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    Originally posted by PassTheDoobie View Post
    "Beginnings are critical. If you do things correctly from the start, you’ll be able to go on doing so.”

    SGI Newsletter No. 8452, The New Human Revolution––Vol. 25: Chap. 2, Shared Struggle 9, translated Feb. 14th, 2012
    Holy words brother Thom...
    My soul smells of Canapa!



      The Identity of the Original Eternal Buddha

      The following passages of proof demonstrate the identity of the Original Buddha as the Eternal Buddha Shakyamuni; Nichiren’s reverence for this Buddha; and by believing in the Three Bodied Tathagata Shakyamuni as the Original Buddha and our original teacher, we become equal to Shakyamuni Buddha.

      “Now , when the Eternal Buddha was revealed in the essential section of the Lotus Sutra, this world of endurance (Saha-world) became the Eternal Pure Land, indestructible even by the three calamities of conflagration, flooding, and strong winds, which are said to destroy the world. It transcends the four periods of cosmic change: the kalpa of construction, continuance, destruction and emptiness. Sakyamuni Buddha, the Lord-preacher of this pure land, has never died in the past, nor will He be born in the future. He exists forever throughout the past present and future. All those who receive His GUIDANCE are one with this Eternal Buddha.” -- The True Object of Worship

      “Since Sakyamuni Buddha is eternal and all other Buddhas in the universe are his manifestations, then those great bodhisattvas converted by manifested Buddhas are also disciples of Lord Sakyamuni Buddha. If the “Life Span of the Buddha” chapter had not been expounded, it would be like the sky without the sun and moon, a country without a king, mountains and rivers without gems, or a man without a soul. nevertheless, seemingly knowledgeable men of such provisional schools of Buddhism as Ch’eng-kuan of the Hua-yen, Chia-hsiang of the San-lun, Tz’u-en of the Fa-hsiang, and Kobo of the shingon tried to extoltheir own canons by stating: “The Lord of the Flower Garland Sutra represents the reward-body (hojin) of the Buddha wheras that of the Lotus Sutra the accomodative body (ojin);” or “the Buddha in the sixteenth chapter of the Lotus is an Illusion; it is the great Sun Buddha who is enlightened.” clouds cover the moon and slanderers hide wise men. When people slander, ordinary yellow rocks appear to be of gold and slanderers seem to be wise. Scholars in this age of decay, blinded by slanderous words, do not see the value of a gold in the “Lifespan of the Buddha” chapter. Even among men of the Tendai school some are fooled into taking a yellow rock for gold. They should know that if Sakyamuni had not been the Eternal Buddha, there could not have been so many who received GUIDANCE from Him.” -- The Opening of the Eyes

      “Thus it was revealed that Shakyamuni had long been the Buddha since the eternal past and it became clear that various Buddhas in other worlds were all manifestations of Shakyamuni Buddha. Now, however, as Shakyamuni was proved to be the Eternal Buddha, those Buddhas in the Flower Garland Sutra, or Buddhas in the Hodo, Hannya, or Great Sun Buddha sutras all became subordinates of Shakyamuni Buddha.” (Kaimoku Sho, p. 174, translated byKyotsu Hori, 1987)

      BTW, here’s the same quote, as translated by NSIC. Please note the subtle differences:

      “When Shakyamuni Buddha revealed that he had gained enlightenment in the far distant past and had since then been constantly in the world, it became apparent that all the other Buddhas were emanations of Shakyamuni… now it becomes apparent that Vairocana Buddha of the Kegon Sutra and various Buddhas of the Hodo, Hannya and Dainichi sutras are in fact all followers of Shakyamuni Buddha.” (MW V.2, p.149)
      And again, Nichiren says:

      “Since Shakyamuni Buddha is eternal and all other Buddhas in the universe are His manifestations…” (Kaimoku Sho, translated by Kyotsu Hori, p.176).

      NSIC translates this as :

      “Since the Buddha of the Juryo chapter is revealed as the eternal Buddha…” (the part about the manifestation Buddhas is left out altogether!) [MW V. 2, p.150]

      Once again, from the Kaimoku Sho, translated by Kyotsu Hori, p.180:

      “But now since it has been revealed that Shakyamuni is the Eternal Buddha…”

      “But now that it has become apparent that Shakyamuni Buddha attained enlightenment countless aeons ago,…etc. (MW V.2, p. 151)

      “Since Sakyamuni Buddha is eternal and all other Buddhas in the universe are His manifestations, then those great bodhisattvas converted by manifested Buddhas are also disciples of Lord Sakyamuni Buddha. If the 'Life Span of the Buddha' chapter had not been expounded, it would be like the sky without the sun and moon, a country without a king, mountains and rivers without gems, or a man without a soul.” -- The Opening of the Eyes

      In the Kanjin Honzon Sho, (translated by Kyotsu Hori) there is not a single sentence where Nichiren even suggests that he is somehow this Eternal Buddha that is found in the Juryo Chapter. Instead, Nichiren says:

      “…Shakyamuni Buddha, within our minds, is an ancient Buddha without beginning, manifesting Himself in three bodies and attained Buddhahood in the eternal past.. (ibid. P.94)

      “…the Bodhisattvas (who sprang from underneath the ground), as described in the 15th chapter, are followers of the Original Buddha Shakaymuni who resides within our minds.” (p.94)

      “Shakyamuni Buddha, the Lord-preacher of this pure land, has never died in the past, nor will he be born in the future. He exists forever, throughout the past, present and future.” (P.100)

      “The “honzon” at the scene of this transmission of “Namu Myo Ho Renge Kyo” from the Eternal Buddha to His Original Disciples is… suspended in the sky above the Eternal Buddha Shakyamuni’s Saha-world is a stupa of treasures, in which Shakyamuni Buddha and Taho sit to the left and right of “Myo Ho Renge Kyo”. (P.102)

      “Many wooden statues and portraits were made of Shakyamuni Buddha as He preached Hinayana and quasi-Mahayana sutras, but statues and portraits of the Eternal Shakyamuni Buddha revealed in the Juryo Chapter of the Lotus Sutra were never made. Now, in the beginning of Mappo, is it not the time that such statues and portraits are made?” (P.104)

      And, from the Ho’on Jo (translated by Taikyo Yajima):

      “All the people in Japan as well as the rest of the whole world should revere the Lord Buddha Shakyamuni (Original and Eternal Buddha) revealed in the essential section (honmon) of the Lotus Sutra as the object of worship (honzon).” [P. 198]

      Kanjin Honzon-Sho (NOPPA) page 56:

      “In fact Sakyamuni began to preach, planting the seed of Buddhahood in the eternal past… Sakyamuni Buddha continued to guide His disciples until they were all sure to attain Buddhahood during the preaching of the Lotus Sutra in His present life, completing the series of His preaching which began in the eternal past.”
      Kanjin Honzon-Sho (NOPPA) page 86:

      “This means that Sakyamuni Buddha, Taho Buddha, and all the Buddhas in manifestation are in our minds, and that we, upholders of the Lotus Sutra, will follow in their steps and inherit all the merits of those Buddhas.”

      and somewhat further along:

      “In the same chapter, another passage reads: ‘The duration of My Life, which I obtained through the practice of the bodhisattva way, has not yet expired. It is twice as long as the length of time stated above: 500 dust-particle kalpa.’ This reveals the bodhisattva-realm within our minds. The bodhisattvas described in the fifteenth chapter, ‘Appearance of Bodhisattvas from Under- ground,’ who have sprung out of the great earth, as numerous as the number of dust-particles of 1,000 worlds, are followers of the Original Buddha Sakyamuni who resides within our minds.”

      “How lucky I am to be able to go to the Pure Land of Mt. Sacred Eagle and extinguish within one life my sin of slandering the true dharma ever since the eternal past! How glad I feel to be able to go to the Pure Land of Mt. Sacred Eagle and wait on Lord Sakyamuni Buddha, whom I have never seen yet! May I guide first of all those rulers of this land who have persecuted me. May I tell Sakyamuni Buddha about my disciples who have assisted me. may I present this great merit to my parents, who gave birth to me, before I die.”

      “Present within our lives is the Lord Shalyamuni who obtained the three enlightened properties of life before gohyaku-jintengo, the Original Buddha since time without begining.” (MW vol 1, The True Object of Worship, pg 65)

      “Demonstrating ten great mystic powers the Buddha (Shakyamuni) transferred Namu Myoho renge Kyo to the four great bodhisattvas” (Ibid pg 77)

      “Shakyamuni is the original teacher for all people as well as their sovereign and their parent” (MW vol 1, Admonitions Against Slander, pg 166)

      “It is the object of worship which perfectly depicts Lord Shakyamuni in the Treasure Tower” (MW vol 1, The Real Aspect of the Gohonzon, pg 212)

      “Shakyamuni is the father, sovereign and teacher of all other Buddhas and all gods, of the whole assembly of men and heavenly beings and of all sentient beings.” (MW vol 1, Letter to Nikke, pg 257)

      “But because of this book by Honen, this Senchaku Shu, the Lord Buddha Shakyamuni is forgotten.” (MW vol 2, Rissho Ankoku Ron, pg 23)

      “The Lord Shakyamuni who declared ‘I alone can save them,’ at a time even more distant than gohyaku-jintengo, is none other than each of us.” (MW vol 2, I2U Exile, pg 55)

      “One should know that the Enlightened One, the Buddha, is a Great Teacher for all living beings, a Great Eye for them, a Great Pillar, a Great Helmsman, a Great Field of Plenty.” (MW vol 2, Opening of the Eyes, pg 77)

      “The doctrines that the Buddha taught over a period of fifty years number eighty thousand…The eight years during which he preached the Lotus Sutra he called the time when he ‘now must reveal the truth’. Thus Taho Buddha came forth from the earth to testify that ‘All that you have expounded is the truth,’ and the Buddhas that are emanations of the Original Buddha gathered together and extended their tongues up to the Brahma-heaven in testimony.” (MW vol 2, Ibid, pg 79)

      “The Buddhas of the ten directionss gathered in assembly, Shakyamuni Buddha announced that ‘all of these are emanations of my being.” (MW vol 2, Ibid, pg 141)

      “When Shakyamuni Buddha revealed that he had gained enlightenment in the far distant past and had since then been constantly in the world, it became apparent that all the other Buddhas were emanations of Shakyamuni.” (MW vol 2, Ibid, pg 149)

      “Since the Buddha of the Juryo chapter is revealed as the eternal Buddha, it follows that the great bodisattvas such as Monju and Miroku and the great bodisattvas from other realms are in fact disciples of Shakyamuni Buddha.” (MW vol 2, Ibid, pg 150)

      “All these beings are discples of Shakyamuni Buddha. Since the various Buddhas themselves are emanations of Shakyamuni Buddha, it goes without saying that their disciples must be disciples of Shakyamuni. And of course the various decties of the sun, moon and stars, who have dwelt in the world from countless ages in the past must likewise be disciples of Shakyamuni Buddha.” (MW vol 2, Ibid, pg 152)

      “The Lotus Sutra is nothing other than a scripture that reveals that Shakyamuni Buddha attained enlightenment at a time even more distant than gohyaku-jintengo.” (MW vol 2, Letter to the Priests of Seicho-ji, pg 268)

      “…but Shakyamuni [by bestowing upon us the character myo] has granted us as many benefits as if we ourselves had fulfilled all the practices of the six paramitas. This precisely accords with his statement, “Now this threefold world is all my domain, the living beings in it are all my children.” (MW vol 3, Letter to Nichimyo Shonin, pg 48-49)

      “Now the votaries of the Lotus Sutra are the children of Shakyamuni Buddha.” (MW vol 3, Ibid, pg 49)

      “All that you (Shakyamuni Buddha) have expounded is the truth.” (MW vol 3, Ibid pg 51)

      “The Lord Shakyamuni assembled Taho Buddha as well as the other Buddhas, who were his own emanations, from throughout ten directions and left one great medicine, the five characters of Myoho renge Kyo-for the people of the Latter Day.” (MW vol 3, The Munadala of the Mystic Law, pg 58)

      “Lord Shakyamuni treasured this Gohonzon in mind… He revealed it in the Juryo chapter…” (MW vol 3, Reply to Nii-Ama, pgs 64-65)

      In the Selection of the Time, directly under the title, it is written:

      “Nichiren, disciple of Shakyamuni Buddha”.

      “Yet it was not I, Nichiren who made these important pronouncements. Rather it was in all cases the spirit of Shakyamuni Buddha that had entered into my body. And at having personally experienced this I am beside myself with joy.” (MW vol 3, Ibid, pg 171)

      “Shakyamuni Buddha, the World Honored One, declared, ‘I am the foremost throughout the threefold world.’” (MW vol 3, Ibid, pg 176)

      “When I was about to be beheaded, the Lord Buddha Shakyamuni took my place.” (MW vol 3, The Supremacy of the Law, pg 199).

      “However, they are alike in that they all abandoned Shakyamuni Buddha,” and in the next paragraph it states, “If there is anyone among my followers who is weak in faith and goes against what I, Nichiren, say, he will meet the same fate as did the Soga family.” (MW vol 3, The Supreme Leader of the World, pg 237)

      “I have been ceaselessly praying for your sake to the Lotus Sutra, Shakyamuni Buddha and the gods of the sun and moon.” (MW vol 3, Ibid)

      “Our teacher, Shakyamuni Buddha.” (MW vol 4, The Learned Shan-wu-wei, pg 64)

      “They are monks and nuns by virtue of the Lord Shakyamuni.” (Ibid, pg 65)

      “There are three reasons why Shakyamuni Buddha rather than any of the other Buddhas has a relationship with all the people of the world of the saha world. First of all, he is the World Honored One, the soverign of all the people of this saha world…

      The second reason is that Shakyamuni Buddha is the father and mother of all the persons in the saha world. It is proper that we should first of all pay filial respect to our own father and mother…

      The third reason is that Shakyamuni is the original teacher of all persons in the saha world.” (Ibid, pgs 65-66)

      “Yet Shakyamuni Buddha entered this saha world of ours with the title Nonin, ‘He Who Can Forbear.’ He is so called because he does not berate its people for the slanders they all commit but shows forbearance toward them.

      “These, then, are the special qualities possesed by Shakyamuni Buddha, qualities that the other Buddhas lack,” (Ibid, pg 68)

      “I [Shakyamuni] alone can save them.” (Ibid, pg 69)

      “For this reason, all the persons in this saha world of ours, if they detest the sufferings of birth and death and wish to have an object of veneration to which they can pay respect, should first of all fashion images of Shakyamuni Buddha… and make these their object of worship.” (Ibid, pg 69)

      “Shakyamuni Buddha our father and mother, who is endowed with the three virtues of soverign, teacher and parent, is the very one who encourages us, the people driven out by all the other Buddhas, saying, ‘I alone can save them’. The debt of gratitude we owe him is deeper than the ocean, weightier than the earth, vaster than the sky. Though we were to pluck out our two eyes and place them before him as an offering until there were more eyes there than stars in the sky, though we were to strip off our skins and spread them out by the hundreds of ten thousands until they blanketed the ceiling of heaven, though we were to give him our tears as offerings of water and present him with flowers for the space of a hundred billion kalpas, though we were to offer him our flesh and blood for innumerable kalpas, until our flesh piled up like mountains and our blood overflowed like vast seas, we could never repay a fraction of the debt we owe to this Buddha!” (Ibid, pg 71-72)

      “I, Nichiren have indeed written it by letting my soul (tamashii) dipped in ink flow forth. The very intention (heart) of the Buddha is the Lotus Sutra; the soul of Nichiren is nothing other than Namu Myoho renge kyo. Chan-jan explains, ‘It takes [the Buddha] of Far-reaching Lifespan revealed as the Original Buddha to be its life’ For Lady kyoo, misfortunes will into fortune. By all meansput forth your mind of faith and pray to and think on this Gohonzon. What can not be accomplished? There can be no doubt that ‘fulfilling those vows will be like a clear, cool pond satisfying the thirsty’ and there will be ‘peace and security in the present world and a good place in the next.” — Reply to Kyoo [KHK Translation]

      “All that you [Shakyamuni Buddha] have expounded is the truth.” (MW vol 4, Teaching, Practice and Proof, pg 120)

      “Answer: One: Japan and so on to the whole of Jambudvipa should uniformly take the Master of Teachings Lord Shakya of the Original Doctrine as the Object of Worship.” — Repaying Debts of Gratitude [KHK Translation]

      “Our merciful father, Lord Shakyamuni, said ‘Rely on the Law and not upon persons.” (MW vol 5, A Sage and an Unenlightened Man, pg 65)

      “In the same volume in the Lotus Sutra, the Buddha says, ‘for the sake of the Buddha way I have in countless different lands from the begining until now widely preached various sutras, but among them this Sutra is foremost.’ This passage means that Shakyamuni Buddha has appeared in countless lands, taking different names and assuming varying life spans.” (Ibid, pg 77)

      “I have dedicated my life to Shakyamuni Buddha and the Lotus Sutra, extending compassion to all living beings and rebuking slanders of the Law.” (MW vol 5, A Sage and an Unenlightened Man, pg 107)

      “When Shakyamuni Buddha in the clouds above the Sacred Mountain, in the mists of Eagle peak, summed up the essence of the doctrine and entrusted it to the bodhisattvas of the earth, what do you suppose that teaching was? It was nothing other than these five characters, the essential law;” (Ibid, pg 110)

      “I Nichiren, humble person though I am, have recieved Lord Shakyamuni’s royal command and come to this country of Japan.” (MW vol 5, The Pure and Far Reaching Voice, pg 143)

      “Shakyamuni Buddha is the lord of all buddhist teachings, the leader and teacher of all human beings.” (Ibid, pg 143)

      “And among the Sutras, the Lotus Sutra is a manifestation in writing of Shakyamuni Buddha’s intent; it is his voice set down in written word.” (Ibid, pg 147)

      “Shakyamuni Buddha and the written words of the Lotus Sutra are two different things but their heart is one. Therefore, when you cast your eyes upon the words of the Lotus Sutra you should consider that you are beholding the living body of the Buddha Shakyamuni.” (Ibid, pg 147)

      “However the Buddha recognizes each character as a golden Lord Shakyamuni. This is the meaning of the statement that ‘[one who is able to hold this Sutra] thereby holds the Buddha’s body’. Those who practice Buddhism but adhere to distorted views destroy this loftiest of Sutras.” (MW vol 5, Reply to Soya Nyudo, pg 164)

      “‘The Son of Heaven utters not a single word in vain’ and ‘the words of the Dharma King contain no falsehood’. A wise ruler will never lie, even if it should bring about his ruin. How much less would Shakyamuni Buddha ever speak falsely!” (MW vol 5, Good Fortune in This Life, pg 185)

      “Only the Lotus Sutra represents the wonderful teaching preached directly from the golden mouth of Shakyamuni Buddha, who is perfectly endowed with the three bodies.” (MW vol 5, Letter to Myomitsu Shonin, pg 196)

      “Shakyamuni, the Lord of Teachings, is the foremost sage in the saha world.” (Ibid, pg 199)

      “As we see from these passages of scripture, Shakyamuni, with his Buddha eye, observed the situation that would prevail at the begining of the Latter Day of the Law. If, when the age has arrived, there were to be no persons of the type the Buddha describes then the World-Honored One would be guilty of false and baseless talk. [And if that were to be the case, then] who would put faith in the theoretical and essential teaching of the Lotus Sutra, and in the doctrine of the eternally inherent Buddha Nature.” (MW vol 6, Reply to Lord Hakiri Saburo, pg 40)

      “In this way, Shakyamuni Buddha cited his own practice in the past to encourage and hearten (The Votary of the Lotus Sutra).” [Ibid pg 42]

      “Shakyamuni summoned the four bodhisattvas and entrusted them with the five characters of Myoho renge Kyo.” (MW vol 6, Rebuking Slander of the Law, pg 60)

      “We see from the Sutra that only these four bodhisattvas had been the disciples of Shakyamuni, the Lord of Teachings, since the remote past.” (Ibid, pg 62)

      Nichiren quotes Miao-lo, referring to the relationship of the bodhisattvas of the Earth to Shakyamuni as follows;

      “The sons will disseminate the Law of the Father.” (Ibid, pg 62)

      “The Shakyamuni of the Juryo Chapter has never been depicted in any mountain temple or monastery anywhere.” (Ibid, pg 63)

      “The nation of Japan today has turned its back on the Lotus Sutra and cast aside Shakyamuni Buddha.” (MW vol 6, Letter To Ichinosana Nyudo, pg 99)

      “Shakyamuni Buddha is the Parent of all living beings in this world.” (Ibid, pg 100)

      “The Lord Buddha Shakyamuni is the enlightened teacher for all living beings in the country of ours. It is thanks to our teacher that we can understand who our parents are. It is owing to Shayamuni that we can distinguish black from white.” (Ibid, pg 100)

      “It will be hard indeed to find anyone who can preach the Lotus Sutra just as it teaches in the Latter Day of the Law of Shakyamuni Buddha.” (MW vol 6, Three Tripitaka Masters, pg 118)

      “The Tathagata Shakyamuni, seated in the tower adorned with seven kinds of precious gems, entrusted the five characters of Myoho renge Kyo to Takahashi Nyudo.” (MW vol 6, Reply to Takashi Nyudo, pg 124)

      “Were it not for Shakyamuni, the lord of teachings, how could such blessings as these be bestowed.”

      “The Hokke [Lotus] sect is the sect founded by Shakyamuni.” (MW vol 6, How Those Initially Aspiring to the Way Can Attain Buddhahood, pg 175)

      “Therefore [the sect based on] the Lotus Sutra is known as the Buddha-founded sect and is also called the Hokke Sect.” (Ibid, pg 175)

      “The various other sects were founded by bodhisattvas or teachers in the period after the Buddha had entered Nirvana. Should we now turn our backs upon the Buddha’s decree and follow the sects established by the bodhisattvas and teachers? Or should we ignore the words of the bodhisattvas and teachers and follow the sect established by the Buddha.” (Ibid, pg 176)

      “Now the Latter Day of the Law, is the time when the seven characters of Namu Myoho renge kyo-the heart of the twenty-eight chapters of the Lotus Sutra that Shakyamuni Buddha who had achieved enlightenment in the remote past, along with the bodhisattvas Jogyo, Muhengyo and the others is to propogate-will alone spread throughout the country.” (Ibid, pg 187-188)

      “The messenger of the Lord Buddha Shakyamuni has twice been paraded through the street.” (MW vol 6, A Father Takes Faith, pg 242).

      “Because Shakyamuni expounded the Lotus Sutra in order to repay the debt of gratitude he owed to his father and mother, Taho Buddha, who had come from the land of treasure purity, praised him as a Buddha of true filial piety. And the Buddhas of the ten directions assembled and declared him to be the most filial among all the Buddhas.” (MW vol 6, On Filial and Unfilial Conduct, pg 290)

      “Therefore, the words of this Sutra are indeed the very soul of Shakyamuni Buddha. And since every single word constitutes the soul of the Buddha, Shakyamuni Buddha will protect persons who practice this Sutra as though he were protecting his very own eyes. He will accompany such persons just as a shadow accompanies a body. How then could the prayers of such persons not be answered.” (MW vol 7, On Prayer, pg 34)

      “The various Buddhas [other than Shakyamuni], since they are known as World Honored One, may be regarded as Sovereigns. But since they do not make their appearance in this saha world, they are not teachers. Nor do they declare that ‘…the living beings in it (this threefold world) are all my children’. Thus, Shakyamuni Buddha alone fulfills the three functions of sovereign, teacher and parent.” (Ibid, pg 43)

      “Answer: Shakyamuni Buddha became enlightened to this lotus that is the entity of the Mystic Law numberless major world system dust particle kalpas in the past, and in age after age and lifetime after lifetime, declared that he had attained the way and revealed the fundamental principle he had realized with his enlightened wisdom.” (MW vol 7, The Entity of the Mystic Law)

      “In this passage, Shakyamuni Buddha explains that he is entrusting to the Bodhisattvas of the Earth, his original disciples, the five characters of Myoho renge Kyo which is the essence of the Lotus Sutra. Shakyamuni, who attained enlightenment countless Kalpas in the past, says elsewhere, ‘By now the original vows that I made have already been fulfilled. I have converted all living beings and caused them to enter the Buddha way’…This passage represents the ultimate purpose for which Shakyamuni appeared in the world, the secret Law that he attained in the place of meditation.” (Ibid, pg 70)

      “In the Latter Day of the Law, other than the envoy of the Thus Come One, there can be no one who understands and produces this passage as proof of the Lotus of the Entity.” (Ibid, pg 70)

      “The way in which the Lotus emerges from the muddy water is used as a metaphor to explain that when the Thus Come One joins the multitude of listeners, seats himself on a lotus in the same manner as the various bodhisattvas and expounds on the unsurpassed wisdom of the Thus Come One and on the enlightened state of purity, the various voice heavens, hearing this, are able to obtain the secret storehouse of the Thus Come One. Second, the words Myoho renge signify the lotus opening up. (This is a metaphor explaining that) ordinary beings, though exposed to the Mahayana teachings, are timid and fearful in mind and incapable of taking faith in them. Therefore the Thus Come One ‘opens’ or reveals his Dharma body in its purity and wonder, awakening in them the mind of faith.” (Ibid, pg 71-72)

      “In the entire land of Jambuduipa, there has never before been a hall or pagoda that produced the image of Shakyamuni Buddha of the Juryo Chapter of the Lotus Sutra. How could such an image fail to appear now.” (MW vol 7, The Unmatched Fortune of the Law, pg 160)

      “However, later seeking and entering the deep cave, you see a single hermitage. The voices of the reading and reciting of the Hokekyo echo against blue heaven and the words of discussing the doctrine of the One Vehicle are heard in the midst of the mountains. Informing [them, of your presence and requesting] admittance, you enter the chamber, place your mother’s bones before the Master of Teachings Lord Shakya, cast your five limbs to the ground, press your palms together, and opening your two eyes, look up to the Holy Face: joy overflows your body and the pain of your heart suddenly ceases.”(On forgetting Ones Copy Of The Lotus Sutra, NOPPA Translation)

      “But he reveres Shakyamuni Buddha and puts his faith in the teaching of the Lotus Sutra. Hence he is like a snake that grips a jewel in its mouth, or a dragon that bears sacred relics on its head. A wisteria vine by Twining around a pine, may climb a thousand meters into the air and a crane, because it has wings to rely upon, can travel ten thousand miles. It is not their own strength that allows them to do these things.” (MW vol 7, On The Urobon, pg 172-173)

      These passages from the Gosho are crystal clear. Eternal Shakyamuni Buddha is our original teacher to whom Nichiren’s reverence knows no bounds. Why do the Taisekaji sects fail to embrace the Lotus Sutra and Nichiren’s words? Could it be that the Devil of the Sixth Heaven has replaced Shakyamuni Buddha in their minds? This delusion, in the minds of these men, can be demonstrated by their behaviors:

      “They will tear off the first part of the Sutra and stick it on the end, tear off the end and put it at the begining, put the end and the begining in the middle and the begining at the middle or end. You must understand that these evil monks are the companions of the devil.” (MW vol 2, Opening Of The Eyes, pg 1 180)

      Their causes are revealed:

      “There is a difference if one chants the daimoku while acting against the intent of this Sutra.” (MW vol 3, The Fourteen Slanders, pg 207)

      “Those who practice buddhism but adhere to distorted views destroy this loftiest of Sutras.” (MW vol 5, Reply to Soya Nyudo, pg 164).

      and their effects:

      “Unfilial children however are not allowed to succeed their parents.” (MW vol 3, Letter to Nichinyo, pg 49);

      How can this be remedied?:

      “In the same way, one who chants the daimoku as the Lotus Sutra teaches will never have a twisted mind.” (MW vol 5, Letter to Myomitsu Shonin, pg 196)

      “Those who seek the truth of buddhism, however, should reject one sided views whether they are of their own sects or other sects and should not treat others with contempt.” (MW vol 2, Opening Of The Eyes, pg 167)

      “One should use the Sutras as his eyes and give precedence to the wisdom of the Buddha. Surely however, if this standard is made clear people will become enraged and harbor indignation in their minds. Let them do as they will. What matters most is that we honor the Buddha’s command. As a rule people in the world value what is distant and despise what is near, but this is the conduct of the ignorant. Even the distant should be repudiated if it is wrong, while that which is near should not be discarded if it accords with the truth. Even though people may revere (their predecessors doctrines), if those doctrines are in error, how can we employ them today”. (MW vol 4, Reply to Hoshina Goro Taro, pg 42-43)

      These passages constitute a Buddhist doctrine, the second most important Buddhist doctrine of Nichiren Lotus Sutra Buddhism.


        Ha! I recognize this list! Looks like we have attracted a visit from a Kempon Hokke member! And a 3 poster at that! Welcome to the Chanting Growers Group. I suppose you just thought you set that straight, but you didn't. I ask you to please respect the thread and at least be honest about your intent and identity. I am sure it is not to agree with any of our perspectives, based on the source of almost all of the material in here! So you come to be disruptive? Once you show your hand, you’ll be out of here, and that’s not a threat. It’s a promise.

        Bowing in humble obeisance,



          Honen, why now? Really? Your last post was over a year and a half ago.

          How's Oklahoma?



            In my opinion, Nichiren Daishonin was the manifestation of the Eternal Buddha.

            By the way, for those of you interested in knowing the truth, the quotes above have been manipulated by virtue of referencing outdated priest dictated Nichiren Shoshu translations or the overtly priest dictated Nichiren Shu translations of various letters said to have been written by Nichiren Daishonin. The view he is presenting can’t be supported in a straightforward manner, so he references outdated texts. I have already refuted this once in the last eight years in detail. It isn’t worth my time to do it again.



              Out of a sense of compassion for those two individuals that found Honen’s post helpful, I ask you do a bit of research. The Lotus Sutra references many specific Buddhas and their Correct Law. Please find for me a reference in ANY sutra that references the bestowal of a Buddha’s Correct Teaching by anyone other than that Buddha himself. Nam-myoho-renge-kyo is Nichiren’s Teaching, not Shakyamuni’s. If it were Shakyamuni’s teaching, Shakyamuni would have preached it. He didn’t.

              Further, in happening to read The Object of Devotion for Observing the Mind Established in the Fifth Five-Hundred-Year Period after the Thus Come One’s Passing I am mystically able to immediately point out to you Nichiren saying: “In actuality, however, the essential teaching bears no resemblance whatsoever to the theoretical teaching. The preparation, revelation, and transmission of the essential teaching are intended entirely for the beginning of the Latter Day of the Law. The essential teaching of Shakyamuni’s lifetime and that revealed at the beginning of the Latter Day are both pure and perfect [in that both lead directly to Buddhahood]. Shakyamuni’s, however, is the Buddhism of the harvest, and this is the Buddhism of sowing. The core of his teaching is one chapter and two halves, and the core of mine is the five characters of the daimoku alone.” (WND pg. 370)

              I could go on and on, but if you want to believe that the eternal Buddha is Shakyamuni, please read enough of Nichiren’s writings to discern that there are many many ways he uses the name Shakyamuni. Again from The Object of Devotion for Observing the Mind Established in the Fifth Five-Hundred-Year Period after the Thus Come One’s Passing (WND pg 365-369):

              Question: You have not yet fully answered my question about the Ten Worlds, Buddhahood in particular, being inherent in the human world.

              Answer: The Immeasurable Meanings Sutra states, “Although they have not yet been able to practice the six paramitas, the six paramitas will of themselves appear before them.” The Lotus Sutra says, “All wish to hear the teaching of perfect endowment.” The Nirvana Sutra states, “Sad(48) indicates perfect endowment.” Bodhisattva Nagarjuna comments, “Sad signifies six.”(49) The Profound Meaning of the Four Mahayana Treatises(50) states, “Sad connotes six. In India the number six implies perfect endowment.” In his commentary Chi- tsang writes, “Sad is translated as perfect endowment.”(51) The Great Teacher T’ien-t’ai remarks, “Sad is a Sanskrit word, which is translated as myo, or wonderful.”(52) If I add my own interpretation, it will be as if I had profaned these passages, but in essence they mean that Shakyamuni’s practices and the virtues he consequently attained are all contained within the five characters of Myoho-renge-kyo. If we believe in these five characters, we will naturally be granted the same benefits as he was.

              With full understanding of Shakyamuni’s teachings, the four great voice- hearers said, “This cluster of unsurpassed jewels has come to us unsought.”(53)

              They represent the world of the voice- hearer that is within ourselves. The Buddha stated, “At the start I took a vow, hoping to make all persons equal to me, without any distinction between us, and what I long ago hoped for has now been fulfilled. I have converted all living beings and caused them all to enter the Buddha way.”(54) Shakyamuni Buddha, who has attained perfect enlightenment, is our own flesh and blood. His practices and the resulting virtues are our bones and marrow. The “Treasure Tower” chapter of the Lotus Sutra says, “He who is capable of guarding the Law of this sutra will thereby have offered alms to me and to Many Treasures. . . . One who guards this sutra will also have offered alms to the emanation Buddhas who have come here adorning and making brilliant all the various worlds.” Shakyamuni, Many Treasures, and the Buddhas of the ten directions represent the world of Buddhahood within ourselves. By searching them out within us, we can receive the benefits of all these Buddhas. This is what is meant by the following passage: “If one listens to them [the preachers of the Law] for even a moment, one will immediately attain supreme perfect enlightenment.”(55) The “Life Span” chapter reads, “It has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood.” The Shakyamuni Buddha within our lives is the eternal Buddha since time without beginning, who obtained the three bodies more than numberless major world system dust particle kalpas ago. The “Life Span” chapter states, “Originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed.” He was speaking of the world of the bodhisattva within ourselves. The bodhisattvas, as numerous as the dust particles of a thousand worlds, who emerged from beneath the earth, are the followers of the Shakyamuni Buddha present in our lives. They follow the Buddha just as T’ai-kung Wang and Tan, the Duke of Chou,(56) served as ministers to King Wu of the Chou dynasty and later assisted his son and successor, the infant King Ch’eng; or just as the Chief Minister Takenouchi(57) supported Empress Jingu and later her grandson Crown Prince Nintoku as a highly valued minister. The bodhisattvas Superior Practices, Boundless Practices, Pure Practices, and Firmly Established Practices represent the world of the bodhisattva within ourselves. The Great Teacher Miao-lo says: “You should understand that one’s life and its environment at a single moment encompass the three thousand realms. Therefore, when one attains the Buddha way, one puts oneself in accord with this fundamental principle, and one’s body and mind at a single moment pervade the entire realm of phenomena.”(58)

              First, at his place of enlightenment, Shakyamuni Buddha [preached the Flower Garland Sutra in which he] revealed the Lotus Treasury World. In the following fifty years, until he entered nirvana in the grove of sal trees, Shakyamuni preached about the lands of the various Buddhas, such as the Lotus Treasury World and the Land of Secret Solemnity [in the Secret Solemnity Sutra], revealed the three kinds of lands when he three times purified countless lands [in the theoretical teaching of the Lotus Sutra], and revealed the four kinds of lands according to the four different views(59) [in the Nirvana Sutra]. These lands — the Land of Transition, the Land of Actual Reward, and the Land of Tranquil Light; the Land of Peace and Sustenance, the Pure Emerald World, the Land of Secret Solemnity, and the lands of all the other Buddhas— are transient lands that change in the course of the kalpas of formation, [continuance, decline, and disintegration]. The Buddhas of these lands had been magically conjured by Shakyamuni Buddha, and when the lord of teachings entered nirvana, all these Buddhas likewise entered extinction. In the same way, their lands also vanished.(60)

              The saha world Shakyamuni Buddha revealed in the “Life Span” chapter is the eternal pure land, impervious to the three calamities and to the cycle of the four kalpas. The Buddha neither has entered into extinction in the past nor will be born in the future. And the same is true of his disciples. This means that their lives are perfectly endowed with the three thousand worlds, that is, with the three realms of existence. The Buddha did not reveal this truth in the theoretical teaching, or the first fourteen chapters, of the Lotus Sutra because the time was not right and the people’s capacity was not yet developed.

              Shakyamuni Buddha did not transmit the five characters of Nam-myoho-renge-kyo, the heart of the essential teaching of the Lotus Sutra, even to the bodhisattvas Manjushri and Medicine King, let alone to any lesser disciples. He summoned from beneath the earth the great bodhisattvas as numerous as the dust particles of a thousand worlds and, as he preached the eight chapters,(61) transferred it solely to them.

              The true object of devotion is described as follows:

              The treasure tower sits in the air above the saha world that the Buddha of the essential teaching [identified as the pure and eternal land]; Myoho- renge-kyo appears in the center of the tower with the Buddhas Shakyamuni and Many Treasures seated to the right and left, and, flanking them, the four bodhisattvas, followers of Shakyamuni, led by Superior Practices. Manjushri, Maitreya, and the other bodhisattvas, who are all followers of the four bodhisattvas, are seated below. All the other major and minor bodhisattvas, whether they are disciples of the Buddha in his transient status or of the Buddhas of the other worlds, are like commoners kneeling on the ground in the presence of nobles and high- ranking court officials. The Buddhas who gathered from the other worlds in the ten directions all remain on the ground, showing that they are only temporary manifestations of the eternal Buddha and that their lands are transient, not eternal and unchanging.

              During the entire fifty years of Shakyamuni’s teaching, only in the last eight years did he preach the twenty- eight chapters of the Lotus Sutra. Again, of all these chapters, only in the eight chapters did he reveal and transfer the object of devotion to the Bodhisattvas of the Earth.(62) During the two millennia of the Former and Middle Days of the Law, statues were made showing Mahakashyapa and Ananda flanking the Shakyamuni Buddha of Hinayana, and Manjushri and Universal Worthy flanking the Shakyamuni Buddha of the provisional Mahayana, the Nirvana Sutra, and the theoretical teaching of the Lotus Sutra.

              Even though statues and paintings were made of these Shakyamuni Buddhas during the two millennia, no image or statue was made of the Buddha of the “Life Span” chapter.(63) Only in the Latter Day of the Law will the representation of that Buddha appear.

              Question: During the two thousand years of the Former and Middle Days of the Law, the four ranks of bodhisattvas and the teachers constructed images of and built temples and pagodas for Buddhas of other worlds or for the Shakyamuni Buddha of Hinayana, of provisional Mahayana, of the pre-Lotus Sutra teachings, or of the theoretical teaching of the sutra. No one in India, China, or Japan, however, neither rulers nor subjects, revered the object of devotion of the “Life Span” chapter of the essential teaching and the four great bodhisattvas. Though I think I generally understand what you are saying, I have never heard such a thing before, and therefore it startles my ears and perplexes my mind. Will you explain it to me again in greater detail?

              Answer: All the teachings that Shakyamuni Buddha expounded during his lifetime— all the eight volumes and twenty-eight chapters of the Lotus Sutra, the first four flavors of teachings that preceded the sutra, and the Nirvana Sutra that came after the Lotus— make an unbroken series of teachings like one perfect sutra. [These teachings can be divided into three parts— preparation, revelation, and transmission].(64) Preparation indicates the part from the Flower Garland Sutra, his first preaching at the place of enlightenment, to the Wisdom sutras; revelation indicates the ten volumes of the Immeasurable Meanings Sutra, the Lotus Sutra, and the Universal Worthy Sutra; and transmission indicates the Nirvana Sutra. The ten volumes of the revelation section likewise can be divided into these three parts. The Immeasurable Meanings Sutra and the “Introduction” chapter of the Lotus Sutra are preparation. The fifteen and a half chapters from the “Expedient Means” chapter to the nineteen-line verse of the “Distinctions in Benefits” chapter are revelation. The remaining eleven and a half chapters and one volume, from the section in the “Distinctions in Benefits” chapter clarifying the four stages of faith for people in the Buddha’s lifetime to the Universal Worthy Sutra, are transmission.

              The ten volumes of the Immeasurable Meanings Sutra, the Lotus Sutra, and the Universal Worthy Sutra can also be divided into two parts: theoretical and essential.(65) Each part has the three divisions. In the theoretical teaching, preparation comprises the Immeasurable Meanings Sutra and the “Introduction” chapter of the Lotus Sutra, revelation comprises eight chapters, from the “Expedient Means” through the “Prophecies” chapters, and transmission comprises five chapters, from the “Teacher of the Law” to the “Peaceful Practices.” The Buddha of the theoretical teaching declared that he first attained Buddhahood in this life. He revealed the hundred worlds and thousand factors inherent in life, but he did not expound their eternal nature. Since the theoretical teaching of the Lotus Sutra thus directly reveals a part of the Buddha’s own enlightenment, it excels all the other sutras that the Buddha had preached, now preached, or would preach, and is the correct teaching that is difficult to believe and difficult to understand.

              The relationship between Shakyamuni Buddha and his disciples can be traced back to the time when, as the sixteenth son of the Buddha Great Universal Wisdom Excellence, he planted the seeds of Buddhahood in their lives. In Shakyamuni’s present lifetime a few of these disciples discovered the seeds when they heard the Flower Garland Sutra and the other teachings of the first four flavors. This was not, however, the Buddha’s true intention. Their discovery through these teachings was like poison having a positive effect. Ordinary people and the persons of the two vehicles came to the Lotus Sutra gradually through the first four flavors of teachings. They then revealed the seeds of Buddhahood from within themselves and were able to obtain the fruit of enlightenment.

              Among the human and heavenly beings who listened to the eight chapters for the first time in Shakyamuni’s days, some took the seeds into their lives by hearing just a single phrase or verse. Some nurtured and harvested the seeds they had received. Others brought their seeds to fruition when they came to the Universal Worthy and Nirvana sutras. Still others appeared in the Former, Middle, or Latter Day of the Law and, through the Hinayana and provisional Mahayana teachings, obtained the fruit of enlightenment of the Lotus Sutra. These last are like the disciples in Shakyamuni’s lifetime who discovered their seeds of Buddhahood through the first four flavors of teachings.

              Preparation, revelation, and transmission also exist in the fourteen chapters of the essential teaching of the Lotus Sutra. The first half of the “Emerging from the Earth” chapter is preparation. The latter half of this chapter, the “Life Span” chapter, and the first half of the following “Distinctions in Benefits” chapter— one chapter and two halves— are revelation. The remainder is transmission.

              The Buddha of the essential teaching denies that he first attained Buddhahood in this life. The difference between the theoretical and the essential teachings is as great as that between heaven and earth. The latter reveals the eternity of the Ten Worlds and, further, the realm of the environment. The theoretical teaching, the first four flavors of teachings, the Immeasurable Meanings Sutra, and the Nirvana Sutra were all preached according to the capacities of the people. All these teachings that fall into the three categories of preaching(66) are therefore easy to believe and easy to understand. In contrast, the essential teaching, which transcends the three categories, is difficult to believe and difficult to understand, for it directly reveals the Buddha’s own enlightenment. Nevertheless, even the difference between the doctrine of three thousand realms in a single moment of life of the theoretical teaching and that of the essential teaching pales into insignificance [before the ultimate teaching contained in the depths of the “Life Span” chapter].(67)

              The essential teaching(68) [contained in the depths of the “Life Span” chapter] also has its preparation, revelation, and transmission. Shakyamuni Buddha preached the Lotus Sutra in the past as the sixteenth son of the Buddha Great Universal Wisdom Excellence. When he appeared in his present life [in India], he also preached teachings for some fifty years, from the Flower Garland Sutra to the fourteen chapters of the theoretical teaching [of the Lotus Sutra] and the Nirvana Sutra. All these sutras as well as the countless sutras of the Buddhas of the ten directions and the three existences are preparation for revealing [the heart of] the “Life Span” chapter.

              All the teachings other than the “one chapter and two halves” are Hinayana in nature and erroneous. Not only do they fail to lead to enlightenment, but also they lack the truth. Those who believe in them are meager in virtue, heavy with defilement, ignorant, poor, solitary, and like birds and beasts [that do not know their own parents].

              The first half of the Lotus Sutra and the sutras preceding it contain the perfect teaching, but even this is not the cause for Buddhahood. Much less so are teachings of a Hinayana nature, such as the Mahavairochana Sutra. It is out of the question to think that the scholars and teachers of the seven schools, including the Flower Garland and the True Word, preach the cause for attaining Buddhahood.

              These inferior sutras seem to fall within the Tripitaka, connecting, and specific teachings, but actually they are no better than the lowest two. They may maintain that their doctrines are incomparably profound, but nowhere do they clarify when the Buddha planted the seeds of Buddhahood, or when he nurtured and reaped them. These doctrines are no different from Hinayana, which demands that one reduce one’s body to ashes and annihilate one’s consciousness, for they do not reveal when the Buddha started teaching and when he finished. If a consort of a king were to conceive by a beast, her baby would be inferior to a chandala.

              Setting aside these lesser teachings, the eight chapters of the revelation section [the second through the ninth chapters] of the theoretical teaching seem to have been expounded for the sake of the persons of the two vehicles rather than for the ordinary people and bodhisattvas in Shakyamuni’s lifetime. From a more profound viewpoint, they are intended for the ordinary people after the Buddha’s passing— in the Former, Middle, and Latter Days of the Law— and, in particular, for the ordinary people in the beginning of the Latter Day.

              48. Sad corresponds to sad of Saddharma pundarikasutra, the Sanskrit name of the Lotus Sutra.
              49. The Treatise on the Great Perfection of Wisdom. It is said that the number six was the base of the ancient numerical system in India.
              50. A work by Chün-cheng, a T’angdynasty scholar of the Three Treatises school.
              51. The quotation has not been identified.
              52. Profound Meaning.
              53. Lotus Sutra, chap. 4.
              54. Ibid., chap. 2.
              55. Ibid., chap. 10.
              56. When King Wu of the Chou dynasty did battle with King Chou of the Yin dynasty, T’ai-kung Wang, as supreme commander, defeated the armies of Yin. Tan, the Duke of Chou, was the younger brother of King Wu. King Wu’s son, Ch’eng, was still a child when his father Wu passed away, so his uncle, Tan, acted as a regent and administered the affairs of state on his behalf.
              57. A legendary general and statesman who appears in the ancient chronicles of Japan. Takenouchi is said to have served five emperors.
              58. On “Great Concentration and Insight.”
              59. According to the Sutra on Resolving Doubts about the Middle Day of the Law, those present in the grove of sal trees at the time of the Buddha’s entry into nirvana perceived the scene in four different ways in accordance with their capacity and state of life: (1) as a grove composed of earth, trees, plants, and stone walls; (2) as a place adorned with the seven kinds of treasures, including gold and silver; (3) as a place where all Buddhas carry out their practices; and (4) as the inconceivable realm that all Buddhas attain. These four views are interpreted as corresponding to the four kinds of lands (see Glossary).
              60. The wording of the Japanese text has been expanded here for clarity.
              61. “Eight chapters” here refers to the chapters from “Emerging from the Earth” through “Entrustment,” which describe the Ceremony in the Air (see Glossary).
              62. The wording of the Japanese text has been expanded here for clarity.
              63. Here the Buddha of the “Life Span” chapter indicates Nam-myoho-renge-kyo, or the Law implicit in the depths of the “Life Span” chapter.
              64. Preparation indicates a teaching that prepares the way for the revelation of the truth, and that readies people to accept the truth. Revelation is the truth that the Buddha imparts. Transmission indicates the admonishment following revelation, which urges that the truth be transmitted to posterity.
              65. The “theoretical teaching” generally means the first half, and the “essential teaching,” the second half, of the twenty- eight chapters of the Lotus Sutra. Here the Daishonin includes the Immeasurable Meanings Sutra and the Universal Worthy Sutra with the Lotus Sutra to form what is known as the threefold Lotus Sutra. As described here, the “theoretical teaching” indicates the Immeasurable Meanings Sutra and the first fourteen chapters of the Lotus Sutra, and the “essential teaching,” the last fourteen chapters and the Universal Worthy Sutra.
              66. “Three categories of preaching” refers to “the sutras I [Shakyamuni] have preached, now preach, and will preach,” mentioned in the “Teacher of the Law” chapter of the Lotus Sutra. The Annotations on “The Words and Phrases of the Lotus Sutra” says that the Lotus Sutra stands above “the sutras I have preached” (the provisional sutras), “[the sutra] I now preach” (the Immeasurable Meanings Sutra), and “[the sutras] I will preach” (the Universal Worthy and the Nirvana sutras).
              67. The wording has been reordered somewhat in translation.
              68. The Daishonin uses the term “essential teaching” here to indicate not the latter half of the Lotus Sutra but the ultimate teaching contained within the “Life Span” chapter, that is, Nam-myoho-renge-kyo. Hereafter this term is used in two different ways. Similarly, the “ ‘Life Span’ chapter” and the “one chapter and two halves” are either meant literally or refer to Nam-myoho-renge-kyo that they contain.


                "When the sun rises in the eastern sky, the light of all the stars fades completely."

                (The One-eyed Turtle and the Floating Log - The Writings of Nichiren Daishonin, Volume 1, page 959) Selection source: SGI President Ikeda's guidance, Seikyo Shimbun, February 3rd, 2013


                  "In Buddhist dialogue, it is important to engage with people in a courteous, polite, and compassionate manner, while at the same time preserving a dauntless and dignified attitude."

                  SGI Newsletter No. 8706, The New Human Revolution––Vol. 26: Chap. 1, Atsuta 39, translated 18th Jan. 2013


                    "Because I have expounded this teaching, I have been exiled and almost killed. As the saying goes, 'Good advice grates on the ear.' But still I am not discouraged."

                    (The Essentials for Attaining Buddhahood - The Writings of Nichiren Daishonin, Vol.1, page 997) Selection source: Thoughts on the Human Revolution, Feb 8th, 2012


                      "'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.' - From “Conversation between a Sage and an Unenlightened Man” (WND-1, 133).

                      "Our efforts to chant and spread Nam-myoho-renge-kyo produce myriad benefits and good causes, which multiply boundlessly when we all unite together in the shared prayer and aspiration for kosen-rufu. Not a single effort we put into our SGI activities is ever wasted.

                      "That is why it’s important that we bravely move forwards based on faith and practice when we face obstacles or problems. Let’s not forget that we can open the path to victory where we are right now through having the courage to take action."

                      SGI Newsletter No. 8464, Living the Gosho: Words of Encouragement from SGI President Ikeda, (69) Making Positive Causes through Our Efforts for Kosen-rufu, from the February 24, 2012, issue of the Seikyo Shimbun, translated March 2nd, 2012


                        Let's transform our karma into our mission!
                        Let's use hardships as a powerful spring board for our advancement.
                        Buddhism elucidates the principle of "changing poison into medicine"*.
                        With great confidence and conviction in our chanting
                        let's all write a wonderful "drama" of a victorious life!

                        Daisaku Ikeda

                        * Changing poison into medicine:


                          Originally posted by PassTheDoobie View Post

                          With great confidence and conviction in our chanting let's all write a wonderful "drama" of a victorious life!
                          And that's exactly what I intend to continue to do!!!

                          Bowing in humble obeisance,



                            I've now confirmed who Honen is. Here is a post from Honen from another web site that expresses what he really feels about all of us here:

                            Questions for SGI Leaders on the Chanting Grower's Group

                            Does everyone smoke a bone before the meeting? Is it required or is it optional? Do you burn incense before the Gohonzon or weed? Does President Ikeda supply snacks for post meeting munchies? Instead of evergreens do you offer fresh cut Sensimilla? Do you have a picture of Daisaku Ikeda or Cheech and Chong on the altar? Do you use Gohonzon water in your bongs? Is everyone’s favorite experience when you chanted long and hard and finally succeeded in finding a rare female marijuana seed? Do you offer marijuana brownies to the Gohonzon? When Danny Nagashima comes to your meetings does he become even more loud and boisterous after a few tokes or does he mellow out?

                            What kind of compassion does his teaching and understanding bring to him??? You decide.

                            You should be ashamed of yourself Mark! (But I know you’re not!)

                            Smiling with compassionate mercy,



                              "Persons who are intent upon exercising filial devotion towards their parents should therefore send them the gift of the Lotus Sutra."

                              (Reply to the Wife of Gyobu Saemon-no-jo - The Writings of Nichiren Daishonin, Vol. 2, page 898) Selection source: Myoji no Gen, Seikyo Shimbun, June 17th, 2012


                                "Believe in this mandala with all your heart. Nam-myoho-renge-kyo is like the roar of a lion. What sickness can therefore be an obstacle?"

                                (Reply to Kyo'o - The Writings of Nichiren Daishonin, Vol.1, page 412) Selection source: New Human Revolution, Seikyo Shimbun, January 28th, 2013