Chanting Growers Group

[PassTheDoobie]

In commenting on this passage, I have this to say: Shakyamuni taught that the shallow is easy to embrace, but the profound is difficult. To discard the shallow and seek the profound is the way of a person of courage.

[ The Selection of the Time, WND Page 558 ]

 

[PassTheDoobie]

scegy: "are these words of diluded man?"

scegy: "are these words of diluded man?"

hello chanters!
...sometimes is just a pain in the ass to not be able to do something on your own, you just gotta be everywhere Nam Mjoho Renge Kyo, don't ya?

So long as the above quote isn't the reason that you are not seeking it, I understand. However, my goal is that by the time I leave all of you, you will have foundations that will last you thirty-plus years as well. I don't think anyone will make that time-span in the absence of having the Gohonzon enshrined in their homes, for the sake of their own faith and practice.

If embracing the Gohonzon whenever possible were not necessary to achieve anuttara-samyak-sambodhi in this lifetime, it is my belief that based on the compassion and understanding that the Daishonin displayed throughout his life, he would have made that fact very clear. Instead, the opposite is true.

The choice, as always, is yours. Keep chanting and derive your own conclusions. You have shown me that you are perfectly capable of doing so.

So Tree, I guess that means you'll receive yours first?

Much love and deep respect,

Thomas

 

[scegy]

pass: that sentance was just my recognition that i can't handle everything, cos i was trying to figure out something that has been bothering my mind for quite a while, and that was the solution and it's working as long as i keep it there.
you gotta tell me why is it |absolutely| necessary? cos i don't understand the pressure "you gotta get your gohonzon!" ? no one of my local chanters and sgi members ever said to me that, nor asked me about it......this is a bump my friend, no force is needed.

 

[PassTheDoobie]

I would never force you scegy. I have already said what I said and acted in a way that I hope you know is sincere. Did you not read when I wrote: "The choice, as always, is yours. Keep chanting and derive your own conclusions. You have shown me that you are perfectly capable of doing so." ?

I appologize if I offended you.

T

 

[scegy]

no man actually i am the one to apologise, among all things that happen to me lately i actually forgot the meaning of gohonzon, i've taken down all my thoughts and writings on scrap papers since i moved to this app(they got lost and my lazyness forgot to search em), and i forgot how important they were to me...then i realized what gohonzon is....yes i was diluded, thank you again my friend! i will chant for us to pass the doobie some day!
M

 

[PassTheDoobie]

I'll be in Amsterdam in April. Let's do it.

 

[Babbabud]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

EXCERPT FROM SGI PRESIDENT IKEDA'S PEACE PROPOSAL
Friday, December 15, 2006

Selection Source: 1998 Peace Proposal - Humanity and the New Millennium: From Chaos to Cosmos, Living Buddhism, May 1998, Pg. 17

In his treatise "The Opening of the Eyes," Nichiren quotes a passage from the Shinjikan Sutra:

If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at the causes that exist in the present.

This passage, too, does not refer to cosmic-time causality, such as the formation of water resulting from the combination of hydrogen and oxygen; or historical-time causality, such as the purported inevitability of the move from capitalism to socialism. Buddhism uses the term `inga iji', or the non-simultaneity of cause and effect, to refer to such linear progressions of causality.

Of most interest to us as human beings, however, are the results that will be manifested in the future. More than any other factor, these are shaped by inner causes in the present moment, that is, by the intensity of our conviction in the plane of what Berdjaev calls the profundity of existential time. This is central to the Buddhist view of time in which the present moment is pivotal - in a sense is everything - and it stands in contrast to an historical conceptualization of time in which the future "eats up" the present. Without this pivotal "now," past and future are empty and illusory.
Our proper focus must be on ourselves at the present moment. Our actions now should be carried out with intensity, with the realization that the depth of this inner determination is the decisive factor, which creates the future and makes history. This view of time and causality is referred to in Buddhism as `inga guji', or the "simultaneity of cause and effect."

Nam Myoho Renge Kyo

 

[PassTheDoobie]

"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: "Suntetsu", Seikyo Shimbun, December 15th, 2006

 

[PassTheDoobie]

"Everything is a win-or-lose struggle, and the same is true of Buddhism. Truth and justice must win out. It is vital that we fight vigorously against those who trample on these, and who inflict harm and suffering on the people. We must demonstrate to all the real strength and greatness of truth and justice.

"In a writing called 'Flowering and Bearing Grain,' the Daishonin states: 'If teacher and disciple are of different minds, they will never accomplish anything' (WND-1, 909).

"It is important to keenly see through wrongdoing and abuses and unhesitatingly speak out against them. You must not give in to fear. All it takes is for one courageous, true-hearted disciple to stand up. Nikko Shonin, the Daishonin's disciple and direct successor, writes:

"'These disciples of the Daishonin [the five senior priests] have all turned on him. I, Nikko, alone protect the correct teachings of the Daishonin and regard myself as the one whose mission it is to accomplish the Daishonin's original purpose [of widespread propagation (kosen-rufu)]. As such, I will never forget his true wishes."

SGI Newsletter No. 7033, ON “EAGLE PEAK”––PART 2 [OF 2], A Vast and Boundless State of Life Encompassing the Entire Universe, translated Nov. 24th, 2006

 

[PassTheDoobie]

"No prayers will go unanswered."*
Buddhism is about winning!
Daimoku is the source of our victories.
Through chanting daimoku earnestly and determinedly,
let's all become absolutely victorious !

Daisaku Ikeda

* When we chant daimoku just as the Daishonin instructs, our voices resonate throughout the entire universe. Just as a soft voice can be transformed into a booming voice through the use of a good megaphone, when we chant Nam-myoho-renge-kyo with heartfelt prayer, we can move the entire universe. As Nichikan, the twenty-sixth high priest, says: "[If you have faith in this Gohonzon and chant Nam-myoho-renge-kyo even for a short while] no prayer will go unanswered, no offence unexpiated, no good fortune unbestowed, and all righteousness proven."

Nichiren Daishonin says that it is not difficult for those who chant the daimoku of the Lotus Sutra to become Buddhas equal to Shakyamuni (WND, 1030). This statement is very significant. He says this because the Mystic Law is the origin of all Buddhas.

We must absolutely never give up on prayer. He declares: "Muster your faith, and pray to this Gohonzon. Then what is there that cannot be achieved?" (WND, 412). We need to pray "as though to produce fire from damp wood or to obtain water from parched ground" (WND, 444). - (The Wisdom of the Lotus Sutra, Volume 5, page 152)

 

[PassTheDoobie]

"When great evil occurs, great good follows."

(Great Evil and Great Good - The Writings of Nichiren Daishonin, page 1119)Selection source: Soka Gakkai member's experience, Seikyo Shimbun, December 14th, 2006

 

[PassTheDoobie]

"This is a passage that I have taken deeply to heart throughout my life. It expresses the essence of the Gakkai spirit.

"The Daishonin continues: 'They [my disciples] should remain faithful to their belief in the Lotus Sutra and make their way to [the pure land of] Eagle Peak, so that they may lead [others] there as well' (WND-1, 283).

"To strive in faith with the same commitment as one's mentor means to continue advancing amid great difficulty and adversity with unwavering resolve together with the mentor towards the goal of realizing the great vow of kosen-rufu. Those who maintain this spirit in faith throughout their lives will be able to gain the vast and expansive life-state of the pure land of Eagle Peak--the state of Buddhahood--for all eternity. Moreover, they will be able to lead their family and loved ones to that state of life as well."

SGI Newsletter No. 7033, ON “EAGLE PEAK”––PART 2 [OF 2], A Vast and Boundless State of Life Encompassing the Entire Universe, translated Nov. 24th, 2006

 

[PassTheDoobie]

Win or Lose

Win or Lose

The phrase "Buddhism is win or lose" may not sit easily with popular images of a "peaceful" Buddhist approach to life. It may even sound like an invitation to stir up conflict.

However, what this phrase describes is not confrontation between antagonistic individuals, but rather the internal spiritual struggle which is the reality of our lives. As SGI President Daisaku Ikeda says: "The universe, this world and our own lives are the stage for a ceaseless struggle between hatred and compassion, the destructive and constructive aspects of life." Our challenge, moment by moment, is to continue striving to create maximum value and to never be defeated or give up, regardless of the obstacles we may encounter.

The struggles we face might range from the apparently mundane (summoning the energy to take out the trash or write a letter to an aging relative) to the vast (campaigning to ban nuclear weapons), but the essential challenge is the same. It is to overcome our own weakness, fear or inertia in a given moment and take action for the sake of the happiness of ourselves and others.

So where does Buddhism play a role in such daily battles?

Ideally there is no separation between daily life and Buddhism. Buddhism does not exist in the realm of theory, and as Nichiren wrote: "The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being."

Nichiren also stressed that it is victory as a human being--including both tangible achievements and moral or spiritual victories which may be invisible to others--that matters, rather than recognition in the form of promotion or reward in society. In 13th-century Japan, people's lives were utterly dependent on the decisions of their rulers or local lords, so to set one's own internal standards for success required great courage.

He wrote: "Buddhism primarily concerns itself with victory or defeat, while secular authority is based on the principle of reward and punishment. For this reason, a Buddha is looked up to as the Hero of the World... ."

The value of our victory also depends on the scale of the challenge we tackle. For a champion bodybuilder to lift a heavy suitcase scarcely counts as a victory. It is only when we push ourselves beyond our limits that our success becomes meaningful to ourselves and respected by others. Living a "safe" existence in which we merely abide by society's rules is to shirk the bigger challenges involved in living in a way which both maximizes our positive, creative influence and actively tackles those forces which cause suffering and abuse.

Whether we are striving for promotion at work or encouraging a friend battling depression, in order to succeed we need courage, perseverance and the spiritual strength to withstand hardship and moments of hopelessness. Nichiren stresses that if we are fainthearted we will surely fail, and we each know how miserable it feels to be defeated by our own weakness or cowardice. .

Nichiren's own life provides an example of supreme courage in the face of opposition and persecution, and the Buddhist practice he established can help us clarify our goals and also provide tools with which to reach them.

For Nichiren Buddhists, the greatest good toward which one can strive is spreading a deeper understanding of the limitless potential for courage, wisdom and compassion which exists in every individual's life--the hidden treasures collectively described as Buddhahood.

Through chanting "Nam-myoho-renge-kyo" which activates this potential, we can deepen our resolve to achieve our goals and develop the strength necessary to win over any obstacles, internal and external, which might hinder our progress. And as we see evidence of the efficacy of the combination of this strong prayer, determination and action in concrete positive results in our lives, we dare to take on bigger, broader challenges and also inspire others to tackle their problems with renewed hope of success.

In the words of SGI President Ikeda: "Buddhism concerns itself with winning. When we battle a powerful enemy, either we will triumph or we will be defeated--there is no middle ground. Battling against life's negative functions is an integral part of Buddhism. It is through victory in this struggle that we become Buddhas.

[ Courtesy July 2006 SGI Quarterly ]

 

[PassTheDoobie]

"Nichiren stresses that if we are fainthearted we will surely fail, and we each know how miserable it feels to be defeated by our own weakness or cowardice."

 

[PassTheDoobie]

Great evil portends the arrival of great good. If all of Jambudvipa were to be thrown into chaos, there could be no doubt that [this sutra would] "be widely propagated throughout Jambudvipa."

[ The Kalpa of Decrease, WND Page 1122 ]

 

[scegy]

hey doobie, i was talking to bubbadub and thuggers about that too, it all comes to avaliable time mostly, we will see what it brings to us

 

[Babbabud]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

Selection Source: Not Dependent on Anyone, 11th HQ Leaders Meeting, May
19, 1997, Osaka, Japan, World Tribune, August 15, 1997, Pg. 15

Just as one cannot graduate from school without passing a test, one cannot become a Buddha without defeating devilish functions. To the extent that we struggle against and defeat such obstacles, we approach Buddhahood.

 

[fallenangel]

peace all .. i couldnt stand to see this thread on the second page

 

[Babbabud]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

THE SAME MIND AS NICHIREN
Wednesday, December 13, 2006

Selection Source: Securing True Happiness Through Faith, Nakano Culture Center, Tokyo, January 20, 1983, Buddhism in Action, Vol. 2, pp. 38-9

When we pray to the Gohonzon and perform gongyo, we are enveloped in a fresh breeze from the palace of the ninth consciousness, the unchanging reality that reigns over all life's functions. It is as though we are seeing a beautiful moon in our own hearts. Nothing can compare to this perpetually fresh sense of fulfillment in the depths of one's life, as you know through your own experience.

Today there are many people who say they would be happy if only they had money. Certainly from one perspective this is understandable, but there are many who quarrel and even lose their lives for the sake of money. In the final analysis, the value of money is determined not solely by the amount one possesses, but also by his state of life, which determines how he makes use of money. I believe that at the present time we are losing sight of this. In this sense, we must understand that happiness or unhappiness in the true sense is ultimately determined by one's state of life.

It is for the sake of establishing true happiness that we carry out our faith. Our daily life belongs to what Buddhism describes as the realm of the nine worlds from Hell through Bodhisattva. It is inevitable that in society, the realm of the nine worlds, we will meet with various troubles and sufferings. However, by virtue of the Mystic Law, our strong faith can transform the three paths of earthly desires, karma and suffering into the three virtues of the property of the Law, wisdom and freedom. Therefore, by chanting daimoku to the Gohonzon each day and basing one's daily life upon the Mystic Law, without even realizing it, one is expanding his state of life and is establishing true happiness.

In maintaining faith, we must be careful to avoid such attitudes as haughtiness, pretension or conceit. True faith is to pray single-mindedly to the Gohonzon, to continue the practice of gongyo and daimoku and forge ahead untiringly. If one yields to his own haughtiness, pretension or arrogance and becomes inclined to consider the Gohonzon lightly or scorn his fellow members, he will obstruct his own benefit.

One should pray earnestly to the Gohonzon about his desires with total honesty and straightforwardness . Beyond that, since we are human beings, I do not deny the role of pride or appearances in secular affairs, but honest faith in the Gohonzon should be the basis of one's existence. Nothing is more delicate than the human mind. However, if one can only maintain determined faith toward the Gohonzon and carry through with his practice, that in itself will become the means to break through any difficulty.

Much Daimoku to you all

 

[PassTheDoobie]

Thanks for this, Bud!

Thanks for this, Bud!

EXCERPT FROM SGI PRESIDENT IKEDA'S PEACE PROPOSAL
Friday, December 15, 2006

Of most interest to us as human beings, however, are the results that will be manifested in the future. More than any other factor, these are shaped by inner causes in the present moment, that is, by the intensity of our conviction in the plane of what Berdjaev calls the profundity of existential time. This is central to the Buddhist view of time in which the present moment is pivotal - in a sense is everything - and it stands in contrast to an historical conceptualization of time in which the future "eats up" the present. Without this pivotal "now," past and future are empty and illusory.

Our proper focus must be on ourselves at the present moment. Our actions now should be carried out with intensity, with the realization that the depth of this inner determination is the decisive factor, which creates the future and makes history. This view of time and causality is referred to in Buddhism as `inga guji', or the "simultaneity of cause and effect."

Nam Myoho Renge Kyo

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

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

Cause (the nine worlds) and effect (Buddhahood) simultaneously exist in one's life. In this sense, the simultaneity of cause and effect is revealed in the mutual possession of the Ten Worlds and the three thousand realms in a single moment of life. Nichiren's work The Entity of the Mystic Law discusses the simultaneity of cause and effect as an attribute of the Mystic Law. It states: "He [the Buddha] perceived that there is this wonderful single Law [myoho] that simultaneously possesses both cause and effect [renge], and he named it Myoho-renge. This single Law that is Myoho-renge encompasses within it all the phenomena comprising the Ten Worlds and the three thousand realms, and is lacking in none of them. Anyone who practices this Law will obtain both the cause and the effect of Buddhahood simultaneously" (421). Because the Law of Myohorenge encompasses all phenomena comprising the Ten Worlds, it simultaneously possesses both the cause, or the nine worlds characterized by delusion, and the effect, the world of Buddhahood. To "obtain both the cause and the effect of Buddhahood simultaneously" means that by practicing this Law one will obtain both the cause (or practice) for attaining Buddhahood and the effect of actualizing Buddhahood simultaneously within oneself. Specifically, Nichiren is referring here to the practice of chanting Nam-myoho-renge-kyo and its function to instantaneously tap and bring forth one's innate Buddhahood.

From source: The Soka Gakkai Dictionary of Buddhism