Chanting Growers Group

[Babbabud]

Happy Holidays everyone !!!
Would like to give a Birthday shout out to my brother "T" !!!
Happy Birthday Brother !!! Hope you have many more happy years !!!
Nam myoho renge kyo
Nam myoho renge kyo
Nam myoho renge kyo

 

[Forest20]

Happy Holidays

 

[EasyMyohoDisco]

Happy Birthday Tommyboy!

 

[Weird]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

Happy Birthday T

 

[kushkommander]

Nam myoho renge kyo! hope you all had a great holiday and happy bday T!

 

[lil skunk baby]

1

 

[EasyMyohoDisco]

Don't worry lil skunk you're as much of a Buddha as he is! In fact, we're all Buddha's eternally endowed with the Three Bodies aka Thus Come Ones of Original Enlightenment. Do not lament the fact that you couldn't see him, instead rejoice in the fact that you have come to this thread to explore the Buddha nature within you.

Welcome lil skunk and keep nourishing your seeking spirit with the love only you can provide it with

The Gohonzon

The object of devotion in Nichiren Buddhism, called the Gohonzon, takes the form of a scroll inscribed with Chinese and Sanskrit characters. SGI members receive their own Gohonzon that they enshrine in their homes and which they focus on when they chant.

The significance of the Gohonzon lies not in the literal meaning of the characters, but in the fact that it is was created by Nichiren as the physical embodiment, in the form of a mandala, of the eternal and intrinsic law of Nam-myoho-renge-kyo. The phrase "Nam-myoho-renge-kyo Nichiren" is written in bold characters down the center of the scroll.

Nichiren inscribed a Gohonzon for the happiness of all humanity on October 12, 1279, in this case with the letters carved into wood. In doing so, it was his sole purpose to help any person, regardless of gender, race or status, experience the same enlightened state of being that he had attained.

The Gohonzon is an embodiment of the Buddha state that exists within every one of us. However, for most of us, this state remains an unrealized potential; it is latent but needs to be "activated." Through daily practice in front of the Gohonzon we can reveal that latent Buddha nature. The Gohonzon is in a sense like a spiritual exercise machine--through using it we develop our lives; simply possessing it is not enough.

Nichiren encourages us, "when you chant myoho and recite renge, you must summon up deep faith that Myoho-renge-kyo is your life itself" (The Writings of Nichiren Daishonin, p.3). Nichiren teaches us, in other words, that one's life is the greatest treasure.

Our inner life-condition changes constantly as we come into contact with different external stimuli: people, the weather, a piece of music, the color of the walls. . . all create some kind of influence on us. A painting can cause the viewer to feel enraptured, calm or disgusted, and a letter can cause joy or shock and dismay. The Gohonzon is the stimulus that helps us draw forth this most enlightened state of life, perceive the Buddha state as the true nature of our life, and live in harmony with our environment.

To convey his message, Nichiren based the graphic image of the Gohonzon on a scene from the Lotus Sutra and on the theory of the mutual possession of the Ten Worlds, which expresses that the world of Buddhahood exists as a potentiality in any given moment or life-condition of an individual. In other words, the world of Buddhahood does not lie outside of one's daily existence or being--it is inherent in one's life.

The large characters "Nam-myoho-renge-kyo" down the center of the Gohonzon depict this realization. To the left and right of "Nam-myoho-renge-kyo," written in smaller characters, are various figures that represent the Ten Worlds in the life of the Buddha. Nichiren graphically indicated that all ten worlds are illuminated by Nam-myoho-renge-kyo, or the Mystic Law, and are contained within the world of Buddhahood and vice versa.

Simply stated, all beings are Buddhas. It is just a matter of awakening to this realization and living in a way that manifests this truth. In Nichiren Buddhism, chanting to the Gohonzon and taking action for the sake of others is the way to achieve this.


From: http://www.sgi.org/buddhism/sgis-buddhist-practice/gohonzon.html

 

[lil skunk baby]

1

 

[EasyMyohoDisco]

Hey Lil Skunk,

Check this out

The secret is that there is no secret!

Buddhism teaches that a universal Law (dharma) underlies everything in the universe. This is the very essence of life. One could also think of it as the fundamental rhythm of life and the universe. Nichiren identified this Law or essence as Nam-myoho-renge-kyo. He taught that by correctly carrying out the practice of Buddhism everyone is able to bring their individual life into harmony with the greater life of the universe. The result of this is that one is able to experience greater wisdom, courage, life force and compassion (the qualities of this life-essence). This, practically, is what it means to manifest Buddhahood, or an enlightened life condition.

SGI members are encouraged to employ their Buddhist practice to squarely confront and overcome the specific challenges of their daily lives. Through this process, one is able to appreciate and manifest the profound potential of one's life. Buddhist practice also means to realize and unfold one's unique life purpose. SGI members believe that this process of inner spiritual transformation or "human revolution" not only leads to individual empowerment and constructive action but is the surest way to direct humankind's energies toward creating a peaceful and prosperous world.

Based on the teachings and philosophy of Nichiren Daishonin, the Soka Gakkai International (SGI), a lay Buddhist organization, seeks to promote the values of peace, culture and education. The practice of Buddhism exists for the happiness of each individual and the fostering of world peace. To learn more about the SGI or to attend a meeting, please contact the Community Center near you.

Check out this link for one to one information: http://www.sgi-usa.org/sgilocations/

The above came from: http://www.sgi-usa.org/buddhism/thesecrettohappiness.php from that link you'll find an abundance of useful information to get a better idea of whats really afoot on this thread.

Just to note, the type of Buddhism Mr. Lama practices is different than the main topic of this thread. However, the definition we refer to when referencing Mr. Lama's School of Buddhism (Vajrayana) is:

Tantric Buddhism
( Jpn Tantora-bukkyo)
Also, Vajrayana, Mantrayana, or Esoteric Buddhism. A stream of Buddhist thought and practice that became formalized in India and flourished from the seventh to the eleventh century. Tantric Esotericism became a part of the broader Mahayana movement and represents an infusion of popular magic, mysticism, and ritual into the Indian schools of Buddhism. The Sanskrit word tantra means loom or warp of cloth, essential part, or doctrine.

Tantra also refers to a class of Hindu or Buddhist scriptures on esoteric practices that developed rather late in the history of the literatures of those religions. They emphasize benefits that accrue from the recitation of mantras (magical formulas), the formation of mudras (hand gestures), the performance of rituals, the use of mandalas (ritual diagrams), and other practices. Tantric thought became a formalized stream within Mahayana Buddhism around the seventh century and spread to Central Asia, China, and Tibet. Tantric tradition is an important element of Tibetan Buddhism.
Bu-ston, a Tibetan scholar of the fourteenth century, classified Indian Buddhist tantras into four general categories: Kriya-tantra, dealing with ritual acts; Charya-tantra, which combines ritual acts with meditation; Yoga-tantra, dealing chiefly with meditation; and Anuttarayoga-tantra, or supreme yoga tantras. The fourth form, Anuttarayoga-tantra, which was not introduced to China and Japan, is the strongest in sexual symbolism, identifying prajna, or wisdom, as a female principle; upaya, or expedient means, as a male principle; and enlightenment as a union of these two. Some of its practitioners interpreted this symbolism literally and sought enlightenment in the sexual union of man and woman.

The earliest esoteric Buddhist tantras, such as the Sanskrit texts of the Mahavairochana Sutra and the Diamond Crown Sutra, were produced in India in the seventh century. In China, Esoteric Buddhism was introduced and established by the Indian monks Shanwuwei (Skt Shubhakarasimha, 637-735), Chin-kang-chih (Vajrabodhi, 671-741), Pu-k'ung (Amoghavajra, 705-774), and others. Its teachings were systematized to enable the attainment of Buddhahood in one's present body.The Sanskrit Buddhist tantras were translated into Chinese and spread as esoteric sutras and teachings featuring mudras, mantras, and mandalas.In Japan, Kobo(774-835; also known as Kukai) formulated his own systematization of these teachings, founding the True Word (Shingon) school based upon them. Esoteric Buddhism was also accepted and developed by the Tendai school in Japan.

 

[EasyMyohoDisco]

Monday, December 27th, 2010
-- TO MY FRIENDS --
The Daishonin asserts,
"Though evils may be numerous,
they cannot prevail over a single great truth."*
Justice and truth--these are what the Soka spirit is all about.
It is absolutely certain that the Daishonin
is proudly admiring our SGI's great noble advancement.

*"Many in Body, One in Mind " - WND-I, page 618

Monday, December 27th, 2010
--- DAILY GOSHO ---
"Whatever trouble occurs, regard it as no more than a dream, and think only of the Lotus Sutra."
(Letter to the Brothers - The Writings of Nichiren Daishonin, Vol.1, page 502)
Selection source: "Kyo no Hosshin", Seikyo Shimbun, December 27th, 2010

December 27th, 2010 - January 2nd, 2011
---- WORDS OF THE WEEK ----
We are victorious!
Thank you all so much for all your hard work
and dedicated efforts throughout this year.
The blessings and wisdom that we have accumulated are immeasurable.*
Again, next year,
with the spirit of the inseparability of mentor and disciple,
let's strive together and be victorious together!

*"The blessings and wisdom of the objective and subjective worlds are immeasurable. Nam-myoho-renge-kyo has these two elements of blessings and wisdom."
- "The Record of the Orally Transmitted Teachings", page 218

 

[Weird]

Peace and Happiness
The Dalai Lama is an inspiration of true compassion.His sweetness shines through his face.It's all about exploring/controlling your consciousness, a least for me it is. I have made baby steps but have a Loooonnng way to go. I am not strong enough for Mankind is more a negative distraction for me.... yet we still have to coexist in this world. It is difficult for me to stay on track

first welcome

secondly that statement is not a truth but a feeling, one that I do not believe to be accurate but in Buddhist terms a delusion(that is feeling a way that is not necessary congruent with the truth) and testimony of how chanting has shown us the potential of our buddha nature (living to the absolute highest potential in this lifetime) and how enlightenment comes from bodhisattva practices (selfless giving)


you may feel too weak for mankind, but every one of us chanters i believe has testimony to the same (overcoming feelings like anxiety or depression so stark many of us turned to hard drugs to quiet them)

the first part of embracing your conscience is realizing that you have embraced an awoken potential in yourself and that no, not many others here around you do

the second is the truth that conscience is only a relative feature when there are others with one also, in a world alone, with no others there is no need for conscience

the third is that your desire to explore your own conscience was most likely influenced by another, as is a practice in Nichiren Buddhism

fourth that the potential of our buddha nature has some definitive attributes

compassion, faith, truth, wisdom, selflessness, all the attributes that hope and harmony are founded on

that is a facet of nam myoho renge kyo

the wonderful law of cause and effect, even though our karmic energies not only negatively influences the world in shared and collective negative karma is evoked, but in fact our greatest potential is in the expending of good karmic energies to help bring peace and harmony to us all, and when you realize this, that yes our greatest potential, our buddha nature is meant to be expressed so we can change the influence of our karmic energies so that we reach our full potential WHILE bringing peace and harmony among us all

the big delusion is the belief that our collective energies that bring strife and grief are the greatest expression mankind has to offer

this is why once you are "enlightened" you realize that even if you were the last human to on earth to feel this way that a even the smallest shred of hope would conquer the forces of negativity around you

the human potential (buddha nature) is real as well as our own individual instinctive call to the 3 evil paths (base human behaviors that are self centered and short sighted, murder stealing greed hoarding etc)

feel lucky that you have chosen in this lifetime to explore this potential and have great compassion for everyone else because some may pass through this life without every knowing this potential exists

our hope, our giving of compassion selflessly and without bias will grow the flower of humanity, the collective buddha nature of us all, so be free and feel empowered and remember that your nature may one day guide another to their own

nam myoho renge kyo

nam myoho renge kyo

nam myoho renge kyo

 

[EasyMyohoDisco]

Have you seen yourself in a mirror today? You are a diamond in the rough!

Have you seen yourself in a mirror today? You are a diamond in the rough!

The self is very important. In this practice we do not ever try to slander or hurt ourselves in anyway. Preservation of mankind and our self preservation should be one in the same. In this practice we cherish each and every individual including ourselves, that is actually the focus of the Soka Gakkai. Those of us who chant "Nam-myoho-renge-kyo!" are Bodhisattvas of the Earth. Here is the definition:

bodhisattva
[菩薩] (Skt; Jpn bosatsu )
One who aspires to enlightenment, or Buddhahood. Bodhi means enlightenment, and sattva, a living being. In Hinayana Buddhism, the term is used almost exclusively to indicate Shakyamuni Buddha in his previous lifetimes. The Jataka, or "birth stories" (which recount his past existences), often refer to him as "the bodhisattva." After the rise of Mahayana, bodhisattva came to mean anyone who aspires to enlightenment and carries out altruistic practice. Mahayana practitioners used it to refer to themselves, thus expressing the conviction that they would one day attain Buddhahood. In contrast with the Hinayana ideal embodied by the voice-hearers and cause-awakened ones who direct their efforts solely toward personal salvation, Mahayana sets forth the ideal of the bodhisattva who seeks enlightenment both for self and others, even postponing one's entry into nirvana in order to lead others to that goal. The predominant characteristic of a bodhisattva is therefore compassion.According to Mahayana tradition, upon embarking on their practice of the six paramitas, bodhisattvas make four universal vows: (1) to save innumerable living beings, (2) to eradicate countless earthly desires, (3) to master immeasurable Buddhist teachings, and (4) to attain the supreme enlightenment. The six paramitas are (1) almsgiving, (2) keeping the precepts, (3) forbearance, (4) assiduousness, (5) meditation, and (6) the obtaining of wisdom. Some sutras divide bodhisattva practice into fifty-two stages, ranging from initial resolution to the attainment of enlightenment. Bodhisattva practice was generally thought to require successive lifetimes spanning many kalpas to complete. From the standpoint of the Lotus Sutra, which recognizes that one can attain Buddhahood in one's present form, the bodhisattva practice can be completed in a single life-time.In Japan, the title bodhisattva was occasionally given to eminent priests by the imperial court, or by their followers as an epithet of respect. It also was applied to deities. When Buddhism was introduced to Japan, deities of the Japanese pantheon were regarded as afflicted with an assortment of flaws, delusions, and vices. Later, their status was raised when they were identified with bodhisattvas due to the syncretism of Buddhism and Shintoism. Great Bodhisattva Hachiman is an example of this.In terms of the concept of the Ten Worlds, the world of bodhisattvas constitutes the ninth of the Ten Worlds, describing a state characterized by compassion in which one seeks enlightenment both for oneself and others. In this state, one finds satisfaction in devoting oneself to relieving the suffering of others and leading them to happiness, even if it costs one one's life. See also fifty-two stages of bodhisattva practice.

In the above referenced definition for Bodhisattva is a reference to the Ten Worlds. Here is the definition for the: Ten (10) Worlds

Ten Worlds
[十界] (Jpn jikkai )
Ten distinct realms or categories of beings referred to in Buddhist scriptures. From the lowest to the highest, the realms of (1) hell, (2) hungry spirits, (3) animals, (4) asuras, (5) human beings, (6) heavenly beings, (7) voice-hearers, (8) cause-awakened ones, (9) bodhisattvas, and (10) Buddhas. The Ten Worlds were viewed originally as distinct physical locations, each with its own particular inhabitants. The Lotus Sutra, however, teaches that each of the Ten Worlds contains all ten within it, making it possible to interpret them as potential states of life inherent in each individual being. In other words, from the standpoint of the Lotus Sutra, the Ten Worlds indicates ten potential states or conditions that a person can manifest or experience. The mutual possession of the Ten Worlds is a component principle of three thousand realms in a single moment of life, which T'ient'ai (538-597) set forth in Great Concentration and Insight.
The Ten Worlds may be described as follows: (1) The world of hell. Nichiren's 1273 treatise The Object of Devotion for Observing the Mind states, "Rage is the world of hell" (358). Hell indicates a condition in which living itself is misery and suffering, and in which, devoid of all freedom, one's anger and rage become a source of further self-destruction. (2) The world of hungry spirits. Also called the world of hunger. A condition governed by endless desire for such things as food, profit, pleasure, power, recognition, or fame, in which one is never truly satisfied. The above work reads, "Greed is the world of hungry spirits" (358). (3) The world of animals. Also called the world of animality. It is a condition driven by instinct and lacking in reason, morality, or wisdom with which to control oneself. In this condition, one is ruled by the "law of the jungle," standing in fear of the strong, but despising and preying upon those weaker than oneself. The same work states, "Foolishness is the world of animals" (358). The worlds of hell, hungry spirits, and animals are collectively known as the three evil paths. (4) The world of asuras. Also called the world of animosity or the world of anger. In Indian mythology, asuras are arrogant and belligerent demons. This condition is called the world of animosity because it is characterized by persistent, though not necessarily overt, aggressiveness. The Object of Devotion for Observing the Mind states, "Perversity is the world of asuras " (358). It is a condition dominated by ego, in which excessive pride prevents one from revealing one's true self or seeing others as they really are. Compelled by the need to be superior to others or surpass them at any cost, one may feign politeness and even flatter others while inwardly despising them. The worlds of hell, hungry spirits, animals, and asuras are collectively called the four evil paths. (5) The world of human beings. Also called the world of humanity. The same work reads, "Calmness is the world of human beings" (358). In this state, one tries to control one's desires and impulses with reason and act in harmony with one's surroundings and other people, while also aspiring for a higher state of life. (6) The world of heavenly beings. Also called the world of heaven. The same work states, "Joy is the world of heaven" (358). This is a condition of contentment and joy that one feels when released from suffering or upon satisfaction of some desire. It is a temporary joy that is dependent upon and may easily change with circumstances. The six worlds from hell through the world of heavenly beings are called the six paths. Beings in the six paths, or those who tend toward these states of life, are largely controlled by the restrictions of their surroundings and are therefore extremely vulnerable to changing circumstances.
The remaining states, in which one transcends the uncertainty of the six paths, are called the four noble worlds: (7) The world of voice-hearers, a condition in which one awakens to the impermanence of all things and the instability of the six paths. Also called the world of learning. In this state, one dedicates oneself to creating a better life through self-reformation and self-development by learning from the ideas, knowledge, and experience of one's predecessors and contemporaries. "Voice-hearers" (Skt shravaka ) originally meant those who listen to the Buddha preach the four noble truths and practice the eightfold path in order to acquire emancipation from earthly desires. (8) The world of cause-awakened ones, a condition in which one perceives the impermanence of all phenomena and strives to free oneself from the sufferings of the six paths by seeing some lasting truth through one's own observations and effort. Also called the world of realization. "Cause-awakened ones," also known as "self-awakened ones" (pratyekabuddha), originally meant those who attain a form of emancipation by perceiving the twelve-linked chain of causation or by observing natural phenomena. Persons in the worlds of voice-hearers and cause-awakened ones, which are together called persons of the two vehicles, are given more to the pursuit of self-perfection than to altruism. They are also willing to look squarely at the reality of death and seek the eternal, in contrast to those in the world of heaven, who are distracted from life's harsh realities. (9) The world of bodhisattvas, a state of compassion in which one thinks of and works for others' happiness even before becoming happy oneself. Bodhisattva, which consists of bodhi (enlightenment) and sattva (beings), means a person who seeks enlightenment while leading others to enlightenment. Bodhisattvas find that the way to self-perfection lies only in altruism, working for the enlightenment of others even before their own enlightenment. Nichiren states in The Object of Devotion for Observing the Mind: "Even a heartless villain loves his wife and children. He too has a portion of the bodhisattva world within him" (358). (10) The world of Buddhas, or Buddhahood. This is a state of perfect and absolute freedom in which one realizes the true aspect of all phenomena or the true nature of life. One can achieve this state by manifesting the Buddha nature inherent in one's life. From the standpoint of the philosophy of the mutual possession of the Ten Worlds, Buddhahood should not be viewed as a state removed from the sufferings and imperfections of ordinary persons. Attaining Buddhahood does not mean becoming a special being. In this state, one still continues to work against and defeat the negative functions of life and transform any and all difficulty into causes for further development. It is a state of complete access to the boundless wisdom, compassion, courage, and other qualities inherent in life; with these one can create harmony with and among others and between human life and nature. In the above work, Nichiren states, "Buddhahood is the most difficult to demonstrate" (358), but he also says, "That ordinary people born in the latter age can believe in the Lotus Sutra is due to the fact that the world of Buddhahood is present in the human world" (358).

This practice is open to everyone and built to last an eternity. Keep aiming for attaining Buddhahood by embracing the Gohonzon of Nam-myoho-renge-kyo! Without a Gohonzon, your chanting will only be the recitation of words and sounds. With the Gohonzon, your options become boundless and limitless. With the Gohonzon's mercy you have made it this far, to ignore the obviously important next step would be futile and there is no room for living in denial once you realize your life is Myoho-renge-kyo! So cast away the transient thoughts and embrace the eternal Buddhanature within you today!

There is a catch and that is you got to go get a Gohonzon. Please don't ignore this important principle. Even though the Gohonzon is within you, if you ever take my word for anything in this life, trust me when I tell you... The time is ripe for you to get your Gohonzon. I'm serious

Peace yall!

 

[EasyMyohoDisco]

PTD once posted....

PTD once posted....

Overcoming selfishness helps you find a world of new possibilities within!

Have you seen the patterns formed by sand dunes? Depending on the size and shape of the sand grains, the direction of the winds and the surface features of the land, shifting sands can form myriad dune patterns. The scaly or wavy patterns are constantly changing. Just like those ever-shifting sand patterns, everything around us (ourselves included) is constantly changing. And like dunes of sand, how things or people change is a function of their relations with their surroundings.

Nagarjuna, the Buddhist teacher believed to have lived in India sometime around the late second century and the early third century, expounded the teaching of sunyata (Jpn ku), which is variously translated as non-substantiality, void or emptiness. He developed the concept of non-substantiality from Shakyamuni’s principle of dependent origination (Skt pratityasamutpada; Jpn engi).

Nagarjuna asserted that since everything arises and continues to exist by virtue of its relationship with other phenomena (i.e., dependent origination), it has absolutely no fixed or independent substance of its own (i.e., non-substantiality). Viewed from this perspective, there is nothing that cannot be changed. Nothing exists entirely on its own, and no form is absolute and immutable. The universe, then, is full of new situations at every moment.

This open-ended nature of the universe also applies to human beings. Our lives are full of new possibilities for the future. It all depends upon how we view ourselves—how well we recognize these possibilities—and what kind of relationship we create with our surroundings.

According to the perspective of non-substantiality, everything changes not only in its appearance or shape but also in its nature or meaning. A raft, for example, may be useful for a traveler to cross a river. But it would be foolish for him to carry the raft a long distance after crossing the river. The raft then becomes a heavy burden, an obstacle to his journey. In this sense, the concept of non-substantiality suggests that it is foolish for us to base our lives on and grow attached to things that we possess, such as wealth or position. Like the raft, they are only of immediate value, and attachment to them can even become a burden on our journey toward self-perfection. And from the standpoint of eternity, they are nothing at all.

The important thing is that we create a positive relationship with our ever-shifting surroundings at every moment and thereby create value. If we base our lives on the belief that there is permanent value and meaning in money or social status, our expectation will be miserably betrayed sooner or later. For example, we would be endangering ourselves if we were to cling to a bundle of dollar bills rather than a jug of water when walking across a desert. If we attach ourselves to material wealth while ignoring our spiritual well-being, we will eventually become miserable as well. At the same time, if we develop the ability to utilize material wealth to support our happiness and to benefit others, neither shunning it nor enslaving ourselves to it, our lives can be more fulfilling.

Nagarjuna’s concept of non-substantiality points out that there is no absolute value— good or evil—assigned to the things or events in our lives. Their meanings are essentially what we make of them. No matter how painful or unfortunate an event we may encounter, we can still create a positive meaning from it, depending upon how we view it and what we do about it. Our views and resulting actions, however, are determined not merely by our intellectual understanding but by our essential consciousness or the state of our innermost being. This is where our practice of Buddhism can effect positive change.

The concept of non-substantiality also helps us discover within us a world of new possibilities. Sometimes we limit our potential, thinking that we will remain the way we are forever. "This is something that I was born with. It’ll never change!" As the concept of non-substantiality illustrates, however, nothing is exactly the same from one moment to the next. As much as things may get worse, they may also get better. Changing our lives for the better is therefore always possible, and it is always up to us. In this sense, putting limitations on ourselves amounts to living under the illusion that our present self-image is a fixed reality. In reality, it is non-substantial and changeable.

Probably the most important implication of the teaching of non-substantiality is that we do not exist entirely on our own. The meaning of our lives—and our happiness—arises through our interconnectedness with those around us, with the community and world in which we live. An analogy used to describe this principle in Buddhism is that of two bundles of reeds that remain standing as long as they are leaning on each other. The implication is that there is no fundamental distinction between our happiness and that of others. To fall under the illusion that we are independent of others is to alienate ourselves from the world around us. This kind of selfishness becomes self-defeating. The concept of non-substantiality teaches that all things, including our lives, exist as they are only in the context of their relations with other phenomena. Nothing has an independent substance of its own. For instance, a human being in the vacuum of space will be quickly transformed into a lifeless mass—scorched to coal on one side by the direct rays of the sun and frozen on the other. Without air and water and other forms of life to provide nourishment, a human being will die. And in our modern world, few of us could easily survive without the system of commerce that surrounds us, which includes transportation, food distribution, etc. Many people are involved in these endeavors and all of us depend on them. To fail to recognize and appreciate this due to an illusion of independent identity will cause imbalance and unhappiness.

Isolated, our lives lose meaning. But depending upon how we relate to others and our environment, we can realize the infinite potential we possess and our own value to the world around us. In this sense, the most unfortunate are those who withdraw to the prison of their own self-centeredness and lock the door from the inside by insisting that their lives are fundamentally separate. In an ironic reversal of intent, those who seek absolute value in their own existence while ignoring the happiness of others are, in fact, voiding their lives of meaning and substance. With the absence of such relationships, all that remains is "non-substantiality" or "emptiness."

In the final analysis, the concept of non-substantiality is a teaching through which we awaken compassion and transcend our selfish ego so that we may actively engage with others. When we view the happiness of others as our own and extend them genuine care, our lives transform themselves from "emptiness" to "substance." In this regard, Nichiren Daishonin states: "To dwell in the seat of non-substantiality is to practice with selfless dedication" (Gosho Zenshu, p. 737). As the Daishonin succinctly explains here, when we live for the sake of others’ happiness with selfless dedication, we are putting the teaching of non-substantiality into action. As noted Buddhist scholar Hajime Nakamura explains, Nagarjuna himself esteemed and upheld the values of "thankfulness" and "the ideal of the bodhisattva." [1] He saw the importance of realizing the interconnectedness of all lives as well as of expressing appreciation and compassion in altruistic action. The concept of non-substantiality suggests that selflessness may be the shortest path to meaningful selfhood.

By Shin Yatomi, Associate Editor based on the book Yasashii Kyogaku (Easy Study), Tokyo: Seikyo Press

Title: The teaching of sunyata: non-substantiality
Subject: Living Buddhism 08/99 v.99 n.8 p.6 LB9908p06
Author: Shin Yatomi
Keywords: Buddhist Concepts Daily Life non-substantiality Shin sunyata teaching Yatomi



--------------------------------------------------------------------------------

[1] Hajime Nakamura, Indian Buddhism: A Survey with Bibliographical Notes. Delhi, Motilal Banarsidass Publishers: 1987, p. 252.

YUMMMY! I responded after reading this post....

PTD the last post, re: selflessness really hits home, I have two family members I love. They are as close to my heart as can be. They both share strong faith apparently in monotheism. Yet they are as different as night and day.

One is the most faithful selfless servant, always putting the needs of the "many" in the forfront in other words someone who considers others before their own needs, selfless to the core. He has not walked the easiest path.

The other is genuinely introverted and stuck within his own selfpity wallowing within the vast void of lonely an unfullfilled heart. He claims to be and have the needs of others ahead of his own, but that is grossly skewed in the opposite direction perpetrating a malign maladjusted (very sad) general exsistence, in my point of view. He hides under his blanket and considers himself a piece of waste.

Now the selfless individual is extremely effective helping others to the point he blatantly sacrafices himself! Unwittingly causes himself extra obstacles in his path, ironically just as the more depressed individual does. Although the more effective of the two is obviously the manifestation of selflessness (the first individual) its difficult as a conscious individual to recognize his self sacrafice always has a purpose!

Now, this causes me to reflect even deeper within the depths of my ambitous "search" for rewards inherant within the eventual enlightenment laden with Nichiren Daishonin Buddism.




To be able to relate, empathize with both ends of the spectrum and "accept" both the actively focused unselfish individual and "accept" the other individual clearly lost within his own self pity as actual human beings who represent a dark part of my past and the other an example I strive to incorporate.

I am guilty of falling within the influence of the 7 distructive forces attempting to divert me from the ultimate goal! I am just essentially caught within the faux irrelavent riches of the flesh, stumbling upon the richest path of all, the path of enlightenment, clarity of an overall view of the greatest journey within all the directions the universe's magnetism pulls me. I can not only feel the warm understanding acceptance of Nam Myoho Renge Kyo but the compelling impression forcing me to engage with more dedication of the ultimate truths and feel the "understanding" presence of direct and positive growth of my "seeking spirit" when I have spoken with you, I have heard you refer to my "seeking spirit" YES THAT IS WHAT IS! I wish to share it with the words, so I post what I feel and find within chanting.

All my life, there has been .. MORE, EXTRA, ESSENTIAL knowledge/understanding I lacked. I was born with that feeling, it has never left my persona. I could argue its expirience, its my own stubborness, but its more than that, its my journey into the realm of consciousness I have been out of place with. My journey has reached a new light to follow. I different path.

The man who was once lost within the confines of my "brother" lost in his own tiresome cycle is coming into haramony with the overall encompassing pleasure/healing/freedom/fullfillment present with Nam Myoho Renge KYO! The other "brother" living a life difficult to comprehend is not only light years beyond my practice but a tremendous part of my comprehension of the path I must continue to forge.

I kid you not, the future is now.

Chant with me today and everyday, Nam Myoho Renge Kyo!

I am an excellent student due to my excellent teachers, I am once again stating "my eternal debt of gratitude"

You have awoken the sleeping giant of "Nam MYOHO RENGE KYO" within me. I wake up better and feel more positive throughout my day. The chains of my self imposed unconscious punishment should be but a relic of my age of oppression. The truth is with all of our kind, scratch the surface, attempt to uncover and persue its truth!

You have nothing to lose!

NAM MYOHO RENGE KYO!`

Both of the people I spoke of in my post from March 2006 are both still practicing Christianity and as miserable if not worse off today then they were back then. The Gohonzon has really made the difference in my life and helped me shoot my life into the stars and I've been grabbing loads of goodies on the way up! WOOOOHOOOOO, I'll never go back to living in denial or hurting myself, that doesn't work for Bodhisattvas that realize that they are really Buddhas

 

[EasyMyohoDisco]

Easy. This is just my opinion, but attaining anuttara-samyak-sambodhi* is not just seeing the Buddha in your mirror. It is the process of overcoming your fundamental darkness--your devil of the sixth heaven. This does not happen in a month or even a year or even possibly many years (like decades?). It is a life-long process. When you reach the point that your fundamental life condition is always manifesting the tenth world condition of any of the ten worlds and never wavers--day in and day out, no matter the circumstance or challenge--you're there.

Prior to that happening, we have a lot of delusion to overcome. One of the greatest delusions that one may face is the delusion of "thinking we know what we do not know". (I may be being guilty of it right now writing this post!)

NO MATTER WHAT HAPPENS, IT'S ABOUT NEVER GIVING UP! FUCK THE BAD DAYS, THEY ARE GOING TO COME NO MATTER WHAT YOU DO. FUCK THEM--YOU CAN'T GET THEM BACK.

Honnin myo! **

Love ya brothers and sisters!

T (Don't give up!)

*anuttara-samyak-sambodhi (Skt)
[阿耨多羅三藐三菩提・無上正等正覚] (Jpn.: anokutara-sammyaku-sambodai or mujo-shoto-shogaku)

Supreme perfect enlightenment, the unsurpassed enlightenment of a Buddha. Anuttara means supreme, highest, incomparable, unsurpassed, or peerless. Samyak means right, correct, true, accurate, complete, or perfect, and sambodhi means enlightenment. The expression samyak-sam-bodhi by itself is also used to mean perfect enlightenment. Bodhi and sambodhi also mean wisdom or perfect wisdom. In this sense, anuttara-samyak-sambodhi means supreme perfect wisdom.

**true cause
[本因妙] (Jpn.: honnin-myo)

Also, the mystic principle of the true cause. One of the ten mystic principles of the essential teaching (latter half ) of the Lotus Sutra formulated by T'ien-t'ai (538-597) in The Profound Meaning of the Lotus Sutra. It refers to the practice that Shakyamuni carried out countless kalpas in the past in order to attain his original enlightenment. The term contrasts with the true effect, or the original enlightenment Shakyamuni achieved countless kalpas before his enlightenment in India. The true cause is indicated by the phrase in the "Life Span" (sixteenth) chapter of the Lotus Sutra, "Originally I practiced the bodhisattva way ..." Profound Meaning defines "bodhisattva way" as the true cause of Shakyamuni's original enlightenment. Shakyamuni did not clarify, however, what the bodhisattva way was. T'ien-t'ai interpreted it as a reference to the first stage of security, or the eleventh of the fifty-two stages of bodhisattva practice, i.e., the stage of non-regression, the attainment of which he defined as the true cause for Shakyamuni's original enlightenment. However, what teaching or Law Shakyamuni had practiced to attain the stage of non-regression remained unclear. Nichiren (1222-1282) identified the true cause, or fundamental Law, that enables all Buddhas to attain their enlightenment, as the Law of Nam-myoho-renge-kyo. Because he fully revealed the true cause for attaining Buddhahood and established a universal way of practice, in his lineage Nichiren is called the teacher of the true cause, while Shakyamuni is called the teacher of the true effect.

Supreme Perfect Enlightenment and True Cause... Its been getting deep my friends, how deep you ask? Ohhh just wait until the next post.....

 

[EasyMyohoDisco]

Practice for Oneself and Practice for Others

Practice for Oneself and Practice for Others

The foundation of Nichiren Daishonin’s Buddhism exists in the essentials known as faith, practice and study. The element of practice is further divided into “practice for oneself” and “practice for others.”

“Practice for oneself” refers to Buddhist practice to obtain the benefits of the Buddha’s teachings. For practitioners of Nichiren Daishonin’s Buddhism, it means to reveal Buddhahood from within through faith in the Gohonzon and exert ourselves diligently in the morning and evening ceremony of chanting Nam-myoho-renge-kyo and reciting the sutra. “Practice for others” means to enlighten or educate others. It is providing people with a means to refine, educate and develop themselves. In Buddhism it means efforts to enable others to receive the benefit of the Buddha’s teachings, that is, to enable others to awaken their innate Buddha nature. For practitioners of the Daishonin’s Buddhism, this means to share the great power and benefit of chanting daimoku to the Gohonzon.

Buddhist practice for others has its roots in the Buddha Shakyamuni’s (of Gotama’s) first public sermons. Immediately after his attainment of enlightenment, Shakyamuni wondered whether the Law or Dharma to which he had awakened was not too profound and inexplicable for people to understand, and so he hesitated to preach it. At that time, it is said, the Indian god Brahma appeared to Shakyamuni and beseeched him three times to teach the Dharma to the people. With this, Shakyamuni embarked on a lifetime of “practice for others.”

He called upon new converts to join him in walking among the various countries and provinces of India to teach the Dharma. From his first sermon on, Shakyamuni and his disciples devoted themselves to educating people about their potential for enlightenment and teaching the law of life to benefit others. The Buddha’s lifetime of teaching and practice thus set the original example of Buddhist “practice for others.” Shakyamuni’s teaching was not exclusivist like many Indian religious teachings of the time, but was open to all people. Regarding this, Buddhist scholar Hajime Nakamura writes:

It was unheard of in Gotama’s contemporary India to preach one’s teaching to all the people. This is obvious when we compare his situation with the various philosophers of the Upanishads, who limited their audience and often confined themselves to preaching to their own children, or distinguished individuals whom they deemed were qualified to receive instruction. Gotama Buddha broke this traditional restriction and doing so must have required considerable determination and courage. (Hajime Nakamura, Gotama Buddha. [Los Angeles: Buddhist Books International, 1987] p. 69)

After Shakyamuni’s death, such open and active teaching gradually diminished. The Buddhist monastics began to focus more on individual practices and disciplines thought to lead to enlightenment and became less engaged with the non-practicing community. This form of self-focused Buddhism was later dubbed Hinayana (Lesser Vehicle) by its critics, who felt the monks had lost the Buddha’s original spirit of “practice for others.” The reformist movement called Mahayana (Greater Vehicle) began to flourish and advocated a return to Shakyamuni’s original spirit. That spirit was expressed in the ideal of the bodhisattva--a practitioner dedicated to the enlightenment and happiness of others before his or her own happiness.

We can view the Buddhism of Nichiren Daishonin as a crystallization of Mahayana practice that contains within it both practice for oneself and practice for others. The Daishonin writes; “Now in the Latter Day of the Law, the daimoku that Nichiren chants is different than that of previous ages. It is Nam-myoho-renge-kyo that entails practice both for oneself and others” (Gosho Zenshu, p. 1022).

He is saying here that the practice of chanting Nam-myoho-renge-kyo with the goals of one’s own happiness and that of others constitutes the correct and most effective Buddhist practice in this age.

A useful analogy in viewing the relationship between the basic elements of our Buddhist practice is that of an automobile. The running of the car’s engine is compared to faith, the turning of the wheels, to practice, and the driving of the car with knowledge of the directions and destination, to study. Further, the two wheels that transmit the engine’s power to the road are practice for oneself and practice for others. However much we rev the engine or how familiar we are with the route, if both wheels aren’t engaged and turning, we’re going to sit still. If one tire is flat (if either practice for self or practice for others is missing), then naturally we won’t arrive at the destination without repairing it.

Only when the power of faith (the engine) and the confidence derived from study (the ability of the driver) are strongly and consistently expressed as “practice for oneself” and “practice for others” (the wheels) will the car of our life make consistent progress toward the destination of enlightenment or happiness. From another perspective, while enlightenment is our destination, we are actually out to have a wonderful and enjoyable drive. When we harmonize these elements of Buddhist practice, our lives will be rich and enjoyable--even if there are bumps and hills to climb along the way.

We might also view “practice for others”: as a lever, while our own problems and goals are like a large rock. If we try to move the rock directly, we may groan and strain against its weight without it budging. But if we use a good lever in the proper manner, we can move even an enormous rock with relative ease.

Agonizing and praying over our own problems alone may not give us the “leverage” required to move them in any meaningful way. By praying and acting for the sake of another person’s success, growth, and happiness, we can achiever the “spiritual leverage” to transform our own seemingly heavy burdens. Our own triumph then becomes “leverage” to encourage others. In this way, practice for self and practice for others are never separate.

Living Buddhism
October 2000
By Jeff Kriger, SGI-USA VICE study Department chief, partly based on Yasashii Kyogaku (Easy Buddhist Study).

Thank you once again Brother Socal

 

[lil skunk baby]

1

 

[EasyMyohoDisco]

Hey EasymyohodDisco and Weird,
Thanks for straightening me out on the differences and clarifying matters. As we are all distinct personalities yet and still, all from one source and therefore our beliefs differ yet somehow are the same..... i still think Dalai Lama is sweetness and goodness, whatever/whoever inspires one to begin the path to enlightenment i revere. I must say I am a hybrid ( I'm sure there must be a better academic term , but i know not what that is)for I am a Christian as well.As hard as we might try to attain perfect enlightenment , we are not alone , and have a savior in Christ. (my belief) Isn't it posssible to embrace the principals of both? To work hard on ourselves , yet know there is a superior creator and loving God?

Well said, in reality Weird still reveres Jesus Christ too and has an amazing amount of respect for Nichiren Daishonin. On the other hand, I grew up in a strictly Christian (Catholic and Pentecostal) and Jewish (Conservative and Orthodox). I consider the JudeoChristian parts of me to be my culture, but I'm not really interested in lying to myself and making up things thats have holes in them so I sleep better at night. From that statement alone you could surmise I always had doubts about Christianity and especially Judaism. I have never had doubt about this Buddhism of the Sun that originated with Nichiren Daishonin. This type of Buddhism only has one rule and that is to chant "Nam-myoho-renge-kyo!" No more sacraments, or mikvahs, communions or bar mitzvahs for me, they just do not amplify my ability to stay in the higher worlds of existence for me. I'm looking to realize my Buddhahood on a daily basis and base my life on doubt free faith (MUGI WASSHIN)

Truth be told, I've been only been practicing Buddhism since 12/2005. During this time my life has gone from rock bottom to solid ground with firm footing. I can now appreciate the greatness of the man known as Jesus through a recently completed education at a world renown international catholic university. I decided to finish my undergraduate studies at a Christian university because I wanted my family to respect me for respecting their faith and learning more than them about it. I took a bunch of theology classes in 2010 and feel very ready, not so willing, but articulately able to discuss Christianity. This additional knowledge about Christianity only cemented and strengthened this Buddhist practice based on actual proof.

I hear that there are three types of proof a religion or faith can provide: theoretical, documentary and actual proof. I'll end my post by quoting a little something on that...

Is it OK to try the practice even if I’m not sure I believe in it?


Many people are wary of how some religions tend to emphasize belief without any evidence of how they work. They basically ask for your blind faith. Nichiren Buddhism is different. It is a philosophy and practice of actual proof—belief, or faith, arises from the positive impact the practice has on people’s lives, from how it leads to happiness here and now.

Of course, if you are very new to chanting Nam-myoho-rengekyo, you might not have experienced any conspicuous actual proof yet. But at SGI-USA activities, you have no doubt heard members’ experiences of having received benefit as well as explanations of how the practice works. This can be your starting point—instead of blind faith, you can begin with an expectation that the practice works and therefore be willing to try it.

Nichiren Daishonin established the criteria of “three proofs” that people should apply to determine the validity of a religious practice: documentary proof, theoretical proof and actual proof. Documentary proof means that the teaching should accord with the Buddhist sutras, considered the collective and comprehensive body of wisdom at the time. Nichiren explains in his writings how chanting Nam-myoho-renge-kyo and sharing it with others actualizes the Lotus Sutra, the highest teaching of Shakyamuni Buddha.

Theoretical proof means that the teaching must accord with reason and logic. Nichiren Buddhism is profoundly based on the principle of cause and effect, of which all phenomena in the universe are an expression. We are not expected to believe in anything that cannot ultimately be explained in light of this principle.

Actual proof means that the teaching actually changes people’s lives for the better, that there is undeniable improvement that anyone can see. Nichiren argued that actual proof is the most important of the three: “In judging the relative merit of Buddhist doctrines, I, Nichiren, believe that the best standards are those of reason and documentary proof. And even more valuable than reason and documentary proof is the proof of actual fact” (“Three Tripitaka Masters Pray for Rain,” The Writings of Nichiren Daishonin, vol. 1, p. 599).


As Nichiren Buddhists, we develop ever-deepening faith through our own experience rather than simply accepting our beliefs from others. Ours is a philosophy of proof, and new members can expect to see actual proof from their practice soon after starting.

Hey Lil Skunk, that was a kind response and I hope you enjoy reading my latest reply. Also hope you have a great day and a happy new years celebration. Best regards to Brother Weird too

 

[lil skunk baby]

1

 

[Weird]

Hey EasymyohodDisco and Weird,
Thanks for straightening me out on the differences and clarifying matters. As we are all distinct personalities yet and still, all from one source and therefore our beliefs differ yet

somehow are the same..... i still think Dalai Lama is sweetness and goodness, whatever/whoever inspires one to begin the path to enlightenment i revere. I must say I am a hybrid (

I'm sure there must be a better academic term , but i know not what that is)for I am a Christian as well.As hard as we might try to attain perfect enlightenment , we are not alone , and

have a savior in Christ. (my belief) Isn't it posssible to embrace the principals of both? To work hard on ourselves , yet know there is a superior creator and loving God?

in a nutshell i think our buddha nature should evoke a most profound understanding of the cause and effect and underlying relationship with the seemingly disparate and i will try to explain

I feel compelled to answer but please understand that I am simply responding with my interpretative from my own selfdiscovery for an answer to the same question

it is perhaps a fitting discussion since I have read that (I believe off the sgi website) said the bodhisattva of the earth would master many religions in their path of enlightenment BUT
it is at MINIMUM a great disrespect to both the gospel and the sutras to misrepresent either teaching so please understand that, for me its is of utmost importance not to disrespect one teaching by causing a conflict by addressing another and I do not wish to draw away from nichiren or the practice so i do not want to change the course of the chanting growers by influencing it with my own thoughts in regards to the religion of my ancestors

I do have much testimony to the cause and effect of both in terms of karmic, past and ancestrial energies but let me share what I feel is relevenat to the group and your questions

I did find it necessary to address my Christianity as it is an integral part of my ancestry and i do feel Buddhism allows for one to turn much poison into medicine in regards to how

religion has effected my past present and even future and i think without arguing validity at minimum we need to understand the religion of our ancestors to be able to reconcile the karmic energy, I have not only reconciled my Christian ancestry, but also feel that there are relative parallels in the practice that at minimum allow for very rapid enlightenment due to the strong cultivation of faith in proper Christian practice at least it did for me personally.

in fact, when I became enlightened by nichiren's teachings I had to go back and consider all the teachers that all my ancestors encountered and all the teachings
for my past and ancestrial karma to be righted in me i had to understand it, feel it, know it and live it (which led to reconsiliaiton of my ancestorial past lives and no its not as far out and irrational as it sounds )

my basic interpretation was that the search for God leads to a search for enlightenment (or a the trap of self delusion), I almost feel as if many of the religions and philosophies have

the same destination but are constructed in such a way that the true meaning is lost to many because if read with an improperly focused mind they evoke in our mind the 4 evil paths

as i delve furhter into both teachings it is apparent to me that christiaity and buddhism seek to reveal the readily unseen flow of a mystical presence of cause and effect in the nature of

humanity, and they all seek to turn us form earthly and worldly behavior and embrace a greater potential using tools such as compassion and faith

now while Buddhism focuses on its own source of teachings its easy to see the parallels in the Buddhist teachings with those of other philosophies and religions, there is seemingly

so much synchronism and symmetry it seems that there may at least be many paths that lead to the main path of kofu rosen between us all

imho the greatest failure is our own interpretation and practice, in which the said religion or philosophic is being represented as the 3-4 paths instead as a pathway to higher worlds

I think that if you cultivate a sincere faith that guides you to altruistic giving and karmic righteousness the law of cause and effect will reveal to the truth as is necessary for you with the

relative regard to the world around you taken int account by the myoho renge (please correct em if i use this incorrectly)

but these are really statements that deal with the macrocosm of the issue butr even in teh mmicrocosm the parrallels are undeniable

chirst and nichiren are both considered teachers who represented an unseen mystic force

there were one with the force

they were mortal and eternal

they both preached endless compassion and faith

they both taugh about earthy.worldy desires and about the higher potential of man

nichiren taught us no one is less deserving of enlightenment than the other and we could propagate enlightenment by propagating his teachings via gosho chanting and gohonzon

christ taught us no one is less deserving of god's love than the other we could propagate god's love by propogating his teachings via gospel and prayer

I could continue to points where the gospel tells us to seek truth in cause and effect but it is not relavent

what really is relevant is whether we choose to bridge the differences between us all on the tenants of truth which all eternal teachers taught or we can seek to point out the differences between the two

one way will lead to kofu rosen for all one will not


what would either teacher think about those designations existing among us today? I think one of the reasons so many are deluded these days is the failure to see past the hypocracy that seems to exist in all institutions of man

I think its proof of the 4 paths present in all we do and how the representation of the four paths by any practioner of any faith or philosphy undermines any goodness it holds by reflecting ones own defects

let us all embrace the potential of enlightenment from where we stand without shame for the good bad or the ugly because in the end to the eternal unseen force both would have us seek (in buddhist terms the myho renge which i think in Christian terms be likened to the will of god ) it is all relative

we can be one or the other and learn lessons from each other and embrace the humanity that exists in us all and help nurture it to a higher level

both take faith because both teachers are preparing temporal beings for an understanding of things eternal

I personally could not imagine trying to reach my greatest potential as a Christian without the teachings of nichiren

nam myoho renge kyo

nam myoho renge kyo

nam myoho renge kyo

 

[EasyMyohoDisco]

MUGI WASSHIN FOR LIFE = DOUBT FREE FAITH FOR LIFE

MUGI WASSHIN FOR LIFE = DOUBT FREE FAITH FOR LIFE

2011 is almost upon us! Time to begin a new chapter in my life. I'll always be a part of this movement and thank you all everything everyday. Please keep sending daimoku for my gf, she has also gained a tremendous amount of benefit from this thread too. I'll keep in touch!

I'll also never forget our saying: Don't be Afraid. Don't be Defeated. Faith! Victory of Gold!!

Like the roar of the lion now and forever, Nam-myoho-renge-kyo!