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Chanting Growers Group
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Hi SG! Just for clarity--it's never about speed. You will never find anything I have ever written where that is the issue. It is about what the path "is". Rather than say what that this is, I constantly post Gosho, dictionary definitions, and lectures from President Ikeda. I am not the one that has drawn the lines. I merely point to where they are because by looking hard at the map I've been provided (reading the Gosho), I can see where they are clearly defined. It's not my map! It's one that has been followed for centuries!
I am encouraging everyone to take a look at this map and tell me where you see those lines differently!
T
(PS: The Daishonin teaches that while there are many different karmas, life experiences, missions for the Law, manners in which these perceptions are manifested and acted upon; there is only one path. He elucidates exactly what that is in his teachings, sometimes quite radically and forcefully. Often times he portends to be an unmatched devils advocate to help provide important doctrinal questions that might otherwise never be discussed. By the time you read even a little of his writings, you can clearly perceive some activities that he is particularly critical of. I would be remiss to neglect to comment on this wherever it may occur.)
I am encouraging everyone to take a look at this map and tell me where you see those lines differently!
T
(PS: The Daishonin teaches that while there are many different karmas, life experiences, missions for the Law, manners in which these perceptions are manifested and acted upon; there is only one path. He elucidates exactly what that is in his teachings, sometimes quite radically and forcefully. Often times he portends to be an unmatched devils advocate to help provide important doctrinal questions that might otherwise never be discussed. By the time you read even a little of his writings, you can clearly perceive some activities that he is particularly critical of. I would be remiss to neglect to comment on this wherever it may occur.)
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Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (28)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (28)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda
The Life Span of the Bodhisattva Is Eternal
Nyo ze. Ga jo-butsu irai. Jindai ku-on. Jumyo muryo. Asogi ko. Joju fu-metsu. Sho zen-nanshi. Ga hon gyo bosatsu do. Sho jo jumyo. Kon yu mi jin. Bu bai jo shu.
"Thus, since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas, and during that time I have constantly abided here without ever entering extinction. Good men, originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed." (LS-16, 227)
The 'Life Span' Chapter Is a Message to the Future
The text, from this point on, is directed primarily to future generations.
On the surface, the "Life Span of the Thus Come One" (16th) chapter would appear to be explaining the remote past of gokyaku-jintengo. In actuality, however, the concern of the chapter lies with the future.
Nichiren Daishonin says that the "Life Span" chapter was preached "entirely for those persons who live in the world after Shakyamuni's passing. And, in particular, for those living in the Latter Day of the Law" (Gosho Zenshu, p. 334). Regarding the "Life Span" chapter's teaching of Shakyamuni's attainment of the Way in the remote past, the Daishonin says:
Although the Buddha previously had seemed to be talking about events of the past, when we examine this passage, we can see that he is in fact addressing himself primarily to the period after his passing. He is explaining events of the past as a precedent. (Gosho Zenshu, p. 335)
T'ien-t'ai comments that this passage of the Lotus Sutra clarifies that throughout the future the Buddha's great power of benefit will always exist in the world and benefit living beings (Hokke Mongu [Words and Phrases of the Lotus Sutra], vol. 9).
Thus, the true intention of the "Life Span" chapter is the salvation of people in the future. Let us try to confirm this based on the passage itself.
It begins, "Thus, since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas."
This summarizes the gist of what has been taught in the "Life Span" chapter up to this point. Namely, an inconceivably long period of time, known as gohyaku-jintengo, has elapsed since Shakyamuni became a Buddha. Furthermore, the passage clarifies that the Buddha enlightened since the remote past has "constantly abided here without ever entering extinction."
The words "I have constantly abided here without ever entering extinction" are certainly directed toward the future. Precisely because the Buddha abides in this world continuously over the three existence's of past, present and future, the Buddha can appear in any time or place where there are people of seeking spirit. The Buddha's activities to lead people to enlightenment continue unabated from the remote past, through the present of Shakyamuni's lifetime [in India], and on into the future after his passing. They continue eternally over the three existence's.
It is the "Life Span" chapter that identifies the actual Buddha who constantly abides in this world over the three existence's to save all people of the Latter Day of the Law. This Buddha dwells even in the world of the Latter Day --- a world held to have no Buddha and in which, it was thought, the Law would become extinct.
In view of this point, it is clear that the doctrine of the "Latter Day of the Law" in Buddhism is not an example of so-called eschatology. Rather, nothing could be more antithetical to Buddhism than an apocalyptic doctrine designed to stir up feelings of unease. Buddhism is a teaching that gives people a sense of peace of mind arising from the very depths of their being.
Next, Shakyamuni says, "Originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed." With this, it becomes still clearer that the "Life Span" chapter is a teaching for the future.
Shakyamuni is explaining that the life span he attained as a result of his bodhisattva practice in the remote past not only encompasses the interval of gohyaku-jintengo in the past but will continue in the future for an interval twice as long.
In other words, the Buddha enlightened since the remote past continues taking action to lead people to enlightenment over an incredible period of time equal to two times gohyaku-jintengo. This clarifies that the true intention of the "Life Span" chapter is to enable future generations to attain enlightenment.
The Buddhism of the True Cause
These sutra passages directed toward the future reveal the crucial doctrine of the mystic principles of "true cause" and "true effect."
True cause and true effect are the cause and effect of Shakyamuni's attainment of enlightenment in the remote past. Shakyamuni's bodhisattva practice in the remote past, which became the cause of his enlightenment, is the true cause. The result, his attaining Buddhahood, is the true effect.
The true cause is the fundamental cause for attaining Buddhahood. It is the fundamental source of happiness. This cause lies in the practice Shakyamuni carried out in the remote past. Because it is mystic and beyond comprehension, it is termed the "mystic principle of true cause."
From the standpoint of the sutra's literal meaning, the mystic principle of true cause is indicated by the passage, "originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed."
"The life span that I acquired then has yet to come to an end" indicates that the wisdom Shakyamuni cultivated by carrying out bodhisattva practices in the remote past is immeasurable and inexhaustible.
The bodhisattva path, that is, the practice to benefit others, is the very path for polishing one's wisdom and developing good fortune. A rich heart dedicated to the happiness of others is the key to cultivating inexhaustible wisdom.
If we juxtapose the nine worlds with the world of Buddhahood, the practicing Shakyamuni represents ordinary beings of the nine worlds. Fundamentally, the lives of beings of the nine worlds are endowed with the life span of immeasurable wisdom. This is the ultimate reality of the lives of beings of the nine worlds; that's another reason why the true cause of enlightenment is called "mystic." Buddhism's purpose is to enable people to develop the original mystic life that all possess.
The true effect is the actual state of Buddhahood the Buddha enlightened since the remote past attained as a result of practicing the true cause. Because this state of life is difficult to understand and, hence, mystic, it is termed the mystic principle of true effect. According to T'ien-t'ai, the true effect is to attain a state of life pervaded with the four virtues of eternity, happiness, true self and purity.
This state of life is as expansive and pure as a totally cloudless sky. Moreover, it is a state of indestructible and unshakable happiness.
In terms of the sutra's literal meaning; the passage, "since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas, and during that time I have constantly abided here without ever entering extinction," clarifies the mystic principle of true effect. This passage explains that the Buddha who attained the true effect of enlightenment in the remote past constantly abides here in this world without ever entering extinction.
In short, the doctrine of true cause and true effect in the "Life Span" chapter reveals that not only is the life of the world of Buddhahood --- the true effect --- eternal, but so is the life of the nine worlds --- the true cause.
Because the life of the nine worlds also constantly exists in his or her life, the Buddha, even after attaining enlightenment, can continue carrying out bodhisattva practices to lead beings of the nine worlds to enlightenment. Actual enlightenment in the remote past does not mean that the Buddha, having gained the true effect, ceases to carry out the bodhisattva practices that are the true cause. Nor does it mean that the Buddha extinguishes the life of the nine worlds within his being and departs for another world, a world of Buddhas.
Both the nine worlds and the world of Buddhahood exist eternally. The true aspect of life revealed in the entity of the Buddha who attained enlightenment in the remote past indicates this fundamental principle of attaining Buddhahood that Shakyamuni left behind for the salvation of people in the future; namely, it clarifies the principles of the mutual possession of the ten worlds and "a life-moment possesses 3,000 realms." This is the crucial point.
In "The Opening of the Eyes," Nichiren Daishonin says that the doctrine of true cause and true effect "reveals that the nine worlds are all present in the beginningless Buddhahood, and that Buddhahood is inherent in the beginningless nine worlds. This is the true mutual possession of the ten worlds, the true hundred worlds and thousand factors, the true three thousand realms in a single moment of life" (MW-2, 88 [2nd ed., 104]).
"The beginningless nine worlds" and "the beginningless Buddhahood" indicate true cause and true effect, respectively. And these both exist in the single entity of the Buddha who attained enlightenment in the remote past. This entity of the mutual possession of the ten worlds and of "a life-moment possesses 3,000 realms" constantly abides in this world without entering extinction.
From the literal standpoint, however, the sutra indicates that the life of the Buddha who in the remote past attained enlightenment (i.e., the true effect) encompasses not only the true effect but also the true cause. In other words, in Shakyamuni's Buddhism, the emphasis is placed on the true effect.
By contrast, the Daishonin's Buddhism emphasizes the true cause. The ordinary beings of the nine worlds are seen as central and not subsidiary. This is because the beings of the Latter Day in need of liberation are ordinary people. For this reason, we need to look again at the passage expressing the mystic principle of the true cause.
"Originally I practiced the bodhisattva way."
Just what, ultimately, is the driving force that enabled Shakyamuni the common mortal to attain a life span of immeasurable wisdom as a result of carrying out bodhisattva practices in the remote past? It is none other than Nam-myoho-renge-kyo. Nam-myoho-renge-kyo is hidden in the depths of the passage, "Originally I practiced the bodhisattva way."
In "The Opening of the Eyes" the Daishonin says, "The doctrine of ichinen sanzen, or three thousand realms in a single moment of life, is found in only one place, hidden in the depths of the Juryo chapter of the essential teaching of the Lotus Sutra" (MW-2, 66 [2nd ed., 80]). "The depths of the Juryo chapter," more precisely, means in the depths of the passage, "Originally I practiced the bodhisattva way."
Shakyamuni the common mortal of the remote past attained Buddhahood as a result of practicing Nam-myoho-renge-kyo. As the Daishonin indicates where he refers to "this wonderful single Law [myoho] which simultaneously possesses both cause and effect [renge]" (MW-7, 65-66), both the true cause and the true effect are contained in Nam-myoho-renge-kyo.
And, as suggested by the expression "cause and effect in one moment of life," both the true cause and the true effect exist in the moment of belief in the single law of Nam-myoho-renge-kyo.
This "mystic moment of life" is the ultimate meaning of the Daishonin's teaching of the mystic principle of true cause, and the culmination of the doctrine of "a life-moment possesses 3,000 realms." Both the true cause and the true effect exist in the lives of ordinary people. A change in a person's moment of life fundamentally changes everything.
The view of life of Nichiren Daishonin's Buddhism, which recognizes the existence of true cause and true effect in a single moment of life, teaches a way of life of extremely great importance. Namely, it teaches how we can initiate fresh and forward advance by always basing ourselves on life's prime point. We live moment to moment, experiencing happiness and sadness, suffering and joy. The condition we experience in the present moment of life is an effect produced by causes we created in the past. This is relatively easy to grasp. But at the same time, our lives at the present moment are also the cause for future effects. While this follows most naturally from a theoretical standpoint, it is difficult to actually live with this awareness.
What will come about in the future depends on our moment of life in the present.
President Toda said, "We who practice the Buddhism of the mystic principle of true cause view the continuous stream of reality occurring in our lives at each instant as the cause of the future. To put it another way, we determine to make the present reality the cause for the future."
He also said, "In the daily life of someone who firmly believes in the Gohonzon, daily events are activated as the pure causes of kuon ganjo. Boundless life force wells forth in such a person due to the benefit of the Gohonzon. Therefore, when this cause is translated into effect, the person is sure to experience good results."
True cause and true effect are both contained in our lives at each instant This is the simultaneity of cause and effect. Through our life moment of faith, therefore, we can turn everything that arises in the course of our daily lives --- no matter what happens and even if the effect is unfortunate --- into the true cause of kuon ganjo, into a fundamental cause for our happiness. We can set out in all endeavors based on the pure, fundamental wellspring of life. And as a result, we can direct our entire being toward establishing a state of life of unshakable happiness. This is what it means to "live based on the mystic principle of true cause."
I will further discuss the principle of "the mystic principle of true cause" in my next lecture.
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (28)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda
The Life Span of the Bodhisattva Is Eternal
Nyo ze. Ga jo-butsu irai. Jindai ku-on. Jumyo muryo. Asogi ko. Joju fu-metsu. Sho zen-nanshi. Ga hon gyo bosatsu do. Sho jo jumyo. Kon yu mi jin. Bu bai jo shu.
"Thus, since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas, and during that time I have constantly abided here without ever entering extinction. Good men, originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed." (LS-16, 227)
The 'Life Span' Chapter Is a Message to the Future
The text, from this point on, is directed primarily to future generations.
On the surface, the "Life Span of the Thus Come One" (16th) chapter would appear to be explaining the remote past of gokyaku-jintengo. In actuality, however, the concern of the chapter lies with the future.
Nichiren Daishonin says that the "Life Span" chapter was preached "entirely for those persons who live in the world after Shakyamuni's passing. And, in particular, for those living in the Latter Day of the Law" (Gosho Zenshu, p. 334). Regarding the "Life Span" chapter's teaching of Shakyamuni's attainment of the Way in the remote past, the Daishonin says:
Although the Buddha previously had seemed to be talking about events of the past, when we examine this passage, we can see that he is in fact addressing himself primarily to the period after his passing. He is explaining events of the past as a precedent. (Gosho Zenshu, p. 335)
T'ien-t'ai comments that this passage of the Lotus Sutra clarifies that throughout the future the Buddha's great power of benefit will always exist in the world and benefit living beings (Hokke Mongu [Words and Phrases of the Lotus Sutra], vol. 9).
Thus, the true intention of the "Life Span" chapter is the salvation of people in the future. Let us try to confirm this based on the passage itself.
It begins, "Thus, since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas."
This summarizes the gist of what has been taught in the "Life Span" chapter up to this point. Namely, an inconceivably long period of time, known as gohyaku-jintengo, has elapsed since Shakyamuni became a Buddha. Furthermore, the passage clarifies that the Buddha enlightened since the remote past has "constantly abided here without ever entering extinction."
The words "I have constantly abided here without ever entering extinction" are certainly directed toward the future. Precisely because the Buddha abides in this world continuously over the three existence's of past, present and future, the Buddha can appear in any time or place where there are people of seeking spirit. The Buddha's activities to lead people to enlightenment continue unabated from the remote past, through the present of Shakyamuni's lifetime [in India], and on into the future after his passing. They continue eternally over the three existence's.
It is the "Life Span" chapter that identifies the actual Buddha who constantly abides in this world over the three existence's to save all people of the Latter Day of the Law. This Buddha dwells even in the world of the Latter Day --- a world held to have no Buddha and in which, it was thought, the Law would become extinct.
In view of this point, it is clear that the doctrine of the "Latter Day of the Law" in Buddhism is not an example of so-called eschatology. Rather, nothing could be more antithetical to Buddhism than an apocalyptic doctrine designed to stir up feelings of unease. Buddhism is a teaching that gives people a sense of peace of mind arising from the very depths of their being.
Next, Shakyamuni says, "Originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed." With this, it becomes still clearer that the "Life Span" chapter is a teaching for the future.
Shakyamuni is explaining that the life span he attained as a result of his bodhisattva practice in the remote past not only encompasses the interval of gohyaku-jintengo in the past but will continue in the future for an interval twice as long.
In other words, the Buddha enlightened since the remote past continues taking action to lead people to enlightenment over an incredible period of time equal to two times gohyaku-jintengo. This clarifies that the true intention of the "Life Span" chapter is to enable future generations to attain enlightenment.
The Buddhism of the True Cause
These sutra passages directed toward the future reveal the crucial doctrine of the mystic principles of "true cause" and "true effect."
True cause and true effect are the cause and effect of Shakyamuni's attainment of enlightenment in the remote past. Shakyamuni's bodhisattva practice in the remote past, which became the cause of his enlightenment, is the true cause. The result, his attaining Buddhahood, is the true effect.
The true cause is the fundamental cause for attaining Buddhahood. It is the fundamental source of happiness. This cause lies in the practice Shakyamuni carried out in the remote past. Because it is mystic and beyond comprehension, it is termed the "mystic principle of true cause."
From the standpoint of the sutra's literal meaning, the mystic principle of true cause is indicated by the passage, "originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed."
"The life span that I acquired then has yet to come to an end" indicates that the wisdom Shakyamuni cultivated by carrying out bodhisattva practices in the remote past is immeasurable and inexhaustible.
The bodhisattva path, that is, the practice to benefit others, is the very path for polishing one's wisdom and developing good fortune. A rich heart dedicated to the happiness of others is the key to cultivating inexhaustible wisdom.
If we juxtapose the nine worlds with the world of Buddhahood, the practicing Shakyamuni represents ordinary beings of the nine worlds. Fundamentally, the lives of beings of the nine worlds are endowed with the life span of immeasurable wisdom. This is the ultimate reality of the lives of beings of the nine worlds; that's another reason why the true cause of enlightenment is called "mystic." Buddhism's purpose is to enable people to develop the original mystic life that all possess.
The true effect is the actual state of Buddhahood the Buddha enlightened since the remote past attained as a result of practicing the true cause. Because this state of life is difficult to understand and, hence, mystic, it is termed the mystic principle of true effect. According to T'ien-t'ai, the true effect is to attain a state of life pervaded with the four virtues of eternity, happiness, true self and purity.
This state of life is as expansive and pure as a totally cloudless sky. Moreover, it is a state of indestructible and unshakable happiness.
In terms of the sutra's literal meaning; the passage, "since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas, and during that time I have constantly abided here without ever entering extinction," clarifies the mystic principle of true effect. This passage explains that the Buddha who attained the true effect of enlightenment in the remote past constantly abides here in this world without ever entering extinction.
In short, the doctrine of true cause and true effect in the "Life Span" chapter reveals that not only is the life of the world of Buddhahood --- the true effect --- eternal, but so is the life of the nine worlds --- the true cause.
Because the life of the nine worlds also constantly exists in his or her life, the Buddha, even after attaining enlightenment, can continue carrying out bodhisattva practices to lead beings of the nine worlds to enlightenment. Actual enlightenment in the remote past does not mean that the Buddha, having gained the true effect, ceases to carry out the bodhisattva practices that are the true cause. Nor does it mean that the Buddha extinguishes the life of the nine worlds within his being and departs for another world, a world of Buddhas.
Both the nine worlds and the world of Buddhahood exist eternally. The true aspect of life revealed in the entity of the Buddha who attained enlightenment in the remote past indicates this fundamental principle of attaining Buddhahood that Shakyamuni left behind for the salvation of people in the future; namely, it clarifies the principles of the mutual possession of the ten worlds and "a life-moment possesses 3,000 realms." This is the crucial point.
In "The Opening of the Eyes," Nichiren Daishonin says that the doctrine of true cause and true effect "reveals that the nine worlds are all present in the beginningless Buddhahood, and that Buddhahood is inherent in the beginningless nine worlds. This is the true mutual possession of the ten worlds, the true hundred worlds and thousand factors, the true three thousand realms in a single moment of life" (MW-2, 88 [2nd ed., 104]).
"The beginningless nine worlds" and "the beginningless Buddhahood" indicate true cause and true effect, respectively. And these both exist in the single entity of the Buddha who attained enlightenment in the remote past. This entity of the mutual possession of the ten worlds and of "a life-moment possesses 3,000 realms" constantly abides in this world without entering extinction.
From the literal standpoint, however, the sutra indicates that the life of the Buddha who in the remote past attained enlightenment (i.e., the true effect) encompasses not only the true effect but also the true cause. In other words, in Shakyamuni's Buddhism, the emphasis is placed on the true effect.
By contrast, the Daishonin's Buddhism emphasizes the true cause. The ordinary beings of the nine worlds are seen as central and not subsidiary. This is because the beings of the Latter Day in need of liberation are ordinary people. For this reason, we need to look again at the passage expressing the mystic principle of the true cause.
"Originally I practiced the bodhisattva way."
Just what, ultimately, is the driving force that enabled Shakyamuni the common mortal to attain a life span of immeasurable wisdom as a result of carrying out bodhisattva practices in the remote past? It is none other than Nam-myoho-renge-kyo. Nam-myoho-renge-kyo is hidden in the depths of the passage, "Originally I practiced the bodhisattva way."
In "The Opening of the Eyes" the Daishonin says, "The doctrine of ichinen sanzen, or three thousand realms in a single moment of life, is found in only one place, hidden in the depths of the Juryo chapter of the essential teaching of the Lotus Sutra" (MW-2, 66 [2nd ed., 80]). "The depths of the Juryo chapter," more precisely, means in the depths of the passage, "Originally I practiced the bodhisattva way."
Shakyamuni the common mortal of the remote past attained Buddhahood as a result of practicing Nam-myoho-renge-kyo. As the Daishonin indicates where he refers to "this wonderful single Law [myoho] which simultaneously possesses both cause and effect [renge]" (MW-7, 65-66), both the true cause and the true effect are contained in Nam-myoho-renge-kyo.
And, as suggested by the expression "cause and effect in one moment of life," both the true cause and the true effect exist in the moment of belief in the single law of Nam-myoho-renge-kyo.
This "mystic moment of life" is the ultimate meaning of the Daishonin's teaching of the mystic principle of true cause, and the culmination of the doctrine of "a life-moment possesses 3,000 realms." Both the true cause and the true effect exist in the lives of ordinary people. A change in a person's moment of life fundamentally changes everything.
The view of life of Nichiren Daishonin's Buddhism, which recognizes the existence of true cause and true effect in a single moment of life, teaches a way of life of extremely great importance. Namely, it teaches how we can initiate fresh and forward advance by always basing ourselves on life's prime point. We live moment to moment, experiencing happiness and sadness, suffering and joy. The condition we experience in the present moment of life is an effect produced by causes we created in the past. This is relatively easy to grasp. But at the same time, our lives at the present moment are also the cause for future effects. While this follows most naturally from a theoretical standpoint, it is difficult to actually live with this awareness.
What will come about in the future depends on our moment of life in the present.
President Toda said, "We who practice the Buddhism of the mystic principle of true cause view the continuous stream of reality occurring in our lives at each instant as the cause of the future. To put it another way, we determine to make the present reality the cause for the future."
He also said, "In the daily life of someone who firmly believes in the Gohonzon, daily events are activated as the pure causes of kuon ganjo. Boundless life force wells forth in such a person due to the benefit of the Gohonzon. Therefore, when this cause is translated into effect, the person is sure to experience good results."
True cause and true effect are both contained in our lives at each instant This is the simultaneity of cause and effect. Through our life moment of faith, therefore, we can turn everything that arises in the course of our daily lives --- no matter what happens and even if the effect is unfortunate --- into the true cause of kuon ganjo, into a fundamental cause for our happiness. We can set out in all endeavors based on the pure, fundamental wellspring of life. And as a result, we can direct our entire being toward establishing a state of life of unshakable happiness. This is what it means to "live based on the mystic principle of true cause."
I will further discuss the principle of "the mystic principle of true cause" in my next lecture.
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (29)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (29)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda
The Importance of the Present Moment
Nyo ze. Ga jo-butsu irai. Jindai ku-on. Jumyo muryo. Asogi ko. Joju fu-metsu. Sho zen-nanshi. Ga hon gyo bosatsu do. Sho jo jumyo. Kon yu mi jin. Bu bai jo shu.
"Thus, since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas, and during that time I have constantly abided here without ever entering extinction. Good men, originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed." (LS16, 227)
The spirit of the Buddhism of the true cause finds expression in the practice of cultivating respect for the dignity of life.
It is the passage "Originally I practiced the bodhisattva way," here in the "Life Span of the Thus Come One" (16th) chapter of the Lotus Sutra, that directly indicates this.
As I mentioned last time, "I" indicates Shakyamuni the ordinary human being --- just like us --- who carried out bodhisattva practices in the remote past. He definitely was not a superhuman being. "Remote past" means the wellspring of life; Shakyamuni the practitioner of the true cause represents the ordinary people of kuon ganjo who base themselves on the wellspring of life.
Nichiren Daishonin's Buddhism takes Shakyamuni the practitioner of the true cause as the object of worship.
Shakyamuni in the remote past, who practiced the true cause, is identified with Nichiren Daishonin, the original Buddha of the Latter Day of the Law. This is the principle of "the remote past is itself the Latter Day."
This is clear from such statements by the Daishonin as: "The practice that Nichiren now carries out does not differ in the least from the conduct of the [common mortal Shakyamuni at the stage of] myoji-soku in the remote past" (Gosho Zenshu, p. 863); and "There is no difference of superior and inferior between Shakyamuni 's practices in the remote past and Nichiren's practices today" (Gosho Zenshu, p. 864).
In other words, he is saying that there is no difference between his practices now in the Latter Day of the Law and the practices of Shakyamuni the common mortal at the stage of myoji-soku in the remote past.
Myoji-soku is the stage of practice of someone who has embraced faith in the Mystic law. The 26th high priest Nichikan, explains that we identify Shakyamuni the practitioner of the true cause with the Daishonin, and the remote past with the Latter Day, because there is absolutely no difference in the "practices" or "stages" of the two.
In either case, "practice" means the practice of embracing the Mystic Law. And "stage" means the stage of practice of an ordinary person --- of myoji-soku, that is, one who has taken faith in the Mystic Law.
The statement that the Daishonin and Shakyamuni are the same in their practice and stage means that the practice of thoroughly embracing the Mystic Law as a human being is the same, whether in the remote past or in the Latter Day.
The practice of upholding the Mystic Law is mystic and incomprehensible. That's because it contains both the true cause and the true effect of attaining Buddhahood-that is to say, the fundamental principle for becoming happy. This is the "mystic principle of true cause."
In the Latter Day of the Law, therefore, Nichiren Daishonin, who is identical with Shakyamuni the practitioner of the true cause, should be revered as the object of worship.
The Practice of Respecting Others
What is the bodhisattva way that Shakyamuni practiced in the remote past? It is indicated in part by the practice of Bodhisattva Never Disparaging (Fukyo). Bodhisattva Never Disparaging was Shakyamuni 's name in a previous existence, when he carried out bodhisattva practices during a decadent age following the death of the Buddha Awesome Sound King (Ionno). This episode is described in the Lotus Sutra.
The Daishonin says regarding Bodhisattva Never Disparaging: "The word 'I' here refers to the Buddha when he was carrying out the true cause of his original enlightenment. This passage concerning how the Buddha 'originally practiced the bodhisattva way' indicates practices such as those of Bodhisattva Never Disparaging" (Gosho Zenshu, p. 768).
In other words, the practice of Bodhisattva Never Disparaging corresponds to the bodhisattva way of Shakyamuni the practitioner of the true cause.
Whenever he met someone, Bodhisattva Never Disparaging would make a gesture of reverence to the person and exclaim, "I deeply respect you ." This was because he recognized that everyone could become a Buddha. His practice was based on feelings of the most profound sympathy for his fellow human beings.
Respecting others, which is the supreme practice for cultivating an appreciation of life's dignity, was an important part of the bodhisattva way that Shakyamuni practiced in the remote past. Bodhisattva Never Disparaging single-mindedly persevered in putting into practice this belief in the dignity of life.
However, he lived in a corrupt and impure age. People could not understand the nobility of Bodhisattva Never Disparaging's actions. Rather, a defiled age is one in which there are many arrogant people who sneer at a person of true greatness, while shamelessly making a display of their own cunning to appear great themselves. Such foolish people repay a person of justice, who refuses to surrender his convictions, with persecution.
People beat Bodhisattva Never Disparaging with sticks and drove him away with rocks. Under such circumstances, he adopted an interesting strategy. When he was driven off, Bodhisattva Never Disparaging would retreat a little way but would not leave. When he was out of reach of the sticks and rocks he would turn around and return to carrying out his practice of veneration, saying, "I deeply respect you."
Bodhisattva Never Disparaging was very flexible in his actions. He was not submissive; nor did he have a confrontational attitude. He was not in the least cowardly; nor was he zealously heroic or motivated by a kind of tragic spirit.
Within his flexibility, he possessed great strength. No matter how great the persecutions he encountered, he absolutely never wavered in his conviction. He never abandoned the philosophy in which he believed. He never backslid in his faith.
Upholding the Mystic Law in a sense means to put one's conviction into practice. This became the cause for Bodhisattva Never Disparaging to attain Buddhahood, and he was later reborn as Shakyamuni Buddha.
This practice of Bodhisattva Never Disparaging --- lighthearted, persistent and among the people --- is the true cause for attaining Buddhahood. It seems to me, in other words, that his practice must typify Shakyamuni's original practice of the bodhisattva way in the remote past.
The practice of discussing and praising the Mystic Law among people deepens an individual's own faith in the Mystic Law and ultimately enables him or her to attain the true effect of Buddhahood. Practice is itself mystic.
Tsunesaburo Makiguchi, the first Soka Gakkai president, said, "Just as people who don't have daily lives won't understand the principles of daily life, those who lead lives of medium or minor good cannot possibly understand the way of life of great good. Unless people practice, they cannot possibly cherish true faith."
Only when we carry out bodhisattva practice can we understand true faith. Only if we practice can we comprehend the profound significance and manifest the immeasurable benefit of faith.
A way of life based on the principle of true cause is that of those who practice among the people without putting on airs. There is no need whatsoever for such people to "get all dressed up," as it were. Honest and straightforward, they give others peace of mind and plant the seeds of happiness in others' hearts through their unaffected actions. This is the bodhisattva practice of the true cause.
Nichiren Daishonin is the Buddha of the "mystic principle of true cause." Though the original Buddha, he always practiced the bodhisattva way as an ordinary person. From start to finish, he struggled as a common mortal. The ordinary person is supreme. This is the essence of the Daishonin's Buddhism.
Even after he had cast aside his transient role, as Bodhisattva Superior Practices (Jogyo), and revealed his true identity as the original Buddha at the time of the Tatsunokuchi Persecution, Nichiren Daishonin did not manifest any special physical characteristics such as the 32 features. Nonetheless, the Law of kuon ganjo shone brightly in his heart. And he carried out the actions of the original Buddha for the people of the 10,000 years of the Latter Day. The Daishonin manifested ultimate humanity. This was his "casting off the transient and revealing the true."
Our Buddhist practice is not one of revering the true effect. Since embracing the Mystic Law is in itself enlightenment, when we embrace the Gohonzon we can immediately manifest the world of Buddhahood in our lives. The bodhisattva practice of the Buddhism of the true cause is to direct ourselves toward the nine worlds while basing ourselves on the life of Buddhahood. It is, it might be said, to dive headlong into the mundane reality of society dominated by the nine worlds, based on the life of Buddhahood.
In other words, our practice entails constantly going back and forth between the practice for oneself of doing gongyo and chanting daimoku and the practice for others of spreading the Mystic Law. The key to manifesting the world of Buddhahood lies in this continuing activity.
Accordingly, the Buddhism of the true cause exists in the way of life, the practice, of ceaselessly striving to improve one's immediate, everyday surroundings and to carry the age and society forward. The principles "faith manifests itself in daily life" and "Buddhism manifests itself in society" are thus central to the Daishonin's Buddhism.
Now Is the Time to Take Action
The 65th high priest, Nichijun, as I have mentioned many times in the past, discussed the spirit of the Buddhism of the true cause as follows:
If people think of it merely as characterizing the Buddha's aspect in teaching others and fail to realize that it is the model for their own lives, then the teaching of the Buddhism of sowing of the true cause is dead.
These are my sentiments exactly. Discussion of Buddhism divorced from real life destroys the spirit of the original Buddha.
Nichijun also remarked, "It could be said that the Buddhism of sowing of the true cause means to always have a forward-looking spirit." This, too, I have said repeatedly. The spirit of the Buddhism of the true cause exists in a heart brimming with hope for the future.
When we have the sense that "Now is the time!" "It's my efforts from now on that count!" we can continually challenge our present circumstances with a forward-looking attitude. This is what it means to live based on the "mystic principle of true cause." I hope all of you will attain such a way of life.
Once the brilliant sun of the "mystic principle of true cause" rises in our hearts, the causality of fate or karma originating in the past rapidly loses its glow, as do the stars and other celestial bodies at daybreak.
Time and again President Toda explained that when we dedicate ourselves to the Mystic Law, the causes and effects created in the interim all disappear and the "common mortal of kuon ganjo" appears.
The common mortal of kuon ganjo is another name for the Bodhisattvas of the Earth. The Bodhisattvas of the Earth are born of their own volition in this corrupt world to lead suffering people to happiness. Of their own free will, they position themselves where they can practice to make good causes, and they are born in the world with a karmic destiny that they themselves have chosen. They do this to enact the drama of transforming destiny and proving the greatness of Buddhism.
Therefore, while we each have a unique destiny, by exerting ourselves for kosen-rufu based on faith, we can use all the circumstances we encounter lessen karmic retribution and transform destiny. The Daishonin says, "The sufferings of hell will vanish instantly" (MW-1, 17). When we embrace the Mystic Law, our karmic impediments cease to be karmic impediments.
When we embrace the Gohonzon, we can acquire in our lives both the Buddha's practices (causes) and benefits (effects). Karmic impediments originating in the past all become the key for us to open the great state of life of Buddhahood. Earthly desires themselves become enlightenment, and we can create comfort and tranquillity in suffering and hardship.
The world of Buddhahood contains the nine worlds of suffering, and the world of Buddhahood can only become manifest in concert with the reality of the nine worlds. Only thus does the true aspect of life of the mutual possession of the ten worlds appear.
The important thing is to not shrink back in the face of hardship. We must not have a weak spirit full of lamentation or doubt. When we have a powerful forward-looking inner resolve, we can change all aspects of our existence and manifest a great state of life of indestructible happiness. This is based on the principle of " 3,000 realms in a single moment of life."
Whether experiencing suffering or joy, we need to continue chanting the Mystic Law with the prayer in our hearts to attain Buddhahood in this lifetime. No matter what happens, we need to continue advancing one step at a time toward kosen-rufu, in high spirits and with robust hearts. Those who maintain such a strong mind of faith moment by moment will be embraced in the immense and boundless compassion of the original Buddha. 'This is the wonderful essence of the Buddhism of the "mystic principle of true cause."
Shakyamuni says:
Do not pursue the past
do not idly hold out hopes for the future.
The past is already discarded,
And the future has not yet arrived.
Thoroughly discern the nature of the present
in the midst of reality.
One who, without swaying or moving,
clearly grasps the present
deepens his state of life.
Simply set your heart on doing
what must be done today.
The important thing is right now --- the present moment. Our present inner resolve, our determination, enables us to sever the bonds of karmic causality by the strength arising from within and enter the sure path of happiness.
Faith of the Buddhism of the true cause, which constantly arises from the wellspring of life, enables us to develop a state of eternal happiness and to lead a supreme existence. The spirit of the Buddhism of the true cause is the spirit of limitless hope and eternal advance.
Therefore, each day we return to the point of departure at life's wellspring, and from there we begin to advance anew. Doing gongyo and chanting daimoku is the secret teaching for returning to the world of kuon ganjo. Every day, we set forth from kuon ganjo. Faith to continually set forth from this eternal prime point is faith of the Buddhism of the true cause.
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra (29)
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra
by SGI President Daisaku Ikeda
The Importance of the Present Moment
Nyo ze. Ga jo-butsu irai. Jindai ku-on. Jumyo muryo. Asogi ko. Joju fu-metsu. Sho zen-nanshi. Ga hon gyo bosatsu do. Sho jo jumyo. Kon yu mi jin. Bu bai jo shu.
"Thus, since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas, and during that time I have constantly abided here without ever entering extinction. Good men, originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed." (LS16, 227)
The spirit of the Buddhism of the true cause finds expression in the practice of cultivating respect for the dignity of life.
It is the passage "Originally I practiced the bodhisattva way," here in the "Life Span of the Thus Come One" (16th) chapter of the Lotus Sutra, that directly indicates this.
As I mentioned last time, "I" indicates Shakyamuni the ordinary human being --- just like us --- who carried out bodhisattva practices in the remote past. He definitely was not a superhuman being. "Remote past" means the wellspring of life; Shakyamuni the practitioner of the true cause represents the ordinary people of kuon ganjo who base themselves on the wellspring of life.
Nichiren Daishonin's Buddhism takes Shakyamuni the practitioner of the true cause as the object of worship.
Shakyamuni in the remote past, who practiced the true cause, is identified with Nichiren Daishonin, the original Buddha of the Latter Day of the Law. This is the principle of "the remote past is itself the Latter Day."
This is clear from such statements by the Daishonin as: "The practice that Nichiren now carries out does not differ in the least from the conduct of the [common mortal Shakyamuni at the stage of] myoji-soku in the remote past" (Gosho Zenshu, p. 863); and "There is no difference of superior and inferior between Shakyamuni 's practices in the remote past and Nichiren's practices today" (Gosho Zenshu, p. 864).
In other words, he is saying that there is no difference between his practices now in the Latter Day of the Law and the practices of Shakyamuni the common mortal at the stage of myoji-soku in the remote past.
Myoji-soku is the stage of practice of someone who has embraced faith in the Mystic law. The 26th high priest Nichikan, explains that we identify Shakyamuni the practitioner of the true cause with the Daishonin, and the remote past with the Latter Day, because there is absolutely no difference in the "practices" or "stages" of the two.
In either case, "practice" means the practice of embracing the Mystic Law. And "stage" means the stage of practice of an ordinary person --- of myoji-soku, that is, one who has taken faith in the Mystic Law.
The statement that the Daishonin and Shakyamuni are the same in their practice and stage means that the practice of thoroughly embracing the Mystic Law as a human being is the same, whether in the remote past or in the Latter Day.
The practice of upholding the Mystic Law is mystic and incomprehensible. That's because it contains both the true cause and the true effect of attaining Buddhahood-that is to say, the fundamental principle for becoming happy. This is the "mystic principle of true cause."
In the Latter Day of the Law, therefore, Nichiren Daishonin, who is identical with Shakyamuni the practitioner of the true cause, should be revered as the object of worship.
The Practice of Respecting Others
What is the bodhisattva way that Shakyamuni practiced in the remote past? It is indicated in part by the practice of Bodhisattva Never Disparaging (Fukyo). Bodhisattva Never Disparaging was Shakyamuni 's name in a previous existence, when he carried out bodhisattva practices during a decadent age following the death of the Buddha Awesome Sound King (Ionno). This episode is described in the Lotus Sutra.
The Daishonin says regarding Bodhisattva Never Disparaging: "The word 'I' here refers to the Buddha when he was carrying out the true cause of his original enlightenment. This passage concerning how the Buddha 'originally practiced the bodhisattva way' indicates practices such as those of Bodhisattva Never Disparaging" (Gosho Zenshu, p. 768).
In other words, the practice of Bodhisattva Never Disparaging corresponds to the bodhisattva way of Shakyamuni the practitioner of the true cause.
Whenever he met someone, Bodhisattva Never Disparaging would make a gesture of reverence to the person and exclaim, "I deeply respect you ." This was because he recognized that everyone could become a Buddha. His practice was based on feelings of the most profound sympathy for his fellow human beings.
Respecting others, which is the supreme practice for cultivating an appreciation of life's dignity, was an important part of the bodhisattva way that Shakyamuni practiced in the remote past. Bodhisattva Never Disparaging single-mindedly persevered in putting into practice this belief in the dignity of life.
However, he lived in a corrupt and impure age. People could not understand the nobility of Bodhisattva Never Disparaging's actions. Rather, a defiled age is one in which there are many arrogant people who sneer at a person of true greatness, while shamelessly making a display of their own cunning to appear great themselves. Such foolish people repay a person of justice, who refuses to surrender his convictions, with persecution.
People beat Bodhisattva Never Disparaging with sticks and drove him away with rocks. Under such circumstances, he adopted an interesting strategy. When he was driven off, Bodhisattva Never Disparaging would retreat a little way but would not leave. When he was out of reach of the sticks and rocks he would turn around and return to carrying out his practice of veneration, saying, "I deeply respect you."
Bodhisattva Never Disparaging was very flexible in his actions. He was not submissive; nor did he have a confrontational attitude. He was not in the least cowardly; nor was he zealously heroic or motivated by a kind of tragic spirit.
Within his flexibility, he possessed great strength. No matter how great the persecutions he encountered, he absolutely never wavered in his conviction. He never abandoned the philosophy in which he believed. He never backslid in his faith.
Upholding the Mystic Law in a sense means to put one's conviction into practice. This became the cause for Bodhisattva Never Disparaging to attain Buddhahood, and he was later reborn as Shakyamuni Buddha.
This practice of Bodhisattva Never Disparaging --- lighthearted, persistent and among the people --- is the true cause for attaining Buddhahood. It seems to me, in other words, that his practice must typify Shakyamuni's original practice of the bodhisattva way in the remote past.
The practice of discussing and praising the Mystic Law among people deepens an individual's own faith in the Mystic Law and ultimately enables him or her to attain the true effect of Buddhahood. Practice is itself mystic.
Tsunesaburo Makiguchi, the first Soka Gakkai president, said, "Just as people who don't have daily lives won't understand the principles of daily life, those who lead lives of medium or minor good cannot possibly understand the way of life of great good. Unless people practice, they cannot possibly cherish true faith."
Only when we carry out bodhisattva practice can we understand true faith. Only if we practice can we comprehend the profound significance and manifest the immeasurable benefit of faith.
A way of life based on the principle of true cause is that of those who practice among the people without putting on airs. There is no need whatsoever for such people to "get all dressed up," as it were. Honest and straightforward, they give others peace of mind and plant the seeds of happiness in others' hearts through their unaffected actions. This is the bodhisattva practice of the true cause.
Nichiren Daishonin is the Buddha of the "mystic principle of true cause." Though the original Buddha, he always practiced the bodhisattva way as an ordinary person. From start to finish, he struggled as a common mortal. The ordinary person is supreme. This is the essence of the Daishonin's Buddhism.
Even after he had cast aside his transient role, as Bodhisattva Superior Practices (Jogyo), and revealed his true identity as the original Buddha at the time of the Tatsunokuchi Persecution, Nichiren Daishonin did not manifest any special physical characteristics such as the 32 features. Nonetheless, the Law of kuon ganjo shone brightly in his heart. And he carried out the actions of the original Buddha for the people of the 10,000 years of the Latter Day. The Daishonin manifested ultimate humanity. This was his "casting off the transient and revealing the true."
Our Buddhist practice is not one of revering the true effect. Since embracing the Mystic Law is in itself enlightenment, when we embrace the Gohonzon we can immediately manifest the world of Buddhahood in our lives. The bodhisattva practice of the Buddhism of the true cause is to direct ourselves toward the nine worlds while basing ourselves on the life of Buddhahood. It is, it might be said, to dive headlong into the mundane reality of society dominated by the nine worlds, based on the life of Buddhahood.
In other words, our practice entails constantly going back and forth between the practice for oneself of doing gongyo and chanting daimoku and the practice for others of spreading the Mystic Law. The key to manifesting the world of Buddhahood lies in this continuing activity.
Accordingly, the Buddhism of the true cause exists in the way of life, the practice, of ceaselessly striving to improve one's immediate, everyday surroundings and to carry the age and society forward. The principles "faith manifests itself in daily life" and "Buddhism manifests itself in society" are thus central to the Daishonin's Buddhism.
Now Is the Time to Take Action
The 65th high priest, Nichijun, as I have mentioned many times in the past, discussed the spirit of the Buddhism of the true cause as follows:
If people think of it merely as characterizing the Buddha's aspect in teaching others and fail to realize that it is the model for their own lives, then the teaching of the Buddhism of sowing of the true cause is dead.
These are my sentiments exactly. Discussion of Buddhism divorced from real life destroys the spirit of the original Buddha.
Nichijun also remarked, "It could be said that the Buddhism of sowing of the true cause means to always have a forward-looking spirit." This, too, I have said repeatedly. The spirit of the Buddhism of the true cause exists in a heart brimming with hope for the future.
When we have the sense that "Now is the time!" "It's my efforts from now on that count!" we can continually challenge our present circumstances with a forward-looking attitude. This is what it means to live based on the "mystic principle of true cause." I hope all of you will attain such a way of life.
Once the brilliant sun of the "mystic principle of true cause" rises in our hearts, the causality of fate or karma originating in the past rapidly loses its glow, as do the stars and other celestial bodies at daybreak.
Time and again President Toda explained that when we dedicate ourselves to the Mystic Law, the causes and effects created in the interim all disappear and the "common mortal of kuon ganjo" appears.
The common mortal of kuon ganjo is another name for the Bodhisattvas of the Earth. The Bodhisattvas of the Earth are born of their own volition in this corrupt world to lead suffering people to happiness. Of their own free will, they position themselves where they can practice to make good causes, and they are born in the world with a karmic destiny that they themselves have chosen. They do this to enact the drama of transforming destiny and proving the greatness of Buddhism.
Therefore, while we each have a unique destiny, by exerting ourselves for kosen-rufu based on faith, we can use all the circumstances we encounter lessen karmic retribution and transform destiny. The Daishonin says, "The sufferings of hell will vanish instantly" (MW-1, 17). When we embrace the Mystic Law, our karmic impediments cease to be karmic impediments.
When we embrace the Gohonzon, we can acquire in our lives both the Buddha's practices (causes) and benefits (effects). Karmic impediments originating in the past all become the key for us to open the great state of life of Buddhahood. Earthly desires themselves become enlightenment, and we can create comfort and tranquillity in suffering and hardship.
The world of Buddhahood contains the nine worlds of suffering, and the world of Buddhahood can only become manifest in concert with the reality of the nine worlds. Only thus does the true aspect of life of the mutual possession of the ten worlds appear.
The important thing is to not shrink back in the face of hardship. We must not have a weak spirit full of lamentation or doubt. When we have a powerful forward-looking inner resolve, we can change all aspects of our existence and manifest a great state of life of indestructible happiness. This is based on the principle of " 3,000 realms in a single moment of life."
Whether experiencing suffering or joy, we need to continue chanting the Mystic Law with the prayer in our hearts to attain Buddhahood in this lifetime. No matter what happens, we need to continue advancing one step at a time toward kosen-rufu, in high spirits and with robust hearts. Those who maintain such a strong mind of faith moment by moment will be embraced in the immense and boundless compassion of the original Buddha. 'This is the wonderful essence of the Buddhism of the "mystic principle of true cause."
Shakyamuni says:
Do not pursue the past
do not idly hold out hopes for the future.
The past is already discarded,
And the future has not yet arrived.
Thoroughly discern the nature of the present
in the midst of reality.
One who, without swaying or moving,
clearly grasps the present
deepens his state of life.
Simply set your heart on doing
what must be done today.
The important thing is right now --- the present moment. Our present inner resolve, our determination, enables us to sever the bonds of karmic causality by the strength arising from within and enter the sure path of happiness.
Faith of the Buddhism of the true cause, which constantly arises from the wellspring of life, enables us to develop a state of eternal happiness and to lead a supreme existence. The spirit of the Buddhism of the true cause is the spirit of limitless hope and eternal advance.
Therefore, each day we return to the point of departure at life's wellspring, and from there we begin to advance anew. Doing gongyo and chanting daimoku is the secret teaching for returning to the world of kuon ganjo. Every day, we set forth from kuon ganjo. Faith to continually set forth from this eternal prime point is faith of the Buddhism of the true cause.
Chiming in
Chiming in
Just had to let you know that at the 'crucial' moment, Nam Myoho Renge Kyo does not fail.
Not to go into great details, but I was having some trying times with my youngest son who is 18. I recvd a very difficult for me email from him several months ago. Difficult as he brought up alot of current and past hurts and sufferings that he had blamed on me. His mother and I are divorced and I am now living about 300 miles from where he lives so we don't have alot of face to face contact. After recv'g that email from him I felt his pain and sorrow and wanted so much to address it with him but not having enough courage to get on the phone and doing it. All I did was chant about it for these last couple months.
This last weekend was my daughter's college graduation in which I was for sure going to attend. This was my chance I felt to break down the barrier between my son and I but I had no idea how to make it happen. I just chanted about it. That barrier is what I experienced from my father who has now passed. I was determined someway that this was not going to be in my relationship with my son and I knew if I didn't do anything about it, it would be the same.
What ended up happening is that from the grad ceremony I offered to take him home as I drove directly from my home to the university.
It ended up being 1 1/2 hrs of heart to heart talk. Incredible! We connected in a way never before that is really hard to explain as you all don't know me or my son and our relationship these 18 yrs. That was Saturday and on Sunday there was a party celebrating my daughter's graduation from which I was driving to my home immediately after. Well, in saying goodbyes with him privately, we embraced, cried and connected like never before. This transformation between the 2 of us I feel now is lifelong and I couldn't be more happy about it. This is what I believe karma transformation is all about.
Thanks for listening. I guess I should also say that I am so very proud of my daughter for her hard work and efforts to graduate in the 4 yrs she was there; a very enriching experience for her. Both myself and my ex never made it that far in our education, so it did mean alot to me.
Chiming in
Just had to let you know that at the 'crucial' moment, Nam Myoho Renge Kyo does not fail.
Not to go into great details, but I was having some trying times with my youngest son who is 18. I recvd a very difficult for me email from him several months ago. Difficult as he brought up alot of current and past hurts and sufferings that he had blamed on me. His mother and I are divorced and I am now living about 300 miles from where he lives so we don't have alot of face to face contact. After recv'g that email from him I felt his pain and sorrow and wanted so much to address it with him but not having enough courage to get on the phone and doing it. All I did was chant about it for these last couple months.
This last weekend was my daughter's college graduation in which I was for sure going to attend. This was my chance I felt to break down the barrier between my son and I but I had no idea how to make it happen. I just chanted about it. That barrier is what I experienced from my father who has now passed. I was determined someway that this was not going to be in my relationship with my son and I knew if I didn't do anything about it, it would be the same.
What ended up happening is that from the grad ceremony I offered to take him home as I drove directly from my home to the university.
It ended up being 1 1/2 hrs of heart to heart talk. Incredible! We connected in a way never before that is really hard to explain as you all don't know me or my son and our relationship these 18 yrs. That was Saturday and on Sunday there was a party celebrating my daughter's graduation from which I was driving to my home immediately after. Well, in saying goodbyes with him privately, we embraced, cried and connected like never before. This transformation between the 2 of us I feel now is lifelong and I couldn't be more happy about it. This is what I believe karma transformation is all about.
Thanks for listening. I guess I should also say that I am so very proud of my daughter for her hard work and efforts to graduate in the 4 yrs she was there; a very enriching experience for her. Both myself and my ex never made it that far in our education, so it did mean alot to me.
a simple Introduction/Invitation
a simple Introduction/Invitation
We practice the buddhism of Nichiren Daishonin, a Japanese Priest who
died in 1282...
While many sects of buddhism are based on the earlier writings of
India'sShakyamuni,( the historical buddha of three thousand years ago),
Nichiren buddhism is based on Shakyamuni's later teaching called
The "Lotus Sutra"...
The essense of the Lotus Sutra is the teaching that enlightenment is
self contained within the lives of all living beings...it does not
depend on some external Priest or diety...
The Title of the Lotus Sutra is "Myoho Renge Kyo"..."Renge" means
Lotus...the Lotus bears both flowers and seeds at the same time,
symbolizing simultaneous cause and effect...This means that we alone
are responsible for what happens to us...
Nichiren said :" Myoho Renge Kyo is the buddha nature of all living
things..."
He added the term "Nam" which means "devotion" to or "reverence for"...
When we chant "Nam myoho renge Kyo" we express reverence for the innate
buddha nature of all living beings...and assume total responsibility
for our lives and environment...
This methodology allows us to access our buddha nature
instantly...without having to practice austerities and years of
meditation and study...just as we are...ordinary human beings...
The Gohonzon is the physical form of the law of Nam Myoho renge Kyo
written in chinese and japanese characters...It represents the fact
that our enlightenment and the enlightenment of all Buddhas and wise
sages throughout time are one and the same...and we all equally possess
this buddha nature...
When we chant Nam Myoho Renge Kyo to the Gohonzon, the enlightened life
within us responds to the call...and the universe responds to our
desire to manifest that buddhahood by supporting and protecting that
process...This is what we call "benefit"...Nichiren compares this to
the song of the caged bird yearning to be free...Hearing this song,
other birds flock to help the caged bird to freedom...and the caged
bird, seeing the free birds outside, fights ever harder to escape its
confinement...
This may seem hard to believe, but there is no need to have faith at
first...Anyone who tries chanting "Nam Myoho Renge Kyo" will see actual
proof in his or her life...and that proof alone creates what we
call "faith" in this practice...
As we continue over months and years, we see that our lives take on a
special direction...away from things which hurt us and make us happy,
and toward those things which support our true happiness...and we
develop the innate wisdom to tell one from the other...
We practice together with our fellow members and encourage and help
each other to continue this practice...that's what the SGI and this thread is all about...
But it is only our own efforts and our own sincere chanting to the
Gogonzon that produces benefit...there is no one to tell us how to live
or lives...and no one to blame when we encounter difficulty...We
continue this internal journey and ultimately we experience very
valuable and happy lives...
Please try chanting for yourself and see what happens to your own life!
a simple Introduction/Invitation
We practice the buddhism of Nichiren Daishonin, a Japanese Priest who
died in 1282...
While many sects of buddhism are based on the earlier writings of
India'sShakyamuni,( the historical buddha of three thousand years ago),
Nichiren buddhism is based on Shakyamuni's later teaching called
The "Lotus Sutra"...
The essense of the Lotus Sutra is the teaching that enlightenment is
self contained within the lives of all living beings...it does not
depend on some external Priest or diety...
The Title of the Lotus Sutra is "Myoho Renge Kyo"..."Renge" means
Lotus...the Lotus bears both flowers and seeds at the same time,
symbolizing simultaneous cause and effect...This means that we alone
are responsible for what happens to us...
Nichiren said :" Myoho Renge Kyo is the buddha nature of all living
things..."
He added the term "Nam" which means "devotion" to or "reverence for"...
When we chant "Nam myoho renge Kyo" we express reverence for the innate
buddha nature of all living beings...and assume total responsibility
for our lives and environment...
This methodology allows us to access our buddha nature
instantly...without having to practice austerities and years of
meditation and study...just as we are...ordinary human beings...
The Gohonzon is the physical form of the law of Nam Myoho renge Kyo
written in chinese and japanese characters...It represents the fact
that our enlightenment and the enlightenment of all Buddhas and wise
sages throughout time are one and the same...and we all equally possess
this buddha nature...
When we chant Nam Myoho Renge Kyo to the Gohonzon, the enlightened life
within us responds to the call...and the universe responds to our
desire to manifest that buddhahood by supporting and protecting that
process...This is what we call "benefit"...Nichiren compares this to
the song of the caged bird yearning to be free...Hearing this song,
other birds flock to help the caged bird to freedom...and the caged
bird, seeing the free birds outside, fights ever harder to escape its
confinement...
This may seem hard to believe, but there is no need to have faith at
first...Anyone who tries chanting "Nam Myoho Renge Kyo" will see actual
proof in his or her life...and that proof alone creates what we
call "faith" in this practice...
As we continue over months and years, we see that our lives take on a
special direction...away from things which hurt us and make us happy,
and toward those things which support our true happiness...and we
develop the innate wisdom to tell one from the other...
We practice together with our fellow members and encourage and help
each other to continue this practice...that's what the SGI and this thread is all about...
But it is only our own efforts and our own sincere chanting to the
Gogonzon that produces benefit...there is no one to tell us how to live
or lives...and no one to blame when we encounter difficulty...We
continue this internal journey and ultimately we experience very
valuable and happy lives...
Please try chanting for yourself and see what happens to your own life!
G
Guest
The Moment.
We determine the outcome of each moment of our life. Whether it is to forge a bond with our children, our friends, or our neighbors, we determine the outcome with our thoughts, words, and actions, consistant from beginning to end.
With daimoku we have the opportunity to make the best of each moment of our life, one moment at a time, I believe.
Happy Memorial Day, and remember all thosae before us that gave their lives for their cause for others happiness, the true heroes of war, the dead.
Avid
We determine the outcome of each moment of our life. Whether it is to forge a bond with our children, our friends, or our neighbors, we determine the outcome with our thoughts, words, and actions, consistant from beginning to end.
With daimoku we have the opportunity to make the best of each moment of our life, one moment at a time, I believe.
Happy Memorial Day, and remember all thosae before us that gave their lives for their cause for others happiness, the true heroes of war, the dead.
Avid
G
Guest
My Friend So Cal!
What wonderful news and good fortune for you all. We can never really be ok until we know that our children are. Nor is it easy to know they carry pain they feel is from us. That is a great benefit. And hopefully gave you a sense of peace and happiness that comes from no where else but the heart! The most important benefits I think!
Babbabud,
You amaze me. You went all the way back through the post. I had to look up what I wrote and have to say, it was a moment but I still believe every word I wrote. Know you have always been a constant shining light in here....no matter what goes. Know that you are appreciated.
Southern Girl
What wonderful news and good fortune for you all. We can never really be ok until we know that our children are. Nor is it easy to know they carry pain they feel is from us. That is a great benefit. And hopefully gave you a sense of peace and happiness that comes from no where else but the heart! The most important benefits I think!
Babbabud,
You amaze me. You went all the way back through the post. I had to look up what I wrote and have to say, it was a moment but I still believe every word I wrote. Know you have always been a constant shining light in here....no matter what goes. Know that you are appreciated.
Southern Girl
SoCal great news ... nice to share that part of your life with us . I would like to see more people share life experiences here on the boards...Southern Girl yup I read back through and it was an amazing read. Wow have you ever been through some exciting times in the last year or so . The stories of your faith are inspiring.
Avid nice to see you my friend .....i have this image of you on the narley harely now
))Hope the girls are doing great !
Nam-myoho-renge-kyo !
Avid nice to see you my friend .....i have this image of you on the narley harely now
))Hope the girls are doing great !Nam-myoho-renge-kyo !
G
Guest
Babbabud, The girls are doing outstanding. The TW almost went South, due to needed maintenace of systems. Overcome though. Life moves forward. smile.
Like President ikeda says, "When we pray with earnest faith, a path forward always opens up."
Kewl. SoCal. Nice to make up with the kids. They are here after we have left this place. We have a responsibility to make a path forward for them in life as well. I believe.
Avid
Like President ikeda says, "When we pray with earnest faith, a path forward always opens up."
Kewl. SoCal. Nice to make up with the kids. They are here after we have left this place. We have a responsibility to make a path forward for them in life as well. I believe.
Avid
My son and I have both seen proof of chanting in our lives so don't worry about where the focus of our studies are. Buddhism. Mainly the latter sutras in the last 8 years of the buddha's life and we do understand expedient means teachings to be discarded.
The revelation of Jesus the Christ may not have been written by him anyways. I think it was channelled or something to a follower after his death so it doesn't sound like the rest of what he said. But he did agree with some things I have read from SGI about what happens when you have bad gov't and its about like the disasters predicted in revelations.
The Catholics made up most of the doctrines of the church taken for Christianity now but Jesus didn't make those things at all clear. He used expedient means is all.
One of the first things I read was the conversation between the sage and the unenlightened man and I can take it myself when I am wrong. Sorry if I got defensive over my son and the response that had already turned out ok anyways but oh well I am sorry.
This week-end my life took another turn back to my past life as a paramedic. It was in this life actually but i have been retired from EMS for many years. Occasionally I just happen to be there when someone gets hurt for some reason. Perhaps because I know what to do to help an injured person.
My neighbor down the road had a horse throw and then fall right on her hip and pelvis. I saw her on the ground with her dogs and the saddled horse she was training running around. Was she injured? I had not seen if she fell but she wasn't getting up. As I watched she waved at a car passing by to no avail. My wife immediately started running toward her as I gathered a few items.
My life had suddenly changed from sitting down to eat hamburgers to rescue again. It always seems to happen at dinner time as I recall from my ems work. I ran behind my wife who beat me there and found the lady down the hill in great pain. She is quite a horseman and by then we had called 911. It appearred to me that she had either fractured or dislocated her hip even though there was no deformity. There was a huge hematoma over her butt right over the hip. I knew there would be no moving her but she wanted me to truck her in to the hospital. At first she didn't want to admit she was injured. You see we always start with denial.
I told her that unless she could get up on her own and get in my truck that we would have to wait for the ambulance. She accepted this bad news well as she is a strong woman but I could see the pain and sorrow in her eyes. Such a happy woman.
She was flown to a bigger hospital and your chants are needed to help her recover. She loves her horses so much. She rides almost every day.
We should all count our blessings and always be there to help as all of you always are.
I love and respect you all and we are all in this together. Despite my faults I will always do what is required to be a part of my world. Practice is life isn't it?
I should tell you all that I know there is much to learn but I am encouraged not discouraged and let me tell you why.
My gongyo had started to work for me. I can't explain it but it isnt about my good fortune its about my meditation. Its good. Thanks and I'm sorry I let my true nature slip through again. I always know that duty is all of ours. BOG
The revelation of Jesus the Christ may not have been written by him anyways. I think it was channelled or something to a follower after his death so it doesn't sound like the rest of what he said. But he did agree with some things I have read from SGI about what happens when you have bad gov't and its about like the disasters predicted in revelations.
The Catholics made up most of the doctrines of the church taken for Christianity now but Jesus didn't make those things at all clear. He used expedient means is all.
One of the first things I read was the conversation between the sage and the unenlightened man and I can take it myself when I am wrong. Sorry if I got defensive over my son and the response that had already turned out ok anyways but oh well I am sorry.
This week-end my life took another turn back to my past life as a paramedic. It was in this life actually but i have been retired from EMS for many years. Occasionally I just happen to be there when someone gets hurt for some reason. Perhaps because I know what to do to help an injured person.
My neighbor down the road had a horse throw and then fall right on her hip and pelvis. I saw her on the ground with her dogs and the saddled horse she was training running around. Was she injured? I had not seen if she fell but she wasn't getting up. As I watched she waved at a car passing by to no avail. My wife immediately started running toward her as I gathered a few items.
My life had suddenly changed from sitting down to eat hamburgers to rescue again. It always seems to happen at dinner time as I recall from my ems work. I ran behind my wife who beat me there and found the lady down the hill in great pain. She is quite a horseman and by then we had called 911. It appearred to me that she had either fractured or dislocated her hip even though there was no deformity. There was a huge hematoma over her butt right over the hip. I knew there would be no moving her but she wanted me to truck her in to the hospital. At first she didn't want to admit she was injured. You see we always start with denial.
I told her that unless she could get up on her own and get in my truck that we would have to wait for the ambulance. She accepted this bad news well as she is a strong woman but I could see the pain and sorrow in her eyes. Such a happy woman.
She was flown to a bigger hospital and your chants are needed to help her recover. She loves her horses so much. She rides almost every day.
We should all count our blessings and always be there to help as all of you always are.
I love and respect you all and we are all in this together. Despite my faults I will always do what is required to be a part of my world. Practice is life isn't it?
I should tell you all that I know there is much to learn but I am encouraged not discouraged and let me tell you why.
My gongyo had started to work for me. I can't explain it but it isnt about my good fortune its about my meditation. Its good. Thanks and I'm sorry I let my true nature slip through again. I always know that duty is all of ours. BOG
Let me begin...nam myoho renge kyo.
Cannabisourus
Member
It is important to know that there are good spirits and seperated spirits (or bad spirits). I have had astonishing personal experiences with this in my life. Meditation and prayer can help in many ways, but nothing helps more than to listen to the true inner being which is connected to heaven and the divine spirit (or God, if you will). You can only find this voice through meditation and prayer. You must free all of your fears that effect only your earthen body because beyond this is our celestial body and our true being. When the time comes, we will all exit our bodies and enter heaven as the earth obsorbes our energy we leave behind. I forgot where I was going with this but anyways... just some food for thought I guess If you've ever died before and came back then you'll know what I'm talking about
^^Bump^^
If you've ever died before and came back then you'll know what I'm talking about ^^Bump^^
Cannabisourus thanks for dropping in just to give you a quick summation of what this thread has been talking about very quick .
The basic prayer or chant is Nam-myoho-renge-kyo. This is the name of the Mystic Law that governs life eternally throughout the universe. Nichiren Daishonin revealed this law as the underlying principle contained in Buddhism's highest teaching, the Lotus Sutra. All life is an expression or manifestation of this law. Thus when we chant this Mystic Law, we attune our lives to the perfect rhythm of the universe. The result is increased vital life force, wisdom, compassion and good fortune to face the challenges in front of us. Hope to see you on the boards again
Nam myoho renge kyo!
just to give you a quick summation of what this thread has been talking about very quick .The basic prayer or chant is Nam-myoho-renge-kyo. This is the name of the Mystic Law that governs life eternally throughout the universe. Nichiren Daishonin revealed this law as the underlying principle contained in Buddhism's highest teaching, the Lotus Sutra. All life is an expression or manifestation of this law. Thus when we chant this Mystic Law, we attune our lives to the perfect rhythm of the universe. The result is increased vital life force, wisdom, compassion and good fortune to face the challenges in front of us. Hope to see you on the boards again
Nam myoho renge kyo!
G
Guest
Nam myoho Renge Kyo for the HorseWoman.
BOG. The Mystic Law permeats all phenomena, even our hard heads. I am proof of that. Finding the REAL benefit from chanting daimoku; nam myoho renge kyo; is to feel true happiness in this life, meaning we begin to elevate our life-condition that is our fundamental place of comfort. Through embracing the Mystic Law, our life-condition begins to elevate itself to a new fundamental place of comfort, allowing us to respond to our environment in a more calm mindfull and compassionate manner.
This has been my experience, as well as that of my teachers.
Cannabisourius. Your understanding of the One Truth of life is consistant with your karma as is each of our understandings of the One truth of Life. I chant nam myoho renge kyo to change my karma, so I may have a positive relationship with the Wonderful Law of Cause and Effect or nam myoho renge Kyo in my own life, allowing me to bring happiness to other people's lives as well, Practcie for Oneself and Others.
Babbabud. We can all chant together. Chanting in doma (sp), means chanting in different places but with the same intent. "It is the heart that is most important." Nichiren. Let's all chant for her safety,health, full recovery, and her animals, her family, friends, and her farm's protection and happiness as well.
Avid
BOG. The Mystic Law permeats all phenomena, even our hard heads. I am proof of that. Finding the REAL benefit from chanting daimoku; nam myoho renge kyo; is to feel true happiness in this life, meaning we begin to elevate our life-condition that is our fundamental place of comfort. Through embracing the Mystic Law, our life-condition begins to elevate itself to a new fundamental place of comfort, allowing us to respond to our environment in a more calm mindfull and compassionate manner.
This has been my experience, as well as that of my teachers.
Cannabisourius. Your understanding of the One Truth of life is consistant with your karma as is each of our understandings of the One truth of Life. I chant nam myoho renge kyo to change my karma, so I may have a positive relationship with the Wonderful Law of Cause and Effect or nam myoho renge Kyo in my own life, allowing me to bring happiness to other people's lives as well, Practcie for Oneself and Others.
Babbabud. We can all chant together. Chanting in doma (sp), means chanting in different places but with the same intent. "It is the heart that is most important." Nichiren. Let's all chant for her safety,health, full recovery, and her animals, her family, friends, and her farm's protection and happiness as well.
Avid
G
Guest
Happy to see all posting!
Happy to see all posting!
Babbabud,
Again I'm amazed that you did that and everything that I have written has been in the last 8 months. I think that sometimes my life could be a very small micro-chip of what Tommy tries to explain expedient means.
I was told on our trip to LA to see Pres Ikeda and experience. It was explained as an old LP. The closer to the center of the record, the faster it turns. So with that in mind, the closer to the Gohonzon the faster. Now does that mean I have alot of shit to get out of my life to be able to achieve my goals for happiness? Does that mean explain the difference of chanting in this life time vs not at all in respect to our next lifes? Maybe a little of all of the above. But I know that for me, since I was introduced to this practice and I'm chanting with sincerity and faith-my life goes into time warps. Sometimes, I stop to allow myself to catch up emotionally, mentally, and physically. And I find that the more I chant the more I realize it is just about going to the next level, closing your eyes and jumping as for each year with every benefit your faith grows and carries you through the fear of feeling you need to stop.
They we can change 7 generations before and 7 generations after of karma. It seems that my youngest son and I have shared so much in his lifetime. He has recieved his Gohonzon and his life is responding to the chanting as mine did. I chant for him everyday to have the strength to do what he needs to do for his happiness. So in 8 months, I have been in 3 states all starting with a hurricane, sold my home after 3 years of trying, my children are gone and I am with the greatest guy I have ever known. His level of honor and correct are beyond anything I have seen in any man I have known. So you know what, I don't mind anything I have gone through, because to clear out enough shit in my life to have GP is such an honor for me that I would do it all again. So .....Never Give Up No Matter What! SG
Happy to see all posting!
Babbabud,
Again I'm amazed that you did that and everything that I have written has been in the last 8 months. I think that sometimes my life could be a very small micro-chip of what Tommy tries to explain expedient means.
I was told on our trip to LA to see Pres Ikeda and experience. It was explained as an old LP. The closer to the center of the record, the faster it turns. So with that in mind, the closer to the Gohonzon the faster. Now does that mean I have alot of shit to get out of my life to be able to achieve my goals for happiness? Does that mean explain the difference of chanting in this life time vs not at all in respect to our next lifes? Maybe a little of all of the above. But I know that for me, since I was introduced to this practice and I'm chanting with sincerity and faith-my life goes into time warps. Sometimes, I stop to allow myself to catch up emotionally, mentally, and physically. And I find that the more I chant the more I realize it is just about going to the next level, closing your eyes and jumping as for each year with every benefit your faith grows and carries you through the fear of feeling you need to stop.
They we can change 7 generations before and 7 generations after of karma. It seems that my youngest son and I have shared so much in his lifetime. He has recieved his Gohonzon and his life is responding to the chanting as mine did. I chant for him everyday to have the strength to do what he needs to do for his happiness. So in 8 months, I have been in 3 states all starting with a hurricane, sold my home after 3 years of trying, my children are gone and I am with the greatest guy I have ever known. His level of honor and correct are beyond anything I have seen in any man I have known. So you know what, I don't mind anything I have gone through, because to clear out enough shit in my life to have GP is such an honor for me that I would do it all again. So .....Never Give Up No Matter What! SG
SouthernGirl thanks so much for stopping in and sharing some of the wonderful changes you have been through. So happy to hear that you have found someone as cool as Gordy. I can feel the happiness that you guys create together from here.
PTD has been gone for a few days..... he puts alot of energy in the thread and sometimes prolly just needs a day or two for recharging 
I have been chanting chanting chanting..... as I stand at the doorway of my mind and watch the thoughts come through .....any sign of a negative thought and I start .... Nam myoho renge kyo......nam myoho renge kyo.
What an awesome treasure this thread has turned into. So happy for the chance to make contact and share in some way with everyone who has passes through this thread. Im sure we are all brothers and sisters from another time and place and that our revolutions around one another have gone on longer then we can comprehend ... what a beautiful dance .
Much love from the babba family
Nam myoho renge kyo!
PTD has been gone for a few days..... he puts alot of energy in the thread and sometimes prolly just needs a day or two for recharging
I have been chanting chanting chanting..... as I stand at the doorway of my mind and watch the thoughts come through .....any sign of a negative thought and I start .... Nam myoho renge kyo......nam myoho renge kyo.
What an awesome treasure this thread has turned into. So happy for the chance to make contact and share in some way with everyone who has passes through this thread. Im sure we are all brothers and sisters from another time and place and that our revolutions around one another have gone on longer then we can comprehend ... what a beautiful dance .
Much love from the babba family
Nam myoho renge kyo!
- Status
