Chanting Growers Group

[Bonzo]

I will go back and read it, dont tell me what it is.

bonz






>>>>>>>>>>>>>>>>>>>>Nam myoho renge kyo>>>>>>>>>>>>>>>>>>>>>>>>

 

[Babbabud]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

I read the gosho. In fact more then once now. I find more then one important message in it. Mainly though that we are the bodhisattvas that this message was intended for and that no matter what we will have enlightenment or have it at this moment!. All we have to do is to continue to chant Nam Myoho Renge Kyo


Brother im blown away by your memory of this thread. I browsed around last nite and to be truthfull I was making sure of the date of your birthday as i knew we were very close together. I found that post and it inspired me so much I thought i would post again. It was posted the nite before my last birthday . What blows my mind is how you went straight to it and copied your post from last year also. As always you never cease to amaze us Thanks so much for this Gosho gift. Thank you so much for encouraging us to read each word!! Everyone of you are in our hearts and chants today. We chant for your protection and good fortune . Much love to you all. To those we havent seen in a while we truly miss you and send Daimoku!!
Nam Myoho Renge Kyo!

 

[mrwags]

Wow I type in bodhisattvas to get a meaning and got all of this. I also recently read The Gospel Of Judas and what an eye opener that was.

Sad to say group but I'm still lost in confusion regarding my path. I've read countless words but have not put them into action. My time will come I know but man it sucks to know your missing out on something very special. It's like have a Ferrari in the driveway all gassed up but ya cannot find the keys.


Much Love To The Group
Mr.Wags


Bodhisattvas in Theravada Buddhism

In Theravada Buddhism, the bodhisattva is seen as seeking enlightenment so that, once awakened, he may efficiently aid other beings with the expertise of supreme wisdom. Gautama Buddha's previous life experience as a bodhisattva before Buddhahood are recorded in the texts of the Jataka. Lay Buddhists of Theravada seek inspiration in Gautama's skill as a good layman in these texts, which account not only his historical life, but many previous lives. When Gautama Buddha referred to himself in his pre-Buddha existence, he spoke in terms of "when I was still a Bodhisattva". The only currently active bodhisattva described in the Pali Canon is the future Buddha Maitreya (Pali: Metteyya). The Theravada tradition, i.e., the Pali Canon, speaks of no other bodhisattvas than these.

While the Bodhisattva path is recognized in Theravada Buddhism, it is not seen as a path to be recommended for everyone because of its difficulty and the long time it takes to achieve. The great majority of people are seen to be most fit to practice for enlightenment in this life, as a Sotapanna, Sakadagami, Anagami or Arahant. The option is left open for people to aspire to achieve Paccekabuddhahood or Sammasambuddhahood in a future life, which (according to Theravada doctrine) would mean that suffering would not be extinguished for another 'unmeasurable' period of time (many aeons). The path of the Bodhisattva is not taught in the Pali Canon, possibly because part of becoming a Buddha is discovering this path for oneself.

[edit] Bodhisattvas in Mahayana Buddhism

In Mahayana Buddhism, a bodhisattva has the compassionate determination to aid all beings on their quest for the highest state of development, full enlightenment of a Buddha. This type of motivation is known as bodhicitta ('citta' means mind). Remaining in this world of uncontrolled rebirth (samsara), the Bodhisattva has taken the bodhisattva vow to achieve Buddhahood as quickly as possible and thereby be most able to teach Dharma until all beings have likewise achieved enlightenment.

Another common conception of the Bodhisattva is one who delays his own final and complete enlightenment in order to save all sentient beings out of his enormous compassion. He is on a mission to liberate all sentient beings, and only then will he rest and complete his own enlightenment.

In brief, simply imagine the Bodhisattva as saying, "If I know how to swim, and even one other being cannot, then it is right to remain behind in this world to assist them until they know how to save themselves from drowning".

Mahayana Buddhist philosophy sometimes poses the concept of the bodhisattva in opposition to that of the Śrāvakabuddha (conventionally referred to as an Arhat). The Arhat is seen as being liberated from samsara, but he did not choose to save all and every other living being before passing away into Parinirvana, and thus is not a fully enlightened Buddha.

According to many traditions within Mahayana Buddhism, on his or her way to becoming a Buddha, the bodhisattva proceeds through ten, or sometimes fourteen, stages or bhumi. Below is the list of ten bhumis and their descriptions from The Jewel Ornament of Liberation, a treatise by Gampopa, an influential teacher of the Tibetan Kagyu school. Other schools give variant descriptions.
Prince Siddhartha Gautama as a bodhisattva, before becoming a Buddha. He is characteristically depicted as an Nepalese nobleman, posing with left hand on the hip, Gandhara, 2nd-3rd century.
Enlarge
Prince Siddhartha Gautama as a bodhisattva, before becoming a Buddha. He is characteristically depicted as an Nepalese nobleman, posing with left hand on the hip, Gandhara, 2nd-3rd century.

Before a bodhisattva arrives at the first ground, he or she first must travel the first two of the five paths, which are said to correspond to words from the mantra that appears at the end of the Heart Sutra:

1. the path of accumulation (gate)
2. the path of preparation (gate).

The ten grounds of the bodhisattva then can be grouped into the next three paths

1. Bhumi 1 the path of insight (paragate)
2. Bhumi 2-7 the path of meditation (parasamgate)
3. Bhumi 8-10 the path of no more learning (bodhi)

[edit] The 10 Grounds of Buddhism

1. Great Joy
* It is said that being close to enlightenment and seeing the benefit for all sentient beings, one achieves great joy, hence the name. In this bhumi the bodhisattvas practice all virtues (paramita), but especially emphasizing generosity (dana).
2. Stainless
* In accomplishing the second bhumi, the bodhisattva is free from the stains of immorality, therefore, this bhumi is named 'Stainless'. The emphasized virtue is moral discipline (śila).
3. Radiant
* The third bhumi is named 'Radiant', because, for a bodhisattva who accomplishes this bhumi, the light of Dharma is said to radiate from the bodhisattva for others. The emphasized virtue is patience (kṣanti).
4. Luminous
* This bhumi is called 'luminous', because it is said to be like a radiating light that fully burns that which opposes enlightenment. The emphasized virtue is vigor (virya).
5. Very difficult to train
* Bodhisattvas who attain this bhumi strive to help sentient beings attain maturity, and do not become emotionally involved when such beings respond negatively, both of which are difficult to do. The emphasized virtue is meditative concentration (dhyāna).
6. Obviously Transcendent
* "By depending on the perfection of wisdom awareness, he [the bodhisattva] does not abide in either saṃsāra or nirvāṇa, so it is 'obviously transcendent'". The emphasized virtue is wisdom (prajña).
7. Gone afar
* Particular emphasis is on the perfection of skillful means, or upaya-kaushalya, to help others.
8. Immovable
* The emphasized virtue is aspiration.
* This, the 'Immovable' bhumi, is the bhumi at which one becomes able to choose his place of rebirth.
9. Good Discriminating Wisdom
* The emphasized virtue is power.
10. Cloud of dharma
* The emphasized virtue is the practice of primordial wisdom.

Chinese wood carving of Guanyin; Shanxi Province (A.D. 907-1125)
Enlarge
Chinese wood carving of Guanyin; Shanxi Province (A.D. 907-1125)

After the ten bhumis, according to Mahayana Buddhism, one attains complete enlightenment and becomes a Buddha. Various traditions within Buddhism believe in certain specific bodhisattvas. Some bodhisattvas appear across traditions, but due to language barriers may be seen as separate entities. For example, Tibetan Buddhists believe in Chenrezig, who is Avalokitesvara in India, Guanyin (other spellings: Kwan-yin, Kuan-yin) in China, Quan Am in Vietnam, and Kannon (formerly spelt and pronounced: Kwannon) in Japan. A modern bodhisattva for many is the 14th Dalai Lama, considered by many followers of Tibetan Buddhism to be an incarnation of that same bodhisattva, the Bodhisattva of Compassion.

The bodhisattva is a popular subject in Buddhist art.

The place of a bodhisattva's earthly deeds, such as the achievement of enlightenment or the acts of dharma, is known as a bodhimanda, and may be a site of pilgrimage. Many temples and monasteries are famous as bodhimandas; for instance, the island of Putuoshan, located off the coast of Ningbo, is venerated by Chinese Buddhists as the bodhimanda of Avalokitesvara. Perhaps the most famous bodhimanda of all is the bodhi tree under which Shakyamuni achieved buddhahood.

 

[fallenangel]

hey everyone ,,, ive been sooo busy with the holidays and all so i have been awa for a couple of days ,, did i miss babba and ptd's birthday ??? if i did i feel like a heel . i have so much respect for the two of you . kind of hard to put it to words . much love to all . bonzo ,thomas , babba and everyone .. i mean everyone here trying to make a difference.

 

[Babbabud]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

The Bodhisattva

Several years ago, my father, a twenty-seven year member of the Soka Gakkai International, asked me if I was a Bodhisattva of the Earth. I thought he was asking me a trick question. My delayed response was a tentative “yes.” Then he asked if I knew what that was, and I told him, “No, but if it’s something good, then that’s what I am.”

When I finally learned the definition, I wasn’t sure if I should indeed be calling myself a bodhisattva, much less one that emerges from the earth. I was not in denial about the kind of person I was. It was difficult for me to truly care about other people because, through my eyes, the world was a place where only the strong survived. Looking out for others was not a part of my psyche. Other than family, who was looking out for me?

President Ikeda said, “Buddhism calls a person who embodies these qualities of wisdom, courage and compassion, who strives without cease for the happiness of others, a bodhisattva” (SGI President Ikeda’s Addresses in the United States, p. 65). The idea of living up to those lofty qualities didn’t quite fit into my exciting, yet highly self-centered, lifestyle. But now I had something to aim for. It was thrilling to know that I didn’t always have to be angry. The process would be difficult for me because I had to look deep inside myself for altruism.

The concept of bodhisattva is familiar to the practitioners of Nichiren Daishonin’s Buddhism as the ninth of the Ten Worlds, a way that Buddhism explains life. It is defined as those who aspire to enlightenment and are fully awakened to their mission to help others do the same. Those in this state of life understand that to be completely happy, they must endeavor to remove the pain and suffering of others as well as lead them to happiness.

It is a human tendency that we spend our lives going back and forth between the six lower worlds, where we simply react to the environment around us. Moving up to the world of bodhisattva, and ideally enlightenment, requires tenacious effort on our part. Changing the way we live and think takes a realization of our dominant life condition and a strong determination to increase our potential for humanism--but we should take comfort in the fact that we can change.

I once spoke with a youth division member who, much like me, didn’t think she could possibly be a bodhisattva. She told me that she always thought of Buddhas and bodhisattvas as omnipotent beings who were not quite human. She envisioned them as nebulous figures who walked on water and floated through air.

Nothing could be further form the truth, although it’s understandable that some might feel this way, especially if they have read certain letters by Nichiren Daishonin. In “Letter to the Sage Nichimyo,” he tells the story of an ascetic, Aspiration for the Law, who peels off his skin to use as paper and rips out his bone for use as a writing utensil. He even mixes his marrow and blood to use as ink, all so he could share a verse of the sacred teaching with others.

In accounts of Shakyamuni’s previous existences, it is said that he used his body to fuel a thousand lanterns, fed his flesh to a leper and cast himself into a demon’s mouth. But don’t worry--no one will ask you to remove your skin to attain enlightenment. Ordinary people are not required to do such things. How we practice the correct teaching depends on the time and conditions in which we live. As the Daishonin says, “Of what use is it to peel off our skin when the country has an abundant supply of paper?” (WND, 324).

These stories serve to illustrate the importance of having a seeking spirit and a practice devoted to enabling the enlightenment of others. It is not necessary to make such extreme sacrifices to attain enlightenment, but the lesson we can take from the stories is the dedication needed to practice correctly. In “The Gift of Rice,” the Daishonin explains, “Because these things are the affairs of worthies and sages, they are impossible for us to do” (WND, 1125). However, there are plenty of things we can do to display the bodhisattva within. For example, mothers and fathers express this state when they show unconditional love for their children and fiercely protect them from harm.

In a view that is a bit more contemporary, bodhisattvas are people who are wholeheartedly seeking enlightenment for themselves and others while challenging any obstacle that may confront them. In talking about the bodhisattva, Nichiren Daishonin says, “Those in the ninth world of Bodhisattva live among the ordinary people of the six paths and revere others more than themselves, giving goodness to others while reserving evil from themselves” (Gosho Zenshu, 433).

It’s clear from this passage that bodhisattvas are those who put the happiness of others before their own while devoting themselves to Buddhist practice with courage. Through this passage, the Daishonin invalidates the notion that a bodhisattva is someone special who lives apart from ordinary human beings.

It is interesting to note that each bodhisattva who appears in the Lotus Sutra has a name that corresponds to a special quality he or she possess. For example, Bodhisattva Wonderful Sound contributes to the happiness of others through the beautiful music he performs, helping them tap the pure spirit they possess. Bodhisattva Medicine King represents the function of healing. In other words, we can choose to display whichever qualities of the bodhisattva that will help us fulfill our missions.

Those who practice Nichiren Daishonin’s Buddhism and share it with others establish the life condition of absolute happiness as Bodhisattvas of the Earth. A bodhisattva is not one of the statues you might see at a Buddhist temple. It is a condition inherent in our lives.

Bodhisattvas of the Earth have four virtues: true self, eternity, purity and happiness. These are developed through self-reformation. The virtue of true self is established by strengthening oneself to withstand difficulties, turning them into opportunities for growth. The virtue of eternity is to experience freedom, through believing in the eternity of life, and to work spontaneously toward the greater happiness of society. Purity is to demonstrate true wisdom and reason, unswayed by selfish desire or ego. Happiness means to live with great joy, securely founded on the creative power of life. These qualities are developed by tapping into the ‘earth’ of Buddhahood. Bodhisattvas of the Earth are truly humane, compassionate and joyful people. (Basics of Buddhism, p. 26)

Nichiren Daishonin equated the four virtues of the Buddha’s life to the four leaders of the Bodhisattvas of the Earth. Bodhisattva Superior Practices corresponds to true self, Boundless Practices to eternity, Pure Practices to purity and Firmly Established Practices to happiness. This suggests that the life condition of Buddhahood is expressed through the behavior of the bodhisattva.

Regarding Bodhisattvas of the Earth, President Ikeda also said, “Humanity today lacks hope and vision for the future. It is for preciously this reason that the Bodhisattvas of the Earth have appeared. Without your presence, the future of humanity would be bleak and spiritual decline its destination” (July 12, 1996 World Tribune, p. 13). He is talking about every one of us who dedicates our lives to spreading joy in the places that we live and work and to creating peace for all humanity.

We are bodhisattvas when we do seemingly simple acts. Think of the time when a member went out of her way to comfort you during your pain. She is a bodhisattva. Or maybe someone sends you bits and pieces of President Ikeda’s guidance to encourage you. He, too, is a bodhisattva. Perhaps you have even done more than was deemed necessary to ensure the success of an activity. You are also a bodhisattva.

It is nothing other than strong faith in the Gohonzon that enables us to strengthen and expand our innate bodhisattva life condition. By exerting ourselves everyday in the essentials of faith, practice and study, we bring forth the qualities that we admire in others, the kinds of qualities that put the happiness of others in the forefront. When we practice strongly as Bodhisattvas of the Earth, we can say that, in essence, we are Buddhas bringing forth the power of the Mystic Law within. So yes, Dad, I can now answer with much more conviction that I am a Bodhisattva of the Earth.

Living Buddhism
November 2000
Page 6
By Alexis Trass, staff writer
Partly based on Yasashii Kyogaku (Easy Buddhist Study), published by the Seikyo Press in 1994.


Nam Myoho Renge Kyo!!

 

[PassTheDoobie]

Becoming a Buddha is nothing extraordinary. If you chant Nam-myoho-renge-kyo with your whole heart, you will naturally become endowed with the Buddha's thirty-two features and eighty characteristics. As the sutra says, "hoping to make all persons equal to me, without any distinction between us," you can readily become as noble a Buddha as Shakyamuni.

[ Letter to Niike, WND Page 1030 ]

 

[Babbabud]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

Selection Source: "Upsetting Attachments and Arousing Doubts": Inducing a Revolutionary Leap in Consciousness, The Wisdom of the Lotus Sutra, Vol. 3, Pg. 215

Ikeda: Bodhisattva is not a stage of completion (the effect of Buddhahood), but of incompleteness (the cause of Buddhahood). Bodhisattvas, while incomplete, cause their lives to overflow with the state of completion (the effect of Buddhahood). To put it another way, while partaking in a state of life of boundless joy and completion (the effect of Buddhahood), a bodhisattva at the same time takes action to advance further ahead, to ascend ever higher, and to lead still more people to enlightenment. In other words, it is a state of "incomplete completeness. "

The Bodhisattvas of the Earth are eternal activists who base themselves on the Mystic Law; theirs are lives of eternal progress. Our summoning forth the bounding energy of these bodhisattvas constitutes the "emergence of the Bodhisattvas of the Earth" within our own beings. When we do this, we can break through the shell of the lesser self that has constrained us.

 

[PassTheDoobie]

Thank you Bud! Merry Christmas everyone!

Thank you Bud! Merry Christmas everyone!

"If you only criticize others and arrogantly look down on everyone, you're only harming yourself. That kind of behaviour is just self-defeating. Nothing can surpass a person who is bright, cheerful, and positive. Such a person is a true monarch of life.

"We are living out our lives directly connected to Nichiren Daishonin and his teachings. The resulting benefits are immeasurable and boundless, and we will definitely be safeguarded by the protective functions of the universe. The Daishonin assures us of this in his writings. If we practice our faith assiduously, we are certain to enjoy happy, exhilarating, and victorious lives and establish within ourselves the life-state of Buddhahood. Let's do our best!"

SGI Newsletter No. 7060, 2ND SOKA GAKKAI HEADQUARTERS LEADERS MEETING, Advancing Kosen-rufu through Harmonious Unity, translated Dec. 20th, 2006

 

[PassTheDoobie]

And if we go by the words of the Lotus Sutra, you should also teach the sutra to the best of your ability. When the world makes you feel downcast, you should chant Nam-myoho-renge-kyo, remembering that, although the sufferings of this life are painful, those in the next life could be much worse. And when you are happy, you should remember that your happiness in this life is nothing but a dream within a dream, and that the only true happiness is that found in the pure land of Eagle Peak, and with that thought in mind, chant Nam-myoho-renge-kyo.

[ The Fourteen Slanders, WND Page 760 ]

 

[PassTheDoobie]

Bodhisattva

Bodhisattva

A bodhisattva is literally a living being (sattva) who aspires to enlightenment (bodhi) and carries out altruistic practices. The bodhisattva ideal is central to the Mahayana Buddhist tradition as the individual who seeks enlightenment both for him- or herself and for others. Compassion, an empathetic sharing of the sufferings of others, is the bodhisattva's greatest characteristic. It is shown in the following incident from the Vimalakirti Sutra which concerns a prominent lay follower of the Buddha who had fallen ill. When questioned about his illness, Vimalakirti replied, "Because the beings are ill, the bodhisattva is ill. The sickness of the bodhisattva arises from his great compassion."

It is held that the bodhisattva makes four vows expressing a determination to work for the happiness of others: "However innumerable sentient beings are, I vow to save them; however inexhaustible the passions are, I vow to master them; however limitless the teachings are, I vow to study them; however infinite the Buddha-truth is, I vow to attain it."

The vows, each of which commits the bodhisattva to the open-ended pursuit of a continually receding goal, may seem daunting. Buddhism asserts, however, that the path of the bodhisattva is not an otherworldly undertaking for people with unique gifts of compassion or wisdom. Rather, the life-condition of bodhisattva is inherent in the lives of ordinary men and women, and the purpose of Buddhist practice is to strengthen that state until compassion becomes the basis of all our actions.

In addition to compassion, the vows reflect the bodhisattva's commitment to self-mastery, to study and learning, to the attainment of wisdom. None of these, however, is pursued in a vacuum, merely to improve or adorn the self; at the base of all these efforts is always the determination to remove the sufferings of others, and to replace them with joy.

For the followers of Nichiren Daishonin's Buddhism, bodhisattva practice is subsumed in the twin, mutually reinforcing aspects of "practice for oneself and others." The core of practicing for oneself is the recitation of Nam-myoho-renge-kyo (the "daimoku" of the Lotus Sutra) along with key passages from the sutra. The purpose of this practice is to revolutionize one's inner life, to develop the qualities of the Buddha: courage, wisdom, compassion and abundant vitality or life-force.

While many people may at first be inspired to practice Buddhism by the desire for personal happiness, to overcome illness or some other seemingly insurmountable challenge, as their life-state expands, they naturally develop a deeper concern for the happiness of others. Perceiving the interconnectedness of all beings, they take compassionate action, including sharing with others the insights of Buddhism, so they may also tap into the same rich inner resources that lie within their lives.

Bodhisattvas are thus naturally engaged in society, actively struggling both to change themselves and make the world a better, more humane place for all people. This explains why members of the SGI strive to be valuable participants in society, and to contribute as much as possible to their family, workplace and community.

[ Courtesy January 1998 SGI Quarterly ]

 

[Babbabud]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

Thankyou T that was beautiful. I hope the family makes this day a fun one and that you all spend some wonderful time together
Nam Myoho Renge Kyo !!

 

[Bonzo]

Indeed!!!!!! All my best to you and yours T and Babba.

from the bottom of my heart

bonz







>>>>>>>>>>>>>>Nam myoho renge kyo>>>>>>>>>>>>>>>>>>>>

 

[Bonzo]

All my best to everyone who has ever posted here, may we all have the best new year we want to have!

peace and all my love

bonz






>>>>>>>>>>>>>>>>>>>>Nam myoho renge kyo>>>>>>>>>>>>>>>>>

 

[Babbabud]

Happy Holidaze to everyone that stops by this thread. May the holidays bring much family time surrounded by your loved ones!!
Nam Myoho Renge Kyo

 

[Babbabud]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

EXCERPT FROM SGI PRESIDENT IKEDA'S NOVEL
Monday, December 25, 2006

"A smile is like a beautiful flower that touches the hearts of others.
It is in the rich earth of the human spirit that smiles bloom."

 

[PassTheDoobie]

"The daimoku we chant is not just simply for our own security and protection, but daimoku for achieving kosen-rufu--the true peace and happiness for all people--and for combating evil and injustice. Ultimately, no matter how much daimoku we may chant, unless we take concrete action--actively fighting against the three obstacles and four devils and refuting slander and abuse directed at us as votaries of the Lotus Sutra--we will not be able to gain enlightenment. As the Daishonin says: 'To hope to attain Buddhahood without speaking out against slander is as futile as trying to find water in the midst of fire or fire in the midst of water' (WND-1, 747)."

SGI Newsletter No. 7055, EXECUTIVE LEADERS CONFERENCE-PART 1 [OF 2], Awakening to the Profound Mission of Bodhisattvas of the Earth, translated Dec. 14th, 2006

 

[PassTheDoobie]

"Suffer what there is to suffer, enjoy what there is to enjoy. Regard both suffering and joy as facts of life, and continue chanting Nam-myoho-renge-kyo, no matter what happens."

(Happiness in This World - The Writings of Nichiren Daishonin, page 681) Selection source: "Kyo no Hosshin", Seikyo Shimbun, December 20th, 2006

 

[Babbabud]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

Happy Birthday PTD!!!!

Happy birthday " T" !! Hope you have a great day!!
The years pass by so quickly. Hope today brings good times surrounded by your family. Im sure I speak for everyone here when I say thanks for being our friend and teacher. Happy Happy!!
Nam Myoho Renge Kyo!!

 

[PassTheDoobie]

I never wanted to be considered a teacher. You know that Bud, having been here from day one. But to be able to be friends with so many wonderful people has been a blessing I could have never forseen. Everything I do comes back to me tenfold and without the experience of this thread, the transformation of my life that I currently enjoy would most certainly have never occurred. I owe you all more than I could ever repay by keeping the Buddha and Bodhisattva Nature alive and living in this thread.

It is I who must give thanks to you!

Thank you for your warm thoughts and gracious kind words on my birthday! It is a present that is a treasure of the heart and therefore more valuable than anything else I could receive. My appreciation is deep and sincere.

I bow in obeisance to you all! Nam-myoho-renge-kyo!!!

Thomas

 

[Bonzo]

HAPPY BIRTHDAY PTD

I REALLY DONT KNOW WHAT TO SAY, MY MENTOR , TEACHER, MY LIFE GIUDE. man i cant beleive i didnt get this post up on time, how selfish of me , you know i love with all that is me.

Merry Christmas and HAPPY BIRTHDAY BIG HOMIE!!!!!!!!

ALL MY DEEPEST RESPECT, HUGE REPECT, AND ALL MY LOVE FROM THE DEEPEST BOTTOM OF MY HEART BRO!!!!!!!

I could on and on but you know how i feel dude.

peace and love to you and your most awesome blessed family

by the way how does it feel to be a year wiser!!!!!

bonz





>>>>>>>>>>>>>>>>>>>>Nam myoho renge kyo>>>>>>>>>>>>>>>>>>>>>>>