Chanting Growers Group

[SoCal Hippy]

"If you wish to free yourself from the sufferings of birth and death you have endured from time without beginning and to attain without fail unsurpassed enlightenment in this lifetime, you must percieve the mystic truth that is originally inherent in all living beings. This truth is Myoho-renge-kyo."

Nichiren Daishonin

 

[Babbabud]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

EXCERPT FROM SGI PRESIDENT IKEDA'S NOVEL
Thursday, March 29, 2007

Selection Source: SGI Newsletter No. 7153, 7156, 7158, The New Human
Revolution-- Vol. 19: Chap. 3, Sunlight 44, 46, 49

"For what purpose have we appeared in the world? As Bodhisattvas of the Earth, we are here to realise kosen-rufu-- to spread the Mystic Law that enables all people to attain Buddhahood. It is a sacred undertaking to unlock people's Buddha nature and awaken within them tremendous life-force, a positive spirit, a commitment to truth and justice, courage, and hope. Put simply, our purpose is encouragement. "


"...everything comes down to daimoku. This is the time for you to overcome your karma through faith and wholeheartedly resolve to dedicate your life to kosen-rufu. That will provide the momentum for changing your karma."

"When we make kosen-rufu our mission and strive for it with all our being, the great life-force of a Bodhisattva of the Earth begins to pulse within us, enabling us to break the chains of karma."

"Don't allow yourself to be defeated, no matter what. Just as all the flowers burst into bloom in the spring, the time is sure to come when all your present sufferings will become magnificent blossoms of victory."

Nam Myoho Renge Kyo!!

 

[Babbabud]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

Birth and Death Are Phases of the Great Rhythm of the Mystic Law

Sho-i sha ga. Nyorai nyo jit^chiken. Sangai shi so. Mu u shoji. Nyaku tai nyaku shutsu. Yaku mu zai-se. Gyu metsu-do sha. Hi jitsu hi ko. Hi nyo hi i. Fu nyo sangai. Ken no sangai. Nyo shi shi ji. Nyorai myo ken. Mu u shaku-myo.

"Why do I do this? The Thus Come One perceives the true aspect of the threefold world exactly as it is. There is no ebb or flow of birth and death, and there is no existing in this world and later entering extinction. It is neither substantial nor empty, neither consistent nor diverse. Nor is it what those who dwell in the threefold world perceive it to be. All such things the Thus Come One sees clearly and without error." (The Lotus Sutra, trans. Burton Watson, p. 226)

The Buddha Perceives the World Exactly As It Is

In this passage, Shakyamuni clarifies the Buddha's magnificent perspective on life, which could be said to represent the essence of Buddhism. This sutra passage, in other words, holds the key to elevating the state of life of all people.

For human beings, there is probably nothing so remotely mysterious while yet so close at hand as birth and death. I am convinced that the "Life Span of the Thus Come One" (16th) chapter provides at once the most fundamental and most convincing solution to this enigma. And this passage contains an important part of that solution.

Nichiren Daishonin says, "First study death and then study other matters" (Gosho Zenshu, p. 1404), thus indicating the centrality of the issue of birth and death to Buddhism.

Josei Toda, the second Soka Gakkai president, often said, "The final problem that Buddhism must solve is that of death."

How does one address the issue of birth and death? I think that offering a viable solution will be an important requisite for religions in the twenty-first century. It is partly with this future in mind that we now study the profound teachings of the "Life Span" chapter.

In this passage, Shakyamuni explains the Buddha's wisdom to perceive the true aspect of life in the threefold world exactly as it is.

Previously, in the "Expedient Means" (2nd) chapter, he had explained the Buddha's wisdom in terms of the "true entity of all phenomena." In this passage, he focuses on the life and death of living beings and explains the Buddha's wisdom to perceive the truth of the oneness of birth and death.

With his initial question, "Why do I do this?" he is asking why the Buddha, enlightened since the remote past, can appear in various forms, appropriately expound a variety of teachings, and unerringly guide all people. To explain, he says: "The Thus Come One perceives the true aspect of the threefold world exactly as it is."

The threefold world refers to the world of unenlightened beings who transmigrate within the six paths (from Hell through the realm of heavenly beings). This world is made up of the world of desire, the world of form (or material world) and the world of formlessness (or world of the spirit). These are all "worlds of illusion" in which life is dominated by ignorance (darkness). This ignorance is itself the fundamental source of human misery and suffering.

The Buddha enlightened since the remote past is the Buddha who struggles eternally to lead all people to happiness. This Buddha perceives the true aspect of the threefold world exactly as it is in order to liberate people from the "suffering of birth and death." In other words, the statement, "The Thus Come One perceives the true aspect of the threefold world exactly as it is," indicates the Buddha's wisdom to lead all people to enlightenment.

Shakyamuni then clarifies the nature of the threefold world that he correctly perceives with this wisdom, saying: "There is no ebb or flow of birth and death, and there is no existing in this world and later entering extinction."

In other words, he indicates that in the threefold world there is neither birth nor death, and that beings neither appear nor disappear. Accordingly, there is no distinction between those present in the world and those not.

That there is no birth and death strikes one at first as most surprising, for people generally regard birth and death as solemn facts of human existence.

This sutra passage, however, is not denying the phenomena of birth and death. Rather, while recognizing their reality, it offers a reappraisal of birth and death from a more profound perspective on life.

What is being explained here is the true aspect of the life of the Buddha who attained enlightenment in the remote past. This Buddha is in fact an entity of life without beginning or end who dwells eternally in the saha world. Accordingly, there is no fundamental distinction between birth and death, between existing in this world and later entering extinction. Even so, the Buddha appears in the world and then enters extinction as an expedient means to lead people to enlightenment.

In this passage Shakyamuni is directly applying the reality of the life of the Buddha enlightened since the remote past to the beings of the threefold world. And the comparison is entirely valid; there is in fact no difference between the true entity of life of beings of the threefold world and that of the Buddha enlightened since the remote past. This, therefore, is an exact description of the true nature of the lives of all beings of the threefold world.

Faith in the Gohonzon Leads to a Life Free of Error

Nichiren Daishonin clarifies this in no uncertain terms:

"Thus Come One" indicates the living beings of the threefold world. When we observe these living beings through the eye of the "Life Span" chapter, we can perceive these beings in the Ten Worlds exactly as they are in their original state. (Gosho Zenshu, p. 753)

The Thus Come One and the living beings of the threefold world are each entities of life inherently possessing the ten worlds. Accordingly, the Thus Come One of the "Life Span" chapter represents none other than the living beings of the threefold world. The Daishonin indicates that to view living beings in this way is to perceive them exactly as they are in their original state.

Needless to say, the original entity of life is none other than Nam-myoho-renge-kyo, the entity of the life of Nichiren Daishonin. And the Daishonin manifested this entity as the Gohonzon that is endowed with the ten worlds.

When we look at things in this way, we realize on a profound level that even our own birth and death are the birth and death of life in its "original state"; that is, of the entity of our "greater life." Birth and death are simply alternating phases of this entity.

Therefore, the Daishonin says, "Myo represents death, and ho represents life" (MW-1, 21); and "the life and death of all phenomena are simply the two phases of Myoho-renge-kyo" (MW-1, 22). To put it another way, birth and death are part of the great rhythm of the Mystic Law, the very wellspring of the cosmic life.

Accordingly, the Daishonin says that all phenomena in the universe exhibit the phases of birth and death and perform the rhythm of the Mystic Law. To thus see the universe exactly as it is is to "perceive the true aspect of the threefold world."

Our lives in their original state exist eternally together with the life of the universe; they are without beginning or end. When certain conditions are attained, we manifest birth. And, in time, we recede again into the universe, entering a state of rest. This is the nature of our death. It is not the case that our lives are terminated through death; rather, it could be said that death is an expedient means necessary for us to lead a fresh and vigorous existence in the future.

Fundamentally, there is no ebb or flow of birth and death; life, as thus conceived, embodies the oneness of birth and death. Our lives exist eternally and are inextinguishable. Those who thoroughly grasp this truth will neither take birth lightly nor needlessly fear death.

In other words, we can correctly fix our gaze on the present moment, and advance along the path of continual self-improvement --- succumbing neither to impatience nor to negligence. This is the way of life of one who "perceives the true aspect exactly as it is."

The American philosopher Ralph Waldo Emerson (1803-82) confidently remarked: "It is the depth at which we live and not at all the surface extension that imports. We pierce to the eternity ,and, really, the least acceleration of thought and the least increase of power of thought, make life to seem and to be of vast duration."1

What matters is the "depth at which we live," the "power of thought" we manifest. A person who leads such a truly profound life can make each day worth 10 days or even a month. In a year, he or she can create the value of 10 or even 100 years. This is the true measure of one's "life span"; it is not decided simply on the superficial basis of length of time.

I have lived my life struggling with this awareness, and I am determined to continue to do so. Therefore, no matter what happens, I have no fear. I can overcome anything with composure and with the spirit of a lion king.

When we base ourselves on this view of life as spanning the three existences of past, present and future, we can overcome the fundamental sufferings of birth and death. We can manifest a state of life of great peace of mind like that of the Buddha. Then, we need fear nothing. We can wholeheartedly devote ourselves to the happiness of all people and the realization of world peace --- to the eternal struggle to create value that is the Buddha's will. We are all children of the Buddha who can lead a dignified and grand existence.

In the sutra passage, Shakyamuni further explains the threefold world that the Buddha who attained enlightenment in the remote past correctly perceives, saying, "It is neither substantial nor empty, neither consistent nor diverse. Nor is it what those who dwell in the threefold world perceive it to be."

In short, the Buddha perceives the threefold world exactly as it is with his perfect wisdom of the Middle Way. His view is not biased as are the views of those dwelling in the threefold world.

Interpreting this passage in terms of its implicit meaning, the Thus Come One who "perceives the true aspect of the threefold world exactly as it is" is Nichiren Daishonin.

The Daishonin embodies the life of compassion and wisdom existing eternally since kuon ganjo --- the life of Nam-myoho-renge-kyo contained in the depths of the "Life Span" chapter.

The Gohonzon we worship is the Daishonin's life of compassion and wisdom. In a lecture, President Toda remarked:

When we reverently chant daimoku-to the Gohonzon and feel the life of the Gohonzon in ourselves, the power of the Gohonzon wells forth abundantly in our lives, because our own lives themselves are Nam-myoho-renge-kyo. When that happens, we will be free of great error in our judgment --- regarding the affairs of society or whatever.

Through our faith, we feel the power of the Gohonzon, and this enables us to unerringly make our way through the world. This is what we assert. Let's lead lives free of error through believing in the Gohonzon.

In the present age, in which we are surrounded by evil, nothing is more difficult than to lead a life free of error. At the same time, nothing is more important. Through faith in the Gohonzon, we feel the Buddha's heart of compassion and the Buddha's wisdom to perceive things exactly as they are, and as a result, we can advance correctly through life.

 

[PassTheDoobie]

This teaching was not propagated in the Former or Middle Day of the Law because the other sutras had not yet lost their power of benefit. Now, in the Latter Day of the Law, neither the Lotus Sutra nor the other sutras lead to enlightenment. Only Nam-myoho-renge-kyo can do so. This is not my own judgment. Shakyamuni, Many Treasures, the Buddhas of the ten directions, and the bodhisattvas who emerged from the earth as numerous as the dust particles of a thousand worlds have so determined it.

[The Teaching for the Latter Day, WND Page 903 ]

 

[PassTheDoobie]

Translator of the Hokekyo

Translator of the Hokekyo

Shakyamuni supposedly taught his Hokekyo in Sanskrit, and after his death, all of the 28 chapters of the Hokekyo were compiled in sutra form also in Sanskrit. Then it was translated into many languages. As for the Chinese translation, there are said to be six versions, but only three of them remain today.

Of these translations, Nichiren Daishonin stated that the translation of Raju Sanzo (Kumarajiva) is the only translation which conveys the true meaning of the Buddha. It is said to be the oldest translation and is established as the best translation among Asian Buddhist scholars. Therefore, Raju’s translation is widely used under the title of Myoho-Renge-Kyo (Hokekyo for short).

Who was Raju Sanzo, the translator of the Hokekyo? His father Kumaraen (Kumarayana) was an Indian of noble birth who married the sister of the King of Kucha. Their son was named Kumarajiva. Kumarajiva entered the priesthood at the stage of seven and showed unusual gifts even in his childhood.

He learned Mahayana from a Buddhist named Suriyasoma, who, transferring the Hokekyo to Kumarajiva, said, “This sutra is related to a northeastern country. You should spread it respectfully.” Kumarajiva obeyed the instruction of his teacher and went to China, located to the northeast of India. There he completed the translation of the Hokekyo with his 3,000 disciples under the edict of the Emperor. The sutra then spread to Japan which is also situated to the northeast of China.

There is an interesting story about Kumarajiva’s translation. The Emperor of China earnestly recommended him to raise family. Thus he dared to disobey a Buddhist commandment and left the monastery.

Facing his death, Kumarajiva said, “Surely I broke a Buddhist commandment and followed the secular way of life taking a wife and having children. However, what I stated is not the least contradictory to the Buddha’s teachings. My impure body will, therefore, be burnt, but my pure tongue will remain unscorched. See it with your own eyes.” His prophecy is said to have come true.

Nichiren Daishonin states in the Gosho:

“All those who introduced the sutras from India to China total 187 including the sutras of both new and old translations, but none of them except that of Raju Sanzo are free from mistakes... He made an oath, saying, ‘I made my body impure by taking a wife, but my tongue is pure since I never lied in Buddhism. When I die, you should burn my body. In that case, if my pure tongue is reduced to ashes, you may discard my sutra.’ This he used to say seated in a high position. All the people, both of high and low social status, wanted to die after Raju Sanzo. When finally he died, they burnt his body, and the impure parts were all reduced to ashes, but the pure tongue remained untouched with a blue lotus flower blooming on it. It radiated five colors of light and shone so brightly at night that it seemed as if it were day. In the daytime, it shone more brilliantly than the sun. This made the people ignore all the translations made by others, but the sutras translated by Raju Sanzo, especially the Hokekyo, spread to China with ease.” (Senji Sho, On the Selection of the Time).

The Hokekyo consists of eight volumes and twenty-eight chapters. The three sutras of the Hokekyo indicate Muryogi-kyo (the Sutra of Infinite Meaning), Hokekyo and Fugen-kyo (the Sutra of Bodhisattva Fugen’s Practice). Including these introductory and concluding sutras, the Hokekyo comprises ten volumes.

The first half of the 28-chapter Hockey - from Jo-hon to Anrakugyo-bon - is called Shakumon (transient teachings) and the last half - from Yujuppon to Kampatsu-bon - is known as Honmon (true teaching).

The core of Shakumon is the Hoben-pon or the Hoben Chapter which expounds the principle of Ichinen Sanzen but theoretically, and the essential of the Honmon is the Juryo-hon or the Juryo Chapter which clarifies the same principle in practice. The difference between Honmon and Shakumon will be made clear in a later chapter.

To put it simply, Shakumon is comparable to the image of the moon reflected on the pond and Honmon to the moon itself. Shakumon is likened to a blueprint and Hon-mon to a building. Thus Honmon is far superior to Shakumon.

(from Josei Toda: Lecture on the Sutra)

 

[PassTheDoobie]

Three Kinds of Hokekyo

Three Kinds of Hokekyo

When we speak of the Hokekyo, people think of Shakyamuni’s Myoho-renge-kyo which comprises twenty-eight chapters. However, in actuality, there are three kinds of Hokekyo according to the periods of Shoho, Zoho and Mappo.

Time is an indispensable factor of Buddhism. The first millennium after Shakyamuni’s death is Shoho, the second millennium, Zoho and the period which follows is Mappo which lasts for 10,000 years and more.

People in Shoho were closely related to Shakyamuni and people in Zoho were but slightly related to him. However, people in Mappo have no connection whatsoever with Shakyamuni. During Shoho and Zoho, Shakyamuni’s Buddhism benefitted the people, but in Mappo, even the Hokekyo which fulfilled the purpose of Shakyamuni’s advent in this world has lost its validity, retaining only its formality.

Today, only the Buddhism of Nichiren Daishonin who is the True Buddha of Mappo provides mankind with divine blessings. Many Buddhist sects such as Jodo (Pure Land); Zen and Shingon (True Word) are based on the provisional teachings which should be displaced by the Hokekyo. Therefore, they are extremely heretical sects which poison their believers.

The Hokekyo of Shoho is the twenty-eight-chapter Hokekyo revealed by Shakyamuni and that of Zoho is Tendai’s Maka-Shikan (T’ien-t’ai’s Mo-ho-chih-kuan). The Hokekyo of Mappo is the Nam-myoho-renge kyo of the Three Great Secret Laws (San-dai-hi ho) established by Nichiren Daishonin.

Buddhism has the Three Treasures (Sampo) – the Buddha, the Law, and the Priest. Before explaining the Three Treasures, I must refer to six kinds of Buddhas. They are the Buddha of Hinayana, Buddha of Tsukyo*, Buddha of Bekkyo*, Buddha of Shakumon (of the Hokekyo), Buddha of Honmon (of the Hokekyo), and the Buddha of Montei** of Honmon. These six are classified according to the teachings they expounded. The first five are Shakyamuni of India and the last is Nichiren Daishonin, the True Buddha of Mappo.

It follows therefore that the Three Treasures of Hinayana are the Buddha of Hinayana (Buddha), Hinayana sutras (Law), and Anan (Ananda) and Kasho (Kasyapa) (Priests). The Three Treasures of Shakumon are the Buddha of Shakumon who did not disclose his eternal life (Buddha), the Hokekyo (Law), and Bodhisattvas Fugen (Samantabhadra) and Monju (Manjusri) (Priests).

The Three Treasures of Nichiren Shoshu are Nichiren Daishonin, the eternal and original Buddha (Buddha), Nam-Myoho-Renge-Kyo of the Three Great Secret Laws (Law), and Nikko Shonin, immediate successor to the Daishonin (Priest).

Heretical Nichiren sects fail to define these Three Treasures correctly since they regard Nichiren Daishonin as a mere Bodhisattva and not as the True Buddha.

Again, you should acknowledge that there are six kinds of Buddhas and that among them only the Buddha of Montei of Honmon (who is Nichiren Daishonin) is the only Buddha in Mappo who can lead mankind to eternal happiness.
Three Kinds of Hokekyo

When we speak of the Hokekyo, people think of Shakyamuni’s Myoho-renge-kyo which comprises twenty-eight chapters. However, in actuality, there are three kinds of Hokekyo according to the periods of Shoho, Zoho and Mappo.

Time is an indispensable factor of Buddhism. The first millennium after Shakyamuni’s death is Shoho, the second millennium, Zoho and the period which follows is Mappo which lasts for 10,000 years and more.

People in Shoho were closely related to Shakyamuni and people in Zoho were but slightly related to him. However, people in Mappo have no connection whatsoever with Shakyamuni. During Shoho and Zoho, Shakyamuni’s Buddhism benefitted the people, but in Mappo, even the Hokekyo which fulfilled the purpose of Shakyamuni’s advent in this world has lost its validity, retaining only its formality.

Today, only the Buddhism of Nichiren Daishonin who is the True Buddha of Mappo provides mankind with divine blessings. Many Buddhist sects such as Jodo (Pure Land); Zen and Shingon (True Word) are based on the provisional teachings which should be displaced by the Hokekyo. Therefore, they are extremely heretical sects which poison their believers.

The Hokekyo of Shoho is the twenty-eight-chapter Hokekyo revealed by Shakyamuni and that of Zoho is Tendai’s Maka-Shikan (T’ien-t’ai’s Mo-ho-chih-kuan). The Hokekyo of Mappo is the Nam-myoho-renge kyo of the Three Great Secret Laws (San-dai-hi ho) established by Nichiren Daishonin.

Buddhism has the Three Treasures (Sampo) – the Buddha, the Law, and the Priest. Before explaining the Three Treasures, I must refer to six kinds of Buddhas. They are the Buddha of Hinayana, Buddha of Tsukyo , Buddha of Bekkyo*, Buddha of Shakumon (of the Hokekyo), Buddha of Honmon (of the Hokekyo), and the Buddha of Montei of Honmon. These six are classified according to the teachings they expounded. The first five are Shakyamuni of India and the last is Nichiren Daishonin, the True Buddha of Mappo.

It follows therefore that the Three Treasures of Hinayana are the Buddha of Hinayana (Buddha), Hinayana sutras (Law), and Anan (Ananda) and Kasho (Kasyapa) (Priests). The Three Treasures of Shakumon are the Buddha of Shakumon who did not disclose his eternal life (Buddha), the Hokekyo (Law), and Bodhisattvas Fugen (Samantabhadra) and Monju (Manjusri) (Priests).

The Three Treasures of Nichiren Shoshu are Nichiren Daishonin, the eternal and original Buddha (Buddha), Nam-Myoho-Renge-Kyo of the Three Great Secret Laws (Law), and Nikko Shonin, immediate successor to the Daishonin (Priest).

Heretical Nichiren sects fail to define these Three Treasures correctly since they regard Nichiren Daishonin as a mere Bodhisattva and not as the True Buddha.

Again, you should acknowledge that there are six kinds of Buddhas and that among them only the Buddha of Montei of Honmon (who is Nichiren Daishonin) is the only Buddha in Mappo who can lead mankind to eternal happiness.

*:Tsukyo, Bekkyo: From the viewpoint of its content, Shakyamuni’s teachings are classified into four—Zokyo, Tsukyo, Bekkyo and Enkyo. Zokyo is Hinayana, Tsukyo is the lower part of provisional Mahayana, Bekkyo is the higher part of provisional Mahayana, and Enkyo (which literally means ‘round’ or ‘perfect’ teaching) is the Hokekyo or actual Mahayana.

**Montej: Literally means what is expounded,between the lines. It means the essential teaching which Honmon, the last half of the Hokekyo, holds in its depths and becomes obvious only when it is viewed from the standpoint of Nichiren Daishonin’s Buddhism.

(from Josei Toda: Lecture on the Sutra)

 

[Bonzo]

Welcome back T!!! Hope you had a good vacation!! I need one myself, maybe Mexico, i would like to gat a group of my district to go, its amazing and awesome how much they have become like family.

Hey eagles! I dont know how to word this but i am sure you and your family are going through deep sorrow and at the same time you must be gratefull that your grandmother no longer suffers, i know that may sound a little strange but when my brother was suffering from Cancer it was like he was gone before he physically passed. I dunno, hard to explain, The last 3 times he went into the hospital he was not expected to come out alive but he did, he suffered so much. Its heavy, i knew the last night i was going to see him alive, i kissed him on his head and told him how much i loved him. I needed to be somewhere special so i went surfing the next morning and when my mom called i knew what she was gonna say and the heaviest thing is that she knew i knew, his suffering was finally over. But why was he taken like that so young? Sorry eagles im going on about my brother and you are the one who is dealing with the loss. All of my deepest love to you and your whole family. What a beautifull and blessed family you must have. I am so glad beyond words you found your way here. I feel blessed to have the honor of bieng able to soak up some of your wisdom.

Thank you for sharing your life with us.

peace allways

bonz





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

 

[SoCal Hippy]

The heart of the Lotus Sutra is its title, or the daimoku, of Nam-
myoho-renge-kyo. Truly, if you chant this in the morning and evening,
you are correctly reading the entire Lotus Sutra. Chanting daimoku
twice is the same as reading the entire sutra twice, one hundred
daimoku equal one hundred readings of the sutra, and one thousand
daimoku, one thousand readings of the sutra. Thus, if you ceaselessly
chant daimoku, you will be continually reading the Lotus Sutra.

(WND, 923)
The One Essential Phrase
Written to the lay nun Myoho on July 8, 1278

 

[SoCal Hippy]

Now, if you wish to attain Buddhahood, you have only to lower the
banner of your arrogance, cast aside the staff of your anger, and
devote yourself exclusively to the one vehicle of the Lotus Sutra.
Worldly fame and profit and mere baubles of your present existence,
and arrogance and prejudice are ties that will fetter you in the next
one. Ah, you should be ashamed of them! And you should fear them, too!

(WND, 58-59)
Questions and Answers about Embracing the Lotus Sutra
Recipient unknown; written in March 1263

 

[SoCal Hippy]

"The fundamental spirit of Nichiren Daishonin is that everyone is a child of the Buddha, everyone is a treasure tower. That's why his Buddhism can be called a true world religion capable of leading all people to enlightenment.The Gohonzon exists within our physical bodies with which we chant the Mystic Law. Everyone can make his or her life shine like the treasure tower of Nam-myoho-renge-kyo. Nichiren Buddhism, therefore, represents a truly universal religion."

Josei Toda

 

[SoCal Hippy]

Though I may be a person of little ability, I have reverently given
myself to the study of the Mahayana. A blue fly, if it clings to the
tail of a thoroughbred horse, can travel ten thousand miles, and the
green ivy that twines around the tall pine can grow to a thousand
feet.

(WND, 17)
On Establishing the Correct Teaching for the Peace of the Land
Submitted to Hojo Tokiyori on July 16, 1260

 

[SoCal Hippy]

Why are human beings born? This question has posed a great challenge.
President Toda lucidly set forward his conclusion. Namely, that this
world is a place for people to, as the Lotus Sutra states, "enjoy
themselves at ease." We were born here in order to thoroughly savor
the joys of life. Faith in the Daishonin's Buddhism is what enables us
to bring forth the great life force we need to lead such an existence.

Daisaku Ikeda,from SGI-USA
"For Today & Tomorrow"

 

[PassTheDoobie]

If one doubts the strength of the Buddha when he says, "I am the only person who can rescue and protect others"; if one is suspicious of the rope held out by the Lotus Sutra when its teachings declare that one can "gain entrance though faith alone"; if one fails to chant the Mystic Law which guarantees that "such a person assuredly and without doubt [will attain the Buddha way]," then the Buddha's power cannot reach one, and it will be impossible to scale the embankment of enlightenment.

[Questions and Answers about Embracing the Lotus Sutra, WND Page 59 ]

 

[Babbabud]

SGI President Ikeda's Daily Encouragement for April 3

From one perspective, gongyo and daimoku are lyrics and songs. They are an ode to life. I hope, therefore, that your gongyo and daimoku will be such that even people who are not practicing will be favorably impressed by the sonorous and invigorating sound of your voices. That too will contribute to the spread of kosen-rufu.

 

[PassTheDoobie]

Why Read Hoben-Juryo Chapters?

Why Read Hoben-Juryo Chapters?

Shakyamuni’s Hokekyo; when used for the purpose of learning, is quite different in meaning from that based on faith and practice.

Nikko Shonin, who was the founder of Head Temple Taisekiji and second High Priest, wrote in his Twenty-six Articles of Warning, “Article 10: My disciples should not study the doctrines of the Tendai (T’ien-t’ai) Sect unless they are well versed in the Truthful Teachings.” Thus the study of the Hokekyo should be based on the Ongi Kuden - the record of Nichiren Daishonin’s oral teachings on the Hokekyo. From this standpoint, Tendai’s interpretation of the Hokekyo will help the study of Buddhism.

Nichiren Daishonin praised the perfect interpretation of the Hokekyo made by Tendai, and in the time of Mappo when Shakyamuni’s Hokekyo itself loses its power of redemption, Tendai’s interpretation may be used in explaining the Hokekyo of Mappo or the Gohonzon. However, it is incomplete for that purpose.

In a word, learning in Buddhism is a means to comprehend the ultimate theory of Buddhism which is embodied in the Gohonzon and to deepen one’s faith in the Gohonzon. Tendai intended only to make people understand the literal meaning of the Hokekyo.

The study of Buddhism should be directed toward deepening one’s faith in the Gohonzon. Nichiren Shoshu believers should study the Gosho (the complete works of Nichiren Daishonin) and not the Hokekyo or its interpretations.

You may wonder why you must read the Hokekyo in Gongyo if it is useless, but you can understand from the above explanation that you need not read the Hokekyo for learning but for practice. This is explained more clearly in the work of Nikkan Shonin, the 26th High Priest who was known for his unparalleled knowledge of Buddhism.

The following is a brief account of what Nikkan Shonin wrote in the Rokkan Sho (Six-volume Writings):

“There are necessarily two ways of practicing Buddhism - primary and secondary. In this school (Nichiren Shoshu), the secondary practice is the recitation of the Hoben and Juryo Chapters which adds to the profound blessing of chanting the Daimoku, ‘Nam-Myoho-Renge-Kyo’, in the primary practice just as seasoning makes food taste better.”

Nikkan Shonin continues, “This secondary practice is further divided into two - main and subordinate practices. We read the Juryo Chapter for the former and the Hoben Chapter for the latter. This is because the Juryo Chapter is more closely related to Nam-Myoho-Renge-Kyo than is the Hoben Chapter. As Myoraku (Miao-lo) the Great stated, the simultaneous practice of both primary and secondary practices produces immeasurable benefits.”

The relationship between primary and secondary practices is commonly seen in everyday life. In the drama of ‘Midsummer Night’s Dream’, you will find actors and actresses performing their parts in earnest while music and lighting assist to make their performance more impressive and more striking. In this case, the effect of the drama becomes more conspicuous with music and lighting. Likewise, the Gohonzon’s blessings will increase even more through the secondary practice.

Now, the question is what the Hoben and Juryo Chapters represent.

Nichiren Shoshu has the Juryo Chapter as its basic sutra but it also uses the Hoben Chapter which is the most important part of Shakumon (transient teachings) comprising the first half of the 28-chapter Hokekyo.

However, what the Daishonin derives from the Hoben Chapter is much more profound than its literal meaning. The Daishonin calls it “Shakumon as I read it.” In other words, it is the Hoben Chapter as interpreted from the viewpoint of the Daishonin’s Buddhism.

The Daishonin read the chapter for two purposes - to repudiate and to borrow.

Sentences are the verbal expression of what one has in mind. As such, they have the two aspects of ‘expression’ and ‘content’. For instance, the words, “Let us promote world peace!” spoken by a liberal have quite a different meaning from exactly the same words uttered by a Communist.

Likewise, the sentences of the Hoben Chapter differ in meaning when they are interpreted literally and when they are understood from the viewpoint of the Daishonin‘s Buddhism.

The Daishonin borrowed sentences from the chapter but repudiated its incomplete contents. To repudiate and to borrow are not two things but two sides of one thing like light and shadow.

Here is an example. The Hoben Chapter reads:

“Niji seson ju sanmai anjo ni ki go sharihotsu:
shobut-chi-e jinjin muryo. Go chi-e mon nange nannyu...”

The first sentence literally means, “At this time, the Lord Buddha serenely arose from his deep meditation and addressed Sharihotsu (Sariputra).”

“At this time” in the above means the time when the Buddha appears to teach his doctrine because people have acquired the ability to understand it.

“Meditation” is the English for a Buddhist term Sanmai (samadhi) which means to concentrate one’s mind on a single subject. The Buddha had been meditating on the principle that all meanings come from the One Law.

“Sharihotsu” whom the Buddha addressed was the wisest disciple of the Buddha and also a man of the two vehicles (Learning and Absorption) or Nijo. The Buddha defined Nijo as being unable to attain enlightenment being self-satisfied with their own knowledge and failing to seek the supreme sutra of the Buddha.

Thus, the sentence cited from the sutra should be interpreted thus: “The time has come when the Buddha propounds the great principle of Ichinen Sanzen (which enables everyone to attain enlightenment) as his disciples have been sufficiently educated. Therefore, Shakyamuni Buddha arose with recollection and consciousness from his deep meditation that all meanings come from the One Law, and addressed Sharihotsu who was the representative of the men of two vehicles and for whom it was difficult to attain eniightenment.”

From the standpoint of Nichiren Daishonin’s Buddhism, however, the quoted sutra sentence is interpreted as follows:

“The time has come when the Buddhism for people in Mappo who are unrelated with Shakyamuni should be expounded. The True Buddha (Nichiren Daishonin) who had been concentrating His mind on the Law of Nam-Myoho-Renge-Kyo (which Shakyamuni could only suggest as the One Law) arose resolutely from His meditation and appeared in this world - in Japan which was a land filled with impure-hearted people. Then He addressed those who were devoid of good fortune and opposed the True Buddhism (whose essence is Nam-Myoho-Renge-Kyo). He was so merciful that He allowed even such people to know the Nam-Myoho-Renge-Kyo, which is the direct way to attain enlightenment.”

You may not think that you are Sharihotsu to whom the Buddha spoke. Nor do you think you are the wisest in the world. However, Mappo is the time when you can obtain the greatest wisdom through faith in the Gohonzon as expounded in the Buddhist principle of changing faith into wisdom. In this sense, believers in the Gohonzon may Be called Sharihotsu.

Now you see how the same sentence has different meanings according to the viewpoint one takes. In the practice of Gongyo, you repudiate Shakyamuni’s Hoben Chapter and read the Daishonin’s Hoben Chapter as your secondary practice, although the sentences are exactly the same.

Thus you read the Hoben Chapter aloud by yourselves and at the same time listen to it with your own ears, but from the viewpoint of Buddhism, you are listening to the Daishonin’s lecture on the Hokekyo or Ongi Kuden.

You should then recite the Hoben Chapter keeping in mind that all philosophies other than Buddhism, Hinayana and provisional Mahayana (all the Mahayana teachings except the Hokekyo) and even the Shakumon of the Hokekyo are inferior to the Hoben Chapter as interpreted by Nichiren Daishonin and therefore should be discarded. This is the very spirit of Shakubuku.

At the same time, you exalt the wonderful law of Nam-Myoho-Renge-Kyo and are convinced of its supremacy.

All the sentences of the Hoben Chapter have two different meanings but in this book, only the interpretation from the viewpoint of the Daishonin’s Buddhism is elucidated since it is the very thing you should know in doing Gongyo. The literal interpretation is not necessary for your daily practice.

As you have understood why you recite the Hoben Chapter in Gongyo, you can easily discover the purpose of reading the Juryo Chapter. It is to repudiate the contents of the chapter and use - not borrow - its sentences.

The most remarkable feature of the Juryo Chapter is the revelation of the Buddha. Shakyamuni revealed in the chapter that while people thought he had attained enlightenment at the age of thirty under the Bodhi Tree in India, actually he had attained it in an immeasurably distant past known as Gohyaku-jintengo.

In the realm of Shakyamuni’s Buddhism, this Gohyaku-jintengo is the era when Shakyamuni attained Buddhahood for the first time. In other words, Shakyamuni’s life is not eternal but only Gohyaku-jintengo.

This is the literal interpretation of the Hokekyo, unrelated to the Daishonin’s Buddhism.

From the viewpoint of Nichiren Daishonin’s Buddhism, the Buddha who had existed since Kuon Ganjo or the most distant past in the existence of the universe (which has no beginning), told people for the purpose of instruction, that he attained enlightenment at the time of Gohyaku-jintengo. However, this is still superficial and the truth is yet to be disclosed. What Nichiren Daishonin defined as “the Juryo Chapter in the eye of my ‘secret’ conviction” is the very Juryo Chapter which in itself elucidates the true aspect of the Daishonin. In this sense, Nichiren Shoshu believers ‘use’ the Juryo Chapter while ‘repudiating’ even the superficial interpretation of the Chapter in the light of the Daishonin´s Buddhism.

The reality of the Daishonin is that He has been the True Buddha since Kuon Ganjo, when there was no other teaching but Nam-Myoho-Renge-Kyo. This is the very law which, implanted in the hearts of all people, leads them to Buddhahood. The Buddha who sowed the seeds of enlightenment was Nichiren Daishonin who is also called the Buddha of Musa Sanjin*.

Therefore, there is no other way but to believe in this Buddha and chant ‘Nam-Myoho-Renge-Kyo’. This is what the Juryo Chapter reveals between its lines when it is used by Nichiren Daishonin.

The first verse of the Jiga-ge (the sutra in verse beginning with “Ji ga toku bur-rai”) will be interpreted hereunder according to the aforementioned three points of view.

When literally interpreted, the verse “Ji ga toku bur-rai” means: “Since I (Shakyamuni) attained enlightenment prior to any other Buddha at Gohyaku-jintengo.”

This interpretation was completed by Tendai the Great who spread Shakyamuni’s Hokekyo with his most perfect interpretation for people in Zoho. Such an interpretation, however, cannot benefit those who live today in Mappo when Shakyamuni’s Hokekyo itself has lost the power of redemption.

From the viewpoint of the Daishonin’s Buddhism, the same verse reads, “Since I appeared at Gohyaku-jintengo for the purpose of redeeming those who followed me when I attained enlightenment at Kuon Ganjo.”

However, when the verse is interpreted completely as the Daishonin’s Juryo Chapter, its meaning is far more profound and philosophical.

Ga of “Ji ga toku bur-rai” means Hosshin (Buddha’s life), butsu means Hoshin (Buddha’s wisdom), and rai means Ojin (Buddha’s body). These three phases of life Nichiren Daishonin acquired by himself. Thus “Ji toku” means to ‘acquire by oneself’. The Daishonin obtained all of these at Kuon Ganjo or in other words, the Daishonin has been the True Buddha since the infinite past.

This is true interpretation of “Ji ga toku bur-rai.” In the service of Gongyo, Nichiren Shoshu believers repudiate the superficial meaning of the sutra and use this interpretation, praising the supreme Buddha, Nichiren Daishonin.

Obviously, the cited verse, when used by the Daishonin, expounds the reality of ordinary people as well as the Buddha.

Now I will give you some brief account of Kuon Ganjo which is one of the most profound principles of Buddhism. In the realm of Shakyamuni’s Buddhism, Kuon Ganjo is indicative of an unimaginably distant past, but according to the Daishonin, it is with us today or in other words, the present moment is Kuon Ganjo.

Kuon Ganjo is the beginning of Mappo when the True Buddha who sows the seeds of Buddhahood in the minds of all people makes His advent. Mappo is the day when there are innumerable heretical teachings and the true teaching is buried in oblivion. For this reason, Mappo is very close to Kuon Ganjo when there was no teaching, leaving the Nam-Myoho-Renge-Kyo unrevealed.

It is at this juncture that Buddhist philosophy becomes a practical teaching. It is no longer a mere theory or a mere idea. The profound Buddhist philosophy accords with reality.

It was explained that the verse “ji ga toku bur-rai” clarified the essential nature of ordinary people.

This life endowed with the three phases of life (Sanjin) is what we have obtained by ourselves. We can never learn Buddhahood from others.

You may study Buddhism or hear lectures on the Hokekyo and ask someone to teach you what Buddhahood is like, without getting a definite answer. You can do nothing but realize it by yourself. ‘I have obtained these three phases of life by myself.’ This is how Buddha feels. As for the way to attain Buddhahood, Nichiren Daishonin taught us that to chant Daimoku to the Gohonzon is the only way to realize the life of Sanjin. This is the correct meaning of “Ji ga toku bur-rai.”

As is obvious from the above, you cannot attain enlightenment or Buddhahood ‘by yourself’, but you must believe in the Gohonzon and chant Daimoku. Without the Daishonin, you can never realize the three phases of life which are inherent in everyone, latent but undeveloped. Only through the practice of Daimoku based on faith in the Gohonzon, can you draw these three from within yourself.

If you misunderstand this point, you will stray from the true path of life, and will be unable to attain enlightenment.

Now it is obvious why Nichiren Daishonin repudiates and borrows sentences from the Hoben Chapter, and repudiates and uses those from the Juryo Chapter.

Here is an explanation for why Nichiren Shoshu believers read only the Hoben and Juryo Chapters among the 28 chapters of the Hokekyo and why they do not read the other chapters.

This is because the Hoben Chapter is the most important among the 14 chapters of the Shakumon (the first half of the Hokekyo) and the Juryo Chapter is the core of the 14 chapters of Honmon (the last half of the same sutra), both revealing the law of Ichinen Sanzen in their own respective ways.

All the other chapters are introductory or application of these two main chapters. The Hoben and Juryo Chapters are comparable to the trunk of a tree and the remainder to its branches.

Nichiren Daishonin stated to the following effect:

“If you believe only in the Dai-Gohonzon with pure faith and without the least feeling for any philosophy other than Buddhism or the least sense of disobedience, and chant Nam-Myoho-Renge-Kyo in earnest, then even ordinary people are ‘Buddhas’. This is obviously the only supreme enlightenment in this vast universe. Such an enlightenment is known as Sokushin Jobutsu.”

He also taught:

“In the very moment of practicing Gongyo, the Daishonin’s wisdom illuminates us and our wisdom functions in relation with the Daishonin’s life of the Buddha, both becoming one. At this moment, the Buddha and common people are not different but are in the reality of eternal life. This is but a moment of enlightenment which is included in the teaching of Nam-myoho-renge-kyo.”

Bearing these words of the Daishonin deep in their hearts, all Nichiren Shoshu believers should do Gongyo devotedly every morning and evening. It is with this effort that they can attain ‘human revolution’ and enlightenment. They should keep their habit of Gongyo throughout life with the resolution that, as a verse from the Juryo Chapter reads, “In heartfelt desire to see the Buddha, their lives, they do not begrudge - ”Isshin yok-ken butsu, Fu ji shaku shinmyo.”

* Musa Sanjin: ‘Musa’ means being natural or eternal as against being artificial. ‘Sanjin’ literally means three bodies—three phases of life: Hosshin (the Buddha’s life), Hoshin (the Buddha’s wisdom) and Ojin (the Buddha’s body). ‘Musa Sanjin’ means that these three phases of life are naturally possessed by the True Buddha for eternity. It is another name for the True Buddha.

(from Josei Toda: Lecture on the Sutra)

 

[Babbabud]

Great post "T" Nam Myoho Renge Kyo
Hope you enjoyed your little get away ) good for you !!
Nam Myoho Renge Kyo Like the Roar of the Lion !!!

 

[SoCal Hippy]

This teaching was not propagated in the Former or Middle Day of the
Law because the other sutras had not yet lost their power of benefit.
Now, in the Latter Day of the Law, neither the Lotus Sutra nor the
other sutras lead to enlightenment. Only Nam-myoho-renge-kyo can do
so. This is not my own judgment. Shakyamuni, Many Treasures, the
Buddhas of the ten directions, and the bodhisattvas who emerged from
the earth as numerous as the dust particles of a thousand worlds have
so determined it.

(WND, 903)
The Teachings for the Latter Day
Written to Nanjo Tokimitsu on April 1, 1278

 

[southwind]

Things

Things

Greetings all


I pray for your health and happiness and another day of LIFE.

This thread along with a long life of spiritual seeking, since my childhood really, has been a great blessing and I wanted to thank those who post and Babba for asking me to come here.

And T for the personal letters.

I am coming out of a period of extreme illness and its still very shaky, I had a bad stone over the weekend and am fighting yet another infection in the kidneys from it,

BUT I WILL NOT BE DEFEATED

NAM MYOHO RENGE KYO!

LIKE A LION !

Anything that can be lived through is worth it..

as a very wsie man said "..then I realized the problems and obstacles ARE my life!"

Chop Wood, Carry Water..

 

[Bonzo]

Hello my friends!

~~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~







peace

bonz

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

 

[PassTheDoobie]

What Is Nam-Myoho-Renge-Kyo ?

What Is Nam-Myoho-Renge-Kyo ?

Is it very difficult to know what ‘Nam-myoho-renge-kyo’ is? It is, in a word, the name of Nichiren Daishonin, the eternal True Buddha. Analytically speaking, each of ‘Nam’, ‘myoho’, ‘renge’ and ‘kyo’ has a very profound meaning.

The deductive logic of Oriental philosophy makes it still more difficult for the Western mind, accustomed to inductive logic, to realize the principle of the Hokekyo.

Deduction is ‘logical inference from a general rule or principle’ and Oriental philosophy begins with its supreme principle. For example, Shakyamuni first defined the ‘Myoho-renge-kyo’ (Hokekyo for short) and then he began to teach what it is. Another example is Tendai (T’ien-t’ai) the Great of China who expounded ‘Maka-Enton-Shikan’ (Also called Shikan or Maka-Shikan) as his highest principle and then proceeded to elucidate its contents.

In Mappo (the Latter Day of the Law), the True Buddha appeared as Nichiren Daishonin and established the Gohonzon of ‘Nam-Myoho-Renge-Kyo’ as the supreme object of worship. He taught that by worshipping the Gohonzon, everyone can discover the Ten Worlds (Jikkai) which are innate in his own life and attain Buddhahood or eternal happiness.

Some people draw a distinct line between science and religion, but they are one-sided. Science, be it natural, political or social, has its own particular object of study. Likewise, religion makes a close study of ‘life’. In a sense, religion is the ‘science of life’. It clarifies both the life of Buddha (Buddhahood) and that of ordinary people (Nine Worlds - because Buddhahood is excluded from the Ten Worlds) and establishes the way of living a truly happy life.

However, many contemporary religionists believe that religion is a sort of ‘mental culture’. They are mistaken. Since religion is ‘science of life’, it should reveal through theoretical and experimental studies how one can make his life happy and meaningful. It is because it adds much to your happiness that we urge you to chant more Daimoku and practice Shakubuku.

Apart from preparatory explanation, here is a brief account of ‘Nam~myoho~renge~kyo’.

‘Nam’ derives from the Sanskrit Namas. ‘Myoho-renge-kyo’ is composed of Chinese characters. The Sanskrit for ‘Myoho-renge-kyo’ is Saddharma Pundarika Sutra. This Sanskrit title was translated into Chinese by Raju Sanzo (Kumarajiva).

‘Nam’ means devotion of life which is the entity of body and mind. Therefore, it stands for devoting one’s body and mind to the object of worship. The object of worship is classified into two - the Person and the Law. A believer devotes himself to the Person who is Nichiren Daishonin and the Law which is Nam-Myoho-Renge-Kyo. The Gohonzon is the entity of the Person and the Law.

The Daishonin states in His Ongi Kuden (The Record of the Daishonin’s Oral Teachings on the Hokekyo), “The inseparability of body and mind is called the supreme philosophy.” One’s body and mind are combined into one and are inseparable.

Body and mind should be one in a single life. It would be extremely confusing if one’s body were seated in his office while his mind rested at home. One’s body and mind should be always in perfect harmony, but in actuality it is sometimes extremely difficult. The perfect oneness of body and mind is what Buddhism calls Shiki-shin Funi (the inseparability of body and mind).

‘Myoho’ literally means mysterious or inscrutable phenomena. ‘Myo’ whose literal meaning is mysterious or inscrutable stands for Hossho (Buddhahood or enlightenment) and ‘ho’ literally meaning the law or phenomena, for Mumyo (Darkness or ignorance). Thus ‘Myoho’ means that both enlightenment and darkness are two sides of one thing like light and shadow. It also means that all phenomena represent nothing but the Ten Worlds. Nothing is as mysterious as human life.

‘Renge’ signifies the law of cause and effect. The cause and effect are of simultaneous nature. This is the law of ‘Renge’. A lotus blossom which bears both flower and seed at the same time is used as the example of this law.

The simultaneous nature of cause and effect means that both cause and effect are contained in a single moment of the existence of life. For example, the instant you touch fire, you feel heat. This action can be divided into cause and effect, but it takes place in one moment. When one becomes angry, his looks change. The cause and effect in this change are also simultaneous.

From another viewpoint, the cause represents the Nine Worlds or the life of ordinary people and the effect, Buddhahood or the life of Buddha. These two exist simultaneously in a single person’s life. For this reason, by worshipping the Gohonzon, one can attain Buddhahood. The ‘mysterious law with the simultaneous nature of cause and effect’ is called ‘Myoho-renge’.

Shakyamuni’s Buddhism relates the following story. Some 100 years after Shakyamuni’s death, there was a distinguished king called Asoka. Why he became such a king was disclosed in Buddhism. In a previous existence of his life, Asoka was born as a boy named Tokusho Doji (literally meaning a boy with excellent virtue.)

One day, the five-year-old boy was playing with his brother on the sand when Shakyamuni Buddha happened to pass by. The boy who had nothing to offer to the Buddha made a cake out of sand and offered it to him. Through this pious deed, the boy became King Asoka in his following existence.

Thus Shakyamuni’s Buddhism teaches cause and effect in these words: “The cause in one’s past can be known if the present condition is observed, and if one’s present behavior is considered, the effect which will result in the future can be foreseen.”

However, Nichiren Daishonin’s Buddhism teaches the law of ‘Myoho-renge’ or the law of the simultaneity of cause and effect. The difference between the two streams of Buddhism is obvious from the following:

Suppose there be a poor man. According to Shakyamuni’s Buddhism, he cannot make both ends meet and always finds himself in debt because he committed theft in a past existence. Therefore if he wants to become rich in the next life, he should offer alms to others.

However, the Daishonin is so merciful that He never leaves the poor man to his destiny even in this life. It was for this very reason that He established the Gohonzon for the salvation of all mankind. To worship the Gohonzon by chanting Daimoku is the cause for happiness and and so is Shakubuku. Then, even if one be lacking in the cause of becoming rich in his past existences, he will obtain the very cause by worshipping the Gohonzon.

A passage from the Kanjin-no Honzon Sho reads, “The two laws of cause and effect (Making the practice of religious austerity the cause, its meritorious result will be acquired) taught by Shakyamuni rest in the five characters of Myo-ho-ren-ge-kyo (which are indicative of the Gohonzon). If we have faith in these five, we shall be granted the benefit of the two laws.”

There is not a single Buddha suffering from poverty. Likewise, those who worship the Gohonzon can acquire the two laws of cause and effect possessed by the Buddha and never fail to become rich.

Lastly, what is ‘Kyo’? It signifies the voices and sounds of all. ‘Kyo’ represents the voices of human speech, the barking of dogs - even the croaking of frogs. Shoan (Chang-an) the Great of China says, “Voice makes an essential part of Buddhist practice.” In a broader sense, all the activities of the universe may well be called ‘Kyo’. ‘Kyo’ also represents the eternity of life.

The voices of those who are inherently possessed of Hossho (enlightenment) and Mumyo (darkness) and simultaneously obtain the cause and effect are the supreme ‘Kyo’. All these are part of the functions of ‘life’ contained in the universe. This is summed up in ‘Myoho-renge-kyo’.

As mentioned earlier, ‘Nam-Myoho-Renge-Kyo’ is the precious name of the True Buddha, Nichiren Daishonin. Furthermore, it is the ‘life’ of Nichiren Daishonin.

Since the Daishonin’s ‘life’ is Nam-Myoho-Renge-Kyo, the life of His disciples is also Nam-Myoho-Renge-Kyo. Hence a passage of the Gosho: “Do not seek the Gohonzon elsewhere. The Gohonzon actually exists in our hearts, the people who profess the Hokekyo and chant Nam-Myoho-Renge-Kyo.” (Reply to Nichinyo Goze)

(from Josei Toda: Lecture on the Sutra)