Chanting Growers Group

[SoCal Hippy]

THE MYSTIC LAW IS THE "ORIGINAL MENTOR"

THE MYSTIC LAW IS THE "ORIGINAL MENTOR"

(from: The Wisdom of the Lotus Sutra,vol.5, 148-53.)

Ikeda: The true effect is an ideal, while the true cause is reality.
This brings us to the "Supernatural Powers of the Thus Come One"
chapter.

The ceremony of transmission that takes place in this chapter is
basically the passing of the baton from the "teacher of the mystic
principle of true effect" to the "teacher of the mystic principle of
the true cause." This signifies a great transition from a Buddhism
centering on the ideal image of the wonderful effect of Buddhahood,
represented by the thirty-two features, to a Buddhism focused on the
cause of Buddhahood, or the Buddha nature inherent in the lives of
all people. It is a move toward a Buddhism that exists solely in the
reality of human life.

Saito: The "teacher of the mystic principle of the true effect" is
Shakyamuni who attained enlightenment in the remote past described as
numberless major world system dust particle kalpas ago.

Endo: The "teacher of the mystic principle of the true cause" is
Bodhisattva Superior Practices, the leader of the Bodhisattvas of the
Earth.

Suda: I think it could be said that Shakyamuni, who attained
enlightenment in the remote past, represents the world of Buddhahood,
while Superior Practices represents the nine worlds. Just what does
this transmission from the representative of the world of Buddhahood
to the representative of the nine worlds signify? This has been a
source of much controversy since ancient times.

Because after the Buddha has passed into extinction
there will be those who can uphold this sutra,
the Buddhas are all delighted
and manifest immeasurable supernatural powers.
Because they wish to entrust this sutra,
they praise and extol the person who accepts and upholds it,
and though they should do so for immeasurable kalpas
they could never exhaust their praises.
The benefits gained by such a person
are boundless and inexhaustible,
like the vast sky in the ten directions
that no one can set a limit to. (LS2I, 275)

Ikeda: Last time, we studied the ten supernatural powers described in
this chapter. Let's pick up our discussion from that point.

Endo: All right. To review, the ten supernatural or mystic powers of
the Buddha are:

(I) Shakyamuni Buddha extends his long broad tongue until it reaches
the Brahma heaven;
(2) he emits countless beams of light from every pore of his body,
illuminating all the worlds in the ten directions;
(3) other Buddhas clear their throats, causing the sound to reach the
worlds of the ten directions;
(4) they snap their fingers, causing the sound to reach the worlds of
the ten directions;
(5) all the lands in the ten directions tremble in six different ways;
(6) all beings in the worlds of the ten directions behold the Buddhas
in the saha world and rejoice;
(7) heavenly gods proclaim to the beings in the ten directions that
they should offer obeisance and alms to revere Shakyamuni Buddha;
(8) on hearing this proclamation, all the beings in the ten
directions press their palms together and salute the Buddha;
(9) the beings scatter over the saha world offerings of various
treasures, which gather together like a cloud and form a jeweled
canopy over the Buddhas assembled there; and
(10) passage between all worlds in the ten directions becomes
unobstructed, as though they were one Buddha land.

In short, this is describing the saha world itself manifesting as the
Land of Eternally Tranquil Light. It is also a picture of the world
of kosen-rufu. This time we will look at what follows the description
of the Buddha's ten supernatural powers.

First, I would like to note that Shakyamuni says something surprising
here:

The supernatural powers of the Buddhas, as you have
seen, are immeasurable, boundless, inconceivable. If in
the process of entrusting this sutra to others I were to
employ these supernatural powers for immeasurable,
boundless hundreds, thousands, ten thousands, millions
of asamkhya kalpas to describe the benefits of the sutra,
I could never finish doing so. (LS2I, 274)

Saito: It seems to me that, in a sense, the ten supernatural powers
are explained in order to express this idea.

Ikeda: Shakyamuni is not simply praising the benefit of the Lotus
Sutra. He is in fact praising the benefit accrued by the person who
will uphold this sutra after his passing, that is to say, the benefit
of Bodhisattva Superior Practices. That is the point.

Suda: This is indicated in the verse section of the "Supernatural
Powers" chapter where it says:

Because they wish to entrust this sutra,
they praise and extol the person who accepts
and upholds it,
and though they should do so for immeasurable kalpas
they could never exhaust their praises.
The benefits gained by such a person
are boundless and inexhaustible,
like the vast sky in the ten directions
that no one can set a limit to. (LS2I, 275)

Endo: Right before this, it says:

Because after the Buddha has passed into extinction
there will be those who can uphold this sutra,
the Buddhas are all delighted
and manifest immeasurable supernatural powers. (LS2I, 275)

This passage is lauding those who uphold the sutra after the Buddha's
passing, meaning the Bodhisattvas of the Earth and Superior Practices
in particular.

Suda: Their benefit is described as "boundless." It is infinite, like
the universe.

Ikeda: Even though the Buddhas possess such incredible powers that
they can move the universe itself, they cannot praise enough the
benefits of Superior Practices. This is extraordinary.

The sutra says, moreover, that all Buddhas manifest
their "immeasurable supernatural powers" because they are delighted
that Superior Practices will uphold this teaching after the Buddha's
passing. The ten supernatural powers therefore celebrate the future
activities of Bodhisattva Superior Practices.

Saito: From this part alone, we can see that Bodhisattva Superior
Practices is a being of extreme significance.

What's more, all of Shakyamuni's preaching since the appearance of
the treasure tower in "The Emergence of the Treasure Tower" chapter
has been building up toward this transmission of the Law to Superior
Practices. You could say that Superior Practices holds the key to
understanding the Lotus Sutra.

Endo: In the prose section preceding the verse section of
the "Supernatural Powers" chapter, Shakyamuni says that he could
never finish illustrating the benefits of the sutra, even employing
these supernatural powers; whereas in the verse section he speaks of
the benefit of the person who upholds the sutra as similarly defying
description. In the former instance he is talking about the "Law"; in
the latter, he is talking about the "Person."

Ikeda: I'm jumping ahead, but Shakyamuni is ultimately extolling the
benefit of the "Nam-myoho-renge-kyo Thus Come One," which embodies
the oneness of the Person and the Law.

Shakyamuni, who attained enlightenment in the remote past, and
Bodhisattva Superior Practices are both "transient manifestations" of
the Nam-myoho-renge-kyo Thus Come One, the fundamental Buddha of the
universe.

The Nam-myoho-renge-kyo Thus Come One is the Buddha whose life is
without beginning or end; the universal life itself; the origin of
all Buddhas throughout time and space; the entity of the eternally
inherent Ten Worlds and their mutual possession.

Of the Ten Worlds, the Lotus Sutra identifies the world of Buddhahood
with Shakyamuni and with Many Treasures, who accompanies Shakyamuni
in the treasure tower. And it identifies the nine worlds of the Nam-
myoho-renge-kyo Thus Come One with Bodhisattva Superior Practices and
other beings. This signifies that the worlds of Buddhahood and
Bodhisattva exist in the life of the same fundamental Buddha.

It is for all of these reasons that Shakyamuni cannot fully elucidate
the magnificence of the Nam-myoho-renge-kyo Thus Come One. And, since
the Nam-myoho-renge-kyo Thus Come One is the "original mentor" that
allows all Buddhas to attain enlightenment, this means that
Shakyamuni is in fact also praising the mentor.

Suda: Then it makes sense that, in spite of his supernatural powers
capable of moving the universe, Shakyamuni cannot pay tribute enough
to the Nam-myoho-renge-kyo Thus Come One. That's because the Thus
Come One of "the supernatural powers of the Thus Come One" is
the "body," and the supernatural powers are that body's innate
functions. The Nam-myoho-renge-kyo Thus Come One is the ultimate
source from which the body, or enlightened entity, of the Buddha
arises.

Ikeda: What is more, since the Nam-myoho-renge-kyo Thus Come One is
one with the universe, we ourselves and all living beings are
entities of the Nam-myoho-renge-kyo Thus Come One. The Nam-myoho-
renge-kyo Thus Come One is the true aspect of the lives of all beings
of the Ten Worlds.

It is Nichiren Daishonin who teaches this, and who is therefore
called the "lord of the teachings." When we chant daimoku just as the
Daishonin instructs, our voices resonate throughout the entire
universe. Just as a soft voice can be transformed into a booming
voice through the use of a good megaphone, when we chant Nam-myoho-
renge-kyo with heartfelt prayer, we can move the entire universe. As
Nichikan, the twenty-sixth high priest, says:"No prayer will go
unanswered, no offense unexpiated, no good fortune unbestowed, and
all righteousness proven."

Nichiren Daishonin says that it is not difficult for those who chant
the daimoku of the Lotus Sutra to become Buddhas equal to Shakyamuni
(cf. WND, I030). This statement is very significant. He says this
because the Mystic Law is the origin of all Buddhas.

We must absolutely never give up on prayer. He declares: "Muster your
faith, and pray to this Gohonzon. Then what is there that cannot be
achieved?" (WND, 412). We need to pray "as though to produce fire
from damp wood or to obtain water from parched ground" (WND, 444).

Endo: Yet there are those who say that even though they are praying,
they see no results.

Ikeda: As Nichikan points out, there is an important distinction
between "daimoku of faith" and "daimoku of practice." The act of
chanting Nam-myoho-renge-kyo is "daimoku of practice," but the
results of our efforts vary greatly depending on whether we truly
have confidence in the benefit of the Gohonzon. Offering "daimoku of
faith" is what makes the difference.

The Wisdom of the Lotus Sutra,vol.5, 148-53.

 

[PassTheDoobie]

"At times of crisis, one's faith and principles are put to the test and people of genuine commitment are revealed. As the Daishonin states: 'Put into flames, a rock simply turns to ashes, but gold becomes pure gold' (WND-1, 497)."

 

[SoCal Hippy]

"Live in a way that is full of life… for yourself, for your loved ones, for your friends. People who do so will find the courage to transform sufferings into hopes. Not only that, but they will be able to light the lamp of hope in the hearts of many others, as well."

Daisaku Ikeda

 

[SoCal Hippy]

Welcome Georgialou!!!

Welcome Georgialou!!!

Your recent experience here finding that quote reminded me of myold experiences when I used to subscribe to the SGI (NSA) publication, 'World Tribune'; it seemed many times when I had questions or doubts I would open up the most recent edition received and there would be the answer. Very 'MYOHO', and now this thread is actually doing the same for myself and many others I believe.

Welcome again!

Nam Myoho Renge Kyo

 

[Babbabud]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

Shakubuku: In the Footsteps of Nichiren
By Marge Kirkpatrick

An understanding of shakubuku is critical to the correct practice of Nichiren Buddhism. It is one of the two basic ways of propagating Buddhism: the process of leading a person to the correct teaching by refuting his/her attachment to erroneous beliefs. (The second method is shoju - teaching without pointing out mistaken beliefs). Shakubuku involves a second element as well: conquering the mistaken views in one's own mind and bringing out the Buddha wisdom within. It is important to understand both points, for we must first shakubuku ourselves - confront our own doubts and misconceptions - before we can successfully shakubuku another.

Unfortunately, the practice of shakubuku is often misunderstood. Few seem to recognize that it is first and foremost an act of compassion. Shakubuku is an expression of our belief in the Buddha wisdom inherent in all things, in people's ability to tap that wisdom and, by so doing, to overcome suffering in their lives.

Shakubuku is neither aggressive nor abusive - but because it challenges people's beliefs - is often viewed as "threatening." And not just by the person being shakubukued, but by the person doing the refuting as well. For one thing, too many of us lack the faith to put our own beliefs on the line by pointing out the errors in someone else's. For another, we think it impolite or "politically incorrect" to question or challenge something (anything?) someone else says or believes. But that kind of thinking leaves us all in a muddle. What if Galileo had been afraid to say that the earth is NOT the center of the universe? Or if Darwin had lacked the courage to publish his theory of evolution?

When a scientist puts forth a new hypothesis, it is treated with healthy skepticism. Others poke and prod and turn it upside down. Numerous minds examine the hypothesis from all angles to see if it makes sense and actually works. If it passes the test of scrutiny, eventually it becomes accepted. Then all new hypotheses must fit in with it, too, or present evidence that this new piece of the puzzle actually changes the entire picture.

Nichiren believed religion, too, should be verifiable. He sought to eliminate both the "blind faith" approach and the "I like it therefore it must be true" approach to religious belief. To that end, he devised the three proofs and encouraged people to apply them to their own religious convictions. (First is documentary proof - or a written record of correct practice. Second is theoretical proof - is it consistent? Does it make sense? And finally and most important - actual proof: does it work?)

But Nichiren didn't stop there. He used his own life to test the Buddhism of the Lotus Sutra. If you read The Writings of Nichiren Daishonin you will see that his life was a grand experiment, an expression of his beliefs, and a test of their validity. You will see, too, that - like all of us - he had moments of self-doubt. But always - always his life validated his belief in the Lotus Sutra: his high life condition and abiding wisdom. His overwhelming compassion - even for those who would harm him. His persecution - as predicted in the Lotus Sutra. The timely meteor that halted his beheading. The fulfillment of his prediction of the foreign invasion of Japan. His survival and eventual pardon from two exiles. Each incident strengthened his faith; each furthered his Buddhahood.

But how do we know what worked for Nichiren will work for us? The only way, of course, is by trying it. Indeed, the only way to prove that Nichiren Buddhism actually works for anybody and everybody who practices exactly according to the Lotus Sutra is to have everybody and anybody practice exactly according to the Lotus Sutra. Obvious? Then why do so many refuse to even try shakubuku? Why have some sects gone so far as to deny not only the necessity and but even the significance of shakubuku? Are they afraid of success? Or of failure? Regardless, if we give in to fear, how can we truly be a part of Nichiren's grand experiment? How can we lift religion from the darkness of unprovable dogma into the critical light of verification?

Not convinced? Still feel more comfortable in telling yourself shakubuku is not necessary to teach Buddhism, that all you need is shoju? Know this. Nichiren is exceedingly clear on the point that in the Latter Day of the Law, confronting false doctrines and challenging slander are critical elements in our journey to Buddhahood. If you lack the courage and compassion to practice shakubuku, you will never attain enlightenment. Period. If you read Nichiren - and I mean all of Nichiren - not just a few isolated sentences or paragraphs or goshos; if you read Nichiren - you can't help but see the importance he attaches to the practice of shakubuku nor, I believe, understand why he believes it so critical. Read Nichiren, dear reader, and see for yourself.

Is Nichiren's understanding of correct practice 100% on target? I don't know. Not yet. But I do know this - so far, so good. Not only has chanting improved my life condition, but - once I got up the courage to practice shakubuku - the direction and scope of my entire life began to change. I saw beyond my imagined limits, beyond the fears and frustrations of the lower worlds. The closer I follow in Nichiren's footsteps, the stronger I become, the more manifest my Buddha wisdom, the more rewarding my life. Which is why I have the faith to keep going, to follow this path that Nichiren so lovingly laid out.

Again, dear reader, don't just take my word for it. For without action, it's all meaningless. Without action, it's no more than an interesting philosophical debate. Have the courage to follow your faith, to point out the errors in others' beliefs when confronted with them (such as their dependence on a supreme being), and see how quickly your own life grows and blossoms. Dare to follow in the footsteps of Nichiren. You won't be disappointed.

But until you have sufficient faith that the wisdom of Shakyamuni and Nichiren is also in you and in everyone you teach, you won't have the courage to question faulty teachings. You won't have the courage to stand up for Nichiren Buddhism as more than just "another religion," but as one that actually works to end suffering. More than once I have been told, "there are many truths" as an excuse for not practicing shakubuku. But what does this saying really mean? That everything is true? That contradictory beliefs (such as our present circumstances are the result of divine whim rather than cause and effect) can be true? If that were the case, wouldn't "truth" then be meaningless?

In the final analysis, then, shakubuku is simply an act of truth finding. It's about recognizing that we come to truth from a myriad of directions and with our own circus carts of karmic hindrances. Many of us think we have a handle on the important truths of life, and to some degree, many of us probably do. But our understanding is like that of Shakyamuni's five blind men "seeing" their first elephant. One feels the tail, and says an elephant is like a snake. Another touches a leg and compares it to a stout pillar. A third grabs the tusk, and likens it to a plow…. Each, of course, thinks only he has it right and that the others are deluded.

I like this analogy a great deal. For it not only points out the difficulty in not being able to see the entire picture, but it also shows that partial truths can be more dangerous than outright fallacies. For, like the blind men, we all know what we felt/saw/heard… so why bother with anything else? Especially if it contradicts what we have already accepted. (How incredibly naïve and complacent we are in our beliefs - even if they don't work. Even if they don't make sense. Even if the world is crumbling around us because of them.)

The more I chant and study Nichiren - the more insight I gain into the Lotus Sutra - the more clearly the puzzle pieces of my life, of all life, fit together. Little by little the outline of an elephant emerges - a huge, incredible elephant - as preposterous as such an animal might sometimes seem.

But, you may say… what if, by putting our Buddhist beliefs on the line, we find out some of them are wrong? Well… what if we do? If they are, isn't that important to know? How else can we check and, if necessary, correct our path? We must have the courage to ask the tough questions - not just of our friends and those we teach, but of ourselves; the courage to challenge accepted "truth" - including our own; the courage to be willing to use our very lives as a verification of Buddhahood and as a tool for kosen rufu.

Look at the world today, my friends, and consider. Dare we not confront false beliefs? Dare we not use our lives as vehicles to end human suffering? Dare we not have the faith to follow what we claim to be our convictions? If we lack the courage and compassion to act today, dare we even think what tomorrow might bring?

Namu-myoho-renge-kyo

 

[GeorgialouWho]

OH MY SUCH A WARM WELCOME!!.....thank you thank you thank you! you all made my day really! taking it all into my heart and exuoooding it all back to you! xoxoxo these type of moments always remind me what really is important and a favorite quote of mine "And here is my secret, a very simple secret; It is only with the heart that one can see rightly; what is essential is invisible to the eye."~The Little Prince.....its what sensei talks about; that heart to heart connection LOVE IT and looking forward to many myoho moments! NAM MYOHO RENGE KYO..........Georgialouwho

 

[Mrs.Babba]

Hey there Georgi-girl!!! ...its great to see ya posting!! ...thanks for the wonderful posts, cant wait to read more!! ..Im soooo glad to see ya here, dont forget the Womans forum too, when ya get a chance
Give the fam a hug for us and see ya this weekend hopefully

 

[GeorgialouWho]

Hey there's Mrs. B! cool I'm figurin' this stuff out! Hope you are feelin' better and thanks for the heads up about the woman's forum I'll check into when I get a chance....and I am soooooo happy to be here with you! See you this weekend!

Nam Myoho Renge Kyo,
Georgialouwho

 

[GeorgialouWho]

Thank you for your creative welcome! That brought such a smile to my face and you are talked about here often and made such an impact in such a short time that I know that we all made promises in the past to meet again at this time in this place in; the same with Babba and Mrs B; it really is all so karmic! Love and daimoku to the family xoxoxo :smile:

with deep respect,
Nam Myoho Renge Kyo

GeorgiaLouWho

 

[EasyMyohoDisco]

"Never seek this Gohonzon outside yourself. The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-myoho-renge-kyo."
Reference:

WND Page 832
Page 831 The Real Aspect of the Gohonzon
Written to Lady Nichinyo on 23 August 1277 from Minobu

Welcome GeorgiaLouWho!!! I was very pleased to read your posts and the subsequent reactions from the other members whom have recently checked in. Its an absolute pleasure to know my good friends (The Babbas) are in high spirits and really doing their best for kosen-rufu. I am new to the practice and was shakubukued via this thread and the kindness of many awesome "heart's and souls" have sustained my practice via this thread through some rough moments over the past year and a half (almost two years). It was difficult for me to even begin to try and comprehend this practice because of really heavy fundamental darkness within me, but I truly have dedicated myself to Faith, Practice and Study. Today I'm living as a Disciple of The Mystic Law with the purpose of maintaining consistency in this regard for this life and the next.

When I began reading this incredible thread, I like shariputra really tried hard to intellectualize Buddhism with equations, similes, and very in depth analysis of The Lotus Sutra and especially The Goshos. Upon further study I began to realize that I was seeking the Gohonzon outside of myself, as some sort of higher power. Truly that led to easier resurfacing of fundamental darkness because clearly the above quote indicates that the Buddhanature is within all of us. Then it became clearer to me that my chanting daimoku was not "getting a ticket at the deli and waiting on line for my number to be called" it is Revealing the Buddhahood within me. Subsequently I have really fortified my practice to the point where the amount of devilish function trying to sway me off course has been increasing but steadily subdued as I continue to strive for kosen-rufu, and Buddhawisdom as well as conquering my fundamental darkness (ignorance). Gotta have that faith flowing like water!

I always knew my worst enemy was within, but now I realize so is my greatest Ally in Gohonzon. My priorities have shifted from a sustenance agenda to a freer lifestyle that works in tandem with Shoten Zenjin (the protective forces of nature) and I'm actually feeling much better these days than I ever have. But indeed, a practicioner like me gets no break from the constant assaults upon my life by sansho-shima because I really feel I am practicing and doing the best I can and raising the bar accordingly with respect to kosen-rufu. Those obstacles that arise from a strong practice transform themselves into value for my life and my hope is that I can continue to prepare myself for further advancement of kosen-rufu in our solar system and beyond.

I love seeing new members pop in the thread, like you GLW and Blueadept as well as the others that have come in as well and further those whom have begun their practice as a result of their seeking spirit guiding them in this direction (Bonzo, Baccas125 (go get your Gohonzon buddy!), LeonardoDaVinci, Alwaystotheleft and Myself). A couple years ago I still had doubts I would live past the year 2005, today I shine as a beacon of hope in my own world and spread my joy of chanting daimoku and practicing Buddhism correctly!

We are all in this together and nobody is Beyond The Law!

With Love and Admiration,
MyohoDisco

 

[PassTheDoobie]

"Speaking of the chapter as a whole, the idea of gradually overcoming illusions is not the ultimate meaning of the 'Life Span' chapter. You should understand that the ultimate meaning of this chapter is that ordinary mortals, just as they are in their original state of being, are Buddhas."

(Ongi kuden - Gosho Zenshu, page 752, The Record of the Orally Transmitted Teachings, page 124) Selection source: "Kyo no Hosshin", Seikyo Shimbun, September 25th, 2007

 

[SoCal Hippy]

"The greatest achievement we can aspire to is winning over our own weaknesses. Aiming at making a new record in the advancement of kosenrufu and in our own personal lives, let's challenge ourselves to achieve even greater goals, based on chanting daimoku more sincerely, more earnestly and more determinedly than ever!"

Daisaku Ikeda

 

[EasyMyohoDisco]

Thank you Socal and PasstheDoobie for the great quotes!

Thank you Socal and PasstheDoobie for the great quotes!

Clearly, its very important we practice the correct Buddhism and in an age of humankind where Diversity is accelerating to the point where society is in a constant state of flux, studying Nichiren Daishonin's Writings and the subsequent studies of his writings really add a fruitful and fresh dimension in our lives. I sincerely advocate Buddhist study since I am here on this thread absorbing and reintegrating the wealth of knowledge found on its pages (most recently I have been reviewing PTD's posts over the past month or so). This strengthen's my chracter and also creates a postive environment in my life despite the ups and downs that may and will occur I can really find peace within a more certain and determined mindframe. Today's quotes I am presenting are further SGI-USA-STUDY material. Enjoy and have a great weekend!

Practice in Accord with Nichiren Daishonin's writings

"These words do not impress me as those of a wise man. Everyone believes in those Buddhist teachers who were revered in their own time. But the Buddha enjoins us in the Nirvana Sutra as his final instruction, 'Rely on the Law and not upon persons.' The Buddha taught us to rely on the sutras if the Buddhist teachers should be in error. You say those teachers could not possibly be in error, but between the Buddha's golden words and your personal opinion, I am committed to the former."

Letter of Petition from Yorimoto, WND, 805, to Shijo Kingo on June 25, 1277 from Minobu

The Human Revolution, Vol. 10, Chapter 1: Determination

For the past ten years, Shin'ichi Yamamoto had never once protested against Toda's requests, whether they were explicit or implicit. Even in the midst of the terrible struggles and hardships he shared with Toda during 1950 and 1951, he had continued to answer his mentor's expectations with his whole life. Toda made any number of seemingly impossible demands. But each time Shin'ichi would put himself in the vanguard, remove the obstacles and open the way.

When Shin'ichi heard what Toda expected of him in the forthcoming Kansai campaign, he responded to his mentor's call without a moment's hesitation. However, even at that moment he was all too painfully aware of the wide gap which lay between reality and the goal.

At first Shin'ichi sank into despair. Although he told not a one, he was in constant torment, day in and day out, with the baffling problem of how to unfold the campaign. In the midst of his painful search for a solution he was about to scream out in agony, when one after another, like rising clouds, passages of the Gosho appeared in his mind. These passages sharply pointed out to him how to turn the impossible into the possible. They told him that the key to victory did not necessarily lie in numerical strength but in the indestructible unity of even a few people, and clearly revealed that the power of faith was unlimited. After all, wasn't he a believer of Nichiren Daishonin's Buddhism in the Latter Day? If the Daishonin's teachings were true, then there was no way that he could fail to prove them. Did not the Gosho state, "Employ the strategy of the Lotus Sutra before any other [WND, 1001]?" Shin'ichi now thoroughly realized that the only things he could count on were the Gohonzon and the Gosho.

Seikyo Times, December 1977, Pg. 15-16

The sutra known as the Lotus Sutra is a scripture that has no match among all the sacred teachings of the Buddha's lifetime. And, as indicated by its words "between Buddhas," it can only be understood between one Buddha and another. Those at the stage of near-perfect enlightenment or below, on down to ordinary mortals, cannot fathom it. This is why Bodhisattva Nagarjuna stated in his Treatise on the Great Perfection of Wisdom that persons below the level of Buddha should simply have faith, and in that way they can attain Buddhahood.

Reply to the Mother of Ueno, WND, pg. 1072

These passages refer to the fact that sutras such as the Great and Vast Buddha Flower Garland Sutra, the Great Collection Sutra, the Great Perfection of Wisdom Sutra, and the Great Nirvana Sutra all have the character "great" in their titles but not the character myo, or wonderful. This is because they can only cure the living but are unable to cure the dead. The Lotus Sutra, however, can cure the dead as well as the living, and therefore it has the character myo in its title [Myoho-renge-kyo].

Thus, with the other sutras, persons who should by rights become Buddhas cannot do so. But with the Lotus Sutra, even those who would ordinarily find it impossible to do so can attain Buddhahood, not to mention those for whom it is relatively easy. This being the case, in the time since the Lotus Sutra was preached, there ought not to be a single person who adheres to the other sutras.

The Daimoku of the Lotus Sutra, WND, pg. 149

One should understand that, of the sacred teachings of the Thus Come One, there are those that are preached "in accordance with the minds of others," and those that are preached "in accordance with the Thus Come One's own mind." Thus, when a parent yields to the will of his or her child, that is a case of the former. But when the child complies with the will of the parent, that is the latter. All the other sutras are examples of preaching in accordance with the minds of others, because, when expounding them, the Buddha adjusted himself to the minds of all other living beings. But the Lotus Sutra is an example of preaching in accordance with the Buddha's own mind, because in it the Buddha had all living beings comply with his own mind.

The various other sutras represent the teachings of the Buddha, but if one puts faith in them, then one is simply following the minds of ordinary people and will never be able to attain Buddhahood. The Lotus Sutra is both the teaching of the Buddha and the embodiment of the Buddha wisdom. If one puts sincere faith in each character and brushstroke in it, then one will become a Buddha in one's present form. For example, a piece of white paper becomes black when dipped in black ink, and black lacquer turns white when white liquid is poured into it. Just as poison turns into medicine, so do ordinary individuals change into Buddhas. Accordingly we call it the wonderful Law.

The Teaching That Accords With the Buddha's Mind; WND, pg. 969

To conceive a desire to seek the way through the power of the Law is to be born. To follow the Law from beginning to end is to be nurtured. To harvest the supreme fruit of Buddhahood is to reach maturity. To appear in various forms in the phenomenal world for the salvation of others is to prosper. Although these four stages differ from one another, they all take the Law as their basis.

The Unmatched Blessings of the Law; WND, pg. 973

Chapter 3: Acceleration (13)

In the year and 10 months since Shin'ichi had become president, the Gakkai's movement to spread the Daishonin's teachings had become an unstoppable current of the times. Shin'ichi had steadily watched its progress and given continuous thought to what would be necessary if the great number of new members who joined each month were to continue practicing Nichiren Daishonin's Buddhism throughout their lives, walking unerringly on the path to happiness. Development depended on these new members' growth.

He concluded that this could only be achieved by all members engraving the teachings of the Gosho in their lives and making the Gosho their foundation. The Daishonin's teachings are clearly expressed in his writings. The Gosho elucidates the laws of life and guidelines for our behavior and existence in this world. It explains why it is important to strive hard in Buddhist practice and why obstacles and persecution beset those who uphold the True Law. Reading the Gosho also helps people understand and appreciate the Daishonin's spirit and indomitable conviction. This would serve as a driving force for people's faith, giving rise to courage, hope and wisdom, and forming a solid foundation for their lives.

To achieve this, Shin'ichi felt it vital to establish the Gakkai spirit as an integral core of each person's life. And that this be achieved through a great study movement - not one dedicated to abstract Buddhist theory but to living Buddhist principles relevant to actual practice.

The New Human Revolution, Vol.6, pp. 147-148

The Deeper the Roots of Faith, the More Abundant the Flowers of Kosen-rufu, 2-16-87, Miami, Florida

In the Gosho, Nichiren Daishonin stresses the two ways of practice and study. It is only natural that we, as followers of Nichiren Daishonin, devote ourselves to gongyo, daimoku and shakubuku. However, as we continue to carry out our responsibility to propagate Nichiren Daishonin's Buddhism, we must realize that merely emphasizing numbers alone falls short of sharing the true nature of Buddhism.

Buddhism in Action vol. 5, p. 124

March 13

The Gosho strictly teaches us "Even embracing the Lotus Sutra would be useless without the heritage of faith" (WND, 218 [MW-1, 25]). From this it is clear that even if we have the Gohonzon, without faith in it, it will serve no purpose. Daily Guidance vol. 2, p. 84

January 13

Faith finds expression in daily life. Only when faith becomes the driving force of daily life can one be said to be putting the Daishonin's Buddhism into practice. This is why we say that Buddhism is like a body, and daily life, its shadow.

Daily Guidance vol. 2, p. 22

24 - Dedicate your Life to the Great Law

The Gosho expresses the great state of life of the original Buddha who yearns to save all people throughout the ten thousand years of the Latter Day of the Law. Every line of the Gosho explains one thing, the law of Nam-myoho-renge-kyo.

Lectures on the "Expedient Means" and "Life Span" Chapters of the Lotus Sutra, V-2, p. 98

24 - Dedicate your Life to the Great Law

It may be that many of you who take compassionate action each day while striving to emulate the Daishonin's spirit are experiencing successive sufferings or hardships. I make every effort to be aware of your noble and difficult struggles.

But through this faith, we can make all our actions shine as the conduct of Buddhas and bodhisattvas as expressed by the passage "sometimes I present myself, sometimes others." To the extent that we worry, to the extent that we struggle, all our efforts return to us as benefit.

"All that I preach is true and not false," the sutra says. In Buddhism, definitely, no effort is wasted.

Sometimes worrying, sometimes sounding cries of triumph, I hope that you will join me in enacting a glorious drama on the stage of kosen-rufu.

Lectures on the "Expedient Means" and "Life Span" Chapters of the Lotus Sutra, V-2, p. 99

Win Over the Devilish Functions, July 24, 1982, Nagano, Japan

In the world of the Soka Gakkai, we can receive guidance and encourage each other according to the Daishonin's teachings so that we can successfully struggle against the devils that try to make us unhappy. It is our duty to let all people know about Nichiren Daishonin's teachings. Therefore, I appeal to you to understand that only when we devote ourselves to Soka Gakkai activities can we win over any devilish function, just as the Gosho teaches us.

Buddhism in Action vol. 1, p. 241-42

25 - Birth and Death Are Phases of the Great Rhythm of the Mystic Law

Through faith in the Gohonzon, we feel the Buddha's heart of compassion and the Buddha's wisdom to perceive things exactly as they are, and as a result, we can advance correctly through life.

Lectures on the "Expedient Means" and "Life Span" Chapters of the Lotus Sutra, V-2, p. 108

29 - The Importance of the Present Moment

A way of life based on the principle of true cause is that of those who practice among the people without putting on airs. There is no need whatsoever for such people to "get all dressed up," as it were. Honest and straightforward, they give others peace of mind and plant the seeds of happiness in others' hearts through their unaffected actions. This is the bodhisattva practice of the true cause.

Lectures on the "Expedient Means" and "Life Span" Chapters of the Lotus Sutra, V-3, p. 20

29 - The Importance of the Present Moment

Our Buddhist practice is not one of revering the true effect. Since embracing the Mystic Law is in itself enlightenment, when we embrace the Gohonzon we can immediately manifest the world of Buddhahood in our lives. The bodhisattva practice of the Buddhism of the true cause is to direct ourselves toward the nine worlds while basing ourselves on the life of Buddhahood. It is, it might be said, to dive headlong into the mundane reality of society dominated by the nine worlds, based on the life of Buddhahood.

Lectures on the "Expedient Means" and "Life Span" Chapters of the Lotus Sutra, V-3, p. 21

39 - We Met the Gohonzon Because of a Profound Connection

We who have encountered the Gohonzon are no longer people of shallow virtue. The original Buddha declares that we are people of great merit and virtue who have formed connections with an incalculable number of Buddhas in the past.

Lectures on the "Expedient Means" and "Life Span" Chapters of the Lotus Sutra, V-3, p. 39

32 - The Buddha Gives People the Strength To Live

The Mystic Law, which is the essence of Buddhism, embodies the principles of "opening," "perfect endowment" and "revitalization." The Mystic Law elucidates the treasure house of wisdom and life force inherent in our lives, and it enables us to open up this treasure house to lead a fresh and revitalized existence. The SGI has protected and spread this ultimate teaching of the sanctity of life.

Lectures on the "Expedient Means" and "Life Span" Chapters of the Lotus Sutra, V-3, p. 49

Read the Gosho Every Day"

On the occasion of the start of the new year, I would like to remind each and every one of you to read the Gosho or Nichiren Daishonin's writings - even if only a page, or one or two lines-every day this year. By reading the Gosho, you can be encouraged to deepen your faith and carry out your practice even further. Unless you read the Gosho and thereby base your guidance on the Gosho, your guidance will incline toward the prevailing thought trends of society. And it will not be effective.

Buddhism in Action, Vol. 2, p. 23,

The host said: Though I may be a person of little ability, I have reverently given myself to the study of the Mahayana. A blue fly, if it clings to the tail of a thoroughbred horse, can travel ten thousand miles, and the green ivy that twines around the tall pine can grow to a thousand feet. How could I observe the decline of the Buddhist Law and not be filled with emotions of pity and distress?

On Establishing the Correct Teaching for the Peace of the Land, WND, 17, Hojo Tokiyori

Dialogue on the Lotus Sutra #53

Ikeda: When reading the Daishonin's writing or some other material, he would take off his glasses and squint his eyes, bringing the object so close that it nearly touched his nose. He would remark: "With my vision the way it is, I don't read the Gosho the way all of you do. The Daishonin's Buddhism is recalled." When asked a question about Buddhism, he would give his opinion and say: "I'm sure the Daishonin said the same thing. I know it's written somewhere." And sure enough, when we would go and look, we would find the Daishonin's same teaching in the "Record of the Orally Transmitted Teachings" or some other writing.

Living Buddhism, October 2000, p. 32

Make a Passage from the Gosho Your Life-long Principle, May 11, 1965, Fukushima, Japan

I hope you leaders will cherish this resolution: "I will make this passage of the Gosho into my life-long principle or my absolute conviction and put it into practice."

Mr. Toda often said, "If you comprehend even a single passage from the Hokekyo, you will be able to read the whole sutra. This is the case for the Gosho. This is the principle of the Mystic Law. Make a passage from the Gosho your own possession." Then you can understand the other parts of the Gosho and since the passage becomes the essence of your faith, you will be able to make another great advance, overcoming any storm of life, any difficulty, hardship or any disagreeable event.

Lectures on Buddhism, Vol. IV, pages 314-15

Guidance on the Basics of Faith

Second President Toda described the traditional Soka Gakkai spirit of study as being as strict as training in swordsmanship. Study is, indeed, a battle to engrave the Daishonin's Gosho in our lives while we painstakingly strive to solve our problems through faith. You should never regard the Gosho as a book that talks about things removed from your life. The Gosho describes things that occur within your life, so you should try to live your life based on the Gosho's teachings.

Seikyo Times, October 1982, pg. 38

Guidance on the Basics of Faith

You must not study just for the sake on increasing your knowledge. It is important that you also engrave the Gosho in your life. The more you can embody the spirit of the Gosho, the more effectively you can apply it to modern society and convince others through your grasp of Buddhism. In this way, you can help make Buddhism the ideology of the times.

The whole of Buddhism cannot be grasped by reason, but it is consistent with reason to the extent that reason penetrates. For this reason, we can and should explain Buddhism logically. Doubt is not to be avoided; rather, it is to be challenged and overcome. Through overcoming difficult situations and making constant efforts to overcome your doubt, your faith will become as staunch and deeply rooted as a huge tree, and you will be able to establish your identity as a believer in Nichiren Daishonin's Buddhism.

Seikyo Times, October 1982, pg. 39

Saturday January 9, 1954

Must deepen my study of Buddhism. Must likewise strengthen my understanding of philosophy. The reason is that study is the unquestionably the Gakkai's cornerstone. It is therefore a leader's most essential qualification. Enthusiasm and practice are also vital. In this connection, study becomes all the more important.

Youthful Diary, p. 153-4

Part II - Faith and Practice: Study

Imagine someone new to the study of physics sitting in on lectures by Einstein, who stood at the pinnacle of his field. If from the outset the neophyte doubted everything Einstein said, he or she would not grow in understanding. Therefore, President Toda taught that when we read the Gosho, we should receive it with our entire beings - with a spirit of "Yes, that's exactly right." This is the shortcut to happiness. (LG, p. 84)

Faith in to Action, p. 167

The Gosho, the collected writings of Nichiren Daishonin elucidates the means for all people to attain enlightenment. It is the eternal teaching. The Gosho is a scripture of boundless hope. As long as we continue to study the Gosho and put its teachings into practice, we will definitely never become deadlocked. (LG, p. 7)

Faith in to Action, p. 166

Let's read the Gosho regularly. Even just a little is fine. Even a single sentence. Just opening the Gosho is a start. At any rate, let's strive to read the Daishonin's writings. It's important to have the spirit to study the Gosho, to open up the Gosho. Even if you forget what you've read, something profound will have been engraved in the depths of your Life. (3/24/97)

Faith in to Action, p. 168

The Gosho is the jewel of humankind that crystallizes with diamond-like clarity the humanism of Nichiren Daishonin. Because this is an age of spiritual malaise, it is all the more important that we study the Gosho and return to the humanism of Nichiren Daishonin. (LG p. 26)

Faith in to Action, p. 168

President Ikeda's Lecture on The True Entity of Life

A spaceship follows a fixed orbit when it goes to the moon. If it should veer from that orbit, it might never return to the earth. We, too, have an "orbit" of life in the universe. If we veer from our own orbit, we might end up wandering in utter darkness for aeons without end. It is a terrible feeling to sense defeat in the ups and downs of life. The Daishonin meant to say, "You may have doubts and questions about the Mystic Law, but now trust what I say and devote yourself entirely to the Lotus Sutra."

To "build your reputation as a votary of the Lotus Sutra" is to live up to kosen-rufu with pride and honor. It is of course very important for each of us to be respected and trusted in whatever work we do. But when seen from the deeper level of eternal life, your efforts for and contribution to the goal of kosen-rufu are vastly more important. That is the only honor whose glory will never fade.

To "devote yourself to the Lotus Sutra" means to make the Gohonzon the sole foundation of your life-the point to which you always return when you need courage and power. It means to keep up your daily practice of gongyo and activities for kosen-rufu to the best of your ability. No other life is stronger or more meaningful than a life devoted to the Lotus Sutra. If we devote ourselves to the Gohonzon, the Lotus Sutra for this day and age, we are rooting our lives in the law and power of the cosmos.

The following part, "Shakyamuni Buddha and Taho Buddha...," explains why you have to "build your reputation as a votary of the Lotus Sutra and devote yourself to it." The ceremony and teaching of the Lotus Sutra was given for us, people of the Latter Day of the Law. The Buddhist philosophy exists entirely for our sake. If you do not realize that, Buddhism is just another powerless ideology.

Selected Lectures on the Gosho, Vol. 1, P. 72

President Ikeda's Lecture on The True Entity of Life

No matter what, maintain your faith as a votary of the Lotus Sutra, and forever exert yourself as Nichiren's disciple.

Beginning with this passage, the Gosho teaches the correct path of faith which the Daishonin's disciples should follow, and describes the practice exactly how to go about propagating the faith in the Gohonzon. First, the Daishonin tells us to make a firm resolution-which is essential to our faith-to "maintain your faith as a votary of the Lotus Sutra" and "forever exert yourself as Nichiren's disciple." This is as important a teaching as it is famous. It is not too much to say that this phrase, short as it is, contains the key to attaining Buddhahood as well as the fundamental spirit of the Soka Gakkai.

I can feel the Daishonin's outpouring mercy in the words "no matter what." From the infinite past we have lived and died countless times. We have gone through an endless cycle of life and death wrapped in fundamental ignorance, like persons groping their way through the darkness. Fortunately, in this lifetime we have been able to encounter the Mystic Law and meet the original Buddha from the remotest past. This is the rare opportunity to dispel the darkness that envelops the cycle of life and death and discover the true eternally unchanging entity of life. It is the one chance in a lifetime to enable ourselves to live a happy and secure life, unfettered and undefiled by anything, strolling in a garden of blossoms in the brilliant sun of the Mystic Law and under the crystal clear sky of eternal enlightenment. That is why the Daishonin emphasizes that "no matter what" situation we may face, in this lifetime we must always maintain our faith. The phrase "no matter what" is crucially important to all of you, and I want you never to forget it.

"Maintain your faith as a votary of the Lotus Sutra" speaks of the practice of faith according to the Law, and "forever exert yourself as Nichiren's disciple" speaks of faith in terms of the Person. Specifically, "a votary of the Lotus Sutra" denotes Nichiren Daishonin himself. Actually, the Lotus Sutra was preached exclusively for the Daishonin. He alone read with his entire being everything written in the Lotus Sutra. He is the only person who declared that Shakyamuni's Buddhism had become powerless in the Latter Day of the Law. He is the one who revealed his identity as the original Buddha, emitting a brilliant light and dispelling the darkness throughout the ten thousand years of the Latter Day and on into eternity. And the Gohonzon is the perfect embodiment of the life of the original Buddha. For us to embrace the Gohonzon throughout our life is to "maintain your faith as a votary of the Lotus Sutra." Even under- 2 standing this much, we have still only scratched the surface. Our practice must always be underlined by the fundamental awareness that we are "Nichiren's disciples."

Selected Lectures on the Gosho, Vol. 1, P. 72

Begin Anew Each Day, Kyushu Training Center, Kagoshima, Japan, July 26, 1983

How, then, can one start the day in a way that is satisfying and wonderful? The ability to solve this problem will enable one to make meaningful progress each day and to realize the full potential of his human existence. In the final analysis, the best way to truly "start anew" each day is to do gongyo and chant daimoku to the Gohonzon.

In the "Ongi Kuden" (Record of the Orally Transmitted Teachings), interpreting the passage from the Lotus Sutra, "We have obtained the supreme cluster of jewels when we least expected it," Nichiren Daishonin states, "Now, from the standpoint of Nichiren and his disciples, 'supreme' indicates Nammyoho-renge-kyo, which is supreme among the supreme." No other law, no other cluster of jewels, can rival it. Therefore, the life of one who devotes himself to the supreme object of worship or the Gohonzon, and recites gongyo and chants daimoku to it will also become "supreme." Methods not linked to the Gohonzon are lesser paths; they may bring about their respective rewards, but they do not, ultimately, enable one to "start anew" each day with the perpetually refreshed state of life that makes possible a satisfying and meaningful existence.

No matter what may happen, it is vital to continue your daily practice of gongyo and daimoku. This is because gongyo and daimoku are the starting point of a life that is refreshed each day, and the release from within the depths of one's being of a shining and vibrant life force that can penetrate through life's hardships.

Therefore you must never neglect gongyo because of fatigue or time constraints. Even on those rare occasions when you cannot possibly do the full five prayers in the morning or three prayers at night, you may do just the Hoben and Jigage portions of gongyo as well as daimoku, or simply chant daimoku. Even so, the vital thing is to continue your practice. No matter what, you must not turn off the "power source," your faith in the Gohonzon.

Buddhism in Action, Vol. 2, pp. 147-877

A Sense of Mission Creates Human Strength and Value, Tokyo, February 21, 1982

There are many possible ways of living, but among them, none is more powerful and courageous than one motivated by a deep sense of mission. Mission is not something others can give you. You must awaken to it yourself. Those who decide their own mission by themselves and pursue it bravely live the most profound and rewarding life.

Buddhism in Action, Vol. 1, P. 192

Copyright © 2001 SGI-USA. All rights reserved.
FROM: http://www.sgi-usa-study.org/accordgosho.htm

 

[Bonzo]

Woooooooooooooo Hooooooooooooooooooo!!!!!!!!!!!!!!!!!!!!

Dont ya'll love morning Gongyo!! Man it just kickstarts my day in the right direction!!

Totally blown away by recent posts, like i said before this place is jammim' man!!!!

Welcome GeorgialouWho and Blueadept and all others!!!!

I'm truly speechless! JAMMING!!!!

day of days to all my brothers and sisters!!!

peace

bonz




oh, i finished one of my projects and it was also a test run on the spray gun for my Butsudan, didnt do to well , i ended up brushing on the clearcoat.









~~~~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~

 

[Bonzo]

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

~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~~~~



peace

bonz







~~~~~~~~~~~~~~~Nam myoho renge kyo!!!!!~~~~~~~~~~~~~~~~~

 

[PassTheDoobie]

Dudes! One more day of keeping my promise and I'll cross the threshold of another goal. The sincerity and consistent abundance of my wife's Daimoku means my prayer is being answered before my eyes. As she manifests her own actual proof, I continue to take action in every way that I can.

To average five hours of chanting a day for a whole month is another thing that I hadn't gotten around to doing and I am incredibly greatful for the influences that have led me to do so. I have been battling the Devil of the Sixth Heaven and frankly, I HAVE BEEN KICKING HIS STINKING ASS! Yeah!!!

Washoi! Washoi!! Washoi!!!

GOD HOW I LOVE MY LIFE! I've gotten away with so much shit! The mercy of the Gohonzon is infinite!! When I say "gotten away with", I am in no way implying that I have made causes that I got no effect for. But to have a basis to understand it all and the empowerment to change. It literally makes EVERY experience great!

Of course I would never see that if I weren't chanting so much right now. Frankly it is a religous experience. Two days in a row now, I have had scenes of just crying through my Daimoku, tears of appreciation, as I experienced an understanding of myself and my experiences that was so profound I couldn't contain the emotions.

I wish I could explain, but I can't (right now at least). Maybe that's because then you wouldn't have to do what you have to do to experience it for yourself! However the key is that ALWAYS, quality of Daimoku is more important than quantity. If you can hook up quantity of quality, then you will get whatever you pray for. It is guaranteed.

Have faith and watch your dreams come true!

Much love and deep respect,

Thomas (Hey BONZ!!!)

 

[PassTheDoobie]

Selected Lectures on the Gosho, Vol. 1, P. 72

President Ikeda's Lecture on The True Entity of Life

No matter what, maintain your faith as a votary of the Lotus Sutra, and forever exert yourself as Nichiren's disciple.

Beginning with this passage, the Gosho teaches the correct path of faith which the Daishonin's disciples should follow, and describes the practice exactly how to go about propagating the faith in the Gohonzon. First, the Daishonin tells us to make a firm resolution-which is essential to our faith-to "maintain your faith as a votary of the Lotus Sutra" and "forever exert yourself as Nichiren's disciple." This is as important a teaching as it is famous. It is not too much to say that this phrase, short as it is, contains the key to attaining Buddhahood as well as the fundamental spirit of the Soka Gakkai.

I can feel the Daishonin's outpouring mercy in the words "no matter what." From the infinite past we have lived and died countless times. We have gone through an endless cycle of life and death wrapped in fundamental ignorance, like persons groping their way through the darkness. Fortunately, in this lifetime we have been able to encounter the Mystic Law and meet the original Buddha from the remotest past. This is the rare opportunity to dispel the darkness that envelops the cycle of life and death and discover the true eternally unchanging entity of life. It is the one chance in a lifetime to enable ourselves to live a happy and secure life, unfettered and undefiled by anything, strolling in a garden of blossoms in the brilliant sun of the Mystic Law and under the crystal clear sky of eternal enlightenment. That is why the Daishonin emphasizes that "no matter what" situation we may face, in this lifetime we must always maintain our faith. The phrase "no matter what" is crucially important to all of you, and I want you never to forget it.

"Maintain your faith as a votary of the Lotus Sutra" speaks of the practice of faith according to the Law, and "forever exert yourself as Nichiren's disciple" speaks of faith in terms of the Person. Specifically, "a votary of the Lotus Sutra" denotes Nichiren Daishonin himself. Actually, the Lotus Sutra was preached exclusively for the Daishonin. He alone read with his entire being everything written in the Lotus Sutra. He is the only person who declared that Shakyamuni's Buddhism had become powerless in the Latter Day of the Law. He is the one who revealed his identity as the original Buddha, emitting a brilliant light and dispelling the darkness throughout the ten thousand years of the Latter Day and on into eternity. And the Gohonzon is the perfect embodiment of the life of the original Buddha. For us to embrace the Gohonzon throughout our life is to "maintain your faith as a votary of the Lotus Sutra." Even understanding this much, we have still only scratched the surface. Our practice must always be underlined by the fundamental awareness that we are "Nichiren's disciples."

Selected Lectures on the Gosho, Vol. 1, P. 72

Nam-myoho-renge-kyo!

 

[Babbabud]

Thankyou all for your encouragement!!
Nam Myoho Renge Kyo

 

[EasyMyohoDisco]

Nam-myoho-renge-kyo!

 

[SativaJoe]

SHARP PAIN

SHARP PAIN

Hey West Coasters........it's been awhile just layin low here in So Cal.

Curious if anyone knows how i can contact GIS?