, not the sort of light it takes a switch to turn on, but the light of hope and it was through the CONSISTENT, words, encouragement of others, I began to read this thread, I began to see life in a different direction because all my previous "maps" left me astray and abandoned. I then began to see that if suffering was because I had no longer believed in the supreme creator and his apparent abandonement of his loyal subject, it was time I learned to find what I seek within myself.

THOUSANDS of hours later, days, months of reading diligently everyday not always understanding or comprehending but focused study helped me understand the underlying themes and messages behind the posts of these Bodhisattva's of the Earth here on this thread.

THE MESSAGE IS SALVATION/ENLIGHTENMENT/HOPE! The time line of the universe I once considered was too finite, it never made sense because it wasnt what I BELIEVED IN MY HEART! The fact that I have witnessed people whom have lived extraordinairy lives also go down worst avenues of expirience than I have and still overcome all those obstacles honourably and practice with a very powerful focus sense of lasting faith, led to my further inspiration.

So, now I heard Nam Myoho Renge Kyo, my next step was to recite Nam Myoho Renge Kyo. My next step was to continue chanting Nam Myoho Renge Kyo but also diligently studying all the knowledge in this thread and on SGI's sites. I am focused, I am in this thread all day everyday.....

SMASH ANOTHER ROAD BLOCK! This one hurt.

I was not practicing with others! I was alone in my home chanting, alone by myself, no gohonzon no buddha buddies, just me, my own temple. I knew this was wrong because I was starting to realize that Nichiren went OUT TO DIE WITH HIS PEOPLE! HE DID NOT CHOOSE TO AVOID THE PEOPLE, HE EMBRACED THE PEOPLE AND SPREAD KOSEN-RUFU UNTIL HIS LAST DAYS! How could I be so selfish!

Shit, I had to get up off my lazy ass and bring myself to a meeting and ask for my gohonzon. I FIRED UP SOME SACRED HERBS (thanks to my brother) and walked through the community center and said, "I am here for the starter/beginners meeting, Where do I get my Gohonzon"

You should have seen the look on their faces! This red-eyed individual with what seems like a severe case of cotton mouth (his top lip rolling into his mouth like a roll of tape) dressed in a suit and trenchcoat, desperately looking for a drink vending machine, is here seeking a Gohonzon (is what I thought they felt inside). That was a misconception since I did not truly know about the THUS COME ONE. These people LOVED ME! THESE PEOPLE HUGGED ME, I stinking of potent cannabis introduced myself, and they said "WELCOME EASYDISCO!".

THE RUSH OF INCREDIBLE ELECTRIC ENERGY is STILL WITH ME AT THIS MOMENT. I knew I BELONGED WITH THESE PEOPLE INSTANTLY! They helped me do my first group gongyo were I heard for the first time at a reasonable pace the proper pronunciation and speed to start chanting. I was a mess and they taught me immediately, chant like the gallop of a horse, steady and strong. So I did.

After chanting, we start down and I spoke for a very long time (from 7pm-10pm) about how I NEED my gohonzon, I will do anyting right now for it, I need to practice properly in the latter day! They told me that if I have faith like fire, it might burn out, they suggested to let my faith run like a river and see what transpires, then immediately I understood, my spirit's enlightenment brought me this far, I shall put faith in these people's words and chant until I recieve my Gohonzon.

Next week I went to my meeting, met more new people, hugged them all and spoke to them as I speak to you, "Please tell me all you can regarding how you live your life?" Then more questions like " Please explain the devil of the 6th heaven and why I make mistakes if I am a buddha? " "Please tell me what I need to know right away"

HAHAHAHAHA, do you know what their answers where? I bet you do.....

NAM MYOHO RENGE KYO!!

We chanted gongyo we had discussions on buddhist principles and Nam Myoho Renge Kyo, and just before I asked again, When will I recieve my Gohonzon, they told me Next WEEK!

I almost melted, hahaha I jumped up to hug everyone and offer them myself if they ever need me for anything because my debt of gratitude became HUGE! hahahaha, the sheerjoy in their words fueled me to cumbersomely chant gongyo here before this thread and my computer until I finally recieved my Gohonzon 21 days after my first meeting!

Now, since having the Gohonzon in my life, please go back and review my posts for yourself. Review the testaments I expound on this thread and the love I have for you. I love who I am, I love you, I love life, I always have but once I was lost now I am found! Once I was confused now I am starting to understand. Once I had no faith and felt miserable, now I can try and make others smile and tell them its not as bad as you think, ever hear of "Nam Myoho Renge Kyo". Perfect way to start a dialouge with someone!

Haha, I have yet to shakubuku (maybe my wife who now reads SGI encouragement at work in her spare time and writes me emails with these amazing revelations she makes from them) one person but you reading this have been shakubukued! hahahaha, see what I mean, Nam Myoho Renge Kyo, is where it starts, your realationship with the Gohonzon is where is grows, your practice and propagation of Kosen-rufu is where it will lead you!

I really hope I can hold on to even a bit of this love I have for you in my darkest moments because it will help me realize the consistency I desire with my Buddha Nature.

I do not say, I love you lightly, it means a great deal to me. I do love you and wish for you to continue to seek entry into the unsurpassed way!

Nam Myoho Renge Kyo!

 

[Babbabud]

nam myoho renge kyo !!

 

[PassTheDoobie]

By the way, Easy's above post get's my vote for best in the thread. Frankly, the relationship between the many of us, is one that has existed before, or it would not be occurring now. Everything that happens was preceeded by events that caused it to happen.

May we not forget a Daimoku of thanks and appreciation to Dr. Burton Watson, the Kumarajiva of the 21st century, who has made this very important Orally Transmitted Teaching available to the English language world. What we read here from the OTT has to be typed because there is no digital file to cut and paste from. The release of this translation has only occurred in the last two years!

Think of how long it took to get a credible translation in English into print! What you are reading has not been seen by many people. It was never available. The ability to share it with you is my honor and incredible good fortune. THANK YOU!!!

 

[PassTheDoobie]

"I am the Buddha and I make my own benefits!"

easydisco

 

[Payaso]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

Having observed and read many pages of this thread since it was born, I have started chanting. During February I was blessed to spend a week with BOG, in person, at his home, to readjust after travelling back from Australia.

We started chanting together then, and things fell into place nicely... BOG tried to give me a Gohonzon, but it kept disappearing and he felt I wasn't "ready" for one yet... so I waited.

A few days ago I heard from our mentor "Pass The Doobie" that I should be indeed chanting to the Gohonzon... and after reading the explanations put forth just today I am now doing so.

I will let you know how this changes things...or experiences...

But it is nice to be amongst the Chanting Grower's Group...peace be unto you all. ANd a big thanks to Gypsy for fighting to keep this place alive.

Nam Myoho Renge Kyo

~Chris Payaso

 

[Guest]

recently I was distracted in my daily work with a certain sense of unfulfillment. dreaded sense to feel since its incredibly rare to be a human especially in the latter day (now) but a human who has been born knowing their is an incredible force present which must be understood comprehended and analyzed. certain things may never become clear until your ready to be clear.

Ohh there I go! Thats the problem, I am not including faith into the theme nor study! Its natural that some see those whom are enlightened to be consumed in a fire, to misunderstand expiriences and people to be what you want them to be, to deny themselves truth due to the five desires, to not rid themselves of evil actions, to those whom expect to die.

How many royal marines perish every year for globally counterproductive agendas, is the loss of one life that relavent? Yes, we are all Buddhas. You only believe what your conditioned to interpret. Can you look past the current state of exsistence your in right now as you read this?

I am reaching out to you after benefits from the gohonzon with an expirience with the gohonzon I have had, an expirience I will have, an expirience you must know about. Let us begin with the english translation of

Chapter 2 of the Lotus Sutra : Expedient Means

At that time the World-Honored One calmly arose from his samadhi and addressed Shariputra, saying " The wisdom of the Buddhas is infinitely profound and immeasurable. The door to this wisdom is difficult to understand and difficult to enter. Not one of the voice-hearers or pratyekabuddhas is able to comprend it.

"What is the reason for this? A Buddha has personally attended a hundred, a thousand, ten thousand, a million, a countless numer of Buddhas and has fully carried out an immesurable number of religious practices. He has exerted himself bravely and vigorously, and his name is universally known. He has realized the Law that is profound and never known before, and preaches it in accordance with what is appropriate, yet his intention is difficult to understand.

"Shariputra, ever since I attained Buddhahood I have through various causes and various similes widely expounded my teachings and have used countless expediant means and the paramita of wisdom."

"Shariputra, the wisdom of the Thus Come One is expansive and profound. He has immeasureable {mercy}, unlimited {eloquence}, power, fearlessness, concentration, emancipation, and samadhis, and has deeply entered the boundless and awakened to the Law never before attained.

"Shariputra, the Thus Come One knows how to make various kinds of distinctions and to expound the teachings skillfully. His words are soft and gentle and can delight the hearts of the assembly.

"Shariputra, to sum it up: the Buddha has fully realized the Law that is limitless, boundless, never attained before.

"But stop, Shariputra, I will say no more. Why? Because what the Buddha has achieved is the rarest and most difficult-to-understand Law. The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end."

consistency from beginning to end = Nyo ze honmak kukyo to

I have asked the Gohonzon to prove to me if my notions are acceptable, through assiduous practice and the promise of furthering the practice and propagation I will say I have met The Thus Come One. rather You Are The Thus Come One. You will only understand this if I have not spoken beyond reason. You will come to find that within the Gohonzon within you within Nichiren Daishonin lies your answers! I cannot make it any clearer.

"The Thus Come on One is fully possessed of both expedient means and the paramita of wisdom".

Now if your following me here is your reward,

"Because what the Buddha has achieved is the rarest and most difficult-to-understand Law. The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end."

You may be 85 years old presently, and may have never chanted Nam Myoho Renge Kyo once and upon embracing your buddha nature you ARE A BUDDHA.
Your the gohonzon the gohonzon is your mirror, go before the gohonzon and shine your mirror as your "Expedient Means". Embrace your Buddha nature. Carry on that Buddha nature, your natural essence and practice with faith Nam Myoho Renge Kyo.

You whom have read this has already recited Nam Myoho Renge Kyo. You whom have given yourself the honour of embracing the most difficult-to-understand law the Mystic Law, Myoho is our relation with the mystical law, why do you think it is in the core of Nam Myoho Renge Kyo, because it will also be found in your core, you whom have through Expedient Means have realized the previously thought unattainable.

Congrats, My sincere respect and admiration goes out to you individually, you have decided to seek enlightenment so you came here, you desired truth so you said to yourself Nam Myoho Renge Kyo, now you know that the boundless limitless universally known has been you all along. You who is lucky enough to chant Nam Myoho Renge Kyo in the latter day.

I encourage you to recieve your Gohonzon if you have not already.


Like the roar of the lion, Nam Myoho Renge Kyo!

 

[PassTheDoobie]

"Single-mindedly desiring to see the Buddha" may be read as follows: single-mindedly observing the Buddha, concentrating one's mind on seeing the Buddha, and when looking at one's own mind, perceiving that it is the Buddha.

[ Letter to Gijo-bo, WND Page 389 ]

 

[PassTheDoobie]

The Record of the Orally Transmitted Teachings Translated by Burton Watson

The Record of the Orally Transmitted Teachings Translated by Burton Watson

Chapter Sixteen: The Life Span of the Thus Come One

Twenty-seven important points


Point Three, regarding the words “But good men, it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood.”

The Record of the Orally Transmitted Teachings says: “I in fact” is explaining that Shakyamuni in fact attained Buddhahood in the inconceivably remote past. The meaning of this chapter, however, is that “I” represents the living beings of the Dharma-realm. “I” here refers to each and every being in the Ten Worlds. “In fact” establishes that “I” is a Buddha eternally endowed with the three bodies. This is what is being called “fact.” “Attained” refers both to the one who attains and to the thing attained. “Attain” means to open or reveal. It is to reveal that the beings of the Dharma-realm are Buddhas eternally endowed with the three bodies. “Buddhahood” means being enlightened to this.

In the word “since” (irai), the element i (already, or having passed) refers to the past, and the element rai (coming) refers to the future. And the present is included in these to elements i and rai.

The passage is thus saying that “I [or the beings of the Dharma-realm] in fact revealed” the Buddhood that is immeasurable and boundless in both past and future. It is referring to the hundred words, and thousand factors and the three thousand worlds in a single moment of life. The two words “hundred” and “thousand” in the sutra passage refer to the hundred worlds and thousand factors. These then represent the reality of three thousand worlds in a single moment of life.

Now Nichiren and his followers, those who chant Nam-myoho-renge-kyo, are the original lord of teachings of the “Life Span” chapter. Generally speaking, the bodhisattvas of the theoretical teaching are not the sort of persons who are qualified to handle this chapter. For they employ an approach in which the theoretical teaching is on the surface and the essential teaching is in the background, while Nichiren and his followers employ an approach in which the essential teaching is in the forefront and the theoretical teaching is in the background.

Be that as it may, this chapter does not represent the teaching that is essential for the Latter Day of the Law. The reason is that this chapter embodies the Buddhism of the harvest suitable for the time when the Buddha was in the world. But only the five characters of the daimoku constitute the Buddhism of the sowing that is suitable for the present time. Thus, the Buddhism of the harvest is for the time when the Buddha was in the world, and the Buddhism of sowing is for the time after his passing. Hence it is the Buddhism of the sowing that is needed in the Latter Day of the Law.

(to be continued)

 

[PassTheDoobie]

nayuta (Skt)
[那由多] (Jpn.: nayuta)

An Indian numerical unit. Explanations of its magnitude differ. The Dharma Analysis Treasury defines it as one hundred billion. Other sources define it as ten million.

kalpa (Skt)
[劫] (Jpn.: ko)

In ancient Indian cosmology, an extremely long period of time. There are various views on the length of a kalpa. According to The Treatise on the Great Perfection of Wisdom, a kalpa is longer than the time required to wear away a cube of rock forty ri (one ri being about 450 meters) on each side, by brushing it with a piece of cloth once every hundred years. Great Perfection of Wisdom also defines a kalpa as being longer than the time needed to remove all the mustard seeds filling a city forty ri square, if one takes away one seed every hundred years. Nearly identical explanations appear in the Miscellaneous Agama Sutra, where the length of each side of the rock is given as one yojana (about 7 kilometers), and the size of the city as one yojana square.

The word kalpa is also used in describing the formation and disintegration of the world. According to Buddhist cosmology, a world perpetually repeats a four-stage cycle of formation, continuance, decline, and disintegration. The periods corresponding to these four stages are called the four kalpas. Each of these four kalpas-the kalpa of formation, the kalpa of continuance, the kalpa of decline, and the kalpa of disintegration-lasts for twenty small kalpas. A small kalpa is defined in terms of cyclical changes said to occur repeatedly in the human life span during the kalpa of continuance. Over the course of a small kalpa, the human life span increases from 10 to 80,000 years and then decreases from 80,000 to 10 years. The increase of life span occurs at the rate of one year every hundred years, and the decrease of life span also occurs in the same way. During the kalpa of continuance, a world and its inhabitants continue to exist for twenty small kalpas, that is, while the human life span repeats its increase and decrease in this way. The time required for the life span to increase from 10 to 80,000 years is 79,990 years multiplied by 100, which equals 7,999,000 years. Exactly the same number of years is necessary for the decrease in life span from 80,000 to 10 years; that is, 7,999,000 is multiplied by two, equaling 15,998,000 years. Thus, this number represents the length of a small kalpa. Because a small kalpa is often described simply as a kalpa, 15,998,000 years, or about 16,000,000 years, is often given as the definition of the length of a kalpa.

Buddhahood
[仏界] (Jpn.: bukkai)

The state of awakening that a Buddha has attained. The ultimate goal of Buddhist practice and the highest of the Ten Worlds. The word enlightenment is often used synonymously with Buddhahood. Buddhahood is regarded as a state of perfect freedom, in which one is awakened to the eternal and ultimate truth that is the reality of all things. This supreme state of life is characterized by boundless wisdom and infinite compassion. The Lotus Sutra reveals that Buddhahood is a potential in the lives of all beings.

See also: attainment of Buddhahood

attainment of Buddhahood
[成仏] (Jpn.: jobutsu)

To become a Buddha. Several principles concerning the attainment of Buddhahood or enlightenment have been expounded on the basis of the sutras:

(1) Attaining Buddhahood in one's present form. This means to attain Buddhahood just as one is, without discarding the body of a common mortal. Also referred to as attaining Buddhahood as a common mortal, this principle was formulated by the T'ien-t'ai school on the basis of the Lotus Sutra. According to many of the teachings other than the Lotus Sutra, one can attain Buddhahood only after having discarded the body of a common mortal that gives rise to earthly desires and illusions.

In contrast, the Lotus Sutra teaches that one can attain Buddhahood in one's present form, or as an ordinary person. This principle is often illustrated by the example of the dragon king's daughter who, according to the "Devadatta" (twelfth) chapter, attained Buddhahood in a single moment without changing her dragon form. The concept of attaining Buddhahood in one's present form contrasts with that of attaining Buddhahood through transformation of sex and character. The latter means, for example, that a woman must be reborn as a man in order to attain enlightenment.

(2) Attaining Buddhahood in this lifetime or in a single lifetime. This concept contradicts the idea that one must practice over a period of many kalpas in order to attain Buddhahood. This concept is essentially the same as attaining Buddhahood in one's present form.

Other principles concern the attainment of Buddhahood by certain categories of people and derive from the Lotus Sutra per se:

(1) Attainment of Buddhahood by persons of the two vehicles. In the first half of the Lotus Sutra, persons of the two vehicles-voice-hearers and cause-awakened ones-receive a prophecy from Shakyamuni Buddha that they will attain Buddhahood in future ages. This prophecy refutes the view of the provisional Mahayana teachings, which deny persons of the two vehicles the attainment of Buddhahood, for they seek only personal salvation and do not strive to save others. The Lotus Sutra says that they will practice the bodhisattva way and attain Buddhahood.

(2) Attainment of Buddhahood by women. In the first half of the sutra, the dragon king's daughter attains Buddhahood, and Yashodhara, Mahaprajapati, and other women receive Shakyamuni's prophecy of their future enlightenment. Almost all sutras deny women the capacity for attaining Buddhahood and insist that they must be reborn as men in order to attain enlightenment. The Lotus Sutra, however, teaches that both women and men are equally endowed with the potential for Buddhahood, based on the teaching of the true aspect of all phenomena.

(3) Attainment of Buddhahood by evil persons. Even those who oppose and slander the correct teaching of Buddhism, such as icchantikas, or persons of incorrigible disbelief, can attain Buddhahood through a reverse relationship. That is, because they establish a connection with the correct teaching by opposing it, though they receive the negative effect, eventually they profess faith in it and attain Buddhahood. In the Lotus Sutra, this idea is illustrated by the examples of Devadatta and those who ridiculed and attacked Bodhisattva Never Disparaging.

hundred worlds and thousand factors
[百界千如] (Jpn.: hyakkai-sennyo)

Component principles of "three thousand realms in a single moment of life," a philosophical system established by T'ien-t'ai (538-597) on the basis of the Lotus Sutra. "Hundred worlds" means the mutual possession of the Ten Worlds-the principle that each of the Ten Worlds from the world of hell through that of Buddhahood possesses the potential for all ten within itself, thus making one hundred possible worlds. Each of the hundred worlds in turn encompasses the ten factors of appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect, and their consistency from beginning to end, thus constituting a "thousand factors." In contrast with "three thousand realms in a single moment of life," which includes all things in the universe, both sentient and insentient, the "hundred worlds and thousand factors" refers to sentient beings alone because it does not include the realm of the environment, or that of insentient beings.

three thousand realms in a single moment of life
[一念三千] (Jpn.: ichi-nen-sanzen)

Also, the principle of a single moment of life comprising three thousand realms. "A single moment of life" (ichinen) is also translated as one mind, one thought, or one thought-moment. A philosophical system established by T'ien-t'ai (538-597) in his Great Concentration and Insight on the basis of the phrase "the true aspect of all phenomena" from the "Expedient Means" (second) chapter of the Lotus Sutra. The three thousand realms, or the entire phenomenal world, exist in a single moment of life. The number three thousand here comes from the following calculation: 10 (Ten Worlds) 10 (Ten Worlds) 10 (ten factors) 3 (three realms of existence). Life at any moment manifests one of the Ten Worlds. Each of these worlds possesses the potential for all ten within itself, and this "mutual possession," or mutual inclusion, of the Ten Worlds is represented as ten to the second power, or a hundred, possible worlds. Each of these hundred worlds possesses the ten factors, making one thousand factors or potentials, and these operate within each of the three realms of existence, thus making three thousand realms.

The theoretical teaching (first half ) of the Lotus Sutra expounds the ten factors of life. It also sets forth the attainment of Buddhahood by persons of the two vehicles (voice-hearers and cause-awakened ones), which signifies the mutual possession of the Ten Worlds. The essential teaching (latter half ) of the sutra reveals the true cause (the eternal nine worlds), the true effect (eternal Buddhahood), and the true land (the eternal land or realm of the environment). T'ien-t'ai unified all these concepts in one system, three thousand realms in a single moment of life.

Volume five of Great Concentration and Insight reads: "Life at each moment is endowed with the Ten Worlds. At the same time, each of the Ten Worlds is endowed with all Ten Worlds, so that an entity of life actually possesses one hundred worlds. Each of these worlds in turn possesses thirty realms, which means that in the one hundred worlds there are three thousand realms. The three thousand realms of existence are all possessed by life in a single moment. If there is no life, that is the end of the matter. But if there is the slightest bit of life, it contains all the three thousand realms... . This is what we mean when we speak of the 'region of the unfathomable.'"

"Life at each moment" means life as an indivisible whole that includes body and mind, cause and effect, and sentient and insentient things. A single moment of life is endowed, as stated above, with the three thousand realms. The relationship of these two elements is not such that one precedes the other, or that they are simultaneous in the sense that one is included in the other. Actually they are non-dual or, as T'ien-t'ai put it, "two [in phenomena] but not two [in essence]." The provisional teachings stated that all phenomena arise from the mind, or that they are subordinate to the mind. The Lotus Sutra clarifies that the true aspect is inseparable from all phenomena, and that all phenomena, just as they are, are in themselves the true aspect. When T'ien-t'ai stated, "The three thousand realms of existence are all possessed by life in a single moment... . But if there is the slightest bit of life, it contains all the three thousand realms," he is referring to the non-duality of "a single moment of life" and the "three thousand realms."

"The three thousand realms in a single moment of life" is classified into two as the theoretical principle and the actual embodiment of this principle. These are respectively termed the "theoretical three thousand realms in a single moment of life" and the "actual three thousand realms in a single moment of life." The theoretical principle is based on the theoretical teaching of the Lotus Sutra, which expounds the equality of Buddhahood and the nine worlds. Both, it points out, are manifestations of the true aspect. The theoretical teaching also reveals the mutual possession of the Ten Worlds based on the principle that persons of the two vehicles, who were denied Buddhahood in the provisional teachings, also possess innate Buddhahood and can attain it. Strictly speaking, however, the theoretical teaching reveals only the hundred worlds and, multiplying by the ten factors of life, the thousand factors, and does not reveal their eternal nature. Only when supported by the essential teaching (the latter half ) of the Lotus Sutra, can the theoretical teaching be said to expound theoretically, as a possibility, the three thousand realms in a single moment of life.

On the other hand, the essential teaching reveals Shakyamuni's enlightenment in the remote past (the true effect, eternal Buddhahood), the eternal life of his disciples, the Bodhisattvas of the Earth (the true cause, the eternal nine worlds), and the eternity of the saha world (the true land). These explain the eternal Ten Worlds and the eternal three realms of existence, and thus "the actual three thousand realms in a single moment of life."

Despite its comprehensive view, the essential teaching does not go on to reveal the practice that enables one to embody directly this principle of three thousand realms in a single moment of life. Though the sutra says, "If there are those who hear the Law, then not a one will fail to attain Buddhahood," it does not identify what the Law is. That is why Nichiren (1222-1282) defined the entire Lotus Sutra-both the theoretical and the essential teachings-as representing "the theoretical three thousand realms in a single moment of life."

In contrast, Nichiren embodied his life embracing the three thousand realms in a single moment, or the life of Nam-myoho-renge-kyo, in the mandala known as the Gohonzon and established the practice for attaining Buddhahood. That practice is to chant Nam-myoho-renge-kyo with faith in the Gohonzon. In Nichiren's teaching, this is the practice for "observing the mind," i.e., observing one's own mind and seeing Buddhahood in it. For this reason, his teaching is summarized in the phrase "embracing the Gohonzon is in itself observing one's mind" or "embracing the Gohonzon is in itself attaining Buddhahood."

He states in a 1273 letter known as Reply to Kyo'o, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha's will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo" (412), and in his 1273 treatise The Object of Devotion for Observing the Mind: "Showing profound compassion for those unable to comprehend the gem of the doctrine of three thousand realms in a single moment of life, the Buddha wrapped it within the five characters [of Myoho-renge-kyo], with which he then adorned the necks of the ignorant people of the latter age" (376).

Nichikan (1665-1726), the twenty-sixth chief priest of Taiseki-ji temple, interpreted the above passage of volume five of Great Concentration and Insight from the viewpoint of Nichiren's teaching. Nichikan defined "life at each moment" as the life of the eternal Buddha, or Nam-myoho-renge-kyo, which is inscribed down the center of the Gohonzon; he further interpreted "endowed with the Ten Worlds" as the Buddhas, bodhisattvas, and other figures inscribed on both sides of Nam-myoho-renge-kyo in the Gohonzon. These represent the principles of the mutual possession of the Ten Worlds, the hundred worlds and the thousand factors, and the three thousand realms. According to Nichikan, the sentence "The three thousand realms of existence are all possessed by life in a single moment" refers to the "region of the unfathomable," which he interprets as the object of devotion that embodies the principle of three thousand realms in a single moment of life. This is not to be viewed simply as an external object but as something that exists in the life of a person with faith in the object of devotion. Without faith, the object of devotion endowed with the three thousand realms does not exist within one's life. This, Nichikan stated, is the ultimate meaning of T'ien-t'ai's doctrine.

lord of teachings
[教主] (Jpn.: kyoshu)

A Buddha. Lord of teachings often refers to Shakyamuni Buddha, the founder of Buddhism and expounder of its teachings. In Mahayana Buddhism, however, it refers also to numerous Buddhas who dwell in their own lands throughout the universe and preach doctrines to instruct and convert beings. For example, Medicine Master Buddha teaches in the Pure Emerald World in the east, and Amida Buddha in the land of Perfect Bliss in the west. The Buddha who is revered in a particular Buddhist school is usually considered the lord of teachings for that school.

Buddhism of the harvest
[脱益仏法] (Jpn.: datchaku-buppo)

The Buddhism directed toward the salvation of those who received the seeds of Buddhahood in their lives through the practice of Buddhism in their past existences. The process by which the Buddha leads people to enlightenment may be divided into three stages called sowing, maturing, and harvesting. This process is described in the Lotus Sutra.

Shakyamuni first planted the seeds of enlightenment in the lives of his disciples at the time of his original enlightenment numberless major world system dust particle kalpas in the past, as expounded in the "Life Span" (sixteenth) chapter, and then nurtured the seeds through his preaching as the sixteenth son of the Buddha Great Universal Wisdom Excellence at a time major world system dust particle kalpas in the past, as related in the "Parable of the Phantom City" (seventh) chapter. He continued nourishing the seeds in his lifetime in India through the provisional teachings he expounded during the forty-two years after his enlightenment under the bodhi tree as well as through the theoretical teaching (first fourteen chapters) of the Lotus Sutra. Finally he brought his disciples to full enlightenment with the essential teaching (latter fourteen chapters) of the sutra, particularly the "Life Span" chapter. Therefore the essential teaching of the Lotus Sutra is called the Buddhism of the harvest.

In contrast, Nichiren's teaching is called the Buddhism of sowing because it implants the seeds of Buddhahood, i.e., Nam-myoho-renge-kyo, in the lives of the people of the Latter Day of the Law, who had not received the seeds in the past.

See also: Buddhism of sowing

Buddhism of sowing
[下種仏法] (Jpn.: geshu-buppo)

The Buddhism that plants the seeds of Buddhahood, or the cause for attaining Buddhahood, in people's lives. In Nichiren's teachings, the Buddhism of sowing indicates the Buddhism of Nichiren, in contrast with that of Shakyamuni, which is called the Buddhism of the harvest. The Buddhism of the harvest is that which can lead to enlightenment only those who received the seeds of Buddhahood by practicing the Buddha's teaching in previous lifetimes. In contrast, the Buddhism of sowing implants the seeds of Buddhahood, or Nam-myoho-renge-kyo, in the lives of those who had no connection with the Buddha's teaching in their past existences, i.e., the people of the Latter Day of the Law.

See also: sowing, maturing, and harvesting; teacher of the true cause

sowing, maturing, and harvesting
[種熟脱] (Jpn.: shu-juku-datsu)

The three-phase process by which a Buddha leads people to Buddhahood. In The Words and Phrases of the Lotus Sutra, T'ien-t'ai (538-597) set forth this concept based on the Lotus Sutra, comparing the process of people attaining Buddhahood to the growth of a plant. In the first stage, "sowing," the Buddha plants the seeds of Buddhahood in the lives of the people, just as a gardener sows seeds in the soil. Nichiren (1222- 1282) states in The Essentials for Attaining Buddhahood, "The Buddha [is] like the sower, and the people like the field" (748). In the second stage, the Buddha nurtures the seeds he has planted by helping the people practice the teaching and leading them gradually to Buddhahood. This stage is compared to the gardener's care for the sprouting and growth of a plant and is called "maturing." In the third and final stage, the Buddha leads the people to reap the harvest of enlightenment, enabling them to attain Buddhahood. This is comparable to the gardener reaping the fruit of a plant and is called "harvesting."

The process of sowing, maturing, and harvesting is described as taking place over countless kalpas. From the viewpoint of the essential teaching (latter half) of the Lotus Sutra, Shakyamuni first planted the seeds of enlightenment in the lives of his disciples numberless major world system dust particle kalpas in the past. He then nurtured them as the sixteenth son of the Buddha Great Universal Wisdom Excellence major world system dust particle kalpas in the past and later as the Buddha in India by preaching the pre-Lotus Sutra teachings and the theoretical teaching (first half ) of the Lotus Sutra. He finally brought them to fruition, or enlightenment, with the "Life Span" (sixteenth) chapter of the Lotus Sutra. Seen from this perspective, Shakyamuni's essential teaching was expounded for the purpose of reaping the harvest of enlightenment and accordingly is called the teaching of the harvest. The pre-Lotus Sutra teachings and the theoretical teaching, through which Shakyamuni nurtured his disciples' capacity for enlightenment, are regarded as the teaching of maturing. As a whole, Nichiren refers to Shakyamuni's teachings as the Buddhism of the harvest.

In The Object of Devotion for Observing the Mind, Nichiren states: "He [Shakyamuni] planted the seeds of Buddhahood in their lives in the remote past [numberless major world system dust particle kalpas ago] and nurtured the seeds through his preaching as the sixteenth son of the Buddha Great Universal Wisdom Excellence [major world system dust particle kalpas ago] and through the first four flavors of teachings [the pre-Lotus Sutra teachings] and the theoretical teaching in this life. Then with the essential teaching he brought his followers to the stage of near-perfect enlightenment and finally to that of perfect enlightenment" (369-70). In the same work, Nichiren writes: "The essential teaching of Shakyamuni's lifetime and that revealed at the beginning of the Latter Day are both pure and perfect [in that both lead directly to Buddhahood]. Shakyamuni's, however, is the Buddhism of the harvest, and this is the Buddhism of sowing. The core of his teaching is one chapter and two halves, and the core of mine is the five characters of the daimoku alone" (370). Though "one chapter and two halves" indicates that Shakyamuni planted the seeds of Buddhahood in the lives of his followers, the teaching of sowing is "hidden in the depths of the 'Life Span' chapter" of the Lotus Sutra. More specifically, it is hidden in the sentence "Originally I practiced the bodhisattva way."

Nichiren referred to the hidden teaching as "the seed of Buddhahood, that is, the three thousand realms in a single moment of life" in The Object of Devotion for Observing the Mind (365). In The Opening of the Eyes, he writes: "This is the doctrine of original cause and original effect. It reveals that the nine worlds are all present in beginningless Buddhahood and that Buddhahood is inherent in the beginningless nine worlds. This is the true mutual possession of the Ten Worlds, the true hundred worlds and thousand factors, the true three thousand realms in a single moment of life" (235). This indicates the eternal Mystic Law that enables people to reveal Buddhahood from their beginningless nine worlds. Originally Shakyamuni practiced the bodhisattva way as a common mortal with this Law as his teacher and thus realized and manifested his inherent Buddhahood.

In contrast with Shakyamuni's Buddhism, Nichiren identified his teaching as the Buddhism of sowing and defined the daimoku of Nam-myoho-renge-kyo as the teaching for planting the seeds of enlightenment. Because Nam-myoho-renge-kyo is the law of the simultaneity of cause and effect, it contains within it all three stages of sowing, maturing, and harvesting. The Words and Phrases of the Lotus Sutra refers to two types of people: those who [received the seeds of Buddhahood and] have good roots and those who do not. According to Nichiren, people in the Latter Day of the Law never received the seeds of Buddhahood from the Buddha in the past and must therefore first receive the seeds of Buddhahood in their lives. Then they can complete the whole process of maturing and harvesting in this lifetime. Nichiren established the object of devotion called the Gohonzon, embodying in it the Law of Nam-myoho-renge-kyo as a means for people to plant the seeds of Buddhahood in their lives and reap the fruit of Buddhahood. In Nichiren's teaching, the practice for doing so involves chanting Nam-myoho-renge-kyo with faith in the Gohonzon.

See also: teacher of the true effect; teacher of the true cause

teacher of the true cause
[本因妙の教主] (Jpn.: honnin-myo-no-kyoshu)

In Nichiren's teachings, the Buddha who expounds the fundamental Law, or the true cause, that enables all people to attain Buddhahood. In the "Life Span" (sixteenth) chapter of the Lotus Sutra, Shakyamuni reveals the true effect, or the Buddhahood that he attained numberless major world system dust particle kalpas ago. He does not, however, fully clarify the true cause of, i.e., the practice that led to, his enlightenment. Hence, he is called the teacher of the true effect. In contrast, Nichiren taught that Nam-myoho-renge-kyo is the Law implicit in the "Life Span" chapter and is the cause of enlightenment for all people. Because he clarified the true cause for attaining Buddhahood, he is called the teacher of the true cause, and his Buddhism, the Buddhism of the true cause, or the Buddhism of sowing that implants the seeds of enlightenment in the lives of those who practice it.

teacher of the true effect
[本果妙の教主] (Jpn.: honga-myo-no-kyoshu)

In Nichiren's teachings, Shakyamuni Buddha. In the "Life Span" (sixteenth) chapter of the Lotus Sutra, Shakyamuni reveals the true effect, the Buddhahood he attained numberless major world system dust particle kalpas ago. He alludes to the cause of that enlightenment only with the words "Originally I practiced the bodhisattva way," and does not clarify the teaching or Law that he practiced to attain Buddhahood. Shakyamuni Buddha is called the teacher of the true effect because he revealed his original enlightenment as a result already achieved-as an effect-and did not specify its cause. Nichiren defined the true cause that enabled Shakyamuni and all other Buddhas to attain enlightenment as the Law of Nam-myoho-renge-kyo; he is therefore called the teacher of the true cause.

From source: The Soka Gakkai Dictionary of Buddhism

 

[PassTheDoobie]

"Now Nichiren and his followers, those who chant Nam-myoho-renge-kyo, are the original lord of teachings of the “Life Span” chapter. Generally speaking, the bodhisattvas of the theoretical teaching are not the sort of persons who are qualified to handle this chapter. For they employ an approach in which the theoretical teaching is on the surface and the essential teaching is in the background, while Nichiren and his followers employ an approach in which the essential teaching is in the forefront and the theoretical teaching is in the background.

Be that as it may, this chapter does not represent the teaching that is essential for the Latter Day of the Law. The reason is that this chapter embodies the Buddhism of the harvest suitable for the time when the Buddha was in the world. But only the five characters of the daimoku constitute the Buddhism of the sowing that is suitable for the present time. Thus, the Buddhism of the harvest is for the time when the Buddha was in the world, and the Buddhism of sowing is for the time after his passing. Hence it is the Buddhism of the sowing that is needed in the Latter Day of the Law."

 

[Babbabud]

We are so fortunate to live in the latter day and so fortunate to have the SGI as our family.
nam myoho renge kyo

 

[PassTheDoobie]

"Showing profound compassion for those unable to comprehend the gem of the doctrine of three thousand realms in a single moment of life, the Buddha wrapped it within the five characters [of Myoho-renge-kyo], with which he then adorned the necks of the ignorant people of the latter age"

The Object of Devotion for Observing the Mind / WND pg. 376

 

[PassTheDoobie]

"Each of you should summon up the courage of a lion king and never succumb to threats from anyone. The lion king fears no other beast, nor do its cubs."

(On Persecutions Befalling the Sage - The Writings of Nichiren Daishonin, page 997) Selection source: SGI Belgium member's experience, Seikyo Shimbun, May 28th, 2006