Chanting Growers Group

[SoCal Hippy]

Einstein quote

Einstein quote

"The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual as a meaningful unity. If there is any religion that would cope with modern scientific needs, it would be Buddhism."

Albert Einstein

 

[SoCal Hippy]

Isshin Yokken Butsu Soku Myoho Renge Kyo-Fusing with the Gohonzon

Isshin Yokken Butsu Soku Myoho Renge Kyo-Fusing with the Gohonzon

The Jigage, the verse section of the chapter, states, "Single-mindedly yearning to see the Buddha (isshin yokken butsu ), they do not begrudge their
lives (fuji shaku shinmyo )." I, Nichiren, have called forth Buddhahood from within my life by living this sentence. This means that I actualized the Three Great Secret Laws, the embodiment of Ichinen Sanzen in the Juryo chapter.
"Single-mindedly yearning to see the Buddha" also means to see the Buddha in one's own mind, to concentrate one's mind on seeing the Buddha, and that
to see one's own mind is to see the Buddha. I have attained Buddhahood, the eternally inherent three enlightened properties of life by living this sentence.
-Letter to Gijo-bo (M.W. V.2)

Myoho-renge-kyo is and always has been existent, but remains dormant until cause and condition coalesce and its existence becomes manifest. Isshin yokken butsu is the cause and the Gohonzon the perfect condition to manifest Buddhahood in life. At the moment when this fusion takes place, enlightenment pervades matter, time and space.

Everything in the universe is an example of dependent co-arising. All phenomena are void of self-nature. Each phenomena exist in relationship,
cause melding with the condition to form an entity (human or otherwise). This dependent relationship is what causes any being or thing to become manifest. Nichiren Daishonin put the law of Nam Myoho-renge-kyo
in a form that could become manifest immediately; however, it must be sought from the heart and mind. In order to fuse with Gohonzon, "Single-mindedly yearning to see the Buddha" is the cause and the Gohonzon is
the condition.

Isshin yokken butsu is the internal practice that is the means of activating Myoho-renge-kyo in life, another example of dependent co-arising. Once this
occurs the practitioner becomes the law of Myoho-renge-kyo and the law becomes the person; each is contained within the other.

Source: Nichiren Shoshu

 

[BushyOldGrower]

I told you Einstein was a buddhist but he isn't into theology much you see.

Personally you all know that I see one truth present in all religions and anything but that truth is bogus. Keeping things boiled down to basics is what often has to be done but oversimplifications can be the lesser vehicle. So many people never really think much about these principles but chanting is powerful. I am quite convinced.

I have often come to the same impasse with christians and others about whether there is a personal enlightening born again experience or nirvana. Many say these sorts of things are demons not true. That's what Jehovah Witnesses say.

The Catholics don't believe in being born again either but the Lutherans do. I do.

If reading the lotus sutra makes people have the nirvana in this life then that's what I am all for. My son now knows the power of the chant and I mean he knows like I do. He just used its power and proved it to himself. I am so proud of my son now as he is a true man of fearlessness now. And why should he fear when armed with Nam Myoho Renge Kyo that can defeat even death itself?

Tom, good to have the teacher back where he belongs. Teaching. BOG

 

[StickyGreen]

Research ISLAM it is the TRUTH
dont need any critisism just ressearch it all im telling you

 

[BushyOldGrower]

I have found that Buddhism encompasses all religions. Christianity, Judeaism and Islam are all quite valid. You see I see all religions as the same and the divisions in religions exactly the opposite of what Mohammed, Jesus or Buddha would have wanted because they wanted peace on earth as have all the real masters.

Perhaps StickyGreen would do well to attempt to understand what I am trying to tell him because I am a follower of Jesus who knows that religious divisions are due to ignorance and delusion. Theological differences matter little to me when you consider how all the related religions got their moral codes like the ten commandments from earlier writings and religions.

When you research the evolution of religions paganism, sun worship and other forms native in many cultures were replace in a sort of evolution from worshiping objects and many gods to one god. The one god idea was a step closer to the truth but it was still a lesser vehicle to understanding than the real truth. God isn't a man on a throne.

Buddhism takes the next step in our evolution of our understanding of our universe and its laws. A non personal God means no head guy up there in charge but it allows for an eternal system that never began and will never end in which love and life propagate. We could easily try and find the common truths rather than search for meaningless differences.

All religions teach that we reap what we sow and how we treat others is how we should expect to be treated as well. Find the commanalities and you find the truths present in so many places. Investigate everything and seek the truth StickyGreen as will I. BOG

 

[SoCal Hippy]

Qutote by ND

Qutote by ND

Even though one may encounter a wise teacher and the true sutra and
thereby embrace the correct teaching, when one resolves to break
free from the sufferings of birth and death and attain Buddhahood,
one will inevitably encounter seven grave matters known as the three
obstacles and four devils, just as surely as a shadow follows the
body and clouds accompany rain. Even if you should manage to
overcome the first six, if you are defeated by the seventh, you will
not be able to become a Buddha.

(WND, 894)
Letter to Misawa
Written to Misawa Kojiro on February 23, 1278

 

[PassTheDoobie]

No shit!

No shit!

Thanks for the reminder brother.

Another opinion:

The true aspect of all phenomena is life itself and life the source of all Buddha nature. The question is whether this Buddha Nature remains latent.

 

[SoCal Hippy]

I'm a bit out of it

I'm a bit out of it

What the hell does "Your anisometric gemous one ' mean??? Pls explain.

Thx

 

[Babbabud]

Nam-myoho-renge-kyo!

 

[SoCal Hippy]

'Inherent' and 'Manifest' Buddhahood

'Inherent' and 'Manifest' Buddhahood

SGI President Ikeda presents his understanding of the Daishonin's
four principle critiques of 13th-century Buddhist schools (June 2002
Living Buddhism, p. 16). The Daishonin enumerates aspects of
Buddhist practice that — in the sects he refuted—had grown
disproportionate, overshadowing the balanced nature of Buddhist
teachings. These are: 1) seeking salvation through the external
power of an absolute being; 2) seeking to attain enlightenment only
through the direct perception of one's own mind and being content
with that self-enlightenment; 3) seeking to gain benefit in this
life through occult means; and 4) being controlled from without by
means of precepts or regulations.
President Ikeda continues:"The perfectly balanced teaching does not
succumb to any one of these extremes, but expounds the fusion of
internal and external power as the means to transform the life of
the individual as well as the surrounding circumstances. Combining
internal and external power means discovering within the self a
power that is greater than the self. This is what is referred to in
the Daishonin's teaching as 'inherent' and 'manifest' Buddhahood,
and it is the essence of Nichiren Buddhism."

 

[SoCal Hippy]

President Ikeda then contrasts the four extremes above with four
more integrated viewpoints. These are: 1) the ability to embrace the
sick and weary with the life-state of Buddhahood and provide a sense
of peace of mind; 2) the ability to believe and actually sense that
we posses within us the power to change ourselves; 3) the ability to
courageously challenge our circumstances; and 4) the ability to
control earthly desires and eliminate evil through our inner wisdom
(June 2002 Living Buddhism, p. 17).

"By sharing Buddhism, we embrace the Daishonin's spirit of courage
and compassion, which fueled his acts of refutation. The times and
methods may change, but the desire to rid ourselves and others of
suffering remains the central purpose of Buddhist practice."
WT(2/25/05)p.#7 by Ted Morino

 

[BushyOldGrower]

Even this thread can have a troll but we do have a filter button Buddhist can use.

I have always wondered why for example a person who isn't interested in Shakespear for example would take the class then ridicule the author?

Why would a person who wasn't interested in discussing buddhism come to a buddhist thread? Just to crash it?

Guss777, I speak only for myself but are you sincere and do you wish to be filtered out? What is your motivation here Guss? I doubt your sincerity and find you behavior atrocious. Am I misperceiving your intent Guss? This is a very serious topic discussion of great depth and length Guss. How old are you Guss?

Now, So Cal...what are these obstacles we face? BOG

 

[Guest]

Thank you so much Bog! Sitting on hands, trying to stay out of trouble. Love and Light to you and your own! Southern Girl

 

[BushyOldGrower]

No worries...

No worries...

Steadiness of mind my peaceful friends. The topic is worthy and our discussion is of a spiritual nature. Anyone who wishes to have a thread like this is entitled to start one but Tom Pass the Doobie started this one and I can easily see to it that little problems like this are dealt with so don't trouble yourselves.

I still have much to learn even though I can't resist talking a lot too. BOG

 

[Guest]

I read them all & take what I can / we just have diff methods / same God /

Karma exists: Although it's impossible to make everybody happy all the time, the less people you lie to, rip off, disappoint or otherwise offend, the less likely it is that somebody with a grudge will one day pay you back.

Live ethically, avoid unethical people and activities, live long, and prosper.

 

[SoCal Hippy]

RE: Obstacles

RE: Obstacles

BOG,

I believe, correct me if I am wrong, that your question on 'obstacles' came from and earlier post (pg 57) I made where I quoted a passage in Nichiren Daishonins' gosho where he referred to the "three obstacles and four devils". Am I right? I hope this helps.

Here is the definition and the link: http://www.sgi-usa.org/buddhism/library/sgdb/lexicon.cgi?tid=1898

three obstacles and four devils
(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

 

[Guest]

Guss777 if your looking to get banned keep it up
your adding nothing to the thread and only disrupting it

OP

 

[PassTheDoobie]

Gohonzon (MOST IMPORTANT!)

Gohonzon (MOST IMPORTANT!)

Gohonzon (Jpn)
[御本尊]

The object of devotion. The word go is an honorific prefix, and honzon means object of fundamental respect or devotion. In Nichiren's (1222-1282) teaching, the object of devotion has two aspects: the object of devotion in terms of the Law and the object of devotion in terms of the Person. These may be described as follows: (1) The object of devotion in terms of the Law: Nichiren's mandala that embodies the eternal and intrinsic Law of Nam-myoho-renge-kyo. That Law is the source of all Buddhas and the seed of Buddhahood for all people. In other words, Nichiren identified Nam-myoho-renge-kyo as the ultimate Law permeating life and the universe, and embodied it in the form of a mandala. In his Questions and Answers on the Object of Devotion, Nichiren refers to the object of devotion for people in the Latter Day of the Law as "the title (daimoku) of the Lotus Sutra." He further describes the title as the essence of the Lotus Sutra, or Nam-myoho-renge-kyo to be found only in the depths of the "Life Span" (sixteenth) chapter of the sutra. The Object of Devotion for Observing the Mind reads, "Myoho-renge-kyo appears in the center of the [treasure] tower with the Buddhas Shakyamuni and Many Treasures seated to the right and left, and, flanking them, the four bodhisattvas, followers of Shakyamuni, led by Superior Practices. Manjushri, Maitreya, and the other bodhisattvas, who are followers of the four bodhisattvas, are seated below" (366). In this passage, Nichiren clarifies the relationship between the Law of Nam-myoho-renge-kyo, the Buddhas Shakyamuni and Many Treasures, and the various bodhisattvas depicted on the Gohonzon. In this way he emphasizes Nam-myoho-renge-kyo as the fundamental object of devotion. The Real Aspect of the Gohonzon explains that all living beings of the Ten Worlds "display the dignified attributes that they inherently possess" (832) through the benefit of Nam-myoho-renge-kyo. Nichiren viewed the Dai-Gohonzon, the object of devotion he inscribed for all humanity on the twelfth day of the tenth month in 1279, as the purpose of his life. This can be gleaned from his statement in On Persecutions Befalling the Sage, written in the tenth month of 1279: "The Buddha fulfilled the purpose of his advent in a little over forty years, the Great Teacher T'ien-t'ai took about thirty years, and the Great Teacher Dengyo, some twenty years. I have spoken repeatedly of the indescribable persecutions they suffered during those years. For me it took twenty-seven years, and the great persecutions I faced are well known to you all" (996). The object of devotion in terms of the Law is explained in greater detail in Nichiren's writings such as The Object of Devotion for Observing the Mind and The Real Aspect of the Gohonzon.

(2) The object of devotion in terms of the Person: In his Reply to Kyo'o, Nichiren writes, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha's will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo" (412). Nichiren here expresses his realization of Nam-myoho-renge-kyo as the origin and basis of his life, which he embodied in sumi ink in the form of the mandala he calls the Gohonzon. In The Record of the Orally Transmitted Teachings, he says, "The object of devotion is thus the entity of the entire body of the votary of the Lotus Sutra." "The votary" here refers to Nichiren himself. He also says, "The Buddha of the Latter Day of the Law is an ordinary person and an ordinary priest." "An ordinary priest" here refers to Nichiren. Because Nichiren revealed and spread Nam-myoho-renge-kyo, which is manifest as the Person and the Law, he is regarded by his disciple and designated successor Nikko and his followers as the Buddha of the Latter Day of the Law. Nichiren himself writes in The Opening of the Eyes: "On the twelfth day of the ninth month of last year [1271], between the hours of the rat and the ox [11:00 P.M. to 3:00 A.M.], this person named Nichiren was beheaded. It is his soul that has come to this island of Sado and, in the second month of the following year, snowbound, is writing this to send to his close disciples" (269). He states that he "was beheaded," though actually he survived the execution at Tatsunokuchi, implying that the ordinary person Nichiren ceased to exist. In this context, the passage "It is his soul that has come to this island of Sado [his place of exile]" means that Nichiren described himself as having revealed a deeper, true identity in the course of his attempted execution. Again Nikko and his followers equate that identity with the Buddha of the Latter Day of the Law.

(3) The oneness of the Person and the Law: This means that the object of devotion in terms of the Person and the object of devotion in terms of the Law are one in their essence. The Law is inseparable from the Person, and vice versa. The object of devotion in terms of the Law is the physical embodiment, as a mandala (the Gohonzon), of the eternal and intrinsic Law of Nam-myoho-renge-kyo. Nichiren writes in his Reply to Kyo'o, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart" (412). This passage indicates that Nichiren embodied in the Gohonzon the state of life he enjoyed as the eternal Buddha who personified the Law, so that people could attain the same state of enlightenment. The Record of the Orally Transmitted Teachings reads: "The 'body that is freely received and used [also, the Buddha of limitless joy]' is none other than the principle of three thousand realms in a single moment of life. The Great Teacher Dengyo says: 'A single moment of life comprising the three thousand realms is itself the "body that is freely received and used"; this Buddha has forsaken august appearances. The Buddha who has forsaken august appearances is the Buddha eternally endowed with the three bodies.' Now Nichiren and his followers who chant Nam-myoho-renge-kyo are just this." "The Buddha who has forsaken august appearances" means a Buddha who is no different from an ordinary person in form and appearance.

 

[PassTheDoobie]

(Continued)

(Continued)

(4) The core of the Three Great Secret Laws: The Gohonzon, or the object of devotion of the essential teaching, is the core of the Three Great Secret Laws in Nichiren's doctrine and represents the purpose of his life. The Three Great Secret Laws are the object of devotion of the essential teaching, the invocation, or daimoku, of the essential teaching, and the sanctuary of the essential teaching. Here, "essential teaching" refers to the teaching of Nam-myoho-renge-kyo, not to the essential teaching (latter half ) of the Lotus Sutra. Nichiren expressed the Law of Nam-myoho-renge-kyo he realized within his own life in these three forms, which correspond to the three types of learning in Buddhism-precepts, meditation, and wisdom. The object of devotion corresponds to meditation, the invocation to wisdom, and the sanctuary to precepts. Sanctuary is a translation of the Japanese word kaidan, which is also translated as "ordination platform." This is a platform where practitioners vow to uphold the Buddhist precepts. In Nichiren's teaching, to embrace the object of devotion is the only precept, and the place where one enshrines the object of devotion and chants the daimoku is called the sanctuary. Again to keep faith in the object of devotion and chant the daimoku while teaching others to chant it is called the invocation. Both the sanctuary and the invocation derive from the object of devotion. Hence the object of devotion is the core of all three. For this reason the Gohonzon, or object of devotion, is also referred to as the One Great Secret Law.

(5) The inscriptions on the Gohonzon: In the center of the Gohonzon are written the Chinese characters "Nam-myoho-renge-kyo Nichiren." This indicates the oneness of the Person and the Law. On either side there are characters for the names of beings representing each of the Ten Worlds. At the top of the Gohonzon, the names of Shakyamuni Buddha and Many Treasures Buddha appear respectively to the immediate left and right (when facing the Gohonzon) of these central characters. They represent the realm or world of Buddhahood. The four bodhisattvas-Superior Practices, Boundless Practices, Pure Practices, and Firmly Established Practices-who lead the other Bodhisattvas of the Earth are positioned to the left and right of the two Buddhas. They, along with other bodhisattvas in the second row from the top such as Universal Worthy and Manjushri, represent the realm of bodhisattvas. Also in the second row are persons of the two vehicles-voice-hearers and cause-awakened ones , such as Shariputra and Mahakashyapa-and flanking them are representatives of the realm of heavenly beings, such as Brahma, Shakra, the devil king of the sixth heaven, and the gods of the sun and moon. In the third row appear a wheel-turning king, representing the realm of human beings; an asura king, representing the realm of asuras; a dragon king, representing the realm of animals; the Mother of Demon Children and the ten demon daughters, representing the realm of hungry spirits; and Devadatta, representing the realm of hell. Moreover, the four heavenly kings are positioned in the four corners of the Gohonzon: (again, when facing the Gohonzon) Vaishravana in the upper left, Upholder of the Nation in the upper right, Wide-Eyed in the lower right, and Increase and Growth in the lower left. While all other figures on the Gohonzon are represented in Chinese characters, the names of the wisdom king Craving-Filled and the wisdom king Immovable are written below Vaishravana and Upholder of the Nation respectively in Siddham, a medieval Sanskrit script. Here the wisdom king Craving-Filled represents the principle that earthly desires are enlightenment, and the wisdom king Immovable, the principle that the sufferings of birth and death are nirvana. Other characters on the Gohonzon include the names of Great Bodhisattva Hachiman and the Sun Goddess. All these names express the principles that the Ten Worlds exist within the eternal Buddha's life, and that living beings of the Ten Worlds can attain Buddhahood. Not all of the above names appear on every Gohonzon that is transcribed from the Dai-Gohonzon, but whichever ones do appear represent all of the Ten Worlds.

The names of the Great Teacher T'ien-t'ai and the Great Teacher Dengyo are inscribed in the lower part of the Gohonzon representing those who transmitted the true lineage of Buddhism. There are two inscriptions gleaned from Miao-lo's Annotations on "The Words and Phrases of the Lotus Sutra," which Nichiren used to describe the power of the Gohonzon and the Law it embodies. One, placed in the upper right (facing the Gohonzon), reads, "Those who vex or trouble [the practitioners of the Law] will have their heads split into seven pieces." The other, in the upper left, reads, "Those who give alms [to them] will enjoy good fortune surpassing the ten honorable titles." The ten honorable titles are epithets applied to the Buddha expressing his virtue, wisdom, and compassion. In the lower right is Nichiren's declaration that "This is the great mandala never before known in the entire land of Jambudvipa in the more than 2,230 years since the Buddha's passing."


From source: The Soka Gakkai Dictionary of Buddhism

 

[PassTheDoobie]

Isn't it the greatest arrogance and most serious slander to arbitrarily take the teachings of a Master and without any study or very serious contemplation, compare or call them equal with other teachings? I personally do not have a God. The word is used so effortlessly for so many things, that what it represents to the individual using it, cannot adequately convey the intent in which it is used to converse with another.

God by definition is an omnipotent entity. One may personally redefine what God is, but in the end, once this definition is changed, in my opinion, it is best to change the word rather than its meaning.