Chanting Growers Group

[Hitman]

Nam Myoho Renge Kyo!

I hear your sick, Doob, get well soon. We need your encouragement! The world needs you!

The Gohonzon is a mirror it shows you your reflection. If you are frowning when you're done chanting you'll be smiling!

Keep that Happy Glow everybody, thanks for being here.

Hit

PS: Pack, puff, pass

 

[PassTheDoobie]

Rice is what sustains life. It is like the oil that sustains the life of the lamp. The Lotus Sutra is a lamp, and its votary is the oil that sustains it. Or again, the lay supporters are the oil that sustains the lamp of the votary.

[ King Rinda, WND Page 983 ]

 

[PassTheDoobie]

About Josei Toda

About Josei Toda

Josei Toda, the organization's second president, was born on February 11, 1900, in Ishikawa Prefecture, and shortly thereafter moved to Atsuta village in Hokkaido, where he spent his childhood. Like Mr. Makiguchi, he worked his way through school, became a school teacher, and then, at the age of 20, moved to Tokyo. There, he learned of Mr. Makiguchi and his unique teaching methodology and sought to learn from him. At 23, he began managing a private school called Jishugakkan, where he put his mentor's educational theories into practice. During that period he published a textbook, Suirishiki Shido Sanjutsu (A Deductive Guide to Arithmetic), which sold over a million copies.

In 1928, Mr. Toda converted to Nichiren Shoshu Buddhism together with his mentor, Mr. Makiguchi. Two years later in 1930, he co-founded the Soka Kyoiku Gakkai (Value-Creation Education Society) with Mr. Makiguchi, who became its first president. Mr. Toda assumed the post of general director and, in support of his mentor, dedicated himself to the reform of education and religion. For more than two years of incarceration for "subversive" thoughts--war resistance and religious preference--he resisted state coercion. Studying the Lotus Sutra in his prison cell, he came to realize that "Buddhahood is life itself." ("Buddha" is not some transcendental or supreme being but is a condition that all people equally possess--it is the ability to perceive the essence or ultimate reality of life.) That life-sustaining moment of insight, cultivated in the bleakest of circumstances, became the symbolic root of the rapid post-war development of Soka Gakkai.

After his release from prison on July 3, 1945, Mr. Toda found that the Soka Kyoiku Gakkai had been shattered. Devastation of war lingered in the total ruin of the land and in the demoralized condition of the Japanese people. In the midst of a society in utter turmoil, he renamed the organization Soka Gakkai and undertook the reconstruction of the organization and the morale of society. By May 3, 1951, when he was inaugurated as Soka Gakkai's second president, the membership was less than 3,000 households. Within seven years, the society was transformed into a nationwide religious movement, with a membership of over 750,000 households. Josei Toda died on April 2, 1958.

(from: http://sgi-usa.org/thesgiusa/aboutsgi/toda.html )

 

[PassTheDoobie]

A Turkish proverb says: "Iron shines when used, but rusts when not." The capacities of people who are working hard and striving with all their might never get rusty; they are constantly being polished and forged. Lazy people, on the other hand, no matter how much inborn talent they have, often fail to realize their potential and wind up in defeat. It doesn't matter how intelligent they are or how good a school they attended. This is just the way life works. Constant challenge and unceasing effort are absolutely critical.

(Source: SGI Newsletter No. 6936. From SGI President Ikeda's Speech at the 62nd Soka Gakkai Headquarter Leaders Meeting: Youth, Continue Spreading the Light of Trust and Friendship! Translated on August 13, 2006 from the July 25, 2006, issue of the Seikyo Shimbun, the Soka Gakkai daily newspaper)

 

[Bonzo]

Wow, wierd you posted that up T, i was thinking about that whole concept all day yesterday. So i started workin on it.



thanks

bonz








nam myoho renge kyo

 

[Hitman]

Go for your dreams!

Nam Myoho Renge Kyo

We have to keep going

If we don't run we rust (Popular saying nowadays)

 

[PassTheDoobie]

A transformation in the inner life of a single individual can spur and encourage similar changes in others, and as this extends into society, it generates a powerful vortex for peace that can steadily shape the direction of events. The collective impact of "ordinary citizens," awakened and empowered, can propel humankind toward the twin goals of genuine disarmament and a flourishing culture of peace.

(Source: SGI President Ikeda's 2006 Peace Proposal, Subsection: Working Together for a World Without War)

 

[PassTheDoobie]

Cherry, Plum, Peach and Damson

Cherry, Plum, Peach and Damson

WE ARE ALL UNIQUE!

How often do you feel that you aren’t good enough? How many times have you felt that because of who you are, you won’t be able to succeed or because of your background or lifestyle you won’t be accepted? Most people feel this way at one time or another. When we are faced with an obstacle or challenge, our insecurities rise up within us. Some of this fear is of being different, but what is important is how we express our differences and how we accept others differences.

Diversity is one of the greatest gifts the world has to offer. What kind of world would this be if we were all the same--if we all thought the same, dressed the same, acted the same? There would be little or no growth in society because no fresh ideas would be expressed. How would we learn and develop? SGI President Daisaku Ikeda says, "Nichiren Daishonin’s Buddhism deeply respects each person’s individuality, situation and character and shows the way to display one’s particular abilities to the fullest" (Selected Lectures on the Gosho, vol. 1, p. 154).

The Daishonin states, "Cherry, plum, peach and damson blossoms all have their won qualities, and they manifest the three properties of the life of the Buddha without changing their character" (Gosho Zenshu, p. 784). Simply put, each one of us contributes one own unique qualities through the role we play in society. The Daishonin uses the example of the cherry, plum, peach and damson flowers to make his point. The cherry flower is renowned for its beauty; many people enjoy seeing the cherry blossoms in the spring. The plum blooms in late winter--while other flowers usually bloom in the spring--and it, too, is known for its beauty. According to an old Chinese tradition, peaches are said to bring longevity and ward off evil. The damson flower’s appearance is different from the others, but it is associated with assiduousness and perseverance.

Each of these flowers is unique, that is why the Daishonin uses them as an example of how each human being is unique. As hard as it might try, a cherry can never become a plum and a plum can never become a cherry. Although each is different, they all embody the three properties of the Buddha. The same goes for ordinary people; each of us embodies the three properties of the Buddha.

The three properties of the Buddha are: the Dharma body, which indicates the fundamental truth of life, or the Mystic Law; the reward body, which indicates the wisdom of the Buddha that we develop by chanting Nam-myoho-renge-kyo; and the manifest body, which represents the bodhisattva actions to save all people from suffering. Each of these three properties is embodied in each one of us, and through our actions, as practitioners of Nichiren Daishonin’s Buddhism, we can manifest them each day and live happy lives without ever having to change who we are.

Our lives are originally endowed with the three properties of the Buddha. In other sutras, these bodies are thought to be three separate Buddhas, but it is in the Lotus Sutra that Shakyamuni reveals that all phenomena possess each of the three properties at the same time. Since we are all endowed with the three properties of the Buddha, then each one of us is a Buddha. It doesn’t matter where we came from, what our situation might be, or how much money we make. All that matters are our efforts to reveal our Buddha nature.

Now you might be thinking, "I know I am a Buddha, but I still feel like I’m not like others. I always compare other people’s actions with what I’m doing and it just doesn’t feel like it’s good enough." Developing our character and sense of personal worth is important. President Ikeda says: "Do not allow yourself to compare yourself to others! Rather then comparing your every joy and sorrow to that of others, aim to surpass your limits in your current situation. Those who can accomplish this throughout their lives are true victors, the true geniuses" (The Way of Youth, p. 121).

Attaining enlightenment does not require us to become anything other than a human being; it is recognizing our own true value and worth exactly as we are. By being true to ourselves, we can become happy. Only we know what it is that makes us happy and only we know when we are making efforts to make ourselves happy. Comparing ourselves with others only leads to a sense of inferiority or superiority. By focusing on surpassing our own limitations--without focusing on what others are doing--we will find it much easier to grow. No matter how much we try to become like someone else, we can only be ourselves.

Each one of us plays a valuable role in society and in the movement toward world peace. "Buddhism teaches that all things have a unique beauty and mission. Every person has a singular mission, his or her individuality and way of life. That is the natural order of things" (Faith into Action, p. 140). The SGI is an organization where each of us is free to express ourselves in our own unique way, while striving to accomplish world peace. For the SGI to work as an organization for the people, it has to be made up of many different types of people. "Total revolution will be achieved only when people with all sorts of characters and talents fully live us to their abilities as they scale the peak of kosen-rufu on into the coming century" (Selected Lectures on the Gosho, vol. 1, p. 155).

The SGI is based on the concept of "many in body, one in mind." This represents the many different individuals that make up the SGI and our combined efforts or determination to accomplish world peace. Our mission is to learn to appreciate the differences in each individual, while striving to achieve the common goal of kosen-rufu. Nichiren Daishonin uses the analogy of fish in water to explain the unity of "many in body, one in mind." President Ikeda explains further, "‘To become inseparable as fish and the water in which they swim is to realize that our existence flourishes within, and even depends on, the beautiful tapestry of human relationships woven together with the people around us" (Selected Lectures on the Gosho, vol. 1, p. 155).

Everyone has a specific role to play in society. Our mission as Buddhists is discovering what that role is and challenging ourselves to go beyond our limitations. When we make these daily efforts, we will be contributing to kosen-rufu as individuals and as Buddhas.

Living Buddhism
March 2001
Page 6
By Willie Mack
Based on Yasashii Kyogaku (Easy Buddhist Study) published by the Seikyo Press in 1994.

 

[PassTheDoobie]

When one objectively acknowledges, accepts, and embraces one's weaknesses; they, in fact, no longer continue to be that.

PassThe Doobie (from life experience: Take that one to the bank)

I bow in obeisance to you all!

 

[Guest]

Hey All

Hey All

Hey,

I was invited to check out this thread. I guess we have some meditators in here? Well, I just started getting into meditation about 2 months ago or so... I think the way I approach meditation might be a bit different from some of you, but its pretty cool. I've used Lorin Roche as a guide, (www.lorinroche.com).

So yeah, I'll be checking here more often to see whats up. Peace

 

[Bonzo]

Hi Indicd2006 ,how are ya? nice to see you here, i dont know who invited you but im here to welcome you . Welome Indicad, have a look around, very positive stuff here and the best people ive ever had the pleasure of meeting, so its a pleasure to meet ya and maybe you will find it to be the same for you!

hope to see you here again


peace

bonz












>>>>>>>>>>>>>>>>>>>>>>>nam myoho renge kyo>>>>>>>>>>>>>>>>>>>>>>>!!!!

 

[PassTheDoobie]

"Nevertheless, even though you chant and believe in Myoho-renge-kyo, if you think the Law is outside yourself, you are embracing not the Mystic Law but an inferior teaching."

(On Attaining Buddhahood in This Lifetime - The Writings of Nichiren Daishonin, page 3) Selection source: "Kyo no Hosshin", Seikyo Shimbun, August 17th, 2006

 

[PassTheDoobie]

People have varied tastes. Some prefer good and some prefer evil. There are many kinds of people. But though they differ from one another in such ways, once they enter into the Lotus Sutra, they all become like a single person in body and a single person in mind. This is just like the myriad different rivers that, when they flow into the ocean, all take on a uniformly salty flavor, or like the many kinds of birds that, when they approach Mount Sumeru, all assume the same [golden] hue.

[ The Treasure of a Filial Child, WND Page 1042 ]

 

[PassTheDoobie]

Thanks Bonz!!! Welcome Indica. We chant and use our minds as our guide!

Thanks Bonz!!! Welcome Indica. We chant and use our minds as our guide!

Nam-myoho-renge-kyo!

What the hell happened to all those Bodhisattvas of the Earth? Fundamental Darkness got your tongue? Bonz and Hit can't do it all by themselves.

Sorry. 'Cho no-ichinen'* I guess. But I still am not feeling completely well. This has hit everyone in my family, except one boy and the babies. I have lost seven pounds in two and a half days! Great diet!

I'm under 145 again...

I appreciate any support that you all can will yourselves to contribute right now.

Thanks!

Thomas

*(the life force of the leader is reflected in those that he is attempting to encourage)

 

[PassTheDoobie]

The Practice of Gongyo - Contextual Translation

The Practice of Gongyo - Contextual Translation

The Liturgy of Nichiren Daishonin

HOBEN CHAPTER

(1) Niji seson. Ju sanmai. Anjo ni ki. Go shari-hotsu. Sho-but^chi-e. Jinjin muryo. Go chi-e mon. Nange nannyu. Issai shomon. Hyaku-shi-butsu. Sho fu no chi.

At that time the World-Honored One calmly arose from his samadhi and addressed Shariputra, saying: "The wisdom of the Buddhas is infinitely profound and immeasurable. The door to this wisdom is difficult to understand and difficult to enter. Not one of the voice-hearers or pratyekabuddhas is able to comprehend it."

(2) Sho-i sha ga. Butsu zo shingon. Hyaku sen man noku. Mushu sho butsu. Jin gyo sho-butsu. Muryo doho. Yumyo shojin. Myosho fu mon. Joju jinjin. Mi-zo-u ho. Zui gi sho setsu. Ishu nange.

"What is the reason for this? A Buddha has personally attended a hundred, a thousand, ten thousand, a million, a countless number of Buddhas and has fully carried out an immeasurable number of religious practices. He has exerted himself bravely and vigorously, and his name is universally known. He has realized the Law that is profound and never known before, and preaches it in accordance with what is appropriate, yet his intention is difficult to understand."

(3) Shari-hotsu. Go ju jo-butsu irai. Shuju innen. Shuju hiyu. Ko en gonkyo. Mu shu hoben. Indo shujo. Ryo ri sho jaku.

"Shariputra, ever since I attained Buddhahood I have through various causes and various similes widely expounded my teachings and have used countless expedient means to guide living beings and cause them to renounce attachments."

(4) Sho-i sha ga. Nyorai hoben. Chiken hara-mitsu. Kai i gu-soku.

"Why is this? Because the Thus Come One is fully possessed by both expedient means and the paramita of wisdom."

(5) Shari-hotsu. Nyorai chiken. Kodai jinnon. Muryo muge. Riki. Mu-sho-i. Zenjo. Gedas.^Sanmai. Jin nyu musai. Joju issai. Mi-zo-u ho.

"Shariputra, the wisdom of the Thus Come One is expansive and profound. He has immeasurable [mercy], unlimited [eloquence], power, fearlessness, concentration, emancipation, and samadhis, and has deeply entered the boundless and awakened to the Law never before attained."

(6) Shari-hotsu. Nyorai no. Shuju fun-betsu. Gyo ses^sho ho. Gonji nyunan. Ekka shushin. Shari-hotsu. Shu yo gon shi. Muryo muhen. Mi-zo-u ho. Bus^shitsu joju.

"Shariputra, the Thus Come One knows how to make various kinds of distinctions and to expound the teachings skillfully. His words are soft and gentle and delight the hearts of the assembly." "Shariputra, to sum it up: the Buddha has fully realized the Law that is limitless, boundless, never attained before."

(7) Shi shari-hotsu. Fu shu bu setsu.^Sho-i sha ga. Bus^sho joju. Dai ichi ke-u. Nange shi ho.

"But stop, Shariputra, I will say no more. Why? Because what the Buddha has achieved is the rarest and most difficult-to-understand Law.

(8) Yui butsu yo butsu. Nai no kujin. Shoho jisso. Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai. Nyo ze riki. Nyo ze sa. Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak^kukyo to.

The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end."

JURYO CHAPTER

(1) Ji ga toku bur^rai. Sho kyo sho kosshu. Muryo hyaku sen man. Oku sai asogi. Jo seppo kyoke Mushu oku shujo. Ryo nyu o butsu-do. Nirai muryo ko.

"Since I attained Buddhahood
the number of kalpas that have passed
is an immeasurable hundreds, thousands, ten thousands,
millions, trillions, asamkhyas.
Constantly I have preached the Law, teaching, converting
countless millions of living beings,
causing them to enter the Buddha way,
all this for immeasurable kalpas."

(2) I do shujo ko. Hoben gen nehan. Ni jitsu fu metsu-do. Jo ju shi seppo.

"In order to save living beings,
as an expedient means I appear to enter nirvana
but in truth I do not pass into extinction.
I am always here preaching the Law."

(3) Ga jo ju o shi. I sho jin-zu-riki. Ryo tendo shujo. Sui gon ni fu ken.

"I am always here,
but through my transcendental powers
I make it so that living beings in their befuddlement
do not see me even when close by."

(4) Shu ken ga metsu-do. Ko kuyo shari. Gen kai e renbo. Ni sho katsu-go shin.

"When the multitude see that I have passed into extinction,
far and wide they offer alms to my relics.
All harbor thoughts of yearning
and in their minds thirst to gaze at me."

(5) Shujo ki shin-buku. Shichi-jiki i nyunan. Isshin yok^ken butsu. Fu ji shaku shinmyo. Ji ga gyu shuso. Ku shutsu ryojusen.

"When living beings have become truly faithful,
honest and upright, gentle in intent,
single-mindedly desiring to see the Buddha
not hesitating even if it costs them their lives,
then I and the assembly of monks
appear together on Holy Eagle Peak."

(6) Ga ji go shujo. Jo zai shi fu-metsu. I hoben-rik^ko. Gen u metsu fu-metsu. Yo-koku u shujo. Kugyo shingyo sha. Ga bu o hi chu. I setsu mujo ho.

"At that time I tell the living beings
that I am always here, never entering extinction,
but that because of the power of an expedient means
at times I appear to be extinct, at other times not,
and that if there are living beings in other lands
who are reverent and sincere in their wish to believe,
then among them too
I will preach the unsurpassed Law."

(7) Nyoto fu mon shi. Tan ni ga metsu-do. Ga ken sho shujo. Motsu-zai o kukai. Ko fu i gen shin. Ryo go sho katsu-go. In go shin renbo. Nai shutsu i seppo.

"But you have not heard of this,
so you suppose that I enter extinction.
When I look at living beings
I see them drowned in a sea of suffering;
therefore I do not show myself,
causing them to thirst for me.
Then when their minds are filled with yearning,
at last I appear and preach the Law for them."

(8) Jin-zu riki nyo ze. O asogi ko. Jo zai ryo jusen. Gyu yo sho jusho. Shujo ken ko jin. Dai ka sho sho ji. Ga shi do annon. Tennin jo juman. Onrin sho do-kaku. Shuju ho Shogon. Hoju ta keka. Shujo sho yu-raku. Shoten gyaku tenku. Jo sas^shu gi-gaku. U mandara ke. San butsu gyu daishu. Ga jodo fu ki. Ni shu ken sho jin. Ufu sho kuno. Nyo ze shitsu juman.

"Such are my transcendental powers.
For asamkhya kalpas
constantly I have dwelled on Holy Eagle Peak
and in various other places.
When living beings witness the end of a kalpa
and all is consumed in a great fire,
this, my land, remains safe and tranquil,
constantly filled with heavenly and human beings.
The halls and pavilions in its gardens and groves
are adorned with various kinds of gems.
Jeweled trees abound in flowers and fruit
where living beings enjoy themselves at ease.
The gods strike heavenly drums,
constantly making many kinds of music.
Mandarava blossoms rain down,
scattering over the Buddha and the great assembly.
My pure land is not destroyed,
yet the multitude see it as consumed in fire,
with anxiety, fear and other sufferings
filling it everywhere."

(9) Ze sho zai shujo. I aku-go innen. Ka asogi ko. Fu mon sanbo myo.

"These living beings with their various offenses,
through causes arising from their evil actions,
spend asamkhya kalpas
without hearing the name of the Three Treasures."

(10) Sho u shu ku-doku. Nyuwa shichi-jiki sha. Sokkai ken gashin. Zai shi ni seppo. Waku-ji i shi shu. Setsu butsu-ju muryo. Ku nai ken bussha. I setsu butsu nan chi.

"But those who practice meritorious ways,
who are gentle, peaceful, honest and upright,
all of them will see me
here in person, preaching the Law.
At times for this multitude
I describe the Buddha's life span as immeasurable,
and to those who see the Buddha only after a long time
I explain how difficult it is to meet the Buddha."

(11) Ga chi-riki nyo ze. Eko sho muryo. Jumyo mushu ko. Ku shugo sho toku.

"Such is the power of my wisdom
that its sagacious beams shine without measure.
This life span of countless kalpas
I gained as the result of lengthy practice."

(12) Nyoto u chi sha. Mot^to shi sho gi. To dan ryo yo jin. Butsu-go jip^puko. Nyo i zen hoben. I ji o shi ko. Jitsu zai ni gon shi. Mu no sek^komo. Ga yaku i se bu. Ku sho kugen sha.

"You who are possessed of wisdom,
entertain no doubts on this point!
Cast them off, end them forever,
for the Buddha's words are true, not false.
He is like a skilled physician
who uses an expedient means to cure his deranged sons.
Though in fact alive, he gives out word he is dead,
yet no one can say he speaks falsely.
I am the father of this world,
saving those who suffer and are afflicted."

(13) I bonbu tendo. Jitsu zai ni gon metsu. I joken ga ko. Ni sho kyoshi shin. Ho-itsu jaku go-yoku. Da o aku-do chu. Ga jo chi shujo. Gyo do fu gyo do. Zui o sho ka do. I ses^shuju ho.

"Because of the befuddlement of ordinary people,
though I live, I give out word I have entered extinction.
For if they see me constantly,
arrogance and selfishness arise in their minds.
Abandoning restraint, they give themselves up to the
five desires
and fall into the evil paths of existence.
Always I am aware of which living beings
practice the way, and which do not,
and in response to their needs for salvation
I preach various doctrines for them."

(14) Mai ji sa ze nen. I ga ryo shujo. Toku nyu mu-jo do. Soku joju busshin.

"At all times I think to myself:
How can I cause living beings
to gain entry into the unsurpassed way
and quickly acquire the body of a Buddha?"

 

[PassTheDoobie]

The Practice of Gongyo

The Practice of Gongyo

The Liturgy of Nichiren Daishonin

Myo ho ren ge kyo. Hoben-pon. Dai Ni.

Niji seson. Ju sanmai. Anjo ni ki. Go shari-hotsu. Sho-but^chi-e. Jinjin muryo. Go chi-e mon. Nange nannyu. Issai shomon. Hyaku-shi-butsu. Sho fu no chi. Sho-i sha ga. Butsu zo shingon. Hyaku sen man noku. Mushu sho butsu. Jin gyo sho-butsu. Muryo doho. Yumyo shojin. Myosho fu mon. Joju jinjin. Mi-zo-u ho. Zui gi sho setsu. Ishu nange. Shari-hotsu. Go ju jo-butsu irai. Shuju innen. Shuju hiyu. Ko en gonkyo. Mu shu hoben. Indo shujo. Ryo ri sho jaku. Sho-i sha ga. Nyorai hoben. Chiken hara-mitsu. Kai i gu-soku. Shari-hotsu. Nyorai chiken. Kodai jinnon. Muryo muge. Riki. Mu-sho-i. Zenjo. Gedas.^Sanmai. Jin nyu musai. Joju issai. Mi-zo-u ho. Shari-hotsu. Nyorai no. Shuju fun-betsu. Gyo ses^sho ho. Gonji nyunan. Ekka shushin. Shari-hotsu. Shu yo gon shi. Muryo muhen. Mi-zo-u ho. Bus^shitsu joju. Shi shari-hotsu. Fu shu bu setsu.^Sho-i sha ga. Bus^sho joju. Dai ichi ke-u. Nange shi ho. Yui butsu yo butsu. Nai no kujin. Shoho jisso. Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai. Nyo ze riki. Nyo ze sa. Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak^kukyo to.

Myo ho ren ge kyo. Nyorai ju-ryo-hon. Dai ju-roku.

Ji ga toku bur^rai. Sho kyo sho kosshu. Muryo hyaku sen man. Oku sai asogi. Jo seppo kyoke Mushu oku shujo. Ryo nyu o butsu-do. Nirai muryo ko. I do shujo ko. Hoben gen nehan. Ni jitsu fu metsu-do. Jo ju shi seppo. Ga jo ju o shi. I sho jin-zu-riki. Ryo tendo shujo. Sui gon ni fu ken. Shu ken ga metsu-do. Ko kuyo shari. Gen kai e renbo. Ni sho katsu-go shin. Shujo ki shin-buku. Shichi-jiki i nyunan. Isshin yok^ken butsu. Fu ji shaku shinmyo. Ji ga gyu shuso. Ku shutsu ryojusen. Ga ji go shujo. Jo zai shi fu-metsu. I hoben-rik^ko. Gen u metsu fu-metsu. Yo-koku u shujo. Kugyo shingyo sha. Ga bu o hi chu. I setsu mujo ho. Nyoto fu mon shi. Tan ni ga metsu-do. Ga ken sho shujo. Motsu-zai o kukai. Ko fu i gen shin. Ryo go sho katsu-go. In go shin renbo. Nai shutsu i seppo. Jin-zu riki nyo ze. O asogi ko. Jo zai ryo jusen. Gyu yo sho jusho. Shujo ken ko jin. Dai ka sho sho ji. Ga shi do annon. Tennin jo juman. Onrin sho do-kaku. Shuju ho Shogon. Hoju ta keka. Shujo sho yu-raku. Shoten gyaku tenku. Jo sas^shu gi-gaku. U mandara ke. San butsu gyu daishu. Ga jodo fu ki. Ni shu ken sho jin. Ufu sho kuno. Nyo ze shitsu juman. Ze sho zai shujo. I aku-go innen. Ka asogi ko. Fu mon sanbo myo. Sho u shu ku-doku. Nyuwa shichi-jiki sha. Sokkai ken gashin. Zai shi ni seppo. Waku-ji i shi shu. Setsu butsu-ju muryo. Ku nai ken bussha. I setsu butsu nan chi. Ga chi-riki nyo ze. Eko sho muryo. Jumyo mushu ko. Ku shugo sho toku. Nyoto u chi sha. Mot^to shi sho gi. To dan ryo yo jin. Butsu-go jip^puko. Nyo i zen hoben. I ji o shi ko. Jitsu zai ni gon shi. Mu no sek^komo. Ga yaku i se bu. Ku sho kugen sha. I bonbu tendo. Jitsu zai ni gon metsu. I joken ga ko. Ni sho kyoshi shin. Ho-itsu jaku go-yoku. Da o aku-do chu. Ga jo chi shujo. Gyo do fu gyo do. Zui o sho ka do. I ses^shuju ho. Mai ji sa ze nen. I ga ryo shujo. Toku nyu mu-jo do. Soku joju busshin.

 

[PassTheDoobie]

Slow Gongyo Practice

Slow Gongyo Practice

To play, select a speed and audio format:

56K Modem: Mp3

http://sgi-usa.org/thesgiusa/newmembers/gongyo/mp3/mp3playlist.html

DSL/Broadband: Mp3

http://sgi-usa.org/thesgiusa/newmembers/gongyo/mp3/mp3playlist.html

(The links above start playing quickly by streaming to your web browser. If you would like to download and save the MP3 files to your computer for offline use, go to the downloads page here.)

http://sgi-usa.org/thesgiusa/downloads/index.html

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[scegy]

hellow fellow growers and chanters, i need your help
my life just got messed up a lil bit, my landlord saw my grow, at first he had no problems with it but because of his family(wealthy, high society) he said that it's us or the grow because he doesn't want his family beeing dragged on the news if THEY get me. the thing is that i've been doing this for 3 years with no problems, i've taken all precautions that i could, smell, waste...everything...
now the question is: in what way should i talk to him to make him listen to me?

this is my life, i've choosed to live so, i work and grow for myself, i'm resigning to another coledge(horticulture) because of this....i'm not a dealer, i never did screw ppl if i selled something so money is not my primary objective here...but still, he didn't want to listen when my gf talked to him.....is it worth talking to him again?

thank you all

 

[Hitman]

Chant Nam Myoho Renge Kyo, Scegy, Your Buddha Wisdom will come forth and cut right through to the source of your struggle. Good Luck Man, we got your back.

Doob- I love the translations, they're awesome! Can't wait to share with my family, especially my Grandmother. Thanks a million.

Go for the Gold Boddi's!

Have the best day of your life!

 

[PassTheDoobie]

For anyone that isn't aware of it, and I know many already are, Bonzo is one of the coolest nicest sweetest human beings I have encountered in this lifetime. You all are!

Thanks to all for your well wishes! They mean a lot and I AM feeling better.

Unfortunately I knew before I got this what it was going to do to me, and the older you are the longer it lasts. I am giving a presentation at our study meeting tomorrow so I know I will be well enough to attend that, come hell or highwater. The Devil of the Sixth Heaven can kiss my rosey ass! Thanks to all of you I cannot fail to do what I must do.

Thank you!

Thomas