Chanting Growers Group

[PassTheDoobie]

aND ps TO GORDY:

This has all been cut, paste, and reformatted and then cut and pasted again onto the thread. It still takes time, but if I were typing all of this my ass would never leave this chair. Don't want no props I'm not worthy of. If you thought I was typing, someone else might too (considering how self-righteous I was about all my typing before I found out about the extent of the digital material at the SGI sites). I now realize there is nothing I have to do but share what I know is there.

I sincerely express many thanks to SoCal and Avid for opening my eyes to these sites.

 

[Guest]

I have never read anyone express Nichiren Daishonin's Buddhism in such a beautiful and understandable manner as President Ikeda does.

Thank-you PTD for all your ceasless efforts on this thread in sharing the spirit of Nichiren Daishonin's Buddhism to everyone equally.

Avid

Nam Myoho Renge Kyo, Like the Roar of the Lion. What sickness can therefore be an obstacle.

 

[Guest]

So Happy to see you Avid! Glad to know you are still with here. Now if we could just find SoCal! With Regards, Southern Girl

 

[Guest]

Ha Ha! That would be WITH US. Should have followed that little sentence with "How's your mama an em" SG

 

[PassTheDoobie]

Heartfelt thanks for your kind words, Avid!

"I have never read anyone express Nichiren Daishonin's Buddhism in such a beautiful and understandable manner as President Ikeda does."

I completely agree! So let us continue!

 

[PassTheDoobie]

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (18)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (18)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda

The 'Thus Come One's Secret' Indicates the Gohonzon's Power

Niji butsu go. Sho bo-satsu gyu. Issai daishu. Sho zen-nanshi. Nyoto to shinge. Nyorai jotai shi go. Bu go daishu. Nyoto to shinge. Nyorai jotai shi go. U bu go. Sho daishu. Nyoto to shinge. Nyorai jotai shi go. Zeji bo-satsu daishu. Mi-roku i shu. Gassho byaku butsu gon. Seson. Yui gan ses^shi. Gato to shinju butsu-go. Nyo ze san byaku i. Bu gon. Yui gan ses^shi. Gato to shinju butsu-go. Niji seson. Chi sho bo-satsu. San sho fu shi. Ni go shi gon. Nyoto tai cho. Nyorai hi-mitsu. Jinzu shi riki.

At that time the Buddha spoke to the bodhisattvas and all the great assembly: "Good men, you must believe and understand the truthful words of the Thus Come One." And again he said to the great assembly: "You must believe and understand the truthful words of the Thus Come One." And once more he said to the great assembly: "You must believe and understand the truthful words of the Thus Come One."

At that time the bodhisattvas and the great assembly, with Maitreya as their leader, pressed their palms together and addressed the Buddha, saying: "World-Honored One, we beg you to explain. We will believe and accept the Buddha's words." They spoke in this manner three times, and then said once more: "We beg you to explain it. We will believe and accept the Buddha's words."

At that time the World-Honored One, seeing that the bodhisattvas repeated their request three times and more, spoke to them, saying: "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers. (Lotus Sutra, pp. 224-25).

Nyoto tai cho. Nyorai himitsu. Jinzu shi riki.

"You must listen carefully and hear of the Thus Come One's secret and his transcendental powers."

At one point Shakyamuni says to his disciples, "I am most earnest when it comes to pursuing the truth." Likewise, those who dedicate themselves to the Buddhist Law should possess the eye to strictly distinguish between true and false, good and evil, and correct and erroneous. The Buddha is someone who clearly states the truth, a leader who wages a struggle using words of the utmost sincerity.

"The truthful words of the Thus Come One" means the Buddha's words of truth --- words that cause people to realize profound and enduring happiness. In the "Life Span of the Thus Come One" chapter, for the sake of those in the world after his passing, Shakyamuni finally reveals the eternal truth in accordance with which he has lived. And in the above passage, he specifically explains "truthful words" as meaning "the Thus Come One's secret and his transcendental powers."

The phrase "the Thus Come One's secret and his transcendental powers" indicates the great teaching that is to be expounded in the "Life Span" chapter. Shakyamuni declares to Maitreya and the others that he is at last going to reveal the secret teaching, and the powers and the functions of the Thus Come One.

In terms of its literal meaning in the context of the sutra, the "secret" (Jpn. hi-mitsu) of the Thus Come One is the revelation that Shakyamuni initially attained Buddhahood long ago in the remote past. This is termed "actual attainment in the remote past" (Jpn. kuon jitsujo).

In other words, Shakyamuni's true identity is that of the Buddha who attained enlightenment in the distant past, in the time of gohyaku-jintengo. Since his true identity was not revealed anywhere in pre-Lotus Sutra teachings or in the theoretical teaching (first half) of the Lotus Sutra, it is called "hidden" (hi). And because it is known only to the Buddha, it is described as "intimate" (mitsu). This is the secret that Shakyamuni at last clarifies and reveals in the "Life Span" chapter.

The phrase "his transcendental powers" refers to the various aspects and functions that the Buddha who attained enlightenment in the remote past manifests in order to guide people and bring them benefit. In the "Life Span" chapter, Shakyamuni explains that ever since he first attained Buddhahood, he has been appearing in various lands as various Buddhas, expounding a variety of teachings and carrying out various actions to lead people to enlightenment.

In other words, "the Thus Come One's secret" indicates the Buddha who attained enlightenment in the remote past, and "his transcendental powers" indicates his activities to eternally lead people to happiness.

From this standpoint, all Buddhas are nothing but "functions" of the Buddha who attained enlightenment in the remote past. In the context of the sutra, therefore, the Buddha who attained enlightenment in the remote past is the "true Buddha," while all other Buddhas, who are functions of this Buddha, are "provisional Buddhas." Provisional, here, means "shadow" or "vestige."

Nam-myoho-renge-kyo Is the Original Identity of All Buddhas

By contrast, from the standpoint of Nichiren Daishonin's Buddhism, we interpret "the Thus Come One's secret and his transcendental powers" as alluding to the Law of Nam-myoho-renge-kyo, the ultimate cause behind the Buddha's enlightenment in the remote past. A state of life enlightened to Nam-myoho-renge-kyo is the original identity of all Buddhas. This state of life itself is both the essence of Buddhahood and the life of the true Buddha. From the standpoint of the Daishonin's Buddhism, the "true Buddha" is the Buddha of Nam-myoho-renge-kyo, that is, the "Nam-myoho-renge-kyo Thus Come One."

"The Thus Come One's secret," therefore, refers to the "Nam-myoho-renge-kyo Thus Come One." And the functions of Shakyamuni, the Buddha who attained enlightenment in the remote past, to eternally lead people to enlightenment are ultimately the functions of Nam-myoho-renge-kyo. This is the meaning of "his transcendental powers" from the Daishonin's standpoint.

Accordingly, Nam-myoho-renge-kyo is the true Buddha. And by contrast, Shakyamuni, Taho and all other Buddhas are provisional Buddhas who manifest functions of Nam-myoho-renge-kyo.

Now, why is the interpretation of this passage from the standpoint of the Daishonin's Buddhism important?

The reason is that without the clarification of the Law originally enabling all Buddhas to attain enlightenment, that is, of Nam-myoho-renge-kyo, the path for all people to attain Buddhahood could not be opened.

The attainment of Buddhahood by ordinary people is the heart of the "Life Span" chapter. And the phrase, "the Thus Come One's secret and his transcendental powers," which is the crystallization of the contents of the entire chapter, points to the path for ordinary people to become Buddhas.

The "Life Span" chapter clarifies that the true identity of all Buddhas is grounded in Shakyamuni's attainment of enlightenment in the remote past.

Regarding the term remote past, Nichiren Daishonin says, "The culmination of this ['Life Span'] chapter is the [principle of the] attainment of enlightenment in the remote past. 'Remote past' means unmoving, uncreated, in its original state" (Gosho Zenshu, p. 759).

This is the implicit meaning of "remote past" (kuon). To distinguish this interpretation from the literal meaning of "remote past" in the context of Shakyamuni's teaching, it is also termed "time without beginning" or kuon ganjo.

As the Daishonin says, "remote past" means "in its original state." "Life in its original state" is the locus where true enlightenment occurs. And this attainment of Buddhahood is itself "the secret of the Thus Come One." The "life in its original state" of the Buddha is identical with the "life in its original state" of all people. The two could not be in any way different. Fundamentally, all people are Buddhas. The only difference is that the Buddha understands this while others are ignorant. Therefore, it is termed "the Thus Come One's secret."

"Life in its original state," which is the basis of the principle that ordinary people are the Buddhas and the Buddha is an ordinary person, is none other than Nam-myoho-renge-kyo. It was Nichiren Daishonin who revealed this "life in its original state" of Nam-myoho-renge-kyo through his own existence as an ordinary person.

Therefore, when ordinary people such as ourselves believe in the Daishonin and chant Nam-myoho-renge-kyo, we can open up the life of kuon ganjo within the entity of our own lives. This is the meaning of "transcendental powers."

Eradicating Negative Causality From Our Lives

President Toda once said:
"Nichiren Daishonin established the Law that enables ordinary people to break through the negative causality from the past existing in their lives and return to the remote past [of kuon ganjo] in the course of their day-to-day existence.

To put it another way, dedicating oneself [to the Daishonin] and chanting Nam-myoho-renge-kyo is the method for transforming one's destiny for the better. Through following this method, the common mortal of kuon ganjo appears and the negative causes and effects formed in the interim all disappear."

"The common mortal of kuon ganjo appears," he says. This is a wonderful way of putting it. Herein lies the heart of the Lotus Sutra. These words express the wisdom of President Toda, who read the Lotus Sutra with his life and attained the realization that the Buddha is life itself.

By "negative causality from the past" and "negative causes and effects formed in the interim," he refers to the countless causes and effects that bring people misfortune.

However, just as the rising of the sun causes all the stars to disappear from sight and brings on a fresh morning, through faith in the Mystic Law we can at once eradicate the countless negative causes and effects that we have accumulated in our lives over the course of countless eons; and, just as we are, as ordinary people, return to the life of kuon ganjo, which is totally free of karmic impurity. This is what he means by the "appearance of the common mortal of kuon ganjo."

Attaining Buddhahood does not entail the termination of the life of the ordinary person. One certainly does not become some kind of being who is better than or superior to others.

The Daishonin says:
"We, living beings, have dwelt in the sea of the sufferings of birth and death since time without beginning. But now that we have become votaries of the Lotus Sutra, we will without fail attain the Buddha's entity which is as indestructible as a diamond, realizing that our bodies and minds that have existed since the beginningless past are inherently endowed with the eternally unchanging nature, and thus awakening to our mystic reality with our mystic wisdom. Then how can we be in any way different from the Buddha who appeared from the sea? Shakyamuni Buddha, the lord of teachings, who declared in the remote past of gohyaku jintengo, "I am the only person [who can rescue and protect others,]" is none other than each of us, living beings.(MW2 [2nd. ed.], 55-56)
A State of Happiness Indestructible as a Diamond

"Our bodies and minds that have existed since the beginningless past" means "life in its original state." This is what President Toda referred to as "the common mortal of kuon ganjo." We can establish a state of eternal happiness as indestructible as a diamond-that is, the true entity of the Buddha -in our lives. This mystery of attaining Buddhahood is "the Thus Come One's secret and his transcendental powers."

In short, "the Thus Come One's secret and his transcendental powers" indicates the attainment of Buddhahood by ordinary people. In the "Ongi Kuden" (Record of the Orally Transmitted Teachings), Nichiren Daishonin says, "Apart from attaining Buddhahood, there is no 'secret' or 'transcendental powers"' (Gosho Zenshu, p. 753).

The Buddha's "secret and his transcendental powers" definitely does not indicate supernatural or mystical abilities in the sense that these terms are commonly used.

President Toda remarked:
"People speak of transcendental powers such as flying on a cloud or some such nonsense. But the transcendental powers we are talking about are far greater. The secret and transcendental powers of the Nam-myoho-renge-kyo Thus Come One lead all people to happiness. We are concerned with the transcendental powers that enable ordinary people to become Buddhas."

The Daishonin declares that we should not place stock in supernatural or special powers. For example, in the "Sho Hokke Daimoku Sho" (Chanting the Daimoku of the Lotus Sutra) he says, "One should not base judgment of the validity of a religion on the supernatural or occult powers of its followers" (Gosho Zenshu, p. 16).

Shakyamuni, too, when asked by King Ajatashatru about the difference between Buddhism and Brahmanism, said, "My teaching warns that one should not carry out questionable enchantments that entail such things as lighting fires, or practice techniques of predicting the future by the cries of animals."

Nothing is as full of mystery as human life. Nothing is as respectworthy. Ordinary people, just as they are, can become Buddhas. While remaining an ordinary person, we can establish a state of happiness and total satisfaction arising from the very depths of our being, the state of life of the Buddha. There is no greater secret or transcendental power.

The Buddha's "secret and his transcendental powers" means the ability to enable all people to enjoy a state of life of supreme happiness. In other words, it is the power to elevate the lives of all people. And this is precisely the great beneficial power of the Gohonzon.

Nichiren Daishonin expressed his own life as the Nam-myoho-renge-kyo Thus Come One in the form of the Gohonzon. "The Thus Come One's secret and his transcendental powers" is none other than the Gohonzon.

In the "Ongi Kuden" the Daishonin clearly says, "This Gohonzon is based on the passage, 'the Thus Come One's secret and his transcendental powers"' (Gosho Zenshu, p. 760).

Accordingly, from the standpoint of the Daishonin's teaching, the passage, "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers," means, "Listen carefully, because the power of the Buddha and the power of the Law of the Gohonzon will now be expounded." Ultimately, the "Life Span" chapter explains and praises the power of the Gohonzon.

Our daily practice of gongyo and chanting daimoku is a struggle to break the chains of destiny and suffering so as to return to "the common mortal of kuon ganjo." And as a result of these efforts, the true path for attaining Buddhahood in this lifetime opens up before us.

 

[BushyOldGrower]

Excuse me for my absence please.

Excuse me for my absence please.

I have been in the mode of change and all this has greatly affected me. Please understand that I have not lapsed in my studies and that I am overjoyed by all I am rapidly learning. The essence of the meaning is coming and it is something I glimpsed as you know.

How can I place into words what I feel. While flying over the oceans both ways on my recent journey to amsterdam I read more of the works of Nichiren that Tom sent me so generously. I love this book and Tom for sharing the heart with me so soon. So synchonisticly is this all happening as I read a part then meditate on the meaning.

I know my heart is filled with goodness and that I desire to do no wrong. I seek my Gohonzon now and Tom called me last night to tell me some things.

All is clear to me and my path cannot be diverted by any evil attempt by any evil forces. I now believe that perhaps what happened to me at age 15 had to do with the God Brahma as I was reading of this God at the time. I did have a very real enlightening experience perhaps because it was known that I would eventually discover all this.

Does anyone think I was saddened by the fact that my strain did not win in the competition? Let me assure you that nothing but joy has filled my heart every day and every moment because I know that I have the answers to all my questions available. Tom has taken me under his wing and all of you will never know the gratitude I will always have for all of you who have helped me.

Babbabud has been close with many pms guiding my quest and while the truth is that I did not contact the person in Amsterdam who could have taken me to see the Gohonzon. I know that this will come when it is time as all comes when it is time but I thank Babbabud again for making this available to me. My time was very limited and I had many obligations to fill as my role in the event. I did speak. My book was released and the people of amsterdam showed me nothing but respect and love every moment of every day.

I do want to show you something dear to me. A sacrament as Soma stated when he spoke. Seeing him and hearing him speak, hugging him and smoking his hashish was my desire this trip and it happened. I love him so much and he told me that our chants saved his life and he told everyone there how the people praying for his health were felt by him in the time of near death upon the second surgery. He said his body began to vibrate and he knew it was the power coming from all the people in the net who loved him and wanted him to live. He is well again and he told me that the did indeed fix his heart.

He won first place sativa with his Amnesia haze of course. He is the master of cannabis I emulate and we agree on everything. He is a very spiritual master and one of the few I have met in this life. He is very enlightened and all his speaking stresses the value of the spiritual and physical health cannabis brings and its true. Common as a hemp seedling should be as it once was and part of my mission is for alternative medicine.

I believe in my work and in this form of buddhism. I shall continue both and use my treats as the bait for only the true and one vehicle. No longer shall I use anyone from the past who used previous means. I have cast aside all doubts and am looking forward to the adventure that was shown would come some day perhaps by GOD Brama because lesser Gods aren't lesser at all are they. Shiva and Brahma are Gods who are immortal and enlightened right?

My understanding goes to another level than just what I have read you know. The truth of the perfection of the universe and its spirit the buddha that is in us all...as I learn the exact nature of things I give thanks for the ability to understand all this. My mind still works and while being slow to memorize it grasps meanings well. So wish me well my friends because I say,

"NAM MYOHO RENGE KYO" I sing it, I say it, I think it so often now...

Respect to you all...

Sour bubble 2 does the Dam...

 

[PassTheDoobie]

My understanding goes to another level than just what I have read you know. The truth of the perfection of the universe and its spirit the buddha that is in us all...as I learn the exact nature of things I give thanks for the ability to understand all this. My mind still works and while being slow to memorize it grasps meanings well. So wish me well my friends because I say,

"NAM MYOHO RENGE KYO" I sing it, I say it, I think it so often now...

Like I said yesterday man, talking to you made my day; and hearing what you are saying is doing it again! Thank you so much BOG. Of course your understanding goes to another level than just what you have read. Our life experience is our real teacher. By having the compassion to seek to embrace and share the Law you display the wisdom of giving thanks. This seeking spirit and your sense of gratitude are your 'E' ticket to 'anuttara-samyak-sambodhi'. Congratulations and my most profound respect. Always know that I only mention things specifically when there is a specific reason to, and always only with your best interest in mind. Thank you for always being so gracious. I have great confidence in your mission for kosen-rufu!

T

 

[PassTheDoobie]

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (19)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (19)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda

We Can Dwell in the Eternal Moment

Issai seken. Tennin gyu. Ashura. Kai i kon shaka-muni-butsu. Shu^shaku-shi gu. Ko gayajo fu on. Za o dojo. Toku a-noku-ta-ra san-myaku sanbodai. Nen zen-nanshi. Ga jitsu jo-butsu irai. Muryo muhen. Hyaku sen man noku. Nayuta ko.

"In all the worlds the heavenly and human beings and ashuras all believe that the present Shakyamuni Buddha, after leaving the palace of the Shakyas, seated himself in the place of practice not far from the city of Gaya and there attained "anuttara-samyak-sambodhi [the supreme perfect enlightenment]. But good men, it has been immeasurable, boundless, hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood." (Lotus Sutra, 225).(1)

In this passage, Shakyamuni proclaims that he in fact attained enlightenment in the remote past, [as he will presently explain] in the time of gohyaku jintengo. This constitutes the core revelation of the "Life Span of the Thus Come One" chapter.

Shakyamuni calls out to the countless multitude of beings gathered at the Ceremony in the Air: Everyone supposes that, after abandoning my life at the palace and renouncing the world at the age of 19, I attained the supreme enlightenment for the first time at 30 near the city of Gaya beneath the Bodhi tree.

People thought that Shakyamuni had initially attained Buddhahood in his present existence. This view of his enlightenment is termed "initial attainment of enlightenment." They believed this because, throughout the earlier sutras and in the theoretical teaching (first half) of the Lotus Sutra, Shakyamuni consistently explained that he had attained Buddhahood for the first time in his present existence.

Here, in the "Life Span" chapter, however, he refutes this view --- which he himself had propounded --- and proclaims, "It has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood" (LS, 225).

In other words, he reveals that he became a Buddha long ago in the inconceivably distant past. This is termed his "actual attainment [of enlightenment] in the remote past." Shakyamuni thus discards his provisional status as the Buddha who only attained the Way in his present lifetime and reveals his true identity as the Buddha who attained enlightenment in the remote past. This is termed "casting off the transient and revealing the true."

To those disciples listening to him expound the "Life Span" chapter, it must have seemed as though heaven and earth had been reversed. For the view he now expounded of his enlightenment in the remote past was as different from the view of his initial attainment in this lifetime as water is from fire.

Nichiren Daishonin says regarding this revelation, "But now all these passages [in other sutras and teachings supporting the view of Shakyamuni's initial attainment] have been exposed as gross falsehoods by this single pronouncement in the 'Juryo' chapter" (MW-2 [2nd ed.], 127)(2)

"Falsehoods" means lies. If the view, which Shakyamuni himself had propounded, that he only attained enlightenment for the first time in this lifetime is untrue, then the causes for attaining Buddhahood he had expounded during that time were also false. This came as a great shock because it meant the causes and effects of attaining Buddhahood that Shakyamuni had been preaching up to that time were false.

In "The Opening of the Eyes," the Daishonin says:

When we come to the essential teaching of the Lotus Sutra, then the belief that Shakyamuni first obtained Buddhahood during his present lifetime is demolished, and the effects of the four teachings are likewise demolished. When the effects of the four teachings are demolished, the causes of the four teachings are likewise demolished. Thus the cause and effect of the Ten Worlds as expounded in the earlier sutras and the theoretical teaching of the Lotus Sutra are wiped out, and the cause and effect of the Ten Worlds in the essential teaching are revealed. (MW-2 [2nd ed.], 88)

The "four teachings"(3), simply put, indicates the earlier sutras and the theoretical teaching of the Lotus Sutra. In the pre-Lotus Sutra teachings, Shakyamuni explained that to "become a Buddha," it was necessary to terminate the life of the nine worlds, and that this served as the cause for attaining enlightenment.

And even in the theoretical teachings of the Lotus Sutra, although it is revealed that the world of Buddhahood exists within the lives of the beings of the nine worlds, the view of attaining Buddhahood of the earlier sutras still had not substantially been shaken off. This is because Shakyamuni himself was still preaching from the standpoint of the Buddha who had first attained enlightenment in his present existence; that is, from the point of view that to become a Buddha, one first had to eradicate the nine worlds.

However, in the "Life Span" chapter of the essential teaching of the Lotus Sutra, he explains that he actually attained enlightenment in the remote past and so refutes the causes and effects of attaining Buddhahood as expounded in the earlier sutras and the theoretical teaching of the Lotus Sutra.

Buddhist scriptures explain that in previous existences, Shakyamuni had practiced as Sessen Doji, as King Shibi or as a deer king. Needless to say, each of these incarnations took place long after the time in the remote past when he first attained Buddhahood. In other words, the revelation that Shakyamuni attained enlightenment in the remote past means that thereafter, when he practiced as a human, an animal or as a being of any of the nine worlds, he was taking on the appearance of a being of the nine worlds while in fact already possessing Buddhahood as his true identity.

This means that the life of the Buddha of actual attainment in the remote past is definitely endowed with, and can freely move through and employ, the nine worlds.

The world of Buddhahood eternally exists in life manifesting in the nine worlds, and the nine worlds eternally exist in the life of the Buddha. "Actual attainment in the remote past" indicates the view of life expressed by the principle of the mutual possession of the ten worlds. This is what "the cause and effect of the Ten Worlds in the essential teaching" in the above passage indicates.

This cause and effect, which is the true cause and effect of attaining Buddhahood, can only be clarified through the refutation of the view that Shakyamuni first attained enlightenment during his present lifetime and the revelation of his actual enlightenment in the remote past.

Even though Shakyamuni talks about attaining Buddhahood in the earlier sutras and in the theoretical teaching of the Lotus Sutra, since this discussion is based on the view that Shakyamuni first attained enlightenment during his present lifetime, it is as insubstantial as rootless grass.

In short, the Buddha of actual attainment in the remote past signifies life endowed with the ten worlds and existing eternally. In spatial terms, this is the cosmic life force; in temporal terms, it is eternal life. This is, in fact the ultimate nature of our own lives. "Actual attainment in the remote past" indicates opening or gaining access to the boundless and immeasurable life, the cosmic and eternal life.

'Kuon Ganjo' Is the Original Moment of Life

In the context of the sutra, "I" in the phrase "since I in fact attained Buddhahood" refers literally to Shakyamuni alone. It is his life that is said to be endowed with the ten worlds and to exist eternally.

However, from the standpoint of the implicit meaning of the passage, Nichiren Daishonin says: "'I' represents the living beings of the Dharma-realm. [It refers to] each and every one in the Ten Worlds" (Gosho Zenshu, p. 753).

In other words, he clarifies that not only Shakyamuni, but all people in the ten worlds are entities of the Buddha who attained enlightenment in the remote past. In essence, our own lives are endowed with the eternal life of the Buddha.

Only when this passage is read from the standpoint of Nichiren Daishonin's Buddhism is there explicit assurance that all people can attain Buddhahood. The Daishonin' s Buddhism, through what might be termed a --- "popular" or "humanist" --- interpretation. opens the words of the "Life Span" chapter to all people.

Our lives are eternal entities endowed with the ten worlds. Because Buddhahood exists in our lives from the beginningless past through the infinite future, so long as we can encounter the right external factors, then in any time and place we can open up and manifest the world of Buddhahood.

Therefore, it is unnecessary for us to practice for countless eons to attain Buddhahood, we can become Buddhas in the duration of this existence --- without having to practice in lifetime after lifetime without reaching our goal. Again, no matter how heavy our burden of karma, through tapping our inner life force we can revolutionize our existence.

This represents a fundamental transformation in the view of attaining enlightenment; a great shift in perspective on the cause and effect of becoming a Buddha.

Nichiren Daishonin clearly explained that this fundamental Law for attaining Buddhahood is the Law of Nam-myoho-renge-kyo embodied in his life and indicated himself to be the Nam-myoho-renge-kyo Thus Come One. And he manifested his own great life in the form of the Gohonzon, which he bestowed upon all people of the Latter Day of the Law.

In the "Ongi Kuden" (Record of the Orally Transmitted Teachings), the Daishonin says, "'Remote past' means Nam-myoho-renge-kyo, and 'actual enlightenment' means awakening to the fact that one is eternally endowed with the three bodies" (Gosho Zenshu, p. 753). He also says: "'Attainment' means to open up or to gain access to. The beings of the Dharma-realm gain access to the life of the Buddha eternally endowed with the three bodies" (Gosho Zenshu, p. 753).

"Remote past" refers to the life existing eternally and endowed with the ten worlds; in other words, it indicates the Gohonzon, which is eternal and which embodies the ten worlds. "Actual attainment" refers to the manifestation of the Gohonzon existing within each of our lives and to gaining access to its benefit.

This is the meaning of "actual attainment in the remote past" from the standpoint of Nichiren Daishonin's Buddhism. To distinguish this meaning from the literal meaning of the phrase in the context of Shakyamuni's teaching, it is also termed "time without beginning" or kuon ganjo.

Kuon ganjo does not simply indicate a point in time even more distant than the remote past of gohyaku jintengo; it means time without beginning or end. In light of its essential meaning, kuon ganjo could be said to represent the "original moment" of life. Once we awaken to the fundamental, primal origin of life, every moment throughout the three existences of primary existences of past, present and future becomes for us the moment of kuon ganjo. In essence, the Daishonin's Buddhism teaches a way of life based on kuon ganjo. It enables us to address the reality of our situations with a fresh, forward-looking spirit, always basing ourselves on life's "original moment."

For us who accept and believe in the Gohonzon and who carry out the practice of doing gongyo and chanting daimoku, each day is kuon ganjo. We can experience every moment as kuon ganjo.

The great author Romain Rolland wrote: "Live in today. Be reverent towards each day. Love it, respect it."(4) Nichiren Daishonin taught the great joy of living in the "now" --- in the present moment, which contains both the eternal past and the infinite future.

Josei Toda, the second Soka Gakkai president, said regarding kuon ganjo:
"When we observe our existence, we find that in the time before gohyaku jintengo (i.e. in kuon ganjo) we lived with total freedom in a brilliant world of purity and joy. We were all beautiful in spirit and of life mind. We who once dwelled in such a sparkling world have now all emerged together in this saha world.

Looking back I feel as though it was only yesterday that we lived in that pure, pleasant world. How could we possible forget the brilliant world where we then dwelled? How could we forget the friends with whom we then joyously passed our lives in absolute freedom? And how could we forget the vows we made together at the assembly where the Lotus Sutra was expounded?

Since this saha world is a world inhabited originally by friends who are all joyful and pure and bright and on good terms with one another, is it not most pitiful and sad that, having been forced to drink the poisons of greed, anger and jealousy by proponents of the provisional Mahayana, Hinayana and non-Buddhist teachings, we have become like crazed children and have all forgotten the remote past?"(5)

Mr. Toda says that he recalls kuon ganjo as though it were only yesterday. Such was President Toda's immense state of life.

When we awaken to kuon ganjo, this saha world becomes a world that is fundamentally joyful, pure and bright. It becomes a world inhabited entirely by friends who are in harmony.

However, the reality is that this is a world of ceaseless misery and strife. For precisely this reason, we who dwell in the moment of kuon ganjo are exerting ourselves to carry out the widespread propagation of the Mystic Law for the sake of people's happiness and world peace.

Our daily activities, based on the prayer for the fundamental happiness of all people and realization of true world peace, represent a great movement to open up a new frontier of life.


Notes:
1. All quotations from the Lotus Sutra are from: The Lotus Sutra, trans. Burton Watson (New York: Columbia University Press, 1993). For purposes of convenience, all citations from this work will be given in the text and abbreviated as follows: Lotus Sutra followed by the page number.
2. Quotes from volume 2 of the Major Writings are from the second edition; the page number for the first edition is given in brackets.
3. The four teachings of doctrine are: 1) the Tripitaka teachings; 2) the connective teaching; 3) the specific teaching; and 4) the perfect teaching.
4. Romain Rolland, Jean-Christophe, trans. Gilbert Cannan (New York: Henry Holt and Company, 1910), p. 352.
5. Toda Josei Zenshu (The Collected Works of Josei Toda) (Tokyo : Seikyo Shimbunsha, 1985), vol. 1, p. 342.

 

[PassTheDoobie]

For BOG:

"Shiva and Brahma are Gods who are immortal and enlightened right?"

Of course they are if we are, but my understanding is that they are enlightened based on provisional teachings and represent the seventh world of heavenly beings, whereas we are practicing the Buddhism of Nam-myoho-renge-kyo from the ninth world as Bodhisattvas of the Earth, which they lament to not be able to attain.

They serve the practitioners of the Lotus Sutra, not the other way around. They 'feed' off of your Daimoku and recitations of the Lotus Sutra. The kechimyaku of the practioners of the Lotus Sutra is what sustains them. They are worthy of the most profound respect, but if your faith is correct, one may admonish them for their protection based on their vow to protect the Votaries of the Lotus Sutra in the Latter Day of the Law. I have done this many times. It works!

I have never seen a reference to Shiva. Shakra is also known as Indra, as well as Taishaku. Brahma is also know as Bonten. The Daishonin says this about them in the gosho, 'Letter to Horen':

"Shakra is the lord of the heaven of the thirty-three gods. The devil king of the sixth heaven dwells at the summit of the world of desire and rules over the threefold world. These beings were able to obtain their positions because they observed the highest class of the ten good precepts and carried out the highly virtuous act of making impartial offerings.

The great heavenly king Brahma is the most highly honored among the heavenly beings in the threefold world. He dwells at the summit of the world of form, is attended by the devil king of the sixth heaven and Shakra, and holds a major world system in his hand. In addition to having practiced the kind of meditation that is still accompanied by illusions, he has cultivated the four infinite virtues - pity, compassion, joy, and impartiality."

(WND, pg. 508)

 

[PassTheDoobie]

Pg. 505 / Writings of Nichiren Daishonin

Pg. 505 / Writings of Nichiren Daishonin

from the gosho : Letter to Horen

THE "Teacher of the Law" chapter in the fourth volume of the Lotus Sutra states: "If there should be an evil person who, his mind destitute of goodness, should for the space of a kalpa appear in the presence of the Buddha and constantly curse and revile the Buddha, that person's offense would still be rather light. But if there were a person who spoke only one evil word to curse or defame the lay persons or monks or nuns who read and recite the Lotus Sutra, then his offense would be very grave."

The Great Teacher Miao-lo commented on this: "The benefits conferred by this sutra are lofty, and its principles are the highest. Therefore, this statement is made with regard to it. Nothing like this is said about any (1) other sutra."

With regard to the meaning of this sutra passage, the definition of a kalpa is as follows. Suppose that the span of human life is eighty thousand years, and that it decreases one year every hundred years, or ten years every thousand years. Let us suppose that it decreases at this rate until the life span has reached ten years.

At this point, a person ten years old would be like an eighty-year-old man of today. Then the process would re-verse, and after a hundred years, the life span would increase to eleven years,and after another hundred years, to twelve years. After a thousand years it would have increased to twenty years, and this would continue until it once more reached eighty thousand years. The time required to complete this combined process of decrease and in-crease is called a kalpa. There are various other definitions of a kalpa, but for the time being I will use the word kalpa in the sense defined above.

 

[Guest]

Happy Birthday GordyP! I love you, Southern Girl

 

[PassTheDoobie]

Pg. 516 / Writings of Nichiren Daishonin

Pg. 516 / Writings of Nichiren Daishonin

from the gosho: Letter to Horen

What I have said here pertains to the blessings that derive from transcribing the sutra. For those who carry out one or another of the five practices, the act of transcribing the sutra produces the lowest grade of blessings. How much more immeasurable, then, are the blessings to be won by reading or reciting the sutra.

As to the blessings derived by you, who as chief mourner have recited the verse section of the "Life Span" chapter every morning for a period of thirteen years, they "can only be understood and shared between Buddhas."(25)

The Lotus Sutra represents the bone and marrow of all the sacred teachings of the Buddha's lifetime, and the verse section of the "Life Span" chapter represents the soul of the twenty-eight chapters of the sutra. The various Buddhas of the three existences look upon the "Life Span" chapter as their very life, and the bodhisattvas of the ten directions likewise regard the chapter's verse section as their eye.

But it is not for me to describe the blessings deriving from the verse section of the "Life Span" chapter. Rather I refer to the subsequent "Distinctions in Benefits" chapter, which elaborates on them. It says that those people who became Buddhas after hearing the above verse section are equal in number to the particles of dust in a minor world system or a major world system. Moreover, those who attained enlightenment by listening to the six chapters from the "Medicine King" chapter on are merely those who had remained unenlightened after gaining blessings from the verse section of the "Life Span" chapter. And in the forty volumes of the Nirvana Sutra the Buddha once more explained the blessings to be derived from the verse section to the fifty-two types of beings who were gathered there.

So it becomes clear that the great bodhisattvas, heavenly beings, and others, numerous as the dust particles of the lands of the ten directions, who gathered together like clouds on the occasion of the Buddha's preaching [of the Flower Garland Sutra] at the place of enlightenment; the various sages who attended on the occasion of his preaching of the Great Collection and Larger Wisdom sutras; and the twelve hundred and more honored ones who listened to the Mahavairochana Sutra and the Diamond Crown Sutra - it becomes clear that at some time in the past these people listened to the verse section of the "Life Span" chapter of the Lotus Sutra. But because their faith was weak, they failed to attain enlightenment, even though incalculably long periods - major world system dust particle kalpas and numberless major world system dust particle kalpas -passed by. However, when they encountered Shakyamuni Buddha, the blessings of the Lotus Sutra began to work for them, so that they were able to gain enlightenment through the sutras preached prior to the Lotus Sutra, and did not have to wait until the assembly at Eagle Peak to do so.

Consequently, the Buddhas throughout the ten directions looked up to the verse section of the "Life Span" chapter as their teacher and attained Buddhahood. This verse section is like a father and a mother to the people of the world.

A person who embraces the "Life Span" chapter of the Lotus Sutra is sustaining the life of the Buddhas. Would any Buddha, then, abandon a person who embraces the very sutra through which that Buddha attained enlightenment? If any Buddha should abandon such a person, it would be as though he were abandoning himself.

Suppose there was a woman who had given birth to three thousand out-standing warriors of the caliber of (26) Tamura or Toshihito. Would one choose to make an enemy of such a woman? To do so would be like handing three thousand generals over to the side of one's opponent, would it not? In the same way, anyone who would treat a person who embraces the verse section of the "Life Span" chapter as an enemy would be making an enemy of all the Buddhas of the three existences.

All the characters in which the Lotus Sutra is written represent living Buddhas. But because we have the eyes of common mortals, we see them as characters. It is like the example of the Ganges River. Hungry spirits see the waters of the river as fire, human beings see them as water, and heavenly beings see them as amrita. The waters are the same in all cases, but each type of being sees them differently, according to the effects of its karma.

As for the characters of the Lotus Sutra, a blind person cannot see them at all. A person with the eyes of a common mortal sees them as black in color. Persons of the two vehicles see them as the void. Bodhisattvas see various different colors in them, while a person whose seeds of Buddhahood have reached full maturity sees them as Buddhas. So the sutra states, "If one can uphold this [sutra], one will be upholding the Buddha's body." (27) And T'ien-t'ai said: "The Lotus Sutra of the Wonderful Law, before which I bow my head, in its single case, with its eight scrolls, twenty-eight chapters, and 69,384 characters, is in each and every one of its characters the true Buddha who preaches the Law for the benefit (28) of living beings."

In light of all this, we can say that each morning [when he recites the verse section of the "Life Span" chapter] the priest Horen is sending forth golden-hued characters from his mouth. These characters are 510 in number, and each character changes into a sun, and each sun changes into a Thus Come One Shakyamuni. They emit great beams of light that penetrate the earth and shine upon the three evil paths and the great citadel of the hell of incessant suffering. They also shine toward the east, west, north, and south, and upward, ascending to the realm where there is neither thought nor no (29) thought. They visit the realm where your departed father is dwelling, wherever it may be, and there hold discourse with him.

"Who do you think we are?" they say. "We are the characters of the verse section of the 'Life Span' chapter of the Lotus Sutra that your son Horen recites each morning. These characters will be your eyes, your ears, your feet, your hands!" Thus do they earnestly converse with him.

And at that time your departed father will say, "Horen is not my son. Rather he is a good friend to me." And he will turn and pay respects in the direction of the saha world. For what you are doing is an act of true filial devotion.

Notes
1. The Annotations on "The Words and Phrases of the Lotus Sutra."

25. Lotus Sutra, chap. 2.
26. Tamura is Sakanoue no Tamuramaro (758-811), a military leader who was designated "Great General Who Subdues the Barbarians" for his successful campaign
against the Ezo people of northern Japan, through which he established the authority of the imperial court in that region. Toshihito is Fujiwara no Toshihito (n.d.), a distinguished Fujiwara warrior who lived during the Heian period (794-1185). In 915 he became the chief of the military head-quarters in northern Japan.
27. Lotus Sutra, chap. 11.
28. Source unknown.
29. The world of formlessness being divided into four realms, this refers to the uppermost. See also threefold world in Glossary.

Threefold World: The world of desire, the world of form and the world of formlessness. The realms inhabited by unenlightened beings who transmigrate within the six paths. They are explained in the Kusha Ron and other works. The world of desire is so called because its inhabitants are ruled by various desires, representative of which are the desire for food and sexual desire. It comprises the four evil paths (Hell, Hunger, Animality and Anger), the four continents surrounding Mt. Sumeru, and the first six divisions of Heaven (six heavens of the world of desire). Beings in the world of form have material form but are free from desires. This world consists of the four meditation (Sanskrit, dhanya) heavens, which are further subdivided into eighteen heavens (sixteen or seventeen according to other explanations). The world of formlessness is free both from desire and from the restrictions of matter. It has four non-substantial realms.

Source: Dictionary of Buddhist Terms and Concepts

 

[PassTheDoobie]

Happy Birthday Gordy!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

I LOVE YOU TOO!

Your friend of more than forty years,

Thomas

 

[Babbabud]

Well Happy Birthday from us all Gordy !!!

Happy Birthday to you
Happy Birthday to you
Happy Birthday brother Gordy
Happy Birthday to you

Nam- myoho- renge- kyo !!

 

[Guest]

Nothing to Fear

Nothing to Fear

Hello to Everyone!
I have recently been going through one of my "magical mystery tours" as Thomas and I named it many years ago. There is something in my life that on occassion challenges my life, (in the process of growth, realization or clarity) and as the light comes on , I can manifest 10 major things all at once. Years ago, the panic and fear of it all would immobilize me and it would be difficult for me to chant. I would try to grab control only to realize I wasn't in control of anything. When in fact, what was happening was my prayer toward happiness and those challenges to overcome were a part of it. We become guilty of making prayers and only expecting the end result. When it is our own personal darkness that we must work through to obtain the personal happiness we seek. I spent a couple of hours chanting yesterday for no other reason than to try and keep my life condition up through the process. I recieved in the mail one paper of guidance from an old senior leader, who knows nothing of my current challenges and prayers. I was tearful when I read it only with validation that it was an answer to my daimoku. After reading it, several times, I realized that it might be something everyone would benefit to read. It is an essay from President Ikeda. So here it is.......
Southern Girl

 

[Guest]

Nothing to Fear...Essay by President Ikeda

Nothing to Fear...Essay by President Ikeda

History has proven time and again, courage and unity have always overtaken fear and adversity. I will never forget the words of Shakespear's King Henry VI, Part 1, a play in which the character Joan LaPucelle (Joan of Arc) proclaims, "Of all are passions, fear is most accursed." This is a declaration that calls on us to lead lives of courage and to act intrepidly for justice and people's happiness; it implies that cowards, because they are ruled by fear, are pitiful.
In his writings, Nichiren Daishonin emphasizes again and again that faith is the key to fundamental victory in life, and that the essence of faith is courage. On this occasion, allow me to examine such passaes in his writings as well as quotes from eminent thinkers, so that we can engrave them in our hearts and use them as a source of inspiration in our Buddhist practice.

Since those
of strong faith
are called Budhas,
my heroic comrades,
bring forth even greater courage!

The Daishonin tells us repeatedly," Nichiren's disciples cannot accomplish anything if they are cowardly" (Writings of Nichiren Daishonin, p.481). cowards are not true disciples of the Daishonin. Courage, he strictly exhorts, is the first requirement of a disciple. People committed to truth and justice are courageous, and those who are courageous possess character and integrity...this is an observation commonly made by people of wisdom throughout human history.

We recently welcomed a delegation of faculty members from Qufu Normal University to Soka University. The Chinese school is located in the city of Qufu, the birthplace of Confucius. The visiting university officials traveled to Japan to confer an honorary professorship on me and during our meeting, we enjoed a meaninful discussion on the life and ideas of Confucius. A well know passage in the Analects, a compilation of the Chinese philosopher's teachings, states, "Faced with what is right to leave it undone shows a lack of courage." Knowing what is right but failing to act on it is a mark of coward...that was Confucius' stern conclusion...

 

[Guest]

cont....

cont....

The 17th century French thinker Rene' Descartes wrote, "Cowardice is very harmful, because it diverts the will from useful actions." This is completely true. No matter how elevated a philosophy, it will remain only empty theory unless one has the courage to practice it.

In a letter to Shijo Kingo and his wife, Nichigen-nyo, written when their child Kyo'o was ill, The Daishonin encourages the couple: "A sword is useless in the hands of a coward. The mighty sword of the Lotus Sutra must be wielded by one courageous in faith. Then one will be as strong as a demon armed with an iron staff". Life for everyone is a struggle against the sufferings of birth, old age, sickness and death. HAPPINESS IS NOT THE ABSENCE OF PROBLEMS OR WORRIES;it is to be undefeated no matter what problems or worries we may face. And this happiness is not soley focused on oneself. Truly happy are those who can help others become happy.

The founding Soka Gakkai president, Tsunesaburo Makiguchi, once said while sharing the Daishonin's teachings with other, "To transform your life into a happy one, you need courage." Genuine happiness is found in courage. Courage is the gateway to Happiness.

Lets live each day
in the highest of spirits.
To do that,
we must have the courage
to believe in our chosen path.



Hope this encourages others as it did me. Things we have heard time and time again. But sometimes it is about the timing with occurences in your life that drive the point home. And sorry for the continuation. I need to learn how to cut and paste! Love to you all, SG

 

[Guest]

Welcome Back Bog!

Welcome Back Bog!

After reading your post, I read something that I felt was for you. It fell, I thought, in context with your writings and I want to share it with you.

....In his "Letter from Sado", the Daishonin bravely declares, "Since my heart believes in the Lotus Sutra, I do not fear even Brahma or Shakra" (WND, 303). There is nothing to fear in a life spent upholding the highest principle of truth that is the Mystic Law. No matter how powerful, rich or famous others may be, when it comes to ranking by the dignity of one's life, we have nothing to fear.
One aspect of the Buddha's dignity and virtue is fearlessness. To be fearless in preaching the Law for the happiness of living beings---this is the spiritual state of a Buddha.
Courage is comparable to the Buddha's power to lead people to enlightenment. That's why our second Soka Gakkai president, Josei Toda, said; "We, too, need to bring forth compassion. But, being ordinary mortals, the reality is that it is often quite difficult for us to do so. We can, however, substitute courage for compassion."
In a letter to the Ikegami brothers, who were struggling amid the attacks launched by the corrupt priest Ryokan and his cohorts in league with the ruling authorities, the Daishonin writes, "When the three obstacles and four devils...appear....the wise will rejoice while the foolish will retreat" (WND, 637)
We need the eye of wisdom to recognize devilish functions for what they are, and the voice of courage to denounce evil and corruption. Here lies the truest path in life.


SG

 

[PassTheDoobie]

Roll out! Roll out for the mystery tour!

Roll out! Roll out for the mystery tour!

Well SG, it's obvious from your posts that you are in the midst of serious contemplation. Your courage is as great as anyone I know when you are chanting consistently, as it would seem you are at this very moment. As courage leads you to compassion, compassion will lead you to the wisdom that you seek.

You may not even be aware that you seek this wisdom.

But you do. And no matter what the price of admission, trust your faith and the Gohonzon, and you cannot fail to achieve the victory of lasting happiness that you so earnestly deserve. Lasting happiness emanates from within and is achieved by fulfilling our missions as Bodhisattvas of the Earth. Everything else is transient. Bodhisattvas of the Earth always put the Law first, and their obligations as disciples of Nichiren to propagate Nam-myoho-renge-kyo foremost.

Encourage others in faith and yours will grow. That’s what you just did here. Thank you for these encouraging posts! Rain enables us to see rainbows. Every experience can be a springboard for our happiness. We all pray for your protection and victory.

"When the three obstacles and four devils...appear....the wise will rejoice while the foolish will retreat"!

Rejoice!

T (All much easier said than done, but I am chanting for you little sister.)