T
TrichyTrichy
Nam Myoho Renge Kyo
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Gosho Passage for today Wednesday, September 29th, 2010
Gosho Passage for today Wednesday, September 29th, 2010
From the Writings of Nichiren Daishonin
Wednesday, September 29, 2010:
"The number of those endowed with human life is as small as the amount of earth one can place on a fingernail. Life as a human being is hard to sustain—as hard as it is for the dew to remain on the grass. But it is better to live a single day with honor than to live to 120 and die in disgrace. Live so that all the people of Kamakura will say in your praise that Nakatsukasa Saburo Saemon-no-jo is diligent in the service of his lord, in the service of Buddhism, and in his concern for other people."
The Three Kinds of Treasure
Written to Shijo Kingo on September 11, 1277
Background from WND v.1 p. 852
This letter was written at Minobu in the ninth month of 1277 and addressed to Shijo Nakatsukasa Saburo Saemon-no-jo Yorimoto, commonly known as Shijo Kingo, in Kamakura. Sometime around 1274, Shijo Kingo had begun making efforts to convert his lord, who was named Ema, to the Daishonin’s teachings. Lord Ema, however, did not respond positively. Instead, he reduced the size of Kingo’s landholdings and threatened to send him to the remote province of Echigo. Kingo’s colleagues spread scurrilous reports about him, and Kingo was accused of fomenting trouble at a debate in the sixth month of , during which the Tendai priest Ryuzo-bo was bested by the Daishonin’s disciple Sammi-bo.
Nichiren Daishonin cautions Shijo Kingo and instructs him on the best course of behavior in his trying circumstances. Later that year Lord Ema fell ill, and Kingo, applying his medical skills, helped cure him. The lord was most grateful and in 1278 restored, and later even increased, Kingo’s landholdings.
At the outset of this letter, the Daishonin tells Kingo that he should remember his debt of gratitude to his lord, and stresses the Buddhist teaching that fundamental changes within oneself inevitably result in changes in the environment. He mentions that when he was about to be executed at Tatsunokuchi Kingo vowed to die by his side. Now Kingo is undergoing a severe ordeal and the Daishonin is exerting all his powers to protect him. The Daishonin says that, since Kingo was fortunate enough to have been born human and encountered the true teaching, he should accumulate “the treasures of the heart” and win the respect of others. Finally, through historical references to Emperor Sushun and others, the Daishonin teaches Kingo that as a Buddhist he should conduct his daily life admirably and be considerate of others.
My understanding of the passage:
How fortunate are we to be born as human beings? and even more fortunate to encounter the Daimoku of the Lotus Sutra and chant it?. Nichiren states: “Rather than be the chief priest of the Tendai School, it is better to be a leper who chants Nam-myoho-renge-kyo!
If we to receive all the medals and awards from non-Buddhists institutions or persons, it will amount to a pile of rubble if we fail to attain Buddhahood in this lifetime. It is because we believe and hold the Gohonzon of Nam-myoho-renge-kyo supreme that we have gratitude for Nichiren who teaches the Law. Not the other way around. It would be a fatal mistake to hold the Teacher foremost and have gratitude for the Teacher therefore we should practice and hold the Law that the Teacher teaches.
It is because Nichiren taught the Law to be practiced and to hold supreme that we as his Disciples have gratitude for him. In a letter after letter Nichiren elaborates what was the correct Law and correct faith in the Law. He refused to neither yield by the authority’s intimidation nor be patronized by them.
A great Teacher is measured by his ability to teach his Disciples about the greatness of the Law of Nam-myoho-renge-kyo that permeates every aspect of life and teaches of HIS OWN unyielding correct faith in the Gohonzon of Nam-myoho-renge-kyo which leads both the Teacher and the Disciple to a perfect enlightenment. Anything short of this, both Teacher and disciple will end up in failure of attaining Buddhahood and end up destroying the intent of the Lotus Sutra.
pb
+++++++++++++++++++++++++++++++++++++++++++++++
link
The Writings of Nichiren Daishonin, page 851
Segment...
...It is rare to be born a human being. The number of those endowed with human life is as small as the amount of earth one can place on a fingernail. Life as a human being is hard to sustain— as hard as it is for the dew to remain on the grass. But it is better to live a single day with honor than to live to 120 and die in disgrace. Live so that all the people of Kamakura will say in your praise that Nakatsukasa Saburo Saemon-no-jo is diligent in the service of his lord, in the service of Buddhism, and in his concern for other people. More valuable than treasures in a storehouse are the treasures of the body, and the treasures of the heart are the most valuable of all. From the time you read this letter on, strive to accumulate the treasures of the heart!
I would like to relate an incident that is customarily kept secret.8 In the history of Japan, there have been two emperors who were assassinated. One of them was Emperor Sushun. He was a son of Emperor Kimmei and an uncle of Prince Shotoku. One day during his reign as the thirty-third sovereign, he summoned Prince Shotoku and said, “We hear that you are a man of sacred wisdom. Examine Our physiognomy and tell Us what you see there!” The prince declined three times, but the emperor insisted that he obey the imperial command. Finally, no longer able to refuse, the prince reverently examined Sushun’s physiognomy and then reported, “Your Majesty’s countenance indicates that you will be assassinated.”
The emperor’s complexion changed color. “What evidence do you have to support such a contention?” he asked. The prince replied, “I see red veins running over your eyes. This is a sign that you will incur the enmity of others.” Thereupon the emperor asked, “How can We escape this fate?” The prince said: “It is difficult to evade. But there are soldiers known as the five
constant virtues. As long as you keep these warriors on your side, you will be safe from danger. In the Buddhist scriptures these soldiers are referred to as the ‘practice of forbearance,’ one of the six paramitas.”
For some time after that, Emperor Sushun faithfully observed the practice of forbearance. But, being irascible by nature, he violated the precept one day when one of his subjects presented him with a young wild boar. He withdrew the metal rod that was attached to his sword scabbard and stabbed the boar in the eyes with it, saying, “One of these days this is what We will do to that fellow We hate!” Prince Shotoku, who happened to be present, exclaimed, “Ah, what a fearful thing to do! Your Majesty will surely arouse the enmity of others. These very words you have spoken will be the sword that wounds you.” The prince then ordered articles of value to be brought out and divided among those who had heard the emperor’s remark, [hoping to buy their silence]. One of them, however, told the Great Minister Soga no Umako about the episode. Umako, believing that he was the one the emperor hated, won over Atai Goma, the son of Azumanoaya no Atai Iwai, and had him kill the emperor.9
Thus even a ruler on a throne must take care not to give unreserved expression to his thoughts. The worthy man Confucius held to his belief “Nine thoughts to one word,”10 which means that he reconsidered nine times before he spoke. Tan, the Duke of Chou, was so earnest in receiving callers that he would wring out his hair three times in the course of washing it, or spit out his food three times in the course of a meal [in order not to keep them waiting]. Consider this carefully so that you will have no cause to reproach me later. What is called Buddhism is found in this behavior.
The heart of the Buddha’s lifetime of teachings is the Lotus Sutra, and the heart of the practice of the Lotus Sutra is found in the “Never Disparaging” chapter. What does Bodhisattva Never Disparaging’s profound respect for people signify? The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being. Respectfully.
The wise may be called human, but the thoughtless are no more than animals.
Nichiren
The eleventh day of the ninth month in the third year of Kenji (1277), cyclical sign hinoto-ushi
Reply to Shijo Saemon-no-jo
Gosho Passage for today Wednesday, September 29th, 2010
From the Writings of Nichiren Daishonin
Wednesday, September 29, 2010:
"The number of those endowed with human life is as small as the amount of earth one can place on a fingernail. Life as a human being is hard to sustain—as hard as it is for the dew to remain on the grass. But it is better to live a single day with honor than to live to 120 and die in disgrace. Live so that all the people of Kamakura will say in your praise that Nakatsukasa Saburo Saemon-no-jo is diligent in the service of his lord, in the service of Buddhism, and in his concern for other people."
The Three Kinds of Treasure
Written to Shijo Kingo on September 11, 1277
Background from WND v.1 p. 852
This letter was written at Minobu in the ninth month of 1277 and addressed to Shijo Nakatsukasa Saburo Saemon-no-jo Yorimoto, commonly known as Shijo Kingo, in Kamakura. Sometime around 1274, Shijo Kingo had begun making efforts to convert his lord, who was named Ema, to the Daishonin’s teachings. Lord Ema, however, did not respond positively. Instead, he reduced the size of Kingo’s landholdings and threatened to send him to the remote province of Echigo. Kingo’s colleagues spread scurrilous reports about him, and Kingo was accused of fomenting trouble at a debate in the sixth month of , during which the Tendai priest Ryuzo-bo was bested by the Daishonin’s disciple Sammi-bo.
Nichiren Daishonin cautions Shijo Kingo and instructs him on the best course of behavior in his trying circumstances. Later that year Lord Ema fell ill, and Kingo, applying his medical skills, helped cure him. The lord was most grateful and in 1278 restored, and later even increased, Kingo’s landholdings.
At the outset of this letter, the Daishonin tells Kingo that he should remember his debt of gratitude to his lord, and stresses the Buddhist teaching that fundamental changes within oneself inevitably result in changes in the environment. He mentions that when he was about to be executed at Tatsunokuchi Kingo vowed to die by his side. Now Kingo is undergoing a severe ordeal and the Daishonin is exerting all his powers to protect him. The Daishonin says that, since Kingo was fortunate enough to have been born human and encountered the true teaching, he should accumulate “the treasures of the heart” and win the respect of others. Finally, through historical references to Emperor Sushun and others, the Daishonin teaches Kingo that as a Buddhist he should conduct his daily life admirably and be considerate of others.
My understanding of the passage:
How fortunate are we to be born as human beings? and even more fortunate to encounter the Daimoku of the Lotus Sutra and chant it?. Nichiren states: “Rather than be the chief priest of the Tendai School, it is better to be a leper who chants Nam-myoho-renge-kyo!
If we to receive all the medals and awards from non-Buddhists institutions or persons, it will amount to a pile of rubble if we fail to attain Buddhahood in this lifetime. It is because we believe and hold the Gohonzon of Nam-myoho-renge-kyo supreme that we have gratitude for Nichiren who teaches the Law. Not the other way around. It would be a fatal mistake to hold the Teacher foremost and have gratitude for the Teacher therefore we should practice and hold the Law that the Teacher teaches.
It is because Nichiren taught the Law to be practiced and to hold supreme that we as his Disciples have gratitude for him. In a letter after letter Nichiren elaborates what was the correct Law and correct faith in the Law. He refused to neither yield by the authority’s intimidation nor be patronized by them.
A great Teacher is measured by his ability to teach his Disciples about the greatness of the Law of Nam-myoho-renge-kyo that permeates every aspect of life and teaches of HIS OWN unyielding correct faith in the Gohonzon of Nam-myoho-renge-kyo which leads both the Teacher and the Disciple to a perfect enlightenment. Anything short of this, both Teacher and disciple will end up in failure of attaining Buddhahood and end up destroying the intent of the Lotus Sutra.
pb
+++++++++++++++++++++++++++++++++++++++++++++++
link
The Writings of Nichiren Daishonin, page 851
Segment...
...It is rare to be born a human being. The number of those endowed with human life is as small as the amount of earth one can place on a fingernail. Life as a human being is hard to sustain— as hard as it is for the dew to remain on the grass. But it is better to live a single day with honor than to live to 120 and die in disgrace. Live so that all the people of Kamakura will say in your praise that Nakatsukasa Saburo Saemon-no-jo is diligent in the service of his lord, in the service of Buddhism, and in his concern for other people. More valuable than treasures in a storehouse are the treasures of the body, and the treasures of the heart are the most valuable of all. From the time you read this letter on, strive to accumulate the treasures of the heart!
I would like to relate an incident that is customarily kept secret.8 In the history of Japan, there have been two emperors who were assassinated. One of them was Emperor Sushun. He was a son of Emperor Kimmei and an uncle of Prince Shotoku. One day during his reign as the thirty-third sovereign, he summoned Prince Shotoku and said, “We hear that you are a man of sacred wisdom. Examine Our physiognomy and tell Us what you see there!” The prince declined three times, but the emperor insisted that he obey the imperial command. Finally, no longer able to refuse, the prince reverently examined Sushun’s physiognomy and then reported, “Your Majesty’s countenance indicates that you will be assassinated.”
The emperor’s complexion changed color. “What evidence do you have to support such a contention?” he asked. The prince replied, “I see red veins running over your eyes. This is a sign that you will incur the enmity of others.” Thereupon the emperor asked, “How can We escape this fate?” The prince said: “It is difficult to evade. But there are soldiers known as the five
constant virtues. As long as you keep these warriors on your side, you will be safe from danger. In the Buddhist scriptures these soldiers are referred to as the ‘practice of forbearance,’ one of the six paramitas.”
For some time after that, Emperor Sushun faithfully observed the practice of forbearance. But, being irascible by nature, he violated the precept one day when one of his subjects presented him with a young wild boar. He withdrew the metal rod that was attached to his sword scabbard and stabbed the boar in the eyes with it, saying, “One of these days this is what We will do to that fellow We hate!” Prince Shotoku, who happened to be present, exclaimed, “Ah, what a fearful thing to do! Your Majesty will surely arouse the enmity of others. These very words you have spoken will be the sword that wounds you.” The prince then ordered articles of value to be brought out and divided among those who had heard the emperor’s remark, [hoping to buy their silence]. One of them, however, told the Great Minister Soga no Umako about the episode. Umako, believing that he was the one the emperor hated, won over Atai Goma, the son of Azumanoaya no Atai Iwai, and had him kill the emperor.9
Thus even a ruler on a throne must take care not to give unreserved expression to his thoughts. The worthy man Confucius held to his belief “Nine thoughts to one word,”10 which means that he reconsidered nine times before he spoke. Tan, the Duke of Chou, was so earnest in receiving callers that he would wring out his hair three times in the course of washing it, or spit out his food three times in the course of a meal [in order not to keep them waiting]. Consider this carefully so that you will have no cause to reproach me later. What is called Buddhism is found in this behavior.
The heart of the Buddha’s lifetime of teachings is the Lotus Sutra, and the heart of the practice of the Lotus Sutra is found in the “Never Disparaging” chapter. What does Bodhisattva Never Disparaging’s profound respect for people signify? The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being. Respectfully.
The wise may be called human, but the thoughtless are no more than animals.
Nichiren
The eleventh day of the ninth month in the third year of Kenji (1277), cyclical sign hinoto-ushi
Reply to Shijo Saemon-no-jo
buenos dias! Nam Myoho Renge Kyo!
T
TrichyTrichy
mornin' Nam Myoho Renge kyo
Good day to all!
Nam-myoho-renge-kyo!
And if you want to have your friend say something that also is very helpful imo, have her say "my Will make this way safe", we all have a "Will" its our inner self and when we call on it' it works. Proof is in the pudding, use allways when needed and watch the magic just goda believe in the "Will" it does work. Hope your friends neck heals soon
Nam-myoho-renge-kyo!
And if you want to have your friend say something that also is very helpful imo, have her say "my Will make this way safe", we all have a "Will" its our inner self and when we call on it' it works. Proof is in the pudding, use allways when needed and watch the magic
just goda believe in the "Will" it does work. Hope your friends neck heals soonGosho Passage for today Thursday September 30th, 2010
Gosho Passage for today Thursday September 30th, 2010
Daily Wisdom
From the Writings of Nichiren Daishonin
Thursday, September 30, 2010:
The meaning of this passage is that those who obtained benefit during the Former and Middle Days of the Law received "conspicuous" benefit, because the relationship they formed with the Lotus Sutra during the lifetime of the Buddha had finally matured. On the other hand, those born today in the Latter Day of the Law receive the seeds of Buddhahood for the first time, and their benefit is therefore "inconspicuous."
From: The Teaching, Practice and Proof
Written to Sammi-bo on March 21, 1275
Background segments from WND v.1 p. 483
In the fifth month, 1274, Nichiren Daishonin left Kamakura and went to live in a small dwelling in the wilderness of Mount Minobu. Here he continued to write letters and other documents, trained his disciples, and lectured on the Lotus Sutra. From this time, his disciples, centering around Nikko Shonin, took the leadership in propagation activities...
...In this letter, Nichiren Daishonin states that Shakyamuni’s teachings no longer lead to enlightenment in the Latter Day of the Law, and that only Nam-myoho-renge-kyo combines the three elements of teaching, practice, and proof essential to making Buddhism viable. In the opening section, he discusses the Buddha’s teaching, the practice of the teaching, and the proof, that is, the merit— strictly speaking, enlightenment— resulting from practice in the three consecutive periods of the Former, Middle, and Latter Days of the Law. In terms of Hinayana Buddhism, he explains that in the Former Day there are teaching, practice, and proof; in the Middle Day there are teaching and practice but no longer any proof; and in the Latter Day only the teaching remains, and there is neither practice nor proof...
...The Daishonin goes on to say that those who attained Buddhahood during Shakyamuni’s lifetime and in the Former and Middle Days of the Law were able to do so because they had already received the seeds of Buddhahood from Shakyamuni in the past and nurtured it over many lifetimes until their capacity for enlightenment had all but matured. For this reason, they were able to gain conspicuous benefit through Shakyamuni’s teachings— that is, they attained enlightenment immediately...
...In the Latter Day, however, people receive the seeds of Buddhahood for the first time. Because the seeds require a certain period of time to mature, the enlightenment of these people takes a while to become apparent and is therefore called inconspicuous benefit.
My understanding of the passage:
In this passage Nichiren states that those who lived in the Former and the Middle day of the Law were able to attain Buddhahood through their relationship with the Lotus Sutra of Shakyamuni and his disciples who have been born together, their cause have matured as the effect accumulated from past existences therefore their harvested benefit is conspicuous since they share the same heriage. However, those who are born in the Latter Day of the Law are no longer connected to Shakyamuni's harvested enlightenment and are receiving the seed of Buddhahood hidden in the depth of Lotus Sutra for the first time through the very Law that all Buddhas have attained throughout time and space revealed by Nichiren Daishonin being Nam-myoho-renge-kyo. Therefore, the attainment of Buddhahood is inconspicuous being the true cause for such enlightenment which can be manifested within one lifetime through faith in the Gohonzon derivative of the Dai-Gohonzon of Nichiren and Nikko's heritage and lineage for the next ten thousand years and into eternity if they remain in this lineage.
This is why the five senior priests who left Nichiren Daishonin who created their own honzons and heritage are considered to be heretical since they no longer share Nichiren Daishonin and Nikko Shonin's heritage and spirit. Any group of people who take a copy of a gohonzon derivative of a Gohonzon created by Nichiren and Nikko's heritage and create their own heritage, no matter how hard they try to spread this honzon and claim to be the legitimate heirs to Nichiren's heritage, are fooling themselves. They are no longer share the legitimate heritage of Nichiren Daishonin and Nikko Shonin of the Three Treasures.
pb
++++++++++++++++++++++++++++++++++++++++++++
The Writings of Nichiren Daishonin, page 474
Segment...
...In the past, in the Middle Day of the Law of the Buddha Awesome Sound King, not a single person knew of the three treasures. However, Bodhisattva Never Disparaging appeared, and to all living beings he declared the teaching of twenty-four characters that the Buddha Awesome Sound King had expounded. All those who heard this twenty-four-character teaching, without a single exception, were later reborn with Bodhisattva Never Disparaging, and were at last able to obtain the benefit of enlightenment. This was solely because they had already received the seeds of Buddhahood when they first heard the teaching. The same thing occurs in our present era.
Bodhisattva Never Disparaging’s age was the Middle Day of the Law, whereas this age is the defiled Latter Day of the Law. He was a practitioner at the initial stage of rejoicing, and I, Nichiren, am an ordinary practitioner at the stage of hearing the name and words of the truth. He sowed the seeds of Buddhahood with the twenty-four characters, while I do so with only the five characters [of Myoho-renge-kyo]. Although the ages are different, the process of attaining Buddhahood is exactly the same.1
Question: You have mentioned above that the teaching, practice, and proof are not all present in each of the three periods of the Former, Middle, and Latter Days of the Law. If so, how do you explain the Great Teacher Miao-lo’s statement, “The beginning of the Latter Day of the Law will not be without inconspicuous benefit, for it is the time when the great teaching will be propagated” ?2
Answer: The meaning of this passage is that those who obtained benefit during the Former and Middle Days of the Law received “conspicuous” benefit, because the relationship they formed with the Lotus Sutra during the lifetime of the Buddha had finally matured. On the other hand, those born today in the Latter Day of the Law receive the seeds of Buddhahood for the first time, and their benefit is therefore “inconspicuous.” The teaching, practice, and proof of this age differ greatly from those of Hinayana, provisional Mahayana, the pre-Lotus Sutra teachings, or the theoretical teaching of the Lotus Sutra. There is no one now who can gain benefits [like those of the Former and Middle Days of the Law].
According to Miao-lo’s commentary, the benefits in the Latter Day are inconspicuous, and people can therefore neither perceive nor understand them.
Question: Is there any sutra passage which says that inconspicuous benefits are limited to the Latter Day of the Law?
Answer: A passage from the “Medicine King” chapter in the seventh volume of the Lotus Sutra reads: “This sutra provides good medicine for the ills of the people of Jambudvipa. If a person who has an illness is able to hear this sutra, then his illness will be wiped out and he will know neither old age nor death.” The Great Teacher Miao-lo says: “To regard the last five- hundred-year period after the Buddha’s passing as the time when no one can attain benefit is a superficial viewpoint. The beginning of the Latter Day of the Law will not be without inconspicuous benefit, for it is the time when the great teaching will be propagated. The last five-hundred-year period corresponds to that time.”3
Question: The passages you have quoted indicate that the propagation of the Lotus Sutra is limited to the first five hundred years of the Latter Day of the Law. Yet the provisional Mahayana sutras say that their practices will still be appropriate throughout the ten thousand years of the Latter Day of the Law. How do you reply to this?
Answer: The above-mentioned commentary states that such an interpretation of the last five-hundred-year period is “superficial.” From a more profound viewpoint, the Lotus Sutra will spread throughout the ten thousand years of the Latter Day. The Great Teacher T’ien-t’ai comments on the previously quoted sutra passage, stating: “It is not only the people who live during the Buddha’s lifetime who obtain great benefits. In the last five hundred year period, the mystic way will spread and benefit humankind far into the future.”4 Does this annotation suggest anything other than the ten thousand years of the Latter Day of the Law? The “Distinctions in Benefits” chapter in the sixth volume of the Lotus Sutra states, “In the evil age of the Latter Day of the Law if there is someone who can uphold this sutra . . .” Also the “Peaceful Practices” chapter reads, “In the Latter Day of the Law, if one wishes to preach this sutra . . .” These quotations refer to [the propagation of the Lotus Sutra in] the ten thousand years of the Latter Day of the Law. All the Buddha’s teachings other than the Lotus Sutra are covered by his declaration: “In these more than forty years, I have not yet revealed the truth.”5 Moreover, there are some cases where the sutras have been revised according to the understanding of those who compiled them and therefore cannot be trusted.
Gosho Passage for today Thursday September 30th, 2010
Daily Wisdom
From the Writings of Nichiren Daishonin
Thursday, September 30, 2010:
The meaning of this passage is that those who obtained benefit during the Former and Middle Days of the Law received "conspicuous" benefit, because the relationship they formed with the Lotus Sutra during the lifetime of the Buddha had finally matured. On the other hand, those born today in the Latter Day of the Law receive the seeds of Buddhahood for the first time, and their benefit is therefore "inconspicuous."
From: The Teaching, Practice and Proof
Written to Sammi-bo on March 21, 1275
Background segments from WND v.1 p. 483
In the fifth month, 1274, Nichiren Daishonin left Kamakura and went to live in a small dwelling in the wilderness of Mount Minobu. Here he continued to write letters and other documents, trained his disciples, and lectured on the Lotus Sutra. From this time, his disciples, centering around Nikko Shonin, took the leadership in propagation activities...
...In this letter, Nichiren Daishonin states that Shakyamuni’s teachings no longer lead to enlightenment in the Latter Day of the Law, and that only Nam-myoho-renge-kyo combines the three elements of teaching, practice, and proof essential to making Buddhism viable. In the opening section, he discusses the Buddha’s teaching, the practice of the teaching, and the proof, that is, the merit— strictly speaking, enlightenment— resulting from practice in the three consecutive periods of the Former, Middle, and Latter Days of the Law. In terms of Hinayana Buddhism, he explains that in the Former Day there are teaching, practice, and proof; in the Middle Day there are teaching and practice but no longer any proof; and in the Latter Day only the teaching remains, and there is neither practice nor proof...
...The Daishonin goes on to say that those who attained Buddhahood during Shakyamuni’s lifetime and in the Former and Middle Days of the Law were able to do so because they had already received the seeds of Buddhahood from Shakyamuni in the past and nurtured it over many lifetimes until their capacity for enlightenment had all but matured. For this reason, they were able to gain conspicuous benefit through Shakyamuni’s teachings— that is, they attained enlightenment immediately...
...In the Latter Day, however, people receive the seeds of Buddhahood for the first time. Because the seeds require a certain period of time to mature, the enlightenment of these people takes a while to become apparent and is therefore called inconspicuous benefit.
My understanding of the passage:
In this passage Nichiren states that those who lived in the Former and the Middle day of the Law were able to attain Buddhahood through their relationship with the Lotus Sutra of Shakyamuni and his disciples who have been born together, their cause have matured as the effect accumulated from past existences therefore their harvested benefit is conspicuous since they share the same heriage. However, those who are born in the Latter Day of the Law are no longer connected to Shakyamuni's harvested enlightenment and are receiving the seed of Buddhahood hidden in the depth of Lotus Sutra for the first time through the very Law that all Buddhas have attained throughout time and space revealed by Nichiren Daishonin being Nam-myoho-renge-kyo. Therefore, the attainment of Buddhahood is inconspicuous being the true cause for such enlightenment which can be manifested within one lifetime through faith in the Gohonzon derivative of the Dai-Gohonzon of Nichiren and Nikko's heritage and lineage for the next ten thousand years and into eternity if they remain in this lineage.
This is why the five senior priests who left Nichiren Daishonin who created their own honzons and heritage are considered to be heretical since they no longer share Nichiren Daishonin and Nikko Shonin's heritage and spirit. Any group of people who take a copy of a gohonzon derivative of a Gohonzon created by Nichiren and Nikko's heritage and create their own heritage, no matter how hard they try to spread this honzon and claim to be the legitimate heirs to Nichiren's heritage, are fooling themselves. They are no longer share the legitimate heritage of Nichiren Daishonin and Nikko Shonin of the Three Treasures.
pb
++++++++++++++++++++++++++++++++++++++++++++
The Writings of Nichiren Daishonin, page 474
Segment...
...In the past, in the Middle Day of the Law of the Buddha Awesome Sound King, not a single person knew of the three treasures. However, Bodhisattva Never Disparaging appeared, and to all living beings he declared the teaching of twenty-four characters that the Buddha Awesome Sound King had expounded. All those who heard this twenty-four-character teaching, without a single exception, were later reborn with Bodhisattva Never Disparaging, and were at last able to obtain the benefit of enlightenment. This was solely because they had already received the seeds of Buddhahood when they first heard the teaching. The same thing occurs in our present era.
Bodhisattva Never Disparaging’s age was the Middle Day of the Law, whereas this age is the defiled Latter Day of the Law. He was a practitioner at the initial stage of rejoicing, and I, Nichiren, am an ordinary practitioner at the stage of hearing the name and words of the truth. He sowed the seeds of Buddhahood with the twenty-four characters, while I do so with only the five characters [of Myoho-renge-kyo]. Although the ages are different, the process of attaining Buddhahood is exactly the same.1
Question: You have mentioned above that the teaching, practice, and proof are not all present in each of the three periods of the Former, Middle, and Latter Days of the Law. If so, how do you explain the Great Teacher Miao-lo’s statement, “The beginning of the Latter Day of the Law will not be without inconspicuous benefit, for it is the time when the great teaching will be propagated” ?2
Answer: The meaning of this passage is that those who obtained benefit during the Former and Middle Days of the Law received “conspicuous” benefit, because the relationship they formed with the Lotus Sutra during the lifetime of the Buddha had finally matured. On the other hand, those born today in the Latter Day of the Law receive the seeds of Buddhahood for the first time, and their benefit is therefore “inconspicuous.” The teaching, practice, and proof of this age differ greatly from those of Hinayana, provisional Mahayana, the pre-Lotus Sutra teachings, or the theoretical teaching of the Lotus Sutra. There is no one now who can gain benefits [like those of the Former and Middle Days of the Law].
According to Miao-lo’s commentary, the benefits in the Latter Day are inconspicuous, and people can therefore neither perceive nor understand them.
Question: Is there any sutra passage which says that inconspicuous benefits are limited to the Latter Day of the Law?
Answer: A passage from the “Medicine King” chapter in the seventh volume of the Lotus Sutra reads: “This sutra provides good medicine for the ills of the people of Jambudvipa. If a person who has an illness is able to hear this sutra, then his illness will be wiped out and he will know neither old age nor death.” The Great Teacher Miao-lo says: “To regard the last five- hundred-year period after the Buddha’s passing as the time when no one can attain benefit is a superficial viewpoint. The beginning of the Latter Day of the Law will not be without inconspicuous benefit, for it is the time when the great teaching will be propagated. The last five-hundred-year period corresponds to that time.”3
Question: The passages you have quoted indicate that the propagation of the Lotus Sutra is limited to the first five hundred years of the Latter Day of the Law. Yet the provisional Mahayana sutras say that their practices will still be appropriate throughout the ten thousand years of the Latter Day of the Law. How do you reply to this?
Answer: The above-mentioned commentary states that such an interpretation of the last five-hundred-year period is “superficial.” From a more profound viewpoint, the Lotus Sutra will spread throughout the ten thousand years of the Latter Day. The Great Teacher T’ien-t’ai comments on the previously quoted sutra passage, stating: “It is not only the people who live during the Buddha’s lifetime who obtain great benefits. In the last five hundred year period, the mystic way will spread and benefit humankind far into the future.”4 Does this annotation suggest anything other than the ten thousand years of the Latter Day of the Law? The “Distinctions in Benefits” chapter in the sixth volume of the Lotus Sutra states, “In the evil age of the Latter Day of the Law if there is someone who can uphold this sutra . . .” Also the “Peaceful Practices” chapter reads, “In the Latter Day of the Law, if one wishes to preach this sutra . . .” These quotations refer to [the propagation of the Lotus Sutra in] the ten thousand years of the Latter Day of the Law. All the Buddha’s teachings other than the Lotus Sutra are covered by his declaration: “In these more than forty years, I have not yet revealed the truth.”5 Moreover, there are some cases where the sutras have been revised according to the understanding of those who compiled them and therefore cannot be trusted.
Nam myoho renge kyo
From Words of Wisdom, by President Ikeda, on "Human Revolution", www.ikedaquotes.org.
There are all sorts of revolutions: political, economic, scientific, artistic. Each has its own significance and, often, necessity. But no matter what one changes, the world will never get any better as long as people themselves--the guiding force and impetus behind all endeavors--remain selfish and lacking in compassion. In that respect, human revolution is the most fundamental of all revolutions, and at the same time, the most necessary revolution for humankind.
From Words of Wisdom, by President Ikeda, on "Human Revolution", www.ikedaquotes.org.
There are all sorts of revolutions: political, economic, scientific, artistic. Each has its own significance and, often, necessity. But no matter what one changes, the world will never get any better as long as people themselves--the guiding force and impetus behind all endeavors--remain selfish and lacking in compassion. In that respect, human revolution is the most fundamental of all revolutions, and at the same time, the most necessary revolution for humankind.
wooooo hoooooooo!!! ^^^yeah that^^^
nam myoho renge kyo!
nam myoho renge kyo!
nam myoho renge kyo!
peace my friends
bonz
T
TrichyTrichy
Nam Myoho Renge Kyo
From the Writings of Nichiren Daishonin
Friday, October 1, 2010:
"I do not know whether these trials equal or surpass those of the Buddha. Nagarjuna, Vasubandhu, T'ien-t'ai, and Dengyo, however, cannot compare with me in what they suffered. Had it not been for the advent of Nichiren in the Latter Day of the Law, the Buddha would have been a teller of great lies, and the testimony given by Many Treasures and by the Buddhas of the ten directions would have been false. In the 2,230 and more years since the Buddha's passing, Nichiren is the only person in the entire land of Jambudvipa who has fulfilled the Buddha's words."
From: On Persecutions Befalling the Sage
Written to all followers (and entrusted to Shijo Kingo on October 1, 1279)
Background from WND v.1 p. 998
Nichiren Daishonin wrote this letter at Minobu on the first day of the tenth month of the second year of Koan (1279) to his followers in general. It reviews some of the outstanding incidents in his life. But more importantly, it contains the sole allusion to his inscription of the object of devotion for all humanity as the purpose of his life, a task that he accomplished on the twelfth day of the same month.
Around 1275, propagation efforts in the Fuji area began to produce significant results under the leadership of Nikko Shonin. There were a number of converts among both priests and laity, but as the number of new believers increased, so did official pressures. In Atsuhara, a village in Fuji District of Suruga Province, believers were subjected to a series of threats and harassments known collectively as the Atsuhara Persecution. Twenty believers, all farmers, were arrested on the twenty first day of the ninth month, 1279, on false charges, and three of them were later beheaded. In spite of these persecutions, not one of the twenty farmers abandoned their faith.
Seeing that his followers were now ready to give their lives if necessary to protect the Law, the Daishonin realized that the time had come to fulfill the purpose of his life, as is described in the first paragraph: “For me it took twenty-seven years.” “It” here means the reason for his appearance in the world— that is, the inscription of the object of devotion for the sake of all humankind.
My understanding of the passage:
For what purpose did Nichiren endured the tremendous difficulties in his life? Nichiren's life struggle purpose was none other than to prove through his life, the words written in the Lotus Sutra to be true and correct for the purpose of revealing the one vehicle, the Dai-Gohonzon and by doing so to save all people from plunging into the depth of incessant suffering endlessly . The validity of the Lotus Sutra's words manifested in the appearance of Nichiren and his disciples is to give credence to Shakyamuni words uttered in the Lotus Sutra and the testimony of (Many Treasures) Taho Buddha and all the Buddhas who appeared to validate these words.
It is during the Atsuhara persecution, seeing the arrested farmers unyielding and willingness to die for the sake of the Law, that Nichiren declared to fulfill his purpose of his struggle by inscribing the Dai-Gohonzon for all people - the one vehicle which leads all people to enlightenment.
We today, those who sincerely seeking to give credence to Nichiren's words to realize that we are walking through the same path proving the validity of Nichiren's words depicted in his letters. It is for the purpose of attaining Buddhahood in this lifetime that we set in our journey of faith. At the same time it is through our conviction that our life is indeed identical to the life of the Buddha that we are able to manifest our compassion for others. It is through correct faith in the Gohonzon of Nam-myoho-renge-kyo that we are able to see the vastness of our lives and the vestness lives of all people when we anchor our faith in the Dai-Gohonzon to be our cornerstone for attaining Buddhahood in our present form.
pb
++++++++++++++++++++++++++++++++++++++
Link:
The Writings of Nichiren Daishonin, page 997
NOW, in the second year of Koan (1279), cyclical sign tsuchinoto-u, it has been twenty-seven years since I first proclaimed this teaching at Seicho- ji temple. It was at the hour of the horse [noon] on the twenty-eighth day of the fourth month in the fifth year of Kencho (1253), cyclical sign mizunoto-ushi, on the southern side of the image hall in the Shobutsu-bo of Seicho-ji temple in Tojo Village. Tojo is now a district, but was then a part of Nagasa District of Awa Province. Here is located what was once the second, but is now the country’s most important center founded by Minamoto no Yoritomo, the general of the right, to supply provisions for the shrine of the Sun Goddess. The Buddha fulfilled the purpose of his advent in a little over forty years, the Great Teacher T’ien-t’ai took about thirty years, and the Great Teacher Dengyo, some twenty years. I have spoken repeatedly of the indescribable persecutions they suffered during those years. For me it took twenty-seven years, and the great persecutions I faced during this period are well known to you all.
The Lotus Sutra reads, “Since hatred and jealousy toward this sutra abound even when the Thus Come One is in the world, how much more will this be so after his passing?”1 The Thus Come One Shakyamuni suffered innumerable persecutions: For ninety days he was forced to eat horse fodder; a huge boulder was dropped on him, and though it missed him, his toe was injured and bled; a group of eight monks led by Sunakshatra, in their conduct appearing to be the Buddha’s disciples, but in spirit siding with the non-Buddhist teachers, watched every moment of the day and night for a chance to kill him; King Virudhaka killed countless members of the Shakya clan; and King Ajatashatru had innumerable disciples of the Buddha trampled to death by mad elephants and subjected the Buddha to a series of severe trials. Such are the minor persecutions that correspond to the time “when the Thus Come One is in the world.”
Neither Nagarjuna, Vasubandhu, T’ien-t’ai, nor Dengyo encountered any of the still greater persecutions that the Buddha had predicted would occur “after his passing.” If one were to say that they were not votaries of the Lotus Sutra, how could they not have been? On the other hand, if one were to say that they were its votaries, without their having shed any blood—as the Buddha did—and even more so, without trials greater than the Buddha’s, it would be as if the sutra passages were empty, and the Buddha’s teachings would have already become great lies.
In these twenty-seven years, how ever, Nichiren was exiled to the province of Izu on the twelfth day of the fifth month in the first year of Kocho (1261), cyclical sign kanoto-tori, and was wounded on the forehead and had his left hand broken on the eleventh day of the eleventh month in the first year of Bun’ei (1264), cyclical sign kinoe-ne. He was led to the place of execution on the twelfth day of the ninth month in the eighth year of Bun’ei (1271), cyclical sign kanoto-hitsuji, and in the end was exiled to the province of Sado. In addition, countless numbers of disciples have been murdered or wounded, banished or heavily fined. I do not know whether these trials equal or surpass those of the Buddha. Nagarjuna, Vasubandhu, T’ien-t’ai, and Dengyo, however, cannot compare with me in what they suffered. Had it not been for the advent of Nichiren in the Latter Day of the Law, the Buddha would have been a teller of great lies, and the testimony given by Many Treasures and by the Buddhas of the ten directions would have been false. In the 2,230 and more years since the Buddha’s passing, Nichiren is the only person in the entire land of Jambudvipa who has fulfilled the Buddha’s words.
In the past, and in the present Latter Day of the Law, the rulers, high ministers, and people who despise the votaries of the Lotus Sutra seem to be free from punishment at first, but eventually they are all doomed to fall. The same is true in the case of Nichiren. There seemed at first to be no signs of protection for me. The gods who vowed to protect the Lotus Sutra, however— Brahma, Shakra, the gods of the sun and moon, and the four heavenly kings — by now have realized in terror that if they leave their oath to the Buddha unfulfilled, as they have done for these twenty-seven years, they will fall into the great citadel of the hell of incessant suffering.
Consequently each of them is now striving to carry out his vow. The deaths of Ota Chikamasa, Nagasaki Jiro Hyoe-no-jo Tokitsuna, and Daishin-bo,2 who were all thrown from their horses, can be seen as punishment for their treachery against the Lotus Sutra. There are four kinds of punishment: general and individual, conspicuous and inconspicuous. The epidemics and famines that have attacked Japan, as well as the strife within the ruling clan and the foreign invasion, are general punishment. Epidemics are a form of inconspicuous punishment. The deaths of Ota and the others are both conspicuous and individual.
Each of you should summon up the courage of a lion king and never succumb to threats from anyone. The lion king fears no other beast, nor do its cubs. Slanderers are like barking foxes, but Nichiren’s followers are like roaring lions. The lay priest of Saimyo-ji, now deceased, and the present ruler3 permitted my return from my exiles when they found that I was innocent of the accusations against me. The present ruler shall no longer take action on any charge without confirming its truth. You may rest assured that nothing, not even a person possessed by a powerful demon, can harm Nichiren, because Brahma, Shakra, the gods of the sun and moon, the four heavenly kings, the Sun Goddess, and Hachiman are safeguarding him. Strengthen your faith day by day and month after month. Should you slacken in your resolve even a bit, devils will take advantage.
We common mortals are so foolish that we do not fear either the warnings in the sutras and treatises, or those things that seem somewhat removed from us. When Hei no Saemon and Akitajo-no-suke,4 in their anger, wreak havoc upon us, you must demonstrate a firm resolve. Men are now being sent to Tsukushi [to fight the Mongols]; consider yourselves in the same position as those who are on their way or are already at the fortifications.
So far our believers have not experienced sorrows of that sort. The warriors in Tsukushi, however, now face a dreadful fate, and if they are killed in battle, they are doomed to fall into hell. Although at present we are encountering the severe trials of persecution, in our next life we will become Buddhas. Our present tribulations are like moxibustion; at the time, it is painful, but because it has beneficial aftereffects, the pain is not really pain.
Urge on, but do not frighten, the ones from Atsuhara who are ignorant of Buddhism. Tell them to be prepared for the worst, and not to expect good times, but take the bad times for granted. If they complain of hunger, tell them about the sufferings of the world of hungry spirits. If they grumble that they are cold, tell them of the eight cold hells. If they say they are frightened, explain to them that a pheasant sighted by a hawk, or a mouse stalked by a cat, is as desperate as they are. I have been repeating these things in detail day after day, month after month, year after year. Yet with the lay nun of Nagoe, Sho-bo, Noto-bo, Sammibo,5 and the like, who are cowardly, unreasoning, greedy, and doubting, my words have no more effect than pouring water on lacquer ware or slicing through air.
There was something very strange about Sammi-bo. Nevertheless, I was concerned that any admonition would be taken by the ignorant as mere jealousy of his wisdom, and so I refrained from speaking out. In time his wicked ambition led to treachery and, finally, to his doom. If I had scolded him more strictly, he might have been saved. I have not mentioned this before because no one would have understood it. Even now the ignorant will say that I am speaking ill of the deceased. Nevertheless, I mention it so that others can use it as their mirror. I am sure that our opponents and the renegades are
frightened by the fate of Sammi-bo.
If there is an attempt to take up arms and persecute my followers on the pretense that people are uneasy about us, please write to me immediately.6
With my deep respect,
Nichiren
The first day of the tenth month
To my followersThis letter should be kept by Saburo Saemon.7
Friday, October 1, 2010:
"I do not know whether these trials equal or surpass those of the Buddha. Nagarjuna, Vasubandhu, T'ien-t'ai, and Dengyo, however, cannot compare with me in what they suffered. Had it not been for the advent of Nichiren in the Latter Day of the Law, the Buddha would have been a teller of great lies, and the testimony given by Many Treasures and by the Buddhas of the ten directions would have been false. In the 2,230 and more years since the Buddha's passing, Nichiren is the only person in the entire land of Jambudvipa who has fulfilled the Buddha's words."
From: On Persecutions Befalling the Sage
Written to all followers (and entrusted to Shijo Kingo on October 1, 1279)
Background from WND v.1 p. 998
Nichiren Daishonin wrote this letter at Minobu on the first day of the tenth month of the second year of Koan (1279) to his followers in general. It reviews some of the outstanding incidents in his life. But more importantly, it contains the sole allusion to his inscription of the object of devotion for all humanity as the purpose of his life, a task that he accomplished on the twelfth day of the same month.
Around 1275, propagation efforts in the Fuji area began to produce significant results under the leadership of Nikko Shonin. There were a number of converts among both priests and laity, but as the number of new believers increased, so did official pressures. In Atsuhara, a village in Fuji District of Suruga Province, believers were subjected to a series of threats and harassments known collectively as the Atsuhara Persecution. Twenty believers, all farmers, were arrested on the twenty first day of the ninth month, 1279, on false charges, and three of them were later beheaded. In spite of these persecutions, not one of the twenty farmers abandoned their faith.
Seeing that his followers were now ready to give their lives if necessary to protect the Law, the Daishonin realized that the time had come to fulfill the purpose of his life, as is described in the first paragraph: “For me it took twenty-seven years.” “It” here means the reason for his appearance in the world— that is, the inscription of the object of devotion for the sake of all humankind.
My understanding of the passage:
For what purpose did Nichiren endured the tremendous difficulties in his life? Nichiren's life struggle purpose was none other than to prove through his life, the words written in the Lotus Sutra to be true and correct for the purpose of revealing the one vehicle, the Dai-Gohonzon and by doing so to save all people from plunging into the depth of incessant suffering endlessly . The validity of the Lotus Sutra's words manifested in the appearance of Nichiren and his disciples is to give credence to Shakyamuni words uttered in the Lotus Sutra and the testimony of (Many Treasures) Taho Buddha and all the Buddhas who appeared to validate these words.
It is during the Atsuhara persecution, seeing the arrested farmers unyielding and willingness to die for the sake of the Law, that Nichiren declared to fulfill his purpose of his struggle by inscribing the Dai-Gohonzon for all people - the one vehicle which leads all people to enlightenment.
We today, those who sincerely seeking to give credence to Nichiren's words to realize that we are walking through the same path proving the validity of Nichiren's words depicted in his letters. It is for the purpose of attaining Buddhahood in this lifetime that we set in our journey of faith. At the same time it is through our conviction that our life is indeed identical to the life of the Buddha that we are able to manifest our compassion for others. It is through correct faith in the Gohonzon of Nam-myoho-renge-kyo that we are able to see the vastness of our lives and the vestness lives of all people when we anchor our faith in the Dai-Gohonzon to be our cornerstone for attaining Buddhahood in our present form.
pb
++++++++++++++++++++++++++++++++++++++
Link:
The Writings of Nichiren Daishonin, page 997
NOW, in the second year of Koan (1279), cyclical sign tsuchinoto-u, it has been twenty-seven years since I first proclaimed this teaching at Seicho- ji temple. It was at the hour of the horse [noon] on the twenty-eighth day of the fourth month in the fifth year of Kencho (1253), cyclical sign mizunoto-ushi, on the southern side of the image hall in the Shobutsu-bo of Seicho-ji temple in Tojo Village. Tojo is now a district, but was then a part of Nagasa District of Awa Province. Here is located what was once the second, but is now the country’s most important center founded by Minamoto no Yoritomo, the general of the right, to supply provisions for the shrine of the Sun Goddess. The Buddha fulfilled the purpose of his advent in a little over forty years, the Great Teacher T’ien-t’ai took about thirty years, and the Great Teacher Dengyo, some twenty years. I have spoken repeatedly of the indescribable persecutions they suffered during those years. For me it took twenty-seven years, and the great persecutions I faced during this period are well known to you all.
The Lotus Sutra reads, “Since hatred and jealousy toward this sutra abound even when the Thus Come One is in the world, how much more will this be so after his passing?”1 The Thus Come One Shakyamuni suffered innumerable persecutions: For ninety days he was forced to eat horse fodder; a huge boulder was dropped on him, and though it missed him, his toe was injured and bled; a group of eight monks led by Sunakshatra, in their conduct appearing to be the Buddha’s disciples, but in spirit siding with the non-Buddhist teachers, watched every moment of the day and night for a chance to kill him; King Virudhaka killed countless members of the Shakya clan; and King Ajatashatru had innumerable disciples of the Buddha trampled to death by mad elephants and subjected the Buddha to a series of severe trials. Such are the minor persecutions that correspond to the time “when the Thus Come One is in the world.”
Neither Nagarjuna, Vasubandhu, T’ien-t’ai, nor Dengyo encountered any of the still greater persecutions that the Buddha had predicted would occur “after his passing.” If one were to say that they were not votaries of the Lotus Sutra, how could they not have been? On the other hand, if one were to say that they were its votaries, without their having shed any blood—as the Buddha did—and even more so, without trials greater than the Buddha’s, it would be as if the sutra passages were empty, and the Buddha’s teachings would have already become great lies.
In these twenty-seven years, how ever, Nichiren was exiled to the province of Izu on the twelfth day of the fifth month in the first year of Kocho (1261), cyclical sign kanoto-tori, and was wounded on the forehead and had his left hand broken on the eleventh day of the eleventh month in the first year of Bun’ei (1264), cyclical sign kinoe-ne. He was led to the place of execution on the twelfth day of the ninth month in the eighth year of Bun’ei (1271), cyclical sign kanoto-hitsuji, and in the end was exiled to the province of Sado. In addition, countless numbers of disciples have been murdered or wounded, banished or heavily fined. I do not know whether these trials equal or surpass those of the Buddha. Nagarjuna, Vasubandhu, T’ien-t’ai, and Dengyo, however, cannot compare with me in what they suffered. Had it not been for the advent of Nichiren in the Latter Day of the Law, the Buddha would have been a teller of great lies, and the testimony given by Many Treasures and by the Buddhas of the ten directions would have been false. In the 2,230 and more years since the Buddha’s passing, Nichiren is the only person in the entire land of Jambudvipa who has fulfilled the Buddha’s words.
In the past, and in the present Latter Day of the Law, the rulers, high ministers, and people who despise the votaries of the Lotus Sutra seem to be free from punishment at first, but eventually they are all doomed to fall. The same is true in the case of Nichiren. There seemed at first to be no signs of protection for me. The gods who vowed to protect the Lotus Sutra, however— Brahma, Shakra, the gods of the sun and moon, and the four heavenly kings — by now have realized in terror that if they leave their oath to the Buddha unfulfilled, as they have done for these twenty-seven years, they will fall into the great citadel of the hell of incessant suffering.
Consequently each of them is now striving to carry out his vow. The deaths of Ota Chikamasa, Nagasaki Jiro Hyoe-no-jo Tokitsuna, and Daishin-bo,2 who were all thrown from their horses, can be seen as punishment for their treachery against the Lotus Sutra. There are four kinds of punishment: general and individual, conspicuous and inconspicuous. The epidemics and famines that have attacked Japan, as well as the strife within the ruling clan and the foreign invasion, are general punishment. Epidemics are a form of inconspicuous punishment. The deaths of Ota and the others are both conspicuous and individual.
Each of you should summon up the courage of a lion king and never succumb to threats from anyone. The lion king fears no other beast, nor do its cubs. Slanderers are like barking foxes, but Nichiren’s followers are like roaring lions. The lay priest of Saimyo-ji, now deceased, and the present ruler3 permitted my return from my exiles when they found that I was innocent of the accusations against me. The present ruler shall no longer take action on any charge without confirming its truth. You may rest assured that nothing, not even a person possessed by a powerful demon, can harm Nichiren, because Brahma, Shakra, the gods of the sun and moon, the four heavenly kings, the Sun Goddess, and Hachiman are safeguarding him. Strengthen your faith day by day and month after month. Should you slacken in your resolve even a bit, devils will take advantage.
We common mortals are so foolish that we do not fear either the warnings in the sutras and treatises, or those things that seem somewhat removed from us. When Hei no Saemon and Akitajo-no-suke,4 in their anger, wreak havoc upon us, you must demonstrate a firm resolve. Men are now being sent to Tsukushi [to fight the Mongols]; consider yourselves in the same position as those who are on their way or are already at the fortifications.
So far our believers have not experienced sorrows of that sort. The warriors in Tsukushi, however, now face a dreadful fate, and if they are killed in battle, they are doomed to fall into hell. Although at present we are encountering the severe trials of persecution, in our next life we will become Buddhas. Our present tribulations are like moxibustion; at the time, it is painful, but because it has beneficial aftereffects, the pain is not really pain.
Urge on, but do not frighten, the ones from Atsuhara who are ignorant of Buddhism. Tell them to be prepared for the worst, and not to expect good times, but take the bad times for granted. If they complain of hunger, tell them about the sufferings of the world of hungry spirits. If they grumble that they are cold, tell them of the eight cold hells. If they say they are frightened, explain to them that a pheasant sighted by a hawk, or a mouse stalked by a cat, is as desperate as they are. I have been repeating these things in detail day after day, month after month, year after year. Yet with the lay nun of Nagoe, Sho-bo, Noto-bo, Sammibo,5 and the like, who are cowardly, unreasoning, greedy, and doubting, my words have no more effect than pouring water on lacquer ware or slicing through air.
There was something very strange about Sammi-bo. Nevertheless, I was concerned that any admonition would be taken by the ignorant as mere jealousy of his wisdom, and so I refrained from speaking out. In time his wicked ambition led to treachery and, finally, to his doom. If I had scolded him more strictly, he might have been saved. I have not mentioned this before because no one would have understood it. Even now the ignorant will say that I am speaking ill of the deceased. Nevertheless, I mention it so that others can use it as their mirror. I am sure that our opponents and the renegades are
frightened by the fate of Sammi-bo.
If there is an attempt to take up arms and persecute my followers on the pretense that people are uneasy about us, please write to me immediately.6
With my deep respect,
Nichiren
The first day of the tenth month
To my followersThis letter should be kept by Saburo Saemon.7
E
EasyMyohoDisco
Thanks for the daimoku. My friend doesn't need surgery and just got a second opinion today. I appreciate the support because she really needed it and still does. She is in great shape considering she fell down 2 1/2 stories of steps in the middle of the night and is still alive. She is walking and moving around but will be in a neck brace for the next 3-6 months.
This sunday I will be confirmed as an Area Leader and will give my experience at Kosen-rufu gongyo. My best friend will be receiving a Gohonzon as well on Sunday! Yay.
I've learned a more compassionate and easy to accept way to live on this thread. Beware of the understandings posted by PB is my sincere advice to all. His influence on this thread is very different from the approach Thomas, Socal, Babba and I have taken over the past few years. Please be careful when applying things you learn on this thread in your life, especially when someone like PB is obviously angry and clouded by hate.
Compassion will prevail and hopefully PB will chill out and appreciate his organization and its honorary leader a little more in the future. Appreciation in life is super important.
Be well friends,
MyohoDisco
This sunday I will be confirmed as an Area Leader and will give my experience at Kosen-rufu gongyo. My best friend will be receiving a Gohonzon as well on Sunday! Yay.
I've learned a more compassionate and easy to accept way to live on this thread. Beware of the understandings posted by PB is my sincere advice to all. His influence on this thread is very different from the approach Thomas, Socal, Babba and I have taken over the past few years. Please be careful when applying things you learn on this thread in your life, especially when someone like PB is obviously angry and clouded by hate.
Compassion will prevail and hopefully PB will chill out and appreciate his organization and its honorary leader a little more in the future. Appreciation in life is super important.
Be well friends,
MyohoDisco
Last edited:
E
EasyMyohoDisco
wooooo hoooooooo!!! ^^^yeah that^^^
nam myoho renge kyo!
nam myoho renge kyo!
nam myoho renge kyo!
peace my friends
bonz
Bonz, my brother - Whatsup BUDDY!
Hey Babba and Mrs. Babba - I miss you guys very much!
Hello Socal!
Thomas, I'm chanting for your pops everyday.
Weird, hope you had a good week!
DG, thanks for the daimoku!
BrainSellz, welcome my friend and thank you for the keen advice! This thread isn't about what's written in the Book "The Secret", its even better than that! I hope you read some more and enjoy the pages of this thread like I do!
Forest and Uncle- HELLO HELLO!
Desi, I'm chanting for you and Ann everyday.
Friends I failed to mention by SN- Treasures of the heart are the most important of them all! We don't have to be scholars to know we need each other and should appreciate each other. I know we are the "roughnecks" in society, but through this practice our way of being and living is totally badass and worthy of respect. Who would've ever thought (besides PTD) that Chanting Tokers and Growers would one day unite on the internet and send shockwaves of peace and happiness throughout the world! It's a pleasure to know you all!
E
EasyMyohoDisco
President Ikeda's October Commerative Message
President Ikeda's October Commerative Message
To my most respected, beloved and treasured SGI-USA members, distinguished guests and friends! With all my heart, I congratulate you on holding your brilliant general meeting commemorating the 50th anniversary of the global kosen-rufu movement. I deeply appreciate your gathering together, despite your busy schedules, to celebrate this auspicious occasion.
In October 1960, cherishing the will of my late mentor, second Soka Gakkai president Josei Toda, I marked the first step in my travels for world peace in America. As the Cold War intensified and competition to develop nuclear weapons was escalating, I visited nine cities in three countries, spending twenty-three days abroad. I prayed with passion and determination that through my travels, I would lay a solid foundation for world peace by sowing the seeds of Nichiren Buddhism, the great philosophy of peace and happiness grounded in the dignity of human life.
A half century―fifty years―has passed since then. Today, the sun of the Mystic Law shines brightly over the land in 192 countries and territories. We have entered an era in which our SGI organization has won enormous trust and garnered high expectations as the hope-filled bearer of peace, culture and education in every nation and land. We owe this noble achievement solely to your pure and sincere faith, and your earnest efforts to cultivate the kosen-rufu movement—especially to our precious pioneer members who dedicated themselves to paving the way during the founding days of our movement in America. From the bottom of my heart, I express my deepest gratitude to all of you. You have won magnificently over these past fifty years. Many, many congratulations!
Nichiren Daishonin states, “Those who become Nichiren’s disciples and lay believers should realize the profound karmic relationship they share with him and spread the Lotus Sutra as he does” (The Writings of Nichiren Daishonin, vol. 1, p. 994). When we stand up with the profound awareness that we are deeply connected with the Daishonin—that we are none other than the Bodhisattvas of the Earth—we will never fail to bring forth tremendous potential and tap great wisdom. The Buddhist gods will definitely protect us.
The new era, the real time for the essential stage of American kosen-rufu, has begun. I ask each of you to take a fresh, powerful step forward, strengthening your faith all the more, with ever greater courage and your hearts brimming with the firm conviction that you are playing the leading role in this new era. The Daishonin will surely praise those with such resolution, and they will lead victorious lives, seeing all their prayers answered.
Together with my wife Kaneko, I am praying earnestly for your further happiness, excellent health and longevity. Please convey my warmest regards to those who were unable to attend today’s meeting, including your fellow members, friends and family. Once again, I sincerely congratulate all of you.
October 2, 2010
Daisaku and Kaneko Ikeda
President and Honorary Women’s Leader
Soka Gakkai International
President Ikeda's October Commerative Message
To my most respected, beloved and treasured SGI-USA members, distinguished guests and friends! With all my heart, I congratulate you on holding your brilliant general meeting commemorating the 50th anniversary of the global kosen-rufu movement. I deeply appreciate your gathering together, despite your busy schedules, to celebrate this auspicious occasion.
In October 1960, cherishing the will of my late mentor, second Soka Gakkai president Josei Toda, I marked the first step in my travels for world peace in America. As the Cold War intensified and competition to develop nuclear weapons was escalating, I visited nine cities in three countries, spending twenty-three days abroad. I prayed with passion and determination that through my travels, I would lay a solid foundation for world peace by sowing the seeds of Nichiren Buddhism, the great philosophy of peace and happiness grounded in the dignity of human life.
A half century―fifty years―has passed since then. Today, the sun of the Mystic Law shines brightly over the land in 192 countries and territories. We have entered an era in which our SGI organization has won enormous trust and garnered high expectations as the hope-filled bearer of peace, culture and education in every nation and land. We owe this noble achievement solely to your pure and sincere faith, and your earnest efforts to cultivate the kosen-rufu movement—especially to our precious pioneer members who dedicated themselves to paving the way during the founding days of our movement in America. From the bottom of my heart, I express my deepest gratitude to all of you. You have won magnificently over these past fifty years. Many, many congratulations!
Nichiren Daishonin states, “Those who become Nichiren’s disciples and lay believers should realize the profound karmic relationship they share with him and spread the Lotus Sutra as he does” (The Writings of Nichiren Daishonin, vol. 1, p. 994). When we stand up with the profound awareness that we are deeply connected with the Daishonin—that we are none other than the Bodhisattvas of the Earth—we will never fail to bring forth tremendous potential and tap great wisdom. The Buddhist gods will definitely protect us.
The new era, the real time for the essential stage of American kosen-rufu, has begun. I ask each of you to take a fresh, powerful step forward, strengthening your faith all the more, with ever greater courage and your hearts brimming with the firm conviction that you are playing the leading role in this new era. The Daishonin will surely praise those with such resolution, and they will lead victorious lives, seeing all their prayers answered.
Together with my wife Kaneko, I am praying earnestly for your further happiness, excellent health and longevity. Please convey my warmest regards to those who were unable to attend today’s meeting, including your fellow members, friends and family. Once again, I sincerely congratulate all of you.
October 2, 2010
Daisaku and Kaneko Ikeda
President and Honorary Women’s Leader
Soka Gakkai International
Good Morning,
Some people regurgitate what others say and some people write what they preserve or understand after they read what is written in the source (The Writings of Nichiren)
One needs to make a sound judgment if what is written or regurgitated is in the spirit of Nichiren or not.
It is the Law that we uphold supreme not which Camp we belong!
Anger comes from the one who cannot understand the truth, not from the one who utters it.
"Misfortune comes from one’s mouth and ruins one, but fortune comes from one’s heart and makes one worthy of respect."
pb
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DIY leds Discussion Thread for all your how tos and doubts and anything related
- Latest: Orange's Greenhouse
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