Chanting Growers Group

[EasyMyohoDisco]

while i dont follow the beliefs of any one religion or theology, i find a lot of my personal beliefs coincide with those i find in Buddhism. i hope theres room under the tree for those of kindred spirit.


BlueAdept

Welcome blue, please feel more than welcome to read this thread, although lengthy I'm sure you'll find more "coincidental or kindred beliefs", truth is that Buddhism is reason and is found in every aspect of the world we live in, seen and unseen so to speak. Try reciting Nam-myoho-renge-kyo! as you look into this more and let us know if you have any questions!

Always a pleasure to see a new member say hello, hope everyone has a great week.

 

[SoCal Hippy]

"True transcendental power is not along the lines of so-called supernatural abilities. It is actually the ability to help others become happy. Nichiren Daishonin says, "Aside from the attainment of Buddhahood, there is no 'secret' and no 'transcendental power'"(Gosho Zenshu, p. 753).

"As the Daishonin indicates where he says, "It is from this single entity of life that the differences among lands arise," society and even the land change depending on the state of life of people living there. The power to change even the environment exists in the heart."

(Excerpted from 'Learning from the Gosho: The Eternal Teachings of Nichiren Daishonin' by Daisaku Ikeda, pg. 184)

 

[SoCal Hippy]

"Nonviolence" does not merely mean to refrain from violence. Violence erupts when one person blames another for a problem or conflict. Conversely, nonviolence is a way of life in which one resolves, “Let me be the one to change first.” If this spirit were to be embraced, how much more at peace would our families and society itself be."

D. Ikeda

 

[Babbabud]

Nam Myoho Renge Kyo

 

[SoCal Hippy]

"What kinds of causes am I making right now?" "What actions am I taking?" The answers to these questions are what will determine our future-in this life and throughout the three existences. Herein lies the foundation of faith. True glory and victory in life lie in basing oneself on this fundamental principle."

-Daisaku Ikeda-

 

[SoCal Hippy]

Though muddy water has no mind, it can catch the moon's reflection and
so naturally becomes clear. When plants and trees receive the
rainfall, they can hardly be aware of what they are doing, and yet do
they not proceed to put forth blossoms? The five characters of Myoho-
renge-kyo do not represent the sutra text, nor are they its meaning.
They are nothing other than the intent of the entire sutra. So, even
though the beginners in Buddhist practice may not understand their
significance, by practicing these five characters, they will naturally
conform to the sutra's intent.

(WND, 788)
On the Four Stages of Faith and the Five Stages of Practice
Written to Toki Jonin on April 10, 1277

 

[EasyMyohoDisco]

Nam Myoho Renge Kyo

I'm going to be inducted into the National Honor Society because my GPA is above a 3.5!!!!! Nam-myoho-renge-kyo!

BlueAdept: This month is the Buddhist Study Review in the USA, I'll be posting alot of great information relavent to year's study guide, till then, I welcome anyone and everyone to please continue reading the thread and chanting, Socal's posts have been really really on target for what I have been feeling and going through, and the best is yet to come, Let's Keep Moving Forward!

 

[Blue_adept]

good job on the GPA

ill be looking forward to your posts.


BlueAdept

 

[PassTheDoobie]

Hi everybody! Sorry for my absence, but I have been chanting my ass off. I'm shooting for 140 hours the four weeks ending this Sunday.

Bud and MrsB keep up your Daimoku! This is the crucial moment!

Much love and deep respect,

T (Bonz I haven't forgotten my promise! Keep chanting so you can tell me all about it!)

 

[PassTheDoobie]

What is most important in our practice,
is that we seek out a good senior member in faith
whom we can consult with about anything.
Good friends or positive influences are
the very driving force of our growth and development.
A good friend is indeed a priceless asset in life.

Daisaku Ikeda

* "Therefore, the best way to attain Buddhahood is to encounter a good friend. How far can our own wisdom take us? If we have even enough wisdom to distinguish hot from cold, we should seek out a good friend." - "Three Tripitaka Masters Pray for Rain", WND, Vol. 1, page 598

** SGI President Daisaku Ikeda has written, "Having good friends is like being equipped with a powerful auxiliary engine. When we encounter a steep hill or an obstacle, we can encourage each other and find the strength to keep pressing forwards."

( http://www.sgi.org/buddhism/daily-life/list/goodfriends.html )

 

[PassTheDoobie]

Good Friends

Good Friends

Ananda, one of Shakyamuni Buddha's closest disciples, once asked him: "It seems to me that by having good friends and advancing together with them, one has already halfway attained the Buddha way. Is this way of thinking correct?"

Shakyamuni replied, "Ananda, this way of thinking is not correct. Having good friends and advancing together with them is not half the Buddhist way but all the Buddhist way."

This may seem surprising, as Buddhism is often viewed as a solitary discipline in which other people might be seen as more of a hindrance than a help. However, to polish and improve our lives ultimately means to develop the quality of our interpersonal relationships--a far more challenging task than any solitary discipline. Our practice of Buddhism only finds meaning within the context of these relationships.

From another perspective, given that Buddhist practice of polishing and aiming to improve our lives from within is a constant challenge and a difficult process, it is only natural that we need support from others also dedicated to walking a correct path in life, trying also to create value in their lives.

SGI President Daisaku Ikeda has written, "Having good friends is like being equipped with a powerful auxiliary engine. When we encounter a steep hill or an obstacle, we can encourage each other and find the strength to keep pressing forward." And as Nichiren (1222--1282) wrote: "Even a feeble person will not stumble if those supporting him are strong, but a person of considerable strength, when alone, may lose his footing on an uneven path..."

In Nichiren Buddhism, good friends are known as zenchishiki or good influences, while akuchishiki refers to bad influences. People affect each other in subtle and complex ways, and it is important to develop the ability to discern the nature of that influence. According to Buddhism, "bad" friends are those who encourage our weaknesses. In Nichiren's words: "Evil friends are those who, speaking sweetly, deceiving, flattering and making skillful use of words, win the hearts of the ignorant and destroy their goodness of mind."

Even when intentions are good, the degree of our positive influence on each other will vary. Tsunesaburo Makiguchi, founder of the Soka Gakkai, used the following illustration. Say you have a friend who needs a certain amount of money. Giving your friend the money they need is an act of small good, while helping them find a job is an act of medium good. However, if your friend is really suffering because of a basic tendency toward laziness, then constantly helping him or her out may only perpetuate negative habits. In this case, true friendship is helping that person change the lazy nature that is the deep cause of their suffering.

A truly good friend is someone with the compassion and courage to tell us even those things we would prefer not to hear, which we must confront if we are to develop and grow in our lives.

Ultimately, however, whether people are good or evil influences in our lives is up to us. In Buddhist terms, the best kind of zenchishiki is one who leads us to strengthen our own faith and practice in order to thoroughly transform our karma. To quote Nichiren again, "the best way to attain Buddhahood is to encounter a zenchishiki, or good friend." Further, Nichiren comments that Devadatta, the cousin of Shakyamuni who tried to kill him and divide the Buddhist order, was "the foremost good friend to Thus Come One Shakyamuni. In this age as well, it is not one's allies, but one's powerful enemies who assist one's progress."

This expresses a key concept in Buddhism. Due to the immense transformative powers of Buddhist practice, even "bad" friends can have a good influence if we make our relationships with them into opportunities to examine, reform and strengthen our lives. The ideal is ultimately to develop the kind of all-encompassing compassion expressed by Nichiren when he wrote that his first desire was to lead to enlightenment the sovereign who had persecuted him, repeatedly exiling and even attempting to behead him.

[ Courtesy January 2004 SGI Quarterly ]

( http://www.sgi.org/buddhism/daily-life/list/goodfriends.html )

 

[PassTheDoobie]

"Although I and my disciples may encounter various difficulties, if we do not harbour doubts in our hearts, we will as a matter of course attain Buddhahood. Do not have doubts simply because heaven does not lend you protection. Do not be discouraged because you do not enjoy an easy and secure existence in this life."

(The Opening of the Eyes - The Writings of Nichiren Daishonin, Volume 1, page 283) Selection source: "Kyo no Hosshin", Seikyo Shimbun, August 31st, 2007

 

[PassTheDoobie]

"What's the key to triumphing in a time of turmoil and constant change? Of course there are many factors involved, but I believe one important point is cultivating a spirit of self-reliance.

"An interesting experiment was conducted employing the game of tug-of-war, to see what the difference would be when played one-on-one or in teams. What happened when the number of individuals on a team is increased? The more the numbers increased, the less force each individual exerted. Gauging the force of a single individual pulling their hardest as 100, it was found that when the team is increased to eight individuals, each person only pulled with a force-level of less than 50. The researchers concluded that the greater the number of people working on a joint project, the less energy each individual is likely to expend--this phenomenon is known in psychology as social loafing, or the Ringelmann effect, after the experimenter who identified it.

"So long as you are overly reliant on others, you won't be able to manifest your maximum strength. And the only way to win in this challenging world of ours is to exert yourselves fully."

SGI Newsletter No. 7323, NATIONWIDE EXECUTIVE CONFERENCE--SESSION 3 [OF 8 SESSIONS], Bringing Out Our Infinite Potential, (At the third session of the Nationwide Executive Conference, held on August 7th, 2007, attended by regional leaders as well as national divisional representatives), translated Aug 29th, 2007

 

[Babbabud]

Hi everybody! Sorry for my absence, but I have been chanting my ass off. I'm shooting for 140 hours the four weeks ending this Sunday.

Bud and MrsB keep up your Daimoku! This is the crucial moment!

Much love and deep respect,

T (Bonz I haven't forgotten my promise! Keep chanting so you can tell me all about it!)

]

Im Chanting away brother, Im afraid I cant say ive come anywhere close to the amount of chanting you have put in but I really a have practice now and have been steadfast and chanting daily. For those of you who are just starting your practice you have to realize that our buddy PTD has been practicing for many years. I work over a 40 hour week and would find it a very hard discipline to sit in front of the Gohonzon for that amount of time. It is a true discipline and takes many years of practice to take it to the level that PTD has. PTD you have my utmost respect you are truly a STRONG brother and an inspiration to many. Thanks so much for the inspiration and encouragement that has brought my practice to the surface. We give thanks to all the forces of the mystic law that brings us to realize that we are Nam Myoho Renge Kyo. I chant that I can spend more time in front of Gohonzon and that my discipline grows daily.
Nam Myoho Renge Kyo Like the Roar of the Lion !!

 

[EasyMyohoDisco]

Introduction to Nichiren Buddhism, Modern Humanistic Buddhist Application:

Introduction to Nichiren Buddhism, Modern Humanistic Buddhist Application:

Practice
Members of the SGI practice the Buddhism taught by the thirteenth-century Japanese monk Nichiren. At the core of Nichiren's Buddhism are the phrase Nam-myoho-renge-kyo and a mandala referred to as the Gohonzon.

There are three basic elements to the practice of Nichiren Buddhism: chanting the phrase Nam-myoho-renge-kyo as a prayer for oneself and others; studying the teachings of Nichiren; and making efforts to share the teachings of Buddhism, to spread the Buddhist perspective of life's inherent dignity and potential. SGI members perform a morning and evening practice known as Gongyo, which consists of chanting Nam-myoho-renge-kyo and reciting portions of the Lotus Sutra.

The "Law"

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

Buddhahood in Daily Life

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

Discussion Meetings

SGI members carry out their daily practice at home and meet at regular local discussion meetings to study Buddhist principles and how to apply them in everyday life. At these gatherings, members also exchange ideas, hopes, challenges and experiences of their Buddhist faith and practice. These small group meetings are a place of mutual encouragement as well as for sharing Buddhist faith with friends.

Daimoku is:


daimoku
[題目] ( Jpn)

(1) The title of a sutra, in particular the title of the Lotus Sutra of the Wonderful Law (Chin Miao-fa-lien-hua-ching; Jpn Myoho-renge-kyo ). The title of a sutra represents the essence of the sutra. Miao-lo (711-782) says in The Annotations on "The Words and Phrases of the Lotus Sutra," "When for the sake of brevity one mentions only the daimoku, or title, the entire sutra is by implication included therein." (2) The invocation of Nam-myoho-renge-kyo in Nichiren's teachings. One of his Three Great Secret Laws. See also daimoku of the essential teaching.

daimoku of the essential teaching
[本門の題目] ( Jpn hommon-no-daimoku )

The invocation of Nam-myoho-renge-kyo; more precisely, the practice of chanting Nam-myoho-renge-kyo with belief in the object of devotion of the essential teaching. Here, "essential teaching" refers to the teaching of Nam-myoho-renge-kyo, not to the essential teaching tial teaching is one of the Three Great Secret Laws set forth by Nichiren (1222-1282). There are two aspects of daimoku: the daimoku of faith and the daimoku of practice. In his Letter to Horen, Nichiren writes, "If you try to practice the teachings of the [Lotus] sutra without faith, it would be like trying to enter a jeweled mountain without hands [to pick up its treasures]" (511). Thus the daimoku of the essential teaching requires both faith and practice. See also Three Great Secret Laws.


Now that we know the definition (or have refreshed our recollection) let's look at various writings with respect to Nichiren Buddhism and how daimoku applies to us.....


The daimoku of Nam-myoho-renge-kyo / benefit of the daimoku

If you truly fear the sufferings of birth and death and yearn for nirvana, if you carry out your faith and thirst for the way, then the sufferings of change and impermanence will become no more than yesterday's dream, and the awakening of enlightenment will become today's reality. If only you chant Nam-myoho-renge-kyo, then what offence could fail to be eradicated? What blessing could fail to come? This is the truth, and it is of great profundity. You should believe and accept it.

Conversation between a Sage and an Unenlightened Man, Part Two, WND, 130

Written in 1265 from Awa - recipient unknown

The 'Dharani' chapter in the eighth volume of the Lotus Sutra says, 'If you can shield and guard those who accept and uphold the mere name of the Lotus Sutra, your merit will be immeasurable.' In this passage, the Buddha is praising the Mother of Demon Children and the ten demon daughters for their vow to protect the votaries of the Lotus Sutra, and saying that the blessings from their vow to protect those who embrace the daimoku of the Lotus Sutra are beyond even the Buddha wisdom, which completely comprehends the three existences, to fathom. While by rights nothing should be beyond the grasp of the Buddha wisdom, the Buddha says here that the blessings that accrue from accepting and embracing the daimoku of the Lotus Sutra are the one thing that wisdom cannot measure.

The blessings of the entire Lotus Sutra are all contained solely within the five characters of Myoho-renge-kyo. While the words in the eight volumes of the Lotus Sutra differ according to the contents of the twenty-eight chapters, the five characters of the daimoku remain the same throughout. To illustrate, within the two characters for Japan are included the more than sixty provinces and the two islands. Are there any districts or provinces that are not contained within this name?

If one uses the term 'birds,' people know that one is talking about creatures that fly in the sky; if one says 'beasts,' people understand that one is referring to animals that run over the ground. In all things, names are of great importance precisely because they can convey general meanings in this way. This is what the Great Teacher T'ien-t'ai meant when he said that names convey the basic nature of a thing while phrases describe how it differs from other things, or when he said that names designate the fundamental character of a thing.

In addition, names have the virtue of being able to summon the things to which they refer and things as a matter of function respond to the name that refers to them. In similar fashion, the name, or daimoku, of the Lotus Sutra has the power [to summon the Buddha nature to which it refers].

Conversation between a Sage and an Unenlightened Man, Part Two, WND, 131

Written in 1265 from Awa - recipient unknown

When one carries out the single practice of exercising faith in Myoho-renge-kyo, there are no blessings that fail to come to one, and no good karma that does not begin to work on one's behalf.

Conversation between a Sage and an Unenlightened Man, Part Two, WND, 133

Written in 1265 from Awa - recipient unknown

When the people all chant Nam-myoho-renge-kyo, the wind will no longer buffet the branches, and the rain will no longer break the clods of soil. The world will become as it was in the ages of Fu Hsi and Shen Nung. In their present existence the people will be freed from misfortune and disasters and learn the art of living long. Realize that the time will come when the truth will be revealed the both the person and the Law are unaging and eternal. There cannot be the slightest doubt about the sutra's promise of "peace and security in their present existence."

On Practicing the Buddha's Teachings, WND, 392

Written to all believers in May of 1273 from Ichinosawa on Sado

When once we chant Myoho-renge-kyo, with just that single sound we summon forth and manifest the Buddha nature of all Buddhas; all existences; all bodhisattvas; all voice-hearers; all the deities such as Brahma, Shakra, and King Yama; the sun and moon, and the myriad stars; the heavenly gods and earthly deities, on down to hell-dwellers, hungry spirits, animals, asuras, human and heavenly beings, and all other living beings. This blessing is immeasurable and boundless.

How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra, WND, 877 Written to Myoho in 1277 from Minobu

If you chant Nam-myoho-renge-kyo with your whole heart, you will naturally become endowed with the Buddha's thirty-two features and eighty characteristics. As the sutra says, "hoping to make all persons equal to me, without any distinction between us," you can readily become as noble a Buddha as Shakyamuni.

Letter to Niike, WND, 1030

Written to Niike Saemon-no-jo in February of 1280 from Minobu

First of all, when it comes to the Lotus Sutra, you should understand that whether one recites all eight volumes, or only one volume, one chapter, one verse, one phrase, or simply the daimoku, or title, the blessings are the same. It is like the water of the great ocean, a single drop of which contains water from all the countless streams and rivers or like the wish-granting jewel, which, though only a single jewel, can shower all kinds of treasure upon the wisher.

The Recitation of the "Expedient Means" and "Life Span" Chapters, WND, 69

Written to Hiki Daigaku Saburo Yoshimoto's wife on April 17, 1264 from Kamakura

1 - Surmounting the Absence of Philosophy in Our Age

Ikeda: In the "Record of the Orally Transmitted Teachings," Nichiren Daishonin says: "'This is what I heard' means to listen to the meaning and significance of each passage and phrase of the twenty-eight chapters as a teaching that expounds the reality of one's own life. That which is 'heard' is Nam-myoho-renge-kyo" (GZ, 794). Each passage and phrase of the Lotus Sutra is teaching about oneself, the entity of the Mystic Law. The sutra is not discussing something far removed from our own lives.

The Wisdom of the Lotus Sutra, Vol. 1, pg. 16

Practicing only the seven characters of Nam-myoho-renge-kyo seems limited, but since they are the master of all the Buddhas of the three existences, the teacher of all the bodhisattvas in the ten directions, and the guide that enables all living beings to attain the Buddha way, it is profound.

Earthly Desires Are Enlightenment, WND, 317

Written to Shijo Kingo on May 2, 1272 from Ichinosawa on Sado

Now, in the Latter Day of the Law, the daimoku which Nichiren chants is different from that of previous ages. It is Nam-myoho-renge-kyo encompassing practice both for oneself and others.

On the Three Great Secret Laws, GZ 1022

Written to Shijo Kingo, April 8, 1281, from Minobu

Then, pausing briefly, tell them that the five characters of Myoho-renge-kyo, the heart of the essential teaching of the Lotus Sutra, contains the benefit amassed through the countless practices and meritorious deeds of all Buddhas throughout the three existences.

The Teaching, Practice, and Proof, WND, 481

Written to Sammi-bo Ajari on March 21, 1275 from Minobu

The daimoku [Nam-myoho-renge-kyo] of the Lotus Sutra should be the object of devotion.

Questions and Answers on the Object of Devotion, GZ 365

Written to Jogen-bo Nichinaka, September 1278, from Minobu

If Nichiren's compassion is truly great and encompassing, Nam-myoho-renge-kyo will spread for ten thousand years and more, for all eternity, for it has the beneficial power to open the blind eyes of every living being in the country of Japan, and it blocks off the road that leads to the hell of incessant suffering.

On Repaying Debts of Gratitude, WND, 736

Written to Joken-bo & Gijo-bo on July 21, 1276 from Minobu

Since the sutra's prediction was not made in vain, then it is certain that all the people of Japan will chant Nam-myoho-renge-kyo!

On Repaying Debts of Gratitude, WND, 736-37

Written to Joken-bo & Gijo-bo on July 21, 1276 from Minobu

How great is the difference between the blessings received when a sage chants the daimoku and the blessings received when we chant it? To reply, one is in no way superior to the other. The gold that a fool possesses is no different from the gold that a wise man possesses; a fire made by a fool is the same fire made by a wise man.

The Fourteen Slanders, WND, 756

Written to Matsuno Rokuro Saemon on December 9, 1276 from Minobu

When one chants the daimoku bearing in mind that there are no distinctions among those who embrace the Lotus Sutra, then the blessings one gains will be equal to those of Shakyamuni Buddha.

The Fourteen Slanders, WND, 756

Written to Matsuno Rokuro Saemon on December 9, 1276 from Minobu

If you wish to free yourself from the sufferings of birth and death you have endured since time without beginning and to attain without fail unsurpassed enlightenment in this lifetime, you must perceive the mystic truth that is originally inherent in all living beings. This truth is Myoho-renge-kyo. Chanting Myoho-renge-kyo will therefore enable you to grasp the mystic truth innate in all life.

On Attaining Buddhahood in This Lifetime, WND, 3

Written to Toki Jonin in 1255 from Kamakura

Those who chant Myoho-renge-kyo [the title of the Lotus Sutra], even without understanding its meaning realize not only the heart of the Lotus Sutra, but also the "main cord," or essential principle of the Buddha's lifetime teachings.

Nam-myoho-renge-kyo is not only the core of the Buddha's lifetime teachings, but also the heart, essence, and ultimate principle of the Lotus Sutra.... ..., Myoho-renge-kyo is neither the scriptural text nor its meaning, but the heart of the entire sutra.

"This Is What I Heard", WND, 860-61

Written to Soya Jiro on November 28, 1277 from Minobu

The daimoku, or title, of the sutra, which appears before the opening words "This is what I heard," is in all cases the true heart of the sutra.

On Repaying Debts of Gratitude, WND, 730

Written to Joken-bo & Gijo-bo on July 21, 1276 from Minobu

A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror night and day. How should you polish it? Only by chanting Nam-myoho-renge-kyo.

On Attaining Buddhahood in This Lifetime, WND, 4

Written to Toki Jonin in 1255 from Kamakura

The Lotus Sutra is the king of sutras, the direct path to enlightenment, for it explains that the entity of our life, which manifests either good or evil at each moment, is in fact the entity of the Mystic Law.

If you chant Myoho-renge-kyo with deep faith in this principle, you are certain to attain Buddhahood in this lifetime.

On Attaining Buddhahood in This Lifetime, WND, 4

Written to Toki Jonin in 1255 from Kamakura

The Lotus Sutra of the Correct Law says that, if one hears this sutra and proclaims and embraces its title, one will enjoy merit beyond measure. And the Supplemented Lotus Sutra of the Wonderful Law says that one who accepts and upholds the name of the Lotus Sutra will enjoy immeasurable good fortune. These statements indicate that the good fortune one receives from simply chanting the daimoku is beyond measure.

The Daimoku of the Lotus Sutra, WND, 143

Written in 1266 from Awa - recipient unknown

I firmly uphold the teaching that the Lotus Sutra is supreme among the sutras the Buddha has preached, now preaches, and will preach. Moreover, I chant the daimoku, which is the heart and core of the entire sutra, and I urge others to do likewise.

The Blessings of the Lotus Sutra, WND, 670

Written to Kuwagayatsu Myomitsu on March 5, 1276 from Minobu

The One Essential Phrase, Elementary Exam Material

Daimoku is like light. As the Daishonin says, "A candle can light up a place that has been dark for billions of years." Similarly, the moment we offer prayers based on daimoku, the darkness in our lives vanishes. This is the principle of the simultaneity of cause and effect.

Daimoku is also like fire. When you burn the firewood of earthly desires, then the fire of happiness - that is, of enlightenment - burns brightly. Suffering thus becomes the raw material for constructing happiness.

Living Buddhism, August 1998, Pg. 17

The One Essential Phrase, pgs. 65-72

Nichiren Daishonin's enlightenment does not derive from the Lotus Sutra, he often cites the sutra to help explain his teaching. Rather, Nam-myoho-renge-kyo is the direct manifestation of his enlightenment to the Law of time without beginning, of which Shakyamuni's Lotus Sutra is only a description. Historically, the Lotus Sutra preceded Nichiren Daishonin's revelation of Nam-myoho-renge-kyo, but the law of Nam-myoho-renge-kyo always has been and always will be. Nichiren Daishonin makes clear in this passage that chanting this "one essential phrase" is the fundamental cause for attaining enlightenment - an enlightenment that cannot be gained merely by studying the text of the Lotus Sutra.

Seikyo Times, October 1986, Pg. 70

Kosen-rufu Is a Struggle Against Devilish Forces, Jan. 18, 1990, Tokyo, pgs. 3-11

The power of daimoku is stupendous. It is truly without bounds. The Mystic Law is the fundamental law of the universe, and daimoku is the essential rhythm pervading all life. People who chant resonant daimoku as they strive toward the goal of kosen-rufu will enjoy limitless expansion and boundless growth in their strength and ability.

Seikyo Times, May 1990, Pg. 9

More Insight on 'The One Essential Phrase' pgs. 4-5

Nichiren Daishonin's greatness lay in the fact that he was able to clarify Nam-myoho-renge-kyo as the Mystic Law that underlies the "me" of our lives. No matter how weak or strong our sense of self-identity may be, Nam-myoho-renge-kyo is the ultimate existence that lies at the core of both our own lives and that of the universe around us. Therefore, by chanting Nam-myoho-renge-kyo, we are practicing the Buddhism of the Middle Way that allows us to establish an unshakable and eternal identity, impervious to the winds of change and impermanence which blow in our daily reality.

World Tribune, December 7, 1981, Pg. 5

Buddhism and the Individual: The Power of Chanting

Nam-myoho-renge-kyo is often referred to as daimoku. Daimoku is a Japanese word which means the name or title of a specific issue. It carries with it the implication that the essence of the issue is captured and expressed in that title, for instance, in the title of a poem.

In religious usage it means the title of the sutra. Nichiren Daishonin revealed that the daimoku of the Lotus Sutra, Myoho-renge-kyo, was not only the essence and the key to the Lotus Sutra, but was the fundamental law of life itself.

World Tribune, April 26, 1982, Pg. 12

'The One Essential Phrase' - 2

Chanting daimoku is a teaching that is "easy to embrace and easy to practice." Anyone can perform it. It can be done anytime and anywhere. It is the most highly refined and simplified method of practice. As such, it is the perfect Buddhist teaching for not only the 21st century, but the 22nd, 30th and 50th centuries, and for 10,000 years and more of the Latter Day of the Law - for all eternity.

The practice of chanting daimoku embodies the Buddha's ardent and heartfelt wish to lead all people to happiness. A practice that only certain people can carry out goes against the Buddha's spirit.

Daimoku is like light. As the Daishonin says, "A candle can light up a place that has been dark for billions of years." Similarly, the moment we offer prayers based on daimoku, the darkness in our lives vanishes. This is the principle of the simultaneity of cause and effect. At that very instant, in the depths of our lives our prayer has been answered.

Daimoku is also like fire. When you burn the firewood of earthly desires, then the fire of happiness - that is, of enlightenment - burns brightly. Suffering thus becomes the raw material for constructing happiness. For someone who does not have faith in the Mystic Law, suffering may be only sufferings. But for a person with strong faith, sufferings function to enable her or him to become happier still.

World Tribune, June 7, 1996 pgs. 9-10

The Unparalleled Law: Nam-myoho-renge-kyo

Regarding his teaching, the Daishonin states, "It's practice is incomparably profound" (LS2). Since the sutra predicts that we will have difficulty understanding the true depth and intent of the Daishonin's teachings, it becomes all the more important for us to chant to the Gohonzon with heartfelt faith and confidence. When we do so, the wisdom and power we possess within will well forth, bringing us even a little bit closer to understanding the Daishonin's true intention.

World Tribune, March 25, 1991 Pg. 2

Basics for discussion meetings: What is Nam-myoho-renge-kyo?

In different writings, the Daishonin interprets Myoho-renge-kyo as the true aspect of all phenomena, the ultimate reality, absolute truth, the essential nature of the Law, the life of the universe or the universe itself, the seed of enlightenment of all Buddhas throughout space and time and the Buddha nature immanent in all sentient and insentient beings.

World Tribune, September 25, 1989, Pg. 6

Chapter 5 - Pioneers

Earnest daimoku is the wellspring for the energy to challenge these things. A pledge means to make a vow of your own accord and pray to fulfill it.

Prayer in Nichiren Daishonin's Buddhism means to chant daimoku based on a pledge or vow. At its very core, this vow is to attain kosen-rufu. It means chanting resolutely with the determination: 'I will realize kosen-rufu.'

The New Human Revolution, vol. 1, Pg. 250

Introduction

Nam-myoho-renge-kyo, as we shall discuss later, indicates the ultimate Law of life and the Universe, and hence constitutes the cause for all beings to become enlightened. More specifically, nam is an expression of devotion, and Myoho-renge-kyo, the title of the Lotus Sutra, is used as a name for the ultimate reality. The Daishonin interprets the Lotus Sutra in its entirety as dedicated to the clarification of the Law of Myoho-renge-kyo. Such principles as that earthly desires are themselves enlightenment and that the sufferings of birth and death are themselves nirvana, as well as the doctrine of the Ten Worlds and their mutual possession (i.e., that each of the Ten Worlds contains within itself the potential for all the other nine), are all based on the teachings revealed in the Lotus Sutra, which is thus a work of central importance to the whole of Buddhism.

All the teachings expounded by Shakyamuni are recorded in the form of sutras. The number of sutras is enormous, and for this reason they are often referred to collectively as the eighty-four thousand teachings. Each sutra was taught to a particular disciple or group of disciples for a specific purpose. But the Lotus Sutra alone contains the full, perfect revelation of Shakyamuni's enlightenment. In view of this sutra's unique position, then, all the other teachings can be understood on the one hand as only partial revelations of the ultimate truth to which Shakyamuni was enlightened, and on the other as preparations for the exposition of the Lotus Sutra. This unique sutra denies that Shakyamuni Buddha attained enlightenment for the first time during his lifetime as Siddhartha in India in the sixth century BC. Instead, it reveals, he had actually been the Buddha since the inconceivably remote past. This teaching points to the truth that Buddhahood has existed eternally in the lives of all people; in other words, to attain Buddhahood does not require us to become in any way extraordinary beings, merely to make the effort to manifest the Buddha nature latent in the depths of our lives.

The ultimate purpose of Buddhism is to enable all human beings to realize the true nature of life. This truth, although it is alluded to in many of the sutras, cannot be fully revealed in words. Shakyamuni Buddha himself realized it not through words but by devoting himself to many kinds of practice, and finally by engaging in meditation under what is now called the Bo, or Bodhi, Tree. However, even before he attained enlightenment, both the ultimate truth and the wisdom to perceive it were present within his own life: what he did was to bring them forth, thereby breaking free from the fetters of desire and illusion. When he tried to convey this truth to other people he found it impossible to do so completely through the medium of words. So, as he expounded his teachings, he helped his disciples fully understand them by prescribing various types of practice; likewise, we today can attain enlightenment only by assiduously devoting ourselves to Buddhist practice. For this reason, both practice and study are equally indispensable: it is impossible to attain enlightenment either by practicing meditation alone or by studying the Buddhist teachings alone, because both are necessary.

In the Lotus Sutra Shakyamuni expounded the ultimate truth of life. However, although he used thousands of words to describe it, there is no single word or phrase that can be used clearly to define it. Shakyamuni expected that his disciples and his future followers would realize this truth through devotion to the practices he had prescribed. However, these require tremendous patience and effort, a fact which in turn demands that one place complete belief and trust in the Buddha and in his teachings. But for a person to follow this path involves renunciation of secular life and the devotion of all of his or her time to Buddhist practice. For this reason, for centuries the only people able fully to engage themselves in Buddhist practice were monks, priests and nuns. Lay believers supported them financially and materially, thereby accumulating much good karma for themselves, but for the most part did not hope to attain enlightenment in their present existence.

The ultimate truth expounded in the Lotus Sutra was crystallized in universally accessible form by Nichiren Daishonin, the great Buddhist master of medieval Japan. The orthodox tradition emanating from him is this stream of Buddhism that our lay organization, the SGI (Soka Gakkai International), exists to propagate. The Daishonin in effect opened the way for all people to attain enlightenment, or Buddhahood. He made this possible by clarifying in words the ultimate truth of life, in the form of the Law of Nam-myoho-renge-kyo. This phrase incorporates the two essential aspects of Buddhism: one is the truth itself, and the other is the practice to develop the wisdom to realize that truth. The Daishonin taught his followers to believe in the truth expressed by the phrase Nam-myoho-renge-kyo, and to chant it. Nam-myoho-renge-kyo thus represents the goal of our practice - and the goal of Shakyamuni and all the other Buddhas as well - and at the same time it is our means of achieving that goal. This dual nature of the phrase also typifies the simultaneity of cause and effect. The cause is our practice; the effect, the goal of Buddhahood. Looked at another way, the cause implies the Nine Worlds or the life of the common mortal before he or she attains Buddhahood, while the effect implies Buddhahood itself, the highest of the Ten Worlds. Thus the effect of Buddhahood lies latent and undeveloped in the cause of the Nine Worlds. So, when people in an unenlightened state practice the teaching of Nam-myoho-renge-kyo with faith, they are simultaneously manifesting the condition of Buddhahood. As their faith deepens and their practice strengthens, so their enlightenment is developed to a greater extent.

Unlocking the Mysteries of Birth & Death: Buddhism in the Contemporary World, pp. 13-15

5 - "Three Meetings in Two Places": Exchange Between Eternity and the Present Moment

Ikeda: Yes, the progression from the assembly at Eagle Peak to the Ceremony in the Air and then back to Eagle Peak parallels the movement from reality to the state of enlightenment and then back to reality. Or, more accurately, it flows from reality prior to enlightenment to the state of enlightenment and then to reality after enlightenment.

We must strive to cut ourselves free from the chains of time and space, earthly desires and the sufferings of birth and death that keep us confined to the earth of reality and to reach the air or lofty skies of enlightenment from which we can gaze serenely upon all things. From that magnificent height, we can see all our sufferings, problems and passing emotions as nothing but the most insignificant and fleeting events unfolding in a world as tiny as a piece of flotsam in the vast ocean.

Nichiren Daishonin writes: "Suffer what there is to suffer, enjoy what there is to enjoy. Regard both suffering and joy as facts of life, and continue chanting Nam-myoho-renge-kyo, no matter what happens. How could this be anything other than the boundless joy of the Law?" (WND, 681).

This is the perspective from the air - the perspective of Buddhism and the perspective of faith. Chanting Nam-myoho-renge-kyo is the practice that enables us to achieve this perspective.

The Daishonin also declares: "The 'place' where Nichiren and his followers chant Nam-myoho-renge-kyo and dwell in faith corresponds to the passage 'reside in the air.' In other words, they reside in the Ceremony in the Air" (GZ, 740).

By exerting ourselves in faith, chanting daimoku and performing gongyo before the Gohonzon, we immediately become a part of the assembly in the air. Nothing could be more wonderful than this. Mr. Toda often said, "In the daily lives of us ordinary people, there is no place as sacred as the place where we practice gongyo and chant daimoku."

To "rise into the air" means to elevate our state of life through our determined and unwavering faith. This is the significance of the sutra's progression from the first assembly on Eagle Peak to the Ceremony in the Air.

The Wisdom of the Lotus Sutra, Vol. 1, pp. 96-7

4 - Death: One Facet of Eternal Life

From the Buddhist perspective, our ability to successfully pass through the dying process depends upon our steady efforts during life to accumulate good causes and to strengthen the foundation of goodness in the depths of our lives. We can enter the intermediate existence peacefully and without losing our presence of mind if, at the time of death, we are able to manifest an enlightened life-condition based on faith in the Mystic Law. Nichiren Daishonin encourages this attitude: "Be resolved to summon forth the great power of your faith, and chant Nam-myoho-renge-kyo with the prayer that your faith will be steadfast and correct at the moment of your death." Mw-1, 25

In order to prepare for a tranquil death we must refrain from speech and conduct that will have an adverse effect on the lives of other people. Any speech or behavior that harms others will create causes whereby we may enter the three evil paths. Negative behavior of this sort is caused by derivative earthly desires stemming from anger, one of the fundamental earthly desires inherent in humanity; these derivative desires include indignation, grudge-bearing, distress, jealousy and personal antipathy. The recurrence of such desires etches evil causes deeper and deeper into the individual's life, and this accumulation of evil causes is stored as karma in the person's alaya consciousness: at the moment of death this karma is released and activated, to the torment of the dying person. In short, negative desires or evil acts that we perpetrate during life may cause us agony at the time of our death.

The other side of the coin is that, of course, all of one's altruistic and compassionate acts during life are likewise recorded as karma and imprinted in the alaya-consciousness. The accumulation of good karma serves to protect us from experiencing agony at the time of death by offsetting our karmic "liabilities" with "assets."

The balance of karma at the time of our death is important, but far more so is our ability to maintain unshakable faith in the Mystic Law. This is what fundamentally transforms the terminal suffering of the three evil paths into the joyful experience of an elevated state of life. Thus Nichiren Daishonin recommends that, as Buddhists, we uphold throughout life the habit of chanting Nam-myoho-renge-kyo with the deep conviction that our life is in essence identical with the life of Buddhahood. To quote the Daishonin:

If one attains full awakening to the truth that the mind of common mortals and the mind of the Buddha are one, neither will evil karma obstruct his dying in peace nor will distracting thoughts bind him to the cycle of birth and death. (GZ, 569-70)

If a person can eradicate evil karma and overpower distracting thoughts in his or her daily life through the practice of chanting Nam-myoho-renge-kyo he or she will certainly enjoy a peaceful death, untrammeled by illusions or distracting impulses.

Unlocking the Mysteries of Birth & Death: Buddhism in the Contemporary World, pp. 90-91

8 - The Heart of the True Aspect of All Phenomena: The Endless Challenge To Transform Reality

T'ien-t'ai's method of realizing the true entity of all phenomena is called 'the threefold contemplation in a single mind.' It is a practice of contemplating the profound principle of the true entity of all phenomena and striving to attain a clear experience of it.

The practice consists mainly of meditation. But it is a difficult method, and not everyone can perform the practice effectively. Most people, for instance, set free in a dense forest without an accurate compass or map, will lose their direction; very few will find their way out and reach their destination.

What, in contrast, is the practice of Nichiren Daishonin's Buddhism? In the Gosho, he writes: "Both the principle of three thousand realms in a single moment of life and the practice of the threefold contemplation in a single mind are included in the five characters of Myoho-renge-kyo. Similarly, the five characters of Myoho-renge-kyo are contained within our lives" (GZ, 414).

In another Gosho, he also writes: "This great mandala is the essence of the doctrine of three thousand realms in a single moment of life" (GZ, 1339).

A "single moment of life" refers to the true entity and the "three thousand realms" represents all phenomena. The Gohonzon is the Gohonzon of the true entity of all phenomena, a mirror in which the true entity of all phenomena of all living beings is reflected.

The inscription down the center of the Gohonzon, "Nam-myoho-renge-kyo, Nichiren," is an expression of the true entity and the characters for the Ten Worlds written to its right and left represent all phenomena. The voice of the Mystic Law we produce as we chant daimoku to this Gohonzon of the true entity of all phenomena calls up the Buddha nature within us.

Once summoned, the Buddha nature seeks to manifest itself externally. Consequently, whether we are aware of it or not, the brilliant sun of the ten factors of life of the world of Buddhahood rises in our hearts. The clear blue sky of inherent and eternal being fills the inner expanse of our lives.

When we chant Nam-myoho-renge-kyo with faith in the Gohonzon, we ourselves (all phenomena) shine as entities of the Mystic Law (true entity). This is truly a method for attaining Buddhahood in this lifetime that is accessible to all individuals.

The Gohonzon outside us is Myoho-renge-kyo; our lives within are Myoho-renge-kyo. Our faith in the Gohonzon at the same time is the wisdom to grasp the true entity of all phenomena of our own lives. This is the principle of substituting faith for wisdom.

The Wisdom of the Lotus Sutra, Vol. 1, pp. 180-81

Stand up as An Excellent Citizen, February 24, 1981, Panama

At this present moment, we are creating causes while at the same time receiving the results of the causes we have created since the infinite past. It is Nichiren Daishonin's Buddhism which embodies this wonderful single Law which simultaneously possesses both cause and effect in the name of the Mystic Law. Therefore, through chanting daimoku to the Gohonzon, we are able to create the fundamental cause which enables us to become closer and closer to enlightenment or absolute happiness. That is why we need to do gongyo and chant daimoku.

Buddhism in Action, vol. 1, pg. 62

No Power Matches Daimoku, May 20, 1980, Kanagawa, Japan

When you chant daimoku, your voice reverberates throughout the universe and even transmits the benefits of the Mystic Law to your ancestors. It also becomes the driving force for fundamentally changing your karma and carries the waves of faith to your relatives and chapter members. I want you to bear this in mind and to chant daimoku resonantly.

Buddhism in Action, vol. 1, pg. 6

No Power Matches Daimoku, May 20, 1980, Kanagawa, Japan

Nothing is more powerful than chanting daimoku to the Gohonzon. You are the followers of the Bodhisattvas of the Earth who chant daimoku and propagate faith in the Gohonzon, and since you are in rhythm with the fundamental Law of the universe, I hope you realize that you are fundamentally more respectworthy and happier than anyone else.

Buddhism in Action, vol. 1, pg. 5

Buddhism is Reason, April 4, 1986, Tokyo, Japan

Being able to chant daimoku to the Gohonzon is itself proof of your absolute happiness. Please realize that the fundamental cause for achieving victory and progress in every area of your life and for accumulating boundless fortune in the eternal future lies in chanting daimoku. I also pray for the peace, glory and prosperity of your respective countries.

Buddhism in Action, vol. 3, 201

The Simultaneity of Cause and Effect, March 3, 1985, Tokyo, Japan

Our faith enables us to change our destiny. We can chant daimoku, the source of joy. Just as Nichiren Daishonin states, by chanting daimoku to the Gohonzon, we are able to develop the condition of great joy and activate it to the highest extent, thereby making it possible to fundamentally transform all sufferings and unhappiness. At the same time, we can enjoy our lives, making them truly worth living as we become aware of our noble missions and the profound meaning of life. Be convinced that no life is as wonderful as this.

Buddhism in Action, vol. 3, pg. 72

Faith Means Lifelong Practice, August 3, 1985, Nagano, Japan

What should you do if your faith is at a stalemate or even at risk for any of a variety of reasons which may occur at any time in life? Before anything else, you should chant daimoku. Your life force may be so low that you have trouble doing morning and evening gongyo, reciting the Hoben and Juryo chapters. You should try to return to the solid path of faith gradually but steadily.

Buddhism in Action, vol. 3, pg. 136

(From Supplemental materials to the Buddhist Study review Found Here: http://www.sgi-usa-study.org/index.shtml )

 

[PassTheDoobie]

]

For those of you who are just starting your practice you have to realize that our buddy PTD has been practicing for many years. I work over a 40 hour week and would find it a very hard discipline to sit in front of the Gohonzon for that amount of time.

"We give thanks to all the forces of the mystic law that brings us to realize that we are Nam Myoho Renge Kyo."

"I chant that I can spend more time in front of Gohonzon and that my discipline grows daily."

Nam Myoho Renge Kyo Like the Roar of the Lion !!

Yes let's make it clear, if I had to leave the house to go to work, the amount of time I am spending in front of the Gohonzon would be extremely difficult, if not impossible. Also this is more than I have chanted at any time since I started at the age of 19.

But you are right, I am in my 35th year of practice, and if nothing else my sensibilites have changed, which is allowing me to do this now. I'm old. I have lots of small children that look up to and love me. I have the great good fortune to be married to one of the most incredible and capable people I have ever known who I love with all my heart. I can't fail them.

As a result I realize how much slander I have committed over the more than three decades I have practiced and I have to focus on it's expiation. I want to make sure, to the degree that it is in my control, that my next life is as much of a kick ass rush as this one has been. How else do I need to spend my time--watching TV? I'd rather review my life in communion with the Daishonin.

But to keep it real, I do chant three hours of my daily total each evening, after 7PM. (As a matter of fact, I am getting ready to do my last hour of the day as soon as I post this.)

I love your quotes! What beautiful expressions of faith!!!Do this and you can NEVER lose!




Congrats to Easy on the 'Greatest Hits' of quotes. Great stuff, man! Thanks! And congrats on your GPA! Keep it up!

Hey SoCal and Bonz! What up Retro? Much love and deep respect to all!

T

 

[GeorgialouWho]

Hello my fellow myoho brothers and sisters! I am so happy to be here I have finally arrived! Thank you Badda for such a sweet introdution and Mrs. B too! I am humbled by such wisdom that flows through here; compassionate words spoken with direct aim; to wake up the buddha that exists in us all. You know I love how the myoho in this practice works in all ways but I really love it when it comes in the small details or the little ways; I must say that I have been wracking my brain for the past day trying to remember that quote from the opening of the eyes, "Although I and my disciples may encounter various difficulties, if we do not harbour doubts in our hearts, we will as a matter of course attain Buddhahood. Do not have doubts simply because heanven does not lend you protection. Do not be discouraged because you do not enjoy as easy and secure existence in this life" And here it was! Such a benefit! Back in the day as part as the young women's division we would recite this quote this after gongyo and daimoku(recitation of the sutra and chanting nammyhorengekyo) and I said everymornig after gongyo and daimoku I knew it by heart and haven't said it in a long time and when I went to try and I remember it I couldn't only about half! So then here it is as I was heading to my gosho to find it! So I still did go and get my gosho( the writings of Nichiren Daishonin) and got the rest of it to settle my rattling brain! "Although I and my disciples may encounter various difficulties, if we do no not harbour doubts in our hearts, we will as a matter of course attain Buddhahood. Do not have doubts simply because heaven does lend you protection. Do no be discouraged because you do no enjoy an easy and secure existence in this life. This is what I have taught my disciples morning and evening and yet they begin to harbor doubts and abandon their faith. Foolish men are likely to forget the promises they have made when the crucial moment comes." Have a good one everyone and looking forward to all that is here.....Georgialouwho

 

[Babbabud]

woooooohoooooooo there you are sister Great to see you come join in. Welcome to the Chanting Growers Thread. We will be looking forward to seeing much more of you here
Nam Myoho Renge Kyo

 

[PassTheDoobie]

At long last!

At long last!

GeorgialouWho! GeorgialouWho! GeorgialouWho! GeorgialouWho! GeorgialouWho! GeorgialouWho!

WELCOME SISTER!!!!

 

[PassTheDoobie]

Our motto is "victory"!
Cheerfully and in high spirits,
let's start on a new journey, in perfect unity, with the spirit of
"Many in Body, One in Mind"
and joyfully advance together with great courage and daring!

Daisaku Ikeda