Chanting Growers Group

[Babbabud]

Nam myoho renge kyo

 

[easyDaimoku]

"If one hopes to study and master Buddhism, then one cannot do so without devoting time to the task."
(The Writings of Nichiren Daishonin, page 690, "On Repaying Debts of Gratitude" Written to Joken-bo and Gijo-bo on July 21, 1276)

 

[easyDaimoku]

If you stick with me you'll hear it for the rest of your life:

"FAITH, PRACTICE AND STUDY" We must continue to study and I know the benefits of consistently studying. Therefore its imperative that I continue to study and keep going.

We really do need to support and chant with others that share our faith. How could we sustain this practice and ensure its continuity after our lives? Say we live to be a 100, but during all the years of our Buddhist practice we didn't make an effort to seek the Gohonzon- will we practice this Buddhism again in our next life? I'm not taking any chances, I really need to make daily causes to always have the Gohonzon in this life and especially in the next life. I'm chanting daimoku, doing my gongyo, and staying up on this because its my way of going forward. Its my ways of advancing.

Yeah its true that the diamond precept is like the main point or the mandate from Nichiren Daishonin for all to chant Nam-myoho-renge-kyo and enable others throughout the world to also have the benefit of chanting this essential truth. We should eradicate suffering in our environment through our diligent practice consistently and armed to the brim with a hat full of study. I study the thread between pages 150-800 quite often, but I'm also going to continue to study The Writings of Nichiren Daishonin and the SGI-USA Publications (Living Buddhism and The World Tribune). Its because of the SGI that we have such a robust network in America and even so many youth dedicated to kosen-rufu right this minute. There is a strong national rythym and I think its important that we all unite in consistent studying with our consistent prayers to consistently sustain and develop of Faith. Faith is a material tangible concept in this Buddhism because Faith is Action!

 

[easyDaimoku]

June 29, 2012

--TO MY FRIENDS--
Committing oneself to fulfilling
the great vow for kosen-rufu causes
courage and wisdom to burst forth
from the depths of one's life.
With thorough, powerful prayer,
let's transform everything into a
force for advancement!

Translation of "To My Friends" published in the Seikyo Shimbun, based on President Ikeda's recent guidance, with universal value and application.

--わが友に贈る--
　広布の大願に立てば
　勇気と智慧が湧く。
　師子王の信心で
　強盛に祈り抜き
　一切を前進の力に！

 

[easyDaimoku]

So did you really give up your material posssessions, stop having sex and live in the monastery? I know you practice hinduism if your name is a representation of who you are or perhaps you practice:

Theravada school
[上座部] (Pali; Skt Sthaviravada; Jpn Joza-bu) "Teaching of the Elders." One of the two schools formed by the first schism in the Buddhist Order that took place about one hundred years after Shakyamuni's death in India. The other is the Mahasamghika school. According to The Great Commentary on the Abhidharma, a dispute arose within the Buddhist Order over a five-point modification of doctrine advanced by a monk called Mahadeva. As a result, the Order split into the Theravada school, which rejected the new interpretations, and the Mahasamghika school, which accepted them. (Another account, however, attributes the schism to controversy over a more flexible interpretation of the precepts advocated by the monks of the Vriji tribe in Vaishali.) Of the two schools, the Theravada school claimed a greater percentage of the elder monks and was more conservative, emphasizing strict adherence to the established precepts and a literal interpretation of doctrine. According to The Doctrines of the Different Schools , the Sarva-stivada school, which developed the abhidharma, or exegetical commentary section of the canon, later broke away from Theravada; under pressure from the Sarvastivadins, the Theravada school moved to the Himalayan region where it was thereafter called the Haimavata (Himalaya) school. The Haimavata school later declined. The Theravada teaching was also introduced to Sri Lanka by King Ashoka's son Mahendra, where it developed and eventually spread to other parts of South and Southeast Asia. What is called Theravada, or Southern, Buddhism, can be traced to these teachings introduced to Sri Lanka. See also five teachings of Mahadeva; ten unlawful revisions.
There are different schools of Buddhism and if you're Buddhist please refrain from trolling this thread and insinuating a falsehod about the Gohonzon. Have you seen the Mandala found in the Butsudan, that you refer to as a Box? If so, perhaps your slander is your way of forming a (deeper) connection with Nichiren Daishonin's life.

I did not particularly appreciate your smarmy introduction, but if you indeed have friends in the SGI then I think you could turn the poison in your heart into medicine. In this practice we don't renounce or deny ourselves happiness (relative or absolute). Attaining a happy life is something that we accomplish from chanting: Nam-myoho-renge-kyo to the Gohonzon in the Butsudan:

Gohonzon
[御本尊] ( Jpn) The object of devotion. The word go is an honorific prefix, and honzon means object of fundamental respect or devotion. In Nichiren's (1222-1282) teaching, the object of devotion has two aspects: the object of devotion in terms of the Law and the object of devotion in terms of the Person. These may be described as follows: (1) The object of devotion in terms of the Law: Nichiren's mandala that embodies the eternal and intrinsic Law of Nam-myoho-renge-kyo. That Law is the source of all Buddhas and the seed of Buddhahood for all people. In other words, Nichiren identified Nam-myoho-renge-kyo as the ultimate Law permeating life and the universe, and embodied it in the form of a mandala. In his Questions and Answers on the Object of Devo-tion, Nichiren refers to the object of devotion for people in the Latter Day of the Law as "the title (daimoku) of the Lotus Sutra." He further describes the title as the essence of the Lotus Sutra, or Nam-myoho-renge-kyo to be found only in the depths of the "Life Span" (sixteenth) chapter of the sutra. The Object of Devotion for Observing the Mind reads, "Myoho-renge-kyo appears in the center of the [treasure] tower with the Buddhas Shakyamuni and Many Treasures seated to the right and left, and, flanking them, the four bodhisattvas, followers of Shakyamuni, led by Superior Practices. Manjushri, Maitreya, and the other bodhisattvas, who are followers of the four bodhisattvas, are seated below" (366). In this passage, Nichiren clarifies the relationship between the Law of Nam-myoho-renge-kyo, the Buddhas Shakyamuni and Many Treasures, and the various bodhisattvas depicted on the Gohonzon. In this way he emphasizes Nam-myoho-renge-kyo as the fundamental object of devotion. The Real Aspect of the Gohonzon explains that all living beings of the Ten Worlds "display the dignified attributes that they inherently possess" (832) through the benefit of Nam-myoho-renge-kyo. Nichiren viewed the Dai-Gohonzon, the object of devotion he inscribed for all humanity on the twelfth day of the tenth month in 1279, as the purpose of his life. This can be gleaned from his statement in On Persecutions Befalling the Sage, written in the tenth month of 1279: "The Buddha fulfilled the purpose of his advent in a little over forty years, the Great Teacher T'ient'ai took about thirty years, and the Great Teacher Dengyo, some twenty years. I have spoken repeatedly of the indescribable persecutions they suffered during those years. For me it took twenty-seven years, and the great persecutions I faced are well known to you all" (996). The object of devotion in terms of the Law is explained in greater detail in Nichiren's writings such as The Object of Devotion for Observing the Mind and The Real Aspect of the Gohonzon.
(2) The object of devotion in terms of the Person: In his Reply to Kyo'o, Nichiren writes, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha's will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo" (412). Nichiren here expresses his realization of Nam-myoho-renge-kyo as the origin and basis of his life, which he embodied in sumi ink in the form of the mandala he calls the Gohonzon. In The Record of the Orally Transmitted Teachings, he says, "The object of devotion is thus the entity of the entire body of the votary of the Lotus Sutra." "The votary" here refers to Nichiren himself. He also says, "The Buddha of the Latter Day of the Law is an ordinary person and an ordinary priest." "An ordinary priest" here refers to Nichiren. Because Nichiren revealed and spread Nam-myoho-renge-kyo, which is manifest as the Person and the Law, he is regarded by his disciple and designated successor Nikkoand his followers as the Buddha of the Latter Day of the Law. Nichiren himself writes in The Opening of the Eyes: "On the twelfth day of the ninth month of last year [1271], between the hours of the rat and the ox [11:00 P.M. to 3:00 A.M.], this person named Nichiren was beheaded. It is his soul that has come to this island of Sado and, in the second month of the following year, snowbound, is writing this to send to his close disciples" (269). He states that he "was beheaded," though actually he survived the execution at Tatsunokuchi, implying that the ordinary person Nichiren ceased to exist. In this context, the passage "It is his soul that has come to this island of Sado [his place of exile]" means that Nichiren described himself as having revealed a deeper, true identity in the course of his attempted execution. Again Nikkoand his followers equate that identity with the Buddha of the Latter Day of the Law.
(3) The oneness of the Person and the Law: This means that the object of devotion in terms of the Person and the object of devotion in terms of the Law are one in their essence. The Law is inseparable from the Person, and vice versa. The object of devotion in terms of the Law is the physical embodiment, as a mandala (the Gohonzon), of the eternal and intrinsic Law of Nam-myoho-renge-kyo. Nichiren writes in his Reply to Kyo'o, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart" (412). This passage indicates that Nichiren embodied in the Gohonzon the state of life he enjoyed as the eternal Buddha who personified the Law, so that people could attain the same state of enlightenment. The Record of the Orally Transmitted Teachings reads: "The 'body that is freely received and used [also, the Buddha of limitless joy]' is none other than the principle of three thousand realms in a single moment of life. The Great Teacher Dengyosays: 'A single moment of life comprising the three thousand realms is itself the "body that is freely received and used"; this Buddha has forsaken august appearances. The Buddha who has forsaken august appearances is the Buddha eternally endowed with the three bodies.' Now Nichiren and his followers who chant Nam-myoho-renge-kyo are just this." "The Buddha who has forsaken august appearances" means a Buddha who is no different from an ordinary person in form and appearance.
(4) The core of the Three Great Secret Laws: The Gohonzon, or the object of devotion of the essential teaching, is the core of the Three Great Secret Laws in Nichiren's doctrine and represents the purpose of his life. The Three Great Secret Laws are the object of devotion of the essential teaching, the invocation, or daimoku, of the essential teaching, and the sanctuary of the essential teaching. Here, "essential teaching" refers to the teaching of Nam-myoho-renge-kyo, not to the essential teaching (latter half) of the Lotus Sutra. Nichiren expressed the Law of Nam-myoho-renge-kyo he realized within his own life in these three forms, which correspond to the three types of learning in Buddhism—precepts, meditation, and wisdom. The object of devotion corresponds to meditation, the invocation to wisdom, and the sanctuary to precepts. Sanctuary is a translation of the Japanese word kaidan, which is also translated as "ordination platform." This is a platform where practitioners vow to uphold the Buddhist precepts. In Nichiren's teaching, to embrace the object of devotion is the only precept, and the place where one enshrines the object of devotion and chants the daimoku is called the sanctuary. Again to keep faith in the object of devotion and chant the daimoku while teaching others to chant it is called the invocation. Both the sanctuary and the invocation derive from the object of devotion. Hence the object of devotion is the core of all three. For this reason the Gohonzon, or object of devotion, is also referred to as the One Great Secret Law.
(5) The inscriptions on the Gohonzon: In the center of the Go-honzon are written the Chinese characters "Nam-myoho-renge-kyo Nichiren." This indicates the oneness of the Person and the Law. On either side there are characters for the names of beings representing each of the Ten Worlds. At the top of the Gohonzon, the names of Shakyamuni Buddha and Many Treasures Buddha appear respectively to the immediate left and right (when facing the Gohonzon) of these central characters. They represent the realm or world of Buddhahood. The four bodhisattvas—Superior Practices, Boundless Practices, Pure Practices, and Firmly Established Practices—who lead the other Bodhisattvas of the Earth are positioned to the left and right of the two Buddhas. They, along with other bodhisattvas in the second row from the top such as Universal Worthy and Manjushri, represent the realm of bodhisattvas. Also in the second row are persons of the two vehicles—voice-hearers and cause-awakened ones, such as Shariputra and Mahakashyapa—and flanking them are representatives of the realm of heavenly beings, such as Brahma, Shakra, the devil king of the sixth heaven, and the gods of the sun and moon. In the third row appear a wheel-turning king, representing the realm of human beings; an asura king, representing the realm of asuras; a dragon king, representing the realm of animals; the Mother of Demon Children and the ten demon daughters, representing the realm of hungry spirits; and Devadatta, representing the realm of hell. Moreover, the four heavenly kings are positioned in the four corners of the Gohonzon: (again, when facing the Gohonzon) Vaishravana in the upper left, Upholder of the Nation in the upper right, Wide-Eyed in the lower right, and Increase and Growth in the lower left. While all other figures on the Gohonzon are represented in Chinese characters, the names of the wisdom king Craving-Filled and the wisdom king Immovable are written below Vaishravana and Upholder of the Nation respectively in Siddham, a medieval Sanskrit script. Here the wisdom king Craving-Filled represents the principle that earthly desires are enlightenment, and the wisdom king Immovable, the principle that the sufferings of birth and death are nirvana. Other characters on the Gohonzon include the names of Great Bodhisattva Hachiman and the Sun Goddess. All these names express the principles that the Ten Worlds exist within the eternal Buddha's life, and that living beings of the Ten Worlds can attain Buddhahood. Not all of the above names appear on every Gohonzon that is transcribed from the Dai-Gohonzon, but whichever ones do appear represent all of the Ten Worlds.The names of the Great Teacher T'ient'ai and the Great Teacher Dengyoare inscribed in the lower part of the Gohonzon representing those who transmitted the true lineage of Buddhism. There are two inscriptions gleaned from Miao-lo's Annotations on "The Words and Phrases of the Lotus Sutra," which Nichiren used to describe the power of the Gohonzon and the Law it embodies. One, placed in the upper right (facing the Gohonzon), reads, "Those who vex or trouble [the practitioners of the Law] will have their heads split into seven pieces." The other, in the upper left, reads, "Those who give alms [to them] will enjoy good fortune surpassing the ten honorable titles." The ten honorable titles are epithets applied to the Buddha expressing his virtue, wisdom, and compassion. In the lower right is Nichiren's declaration that "This is the great mandala never before known in the entire land of Jambudvipa in the more than 2,230 years since the Buddha's passing.

The butsudan is (佛壇 or 仏壇, literally "Buddha altar") and it is the focal point of our homes, practice and where the Buddha resides. The Gohonzon is Nichiren Daishonin's life and the butsudan is the sanctuary that protects the Gohonzon throughout our life long practice. Its very simple if you can put aside your trolling inclination and embrace the single great truth of Nam-myoho-renge-kyo.

So this thread isn't about hinduism or the Theravada school, its about Nichiren Daishonin's Buddhism for SGI members. Those are my friends, but we can still be friends if you desire to be respectful and are willing to not instigate members of this thread. sorry if I seemed harsh, but I don't have tolerance for anyone or anything trying to slander my faith.

 

[easyDaimoku]

Hey Lucifer,

Don't worry brother, I'm not offended by your words. Not even my parents could understand my desire to grow and to help others find good medicine. Eventually I found the world's best medicine, its called "Nam-myoho-renge-kyo!" and its even better when you have a Gohonzon.

Growing up Jewish, growing up chrisitian, growing up monotheistic is what I'm really familiar with. Nichiren Daishonin's Buddhism is a practice I really learned about here on the thread, locally and throughout America. 6 years later I'm doing very very well and going to graduate school in the fall. Things just keep advancing and life is good. There is something very extraordinairy and special about this practice. Its very simple too, all you need to do it chant. Someday I'll have the luxury of visiting an international SGI center and chanting with others in another country, but either way it goes I'll be chanting daimoku ( saying Nam-myoho-renge-kyo) everyday everywhere I go!

My fellow cannagraphican, good luck with your plants or cannabis appreciation. This might not be the thread for you. My first post wasn't intended in a disrespectful way nor is this one. Stay up!

Respectfully submitted,
MyohoDisco

 

[easyDaimoku]

To My Friends
By SGI President Daisaku Ikeda
Monday, July 2, 2012
Putting into action the basics of "faith, practice and study" will enable us to create a foundation of fortune in our lives. Let's advance along the great road to victory!

 

[easyDaimoku]

"Since the Lotus Sutra defines our body as the Dharma body of a Thus Come One, our mind as the reward body of a Thus Come One, and our actions as the manifested body of a Thus Come One, all who uphold and believe in even a single phrase or verse of this sutra will be endowed with the benefits of these three bodies."
The Writings of Nichiren Daishonin, page 922
"The One Essential Phrase"
Written to the lay nun Myoho on July 3, 1278

 

[easyDaimoku]

Daily Encouragement by Daisaku Ikeda
Tuesday, July 3, 2012:
Those who have a mentor in life are truly fortunate. The path of mentor and disciple is one that leads to personal development and growth. Those without a mentor may appear free and unbeholden to anyone, but without a solid standard or model on which to base themselves their lives will be aimless and wandering.
Events

Day of Mentor and Disciple.
1945: President Josei Toda is released from Toyotama Prison.
1957: President Daisaku Ikeda is arrested in Osaka on false charges.
<< Yesterday Tomorrow >>

 

[easyDaimoku]

To My Friends
Nichiren Daishonin reminds us to
"rejoice in hearing the voice of
someone else rejoice in the hearing."(*)
Let's convey the joy of faith to others.
Discussions brimming with passion
and conviction will illuminate the
lives of our friends.

(*)"The Recitation of the 'Expedient Means' and 'Life Span' Chapters," WND I p.68

<< Yesterday Today Tomorrow >>

 

[easyDaimoku]

Mentor and Disciple (from www.joseitoda.org)

Mentor and Disciple (from www.joseitoda.org)

Mentor and Disciple

With Ikeda at a youth division sport event, 1957


Toda stressed the importance of the mentor-disciple relationship in the practice of Buddhism within the Soka Gakkai. Through his own example, with Makiguchi as his mentor and Daisaku Ikeda whom he was training as his closest disciple and successor, he revitalized the Buddhist philosophy of the mentor-disciple relationship for the contemporary age. This spirit of learning from the mentor has been taken up by the members of the Soka Gakkai and the SGI in the form of the teaching of the oneness of mentor and disciple.
Together with Makiguchi, Toda was imprisoned by the militarist authorities that suppressed freedom of religion during the war. But Toda actually was full of gratitude to his late mentor for this experience, through which he was able to develop unshakable conviction and faith, stating: "It was thanks to your immeasurable compassion that you took me with you to prison."

Meanwhile, Toda placed complete confidence and faith in his own disciple, Ikeda, and for about 10 years he taught him extensively on a one-to-one basis, entrusting him with the entire responsibility for kosen-rufu (lasting peace throughout the world). Without Ikeda as his disciple, it is unlikely that the plans that grew from Toda's cherished desire to rid the world of suffering would ever have been realized. It is because these ideas did not remain as mere ideas, but were inherited by Ikeda as Toda's vibrantly enduring spirit, that the present-day achievements of the Soka Gakkai and the SGI have been possible.
The mentor-disciple relationship has always been a key to Buddhist practice. In the Lotus Sutra, Shakyamuni exhorted his disciples to always practice the sutra true to the spirit in which it was taught. But the aim of the mentor-disciple relationship in Buddhism is not that the mentor exacts obedience from the disciple, but that the mentor seeks to train the disciple to achieve an even greater state of development than that of the mentor.

Toda and Ikeda, 1956


In his Great Concentration and Insight, the sixth-century Chinese Buddhist teacher T'ien-t'ai used the phrase "from the indigo, an even deeper blue." This employs the example of the ancient process of dyeing cloth using a blue dye made from the indigo plant, where the dyed cloth takes on a deeper blue than the plant from which it was derived due to repeated immersion in the dye. In the same way, if the mentor is likened to the indigo plant, by absorbing the mentor's teachings, the disciple can achieve an even more splendid "blue." This illustrates that the ultimate goal of the relationship is to enable the disciple to surpass the mentor.
Nichiren repeatedly stressed the importance of this philosophy of the mentor-disciple relationship as one of the core teachings of Buddhism. This was because, however much the Lotus Sutra might teach the concept of universal human salvation, these remain empty words unless there are people who are actually putting the teaching into practice. In particular, even though religion can be said to exist for the sake of ensuring human happiness, there is an inherent danger that in fact people will become downtrodden by religious authorities. This makes the mentor-disciple relationship even more essential. This is not a matter of dogma or ritual: it is the transmission of the mentor's spirit, a burning desire to help people achieve happiness. Because learning takes place through human interaction, through the lived example of the mentor, the relationship between mentor and disciple is the most noble means of inheriting the spirit of Buddhism.

 

[Babbabud]

Nam myoho renge kyo

 

[easyDaimoku]

Its a great day to be a chanting grower in America! Happy Independance Day everyone!

 

[PassTheDoobie]

"What is most important is that, by chanting Nam-myoho-renge-kyo alone, you can attain Buddhahood. It will no doubt depend on the strength of your faith. To have faith is the basis of Buddhism."

(The Real Aspect of the Gohonzon - The Writings of Nichiren Daishonin, Vol.1, page 832) Selection source: Kyo no Hosshin, Seikyo Shimbun, July 5th, 2012

 

[PassTheDoobie]

"The Daishonin’s followers also overcame adverse circumstances and demonstrated victory in the sphere of their work. Take, for instance, the case of Shijo Kingo. Because of his faith in the Daishonin’s teachings, his coworkers, fellow samurai, spread slanderous rumors about him to his lord. Though Shijo Kingo was innocent of the charges, he was threatened with the loss of his estates, which provided his livelihood. But he chanted and took action in accord with the Daishonin’s guidance, and in the end he was rewarded with three times the land he had previously possessed.

"The Daishonin offered Shijo Kingo detailed instructions concerning his behaviour. He points out, for instance: 'Since you are hot-tempered and behave like a blazing fire, you will certainly be deceived by others' (WND-1, 839). He also says: 'Your face bears definite signs of a hot temper. But you should know that the heavenly gods will not protect a short-tempered person, however important they may think he or she is' (WND-1, 849). His advice is both stern and warmly supportive. One can just imagine Shijo Kingo breaking out into a cold sweat upon reading these letters from the Daishonin!

"The Daishonin also tells his disciple: 'Do not go around lamenting to others how hard it is for you to live in this world. To do so is an act utterly unbecoming to a worthy man' (WND-1, 850). In other words, he advises him not to grumble or bewail his situation.

"In the same letter, he writes: 'Live so that all the people of Kamakura will say in your praise that [Shijo Kingo] is diligent in the service of his lord, in the service of Buddhism, and in his concern for other people' (WND-1, 851). Here, the Daishonin encourages him to win in his job, in the sphere of kosen-rufu, and in society, and to demonstrate actual proof that gains the praise and admiration of all.

"Many of our members have taken this passage to heart as personal guidance for their own individual struggles."

SGI Newsletter No. 8553, To My Young Friends—Leaders of a New Age, [4] To Youth Entering the Workforce—Part 3 [of 3], from the 24th May, 2012, issue of the Seikyo Shimbun, translated 29th June 2012.

 

[Payaso]

Thank you for the excellent reminder!

"What is most important is that, by chanting Nam-myoho-renge-kyo alone, you can attain Buddhahood. It will no doubt depend on the strength of your faith. To have faith is the basis of Buddhism."

(The Real Aspect of the Gohonzon - The Writings of Nichiren Daishonin, Vol.1, page 832)
Selection source: Kyo no Hosshin, Seikyo Shimbun, July 5th, 2012

Bringing us back the the basics is important to all at the right moment in time, and here it is. Many changes are upon us, and by chanting I keep some calmness in myself in the center of the chaos around us.

Nam Myoho Renge Kyo

As the green energy of this growing season is fully upon us it's also a good time to grow spiritually...

Nam Myoho Renge Kyo

Thank you Thomas for visiting with us here

Nam Myoho Renge Kyo!

 

[PassTheDoobie]

"I entrust you with the propagation of Buddhism in your province. It is stated that 'the seeds of Buddhahood sprout as a result of conditions, and for this reason they preach the single vehicle.'"

(The Properties of Rice - The Writings of Nichiren Daishonin, Vol.1, page 1117) Selection source: Kyo no Hosshin, Seikyo Shimbun, July 6th, 2012

 

[PassTheDoobie]

"Shijo Kingo was extremely human. He had great courage and ability, but he also had his shortcomings. Why was he able to win in his job? Because he based himself on faith in the Mystic Law and unerringly followed the Daishonin’s guidance. In particular, he always applied himself to his work duties with utmost sincerity.

"In response to the news that Shijo Kingo’s estates had been increased, the Daishonin writes: 'Where there is unseen virtue, there will be visible reward' (WND-1, 907). And he praises his disciple, saying: 'Because you have for some years now honestly maintained a strong desire for your lord’s welfare in his next life, you received a blessing like this' (WND-1, 907).

"Everyone has shortcomings, and everyone runs up against obstacles at work. Some of you may even encounter bullying or harassment. But if you remain true to yourself and strive with sincerity based on faith in the Mystic Law, you will be able to move things into a positive direction, turning every experience into a lesson or opportunity for growth. You will be able to win at work and gain even greater trust from those around you. This is the power of the Mystic Law.

"I have three treasures. The first is the great teaching of the Mystic Law. The second is the mentor-disciple relationship—or more specifically, my mentor, Mr. Toda, and you, my beloved disciples. And the third is sincerity.

"Let’s strive with sincerity in every endeavour. With confidence and joy, let’s win in both work and life. I know you’ll be victorious in the end, for you are my disciples."

SGI Newsletter No. 8553, To My Young Friends—Leaders of a New Age, [4] To Youth Entering the Workforce—Part 3 [of 3], from the 24th May, 2012, issue of the Seikyo Shimbun, translated 29th June 2012.

 

[PassTheDoobie]

Thank you for the excellent reminder!


Bringing us back the the basics is important to all at the right moment in time, and here it is. Many changes are upon us, and by chanting I keep some calmness in myself in the center of the chaos around us.

Nam Myoho Renge Kyo

As the green energy of this growing season is fully upon us it's also a good time to grow spiritually...

Nam Myoho Renge Kyo

Thank you Thomas for visiting with us here

Nam Myoho Renge Kyo!

Isn't it the shits that I might be considered a visitor? MY FAULT! Consider that circumstance changed as of this moment right now!

THANK YOU CHRIS!!!

Bud, the Jam have been keeping me busy for months! Thanks so much! Progress report to follow!

Thanks Easy! Well done! We are all so fortunate that their is glue here that keeps us all stuck together!

Much love and deepest respect to all!

T

 

[PassTheDoobie]

Hello everyone!