Chanting Growers Group

[PassTheDoobie]

"It could never come about that the prayers of the practitioner of the Lotus Sutra would go unanswered."

(On Prayer - The Writings of Nichiren Daishonin, Vol.1, page 345) Selection source: "Kyo no Hosshin", Seikyo Shimbun, January 22nd, 2011

 

[PassTheDoobie]

"Many lament the alienation of contemporary society, characterised by a pervasive loneliness and isolation and the loss of the ties of warmth and affection holding people together.

"Back in Nichiren Daishonin’s day, during the Kamakura period (1185-1333), the Pure Land school's practice of chanting the name of Amida Buddha--which the Daishonin described as the 'melancholy drone of the Nembutsu' (GZ, 96) --gave rise to a widespread sense of apathy and impotence. The Nembutsu teaching urged people to seek rebirth after death in a distant, illusory pure land, which only reinforced the prevailing tendency to reject positive involvement with the real world. It was at such a time that the Daishonin embarked on a course of dialogue to establish the correct teaching for the peace of the land. He did so, he says, 'solely for the sake of the nation, for the sake of the Law, for the sake of others' (WND-1, 164).

"In that same great spirit, we are striving with sincerity and courage to hold lively, heart-to-heart dialogues with as many people as possible. The highest hope for illuminating our alienated society is none other than the Mystic Law."

SGI Newsletter No. 8142, Helping Others Form a Connection with Buddhism Is the Heart of Kosen-rufu, from the February 2011 issue of the Daibyakurenge, translated Jan. 18th, 2011

 

[PassTheDoobie]

The True Entity of Life (The True Aspect of All Phenomena) continued

The True Entity of Life (The True Aspect of All Phenomena) continued

Man Is the True Buddha

The common mortal is the entity of the three properties, or the true Buddha. The Buddha is the function of the three properties, or a provisional Buddha. Shakyamuni is thought to have possessed the three virtues of sovereign, teacher and parent for the sake of us common mortals, but on the contrary, it is the common mortal who endowed him with the three virtues.

The entity of life and its environment in the Ten Worlds is Myoho-renge-kyo, which in turn is "the true Buddha." The common mortal in the Ten Worlds of life is therefore "the true Buddha." In contrast, all the Buddhas mentioned in the sutras, including Shakyamuni, are "provisional Buddhas." This conclusion is derived from the principle of "the true entity of all phenomena" and the other teachings of the Lotus Sutra. No one but Nichiren Daishonin, however, so clearly declared that it is the common mortal who is the true Buddha. Because of this his teaching possesses the never-fading power to benefit mankind in the Latter Day, for ten thousand years and on into eternity.

"The common mortal" specifically refers to Nichiren Daishonin as the original Buddha. This is endorsed by the Ongi Kuden, which states, "The Buddha in the Latter Day is the common mortal, the common priest.... He is called a Buddha, and he is called a common priest." In more general terms, "the common mortal" refers to each one of us. Nichiren Daishonin taught us that the common mortal is the greatest and most valuable existence by his own appearance and behavior as a common mortal.

Nichiren Daishonin's Buddhism, from beginning to end, focuses on man. In explaining the true purpose of the Buddha's advent as described in the Hoben chapter of the Lotus Sutra, the Ongi Kuden quotes the following passage from T'ien-t'ai's Hokke Mongu: "People develop the seeking spirit to aspire to the Buddha's advent; that is the inherent cause [for the Buddha's advent]. The Buddha perceives that spirit and responds to it; that is the external cause." Thus it is clear that because there were suffering people the Daishonin came into the world. The power and blessings of the Gohonzon are all intended for the benefit of common mortals. The Daishonin's Buddhism, furthermore, is propagated through the efforts of courageous people fighting through storms of life.

All religions in the past regarded God or Buddha as a sacred, superhuman being. Man's dignity was recognized only as long as he was enveloped in God's grace or the Buddha's mercy. Therefore, most of these religions considered those who directly served God or Buddha to be a privileged class, and regarded laymen --- the general public --- as contemptible. People in power, however, were considered to have God's special grace, which justified, for example, the so-called divine right of kings. Under this theory different classes of people were accorded different degrees of religious authority, and this eventually became a fixed system.

In every society, therefore, democratization could only be accomplished by denying the secular authority of religious institutions and rendering them politically powerless. However, the weakening of religious bodies and loss of faith in some established sects only upset the balance of the human spirit and rotted the bonds of human trust. As it is voices are rising, calling for the people to regain spiritual richness in life. However, it is clear that a revival of past religions will not answer current needs. I believe Nichiren Daishonin's Buddhism --- the religion which teaches that man himself is the entity of the Mystic Law and as such is innately endowed with ultimate sanctity --- can provide a clear-cut answer to the questions man asks himself.

The Bible states that God created man. But how many heretical souls have cried that man created God? Nichiren Daishonin declared, "Shakyamuni is thought to have possessed the three virtues of sovereign, teacher and parent for the sake of us common mortals, but on the contrary, it is the common mortal who endowed him with the three virtues." Isn't this declaration much more to the point than the remark, "man created God" ? Nichiren Daishonin's Buddhism is a humanistic religion that clearly stands out from such theistic religions. Whereas many religions lapsed to hierarchies, Nichiren Daishonin's Buddhism binds all people together in equality. It is therefore the very religion that man has been seeking for his spiritual renaissance.

T'ien-t'ai explains the Tathagata as follows: "Nyorai is the title of the Buddhas of the ten directions and three existences, of the two Buddhas and the three Buddhas, and of all the Buddhas, true and provisional."

Here the "true Buddha" is the common mortal, whereas "provisional Buddhas" means the Buddha. Nevertheless, there is a clear distinction between a Buddha and a common mortal, in that a common mortal is deluded while a Buddha is enlightened. The common mortal fails to realize that he himself possesses both the entity and the function of the Buddha's three properties.

Here the Daishonin quotes a passage from T'ien-t'ai's Hokke Mongu which interprets nyorai (tathagata) of Nyorai-juryo-hon, the title of the sixteenth chapter of the Lotus Sutra. "The two Buddhas" indicate a Buddha in his true and original state and a Buddha in a form he assumes when he comes into the world to save the people. "The three Buddhas" are the Buddha of hosshin (the essential property of his life), the Buddha of hoshin (the spiritual property of his life), and the Buddha of ojin (the physical property of his life).

Nyorai indicates Buddha. Philosophically, nyorai means to "appear from the truth moment by moment." The state of life at each passing moment is called either nyorai, tathagata, or Buddha. Tathagata is neither a statue nor a picture of the Buddha. Life that is fully active, the rhythm of cosmic life condensed into a single entity-this is tathagata. The Tathagata of Nam-myoho-renge-kyo is the Buddha who, at each and every moment, brings forth the life of Nam-myoho-renge-kyo, the life that has existed since time without beginning.

Tathagata is the common title of all Buddhas; it is not limited to Shakyamuni alone. The sutras mention a number of Buddhas, such as Kasho Buddha and Ashuku Buddha. But specifically it indicates jijuyushin nyorai of kuon ganjo, the tathagata who embodies the fundamental law by which all Buddhas attain enlightenment.

The Daishonin quoted T'ien-t'ai's interpretation principally in order to explain the difference between the true Buddha and a provisional Buddha. As the passage says, the common mortal is the true Buddha, whereas the Buddhas mentioned in the scriptures are nothing but provisional Buddhas. The meaning of this line is self-explanatory when we consider the true Buddha and a provisional Buddha in the light of the Juryo chapter of the Lotus Sutra.

The Juryo chapter dispels the belief that Shakyamuni attained enlightenment for the first time in India, and reveals that in reality he had become a Buddha much earlier --- in the remote past called gohyaku-jintengo. As you know, this Buddha of gohyaku-jintengo is considered "the true Buddha" in the Juryo chapter. This means that Shakyamuni had been a Buddha since long before he was born in India and attained enlightenment at the age of thirty. He was a Buddha even while he lived as a common mortal. It follows, therefore, that the Buddhahood he attained when he was thirty was tentative or "provisional" Buddhahood. Furthermore, according to the deepest meaning of the Juryo chapter, even a Buddha who attained enlightenment in gohyaku-jintengo is a provisional Buddha.

In the section "On Chapter Sixteen, Nam-myoho-renge-kyo Nyorai-juryo-hon," the Ongi Kuden states: "All in all, the deepest significance of the Juryo chapter does not lie in subjugating delusions one by one and attaining enlightenment. You should realize that this significance is to gain enlightenment as you are, remaining as the entity of a common mortal. What is the behavior of the Buddha enlightened in the three properties of life? It is Nam-myoho-renge-kyo." As this teaching says, the true Buddha is the one who, without changing his entity as a common mortal, manifests himself as the Tathagata of Nam-myoho-renge-kyo. That is why the Daishonin says, "The 'true Buddha' is the common mortal, whereas 'provisional Buddhas' means the Buddha."

Both the Buddha and man are common mortals, but there is a distinct difference. It lies in whether one is enlightened or deluded. As the Gosho states, "One who is enlightened is a Buddha; one who is deluded is a common mortal." A common mortal who is enlightened is a Buddha; a common mortal who is deluded is a human. Nichiren Daishonin is enlightened to the truth that he himself is the entity of Nam-myoho-renge-kyo. We are common mortals still bound by delusion. What is it that can transform delusion into enlightenment? It is faith, and faith alone.

The sentence, "the common mortal fails to realize that he himself possesses both the entity and the function of the Buddha's three properties," relates to the earlier statement, "The entity is the true Buddha and the function, a provisional Buddha. The common mortal is the entity of the three properties, or the true Buddha. The Buddha is the function of the three properties, or a provisional Buddha." A deluded common mortal does not realize that he himself is a true Buddha; he believes only that the Buddhas mentioned in the scriptures are true Buddhas. Therefore, he understands neither that it is the common mortal who is the entity and the true Buddha, nor that a Buddha is the function, a provisional Buddha. He cannot understand, therefore, that Nam-myoho-renge-kyo is the entity and that Shakyamuni and Taho Buddhas are the function.

Let me briefly explain the relation between entity and function. The entity is always accompanied by its function, and the function manifests itself wherever and whenever there is an entity.

"Entity," as the term is used in Buddhism, does not exist by itself. It is always accompanied by its "function." The two are impossible to separate. For instance, we can perceive the "entity" of General Director Hiroshi Hojo only in his behavior; all of his behavior is the function of his "entity."

The "entity" of Nam-myoho-renge-kyo is accompanied by the "function" of all phenomena. Therefore, when we manifest the life of Nam-myoho-renge-kyo in ourselves, we will be able to make everything in the universe function for our benefit. In the phrase, "the true entity of all phenomena," "the true entity" indicates the entity and "all phenomena" the function.

(to be continued...)

 

[PassTheDoobie]

Hey there Desi and Forest! We will keep hanging, it's plain to see!


Thanks so much!!!

 

[PassTheDoobie]

The Daishonin encourages us,
"Strengthen your resolve more than ever."*
It's our spirit to persevere,
no matter how hard things might seem to be,
that will break down the walls of obstacles in front of us!
Absolute victory in life is the heart, the very essence
of our faith and practice of this Buddhism.

Daisaku Ikeda

*"The Supremacy of the Law" - WND, page 615

 

[PassTheDoobie]

"As long as we are alive, we must keep chanting Nam-myoho-renge-kyo, Nam-myoho-renge-kyo. Then, if we chant until the very moment of death, Shakyamuni, Many Treasures, and the Buddhas of the ten directions will come to us instantly, exactly as they promised during the ceremony at Eagle Peak. Taking our hands and bearing us on their shoulders, they will carry us to Eagle Peak. The two sages, the two heavenly kings, and the ten demon daughters will guard us, while all the heavenly gods and benevolent deities will raise a canopy over our heads and unfurl banners on high. They will escort us under their protection to the treasure land of Tranquil Light."

(On Practicing the Buddha's Teachings - The Writings of Nichiren Daishonin, Vol.1, page 395) Selection source: Soka Gakkai member's experience, Seikyo Shimbun, April 8th, 2011

 

[PassTheDoobie]

"Every place where Nichiren meets persecution is the Buddha land. Of all the places in the saha world, it is at Tatsunokuchi that Nichiren's life dwells. Because he gave his life there for the sake of the Lotus Sutra, Tatsunokuchi deserves to be called the Land of Tranquil Light. From 'The Persecution at Tatsunokuchi' (WND-1, 196).

"Let’s strive for the noble cause of Buddhism without sparing any effort, just as Nichiren Daishonin teaches. The place of our mission, too, will definitely become the Land of Tranquil Light. Let's raise the banner of victory where we are now!"

SGI Newsletter No. 8205, LIVING THE GOSHO: WORDS OF ENCOURAGEMENT FROM SGI PRESIDENT IKEDA, (10) Transforming Our Place of Mission into a Brilliant Land of Tranquil Light. Translated April 7th from the April 7th, 2011, issue of the Seikyo Shimbun, the Soka Gakkai daily newspaper

 

[PassTheDoobie]

The True Entity of Life (The True Aspect of All Phenomena) continued

The True Entity of Life (The True Aspect of All Phenomena) continued

All Are Manifestations of Myoho-renge-kyo

"All phenomena" in the sutra refers to the Ten Worlds, and the "true entity" is what permeates the Ten Worlds. Reality is another expression for Myoho-renge-kyo; hence Myoho-renge-kyo is manifest in all phenomena.

The entity of a common mortal is Myoho-renge-kyo. Miao-lo uses the words "all phenomena" to indicate the Ten Worlds and explains that all phenomena --- all life and its environment in the Ten Worlds --- are themselves the true entity. The true entity is another expression for Myoho-renge-kyo. It follows, therefore, that all life and its environment in any of the Ten Worlds is without exception the manifestation of Myoho-renge-kyo.

Hell appears hellish; that is the reality of Hell. When Hunger emerges, the reality of Hell is no longer present. A Buddha exhibits the reality of a Buddha, and a common mortal, that of a common mortal. All phenomena are themselves manifestations of Myoho-renge-kyo. This is the meaning of "all phenomena reveal the true entity."

The entity of Myoho-renge-kyo is found in all phenomena, whether of Hell, Hunger, a common mortal or a Buddha. This is what "the true entity of all phenomena" signifies. This teaching refutes all the views previously held in Buddhism. According to conventional Buddhist thought, only Buddhas, bodhisattvas and those in the two vehicles (Learning and Realization) were considered respectable. All other people, especially those in Hell, Hunger and Animality, were regarded as despicable and detestable. This is exactly why the Japanese words meaning Hunger and Animality have been used to insult and abuse others. The conventional Buddhist concepts exerted an even more harmful influence upon society: they gave rise to the cruel tendency to despise and shun people who are forced to live in poverty and suffering.

The principle of "the true entity of all phenomena" completely demolished such concepts. It declared that all people, whether in the world of Hell, Hunger or Animality, are just as much entities of the Mystic Law as are Buddhas and bodhisattvas, and that all are equally worthy of respect. Furthermore, in Buddhist teaching life in the nine worlds can transform itself into the highest of life-states, Buddhahood. In the Gohonzon all beings in the nine worlds are bathed in the brilliant light of the Mystic Law and manifest their intrinsic enlightened nature. When our lives become one and in perfect harmony with the Gohonzon, even Hell and Hunger will come to reveal their inherent Buddhahood. We will therefore be able to direct our lives in the nine worlds toward any goal we wish. Of course we will have sorrows, agonies and desires, but all these will be as but the waves rising and falling on the surface of the great sea of Buddhahood; they will work to give spice to the highest state of life man can live. The principle of "the true entity of all phenomena" can only be put into action through the Buddhism of Nichiren Daishonin, the Buddha who established the Gohonzon.

(to be continued...)

 

[bentom187]

Nam-myoho-renge-kyo

 

[PassTheDoobie]

The True Entity of Life (The True Aspect of All Phenomena) continued

The True Entity of Life (The True Aspect of All Phenomena) continued

The Ultimate Law of Nam-myoho-renge-kyo

T'ien-t'ai states, "The profound principle of 'true entity' is the original law of Myoho-renge-kyo," thus identifying the phrase "true entity" with the theoretical teaching and "the original law of Myoho-renge-kyo" with the essential teaching. You should ponder this passage deep in your heart.

What is the substance of the "true entity" as expounded in the Hoben chapter, one of the theoretical teachings? The Daishonin teaches us that it is Myoho-renge-kyo itself, and corroborates this with T'ien-t'ai's interpretation of the Lotus Sutra. He says, "You should ponder this passage deep in your heart," because it is a profound teaching that concerns the fundamental principle of the Lotus Sutra. T'ien-t'ai does not make his statement explicit enough, but from the Daishonin's perspective, the true entity ultimately means Nam-myoho-renge-kyo concealed in the depths of the Juryo chapter.

Now let us look over the whole system of the Lotus Sutra. The Lotus Sutra aims at clarifying the Law to which all Buddhas are enlightened and which is the key to all people attaining Buddhahood. It is the Law suggested by the phrase, "The wisdom of all Buddhas is infinitely profound and immeasurable," in the beginning of the Hoben chapter. The description of the Law is revealed in the same chapter as the true entity of all phenomena and the Ten Factors of Life. Shariputra, one of Shakyamuni's ten major disciples who was reputed to have the highest wisdom, was immediately able to attain enlightenment when he heard this teaching about the true entity of all phenomena. The other major disciples, who understood only some or little of what they were taught, also attained enlightenment one after another when, as stated in the chapters that followed, they heard the parables or learned of their past relationship with Shakyamuni.

When Shakyamuni finished preaching for his disciples, he began to expound the Hosshi (tenth), Hoto (eleventh) and other chapters. In these chapters, he first asks if there are any who are willing to propagate Myoho-renge-kyo after his death. The bodhisattvas of the theoretical teaching respond to his call and volunteer for the task. But Shakyamuni turns them down, summons the Bodhisattvas of the Earth from underground and entrusts them with the propagation of the Law. It is evident from the sentences in the Hosshi chapter and those which follow that Shakyamuni was selecting those who would propagate the Law after his death. But that is not all; within those sentences is revealed the Law itself --- the Law to be propagated after Shakyamuni's passing. This is the original law of Myoho-renge-kyo.

Shakyamuni's disciples received the seed of Buddhahood and formed a relationship with him in the past. They were therefore able to understand that the seed actually existed in them when, in the ceremony of the Lotus Sutra, they heard Shakyamuni's preaching of the true entity of all phenomena, the parable of the three carts and the burning mansion, or of the relationship they had formed with him in the distant past called sanzen-jintengo.

Each of them could be likened to a man who has gotten lost on a road he has walked before because his memory has grown dim. He remembers most of the way except the corner where he should turn. If someone tells him where to turn, he can get to his destination without any trouble. Thus Shariputra immediately attained enlightenment when he heard the teaching of the true entity of all phenomena.

On the other hand, the people in the ages after Shakyamuni's demise, especially those in the Latter Day, have neither received the seed of Buddhahood nor formed a relationship with him in the past. They are like travelers who find themselves on a road they have never traveled before. Even if someone tells them where to turn, they will be lost because they don't know what their destination is. They need to be directed to the destination itself. This destination is the original law of Myoho-renge-kyo.

The Hoto chapter and the chapters that follow describe the ceremony in the air. First, the Treasure Tower appears. Shakyamuni and Taho Buddhas seat themselves side by side in the tower. All the Buddhas in the universe then come and assemble around the two. Next, the bodhisattvas who were taught by the original Buddha emerge from underground. The ceremony in the air, given its finishing touches in the Juryo chapter, depicts the Law of Myoho-renge-kyo. However, all twenty-eight chapters of Shakyamuni's Lotus Sutra, even the essential teaching in the latter half, are only a map showing the road to the original law of Myoho-renge-kyo. It is Nichiren Daishonin who gave concrete form to the original Mystic Law that the benighted common mortals in the Latter Day would need to embrace.

So "the true entity of all phenomena" takes on different meaning according to how it is seen: in light of the theoretical teaching, the essential teaching, or Nichiren Daishonin's standpoint. From the Daishonin's standpoint, the true entity of all phenomena is the Gohonzon itself. Therefore, when we dedicate ourselves heart and soul to the Gohonzon, the life of the Mystic Law will well up within us. The principle of the true entity of all phenomena will manifest itself as our happiness and human revolution in a process that continually strengthens our lives.

(to be continued)

 

[EasyMyohoDisco]

Hello my friends,

Tonight I shared a great message to all in attendance and that is:

We are the Votaries of the Lotus Sutra, We are the Thus Come Ones of Original Enlightenment Eternally Endowed With the Three Bodies!

I see so much more potential in every bodhisattva, please keep chanting abundant daimoku and letting me know how its going. I'm still reading the thread everyday and thanks to PasstheDoobie spent hours reading and rereading recent posts. I'm very happy over here folks, I hope my Babbas, Doobies, SoCalers, Weirds, All of YOU READING THIS, ESPECIALLY THOSE OF YOU THAT KNOW ME, I HOPE ALL OF YOU ARE WELL AND CHANTING MORE AND MORE EACH DAY!

I'm thrilled to be a part of this movement and have struggled to try and stick with this thread to a 1000 pages, but this thread is my badge of honor and really documents my life so well. I'm writing these days to try and inspire others to be the change they want to be in the world. The SGI, this Buddhist Organization, is where we could work together in the most fluid and dynamic way to achieve our absolute happiness and the great good fortune of those in our heart.

These treasures of the heart--are what this Buddhism is all about!

 

[EasyMyohoDisco]

Fact:

I've been a member of this site longer than I had the Gohonzon!

Fact:

I actually saw Nam-myoho-renge-kyo! for the first time on Overgrow.com because of B.O.G!

Fact:
I was really really really unhappy before I joined Overgrow.com

Fact:
I'm changing poison into medicine, and looking to eradicate the cancer genes in my family because I'm a fucking winner like Nichiren and won't ever lose. My mom is gonna fucking win too.

Fact:
If anyone needs me to chant for them let me know, my daimoku is powerful and ready to support any of my chanting grower friends. I owe certain people and this thread an incredible debt of gratitude fot he rest of my life and I need to help all of you keep this thread going and starting new ones throughout the cannaverse/internets

 

[PassTheDoobie]

"Life is the most precious of all treasures. Even one extra day of life is worth more than ten million of ryo of gold."

(On Prolonging One's Life Span - The Writings of Nichiren Daishonin, page 955) Selection source: "Kyo no Hosshin", Seikyo Shimbun, March 24th, 2011

 

[PassTheDoobie]

"'Myo means to revive, that is, to return to life.' (WND-1, 149) From 'The Daimoku of the Lotus Sutra.'

"When we live our lives based on faith in the Daishonin's Buddhism, then no matter what our situation or where we may find ourselves, it is possible for us to make a fresh beginning from there, to open the way to a future of limitless hope from that moment.

"Buddhism enables us to revive our spirits and revitalise our communities, allowing us to create happy lives without fail and help others do the same. That is the purpose of Buddhism."

SGI Newsletter No. 8185, LIVING THE GOSHO: (1) Faith in the Daishonin's Buddhism Is a Source of Limitless Hope. Translated March 22nd 2011, from the March 19th, 2011, issue of the Seikyo Shimbun

 

[PassTheDoobie]

Hey Easy! Deepest and most sincere thanks for all your efforts for all these years Brother! I knew while I was on sabbatical that you would very capably represent, and you have. You have been this threads most enthusiastic supporter. Because of you, many wonderful things have occurred and will continue to occur. It is my honor to know you.

What I have spent much of my time with for these last weeks and months is my local group teaching what I know. And I have been having a great time doing it! We’ve all read the Opening of the Eyes together, along with Daisaku Ikeda’s lecture on it, The Heritage of the Ultimate Law of Life and Death, along with Daisaku Ikeda’s lecture on it, The Object of Devotion for Observing the Mind, Josei Toda’s Lecture on the Sutra and The True Aspect of All Phenomena and Mr. Ikeda’s lecture being shared here now.

This is in preparation for reading the OTT together. We Skype these readings and I look forward in the next month or so of starting them with any of you that are interested. I’m working on that now.

Much love and deepest respect!!!

Thomas

 

[PassTheDoobie]

The True Entity of Life (The True Aspect of All Phenomena) continued

The True Entity of Life (The True Aspect of All Phenomena) continued

Inscribe the Gohonzon

Although not worthy of the honor, Nichiren was nevertheless the first to spread the Mystic Law entrusted to Bodhisattva Jogyo for propagation in the Latter Day of the Law. Nichiren was also the first to inscribe the Gohonzon, which is the embodiment of the Buddha from the remote past as revealed in the Juryo chapter of the essential teaching, of Taho Buddha who appeared when the Hoto chapter of the theoretical teaching was preached, and the Bodhisattvas of the Earth who emerged with the Yujutsu chapter. No matter how people may hate Nichiren, they cannot possibly alter the fact of his enlightenment.

The core of this passage is that Nichiren Daishonin spread faith in the daimoku and the Gohonzon of the Three Great Secret Laws, which are to be propagated in the Latter Day. According to the Lotus Sutra, this task was entrusted to Bodhisattva Jogyo, leader of the Buddha's original disciples, the Bodhisattvas of the Earth. However, since the Daishonin was a common priest, he dared not state that he was the incarnation of Jogyo. Instead, he used the phrases "Nichiren was . . . the first to spread. . ." and "[he] was also the first to inscribe . . . " The meaning of this passage becomes clear when we compare it with the previous statement that T'ien-t'ai, Miao-lo and Dengyo could neither spread the daimoku nor establish the Gohonzon because they were not Bodhisattvas of the Earth.

Although the Daishonin qualified his statement with the phrase, "Nichiren was the first. . . ," he could have neither spread the daimoku nor inscribed the Gohonzon if he had not been eligible. With respect to the Lotus Sutra, therefore, the Daishonin is the incarnation of Jogyo, leader of the Bodhisattvas of the Earth, who appeared in the Latter Day and established the supreme Buddhism. But this still is not the true identity of Nichiren Daishonin. To know his true identity, we must delve into the Daishonin's inscription of the Gohonzon, which the above passage says "is the embodiment of the Buddha from the remote past." If he embodies the Buddhahood attained by Shakyamuni and Taho (Many Treasures) as well as Nam-myoho-renge-kyo, the life of the original Buddha from time without beginning, he must possess that Buddhahood within himself. In fact, he himself states in the Gosho, "I, Nichiren, have inscribed my life in sumi, so believe in the Gohonzon with your whole heart." Since the Law he taught was embodied in his own existence, Nichiren Daishonin was able to inscribe the Gohonzon, the crystallization of the Person and the Law in a single entity. This is, as the passage says, "his enlightenment." "No matter how people may hate Nichiren, they cannot possibly alter the fact of his enlightenment." This means that no matter how people hated and persecuted the Daishonin, they could in no way affect his enlightenment as the Buddha in the Latter Day of the Law.

To have exiled Nichiren to this remote island is therefore a sin that can never be expiated, even with the passing of countless aeons. A passage from the Hiyu chapter reads, "Not even an aeon would be time enough to explain the full gravity of this sin." On the other hand, not even the wisdom of the Buddha can fathom the blessings one will obtain by giving alms to Nichiren and by becoming his disciple. The Yakuo chapter reads, "Not even with the Buddha's wisdom can one measure these benefits."

Here the Daishonin contrasts the terrible effects of hating or persecuting him with the blessings one obtains by giving him support and becoming his disciple. The passage brings out his conviction that he is the original Buddha and the Buddha of the Latter Day of the Law. "A passage from the Hiyu chapter" refers to the sentence which reads, "If a person slanders this sutra, not even an aeon would be time enough to explain the full gravity of this sin." The passage in the Yakuo chapter describing the immeasurable benefits reads, "Suppose a person has had the opportunity to hear this sutra, and copies it himself or lets others copy it. The benefits he thus obtains cannot be measured even with the Buddha's wisdom."

(to be continued)

 

[EasyMyohoDisco]

FINALLY BROTHER, I'm in! Let me know as soon as you go live

So I came home, my friend came over, then my girl shows up talking on her phone about chanting right now to support her friend and me and my friend joined her. Then my homie comes over too and joins us for gongyo! YESSSSSSSSSSSS!


Schhhhhwing!

 

[PassTheDoobie]

The True Entity of Life (The True Aspect of All Phenomena) continued

The True Entity of Life (The True Aspect of All Phenomena) continued

The Envoy of the Buddha

Nichiren alone began to carry out the task of the Bodhisattvas of the Earth. He may even be one of them. If Nichiren should be a Bodhisattva of the Earth, then so must his disciples. The Hosshi chapter states, "If there is someone, whether man or woman, who secretly teaches to one person even a single phrase of the Lotus Sutra, let it be known that he is the envoy of the Buddha, sent to carry out the Buddha's work." Who else but us can this possibly refer to?

Nichiren Daishonin says that if he is indeed to be included among the Bodhisattvas of the Earth, then, according to the principle of the oneness of master and disciple, his disciples must certainly be Bodhisattvas of the Earth. A Bodhisattva of the Earth does not act only when he is told to. He bases his life entirely on the Mystic Law which is immanent in cosmic life. Therefore, just as grass or a tree grows of itself from the earth, so does he, of his own accord, chant daimoku and contribute toward the well-being of his society and peace in the world.The Daishonin cites a passage from the Hosshi chapter in order to assure his disciples that they are Bodhisattvas of the Earth. Quoted in full, it reads, "Suppose there be a man or woman of devout faith after my passing, who secretly teaches to one person even a single phrase of the Lotus Sutra. Let it be known that he or she is the envoy of the Buddha, sent to carry out the Buddha's work. All the more so are those who teach the sutra widely among the people."

As I have already said, Shakyamuni preached the Hosshi chapter to exhort the assembly to propagate the Lotus Sutra after his demise. The above passage is the very one which carries these words of encouragement. Bodhisattvas of the theoretical teaching responded to Shakyamuni's call. But he declined their offer, and instead entrusted the Bodhisattvas of the Earth with the propagation of the Lotus Sutra because he knew that only they were able to shoulder the task. Therefore, according to the Hosshi chapter, those now in the Latter Day who teach the Mystic Law and fight for kosen-rufu are Bodhisattvas of the Earth. The Daishonin says that this is exactly what his disciples are doing.

To go a step further, the phrase, "he is the envoy of the Buddha, sent to carry out the Buddha's work," implies that he is equal to the Buddha, that he himself is the Buddha from time without beginning. Let me explain why this is so. The word "envoy," as it is used in a general sense, means a person who speaks for and acts in the same capacity as his superior. Suppose two countries want to conclude a peace treaty between them. Each country sends an envoy. When the two parties have reached agreement and the treaty is drawn, the envoys sign it. Although the emissaries write their own personal signatures, they represent the collective will of the people in each nation.

The same is true with Buddhism. One who preaches and propagates the Mystic Law is the envoy of the Buddha; he acts in the capacity of the Buddha. For this reason, in the Lotus Sutra, only the original disciples of the Buddha were entrusted with the task of spreading the Mystic Law. Conversely, those who spread the Mystic Law in the Latter Day --- or those who do shakubuku today --- are the disciples of the original Buddha from time without beginning. The former president Josei Toda proclaimed himself "the teacher of shakubuku in the Latter Day" and defined the Soka Gakkai as being the group of people devoted to shakubuku. This is why the Head Temple bestowed upon the Soka Gakkai the Gohonzon on which is inscribed the prayer, "May the organization attain the supreme goal of kosen-rufu through the merciful practice of shakubuku," to be permanently enshrined in our headquarters. I entreat you to always maintain the proud tradition and lofty spirit of the Soka Gakkai and carry on your mission throughout your life as the original disciples of the Buddha.

The phrase, "secretly teaches to one person," does not in any way mean that we should teach in a surreptitious way. It is simply an illustration by way of one extreme case. Needless to say, the greatest and most desirable practice consists in teaching true Buddhism widely among the masses of people. This is evident from the passage in the Hosshi chapter which I quoted. There may be times when the age or circumstances do not permit us to openly propagate the Law. No matter what, however, we should always maintain the spirit of shakubuku and continue to spread the Law to the limits of our capacities. Only then can we truly be called Bodhisattvas of the Earth --- legitimate disciples of the original Buddha, Nichiren Daishonin. I sincerely hope you will understand and make this part of your lives.

(to be continued)

 

[Babbabud]

Nam myoho renge kyo

Nam myoho renge kyo

From Words of Wisdom, by President Ikeda, on "Attitude". www.ikedaquotes.org.

None of us can exist in isolation. Our lives and existence are supported by others in seen and unseen ways, be it by parents, mentors or society at large. To be aware of these connections, to feel appreciation for them, and to strive to give something back to society in a spirit of gratitude is the proper way for human beings to live.

 

[bentom187]

if anyone is intrested,i have a link to a video of the heart sutra in english in my martial arts thead
kmyoho renge kyo