Chanting Growers Group

[guineapig]

BHAGAVAN RAMANA MAHARSHI'S OPINION OF CANNABIS

I went to Bhagavan's bathroom to help him with his morning bath. Madhava Swami and I gave him the usual oil bath and massage. When the bath was over Madhava Swami asked a question:

"Bhagavan, the people who take ganja lehiyam (an ayurvedic preparation whose principal ingredient is cannabis) experience some kind of ananda (bliss). What is the nature of this ananda ? Is it the same ananda that the scriptures speak of ?"

"Eating this ganja is a very bad habit," replied Bhagavan. Then, laughing loudly, he came over to me, hugged me and called out, "Ananda! Ananda! . . . This is how these ganja-taking people behave!"

It was not a brief hug. Madhava Swami told me later that he held me tightly for about two minutes. After the first few seconds I completely lost awareness of my body and the world. Initially, there was a feeling of happiness and bliss, but this soon gave way to a state in which there were no feelings and no experiences.

I did not lose consciousness, I just ceased to be aware of anything that was going on around me. I remained in this state for about fifteen minutes.

 

[PassTheDoobie]

guineapig! Dude how old are you???

guineapig! Dude how old are you???

How is it that you were giving a bath to someone that died 55 years ago???

We talk about Buddhism here more than Hinduism, but if you have been practicing under his teaching for that long and knew him personally to the point of bathing him, then MY hat is off to you! You deserve respect for your devotion!

Welcome to the conversation!

Hinduism is much more similar to Hinayana Buddhism, and there is a big difference between this and Mayhayana Buddhism. I don't know if you already read this but this will bring you into the mainstream of the conversation:

 

[PassTheDoobie]

At the risk of oversimplification, we may say that all forms of Buddhism represent attempts to free people from "the sufferings of birth and death" But in how they define that freedom and what disciplines they teach to achieve it, the different streams of Buddhism differ markedly.

To give just one example, the early or Hinayana Buddhists took "freeing oneself from the sufferings of birth and death" to mean literally extricating oneself from the facts of being born and dying. In other words, they sought to escape the cycle of rebirth and never again be born into this world. This goal was called "stopping the wheel of birth and death." Toward this end, serious practitioners would make every effort to free themselves from attachments to the changing, phenomenal world, abandoning possessions and family ties to enter the Buddhist Order. Since suffering arises from clinging to impermanent things, these Buddhists reasoned, one should ruthlessly sever all attachment to transient phenomena, including one's own body and mind. The state one was said to attain thereby was called nirvana, literally, "to be blown out," meaning that the sufferings of birth and death have been extinguished- From this viewpoint, the goal of Buddhist practice - enlightenment -is something quite removed from the everyday lives of ordinary people.

With this as a background, we can more fully appreciate the radically different view Nichiren Daishonin teaches in the above Gosho passage. For him "freedom from the sufferings of birth and death" meant not an escape from the realm of changing phenomena but the discovery of an absolute point of reliance within oneself. That absolute point of reliance is the "mystic truth" or Myoho-renge-kyo, the eternal and unchanging ultimate law of life, which is also the universal Buddha nature. Since time without beginning, the truth has been inherent in the lives of all people. Because we are ignorant of this truth, we remain bound by the constantly fluctuating realm of "birth and death." But when we awaken to this truth the Daishonin taught, we can move with perfect freedom through the world of changing phenomena because we possess an unshakable security within.

Nichiren Daishonin's "Ongi Kuden" (Record of the Orally Transmitted Teaching) reads, "We repeat the cycle of birth and death secure upon the earth of our intrinsically enlightened nature" (GOSHO ZENSHU, P. 724). In chanting Nam-myoho-renge-kyo as the Daishonin taught us, we do not stop the wheel of birth and death but profoundly transform the way we experience it.

That is, when illuminated by "the mystic truth within our lives: the sufferings of birth and death, just as they are, become enlightenment. We continue to experience life's joys and sorrows, rejoicing, for example, when we receive a promotion or grieve when a cherished relationship comes to an end. But all the while, because of our practice, we feel a growing sense of confidence and freedom that comes from being united with the eternal in ourselves. And in the face of that awareness, no circumstances, not even death, can fundamentally threaten our security.

 

[PassTheDoobie]

Basic Terms of the Buddhism of Nichiren Daishonin

Basic Terms of the Buddhism of Nichiren Daishonin

Nichiren Daishonin's Buddhism begins with the awareness that persons have the potential to achieve enlightenment. That idea is the epitome of Mahayana Buddhism, one of the two principal divisions of Buddhism, which arose in India after Shakyamuni's death from a movement to widely spread the Buddha's teachings. Its followers did not shut themselves off from society, as some early Buddhist groups did, but instead worked to spread Buddhism throughout the population and to assist others on the path to enlightenment. Mahayana is thus characterized by a spirit of compassion and altruism, known as the spirit of the bodhisattva.

Eventually Mahayana Buddhism was introduced to China, where it gave rise to various schools. One of the most important was that founded by T'ien-t'ai (538-597), known as the T'ien t'ai or Tendai school. It teaches that the Lotus Sutra is the highest of all the Mahayana sutras, and that a thing, both living and inanimate, possess a dormant potential for enlightenment. This doctrine is summarized in the theory known as ichinen sanzen. The doctrines of the sect were further developed and codified by Miao-lo (711-782), the patriarch of the school.

T'ien-t'ai Buddhism, as we have seen, was introduced to Japan in the ninth century by Dengyo Daishi, who had studied its doctrines in China. Later, in the thirteenth century Nichiren Daishonin studied at Mount Hiei, the headquarters of the Tendai sect in Japan, and came to realize that the Lotus Sutra constitutes the heart of all Buddhism. Soon after, he began teaching the substance of his realization.

According to his teaching, the workings of the universe are all subject to a single principle or law. By deeply understanding that law, individuals can unlock the hidden potential of their own lives and achieve perfect harmony with their environment.

Nichiren Daishonin defined the universal law as Nam-myoho-renge-kyo, a formula that represents the essence of the Lotus Sutra and is known as daimoku. Furthermore, he fully manifested that law within his own life and gave concrete form to it by inscribing the Gohonzon, which enables believers to call forth the Law from within their lives through practice and attain enlightenment. In his treatise "The True Object of Worship," he concludes that believing in and chanting Nam-myoho-renge-kyo to the Gohonzon, which is the crystallization of the universal law, will reveal the Buddha nature inherent in each individual.

All phenomena are subject to the strict law of cause and effect. Consequently, the state of an individual's life - one's destiny, in other words -is the summation of all previous causes. By chanting Nam-myoho-renge-kyo, we create the supreme cause, a cause that can offset negative effects from the past.

Enlightenment is not a mystical or transcendental state, as many might assume. Rather it is a condition of the highest wisdom, vitality and good fortune wherein we can shape our own destiny, find fulfillment in daily activities and come to understand and appreciate our purpose in being alive.


Three Great Secret Laws

The Three Great Secret Laws are the Object of Worship of True Buddhism (honmon no honzon), the Daimoku of True Buddhism (honmon no daimoku) and the High Sanctuary of True Buddhism (honmon no kaidan). These constitute the core of Nichiren Daishonin's Buddhism.

The Object of Worship of True Buddhism is the mandala on which Nichiren Daishonin inscribed his life as the Buddha of absolute freedom of kuon ganjo, or the infinite past. The High Sanctuary of True Buddhism is the place where the object of worship is enshrined, and the Daimoku of True Buddhism is the invocation of Nam-myoho-renge-kyo, which one chants with faith in the object of worship. Of these three, the object of worship is the basis of the Three Great Secret Laws, embodying all three within itself, and thus is also called the One Great Secret Law.

After Shakyamuni Buddha's passing, his successors and many other Buddhist scholars, such as Nagarjuna in India and T'ien-t'ai in China, made their advent in order to propagate the Buddha's teachings. However, none of them ever revealed or expounded the Three Great Secret Laws. Only Nichiren Daishonin did so. The term true Buddhism (honmon) used in conjunction with the Three Great Secret Laws denotes the essence of the Lotus Sutra, which Nichiren Daishonin taught is implicit in "Juryo," the sixteenth 'chapter of the Lotus Sutra. This principle, the Mystic Law, was explicitly revealed for the first time by Nichiren Daishonin.

Shakyamuni Buddha expounded a vast array of teachings as preparation for the revelation of the Lotus Sutra, the highest of all his sutras. Because the Lotus Sutra contains the Three Great Secret Laws implicit in its teaching, it enabled the people of his age and of the Former and Middle Days of the Law to attain enlightenment. However, in the Latter Day of the Law, the period beginning 2,000 years after Shakyamuni's death, his Lotus Sutra was no longer adequate to save the people. For the people of this age, Nichiren Daishonin directly revealed the Three Great Secret Laws, the fundamental doctrine for all people to attain Buddhahood. The innumerable teachings of all Buddhas throughout the three existences of past, present and future, including Shakyamuni Buddha, are ultimately integrated in the Three Great Secret Laws.

1. OBJECT OF WORSHIP OF TRUE BUDDHISM

The Object of Worship of True Buddhism possesses the two aspects of the Law and the Person. The object of worship in terms of the Law is Nam-myoho-renge-kyo, or the actuality of ichinen sanzen, which is the ultimate Law indicated in the depths of the "Juryo" chapter of the Lotus Sutra. The object of worship in terms of the Person is Nichiren Daishonin, or the Buddha of absolute freedom of kuon ganjo, who made his appearance as the Buddha of the Latter Day of the Law. The object of worship perfectly endowed with the aspects of both Law and Person is the Dai-Gohonzon, which the Daishonin inscribed on October 12, 1279, as the fulfillment of the ultimate purpose of his advent in the world.

In Japanese, an object of worship is called a honzon, which means object of fundamental respect. The object of worship in any religion is the foundation of faith, and therefore it is most important for the believers. The Object of Worship of True Buddhism, which embodies the ultimate Law permeating all life and the universe, is the supreme object of fundamental respect for all people to attain true happiness. However, it should not be viewed as an external power or deity. As we will see when we study the Gosho "The Real Aspect of the Gohonzon," in a subsequent installment of this study material, the Gohonzon exists so that we may tap and bring forth the "Gohonzon within us," our innate Buddha nature.

To understand the relationship of this object of worship revealed by Nichiren Daishonin and Shakyamuni's Lotus Sutra, we must consider the meaning of the essential teaching (honmon). The term essential teaching indicates the latter fourteen chapters of the twenty-eight-chapter Lotus Sutra, in which Shakyamuni Buddha revealed that he originally attained enlightenment in the distant past rather than in the present life as his disciples had understood.

In the essential teaching, specifically in the "Juryo" chapter, Shakyamuni implied the existence of the fundamental Law, which had led him to attain Buddhahood in the distant past but did not explicitly reveal what it was. Nichiren Daishonin later stated that this Law was "hidden in the depths" of the "Juryo" chapter of the essential teaching of the Lotus Sutra.

The Daishonin himself was the one who clearly revealed the great Law that Shakyamuni Buddha had not taught explicitly but had implied in the "Juryo" chapter. Because the Daishonin manifested this Law in concrete form and made it accessible to all people, his Buddhism is often called the "true Buddhism" hidden in the depths of the essential teaching of the Lotus Sutra. He expounded Nam-myoho-renge-kyo, which is the fundamental seed of Buddhahood, and embodied it in the Gohonzon (Go is an honorific prefix to honzon) as the object of worship for all people in the Latter Day of the Law to gain enlightenment.

The object of worship in terms of the Person is the Buddha whom all people revere. In the Latter Day of the Law, Shakyamuni, the historical founder of Buddhism in India, is no longer the Buddha who can lead us to enlightenment; Nichiren Daishonin is the Buddha who enables all people to attain Buddhahood through the revelation of the great Law of Nam-myoho-renge-kyo. Therefore, the Daishonin is called the Buddha of the Latter Day of the Law.

The Law to which the Daishonin was enlightened within himself is the Law of Nam-myoho-renge-kyo, the principle inherent in all phenomena of the universe. In this sense, he is the embodiment of Nam-myoho-renge-kyo - the Buddha who is one with the Law. This is called the oneness of the Person and the Law.

Nichiren Daishonin inscribed his enlightened condition of life in the form of the Gohonzon. Thus the Gohonzon, or the object of worship, is also the embodiment of the oneness of the Law - the ultimate Law of Nam-myoho-renge-kyo - and the Person, the Daishonin who embodied the Law within his life.

2. DAIMOKU OF TRUE BUDDHISM

The Daimoku of True Buddhism is the invocation of Nam-myoho-renge-kyo, which includes the aspects of faith, practice and study. We have faith in the object of worship, practice the invocation of Nam-myoho-renge-kyo and study its meaning. Practice in turn includes both practice for oneself and for others.

Practice for oneself is to chant daimoku with faith in the Gohonzon. Practice for others is to urge and instruct other people to chant daimoku. We study not simply for intellectual understanding but so that our knowledge can be transformed through practice into correct wisdom for living and for teaching others about the Law. Ultimately all three aspects are inseparable.

Daimoku, or the invocation of Nam-myoho-renge-kyo, literally means the devotion of one's life (namu or nam) to Myoho-renge-kyo. Myoho-renge-kyo is the title of Shakyamuni's Lotus Sutra as it was translated into Chinese, but here daimoku signifies the Mystic Law itself. Thus the Daimoku of True Buddhism entails believing in the Object of Worship of True Buddhism indicated in the depths of the "Juryo" chapter of the Lotus Sutra and chanting the daimoku of Nam-myoho-renge-kyo. Only when we have faith in the Gohonzon and chant daimoku can we obtain the great benefit of "attaining Buddhahood in our present form" (sokushinjobutsu) and enjoy the limitless power of the Gohonzon overflowing in our lives.

The most fundamental practice for the attainment of Buddhahood includes practice for oneself, or daily gongyo, and chanting of daimoku, and practice for others, which includes any activities carried out to promote understanding and faith in the Daishonin's Buddhism among the people.

3. ICHINEN SANZEN LAW OF TRUE BUDDHISM

The High Sanctuary of True Buddhism is where we place the Object of Worship of True Buddhism (the Gohonzon) and chant the Daimoku of True Buddhism (Nam-myoho-renge-kyo) to it. A high sanctuary originally meant a place where priests vow to observe various Buddhist precepts. The purpose of keeping Buddhist precepts is "to stem injustice and stop evil" within oneself. In the Daishonin's Buddhism, however, it is unnecessary to observe special precepts. When we discard erroneous beliefs and sincerely take faith in the Gohonzon, and thus strive in our Buddhist practice correctly, we begin keeping the precept of the Daishonin's Buddhism.

Furthermore, the Daishonin's Buddhism is a teaching open not only to priests but to all people. Since all who put their faith in the Gohonzon will be prevented from suffering and evil, and will attain enlightenment through their Buddhist practice, wherever the Gohonzon is enshrined can be regarded as a high sanctuary in the Daishonin's Buddhism.

Nichiren Daishonin instructed that at the time of kosen-rufu, the high sanctuary to enshrine the Dai-Gohonzon, which was bestowed upon the entire world, be built as a place to pray for all people's happiness and lasting worldwide peace and prosperity. This high sanctuary is called the "actual" high sanctuary.

The actual high sanctuary should be built in accord with the progress of kosen-rufu, which is made through believers' efforts to exert themselves in the practice for self and others. The Sho-Hondo at Taiseki-Ji was constructed with this significance.

Places where individual believers enshrine the Object of Worship of True Buddhism and chant daimoku for themselves and others with strong faith toward kosen-rufu can be considered as significant as the actual high sanctuary.

(from SGI-USA
http://www.sgi-usa.org/buddhism/library/SokaGakkai/Study/Entrance/Text3.htm

 

[BushyOldGrower]

Kosen Rufu

Kosen Rufu

Nam myoho renge kyo...I do understand and so I have something to say...

Kosen Rufu is coming soon and even if it takes a long time it's really the same as now.

Time is just something that makes things simpler for us because it makes it so that everything doesn't happen all at once.

But, I see how this process will work and it can't be stopped. It can be delayed but the consciousness part deep down is one as Tom has so clearly explained. Our consciousness will evolve to the point when we are the dominent delusion and since it's the truth the delusion of this planet will be ended.

No need for help from outside ourselves but we are one with our brothers all throughout our reality and that isn't just earth. I know they are out there and they have a role just like us in seeing evolution take place. We are growing and I have faith that rosen kufu will occur so it doesn't matter when.

Since we are all going to be here anyways when we look back it won't seem a long time at all really. Can you imagine a world so different? A place of peace and love? A place safe to raise children with people we can trust around us running our gov'ts with humanity and reason rather than political ideologies.

A planet where animals even have some rights and the environment is a top priority? A place that will remain safe and clean for some time. Yes, I know it will happen with the coming of what I call the "new age". Imagine the differences kosen rufu will make and all we have to do is learn and practice a little. All we have to do is bring out our inner goodness and buddha consciousness. Is that so hard?

We don't really have to fuss and fight or be in a hurry. We can't lose because it's our game. After all, who will judge us but ourselves? What do we want to see of ourselves. Not what we want to see in others. Right Tom?

Tom, in the last couple pages you and some others have spelled it out again. It isn't as complicated as I had assumed. Although I have much to learn nam myoho renge kyo is what I have believed without reading it all for many years. I saw it you know and my vision was true because everything you teach here is true. I find myself nodding my head constantly not from fatigue but in hearty aggrement with the spirit and words from you and the ones you quote.

I could never do this as well as you do Tom but I am working. My post here still has something to say.

Kosen Rufu might as well be here now...nam myoho renge kyo because peace is in our hearts once we know the good news. Nothing to fear. "NO FEAR"!!! BOG

 

[guineapig]

here is another contribution....it was originally a private message to PassTheDoobie but i am posting it so it can be free to all.....it references the story of a blissful hug that can be read on the previous page.....if there's one thing i regret in my life it's not having the intestinal fortitude to speak up and speak out when the spirit moved me....sometimes i am haunted about these "sins" of omission, these times when being silent was not golden.....anyone know what i mean?

Originally Posted by guineapig

hello passthedoobie i am guineapig,

i did not mean to pass off the story of bhagavan ramana as my own experience. i should have made a note that i was just transmitting it from another source and i was hoping someone might glean some truth from it. i thought it somehow fit with your discussion group but perhaps that is subjective. i just love that he answered "what is the nature of bliss" with a long hug that taught the person on a far more deeper level that language could never begin to penetrate. i guess that was what i thought might fit with your discussion group- the fact that our experience of "truth" (for lack of a better word) cannot be conveyed with mere words and necessitates an internal epiphany that radiates from the center of the being. does that make sense?

oh well. i very much enjoy reading the discussions that go on in the chanting growers group but feel that i do not know enough to participate. i minored in philosophy at university and have read a bit of buddhist philosophy but not enough to fully understand all the distinctions between schools of thought. but i thank you for all your groups' postings because it is helping me learn a lot and recomendations for books and texts and such.

sorry to intrude
your pal and friend,
guineapig

free as a bird! take care everyone and keep posting even if you are inclined towards remaining silent- gp

 

[SoCal Hippy]

Nice post Bog

Nice post Bog

You have described in quite distinct detail what kosenrufu (World Peace) would be like.

I myself had never thought it could ever come to be until I began the practice of Nichiren's Buddhism which is chanting Nam myoho renge kyo. Now, I can feel it and see it in my life and in others who also practice. We actually can experience 'kosenrufu' on a individual basis in one's daily life every day. That is what the Buddha promised in the Lotus Sutra; that we don't have to wait to die, but experience that Buddhahood or enlightened state in the here and now. Not just theory but actual proof in all who care to seek the Bodhisatva way. Not very hard to start, pretty simple actually. Just chant Nam myoho renge kyo till your heart is content. 5 mins, 10 mins, 20, 30, 60 or whatever. Past, present and future are all contained in a single moment. Nam myoho renge kyo is the secret in the Lotus Sutra that Nichiren Daishonin so mercifully expounded for those in the Latter Day of the Law (NOW)

Thanks for sharing your insights. I always enjoy your posts. You are definetely truly a Bodhisatva as all who check out this 'Chanting Growers' forum. We are all searching and seeking absolute happiness as a way of life and found it!

GuineaPig Welcome!!!

 

[SoCal Hippy]

For those that don't know what chanting sounds like or for those that do and would like to know how it sounds in a rythmic group check out this link:

http://f2.grp.yahoofs.com/v1/wGY7Q3...kkvnoXVknx_6VQFekgjuqA1YPMAobkNxw/daimoku.mp3

I think in order to hear it you have to have QuickTime player.

 

[SoCal Hippy]

Know Buddhist repentence??? We call it 'sange'.

Know Buddhist repentence??? We call it 'sange'.

So much more humanistic than the cristian definition:

repentance
(Skt.: kshama or deshana; Jpn.: sange)

"In short, since one's wrong acts ultimately stem from ignorance of
the true nature of life, to awaken to that nature, or the true aspect
of all phenomena [Myoho-renge-kyo], and bring forth one's inherent
Buddha wisdom, thereby purifying one's life, is the ultimate act of
repentance."

1. Also, apology. An act of acknowledging one's faults, shortcomings,
or past misdeeds, and seeking to correct or make amends for them. In
Indian monasteries, a gathering called uposhadha was held every half
month, at which members of the Buddhist Order who had violated the
precepts apologized before the Buddha or before the other monks with
the aim of purifying their minds. In addition, an annual ceremony
called pravarana was performed at the end of the rainy-season retreat
(three-month retreat). At the ceremony held on the last day of the
retreat, monks publicly repented the errors they had committed during
that three-month period. In the Buddhist community, various rules
concerning the practice and ceremony of repentance were set forth as
the vinaya, or rules of monastic discipline. With the rise of
Mahayana, however, less emphasis was placed on monastic rules, and the
meaning of repentance changed accordingly. The Universal Worthy Sutra,
regarded as the epilogue to the Lotus Sutra, states, "If one wishes to
carry out repentance, sit upright and ponder the true aspect. Then the
host of sins, like frost or dew, can be wiped out by the sun of
wisdom." In short, since one's wrong acts ultimately stem from
ignorance of the true nature of life, to awaken to that nature, or the
true aspect of all phenomena [Myoho-renge-kyo], and bring forth one's
inherent Buddha wisdom, thereby purifying one's life, is the ultimate
act of repentance.

From source: The Soka Gakkai Dictionary of Buddhism

 

[Babbabud]

Nam myoho renge kyo!!

Nam myoho renge kyo!!

What is NAM-MYOHO-RENGE-KYO?


The phrase NAM-MYOHO-RENGE-KYO is taken from the title of the greatest teaching of the first historically recorded Buddha, known as Siddhartha Gautama or Shakyamuni Buddha, who lived in India around 500 years before Christ was born. This teaching, called the Lotus Sutra, declares that all living beings, regardless of gender or intelligence (that means everyone - including you and me!), have the potential to attain Buddhahood. In the Lotus Sutra, Shakyamuni Buddha teaches that inside each one of us a universal truth known as the Buddha nature. Basing our lives on this Buddha nature enables us to enjoy absolute happiness and to act with boundless compassion. Such a state of happiness is called enlightenment. It's simply waking up to the true nature of life, realising that all things are connected, and that there is such a close relationship between each of us and our surroundings that when we change ourselves, we change the world.

In the 13th Century, a Japanese priest called Nichiren (1222-1282) realised that the message of the Lotus Sutra was summed up by its title, NAM-MYOHO-RENGE-KYO, which can be translated as the teaching of the lotus flower of the wonderful law. Nichiren declared that all of the benefits of the wisdom contained in the Lotus Sutra can be realized by chanting this title NAM-MYOHO-RENGE-KYO. Since the time of Nichiren many, many millions of people have followed his advice, chanting NAM-MYOHO-RENGE-KYO regularly as a means of improving their health, happiness, wisdom and compassion. The goal of chanting NAM-MYOHO-RENGE-KYO is to manifest the enlightenment of the Buddha in our own lives. We can then realise our own creative potential as individuals and, in so doing, create thriving and peaceful families, work places and communities. Eventually this gradual transformation of individuals will create peace and prosperity in societies throughout the world.

 

[Babbabud]

Chanting

Chanting

How do you chant? Don't worry, it's simple, really. Try to find somewhere where you won't be disturbed for a little while, or have to worry about disturbing others. Sit on an upright chair, facing a blank spot on a wall - so there are no distractions.. Keep your eyes open, and your back as straight as you can - but don't be uncomfortable. Hold your hands together, so as to keep them still - you may wish to hold them as in prayer - again, don't be uncomfortable. Set yourself a time for how long you will chant, and stick to it. Remember, it doesn't really matter whether it's 2 minutes, 10 or twenty, the point is to set a time and stick to it. Just be determined to keep chanting till the time is up - at first, you might find that this takes quite a lot of determination! Repeat the phrase NAM-MYOHO-RENGE-KYO over and over rythmically, until the time limit you have set is up. For a guide to how to pronounce the words, click here. When you first begin to chant you will probably want to chant quite slowly but this will naturally speed up as you become more familiar with it. If you would like to hear what it sounds like when people are chanting a little faster click here for an audio file.

What should you think about when you chant? There is no special recommendation - just whatever comes. Just keep steadily chanting, try not to get so lost in your thoughts that you stop! Before you begin to chant, you might like to take a moment to fix a thought in your mind - something you want to change or achieve. This can be anything you like, from the smallest to the biggest thing you can imagine. Often, when people start to chant, they want to set a specific goal, and see if chanting helps them achieve it - "I want to buy a new car by next Tuesday" - for example! Don't be afraid to test the practice in this way - nothing says that your aims have to be "spiritual" or noble - just chant for whatever is important to you - to improve your material circumstances, your relationships, whatever. Don't expect miracles overnight - a situation that's taken years to build up might take a while to change. However, be prepared to be surprised by how quickly you can make a difference to some things! The whole point is to be guided by your own wisdom - right now you may not believe you have any, but chanting Nam Myoho Renge Kyo will help you realise that you do, and that you can trust the decisions you come to when chanting. To sum up: a number of possible subjects might act as the focus for your thoughts whilst chanting - a particular problem to be resolved; a difficult decision to make; or the best course of action to follow in a given situation. Likewise, you could be focused on emotional situations, and look for ways of coping with them; or thinking of the well- being of another individual. Or your thoughts might be on personal wishes and wants, goals or determinations.

How long you should chant for? This is up to each person but as a guide people are often recommended to chant for about 15 minutes morning or evening (though of course you are free to chant less or more as you wish). It is however a good idea to try to get into a regular rhythm of chanting a little in the morning and evening rather than chanting a lot one day and none the next. Once again, it doesn't really matter whether it's 2 minutes, 10 or twenty, the point is to set a time limit and stick to it. Just keep on chanting till the time is up.

 

[Guest]

Hi guys!

Babbabud,
It sure sounds like you have been practicing.

Are you recieveing your Gohonzon this Kosen Rufu gongyo?

If so, Comgratulations and welcome into my family the SGI!

A friend of mine shared with me words of encouragement regarding how long to chant daimoku.

He said I should decide what is the MINIMUM amount of daimoku; chanting nam myoho renge kyo; it takes to make me happy instead of thinking what is the MAXIMUM amount of daimoku it takes to make me happy. He said it is quite a different viewpoint on one's own happiness, towards chanting for one's own happiness and others happiness.

Regarding material benefits, I always say, If it takes a pink cadillac to prove to yourself and others the power of faith in embracing nam myoho renge kyo and Nichiren's Daishonin's Gohonzon, than so be it. Each of us needs our own actual proof to deepen our faith.

Earthly desires are enlightenmmnet. Everything we desire leads to our own individual enlightenment or happiness, I believe.

After all who knows us better than ourselves?

Avid

 

[PassTheDoobie]

My most heartfelt thanks to each and every one of you who reads and supports this thread.

What a week!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

I am too caught up in emotion to express myself. So many wonderful posts, from such wonderful people, that I cannot hold back my tears of joy. The experiences of the week make the hairs on my arms stand out and more tears to flow. I could never adequately express my gratitude to the Gohonzon. Truly amazing!

So many challenges to my goals and life! Based on fighting for the correct attitude and winning that battle, even when it was the most illogical and difficult thing to sincerely feel, I achieved absolute and total victory in every challenge that I faced. The spirituality of my experiences has left me numb. I am simply overwhelmed.

I want to add that BOG’s post was one of the most beautifully profound things I have ever read, and each time I read it I still tear up, in the simple and correct truth he expressed. The beautiful PM from gp was too wonderful to not ask him to share it with you all. Bud’s faith and leadership continue to grow by leaps and bounds, and my dear friend of more than thirty years, SoCal is obviously stepping up to the plate and sharing his wisdom with us all. And so I should have expected, rather than been pleasantly surprised, that we would once again finally hear from our dear friend Avid.

I met an incredible human being this week that blew my shit away in his humble humanism! I met someone I could easily look up to for all of the right reasons. He just left for the airport to go back home. When the two of us found ourselves together this afternoon at my place alone, after everything to do with our meeting had been wrapped up, I knew it must be time to introduce him to Nam-myoho-renge-kyo. I did and he immediately embraced the Law. Immediately!

Wow, I’ll have to share these stories will you all some day! But right now it’s finally time to get some sleep. (Every time I think about what this week has been like I start to cry!) Nam-myoho-renge-kyo! Nam-myoho-renge-kyo!

Thomas (I even got a PM from GordyP!!!)

 

[PassTheDoobie]

Basic Terms of the Buddhism of Nichiren Daishonin

Basic Terms of the Buddhism of Nichiren Daishonin

THE FIVEFOLD COMPARISON

The fivefold comparison is one set of criteria for the comparative evaluation of systems of thought and religions, especially of the Buddhist teachings. It is a standard that concerns the "correct understanding of the teaching," the first of the five guides for propagation.

The fivefold or five successive levels of comparison are: (1) Buddhism is superior to non-Buddhism, (2) Mahayana Buddhism is superior to Hinayana Buddhism, (3) true Mahayana (the Lotus Sutra) is superior to provisional (pre-Lotus Sutra) Mahayana, (4) the essential teaching (latter half) of the Lotus Sutra is superior to the theoretical teaching (former half), and (5) the Buddhism of sowing (Nichiren Daishonin's Buddhism) is superior to the Buddhism of the harvest (Shakyamuni's Buddhism).

Nichiren Daishonin established the principle of the fivefold comparison in his writing, "The Opening of the Eyes," in order to demonstrate the supremacy of Nam-myoho-renge-kyo of the Three Great Secret Laws over all other teachings. The fivefold comparison can be briefly explained as follows:

1. BUDDHISM IS SUPERIOR TO NON-BUDDHIST TEACHINGS

Non-Buddhist teachings included Brahmanism in India and Confucianism and Taoism in China.

Non-Buddhist teachings are not as profound as Buddhism in that they do not reveal the causal law of life penetrating past, present and future. Without such a causal view of life and the world, the teachings cannot serve as a guideline for the people's ultimate, happiness.

Only through Buddhism, which elucidates the profound law of causality working within one's life, can all people attain absolute happiness.

Buddhism attributes the cause of all phenomena that bring about human happiness or unhappiness to the law of cause and effect functioning in the life of each individual, thereby enabling us to realize that the path to happiness lies within our lives, rather than outside. In contrast, non-Buddhist teachings generally ascribe the cause of such phenomena to external factors such as a transcendent beings or deities.

This is why this comparison is called in Japanese the comparison of the "Inner Way" (Buddhism) with the "Outer Way" (non-Buddhist teachings).

2. MAHAYANA BUDDHISM IS SUPERIOR TO HINAYANA BUDDHISM

Hinayana Buddhism is a teaching for those who aim only at personal emancipation. In contrast, Mahayana Buddhism aims at enlightenment both personal and for others. Hinayana Buddhism is expounded for persons of the two vehicles (Learning and Realization) and belongs to the teachings of what is known as the Agon period, the second of the five periods in T'ien-t'ai's classification of Shakyamuni's teachings according to the order of preaching. It is called Hinayana (lesser vehicle) because it leads only a limited number of people to enlightenment.

Hinayana Buddhism regards earthly desires as the cause of all suffering and asserts that suffering is eliminated only by eradicating those earthly desires. Hinayana practitioners aim at emancipation through austere practices. However, the ultimate goal of their practice can only be achieved at death, when both body and Mind-the sources of suffering-are extinguished.

Their practice has accordingly been derided by Mahayanists as the teaching of "annihilating one's consciousness and reducing ones body to ashes" Such a teaching, far from enabling all people to attain enlightenment, is entirely impossible to practice.

In contrast, Mahayana Buddhism is the teaching that expounds the bodhisattva practice as the means toward the happiness of both oneself and others. It is called Mahayana (greater vehicle) because it can carry many people to enlightenment.

Where Hinayana teaches the elimination of earthly desires, Mahayana aims at redirecting and transforming them into a source of enlightenment by awakening people to their Buddha nature and establishing the Buddha nature as their fundamental state of life.

3. THE MAHAYANA IS SUPERIOR TO PROVISIONAL MAHAYANA

True Mahayana, or the Lotus Sutra, is a full and direct statement of Shakyamuni's enlightenment. In contrast, provisional Mahayana, or the pre-Lotus Sutra Mahayana teachings, were expounded in various ways according to the people's capacity in order to prepare them to understand the Lotus Sutra.

In the classification of Shakyamuni's teachings, provisional Mahayana is identified with such teachings as those of the Kegon, the Hannya, the Amida and the Dainichi sutras, which deny the potential for Buddhahood for the people of the two vehicles. In contrast, true Mahayana reveals with concrete examples that all people, including those of the two vehicles, can attain enlightenment.

4. THE ESSENTIAL TEACHING OF THE LOTUS SUTRA IS SUPERIOR TO THE THEORETICAL TEACHING

The twenty-eight chapters of the Lotus Sutra are divided into two parts, the theoretical teaching and the essential teaching, according to the role and status of Shakyamuni Buddha depicted in each. The theoretical teaching consists of the first fourteen chapters of the Lotus Sutra, and the essential teaching, the latter fourteen chapters.

In the same manner as the pre-Lotus Sutra teachings, the theoretical teaching takes the form of preaching by the historical Shakyamuni who first attained enlightenment under the Bodhi tree near the town of Gaya in India. Thus the theoretical teaching was expounded by Shakyamuni in a transient role or aspect that he had assumed in order to save the people.

In contrast, the essential teaching, especially its core, the "Juryo" chapter, takes the form of preaching by Shakyamuni, who discarded his transient status and revealed his true identity as the Buddha who had attained Buddhahood in the remote past. The Buddha of the essential teaching is called a true Buddha, as opposed to the provisional Buddha of the pre-Lotus Sutra and theoretical teachings, who conceals his true identity.

The essential teaching treats Buddhahood as a reality manifested in the life of Shakyamuni Buddha, who gained his original enlightenment in the inconceivably distant past. Though Shakyamuni of the essential teaching had already attained Buddhahood, he was nevertheless born into this world as a common mortal, thus showing through his own example that Buddhahood is inseparable from ordinary human experience. For this reason, the essential teaching is considered superior to the theoretical teaching.

5. THE BUDDHISM OF SOWING IS SUPERIOR TO THE BUDDHISM OF THE HARVEST

This is a comparison between Nichiren Daishonin's Buddhism of sowing, which reveals the Law of Nam-myohrenge-kyo indicated in the depths of the Juryo chapter, and the Buddhism of the harvest, Shakyamuni's essential teaching of the Lotus Sutra.

The process by which the Buddha leads people to enlightenment may be divided into three stages, called "sowing, maturing and harvesting." The Buddha first plants the seed of enlightenment in people's lives by teaching them the Law, then nurtures it through his preaching to elevate their capacity, and finally brings them to full enlightenment just as ripened grain is finally harvested.

The Buddhism of the harvest is for only those who have already accumulated good causes, that is, who have already received the seed of enlightenment from Shakyamuni in the remote past and nurtured it through Buddhist practice over the course of many lifetimes. For this reason, the essential teaching of the Lotus Sutra was propagated for the sake of the people during Shakyamuni's lifetime and the Former and Middle Days of the Law, who had already received the seed of Buddhahood in prior lifetimes.

In contrast, the Buddhism of sowing, Nichiren Daishonin's Buddhism, implants the fundamental seed of Buddhahood, Nam-myoho-renge-kyo, directly in the lives of the people of the Latter Day of the Law, who by definition have never accumulated good fortune through Buddhist practice in the past. Consequently, they can manifest Buddhahood only by receiving the seed of enlightenment, that is, by embracing the great Law of Nam-myoho-renge-kyo hidden in the depths of the "Juryo" chapter, the core of the essential teaching of the Lotus Sutra.

Although Shakyamuni Buddha revealed his enlightenment in the remote past as the effect of his Buddhist practice, he did not specify the original cause for his enlightenment, that is, the Law that led him to the supreme state of Buddhahood. In other words, Shakyamuni did not clarify the fundamental Law he himself had practiced to attain enlightenment.

Nichiren Daishonin disclosed that Nam-myoho-renge-kyo is the ultimate cause for the enlightenment of all Buddhas, as well as the fundamental Law that Shakyamuni Buddha had practiced to attain enlightenment. Nichiren Daishonin embodied this Law in the form of the object of worship, the Gohonzon of the Three Great Secret Laws.

The comparison of the Daishonin's Buddhism and that of Shakyamuni Buddha concludes the fivefold comparison and declares that the Daishonin's Buddhism of sowing is the only way to enlightenment for all people in the Latter Day.

(from SGI-USA
http://www.sgi-usa.org/buddhism/library/SokaGakkai/Study/Entrance/Text3.htm#comp

 

[Babbabud]

So nice to see such good ppl all drop in and post here. It makes my heart swell to see everyone so happy .
Avid everything is turned in and in order for my Gohonzon... just waiting for the moment that its handed to me . Been working hard on Gongyo ... takes practice but im getting smoother everyday Still looking for a butsudan but im sure one will find me sooner i hope then later The more I chant the clearer the teachings become.. ... the stronger the faith . Its an awesome circle I so hope to recieve my gohonzon oct 12 as we do have a meeting .... I hear it takes time to arrive so not sure if that will work out or not. Beginning to feel some pressure to work out the butsudan thing but im sure ill see the proper way to go before long.
I look so forward to my wednesday meetings and the oppurtunity to chant with others... it is the highlight of my weeks I feel great joy .... life is good .

PTD I am so happy to hear of your joy you so deserve every wonderful thing that comes to you .... thankyou all for taking part here this is truly a joyous thread to be a part of.
Thankyou all for being who you are and for being here . Much love my fellow bodhisattvas

 

[PassTheDoobie]

The Meaning of Faith / WND pg. 1036

The Meaning of Faith / WND pg. 1036

The Meaning of Faith


What is called faith is nothing unusual. Faith means putting one's trust in the Lotus Sutra, Shakyamuni, Many Treasures, the Buddhas and bodhisattvas of the ten directions, and the heavenly gods and benevolent deities, and chanting Nam-myoho-renge-kyo as a woman cherishes her husband, as a man lays down his life for his wife, as parents refuse to abandon their children, or as a child refuses to leave its mother.

Not only that, but one should ponder the sutra passages "Honestly discarding expedient means" (1) and "Not accepting a single verse of the other (2) sutras" without the slightest thought of casting them away, as a woman refuses to part with her mirror, or as a man wears his sword.

Respectfully,
Nichiren

The eighteenth day of the fifth month

Reply to the lay nun Myoichi

Background

This letter was written at Minobu in the fifth month of the third year of Koan (1280). The lay nun Myoichi was a relative of Nissho, one of Nichiren Daishonin's six senior disciples, and lived in Kamakura. She was an earnest believer and fairly well educated, but suffered from poor health. Her husband was also a believer, and their fief was confiscated because of their faith. After her husband died, the lay nun was left with two small children, but despite her many difficulties, she remained loyal to the Daishonin.

Notes

1. Lotus Sutra, chap. 2.
2. Ibid., chap. 3.

 

[Guest]

Babbabud,
They will not provide final approval until you have set up a complete alter. Resepct for the Mystic Law is the most essential understanding, and it is reflected in your alter setup.

They are waiting for you my brother.

They are waiting for you to get your Butsudan and set up your alter area. Build it, buy it, it does not really matter that much. But get one and do not worry today about whether your first butsudan is respectfull enough for your practice .

You will change butsudans many times over the years. It is the Gohonzon that matters most.

My first Butsudan was a tiny little ten dollar flimsy wooden one. Just like homes we grow out of the little house and into a bigger one when we are ready.


I know a lot of people are always trading up butsudans. Maybe craiglist might be another source for a used butsudan perhaps, or online for new ones or even the Community Center has one's or make your own. ginning. It's all good brother.

'It is the heart that matters most," NIchiren

Enjoy your practice. grinning.

Pat

 

[aeric]

Guess Im a little late to this thread as it is 111 pages now but I have been studying/practicing for over 10 years now Tibetan Dharma. Much respect to all Sangha out there!

 

[BushyOldGrower]

Faith isn't blind

Faith isn't blind

Tom, I am happy to know that you are empowered and full of the energy you need to do what you do for us all. I'm sold. I agree on the superiority of the Lotus Sutra as I have studied that in depth now. It's almost hard to believe this can be so easy but it isn't rocket science. It's the givt of knowledge and my mother told me that knowledge is power a long time ago.

The knowledge of what we share makes me think that we can accelerate the process even if not necessary. Why the hell not? The internet is one way the lies are exposed and the truths are revealed to anyone who cares to seek... as they can find.

That hasn't always been the case but now the good news can be spread faster and enlightenment can come to more in a shorter time. It's happening and we can make it happen by making it so. We have the power to create reality with our knowledge of the truths. So say nam myoho renge kyo with me wishing for the new reality to come sooner. Why let so many suffer any longer than necessary?

Nam myoho renge kyo... is so powerful you see and faith isn't just believing.

Faith is what came to me and I had no idea what it was until I knew. The realizations and special insights obtainable from within are evidence to me that someone is out there and in there. Do you all know? Most people have beliefs but to know is to have faith and its absolute.

With the assurredness of true faith anyone can do almost anything and they have. When we know we can do something we do it. We judge ourselves and limit ourselves and fail to forgive ourselves. Thankfully we forgive ourselves when we die and forget our wrong actions. There is no reason to regret past actions really but we do.

Mercilfully the system of nam myoho renge kyo is perfect and we are allowed to forget and forgive ourselves again and again but to gain enlightenment means all the past is mute. Once the light is shining the darkness can be forgotten.

Now make Kosen Rufu happen. You, We, I, All,...can do it. BOG

We are all gonna make it...

 

[Babbabud]

Butsudan

Butsudan

Done deal Avid
Avid thank you for making this so clear. I took care of it today. I had thought about waiting as my sons mother in law is going to Thailand in a cpl weeks. Now that i understand I have ordered a butsudan off the net and will up grade soon having this one to pass on to someone in the future Found a very nice place and although its simple (like me) it is handmade by other buddhist
nam myoho renge kyo !