Chanting Growers Group

[Marley]

Look guys/girls i need some help, im not to good on the readin but get by. My dad has started listerning to speaskin books(there great) and wanted to no if i can do the same with the buddishum and get some speakin books? Is there a web site i can buy speakin books?

When i feel stressed and i chant, i find peace, harmony in myself and when i read i find wisdom, knowledge, i feel if we do a little of the this, we will all find enlightlement in r own time.

One love and peace

 

[PassTheDoobie]

Not that I know of brother...(anyone else? I am assuming he means audio/listen-instead-of-read)

T

 

[PassTheDoobie]

Observing the Precepts

Observing the Precepts

Buddhism is often perceived as a religion governed by strict rules of self-discipline, and the ideal practitioner seen as someone who endures great austerities. Certainly, in the early Buddhist order, elaborate rules of daily behavior were developed for the monks and nuns who had taken vows and committed themselves to a monastic life. There were 250 rules for men and, reflecting the social prejudice of the times, 500 for women. These rules regulated such things as diet, hours of waking and sleeping and encouraged a healthful, well-regulated daily life. In many Buddhist traditions, these rules, vinaya in Sanskrit, retain great importance.

In their original sense, however, precepts--the Sanskrit shila--indicate the basic norms of human behavior to which all people naturally aspire. The most fundamental of these were formulated as the five precepts: (1) not to kill; (2) not to steal; (3) not to engage in sexual misconduct; (4) not to lie; and (5) not to drink intoxicants. Even though they have been set out as rules, rather than simply preventing certain acts, the goal of these guides of behavior has always been to encourage a richer, more self-reflective inner life, to set the conditions for religious practice in the pursuit of enlightenment.

Shila and vinaya were translated into Chinese characters pronounced kai and ritsu in Japanese. In the process of translation, the two-character combination kairitsu came to be regarded as a single concept and the original distinction was lost.

The Mahayana tradition has always stressed a flexible approach to precepts. Strict observation of the precepts, in the sense of restrictions on behavior, has been supplanted by the ideal of compassionate bodhisattva practice--the self-motivated actions of lay believers fully integrated into the social life of their community who ease the suffering and contribute to the well-being of the members of that community. Thus, the specific application of the precepts is to be guided by the times and locality. When, for example, SGI President Ikeda first traveled outside of Japan, he shocked some of the accompanying Japanese Soka Gakkai members by saying that it was right and natural for Hawaiian members to attend meetings in casual clothes and to pray sitting on chairs rather than kneeling on the floor as was the Japanese practice. This approach expresses respect for the diversity of human cultures.

The many particular precepts came to be replaced by what was known as the precept of the diamond chalice. This is a precept which, like a diamond chalice, is impossible to break. For different schools of Buddhism, this would often mean wholehearted commitment to a particular sutra or teaching. The commitment of Nichiren Buddhists to the Lotus Sutra can be interpreted in contemporary terms as the determination to maintain faith in the ultimately positive possibilities in both ourselves and others, and to make consistent efforts toward their realization. From the perspective of Nichiren Buddhism, our highest possibilities--the limitless capacity for wisdom, compassion and courage expressed as Buddhahood--are as indestructible as a diamond chalice. They may be obscured by our own ignorance of them and the self-destructive behavior that grows from that ignorance and consequent despair--but they never disappear. This is the core message of the Lotus Sutra.

Awakened from within to a firm sense of the inviolable dignity of life which is reinforced through daily Buddhist practice, our behavior naturally comes to reflect this belief, as we distance ourselves from acts that would degrade our own or others' humanity. The experience of many SGI members worldwide stands as proof of this formula. People previously mired in cycles of behavior involving, for example, substance abuse, irresponsible sexual conduct or violence (or less dramatic but ultimately no less destructive behavior based on a lack of self-respect) have reconnected to a genuine sense of inner worth. As this awareness takes root, it naturally grows into an awareness of the equal dignity inherent in the lives of other people. Without a conscious effort to follow particular rules of conduct, the determination to put this respect for the sanctity of life into action leads to a way of life in conformity with the ideals expressed by the precepts.

(from: sgi.org)

 

[Babbabud]

So chanting when driving isnt just something i do ?

 

[GrapePUNCH]

HI from GrapePUNCH

HI from GrapePUNCH

Hello everyone. I was reading the last few pages. BOG said I should drop by. I have been studying buddhism for about 7 years with a few major breaks in my studying to have kids get married and goof off. I in know way think I am any kind of expert on anything. I am howewver getting a major grasp on much of the teachings i have learned throughout all of buddhism. I know a few websites people might be interested in: www.buddhanet.net which has e-books as well as other good sites: www.lamayeshe.com and www.berzinarchives.com .... many teachings can be read free in these places.

In a attempt to not get in any kind of "arguement" and I dont want to start any, I will ask a cool question and see the responses.

what is your method for generating compassion for all sentient beings? How do we cultivate the mind boddhicitta?



"may all beings realize their own buddha nature" Thank you

 

[Guest]

Marley: these ought to keep ya busy for awhile, there were lots more but I couldn't run em all down. Do a google web search on Buddhist audio books for more.

http://vancouver.craigslist.org/bks/74438964.html
http://www.audible.com/adbl/site/ad...t=-8046&keyword=buddism&search.x=0&search.y=0

http://audiobooks.com/sql/au_search...B&keyword=buddhism&number_results=1&template=

http://www.audiobooksforfree.com/download/default.asp?refnum=1000524

http://www.tharpa.com/audio.htm
http://www.windhorsepublications.com/CartV2/Results4.asp?CategoryID=11
http://browse.barnesandnoble.com/browse/nav.asp?visgrp=nonfiction&N=189812+1014&Ne=189812
http://meditateinla.org/audio.php
http://groups.msn.com/CompleteBuddhism/recommendbooks.msnw

 

[Guest]

Babbabud, I used to chant when I drive. Now I ride a narley harley and I can't hear myself singing anymore. But I still hear an old song in my head I used to hear years ago, that had a chorus singing nmrk like Nameyohorengekeyo. The tune is stuck in my head forever now.

GP. Glad you stopped by. I have been studying Buddhism for about 42 years. Your two questions are really quite interesting.

GP asked, "what is your method for generating compassion for all sentient beings?"

The easiest method I have found to generate compassion for other beings; both sentinent and insintent; is directly taking action on behalf of their happiness, whether the being be an animal, person, plant, or any other entity residing in the Ten Worlds of the environment. However, in order to take the most appropriate action on behalf of another being's happiness, I mjust come into contact with their desires.

Through chanting Nam Myoho Renge Kyo, with the realization that all life; sentinent and insentinent; is no more than nam myoho renge kyo, and are all one. In this manner I am able to connect with and take the most appropraie action on behalf of the other being of my concern for their true happiness.

To me this is the inter-connectedness of all life. No life can exist alone within the environment without interacting with and effecting other life within the environment. In Nichiren Buddhism we call this concept Esho Funi; Oneness of the Perosn and the Environment. Each of us is connected to each other and the environment through the environment and each other. With this realization each person can chant the daimoku of the Lotus Sutra and connect with all other life in a like manner, I believe.

GP, asks, "How do we cultivate the mind boddhicitta?"

With this question, are you referring to the mind of a Boddhisattva?

In the Lotus Sutra, Shakyamuni Buddha encourages us to, "Enter the Buddha's Room, Place the Buddha's Robe Upon our Shoulders, and Sit Upon the Buddha's Seat in order to Preach the Lotus Sutra to others." Shakyamuni Buddha defines these to be compassion, forebearance, and patience.

Nichiren says, "Sad is a sanskrit word which is translated as myo or Wonderful. If I add my own interpretation, it will be as if I had profaned these passages, but in essence they mean that Shakyamuni's pratices and the virtues he consequently attained are all contained within the five characters of Myoho Renge Kyo. If we believe in these five characters, we will naturally be granted the same benefits as he was."

Shakyamuni says, "The Boddhisattva practices I have begun are not yet half over."

I believe when we chant Nam Myoho Renge Kyo; whether we believe it or not; our mind is being cultivated in the manner of Boddhisattva Practices, just as Shakyamuni Buddha's is.

In Nichiren Daishonin's Buddhism the "correct practice" is "For oneself and others". However, I like to say, "for others and than for oneself". True Happiness.

Myo also means "To Open." A gentleman always opens a door for others first before he or she enters a room. A Boddhisattva of the Earth does the same, I believe. If the door is not wide enough a Boddhisattva makes the doorway wider to accomodate more to enter the room simultaneously, this is the segacious nature of the Wonderful Law of cause and Effect.

Avid

Avid

 

[Babbabud]

To be compassionate generates compassion...

 

[PassTheDoobie]

Bummer GP!

Bummer GP!

I thought you had been hanging tighter with us than to ask that. To ask, "what is your method for generating compassion for all sentient beings? How do we cultivate the mind boddhicitta?" would seem to indicate that you have not been as influenced to embrace the Daimoku of the Lotus Sutra as I had been of the understanding that you were. And frankly, that bums me out a little bit.

If you didn’t catch it in the last few pages that you say you read, we cultivate our aspiration for enlightenment (bodhi-chitta) and generate compassion for all sentient entities (as well as insentient entities) through chanting Nam-myoho-renge-kyo and practicing a type of Buddhism that is in accord with the teachings of Nichiren Daishonin, whom we consider to not only be a Buddha who achieved anuttara-samyak-sambodhi (supreme perfect enlightenment), but also to embody the Dharma characteristics of the Buddha of Beginningless Time.

These teachings involve three elements of faith, practice, and study and it is through these three elements that we accomplish cultivating our aspiration for enlightenment which is a contininuing process and not a destination, as well as our expression of compassion for all things, which are fundamentally Nam-myoho-renge-kyo. As long as we are talking chitta we are talking action. This action is the daily recitation of portions of the Expedient Means and Life Span chapters of the Lotus Sutra and chanting the Daimoku of Nam-myoho-renge-kyo to the Object of Devotion, the Gohonzon, with a prayer for the enlightenment of not only ourselves, but for all others (Faith), do our best to influence others to likewise embrace these teachings for their sake as well as our own (Practice), and then do our best to master the teachings for the sake of our own understanding as well as that of others (Study)

Anyone influenced to investigate the mantras that you have posted the links to would be not only wasting their time, in my opinion, they would not be creating the good karma that you think they would based on the teachings of Nichiren Daishonin. I feel so lucky that from the very first encounter that I had with this Buddhism, it never occurred to me to think that I might be smarter in my smatterings of study than those Great Masters and Sages that occur within the lineage of the ultimate teaching of Shakyamuni Buddha: The Lotus Sutra. Now if you are of a mind to think, “Maybe that Nichiren guy is full of shit.” Then go right ahead and study and embrace all those teachings that are for another time period. If you choose to be out of step with the correct teaching of the Latter Day of the Law PER SHAKYAMUNI, that is your choice.

But then, all Buddhism will ever be to you is an academic mind fuck full of cool questions and cool answers and you are not ever going to actually attain anuttara-samyak-sambodhi no matter how much you say you want it. And I don’t think that’s you. So whatever you think you know GP? Take it from someone who has been after this not just studying earnestly, but PRACTICING Buddhism, full blown bodhi-chitta to the best of my humble ability for 32 years. The biggest problem we all have to overcome is the trap of thinking we know what we do not know.

Your father’s warm empathetic human nature and humility are the reason people are drawn to him. Not his seed. And he’s been drawn to Nam-myoho-renge-kyo. I think your dad is one hell of a smart guy. Get a hold of the book I sent him and read the gosho; “Conversation between a Sage and an Unenlightened Man” on page 99. That will make clearer what I am saying here.

I am not giving you a hard time and I don't want any arguments either!

I hope you will chant Nam-myoho-renge-kyo and nothing else!

Thomas

 

[PassTheDoobie]

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (26)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (26)

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

The Light of the Buddha's Character Is Inextinguishable

Sho-i sha ga. Nyorai nyojit^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." (LS-16, 226)

Wisdom Arises From Compassion

This is a time of change. With the dawn of the 21st century just ahead, the world and its individual nations are undergoing profound transformation. What is most needed at this time of great change? To give a single answer, it would have to be wisdom.

Whether individually or as a group, when people view the affairs of the age and society with a discerning eye and manifest fresh wisdom, they will not be dragged down by even the most tumultuous events. Instead, they can steer change toward development, toward victory and toward value creation.

By contrast, those who adhere to inflexible and outdated modes of thinking will be left behind. To respond to change incorrectly means defeat. The present is a time of such unforgiving strictness; we must not underestimate the challenge it represents. Therefore, for the sake of happiness and victory, the wisdom of the Thus Come One who "perceives the true aspect of the world exactly as it is" is becoming increasingly important.

Simply put, knowledge corresponds to the past; it is technology. Wisdom is the future; it is philosophy. It is people's hearts that move the age. While knowledge may provide a useful point of reference, it cannot become a force to guide the future. By contrast, wisdom captivates people's hearts and has the power to open a new age. Wisdom is the key to understanding the age and creating the "time." Faith is a treasure house of infinite wisdom. Nichiren Daishonin says that faith is "a casket containing the treasures of the.. . 'three thousand realms in a single life-moment'" (MW-6, 213). A mind that believes in the Mystic Law, in other words, is a treasure chest containing the Buddha's wisdom of the three thousand realms in a single life-moment.

Therefore, there is no need for us to be surprised or taken aback by any change or turmoil we encounter. We possess the Buddha's infinite wisdom in the treasure chest of faith in our lives. If we possess infinite wisdom, then we can calmly take appropriate measures to surmount any and all difficulties that beset us with the rhythm of turning change into victory and turmoil into growth.

The passage "The Thus Come One perceives the true aspect of the threefold world exactly as it is" describes the wisdom of the Buddha. The Buddha's wisdom is the ability to perceive "the true aspect of the threefold world," the true nature of reality, exactly as it is.

Why does the Buddha perceive the true aspect of the threefold world exactly as it is? To liberate the beings of the threefold world from suffering. The source of the Buddha's wisdom is compassion. The Buddha's wisdom arises from, and is at one with, compassion.

The Buddha's wisdom to perceive the very core of the nature of reality arises from his strong and single-minded, compassionate determination to save those suffering. The Buddha, because he possesses such single-minded compassion, can unerringly perceive in the actual world of suffering and disunion the "world of the Mystic Law" and the "world of harmony" indicated by the principle of the three thousand realms in a single life-moment.

One of the Buddha's names is Endowed with Abundant Life Span. The Buddha's abundant life span is none other than his eternal and universal wisdom. For this reason, the Buddha is also called the One Who Subsists on Wisdom.

The "Life Span of the Thus Come One" (16th) chapter of the Lotus Sutra explains that the life span of the One Who Subsists on Wisdom is infinite. The Buddha enlightened since the remote past is essentially the embodiment of the wisdom to continue taking action to lead people to enlightenment.

Accordingly, the central significance of the Buddha of the "Life Span" chapter is that of wisdom. He is also the Bliss Body Thus Come One. The bliss body, or property of wisdom, is the dignified virtue acquired by the Buddha as reward for his Buddhist practice. The core of this benefit is the Buddha's wisdom to perceive that the real world-just as it is-is the world of the Mystic Law. Through this wisdom the Buddha can, of his own accord, freely receive, employ and enjoy a sense of profound comfort and ease derived from the Mystic Law. This Buddha is also called the Buddha of Limitless Joy or the Buddha of Absolute Freedom.

In this sense, T'ien-t'ai designates the Buddha of the "Life Span" chapter as the "three enlightened properties viewed in terms of the property of wisdom." He says, in other words, that the "Life Span" chapter explains the three enlightened properties of the Dharma body (property of the Law), the bliss body (property of wisdom) and the manifested body (property of action), all from the standpoint of the Buddha's property of wisdom.

The Dharrna Body Thus Come One signifies the Mystic Law, the central unchanging truth. The Buddha's wisdom is first and foremost the wisdom to perceive the Mystic Law. From the standpoint of the Buddha's enlightenment, wisdom and the Mystic Law are inseparable; apart from the Mystic Law, there is no wisdom. The Buddha embodying the Mystic Law, who is thus at one with wisdom, is called the Dharma Body Thus Come One.

From a temporal standpoint, the Mystic Law is eternal; from a spatial standpoint, it is boundless. As the rhythm of the universe, it continues to operate regardless of whether the Buddha is manifest in the world or not.

This is what is indicated by the passage "There is no ebb or flow of birth and death...." There is neither birth nor death. There is neither substance nor void, as the terms are commonly used. Nor can it be said that there is either consistency or diversity among things. In short, the world of the Mystic Law cannot be wholly grasped with the ordinary wisdom of beings of the threefold world.

The Mystic Law is the very wellspring of the cosmic life that encompasses all phenomena, including birth and death. The Buddha who perceives the Mystic Law exactly as it is and who possesses it as his own life-who possesses the universe itself as his own life-is the Dharma Body Thus Come One.

However, unless the Buddha uses his wisdom to expound the Mystic Law, others cannot freely employ the power of the Mystic Law. In actuality, therefore, the Mystic Law is at work only when the Buddha appears in the world and exercises his wisdom to expound the Mystic Law. When people seek the Buddha, the Buddha's wisdom arises. The Buddha senses people's seeking spirit and appears in response.

The Buddha who appears in response to people's minds and their capacity is the Manifested Body Thus Come One. The Buddha's wisdom concretely manifests in the form of Buddhas and bodhisattvas and teaches and guides people. In the "Life Span" chapter, these various forms are indicated by the passage "Sometimes I speak of myself, sometimes of others...," describing the "six modes of preaching," which we studied in Part 24 (Oct. 27 World Tribune).

The Buddha appears in a form people can most easily accept, conducts himself in a way that puts people's minds most at ease and guides people. Behind such appearance and action, the Buddha's wisdom is at work; behind such appearance and action, there breathes the Bliss Body Thus Come One.

The wisdom arising from the Buddha's compassion to help others become happy is the underlying power that causes the Buddha to appear.

In this way, the "Life Span" chapter explains the nature of the Buddha enlightened since the remote past from the standpoint of the Bliss Body, and clarifies that this Buddha is an entity endowed with the three enlightened properties. T'ien-t'ai says, "A single Buddha possesses all three enlightened properties and the three properties are all found within a single Buddha." The Buddha who, as the unity of the three bodies eternally dwells in the world, i.e., the Buddha of the "Life Span" chapter, eternally illuminates people's lives with the light of compassion and wisdom arising from his profound state of life. The profound light of the Buddha's character-that is, his power to guide people-is inextinguishable.

The Ultimate Buddha Body

In terms of the implicit meaning of the sutra, the Buddha who possesses all three enlightened properties and within whom the three properties all exist is the Nam-myoho-renge-kyo Thus Come One, or Nichiren Daishonin. From the standpoint of the sutra's literal meaning, the Buddha who attained enlightenment in the remote past possesses the three bodies in the one bliss body he acquired as the result of his practice.

By contrast, from the standpoint of the Daishonin's teaching, this means that the one body of ordinary people is originally endowed with the three bodies. This is termed "the Buddha originally endowed with the three enlightened properties." These bodies are said to be originally endowed because the universe is inherently endowed with the virtues of the three bodies, and so there is no need for them to be created anew in each person. Accordingly, we can attain this Buddha body without changing our form as ordinary people.

The Buddha originally endowed with the three enlightened properties is the ultimate Buddha body. The true intention of the "Life Span" chapter is to lead all people after Shakyamuni's passing to enlightenment. To make this universal salvation possible, Shakyamuni concealed the ultimate Buddha originally endowed with the three enlightened properties in the chapter's depths.

Therefore, Nichiren Daishonin, in clarifying exactly what the "Life Span" chapter teaches, says: "Common mortals like ourselves, who have been submerged in the sufferings of birth and death since time without beginning and who never so much as dreamed of reaching the shore of enlightenment, are in essence Buddhas originally endowed with the three enlightened properties. That is, he [Shakyamuni] taught the ultimate doctrine of ichinen sanzen." (MW-4, 124).

When we perceive the universe exactly as it is, we find it inherently endowed with the virtues of the three enlightened properties. This is the true aspect of the world of living beings steeped in the sufferings of birth and death. The universe, after producing material substance and the stars and mountains, rivers and oceans on the face of the earth, eventually produced life. And after producing a wide array of life forms over the course of several hundred million years, it finally produced humankind. It can be said that this is all the function of the Buddha originally endowed with the three enlightened properties.

The second Soka Gakkai president, Josei Toda, used to say that life and phenomena at each moment are the Thus Come One. Also, he discerned that the function to produce and nurture life is the "work of compassion" with which the universe is inherently endowed.

He taught that the universe, which is continually seeking to carry forward this work of compassion, causes the latent world of Buddhahood to become manifest in response to the time. This is the mechanism whereby a Buddha appears.

What, then, can we do to perceive in our own lives the three enlightened properties with which we are originally endowed? The Daishonin says, "The originally endowed three enlightened properties mentioned here are attained through a single word. And that word is faith" (Gosho Zenshu, p. 753). And, "If we exert a hundred million eons of effort in a single moment of life, then in instant after instant there will arise in us the three enlightened properties with which our lives are originally endowed" (Gosho Zenshu, p. 790).

The three enlightened properties with which our lives are inherently endowed become manifest through faith. The supremely noble Mystic Law, the Buddha's immeasurable wisdom, and the function of compassion to lead all people to enlightenment are all contained in faith. Therefore, wisdom cannot fail to manifest in the lives of those who exert themselves in faith.

President Toda said: "When we chant daimoku with faith in the Dai-Gohonzon, faith becomes the cause and our voice chanting becomes the effect. This faith and practice together form the simultaneity of cause and effect, and we instantly gain the effect of Buddhahood; the life of the Thus Come One of kuon ganjo, endowed with the three enlightened properties, begins to flow abundantly in our being." He also said: "All benefits of the Gohonzon become manifest in the daily lives of us common mortals. Only through believing wholeheartedly in the great spirit of compassion and the great power of wisdom of the original Buddha can we ordinary people, as followers of the original Buddha, attain enlightenment in our present form. There absolutely are no other Buddhas."

Such is the greatness of the Gohonzon. Such is the great condition of happiness of those who thoroughly dedicate themselves to faith.

This state of life is something with which we are originally endowed. We can develop the state of life of the Buddha with total composure and in a manner true to ourselves, never needing to put on airs or make adjustments. The important thing is to devote ourselves to faith.

The Buddha originally endowed with the three enlightened properties is another name for those champions of faith who, while leading ordinary lives, attain greatness.


1. Three enlightened properties or three bodies: three integral aspects of the Buddha. The three bodies are (1 ) the Dharma body or property of the Law, the fundamental truth or Law to which the Buddha is enlightened, (2) the bliss body or property of wisdom, the spiritual property of the Buddha's life that enables the Buddha to perceive the truth; and (3) the manifested body or property of action, the physical property of the Buddha's life.

The three bodies are described by certain passages of the "Life Span" chapter as follows. The Dharma body: "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." The bliss body: "The Thus Come One perceives the true aspect of the threefold world exactly as it is." The manifested body: "Sometimes I speak of myself, sometimes of others; sometimes I present myself, sometimes others; sometimes I show my own actions, sometimes those of others."

 

[PassTheDoobie]

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (27)

Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (27)

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

The Buddha's Struggle Never Ceases For an Instant

I sho shujo. U shuju sho. Shuju yoku. Shuju gyo. Shuju oku-so. Fun-bek^ko. Yoku ryo sho sho zengon. I nyakkan innen. Hiyu gonji. Shuju seppo. Shosa butsu-ji. Mi zo zan pai.

"Because living beings have different natures, different desires, different actions, and different ways of thinking and making distinctions, and because I want to enable them to put down good roots, I employ a variety of causes and conditions, similes, parables, and phrases and preach different doctrines. This, the Buddha's work, I have never for a moment neglected." (LS-16, 226)

The Buddha Vows To Lead All People to Enlightenment

This passage explains the Buddha's wisdom to benefit others. This is the Buddha's compassionate vow not to allow even a single person to fall behind or slip by the wayside.

The wisdom of the Buddha who perfectly perceives the true aspect of the threefold world is the "eye of mercy" to warmly watch over all people without discrimination. It is also the "eye of democracy" to respect the individuality of each person.

The Buddha who attained enlightenment in the remote past conducts heart-to-heart dialogue with individuals. Because his life is eternal, the Buddha may appear in any time or place.

Therefore, the Buddha never desists in struggling sincerely to lead all people to happiness. Without resting, the Buddha continuously racks his mind and takes action to relieve people of their sufferings. This passage clarifies that the Buddha has ceaselessly continued taking compassionate action, from the remote past to the present.

Those needing to be saved are innumerable, and they are highly individual and unique. Therefore, the Buddha dedicated to their salvation possesses a long life span, deep wisdom and immeasurable benefit.

Because the Buddha's struggles for others are boundless, the Buddha's benefit is immeasurable. Tremendous life force --- of a kind that those who take action only for themselves definitely cannot understand-wells forth in the Buddha's being.

"Living beings," Shakyamuni notes, "have different natures, different desires, different actions, and different ways of thinking and making distinctions." In one scripture, Shakyamuni employs a beautiful metaphor to describe people's widely varying capacities: "Some lotus flowers are blue, some are red and some are white. Some blossom under water, some reach the water's surface, and some stand up out of the water."

People vary in capacity and temperament. This is natural; it is reality. Such variety is proof of life. If people were all the same, they would be robots.

The Buddha highly respects these differences, this variety. A hundred people will have a hundred different joys. A thousand people will have a thousand unique sufferings. The Buddha regards the various sufferings of all people as his own. Therefore, the Buddha, possessing an accurate grasp of each person's unique disposition and desires, employs a variety of metaphors and words in expounding his teaching. And he raises people so that, ultimately, they can all attain the capacity to hear the teaching of the one Buddha vehicle.

In Shakyamuni's day, for example, there was a follower named Shuddhipanthaka. Shuddhipanthaka had a poor memory and, as a consequence, was unable to satisfactorily carry out the Buddhist practice of his peers. The time came when even his elder brother told him: "No matter how much you practice, it's no good. Go on home!"

Having been thus rebuked, Shuddhipanthaka, feeling very dejected, took his leave. Someone then approached him. It was Shakyamuni. The Buddha gently took Shuddhipanthaka by the hand and led him back. Shakyamuni then handed him a cloth used as a doormat. Shuddhipanthaka, too, was covered with dust. Shakyamuni told him, "Try to imagine this dusty rag as something clean."

There is in Buddhism a teaching that one should not be caught up with such external distinctions as "clean" or "unclean." True cleanliness, it teaches, exists only in the heart. Shuddhipanthaka could not understand Buddhism on a theoretical level; however, he had been so touched by Shakyamuni's compassion that by merely looking upon the mat that he associated with his mentor's kindness, he could maintain in his mind the thought "the doormat is pure." As a result, his practice became joyful, and he eventually became a leading disciple possessing the pure divine eye.

The Buddha definitely will not abandon anyone. Though everyone else might abandon others, the Buddha freely manifests his wisdom and saves each person.

"I employ a variety of causes and conditions, similes, parables, and phrases and preach different doctrines" means that the Buddha is a master at dialogue and an expert at discussion. The German philosopher Karl Jaspers (1883-1969) characterized Shakyamuni as one who freely employed verbal communication. Indeed, the Buddha expounds teachings with seamless freedom and saves all people with the resonance of his conviction.

The objective of the Buddha's dialogue is to enable people to "put down good roots" in their lives. The ultimate cause that can enable all people equally to attain happiness, therefore, is none other than Nam-myoho-renge-kyo.

Faith in the Mystic Law is the greatest good cause. Teaching people about the Mystic Law constitutes the Buddha's supreme conduct. Accordingly, to teach friends about the Mystic Law is truly to carry out the Buddha's work.

A Person of Dynamic Action

In this sutra passage, Shakyamuni says, "I have never for a moment neglected," to describe the Buddha's actions. In other words, he has continued carrying out the Buddha's work without ceasing for even an instant. The Buddha is a stranger to rest. He will not desist until he has eradicated misery from the face of the earth.

Shakyamuni says: "Day and night, I have not a moment of regret. Even while sleeping, my heart is filled with the desire to save all people."

Therefore, so long as one individual needs to be liberated from suffering-even if that person is at the furthest end of the earth-the Buddha will continue advancing. Shakyamuni visited countless towns and villages to spread his teaching. According to research, he visited the kingdom of Shravasti more than 900 times. Also, records of his travels indicate that he visited Rajagriha in the capital of the kingdom of Magadha more than 120 times; that he visited Vaishali, the capital of the kingdom of Vriji, 49 times; that he visited Kapilavastu, where he grew up, 31 times; and that he visited the kingdom of Kaushambi 19 times.

Each of these sites was separated by hundreds of miles. And, of course, walking was the only mode of transportation available. In his final propagation tour immediately before his death, he covered as much as 400 miles. It seems to me likely that the Buddha's example, as this record of his travels well illustrates, in "never for a moment neglecting the Buddha's work" enabled his disciples to sense just how tremendous it is to be alive.

In general, Buddhism is viewed as a static religion, epitomized by the image of a meditating or a sitting Buddha. But the actual Shakyamuni was quite different. The true image of Shakyamuni is that of a dynamic walking Buddha, an active Buddha.

The Buddha is another name for a person of unceasing struggle. The Buddha continuously takes action to construct happiness for people, and to liberate people from all kinds of authority. "I have never for a moment neglected" describes this aspect of dynamic action and struggle.

Nichiren Daishonin, too, led a life of "never for a moment neglecting the Buddha's work." He surpassed even Shakyamuni in his capacity to propagate the teaching while enduring difficulties.

From the time he majestically proclaimed Nam-myoho-renge-kyo to the entire world in 1253, the Daishonin continued to struggle without rest for the happiness and peace of all people. His persecution at the hands of the authorities grew particularly severe after he produced his letter of remonstration, the "Rissho Ankoku Ron" (On Securing the Peace of the Land Through the Propagation of True Buddhism) in 1260.

The Daishonin was assailed by repeated storms of persecution. These included the Matsubagayatsu Persecution (1260), the Izu Exile (1261-63), the Komatsubara Persecution (1264), the Tatsunokuchi Persecution (1271) and the Sado Exile (1271-74). Yet, no matter how great the difficulties he encountered, the Daishonin says that he "never once felt inclined to retreat" (Gosho Zenshu, p. 1224). "The battle goes on even today" (MW-1, 101), he calmly states.

Even in his latter years at Mount Minobu, his life was anything but suggestive of retirement. While dwelling in a crude hut, he continued to energetically lecture his disciples on the Lotus Sutra and other teachings.

With fiery words, he took on the arrogant authorities and religious figures who were leading the people astray. At the same time, he continued to send a stream of warm encouragement to those plunged in suffering. One scholar goes so far as to characterize these letters, in view of their sheer volume, as a "global record."

Certainly, the Daishonin carried out the Buddha's work unceasingly; he never for a moment neglected the Buddha's work. "From the time that I was born until today," he says, "I, Nichiren, have never known a moment's ease" (MW-2, 257 [2nd ed., 305]).

And that is not all. The Daishonin inscribed the Gohonzon and eternalized the practice of immense compassion. He opened the path for the salvation of all people of the 10,000 years of the Latter Day of the Law. The Daishonin says, "If Nichiren's compassion is truly great and encompassing, Nam-myoho-renge-kyo will spread for ten thousand years and more, for all eternity" (MW-4, 272). There is no greater example of someone never for a moment neglecting the Buddha's work. How fortunate we are, indeed!

Regarding the passage "I have never for a moment neglected," Josei Toda, the second Soka Gakkai president, once said in a humorous vein, "While we have our Sundays, there is no such thing as a Sunday for the Gohonzon. It would be really inconvenient if the Gohonzon were to say to us, 'I'm taking today off.' Or if we were to develop a stomachache at night and go to chant to the Gohonzon, but found that the Gohonzon was sleeping and would not wake up."

He also remarked, "It is only natural that people such as ourselves should spend an hour or two a day working for others. Even so. our efforts amount to no more than a hundred-millionth or a quadrillionth of the work of the Buddha. Looking at things in this light we cannot help but try harder."

When setting off to attend a meeting or give guidance, 'President Toda often repeated to himself the phrase, "I have never for a moment neglected." Even if he was fatigued or physically weak, he would go out all the same, saying, "Since the Buddha never for a moment neglected his work, I, having dedicated my life to this mission, must also do my best." I can still hear his words ringing out.

My attitude is the same. As a follower of Nichiren Daishonin and as a disciple of Josei Toda, I have prayed and taken action for kosen-rufu without rest.

Buddhism is a practice of assiduity. It is because this spirit of "never for a moment neglecting the Buddha's work" exists in the Soka Gakkai that we have realized our present great development. There is no standing still for leaders of kosen-rufu.

That said, leaders should not unreasonably push members when they are fatigued or in need of rest. The secret of "never for a moment neglecting the Buddha's work" is to help people conduct themselves in a value-creating, rhythmical and joyful manner. Again, leaders should always think about and earnestly consider what they can do to make it possible for everyone to advance with burning hope. This single-minded determination is comparable to the Buddha's attitude in "never for a moment neglecting the Buddha's work."

Let us struggle forward not anxiously, but with composure. What does "I have never for a moment neglected" mean for us? It is to always struggle courageously and in high spirits. No matter what waves or adverse winds we encounter, we should stand up to face them with a fighting spirit. Doing so accords with this passage.

Having such a spirit directs our lives toward health and longevity. "I will fulfill my mission for the sake of others and for society." When we so determine, we are living the eternal way of the Buddha as characterized by the words "I have never for a moment neglected" in the "Life Span" chapter.

 

[Buddhalicious]

I love that this thread exists everyone . Keep on strivin to be that better person we all have inside us. I'm headed to Taiwan in July to study at a Buddhist temple for a month or so. I can't wait to go and come back so i can share all my experiences, (not to mention start my grow), so remember everyone, even when no one else is spreadin love to you, never stop spreadin it to everyone else. peace

 

[Guest]

welcome and enjoy Buddhalicious. Enjoy the orient, Taiwan is really fun. I was there in the 70's. I believe we have somone over there too from icmag!

Avid

 

[GrapePUNCH]

thank you

thank you

thank you for your answers guys. Tom don't be bummed If im not as familiar with nichiren as I should be. I only chant Nam-myoho-renge-kyo it is my only mantra. The Mantra has benefitted me greatly in the past and does so now in the present as well.

Ii find it is very hard to write clearly complex ideas...so in order to get my foot in the door I asked a question that I thought I needed to work on. developing compassion and seeking enlightenment for the sake of all is not always easy.

If it was a Question that you just answered...sorry... its just what I needed to hear about.

I may read many things but as far as what I practice.... I Practice what is conducive to my progress on the boddhisattva path. That which benefits my understanding of my mind and that which cultivates goodness and loving-kindness.

you said:
But then, all Buddhism will ever be to you is an academic mind fuck full of cool questions and cool answers and you are not ever going to actually attain anuttara-samyak-sambodhi no matter how much you say you want it. And I don’t think that’s you. So whatever you think you know GP? Take it from someone who has been after this not just studying earnestly, but PRACTICING Buddhism, full blown bodhi-chitta to the best of my humble ability for 32 years. The biggest problem we all have to overcome is the trap of thinking we know what we do not know.


you are right and that isnt me. If the websites I put up bother anyone.ANYONE...Ill remove em... with all the material I read there I must have missed all those mantras.

I thought a pertinent question would be much better than spouting my ignorance of nichiren. I would never say nichiren is "full of shit" If thats what I thought, I wouldnt come in here.

Hey where can i get the book my dad has he wont part with it and i dont see him often.

you said:
we cultivate our aspiration for enlightenment (bodhi-chitta) and generate compassion for all sentient entities (as well as insentient entities) through chanting Nam-myoho-renge-kyo and practicing a type of Buddhism that is in accord with the teachings of Nichiren Daishonin,


It was the last part "in accord with the teachings of nichiren" that I was most interested in you elaborating. Perhaps there is where my question should have been directed.(once again my use of language is never good enough)


So Thank you for your response, I hope in my words you can feel the love I have for study faith and practice. I hope noone assumes anything about me and rather, just asks....

I am young and have much to learn..... but i am very eager... right now as I write this i feel wonderful and am thinking wholesome thoughts of compassion for all. I find that when I do this it benefits everyone. every day my practice brings me closer to feeling compassion all the time. I cannot express the great joy this gives me.

please forgive my ignorance of the ways nichiren taught. But, I'm here to learn..

Thanks AVID your explanation was very clear.
Thanks TOM (how can I improve my equanimity? what are your thoughts?)

 

[Guest]

GP.
You can purchase the book online at the sgi-usa.org website under bookstore. You can also purchase the Lotus Sutra there as well.

I would encourage you to continue chanting the daimoku no matter what.

The Gosho or Honorable Letters written by Nichiren are there for each of us to gain our own understanding through faith, practice, and study. President Ikeda; my sensei always says youth is our time for learning and growing.

I was not offended with the websites, although I prefer Nichiren's teachings more so than others, as they are so eaasy to apply to my own life. Faith, practice for oneself and others, and study is pretty easy usually.

Sensei Toda used to say, "without study there is no buddhism." Josei Toda always encouraged young people to study the teachings of Nichiren Daishonin. One of his students was Daisaku Ikeda, now my sensei as well. He writes some really understandable books on Nichiren Daishonin's Buddhism. My recent favotite is The Wisdom of The Lotus Sutra, series available online at the following address and also available for purchase at the sgi bookstore. http://www.etherbods.com/sutra/wisdom/

Enjoy and thank-you for the opportunity to share the dharma. Please lets continue to dialogue seeking better understanding of each other.

Avid

 

[PassTheDoobie]

Talk about a chip off the old block!

Talk about a chip off the old block!

Thank you so much GP!

What a profound and correct attitude in your response! I may use graphic vulgarity as a tool to make my point too often; but those that know me know that this is the way I speak when not hindered by the protocols of social etiquette. I might have said the same thing by saying, “If you think that Nichiren’s interpretations of the teachings expounded during and since the Lotus Sutra are in error…” but to me that is exactly the same as saying he’s full of shit (you’re just saying it politely). So I hope that my use of shit did not carry a negative connotation to you personally.

It is just that if you study Nichiren’s interpretations of issues and doctrine within Buddhism you will find he is not laid back AT ALL about certain things and constantly qualifies what is now slander in this “Day”, and what is to be avoided in order to minimize karma in regard to the Bodhisattva’s quest to attain anuttara-samyak-sambodhi.

I will say this only because of the fact that Nichiren says it over and over and over. Stay away from ALL ESOTERIC PRACTICES! That ‘mystic’ is bull shit and not even in the same universe with the profundity of the ‘Mystic’ of the Mystic Law. Do not confuse yourself or others with teachings that ARE NO LONGER FOR THIS TIME PERIOD. The Daishonin gleans all pertinent information of value as a “need to know” for your attainment of anuttara-samyak-sambodhi as a Bodhisattva of the Earth through his teachings, commentaries, letters, and treatises. There is not a single jewel discarded or that will escape you by forgoing the study of any of the Sutras outside of the Lotus Sutra. Not a single one.

All the Jewels of all the Sutras emanate from the Lotus Sutra in the first place, and the heart of the Lotus Sutra is the Law of Nam-myoho-renge-kyo at one with the entity of the Law, the Buddha of Beginningless Time. This is the Buddhism of the Sowing. The Time of the Buddhism of the Harvest is past. Those whose relationship are with Shakyamuni Buddha and have made causes to achieve anuttara-samyak-sambodhi through his teachings have come and gone. There are no more. This is the Latter Day, the Time of the Buddhism of the Sowing, where even a negative relationship from encountering the Law still will lead to ultimate enlightenment. Those of us who can recognize this are obligated to endeavor to awaken those who cannot. We can only do this through the Buddhism of the Sowing and the propagation of the teachings of Nichiren Daishonin and the chanting of Nam-myoho-renge-kyo.

Thank you again from the bottom of my heart GP! Ten worlds! You took my life condition way up today! Thank you!

Thomas

 

[PassTheDoobie]

PS:

Go to www.sgi-usa.org. You will see three colored icons in the top right quarter of the home page. Click the middle one that says "Buddhism", Scroll down that page and the last menu item will say, "The Library". Click it. On that menu you will find a line that says, "Writings of Nichiren Daishonin". Click it. Scroll down to the pages starting with "Conversation between.." on page 99 and start reading from your computer. This is ALL FREE TOO!!!

T

 

[PassTheDoobie]

Also; to whom it may concern:

Boise Activity Center
2404 South Orchard St. Suite 750
Boise, Idaho 83705
208.336.4684
208.336.4704

Spokane Community Center
8019 West Sunset Hwy
Spokane, Washington 99224
509.747.0990
509.624.5276

Salt Lake City Community Center
537 East 300 South
Salt Lake City, Utah 84102
801.538.0822
801.355.7717


If one is earnest and passionate and brave enough to do what is necessary to achieve the desires burning in there heart, then nothing can stop them from attaining their dreams...

 

[PassTheDoobie]

and...

Indiana Community Center
2126 N Mitthoeffer Rd
Indianapolis, Indiana 46229
317.898.1497
317.895.0173

 

[PassTheDoobie]

and...

Southern California Zone Office
Los Angeles Friendship Center
5899 Venice Blvd.
Los Angeles, California 90019
Voice: 323.965.0025
Fax: 323.965.0054
E-Mail: [email protected]