Chanting Growers Group

[PassTheDoobie]

"So keep fightin' for freedom and justice, beloveds, but don't you forget to have fun doin' it. Lord, let your laughter ring forth. Be outrageous, ridicule the fraidy-cats, rejoice in all the oddities that freedom can produce. And when you get through kickin' ass and celebratin' the sheer joy of a good fight, be sure to tell those who come after how much fun it was."

Molly Ivins

 

[PassTheDoobie]

Faith and Reason

Faith and Reason

Faith, or belief, and reason are commonly seen as being fundamentally in opposition to each other. Many people regard any kind of belief--and religious belief in particular--as some sort of paralysis of the faculty of reason, an intellectual crutch. Currently, however, this presumption of a sharp opposition between belief and reason, which has been the hallmark of modern thought, is being reexamined.

Twentieth-century philosophers such as Ludwig Wittgenstein and José Ortega y Gasset have pointed out that each of us lives, acts and thinks within a system of beliefs that is largely unconscious but without which we would be incapable of any thought or action. "Our beliefs are already operating in the depths of our lives when we begin to think something," writes Ortega y Gasset. Reason, in this sense, is founded on belief. If belief is the foundation of life, we don't really have a choice of whether to believe or not. We can choose, however, what to believe, what the substance of our faith will be.

Within the Buddhist tradition, the relationship between faith and reason has been the subject of sustained inquiry since ancient times. While this tradition has always held that the Buddha's enlightenment cannot be grasped or expressed in its entirety by reason or language, Buddhism has consistently held that reason and language should be highly valued.

While the Buddha's enlightenment may transcend the realm of reason, it is not irrational, nor does it resist rational examination. Faith in the Buddha's teaching is in fact the basis for a mode of intellectual examination which enlists not only analytical capacities but also seeks to develop the intuitive wisdom found in the deepest spiritual strata of the human being. Learning and knowledge can serve as the portal to wisdom; but it is wisdom that enables us to use knowledge in the most humane and valuable way. The confusion of knowledge and wisdom, arguably, is at the root of our societal distortions.

Nichiren likewise developed and presented his teachings very rationally. He is well known for his scholarship and his willingness to debate. Many of his important writings take the form of a dialectic question and answer in which doubts are presented, responded to and resolved.

Sraddha, prasada and adhimukti are three Sanskrit terms translated in the Lotus Sotra as "faith" or "belief." Sraddha, defined as the first stage of Buddhist practice, means "to arouse faith" and also "to possess curiosity about." The term thus includes the meaning of a sense of awe or wonder that seems to be at the root of all religious sentiment.

Prasada expresses the idea of purity and clarity. It could be said that, from the perspective of Buddhism, the proper purpose of faith is to cleanse the mind in order to enable our inherent wisdom to shine forth.

Adhimukti literally means intent, that is, the orientation of one's mind or will. This is the mental attitude of deepening one's understanding, cultivating and polishing one's life toward perfecting the sublime state of prasada. Faith thus purifies reason, strengthens it and elevates it and is an engine for continuous self-improvement. Daisaku Ikeda has defined faith as "an open, seeking mind, a pure heart and a flexible spirit."

The above terms can be contrasted with bhakti, another Sanskrit term for faith. Bhakti, originally meaning "to become part of," is a faith associated with a practice of surrender to--and unification with--a transcendent deity. This term is seldom, if ever, used in Buddhist texts.

The modern age seems convinced that intellect is an independent faculty, operating independently from feeling or belief. Yet it is becoming clearer that many trends, such as efforts to exert technological mastery over nature, rest on highly subjective beliefs or value judgements.

What is called for now is new unification of belief and reason encompassing all aspects of the human being and society, including the insights achieved by modern science. This must be an attempt to restore wholeness to human society, which has been rent asunder by extremes of reason artificially divorced from belief and irrational religious fanaticism.

This synthesis must grow from a dialogue based on mutual respect. Both sides must approach this dialogue, not with the desire to establish dominion over the other, but with a spirit of learning, of mining deeper and richer veins of truth. This will only be possible if all participants keep firmly in view the goal of human happiness. Does a particular position, approach or belief advance the human condition, or does it drive it back? Only on this basis can a dialogue between faith and reason produce true and lasting value for humankind.

[ Courtesy October 2001 SGI Quarterly ]

 

[PassTheDoobie]

Good and Evil

Good and Evil

Good and evil have often been looked upon as diametrically opposed and mutually exclusive. But in a real, practical sense, such a simplistic way of thinking is unsatisfactory. Even the cruelest of criminals may possess a strong sense of love or compassion toward his parents and children. Is such a person fundamentally good or evil?

The Buddhist understanding is that good and evil are innate, inseparable aspects of life. This view makes it impossible to label a particular individual or group as "good" or "evil." Every single human being is capable of acts of the most noble good, or the basest evil.

Moreover, good and evil in Buddhism are seen not as absolute but relative or "relational." The good or evil of an act is understood in terms of its actual impact on our own lives and the lives of others, not on abstract rules of conduct.

Evil actions are those which are based on a narrow selfishness, the delusion that our lives are fundamentally disconnected from those of others and that we can benefit at their expense. Evil views life as a means to be expended, not an end in itself. Good is that which generates connection between ourselves and others, healing and restoring the bonds among human societies.

In the context of Buddhism, good is identified with "the fundamental nature of enlightenment," or absolute freedom and happiness resulting from profound self-knowledge. Evil indicates "fundamental darkness," or life's innate delusion which negates the potential of enlightenment and causes suffering for oneself and others. This inner darkness echoes with the despair that our lives are ugly and meaningless; it also drives a wedge of fear that splits the hearts of people into "us" and "them."

A Buddha is someone who has the courage to acknowledge these two fundamental aspects of life. As Nichiren states, "One who is thoroughly awakened to the nature of good and evil from their roots to their branches and leaves is called a Buddha." Buddhas accept their innate goodness without arrogance because they know all people share the same Buddha nature. Buddhas also recognize their innate evil without despair because they know they have the strength to overcome and control their negativity.

Unwillingness to acknowledge the potential of both supreme good and evil can stem from the fact that as individuals we are reluctant to see ourselves as either very good or very bad, hiding instead behind a collective moral mediocrity that requires neither the responsibility of goodness nor the guilt of evil. And perhaps this moral ambiguity within seems to demand quick judgement of others--those who serve our interests as "good people" and those whom we dislike as "bad people" as if to counterbalance that inner confusion with external clarity.

Some view Buddhism as a teaching of tranquillity and repose--of passivity even--whereas in fact the practice of Buddhism is not about "staying safe." It is a constant struggle to create value and change evil into good through our own efforts to confront it. Nichiren writes, "Opposing good is called evil, opposing evil is called good."

Soka Gakkai founder Tsunesaburo Makiguchi, imprisoned for his criticism of Japan's wartime policies, is said to have engaged his fellow prisoners in a debate on the nature of good and evil, asking if there was a difference between not doing good and committing actual evil.

If we lack the courage to confront evil acts, or tendencies toward hatred and discrimination, both within ourselves and in society, they will spread unchecked, as history shows. Martin Luther King, Jr., lamented, "We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people."

In the words of SGI President Daisaku Ikeda, "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. We must never let up, confronting evil at every turn."

And in the end, the evil over which we must triumph is the impulse toward hatred and destruction that resides in us all. The process of acknowledging, confronting and transforming our own fundamental darkness is the means by which we can strengthen the functioning of good in our lives.

[ Courtesy October 2002 SGI Quarterly ]

 

[PassTheDoobie]

Desires and Enlightenment

Desires and Enlightenment

People encountering Nichiren Buddhism for the first time are often surprised by the stance taken toward desire which seems to contradict prevailing images of Buddhism. For many, Buddhism is associated with asceticism, and indeed there are many schools and traditions which stress the need to eliminate desire and sever all attachments.

Needless to say, a life controlled by desires is miserable. In Buddhist scriptures, such a way of life is symbolized by "hungry demons" with giant heads and huge mouths, but narrow, constricted throats that make real satisfaction unattainable. The deliberate horror of these images grew from Shakyamuni Buddha's sense of the need to shock people from their attachment to things--including our physical existence--that will eventually change and be lost to us. Real happiness does not lie here, he sought to tell them.

The deeply ingrained tendencies of attachments and desire (in Japanese bonno) are often referred to by the English translation "earthly desires." However, since they also include hatred, arrogance, distrust and fear, the translation "deluded impulses" may in some cases be more appropriate.

But can such desires and attachments really be eliminated? Attachments are, after all, natural human feelings, and desires are a vital and necessary aspect of life. The desire, for example, to protect oneself and one's loved ones has been the inspiration for a wide range of advances-from the creation of supportive social groupings to the development of housing and heating. Likewise, the desire to understand humanity's place in the cosmos has driven the development of philosophy, literature and religious thought. Desires are integral to who we are and who we seek to become.

In this sense, the elimination of all desire is neither possible nor, in fact, desirable. Were we to completely rid ourselves of desire, we would end up undermining our individual and collective will to live.

The teachings of Nichiren thus stress the transformation, rather than the elimination, of desire. Desires and attachments are seen as fueling the quest for enlightenment. As he is recorded as teaching: "Now Nichiren and others who chant Nam-myoho-renge-kyo ... burn the firewood of earthly desires and behold the fire of enlightened wisdom... ."

In the same vein, the Universal Worthy Sutra states: "Even without extinguishing their earthly desires or denying the five desires, they can purify all of their senses and eradicate all of their misdeeds."

Nichiren's approach has the effect of popularizing, humanizing and democratizing Buddhism. In other words, by making the aspirations, dreams and frustrations of daily life the "fuel" for the process of enlightenment, Nichiren opens the path of Buddhist practice to those who had traditionally been excluded by the demands of a meditative withdrawal from the world, those, for example, who wish to continue playing an active role in the world.

It is thus not a coincidence that this attitude toward desires should be central to the Mahayana tradition of Buddhism, with its emphasis on the role of lay practitioners. For people living in the midst of ever-changing, stressful realities, those challenges are a far more effective spur to committed Buddhist practice than an abstract goal of "enlightenment" through severing of all desires and attachments.

Overcoming problems, realizing long-cherished goals and dreams--this is the stuff of daily life from which we derive our sense of accomplishment and happiness. SGI President Ikeda has emphasized the importance not of severing our attachments, but of understanding and, ultimately, using them.

Often the faith experiences of SGI members describe events and changes that seem at first glance to be focused on the external, material side of life. But such "benefits" are only part of the story. Buddhism divides the benefits of practice into the "conspicuous" and the "inconspicuous." The new job, the conquest of illness, the successful marriage and so on are not separate from a deep, often painstaking process of self-reflection and inner-driven transformation. And the degree of motivation generated by desires can lend an intensity to our practice which ultimately reaps spiritual rewards. Bonno soku bodai--literally, "Earthly desires are enlightenment"--is a key tenet of Nichiren Buddhism. Through our Buddhist practice, even the most mundane, deluded impulse can be transformed into something broader and more noble, and our desires quite naturally develop from self-focused ones to broader ones concerning our families, friends, communities and, ultimately, the whole world.

In this way, the nature of desire is steadily transformed--from material and physical desires to the more spiritually oriented desire to live the most fulfilling kind of life.

As SGI President Ikeda says: "I believe in the existence of another kind of human desire: I call it the basic desire, and I believe that it is the force that actively propels all other human desires in the direction of creativity. It is the source of all impelling energy inherent in life; it is also the longing to unite one's life with the life of the universe and to draw vital energy from the universe."

[ Courtesy January 2000 SGI Quarterly ]

 

[PassTheDoobie]

"Let me share some of Mr. Toda's guidance with you now. The first is a remark he made at the start of a new year--in 1957, five decades ago: 'Let us plant our feet firmly on the ground and live with brilliant hope. At the same time, let us strive to help others gain an equally solid footing in life and enjoy lives of bright hope.'

"I always made a point of carefully recording and preserving the guidance of my mentor.

"Speaking to women's division members, Mr. Toda said: 'Just keep chanting earnestly and wholeheartedly to the Gohonzon. Most people aren't aware of this simple principle. It may seem like the long way around, but actually it's the shortest and surest way forwards.' These words have the gravity of a final injunction.

"Mr. Toda also said that people who have battled serious illness really understand the profundity of life. How true this is. And how much more this applies to us who uphold the Mystic Law. We who chant Nam-myoho-renge-kyo are profound philosophers and great victors, no matter how challenging the circumstances we face. We can transform our karma without fail. The four sufferings of birth, aging, sickness, and death are an inescapable part of life. The crucial thing is not to be defeated by these."

SGI Newsletter No. 7080, 3RD SOKA GAKKAI HEADQUARTERS LEADERS MEETING—PART 2 [OF 3], Jan 6th, 2007. Translated Jan 17th, 2007

 

[southwind]

ggg

ggg

Just checking in have been at too many Doctors
I have to get a Colonoscopy [really nervous] and Endoscopy [really nervous]

I guess I will have to Chant like mad for this.

oh LORD I wish it was already over.

PTD the last pages of posts are exactly hitting the spot today and this week.

Question what is or where do I find out what these are:

If I speak out, I am fully aware that I will have to contend with the three obstacles and four devils.

thanks

very tired now

 

[PassTheDoobie]

Good South! They've all been for you!

Good South! They've all been for you!

three obstacles and four devils
[三障四魔] (Jpn.: sansho-shima)

Various obstacles and hindrances to the practice of Buddhism. They are listed in the Nirvana Sutra and The Treatise on the Great Perfection of Wisdom. The three obstacles are (1) the obstacle of earthly desires, or obstacles arising from the three poisons of greed, anger, and foolishness; (2) the obstacle of karma, obstacles due to bad karma created by committing any of the five cardinal sins or ten evil acts; and (3) the obstacle of retribution, obstacles caused by the negative karmic effects of actions in the three evil paths. In a letter he addressed to the Ikegami brothers in 1275, Nichiren states, "The obstacle of earthly desires is the impediments to one's practice that arise from greed, anger, foolishness, and the like; the obstacle of karma is the hindrances presented by one's wife or children; and the obstacle of retribution is the hindrances caused by one's sovereign or parents" (501).

The four devils are (1) the hindrance of the five components, obstructions caused by one's physical and mental functions; (2) the hindrance of earthly desires, obstructions arising from the three poisons; (3) the hindrance of death, meaning one's own untimely death obstructing one's practice of Buddhism, or the premature death of another practitioner causing one to doubt; and (4) the hindrance of the devil king, who is said to assume various forms or take possession of others in order to cause one to discard one's Buddhist practice. This hindrance is regarded as the most difficult to overcome. T'ien-t'ai (538-597) states in Great Concentration and Insight: "As practice progresses and understanding grows, the three obstacles and four devils emerge in confusing form, vying with one another to interfere... . One should be neither influenced nor fright-ened by them. If one falls under their influence, one will be led into the paths of evil. If one is frightened by them, one will be prevented from practicing the correct teaching."

From source: The Soka Gakkai Dictionary of Buddhism

 

[PassTheDoobie]

By the way if you want to look up meanings and definitions on your own, go here:

http://sgi-usa.org/buddhism/dictionary/browse


Deep respect,

T

 

[southwind]

By the way if you want to look up meanings and definitions on your own, go here:

http://sgi-usa.org/buddhism/dictionary/browse


Deep respect,

T

Thank you T

Blessings

G

 

[PassTheDoobie]

Here I will make a great vow. Though I might be offered the rulership of Japan if I would only abandon the Lotus Sutra, accept the teachings of the Meditation Sutra, and look forward to rebirth in the Pure Land, though I might be told that my father and mother will have their heads cut off if I do not recite the Nembutsu - whatever obstacles I might encounter, so long as persons of wisdom do not prove my teachings to be false, I will never yield! All other troubles are no more to me than dust before the wind.

[ The Opening of the Eyes - Part Two, WND Page 280 ]

 

[Bonzo]

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

Good morning my friends!

Where is Hitman, Delta, Scegy and others? Eulogy was way int ot for onr day. Him /Her has cjanged their name but thats it, i dont remember what the new name is but they havnt cnamged anything but that, dont get it? Was i a little over enthusiastic about their coming here? Did i scare him/her away? I hope not.

Well its time for morning Daimoku, and then onto some more positive action of a different kind. Lots to do today.

peace to you all

bonz






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

 

[EasyMyohoDisco]

Dear Friends,

Pardon my lack of written presence here on the boards. Some of you may not know that two months ago I had a serious security breach with respect to my medicinal cultivation in a non-medical marijuana state. I am going forward nonetheless and trying my best to keep up with the thread, in any event, please be sure I am here everyday reading and re-reading the thread since it: Helps with Kosen-rufu, facilitates growth in my Buddhist practice and inspires me with brilliant information to go forward with and share in my immediate environment.

Special Thanks to all the participants of this thread, lets keep the wheels of progress in full motion going forward.

Please send some daimoku this way for the Success of the Ghandi, King, Ikeda Exhibit which begins tonight in my local area. I will be accompanied tonight by someone whom I have recently introduced to the practice and look forward to a victory with respect to helping this person overcome a very deep dark depression and lower lifecondition very reminiscent of myself before I began practicing Nichiren Daishonin's Buddhism. His name is Chris and I am chanting that he will be my 5th Shakubuku.

My most recent Shakubuku, Chase, whom received Gohonzon has been on a successful shakubuku campaign (6 new people now know about Nam-myoho-renge-kyo thanks to his efforts) at his college thanks to the guidance from my Mentor Thomas whom is included in our (me and those whom I have introduced to the practice) silent prayers among Tony Matsuoka, and Ted Osaki (and also Babbabud and Mrs.Babba who were instrumental in encouraging me through some of the most difficult times of my life). I encourage everyone that joins me in chanting to please write these names in their gongyo books and always chant with appreciation for Gohonzon and our valued and loved Mentors.

Chase, my friend in college, has introduced this practice to 3 people already and next monday 2 of his friends (his roommate and a mutual friend) will be attending a meeting in their area. Chase recently begun chanting with many goals and aspirations after seeing one year of proof, via my life. He has begun to show proof to everyone around him by losing 20 pounds in less than a 45 days! His routine has changed from toking and eating constantly to, now he does gongyo in the morning goes to the gym, goes to class, does gongyo in the evening then goes to the gym again. He has been eating well, and honestly claims to have "cheated" a few times (by eating fried foods and other goodies), and I salute his progress attributed to his faith in Gohonzon! He has become a shining example in my life that, you must not begrudge yourself nor undertake painful austerities in order to become enlightened, just chant Nam-myoho-renge-kyo! He has a goal to lose 50 pounds by the summer and he is almost halfway there already. GOOO CHASE!

Chase is starting to understand the Mentor Disciple relationship, and is truly grateful for Thomas and Presidents' Makiguchi, Toda and Ikeda's influence and guidance in this lifetime. He is also very adament about going forward "full steam ahead" with creating good causes for kosen-rufu and his personal happiness. The change has been dramatic yet it took almost 10 months to introduce him to this practice because of many different factors, I never gave up because I learned through my studies on this thread, "A HUMAN LIFE IS MORE PRECIOUS THAN ALL THE TREASURES IN A MAJOR WORLD SYSTEM". I had no doubt that through my efforts on expounding the teachings of Nichiren Daishonin and guidance from Thomas and Presidents Makiguchi, Toda and Ikeda, it would only result in a WIN-WIN senario!

Recently I spoke to Chase I proudly told him, "I am seeing my Mentor in your words and actions!" After saying this we met up and chanted with another friend of ours named Donna whom is a former Nichiren Shoshu practicioner, out of synch since the 70s and she joined us for gongyo in his home! (I am trying to help her be reunited with Gohonzon) Chase's mother and friends have also become curious in a very positive way which has reinforced my shakubuku efforts with my family and everyone else I encounter. Sharing with others a compassionate lifestyle, and bringing humor, love and joy to other's lives while having the mercy to refute errorneous teachings the best I can has been the start of a life of HUMAN REVOLUTION, ADVANCEMENT and COMPASSION!

Again, like many people out there, in the past I have succumb to deep dark depression, anxiety, alchoolism, sex addiction, suicidal tendancies, loss of loved ones, self-doubt, and hypocrisy. I TOOK THOSE MATTERS INTO MY OWN HANDS AND TOOK ACTION TO CHANGE MY KARMA, THE SAME ACTION I NOW TAKE EVERYDAY WITH PRIDE AND CONVICTION!

Chant Nam-myoho-renge-kyo and seek Gohonzon! I see Gohonzon in everyone.

The Gohonzon

Nichiren Daishonin inscribed the fundamental object of respect, the Gohonzon. The object, in the form of a scroll, depicts, in Chinese characters, the law of Nam-myoho-renge-kyo and the life of Nichiren, as well as protective influences. Down the center are the characters Nam-myoho-renge-kyo and Nichiren's signature. This indicates the oneness of person and Law — that the condition of Buddhahood is a potential within and can be manifested by all people. SGI members enshrine a replica of the Gohonzon in their homes as a focal point for their daily practice. The Gohonzon's power comes from the worshipper's faith — the Gohonzon functions as a spiritual mirror. Sitting in front of the Gohonzon and chanting, a person is able to recognize and reveal his or her own Buddha nature, the creative essence of life.

Nam-myoho-renge-kyo! Nam-myoho-renge-kyo!


With Great Admiration and Deep Respect your brother,
MyohoDisco

 

[EasyMyohoDisco]

The Buddha Nature Is Inherent In All People

Shariputra, you should know that at the start I took a vow hoping to make all persons equal to me, without any distinction between us, and what I long ago hoped for has now been fulfilled. (The Lotus Sutra, ch. 2, p. 39)
In this famous passage from the Lotus Sutra, Shakyamuni Buddha presents one of the sutra's revolutionary principles. It is the fact that all people can attain the same state of life as he did, indicating the mutual possession of the Ten Worlds.

The Ten Worlds are states of life that all beings experience from moment to moment. They are Hell, Hunger, Animality, Anger, Humanity, Heaven (or Rapture), Learning, Realization, Bodhisattva (Compassion) and Buddhahood (enlightenment or absolute happiness). Earlier sutras depict the Ten Worlds as separate and distinct realms where people dwell. It was inconceivable that the pure state of Buddhahood could exist in the defiled lower worlds.
Shakyamuni's statement that all people can become equal to the Buddha, "without any distinction between us," attests to the superiority of the Lotus Sutra over provisional sutras. It indicates that the Buddha returns to the realm of the lower nine worlds to lead people to enlightenment, and that while existing in the lower nine worlds, ordinary people have the potential to attain Buddhahood.

In "Letter to Niike" Nichiren Daishonin explains: "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. A bird's egg contains nothing but liquid, yet by itself this develops into a beak, two eyes, and all the other parts, and the bird soars into the sky. We, too, are the eggs of ignorance, which are pitiful things, but when nurtured by the chanting of Nam-myoho-renge-kyo, which is like the warmth of the mother bird, we develop the beak of the thirty-two features and the feathers of the eighty characteristics and are free to soar into the sky of the true aspect of all phenomena and the reality of all things. This is what is meant by the sutra passage that says in essence: 'All people dwell in the shell of ignorance, lacking the beak of wisdom. The Buddha comes back to this world - the land where sages and common mortals live together, the latter undergoing transmigration with differences and limitations -just as a mother bird returns to her nest, and cracks the shell of ignorance so that all people, like fledglings, may leave the nest and soar into the sky of the essential nature of phenomena and the reality of all things... (The Writings of Nichiren Daishonin, p. 1030).

In the Daishonin's thirteenth century japan, dominated by Buddhist sects that followed provisional sutras, Buddhas were thought to be transcendent savior figures. They were adorned with thirty-two extraordinary features, such as golden skin, Dharma-wheel markings on the soles of their feet, light radiating from their bodies, and so forth.

In this passage, Nichiren declares that Buddhahood is in fact inherent in the lives of all ordinary people. The role of the Buddha is not that of a supernatural being to which others are subservient.

By stating that "attaining Buddhahood is nothing extraordinary," he indicates that, remarkable as it may seem, we are originally endowed with the potential to do so. He uses the analogy of an egg to illustrate this fact. An egg is a common object, unremarkable on the surface and containing nothing but a sort of gooey liquid. Yet it possesses the potential to develop into a bird that can fly freely in the sky. Our lives are just like this. Outwardly we may be common mortals, yet we are naturally endowed with the potential to develop the state of absolute freedom of Buddhahood.

Although the Lotus Sutra attests to the existence of our Buddha nature, Nichiren Daishonin gave us the method to develop it by chanting Nam-myoho-renge-kyo. In doing so, the Daishonin says we can develop the Buddha's thirty-two distinguishing features. These are interpreted to be compassion, insight, wisdom and other human qualities, and not as physical attributes that set the Buddha apart from other people. The ultimate reality of life lies nowhere apart from ourselves. We attain Buddhahood in our present form.

Even though we possess the potential for the supreme state of Buddhahood, unless we encounter the proper external relationship - the object of devotion, the Gohonzon - we remain "in the shell of ignorance, lacking the beak of wisdom." The role or function of the Gohonzon as the embodiment of Nichiren's Buddha nature, is to "crack the shell" or furnish the proper external cause by which we can bring forth our innate Gohonzon or Buddha nature.
In The Wisdom of the Lotus Sutra, SGI President Ikeda explains how this passage from the sutra applies to our practice in the Buddhist community of believers: "Propagating the teachings as well as fostering and raising capable people are all activities that accord with the Lotus Sutra's spirit. Other SGI cultural and social activities only take on profound significance when they contribute to developing people of ability and bring more and more people into contact with Buddhism.

"The Buddha vows to elevate all people to the same state of life as his own. This is the spirit to raise capable people, to enable people to develop to their fullest potential. This is also the spirit underlying the mentor-disciple relationship.

"Of course, since we also strive to keep growing and developing ourselves, the determination to bring others not only to our level but above and beyond is the true spirit of the Buddha's vow to 'make all persons equal to me, without any distinction between us
"The true essence of humanism lies in our compassion and earnest commitment to pray and exert ourselves for the growth of our fellow members, particularly those newer in faith. The SGI is a humanistic organization. It isn't run on authority or orders from above. It moves forward with the joy of being in contact with genuine humanity" (The Wisdom of the Lotus Sutra, vol. 1, p. 134-135).

This passage from the Lotus Sutra also illustrates the concept of the "oneness of mentor and disciple." Previous to the teachings of the Lotus Sutra, the view was that "the disciple is the disciple" and "the Buddha is the Buddha." But as indicated by the passage "hoping to make all persons equal to me, without any distinction between us," mentor and disciple are equal and united in their compassion for humanity and efforts to propagate the Law.

(By Dave Baldschun, SGI-USA Study Department, based in part on Yasashii Kyogaku (Easy Buddhist Study) published by Seikyo Press in 1994.)

 

[PassTheDoobie]

"Mr. Toda said: 'No one can avoid the four sufferings of birth, aging, sickness, and death. Only the Mystic Law enables us to overcome them.' Faith is of the essence. Though a problem may for a time seem unsolved on the surface, the power of the Mystic Law makes it possible for us to move everything in the right direction, a positive direction--the direction of happiness and eternal good fortune. Nichiren Daishonin fought with his entire being to convey this great teaching of the Mystic Law to us.

"When we have true faith, we will fear nothing. We will definitely be able to open the way to happiness in our lives.

"It may actually be a misfortune if, right from the beginning, one never experiences any problems or hardships and enjoys a totally carefree and happy life. The Japanese author Eiji Yoshikawa (1892-1962) once said to a privileged young man: 'You are an unfortunate youth. For there is no greater misfortune than seeing too much beauty and partaking of too much fine cuisine from an early age. It is sad to see a young person's sensitivity--his ability to perceive joy as joy--become dulled.' A life without hardship and struggle results in a person lacking true wisdom and depth. Such a life ultimately lacks any solid purpose or direction.

"Mr. Toda further asserted: 'If you truly chant wholeheartedly to the Gohonzon, the cause for your becoming ill will be transformed into the cause for your becoming healthy.' Such are the workings of the Mystic Law. The vital thing is to have strong conviction in faith. We are fortunate enough to embrace the noble Mystic Law. As such, we should make full use of its tremendous power."

SGI Newsletter No. 7080, 3RD SOKA GAKKAI HEADQUARTERS LEADERS MEETING—PART 2 [OF 3], Moving Everything in a Positive Direction through the Power of the Mystic Law, Jan. 6th, 2007. Translated Jan 17th, 2007

 

[PassTheDoobie]

"... if one lights a fire for others, one will brighten one's own way."

(On the Three Virtues of Food - The Writings of Nichiren Daishonin, Volume 2, page 1060) Selection source: Soka Gakkai member's experience, Seikyo Shimbun, January 19th, 2007

 

[PassTheDoobie]

Buddhism is based on the Law of cause and effect,
and therefore there is no such thing as any of our efforts going to waste!
The more challenges we take on and the more effort we make,
the more our lives will certainly be brimming with vigour and life force.
Let's chant daimoku, take action and become absolutely victorious!

Daisaku Ikeda

 

[southwind]

Everything in its time..

Everything in its time..

"

"Mr. Toda also said that people who have battled serious illness really understand the profundity of life. How true this is. And how much more this applies to us who uphold the Mystic Law. We who chant Nam-myoho-renge-kyo are profound philosophers and great victors, no matter how challenging the circumstances we face. We can transform our karma without fail. The four sufferings of birth, aging, sickness, and death are an inescapable part of life. The crucial thing is not to be defeated by these."

SGI Newsletter No. 7080, 3RD SOKA GAKKAI HEADQUARTERS LEADERS MEETING—PART 2 [OF 3], Jan 6th, 2007. Translated Jan 17th, 2007

Blessings to all.

Thanks to PTD and Eagles for relaing , big boost!

Yes the Colonoscopy sounds like a pain in the ass and since this is where they put it ..well why would it not be a pain in the ass?

Its the very definition of a PAIN IN the ASS.

They are doing this to find out if I have cancer, the thinking being that cancer may be causing my kidneys to produce so many stones, apparently this happens often.

But regardless if I have cancer I will cross that road when I come to it.

I lost my best friend just 9 months ago to cancer and was with him through most of the journey and know what to expect if it comes to that.

Life goes on or life ends!

Either way today, right now, I have my garden, my cats, my friends , a home and food and a good book to read , I have found a new spiritual way in this Nichiren Buddhism at the right moment, and am making some new friends here.


I will go with good heart!

All of the times in my life I have experienced the most imporatnt and awesome spiritual growth it has been from disaster, challenge, hardship, problems, illness..something to overcome.

Its the periods when all is well that seem to not produce the growth as much, but its nice having a restful time!!!

I spoke the RN about the tests and they do not seem as scary painwise as I was worried about and as Eagles said the most discomfort comes from the cleaning out.

We all should get these check ups when we get older, think how much time and worry and illness we can save by catching worse illnesses early by these simple tests!

I hope all are well!

When should one consider getting a Gohonzon, how do you do it.?

I have been looking at them and reading about them but never looked how you get one?

Hmmm.time to clean up

 

[Babbabud]

Nam Myoho Renge Kyo!!

 

[SoCal Hippy]

"Buddhism teaches that the same power which moves the universe exists within our lives. Each individual has immense potential; with a great change in the inner dimension of one individuals life has the power to touch the lives of others and transform society."
Daisaku Ikeda

This is the basic concept of our spiritual foundation known as "Human Revolution."

"The Buddha Nature Is Inherent In All People"

Shariputra, you should know that at the start I took a vow hoping to make all persons equal to me, without any distinction between us, and what I long ago hoped for has now been fulfilled. (The Lotus Sutra, ch. 2, p. 39)

In this famous passage from the Lotus Sutra, Shakyamuni Buddha presents one of the sutra's revolutionary principles. It is the fact that all people can attain the same state of life as he did, indicating the mutual possession of the Ten Worlds.

The Ten Worlds are states of life that all beings experience from moment to moment. They are Hell, Hunger, Animality, Anger, Humanity, Heaven (or Rapture), Learning, Realization, Bodhisattva (Compassion) and Buddhahood (enlightenment or absolute happiness). Earlier sutras depict the Ten Worlds as separate and distinct realms where people dwell. It was inconceivable that the pure state of Buddhahood could exist in the defiled lower worlds.

Shakyamuni's statement that all people can become equal to the Buddha, "without any distinction between us," attests to the superiority of the Lotus Sutra over provisional sutras. It indicates that the Buddha returns to the realm of the lower nine worlds to lead people to enlightenment, and that while existing in the lower nine worlds, ordinary people have the potential to attain Buddhahood.

In "Letter to Niike" Nichiren Daishonin explains: "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. A bird's egg contains nothing but liquid, yet by itself this develops into a beak, two eyes, and all the other parts, and the bird soars into the sky. We, too, are the eggs of ignorance, which are pitiful things, but when nurtured by the chanting of Nam-myoho-renge-kyo, which is like the warmth of the mother bird, we develop the beak of the thirty-two features and the feathers of the eighty characteristics and are free to soar into the sky of the true aspect of all phenomena and the reality of all things. This is what is meant by the sutra passage that says in essence: 'All people dwell in the shell of ignorance, lacking the beak of wisdom. The Buddha comes back to this world - the land where sages and common mortals live together, the latter undergoing transmigration with differences and limitations -just as a mother bird returns to her nest, and cracks the shell of ignorance so that all people, like fledglings, may leave the nest and soar into the sky of the essential nature of phenomena and the reality of all things... (The Writings of Nichiren Daishonin, p. 1030).

In the Daishonin's thirteenth century japan, dominated by Buddhist sects that followed provisional sutras, Buddhas were thought to be transcendent savior figures. They were adorned with thirty-two extraordinary features, such as golden skin, Dharma-wheel markings on the soles of their feet, light radiating from their bodies, and so forth.

In this passage, Nichiren declares that Buddhahood is in fact inherent in the lives of all ordinary people. The role of the Buddha is not that of a supernatural being to which others are subservient.

By stating that "attaining Buddhahood is nothing extraordinary," he indicates that, remarkable as it may seem, we are originally endowed with the potential to do so. He uses the analogy of an egg to illustrate this fact. An egg is a common object, unremarkable on the surface and containing nothing but a sort of gooey liquid. Yet it possesses the potential to develop into a bird that can fly freely in the sky. Our lives are just like this. Outwardly we may be common mortals, yet we are naturally endowed with the potential to develop the state of absolute freedom of Buddhahood.

Although the Lotus Sutra attests to the existence of our Buddha nature, Nichiren Daishonin gave us the method to develop it by chanting Nam-myoho-renge-kyo. In doing so, the Daishonin says we can develop the Buddha's thirty-two distinguishing features. These are interpreted to be compassion, insight, wisdom and other human qualities, and not as physical attributes that set the Buddha apart from other people. The ultimate reality of life lies nowhere apart from ourselves. We attain Buddhahood in our present form.

Even though we possess the potential for the supreme state of Buddhahood, unless we encounter the proper external relationship - the object of devotion, the Gohonzon - we remain "in the shell of ignorance, lacking the beak of wisdom." The role or function of the Gohonzon as the embodiment of Nichiren's Buddha nature, is to "crack the shell" or furnish the proper external cause by which we can bring forth our innate Gohonzon or Buddha nature.

In The Wisdom of the Lotus Sutra, SGI President Ikeda explains how this passage from the sutra applies to our practice in the Buddhist community of believers: "Propagating the teachings as well as fostering and raising capable people are all activities that accord with the Lotus Sutra's spirit. Other SGI cultural and social activities only take on profound significance when they contribute to developing people of ability and bring more and more people into contact with Buddhism.

"The Buddha vows to elevate all people to the same state of life as his own. This is the spirit to raise capable people, to enable people to develop to their fullest potential. This is also the spirit underlying the mentor-disciple relationship.

"Of course, since we also strive to keep growing and developing ourselves, the determination to bring others not only to our level but above and beyond is the true spirit of the Buddha's vow to 'make all persons equal to me, without any distinction between us

"The true essence of humanism lies in our compassion and earnest commitment to pray and exert ourselves for the growth of our fellow members, particularly those newer in faith. The SGI is a humanistic organization. It isn't run on authority or orders from above. It moves forward with the joy of being in contact with genuine humanity" (The Wisdom of the Lotus Sutra, vol. 1, p. 134-135).

This passage from the Lotus Sutra also illustrates the concept of the "oneness of mentor and disciple." Previous to the teachings of the Lotus Sutra, the view was that "the disciple is the disciple" and "the Buddha is the Buddha." But as indicated by the passage "hoping to make all persons equal to me, without any distinction between us," mentor and disciple are equal and united in their compassion for humanity and efforts to propagate the Law.

By Dave Baldschun, SGI-USA Study Department, based in part on Yasashii Kyogaku (Easy Buddhist Study) published by Seikyo Press in 1994.

 

[PassTheDoobie]

Great events never have minor omens. When great evil occurs, great good follows. Since great slander already exists in our land, the great correct Law will spread without fail. What could any of you have to lament? Even if you are not the Venerable Mahakashyapa, you should all perform a dance. Even if you are not Shariputra, you should leap up and dance. When Bodhisattva Superior Practices emerged from the earth, did he not emerge dancing?

[ Great Evil and Great Good, WND Page 1119 ]