Chanting Growers Group

[SoCal Hippy]

Gosho Study for June

Gosho Study for June

The SGI is studying the Gosho "On Attaining Buddhahood in this Lifetime" and I will be making a presentation at our monthly mtg next Tuesday.

This letter was written only 2years after Nichiren Daishonin declared Nam myoho renge kyo as the true teaching of Buddhism in the Latter Age that we now live in. In it he explains the meaning of the phrase, Nam myoho renge kyo and another important point I found in it is that he really clarifies the incorrect beliefs or thinking held by many if not most other religions. Even after practicing this teaching for any time, this can really continue to delude and stifle a person from seeing result. I say this because the significance this was recently in my life experiences. This gosho must be a constant reminder to me on the correct attitude and the way of practice to attain enlightenment in this lifetime.

On Attaining Buddhahood
- Issho Jobutsu Sho -

If you wish to free yourself from the sufferings of birth and death you have endured through eternity and attain supreme enlightenment in this lifetime, you must awaken to the mystic truth which has always been within your life. This truth is Myoho-renge-kyo. Chanting Myoho-renge-kyo will therefore enable you to grasp the mystic truth within you. Myoho-renge-kyo is the king of sutras, flawless in both letter and principle. Its words are the reality of life, and the reality of life is the Mystic Law (Myoho). It is called the Mystic Law because it explains the mutually inclusive relationship of life and all phenomena. That is why this sutra is the wisdom of all Buddhas.

Life at each moment encompasses both body and spirit and both self and environment of all sentient beings in every condition of life1, as well as insentient beings -- plants, sky and earth, on down to the most minute particles of dust. Life at each moment permeates the universe and is revealed in all phenomena. One awakened to this truth himself embodies this relationship. However, even though you chant and believe in Myoho-renge-kyo, if you think the Law is outside yourself, you are embracing not the Mystic Law but some inferior teaching. "Inferior teachings" means those other than this sutra, which are all provisional and transient. No provisional teaching leads directly to enlightenment, and without the direct path to enlightenment you cannot attain Buddhahood, even if you practice lifetime after lifetime for countless aeons. Attaining Buddhahood in this lifetime is then impossible. Therefore, when you chant the Mystic Law and recite the Lotus Sutra, you must summon up deep conviction that Myoho-renge-kyo is your life itself.

You must never seek any of Shakyamuni's teachings or the Buddhas and bodhisattvas of the universe outside yourself. Your mastery of the Buddhist teachings will not relieve you of mortal sufferings in the least unless you perceive the nature of your own life. If you seek enlightenment outside yourself, any discipline or good deed will be meaningless. For example, a poor man cannot earn a penny just by counting his neighbor's wealth, even if he does so night and day. That is why Miao-lo states, "Unless one perceives the nature of his life, he cannot eradicate his evil karma."2 He means here that unless one perceives the nature of his life, his practice will become an endless, painful austerity. Miao-lo therefore condemns such students of Buddhism as non-Buddhist. He refers to the passage in the Maka Shikan, "Although they study Buddhism, their views revert to those of non-Buddhists."

Whether you chant the Buddha's name3, recite the sutra or merely offer flowers and incense, all your virtuous acts will implant benefits in your life. With this conviction you should put your faith into practice. For example, the Jomyo Sutra says the Buddha's enlightenment is to be found in human life, thus showing that common mortals can attain Buddhahood and that the sufferings of birth and death can be transformed into nirvana. It further states that if the minds of the people 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.

It is the same with a Buddha and a common mortal. While deluded, one is called a common mortal, but once enlightened, he is called a Buddha. Even a tarnished mirror will shine like a jewel if it is polished. A mind which presently is clouded by illusions originating from the innate darkness of life is like a tarnished mirror, but once it is polished it will become clear, reflecting the enlightenment of immutable truth. Arouse deep faith and polish your mirror night and day. How should you polish it? Only by chanting Nam-myoho-renge-kyo.

What then does myo signify? It is simply the mysterious nature of our lives from moment to moment, which the mind cannot comprehend nor words express. When you look into your own mind at any moment, you perceive neither color nor form to verify that it exists. Yet you still cannot say it does not exist, for many differing thoughts continually occur to you. Life is indeed an elusive reality that transcends both the words and concepts of existence and nonexistence. It is neither existence nor nonexistence, yet exhibits the qualities of both. It is the mystic entity of the Middle Way that is the reality of all things. Myo is the name given to the mystic nature of life, and ho to its manifestations.

Renge, the lotus flower, symbolizes the wonder of this Law. Once you realize that your own life is the Mystic Law, you will realize that so are the lives of all others. That realization is the mystic kyo, or sutra. It is the king of sutras, the direct path to enlightenment, for it explains that the entity of our minds, from which spring both good and evil, is in fact the entity of the Mystic Law. If you have deep faith in this truth and chant Myoho-renge-kyo, you are certain to attain Buddhahood in this lifetime. That is why the sutra states, "After my death, you must embrace this sutra. Those who do so shall travel the straight road to Buddhahood."4 Never doubt in the slightest, but keep your faith and attain enlightenment in this lifetime. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

Respectfully,
Nichiren


Major Writings of Nichiren Daishonin, Vol. 1, pg. 3-5.

 

[SoCal Hippy]

On Attaining Buddhahood
- Issho Jobutsu Sho -

BACKGROUND:

Some two years after he first proclaimed Nam-myoho-renge-kyo, Nichiren Daishonin was living in Kamakura. That city was the seat of the military government (shogunate), and this letter was addressed to an official serving there on the military tribunal. His name was Toki Jonin and he was a staunch follower of the Daishonin throughout his life. Thirty other letters, including the "Letter from Sado" and "The True Object of Worship," were addressed to him or his wife. "On Attaining Buddhahood" was written in 1255.

The letter opens with the Daishonin equating Myoho-renge-kyo, or Nam-myoho-renge-kyo with the truth of life. Throughout history, most religions have theorized that the supreme law or being transcends the physical world. Buddhism teaches that the law and the phenomena we observe around us are inseparable. Nam-myoho-renge-kyo, the law of life, gives rise to all phenomena, and all phenomena are manifestations of Nam-myoho-renge-kyo. That is what is implied by the reference in this letter to "the mutually inclusive relationship of life and all phenomena."

According to the Jodo doctrine, this world is impure, but a magnificent, pure land lies far beyond the western horizon. This was the only paradise to which humans could aspire, and then only in death. Therefore, the title of this Gosho, which implies enlightenment in this lifetime, had a remarkably fresh ring to it.

The Daishonin frankly rejects the distinction between the Buddha and human beings by saying that there are no fundamental differences between a Buddha and a common mortal.

However, a person suffering from delusion is called a common mortal, but the same person, once enlightened, is called a Buddha. A further explanation is to be found in "The True Entity of Life": All people have the potential for Buddhahood within, and that is why "On Attaining Buddhahood" says, "You must never seek any of Shakyamuni's teachings or the Buddhas and bodhisattvas of the universe outside yourself." He rejects the concept of a distant "pure land" and the condemnation of this world that it implies. A land is pure or impure only to the degree that the people who inhabit it are Pure. Both purity and impurity exist in any land and vary according to the life-condition of the population, hence the Buddhist law of the oneness of life and environment (Esho Funi)

Nichiren Daishonin then stated that the only means to rid ourselves of illusions and awaken to the unchanging truth of life is to chant Nam-myoho-renge-kyo. By so chanting we form an indissoluble bond with the life of the original Buddha, through which the precious heritage of enlightenment can flow. He next defines the literal meaning of myoho or the Mystic Law, which is Nam-myoho-renge-kyo. Life is eternal and continually repeats the two phases of life and death. In the manifest state (life) it exhibits the quality of "existence," and in the latent state (death) it exhibits the quality of "nonexistence. " But the true nature of life is far more profound than anything conveyed by either of those two concepts. Myo, meaning mystic, indicates the essence of life, which cannot be grasped logically or perceived through the senses. Ho, or law, indicates the manifestations of life, which function 'in accordance with various natural principles. The Daishonin explains that life itself is the entity of the Middle Way, which is the reality of all things - in other words, Nam-myoho-renge-kyo. All these concepts, which constitute the core of his philosophy, must be pondered and then utilized in practice if we are to illuminate the innate darkness of our lives and become enlightened in this lifetime.

 

[Guest]

we are back in haramony,let us continue to chant Nam Myoho Renge Kyo with great appreciation and conviction.

 

[PassTheDoobie]

The Mystic Law is the great philosophy
that enables us to attain "happiness for self and others".
Each and every one of us,
who practices and teaches others this great Law,
is indeed a champion of life,
brimming with great good fortune and benefit!

Daisaku Ikeda

 

[PassTheDoobie]

""Those persons who had heard the Law dwelled here and there in various Buddha lands, constantly reborn in company with their teachers*," cannot be false in any way.

* Lotus Sutra, 7th chapter

(The Heritage of the Ultimate Law of Life - The Writings of Nichiren Daishonin, page 217) Selection source: "Kyo no Hosshin", Seikyo Shimbun, June 16th, 2006

 

[PassTheDoobie]

"Nothing great can be achieved without a struggle."

SGI Newsletter No. 6883, SGI President Ikeda’s Acceptance Speech, The Path of Mentor and Disciple—a Path of Creativity, Growth, and Victory, May 29th, 2006, translated June 16th, 2006

 

[PassTheDoobie]

Interacting with the Earth

Interacting with the Earth

By Tsunesaburo Makiguchi

We are born of the Earth; we live on the Earth; we are inspired by the Earth; we die on the Earth. The Earth is our home. Confronting the Earth will be an important first step in our preparation to learn about the world which has given us birth, the Earth which nurtures us each day that we live. How then can we observe, and make contact with, our surroundings?

We can say, first, that there are two general ways in which we interact with the Earth. One is physical, the other is spiritual. Our initial, direct contact with the Earth is physical, as it is with other animals and with plants. In other words, every connection we make with the Earth is made through our body.

But it is through our spiritual interaction with the Earth that the characteristics which we think of as truly human are ignited and nurtured within us.

Imagine yourself in a quiet environment surrounded by green fields and clear water, majestic mountains towering above, streams and rivers winding toward the sea, the wind lightly brushing your face as the sun streams down through the clouds. Your heart and soul are overwhelmed by the beauty, the freshness, the wonder of the experience.
It is as if the mind and heart that had been asleep are suddenly awakened and stimulated to seek intellectual communion with the environment. Our natural curiosity is quickened, and we begin to appreciate the marvelous diversity of nature, perhaps becoming curious about the human culture and customs of the place as well. This inquisitive state of mind is the starting point for deeper interaction with our environment and true learning.

Interaction and Growth

At first, your interaction with your environment may be on a very shallow basis. You observe mountains or rivers, for instance, only on a very superficial level, as something "out there." But as you develop your own life and your personal interests, you will not be satisfied with such superficiality. You will want to go further and enter into deeper kinds of association. The particular kind or kinds of interaction which you have with the world around you at any one point in your life will depend, first of all, on who and what you are, and secondly on when and how the interaction occurs.

Some persons, as they become better acquainted with their environment, may be curious to learn more about rocks, trees, water quality, hydraulic power, etc., and begin thinking about how to make use of them. They may wonder about and want to know about heights, lengths, shapes, origins and the ways in which these various environmental features have influenced their surroundings. Or they may see these same things in the environment with artistic eyes and be inspired to express their experience in poetry, literature, painting or music. Again, they might perceive the mountain or river or cliff before them as a training ground for their physical endurance and prowess. Or they might receive inspiration and insight into the unity of nature and the cosmos from the same mountain or river.

There are, therefore, many different levels or depths at which persons can interact with the environment.

It is through interaction with this outside world that we can experience healthy, balanced personality growth. Therefore, I say that this outside world, especially the natural environment, can truly be our educator, our enlightener, our leader, our consoler. Our happiness in life is very much connected with nature; it depends on the closeness or depth of our relationship with nature.

When individuals whose characters have become balanced and morally mature through deep interactions with the natural environment gather together, the society they create will provide a healthy, open, social environment capable of nurturing individual growth.


Tsunesaburo Makiguchi (1871-1944) was a reformist educator who, in 1930, founded the Soka Kyoiku Gakkai (Value-Creating Education Society), the forerunner of today's Soka Gakkai. This article is an excerpt from A Geography of Human Life (Caddo Gap Press), Dayle Bethel's edited version of Makiguchi's Jinsei chirigaku (first published in 1903).

(from: http://www.sgi.org/english/Features/quarterly/0604/feature7.htm )

 

[Guest]

Wednesday night's meeting was so powerful, this morning I still "pumped" from that incredible meeting! So to keep that faith flowing like water, in an hour I will go attend a toso where we will chant for 1 to 2 hours and start of weekends off on the right foot.

As I continue to cultivate my Buddhist practice, it is essential for MyohoDisco to attend more meetings and help more people in between. This is the greatest service I can muster at the moment. I am really trying everyday to up the ante and take myself above and beyond my former self imposed limitations.

Yes its true, Nam Myoho Renge Kyo, is an unlimited well of hope, draw from that well and share the fruits with others,



Gosho Excerpt:

"Even though I cannot see you, I am certain that your heart is here. If you find that you miss me, always look at the sun that rises [in the morning] and the moon that rises in the evening. I will be reflected in the sun and the moon. And in our next life, let us meet in the pure land of Eagle Peak. Nam-myoho-renge-kyo."

Letter to the Lay Nun of Ko,
(The Writings of Nichiren Daishonin, pg# 596)
Written to Ko-no-ama on 16 June 1275 from Minobu
http://sgi-usa.org/buddhism/library/Nichiren/wnd/concord/pages.view/596.html




Daily Encouragement:

One of my favorite Argentine poets, the great educator Almafuerte (1854- 1917) wrote: "To the weak, difficulty is a closed door. To the strong, however, it is a door waiting to be opened." Difficulties impede the progress of those who are weak. For the strong, however, they are opportunities to open wide the doors to a bright future. Everything is determined by our attitude, by our resolve. Our heart is what matters most.

Lectures and articles about Nichiren Buddhism: http://sgi-usa.org/buddhism/

 

[Guest]

Today my wife attended her first meeting! It was great, after chanting and gongyo we had a lovely breakfast with about 20 members from our district. It was amazing, a house full of people chanting took away my wife's shyness and she chanted gongyo with all of us!

All the member shared in many conversations amongst the group and we both made new friends and I saw some old friends. I wonder if any of them smoke buds, so we could toke together too, lol, maybe I'll save that for us. lol.

We are all a huge family in my district just like here on icmag. I am sure spending time with any of you would be equivalent to the powerful energy I get in my very own district. I love you all very much and be good humans!


Nam Myoho Renge Kyo!

 

[PassTheDoobie]

The Real Aspect of the Gohonzon / WND pg. 831

The Real Aspect of the Gohonzon / WND pg. 831

I have received your offerings to the Gohonzon of five thousand coins, one horseload of polished rice, and fruit. To begin with, this Gohonzon was revealed in the last eight years of the fifty that the Buddha preached in this world, and in this period of eight years, in eight chapters [of the Lotus Sutra], from the "Emerging from the Earth" chapter through the "Entrustment" chapter. Now, during the three periods following the Buddha's passing, in the two thousand years of the Former and Middle Days of the Law, not even the term "object of devotion of the essential teaching" yet existed. How then could the object of devotion have been revealed? Moreover, there was no one who was able to give it expression. T'ien-t'ai, Miao-lo, and Dengyo perceived it in their hearts, but for some reason never put it into words, just as (1) Yen Yüan realized the true meaning of Confucius's teaching, but never gave it expression. Yet the sutra itself and the commentaries of T'ien-t'ai and Miao-lo explicitly state that the Gohonzon will appear after two thousand years have elapsed following the Buddha's passing, in the first five hundred years of the Latter Day of the Law.

How wondrous it is that, around two hundred years and more into the Latter Day of the Law, I was the first to reveal as the banner of propagation of the Lotus Sutra this great mandala that even those such as Nagarjuna and Vasubandhu, T'ien-t'ai and Miao-lo were unable to express. This mandala is in no way my invention. It is the object of devotion that depicts Shakyamuni Buddha, the World-Honored One, seated in the treasure tower of Many Treasures Buddha, and the Buddhas who were Shakyamuni's emanations as perfectly as a print matches its woodblock. Thus the five characters of the Lotus Sutra's title are suspended in the center, while the four heavenly kings are seated at the four corners of the treasure tower. Shakyamuni, Many Treasures, and the four leaders of the Bodhisattvas of the Earth are side by side at the top. Seated below them are the bodhisattvas, including Universal Worthy and Manjushri, and the voice-hearers, including Shariputra and Maudgalyayana. [Beside them are] the gods of the sun and moon, the devil king of the sixth heaven, the dragon king, and an asura. In addition, the wisdom kings Immovable and Craving-Filled take up their stations to the south and north. The evil and treacherous Devadatta and the ignorant dragon king's daughter form a group. Not only the Mother of Demon Children and the ten demon daughters, who are evil demons that sap the lives of people throughout the major world system, but also the Sun Goddess, Great Bodhisattva Hachiman, and the seven reigns of the heavenly gods and five reigns of the earthly gods, who are the guardian deities of Japan -all the various great and small gods, that is, the main gods, are ranged in rows. How then could the remaining subordinate gods be left out? The "Treasure Tower" chapter states, "[Shakyamuni Buddha used his transcendental powers to] lift all the members of the great assembly up into the air."

Without exception, all these Buddhas, bodhisattvas, great sages, and, in general, all the various beings of the (2) two worlds and the eight groups who appear in the "Introduction" chapter of the Lotus Sutra dwell in this Gohonzon. Illuminated by the light of the five characters of the Mystic Law, they display the dignified attributes that they inherently possess. This is the object of devotion.

This is what is meant when the sutra says "the true aspect of all phenomena (3)." Miao-lo stated: "The true aspect invariably manifests in all phenomena, and all phenomena invariably manifest in the ten factors. The ten factors invariably manifest in the Ten Worlds, and the Ten Worlds invariably manifest (4) in life and its environment." It is also stated that the profound principle of the true aspect is the originally inherent (5) Myoho-renge-kyo. The Great Teacher Dengyo said, "A single moment of life comprising the three thousand realms is itself the Buddha of limitless joy; this Buddha has forsaken (6) august appearances." Therefore, this Gohonzon shall be called the great mandala never before known; it did not appear until more than 2,220 years after the Buddha's passing.

A woman who makes offerings to such a Gohonzon invites happiness in this life, and in the next, the Gohonzon will be with her and protect her always. Like a lantern in the dark, like a strong guide and porter on a treacherous mountain path, the Gohonzon will guard and protect you, Nichinyo, wherever you go. Therefore, you should take every care to ward off slanderers of the Law in the same way that you would never wish a courtesan even to come near your home. This is the meaning of "Thrust aside evil friends and associate with good companions (7)."

Never seek this Gohonzon outside yourself. The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-myoho-renge-kyo. The body is the palace of the ninth (8) consciousness, the unchanging reality that reigns over all of life's functions. To be endowed with the Ten Worlds means that all ten, without a single exception, exist in one world. Because of this it is called a mandala. Mandala is a Sanskrit word that is translated as "perfectly endowed" or "a cluster of blessings." This Gohonzon also is found only in the two characters for (9) faith. This is what the sutra means when it states that one can "gain entrance (10) through faith alone."

Since Nichiren's disciples and lay supporters believe solely in the Lotus Sutra, (11) honestly discarding expedient means and not accepting even a single verse (12) of the other sutras, exactly as the Lotus teaches, they can enter the treasure tower of the Gohonzon. How reassuring! Make every possible effort for the sake of your next life. What is most important is that, by chanting Nam-myoho-renge-kyo alone, you can attain Buddhahood. It will no doubt depend on the strength of your faith. To have faith is the basis of Buddhism. Thus the fourth volume of Great Concentration and Insight states, "Buddhism is like an ocean that one can only enter with faith." The fourth volume of The Annotations on "Great Concentration and Insight" explains this: "With regard to the phrase 'Buddhism is like an ocean that one can only enter with faith,' even Confucius taught that faith is first and foremost. How much more so is this true of the profound doctrines of Buddhism! Without faith, how could one possibly enter? That is why the Flower Garland Sutra defines faith as the basis of the way and the mother of blessings." The first volume of Great Concentration and Insight says, "How does one hear, believe in, and practice the perfect teaching to attain perfect enlightenment?" The first volume of On "Great Concentration and Insight" says, "To 'believe in the perfect teaching' means to awaken faith through doctrine and to make faith the basis of practice."

A non-Buddhist document relates (13) that, because the emperor of Han believed his aide's report, the waters of a river froze on the spot. Another tells how Li Kuang, because he was eager to revenge his father, shot an arrow all the way up to its feathers into a boulder hidden in the grass. The commentaries of T'ien-t'ai and Miao-lo make it perfectly clear that faith is the cornerstone. Because the Han emperor believed completely in his retainer's words, the river froze over. And Li Kuang was able to pierce a rock with his arrow because he fully believed it to be the tiger that had killed his father. How much more so is this true in Buddhism!

Embracing the Lotus Sutra and chanting Nam-myoho-renge-kyo in itself encompasses the five practices. It was this matter, the wonderful practice that includes the immediate completion of the five practices, that was transmitted to the Great Teacher Dengyo when he journeyed to T'ang China and met the Reverend Tao-sui. No other teaching is more important for Nichiren's disciples and lay supporters. It is referred to in the "Supernatural (14) Powers" chapter. I will write again in detail.

Respectfully,

Nichiren

The twenty-third day of the eighth month in the third year of Kenji (1277)

Reply to Nichinyo

Background:

In this reply to Nichinyo, Nichiren Daishonin expresses his gratitude for her offerings to the Gohonzon and explains the significance of the object of devotion. The exact identity of Nichinyo is unclear. She is thought to have been either the wife of Ikegami Munenaka, the older of the Ikegami brothers, or a daughter of the lay priest Matsuno Rokuro Saemon, an earnest believer in Suruga Province. Judging from two letters the Daishonin sent her, she seems to have been a woman of good education and considerable affluence. Moreover, as the recipient of a Gohonzon, or object of devotion, she was evidently a sincere believer. This letter contains a description of the Gohonzon that details the figures represented therein and their significance. The Daishonin also underscores the importance of faith in the Gohonzon.

In the first half of the letter, the Daishonin points out the rarity and importance of the Gohonzon. He cites the Lotus Sutra and other works to show that the Gohonzon is the embodiment of "the true aspect of all phenomena" and "the three thousand realms in a single moment of life."

In the second half, describing the great benefit of faith in the Gohonzon, the Daishonin declares, "Never seek this Gohonzon outside yourself," adding that the Gohonzon is also found only in faith. Sharing two examples from secular tradition, the Daishonin reminds Nichinyo that faith is by far the most important element in manifesting "the Gohonzon" in one's life. He concludes by stressing that chanting Nam-myoho-renge-kyo with faith is the most complete form of Buddhist practice.

Notes:

1. Yen Yüan (514-483 BCE), also called Yen Hui, was one of Confucius's most trusted disciples.
2. Beings assembled at the ceremony of the preaching of the Lotus Sutra. The two worlds - the world of desire and the world of form - are two divisions of the threefold world. The "eight groups" refers to the gods of the world of desire, the gods of the world of form, the dragon kings and their followers, the kimnara kings and their followers, the gandharva kings and their followers, the asura kings and their followers, the garuda kings and their followers, and the king of the human world (Ajatashatru) and his followers.
3. Lotus Sutra, chap. 2.
4. The Diamond Scalpel.
5. This statement is attributed to T'ien-t'ai, but its source has not been identified.
6. This quotation is said to derive from The Treatise on the Secret and Sacred Teachings.
7. Lotus Sutra, chap. 3.
8. The ninth, or amala-, consciousness is the Buddha nature, or the fundamental purifying force, that is free from all karmic impediments. Here the Daishonin is associating it with Nam-myoho-renge-kyo.
9. The Japanese word for faith consists of two Chinese characters.
10. Lotus Sutra, chap. 3.
11. This phrase appears in chapter 2 of the Lotus Sutra.
12. This phrase appears in chapter 3 of the Lotus Sutra.
13. Emperor Kuang-wu (6 BCE-CE 57), the founder of the Later Han dynasty. Before becoming emperor, he was once defeated in battle. While retreating, he and his forces were cornered before a broad river. When his trusted aide, Wang Pa, falsely reported that the river was frozen and that they could cross it, the emperor-to-be believed his report and then found the river indeed frozen.
14. This presumably refers to a passage of the "Supernatural Powers" chapter of the Lotus Sutra that reads, "After I have passed into extinction, [one] should accept and uphold this sutra. Such a person assuredly and without doubt will attain the Buddha way."

 

[SoCal Hippy]

Gosho for the day

Furthermore, human beings have two heavenly gods who always accompany
them, just as a shadow follows the body. One is named Same Birth and
the other Same Name. Perched on one's left and right shoulders, they
protect one [by reporting all of one's deeds to heaven]. Therefore,
heaven never punishes those who have committed no error, let alone
people of merit.

(WND, 614)
The Supremacy of the Law
Written to Oto and her mother, Nichimyo, on August 4, 1275

from "Daily Wisdom - from the writings of Nichiren Daishonin"

 

[PassTheDoobie]

The Gohonzon: The Object of Devotion

The Gohonzon: The Object of Devotion

The significance of the object of devotion-the Gohonzon-in the practice of Nichiren Daishonin's Buddhism, lies not in the literal meaning of the characters but in the fact that it embodies the life of the original Buddha, or the law of Nam-myoho-renge-kyo. No extra benefit accrues to those who can read the Gohonzon, and knowing what is written on the Gohonzon does not mean that one understands the Gohonzon itself. Some of the characters on the Gohonzon are historical persons, mythical figures or Buddhist gods. Nichiren Daishonin used them to represent the actual functions of the universe and of our own lives. All these functions are clustered around Nam-myoho-renge-kyo; therefore, the Gohonzon is the embodiment of the life of Buddhahood within us.

At one time, the second president of the Soka Gakkai, Josei Toda, explained the purpose of embracing the Gohonzon as follows:

The natural power of human beings is very weak. No matter how hard one tries to live one's own life in one's own way, in the end one is easily influenced by others and by external factors.... I believe that to make one's life its strongest, most brilliant and happiest, there is no way but to live the Buddhism of ichinen sanzen [a single life-moment possesses three thousand realms] and the mutual possession of the ten worlds. This is the ultimate philosophy that Nichiren Daishonin delivered to the vast universe more than seven hundred years ago. He perceived people's ignorance of this profound principle and bestowed upon them the gem of ichinen sanzen so that they could attain the state of happiness. This gem of ichinen sanzen is nothing other than the Dai-Gohonzon that he inscribed.... (Buddhism in Action, vol.7, pp. 107-08)

The Gohonzon, in a sense, can be compared to a map pointing to the location of the supreme treasure of life and the universe-the Mystic Law of Nam-myoho-renge-kyo. This treasure map tells us that the treasure is found within our lives. To those who can understand the map, it is not just a piece of paper but an invaluable object equal in value to the "treasure," that is, life's supreme condition and potential itself. To those who fail to grasp its message, however, the map's worth will be reduced to that of a mere scroll.

As Nichiren Daishonin says:

"As for the characters of the Lotus Sutra [the Gohonzon], a blind person cannot see them at all. A person with the eyes of a common mortal sees them as black in color. Persons in the two vehicles see them as void. Bodhisattvas see various different colors in them, while a person whose seeds of Buddhahood have reached full maturity see them as Buddhas. So the sutra states: 'If one can uphold this [sutra], he will be upholding the Buddha's body"' (The Major Writings of Nichiren Daishonin, vol.7, p.112).

How then can we correctly understand this map and locate the treasure it leads to? The Daishonin encourages us, "When you chant the Mystic Law and recite the Lotus Sutra, you must summon up deep conviction that Myoho-renge-kyo is your life itself" (MW-1, 4). Nichiren Daishonin teaches us, in other words, that one's life is the greatest treasure. Hence he also writes: "Never seek this Gohonzon outside yourself. The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-myoho-renge-kyo" (MW-1, 213). This realization is what Buddhism calls the condition of enlightenment.

To convey his message, the Daishonin used the theory of a life-moment possessing 3,000 realms-especially the mutual possession of the ten worlds-as a basis for the Gohonzon's graphic image. The Gohonzon itself is the world of Buddhahood in which all the other worlds are represented. This is the depiction of mutual possession.

Down the center of the Gohonzon is written "Nam-myoho-renge-kyo-Nichiren" (Nos. 1 and 2 respectively on the chart). This illustrates the oneness of the person and the law, or that the Daishonin's life itself embodies the Mystic Law, as he writes, "The soul of Nichiren is nothing other than Nam-myoho-renge-kyo" (MW-1, 120). It also indicates that our lives are fundamentally one and the same with the law of Nam-myoho-renge-kyo, as the Daishonin demonstrated through his life. Put another way, the inscription of "Nam-myoho-renge-kyo -Nichiren" tells us that we have the identical qualities of the original Buddha's life. To the degree we strive for kosen-rufu and pray with the same desire as the Daishonin, we will manifest the same courage, hope and wisdom. This is what the Daishonin meant when he wrote:

"You, yourself, are a true Buddha who possesses the three enlightened properties. You should chant Nam-myoho-renge-kyo with this conviction" (MW-1, 30).

To the left and right of "Nam-myoho-renge-kyo-Nichiren" are various Buddhist figures that represent the ten worlds in the life of Nichiren Daishonin. The Daishonin included them on the Gohonzon to indicate that even the Buddha's life inherently contains the lower nine worlds.

By writing "Nam-myoho-renge-kyo - Nichiren" prominently down the center with the other, smaller characters around it, the Daishonin graphically indicated that the figures representing the lower nine worlds are illuminated by the Mystic Law, as the Daishonin writes: "Illuminated by the five characters of the Mystic Law, they display the enlightened nature they inherently possess. This is the true object of worship" (MW-1, 212). In other words, these figures signify the nine worlds contained within Buddhahood.

How the ten worlds are represented on the Gohonzon varies. On some Gohonzon each of the ten worlds is represented by a separate character or characters found in Buddhist scriptures. On other Gohonzon, however, the ten worlds are represented as groups, like the four noble worlds. The Daishonin used both styles, as did later high priests.

From: http://www.sgi-usa.org/buddhism/library/Nichiren/Gohonzon/

 

[Delta9-THC]

well socal .... what are same name and samebirth related to and why 2? Im not trying to tear down your views just interested to know more !

Peace
Nam-myoho-renge-kyo!

 

[PassTheDoobie]

Here you go Delta!

Here you go Delta!

"'It is thanks to the diligent efforts of people like you working behind the scenes that events like this are a success,' he said. 'Others may not recognize your contributions, but there’s no need to be concerned about that. You all know about the heavenly messengers spoken of in the Buddhist scriptures, right?'

"Several members nodded, but most looked puzzled.

"'The heavenly messengers,' he continued, 'are the gods Same Birth and Same Name who are always watching our actions and reporting them to Yama, the king of hell [who is said to judge the dead on the basis of their deeds while alive]. When one of these messengers is off reporting to King Yama, the other stays behind to keep an eye on us. They report everything fully and accurately—for example, ‘Now she’s helping prepare for a meeting’ or ‘He’s chanting daimoku’ or ‘He’s skipped both a meeting and gongyo.’ There’s no fooling them!'

"Everyone laughed.

"'What this means is that all of our thoughts and actions are engraved in our life and form our karma. In other words, the heavenly messengers are symbolic of the Buddhist principle of cause and effect. If we work diligently for kosen-rufu, all of our efforts will turn into benefit and good fortune, whether they are recognized or praised by others or not. On the other hand, if we are dishonest, slacken in our efforts, are lazy, or bear ill feelings toward fellow members, we are certain to suffer the effects of those causes at some point.

"'With firm conviction in the law of cause and effect, I hope you will maintain faith that is as pure as clear water or fresh snow throughout your lives and become champions of genuine happiness.'"

SGI Newsletter No. 6873, The New Human Revolution—Vol. 18: Chap. 4, Dynamic Strides 35, translated June 8th, 2006

Hope you didn't mind me helping out, SoCal!

T

 

[PassTheDoobie]

The Meaning of Faith / WND pg. 1036

The Meaning of Faith / WND pg. 1036

What is called faith is nothing unusual. Faith means putting one's trust in the Lotus Sutra, Shakyamuni, Many Treasures, the Buddhas and bodhisattvas of the ten directions, and the heavenly gods and benevolent deities, and chanting Nam-myoho-renge-kyo as a woman cherishes her husband, as a man lays down his life for his wife, as parents refuse to abandon their children, or as a child refuses to leave its mother.

Not only that, but one should ponder the sutra passages "Honestly discarding expedient means" (1) and "Not accepting a single verse of the other (2) sutras" without the slightest thought of casting them away, as a woman refuses to part with her mirror, or as a man wears his sword.

Respectfully,

Nichiren

The eighteenth day of the fifth month

Reply to the lay nun Myoichi

Background:

This letter was written at Minobu in the fifth month of the third year of Koan (1280). The lay nun Myoichi was a relative of Nissho, one of Nichiren Daishonin's six senior disciples, and lived in Kamakura. She was an earnest believer and fairly well educated, but suffered from poor health. Her husband was also a believer, and their fief was confiscated because of their faith. After her husband died, the lay nun was left with two small children, but despite her many difficulties, she remained loyal to the Daishonin.

Notes:

1. Lotus Sutra, chap. 2.
2. Ibid., chap. 3.

 

[PassTheDoobie]

"... if in a single moment of life we exhaust the pains and trials of millions of kalpas, then instant after instant there will arise in us the three Buddha bodies with which we eternally endowed. Nam-myoho-renge-kyo is just such a "diligent" practice."

(Ongi kuden - Gosho Zenshu, page 790, The Record of the Orally Transmitted Teachings, page 214) Selection source: "Kyo no Hosshin", Seikyo Shimbun, June 17th, 2006

 

[SoCal Hippy]

Great question Delta. I hope the quick reply by PTD is sufficient of an answer to that. Thanks PTD. It's all about cause and effect or Renge.

By chanting Nam myoho renge kyo for the 1st time in my life I could actually see that work in my life as everyone else who does also. It's all about actual proof. Never before in any prior devotion could I see this no matter how hard I would seek and question; just more and more confusion and questions if you can relate.

Keep chanting all!!!

 

[SoCal Hippy]

SGI President Ikeda's Encouragement

One of my favorite Argentine poets, the great educator Almafuerte
(1854-1917), wrote: "To the weak, difficulty is a closed door. To the
strong , however, it is a door waiting to be opened." Difficulties
impede the progress of those who are weak. For the strong, however,
they are opportunities to open wide the doors to a bright future.
Everything is determined by our attitude, by our resolve. Our heart is
what matters most.

from SGI-USA
"For Today & Tomorrow"

 

[PassTheDoobie]

I want to apologize for not getting these comments out to those that they are intended for sooner. It's much quieter to cut and paste than to type these days. I am so sorry to not have gotten a response back to you all sooner and this will still be brief.

Wags, the more I read the post with the four questions, the more I am not certain they are actual questions, but rather inquiries that one should pose to oneself everyday. I do have specific comments pertaining to them, and if you'll give me a bit more time, I intend to.

I also have not forgotten Mr. Waters. In fact I think of him everyday. You too, sir will be responded to in kind.

I also want to tell Delta how much I care, and how happy I am that he's here. I wish I would hear more from DG and Bonz and Sleepy, and Always! Where ya been scegy?

We should all be sending Daimoku and congratulations to GordyP and Southern Girl! They are getting married next week! CONGRATULATIONS BROTHER AND SISTER!

Avid, if you should ever read this, know you are in my prayers, and that I hope your move goes well and that everything in your life is as it should be.

Bartender, please continue to be a part of our conversations, and again we all thank you so sincerely for making sure that an archive has been created to protect the life experiences that have been shared here so freely.

SoCal, we are greatful for your return, and all send you our support to overcome the challenges that had caused your absence. Nam-myoho-renge-kyo Brother! You can do it!

Bud, you and MrsB are in our hearts and minds and prayers everyday. Thank you for being here since day one. That was a beautifully sincere post that MrsB made after Water's comments. I appreciated so much what everyone had to say.

Easy! Wow dude! Congratulations on the new nephew, Mrs. Disco's faith, your happy district activites, your opportunity to MC the meeting on the 24th, and the general high life condition you bring to this thread with your every post! I am impressed, but not surprised.

MrsG, your mom is in my prayers everyday and shall be for the rest of my life.

I know there are lots and lots of others that I should be thanking and I hope no one is offended if I forgot to specifically mention you by name. Know that I care about you ALL. You are all treasures beyond calculation. Thank you for sharing Nam-myoho-renge-kyo with me. Thank you from the bottom of my heart!

I bow in obeisance to you ALL!

Nam-myoho-renge-kyo!

T

 

[Guest]

wow, this thread is really something special.

Mrs.MyohoDisco is chanting now and constantly talking about attending more meetings and "ohh we have the wednesday meeting im so excited, etc." I can talk to her about Kosen-rufu and chant freely with her, we are now going in the right direction together and now I have more self confidence than ever. I can call my loved ones and give them the same encouragement I used to always wait for from them, I can try and help them take advantage in their lives and now we will have a 'godson; to also raise in our Buddhist practice.

Life is so good when you realize you are the Buddha and make all the benefits.


My first wish I ever prayed for was/is protection my second was for my wife to join me chanting both GRANTED. I also asked for other things I feel a bit shy mentioning but PTD will testify nothing is taboo or too "far fetched" to ask for.

You do have unlimited potential. This I am sure of.



NAM MYOHO RENGE KYO!