Chanting Growers Group

[SoCal Hippy]

"President Toda used to say, 'Become individuals who are strong
physically, intellectually and spiritually.' To be strong in all three
areas is the ideal. Many people may be strong in one or two of these
areas, but only when all three are combined can we enjoy a well-
balanced life, a life of resounding victory. Those who cultivate such
all-around strength are never defeated."

Daisaku Ikeda

 

[SoCal Hippy]

"A person who cannot genuinely empathize with others can never excel as a leader. So much of what ails society today is the result of too many people in leadership positions who do not or cannot identify with the plight of their fellow men and women. It is in enduring pain and struggles that the earth of our humanity is cultivated. And it is from this earth that a capacity to be genuinely concerned for the welfare of other blossoms."

- Daisaku Ikeda, Soka Gakkai International

 

[ngakpa]

Meme, Meme, Meme

Meme, Meme, Meme

the Lotus Sutra (Saddharmapundarika Sutra) is a composition, a poetic work of fiction and metaphysics

more to the point there is no one Lotus Sutra, rather there are a multitude of different texts which have been found in Nepal, Kashmir, Chinese Turkestan and other areas of Central Asia

"the" Lotus Sutra began being composed in these regions around 100BC onwards by monk scholars (and perhaps yogins and lay people) who formed the early beginnings of a tendency or culture known to westerners as "Mahayana Buddhism"

other texts in this genre were the Prajnaparamita ("Perfection of Wisdom") Sutras, which like the Lotus Sutra would have circulated among a minority of literate monk scholars and 'practice orientated' individuals - yogins and so on

all of you owe it to yourselves to investigate this history with honesty and courage, rather than indulging in this frenzy of memes

Richard Dawkins: An atheist's call to arms
http://www.ted.com/index.php/talks/view/id/113

a good enough starting point for an honest, rational look at the history of Mahayana Buddhism would be this general work

Mahayana Buddhism: The Doctrinal Foundations
Paul Williams
http://www.amazon.com/Mahayana-Budd...=sr_1_2?ie=UTF8&s=books&qid=1197494242&sr=8-2

Dan Dennet: ants, terrorism, and the awesome power of memes
http://www.ted.com/index.php/talks/view/id/116

all you are doing is chanting "Homage to the Lotus Sutra" over and over again

why not find out what the Lotus Sutra actually is before engaging in this practice?

then you might like to investigate the history of Nichiren (as provided by a more objective, non-prosyletising source)
Introducing Japanese Buddhism by Robert Ellwood
http://www.amazon.com/Introducing-J...=sr_1_1?ie=UTF8&s=books&qid=1197495595&sr=8-1

 

[Guest]

 

[deftones34]

I'm curious to see how some of the seasoned Nichiren Buddhists are going to respond to you.

 

[Hitman]

Ngakpa,
The only thing I can say first is welcome to the Chanting Thread oops I forgot Growers,
all welcome.

Chant these words over and over fast or slow "Nam Myoho Renge Kyo" just try and then you'll see what gets us all in a frenzy. Tap in to a force greater than Luke skywalker ever knew. Get Rhythm!

Note: If you toke first it will still work. Kosen Rufu!

Thanks for the links. I'll be sure to checkemout.

HM

 

[EasyMyohoDisco]

Please refer to this before you read my following post...

Please refer to this before you read my following post...

The History of Buddhism

The Life of Shakyamuni

In northern India, around 2500 years ago, a prince called Shakyamuni was born to the tribe of the Shakyas, in a city called Kapilavastu. His mother, Maya, died shortly after his birth. Raised as a noble, he enjoyedWalking Buddha at the Jim Thompson House in Bangkok – “In general, Buddhism is viewed as a static religion, epitomized by the image of a meditating or sitting Buddha, but the true image is one of a dynamic, walking Buddhist, an active Buddhist. The true Buddhist is a stranger to rest, continuously taking action to lead people to happiness and make them free.” —Daisaku Ikeda an affluent youth, during which time he married Yashodhara, who bore him a son, Rahula.

But at the age of 19, he began to realise there was a world outside of his privileged existence. The story of the Four Meetings relates how at the four gates of the city in which he lived, Shakyamuni encountered on different occasions a sage, a sick person, an old man, and a corpse. These encounters opened his eyes to human suffering, specifically the Four Sufferings of birth, sickness, old age and death.

Resolving to find some means of overcoming these sufferings, common to all humanity, he left his princely life, first studying under two masters of yogic meditation, then turning to a life of self-denial, torturing himself through fasting, exposure and various ordeals. But although he surpassed all others in these practices, he was not satisfied.

Shakyamuni’s enlightenment

One day, when he was about 30, he broke his fast, and rested and meditated under a pipal tree near the town of Gaya. There he achieved enlightenment, realising the insights he sought. “Shakyamuni awoke to the fundamental nature of life — recognising that beneath the flux, there is an eternal law of life, at one with his own life, and with the lives of all things”, as US member Laurie Spitz writes.

For the next fifty years, he endured persecution and hardship whilst preaching his enlightenment to a growing body of disciples. For the first forty two years, realising that people were not ready for his highest teaching, he taught mainly by responding to questions and in so doing prepared them with various provisional and intermediate teachings, for his ultimate teaching.

These provisional teachings, often involving difficult ascetic practices, each revealed only parts of the truth he was awakened to. For example, while the potential for enlightenment was recognised, they also held that women, evil people and intellectuals could not achieve it. Practices based on these early teachings, have survived till today, which explains the many different faces of Buddhism.

The Lotus Sutra

For the last eight years of his life, Shakyamuni taught his highest teaching, a teaching that was to be recorded after his death as the Lotus Sutra. It is considered his highest teaching because it said that all human beings, without exception, could attain enlightenment and overcome their evil karma to become Buddhas.

In the Lotus Sutra, Shakyamuni revealed that his enlightenment had not come to him at the age of thirty, as he had taught up till then, but had been achieved aeons before and that, as an enlightened being, he had taken on many different incarnations. This was his way of showing that all people can attain enlightenment. He predicted three Ages of the Law, or phases through which Buddhism would pass, saying that it would go into decline, only to be restored two thousand years after his death.

Shakyamuni died near Kushinagara at the age of eighty.

The spread of Buddhism

After his death, Buddhism evolved into two streams, called Mahayana and ‘Hinayana’. The Hinayana stream tended to concentrate on individual salvation through the extinction of desires, whereas the Mahayana stream, which became distinct around the first century AD, emphasized the importance of assisting others towards enlightenment. (Hinayana is considered by some to be a pejorative or dismissive term, which is not our intention; other terms for Hinayana include ‘early Buddhism’, ‘eighteen schools Buddhism’ or Nikaya Buddhism — none of them wholly satisfactory to scholars.)

Hinayana became the dominant school in Sri Lanka and South East Asia; Mahayana spread north and east through China and Japan, its vitality assured by the work of several great scholars. In India, Nagarjuna organised the theoretical basis of Mahayana Buddhism, founding eight schools, of which one, the Tendai sect, leads directly to the teachings of Nichiren Daishonin. In the fourth century, Kumarajiva translated into Chinese what is still considered the authoritative version of the Lotus Sutra.

A thousand years after Shakyamuni’s death, China had become the most dynamic centre of Buddhism. T’ien T’ai (538-597) did much to restore the authority of the Lotus Sutra, defeating the scholars of other sects in debate, and founding the T’ien T’ai school of Buddhism. These teachings, the practice of which still demanded rigorous meditation and scholarship, were taken to Japan by Dengyo (767-822), where they formed the basis for understanding the Lotus Sutra’s importance.

Unfortunately, most forms of Buddhist practice could still only be practised by a small elite. It was left to Nichiren Daishonin, nearly two thousand years after Shakyamuni’s death, to finally evolve a form of practice which, though firmly based on the Lotus Sutra, was easily accessible to ordinary people.

(from: http://www.sgi-sa.org.za/the-history-of-buddhism/ ) SGI South Africa

 

[EasyMyohoDisco]

Continued: Please refer to this post in reference to my above post:

Continued: Please refer to this post in reference to my above post:

Shakyamuni Buddha and the Lotus Sutra

Shakyamuni, also known as Siddartha Gautama, was the founder of Buddhism. He lived in the fourth or fifth century BCE in a small kingdom in the foothills of the Himalayas south of what is now central Nepal. He was a prince of the Shakya clan, and was destined to succeed his father, King Shuddhodana, but as a young man he became aware of, and was deeply troubled by the problem of human suffering. He longed to leave his comfortable life in the royal palace and to seek a solution to the four sufferings common to all people: birth into this troubled world, sickness, old age and death. He renounced his wealth and titles and, after years of effort, near the town of Gaya, he experienced a profound enlightenment to the essential nature of life and all things; to the cause of suffering and how to resolve it.

He then spent the next fifty or so years traveling through India, sharing his insight with others. After he died at the age of eighty, his disciples continued to spread his teachings through Asia. People tend to associate Buddhism solely with the teachings of Shakyamuni, but this neglects developments that occurred in later periods.

Shakyamuni`s key message is contained in his highest teaching, the Lotus Sutra. This states that Buddhahood, a condition of absolute happiness and freedom from all fear and illusions, is inherent in all life, and is eternal. This means that 'the Buddha' is nothing other than an ordinary person who is aware of this state in his or her life. `The Buddha` is not a special or divine being. The development of this inner life state can enable all people to overcome their problems and live a fulfilled and active life, engaging fully with others and with society.
After Shakyamuni

Shakymuni taught many teachings on the way to teaching the Lotus Sutra. After he died Buddhism took different forms as it spread. It spread in two main forms, the Theravada (or Hinayana - 'lesser vehicle') and the Mahayana ('greater vehicle'), and traveled into China along the commercial Silk Route. The sutras were translated into different languages and the teachings were adopted and merged into different cultures in Asia. This is the origin of the great variety and diversity of the Buddhist teachings that currently exist across Asia today.

When these diverse teachings reached China, people were uncertain which among them was the true teaching of the Buddha. Great thinkers, such as T'ien-t'ai and Chang-an studied the Lotus Sutra and confirmed its status as the greatest of the Buddha's teachings, because of its teaching that everyone can reveal the Buddha state in their daily lives. Nevertheless Buddhism later reached Japan in many different schools each declaring the supremacy of their own teaching.
Nichiren Daishonin–Life and Spirit

Nichiren Daishonin was born in Japan on 16th February 1222 in a country that was rife with conflicts and calamities that took a heavy toll on the ordinary people. He entered the priesthood as a boy, and it is said that while he was studying at Seicho-ji Temple he prayed to become the wisest person in all Japan, so that he could make sense of the Buddhist teachings, and lead his parents, and indeed all people, to enlightenment. For 14 years he traveled around the main temples of Japan to conduct his research and became convinced that the key to transforming people's suffering and enabling society to flourish lay in the Lotus Sutra, and particularly its title, Myoho-Renge-Kyo. On 28th April 1253 he declared that the correct Buddhist practice in this age is to chant the phrase Nam-myoho-renge-kyo, which enables everyone to attain enlightenment and true happiness throughout their lives, manifesting inherent Buddhahood and gaining the strength and wisdom to challenge any adverse circumstances.

Nichiren Daishonin challenged the established schools of Buddhism that served the interests of the powerful and encouraged passivity in the suffering masses. After this a series of persecutions began, which served to confirm that the Daishonin was acting in accordance with the teachings of the Lotus Sutra, which include a warning of the difficulty of spreading its teaching of fundamental respect in future ages. In 1260 he submitted his treatise 'On Establishing the Correct Teaching for the Peace of the Land,' to the most powerful figure in the government, urging the government to take responsibility for the suffering of the people, and to use his philosophy to remedy the situation.

Nichiren Daishonin was exiled twice by the government suffered violent attacks, and a number of his disciples were executed. He refused to compromise his principles to appease those in authority. During his second exile on Sado Island he continued to write letters of inspiration and encouragement to his followers, among which are counted some of his most important works. In 1274 the government freed him, stating that he was not guilty of any wrongdoing, and he retired to Mount Minobu where he continued to train his disciples, and write letters of encouragement to those who practiced his teachings. He inscribed the Dai-Gohonzon on 12th October 1279 so that all people could have the means to reveal their inherent Buddha nature. He died surrounded by his closest disciples on 13th October 1282.
The Kosen-rufu Movement-Soka Gakkai International

Nichiren Daishonin's Buddhism was passed from generation to generation, in Japan, for some 700 years until a lay society that became known as the Soka Gakkai (Value Creating Society) started to spread its teachings in 1930. Soka Gakkai was founded by the educators Tsunesaburo Makiguchi and Josei Toda, who found parallels in the Daishonin's teaching with their philosophy of education. They challenged the militaristic government during the Second World War, and were imprisoned; the society's first president, Makiguchi, died in jail on 18th November 1944. Toda realised during his imprisonment that this modern age is the very period of conflict that the Lotus Sutra was taught to resolve.

After the war, the Japanese constitution allowed for the freedom of religion, for the first time, and Toda reconstructed the Soka Gakkai as a movement for people in all aspects of society, not just in education. By the time he died on 2nd April 1958 the organization had grown beyond his target of 750,000 households and even had members elected to the Japanese Parliament.

Daisaku Ikeda became the third President on 3rd May 1960 when he was 32. Under his leadership the organization grew rapidly and expanded abroad. In 1975 Soka Gakkai International was established and he became its first president. There are now more than 12 million members in 188 countries and territories, and Daisaku Ikeda has conducted dialogues with scholars, cultural and political leaders around the world. He also founded the Soka University and the Soka Schools, the Min-On Concert Association, the Tokyo Fuji Art Museum and the Institute of Oriental Philosophy. The SGI continues its development as the organization of 'human revolution,' the individual's inner reformation, and establishment of Buddhahood as the core life state, based on Nichiren Daishonin's teachings.
Buddhism for Today

In the Lotus Sutra, the goal of those who were to spread its teachings throughout the world is encapsulated in the phrase 'kosen-rufu'. This means 'to teach and spread widely' the Buddhist law. This is also the goal of the SGI, to teach the universal law of Nam-myoho-renge-kyo around the world.

The following are quotations taken from recent articles by Daisaku Ikeda, where he explains the meaning of 'kosen-rufu':

'To become happy not only ourselves, but to enable others to become happy as well. To bring harmony to our local communities. And to help our nations flourish and bring peace to the whole world. The lives of those who pray and work to achieve these goals pulse with faith that is dedicated to realizing kosen-rufu.' (NL 4584)

'Kosen-rufu is an undertaking that we must pursue in society, in the real world. Kosen-rufu is an indomitable struggle for peace and justice in which we must fight unceasingly against the negative and destructive forces found in the real world.' (NL 4744)

'If we're going to live this life, we must not waste it on trivial, self-centered pursuits, but instead live for a lofty ideal. And the most lofty ideal is worldwide kosen-rufu. Those who continue to uphold a great philosophy, a great ideal, and a great religion are unsurpassed victors as human beings.' (NL 5226)

Buddhism is a religion that dates back almost three thousand years, yet its practical philosophy means that it is even more applicable in today's difficult times. The Buddhism of Nichiren Daishonin, as spread through the SGI movement, teaches individual empowerment and inner transformation which at the same time contributes to global peace, enabling people to develop themselves and take responsibility for their lives, no matter what their circumstances or background.

(from: http://www.sgi-uk.org/index.php/buddhism/sgi_history ) SGI UK

 

[EasyMyohoDisco]

Since ngakpa fails to read beyond the current page in a 470 page thread

Since ngakpa fails to read beyond the current page in a 470 page thread

I appreciated doing a little research for your response ngakpa, but your approach is not welcome with me and I'd appreciate it if you amended your post to reflect a more respectful demeanor. Please accept before posting in such an authoritative matter that 470 pages of countless collective hours of encouragement and dedication for a better future for our lives in tandem with humanity have culminated in the page you have decided to regurgitate upon. I am not a Buddhist scholar but I would not mind debating with with any person that is willing to be more articulate than an inflated ego's manifestation. I recognize, there is a huge amount of ignorance and compassion towards the recitation of Nam-myoho-renge-kyo! by new comers and antagonistic souls alike so the just repost the definition for deftones ready reference (while his books come in the mail)

Nam-myoho-renge-kyo
[南無妙法�華経] Nam-myoho-renge-kyo

The ultimate Law or truth of the universe, according to Nichiren's teaching. Nichiren first taught the invocation of Nam-myoho-renge-kyo to a small group of people at Seicho-ji temple in his native province of Awa, Japan, on the twenty-eighth day of the fourth month in 1253. It literally means devotion to Myoho-renge-kyo. Myoho-renge-kyo is the Japanese title of the Lotus Sutra, which Nichiren regards as the sutra's essence, and appending nam (a phonetic change of namu ) to that phrase indicates devotion to the title and essence of the Lotus Sutra. Nichiren identifies it with the universal Law or principle implicit in the meaning of the sutra's text.The meaning of Nam-myoho-renge-kyo is explained in the opening section of The Record of the Orally Transmitted Teachings, the record of Nichiren's lectures on the Lotus Sutra compiled by his disciple and successor, Nikko. It states that namu derives from the Sanskrit word namas and is translated as devotion, or as "dedicating one's life." What one should dedicate one's life to, he says, are the Person and the Law. The Person signifies "Shakyamuni," which means the eternal Buddha, and the Law is "the Lotus Sutra," which means the ultimate truth, or Myoho-renge-kyo. According to Orally Transmitted Teachings, the act of devotion (namu) has two aspects: One is to devote oneself to, or fuse one's life with, the eternal and unchanging truth; the other is that, through this fusion of one's life with the ultimate truth, one simultaneously draws forth inexhaustible wisdom that functions in accordance with changing circumstances.Orally Transmitted Teachings further states: "We may also note that the nam of Nam-myoho-renge-kyo is a Sanskrit word, while Myoho-renge-kyo are Chinese words. Sanskrit and Chinese join in a single moment to form Nam-myoho-renge-kyo. If we express the title [of the Lotus Sutra] in Sanskrit, it will be Saddharma-pundarika-sutra. This is Myoho-renge-kyo. Sad (a phonetic change of sat ) means myo, or wonderful. Dharma means ho, Law or phenomena. Pundarika means renge, or lotus blossom. Sutra means kyo, or sutra. The nine Chinese characters [that represent the Sanskrit title] are the Buddha bodies of the nine honored ones. This expresses the idea that the nine worlds are none other than the Buddha world."Myo stands for the Dharma nature, or enlightenment, while ho rep-resents darkness, or ignorance. Together as myoho, they express the idea that ignorance and the Dharma nature are a single entity, or one in essence. Renge stands for the two elements of cause and effect. Cause and effect are also a single entity."Kyo represents the words and voices of all living beings. A commentary says, 'The voice carries out the work of the Buddha, and it is called kyo.' Kyo may also be defined as that which is constant and unchanging in the three existences of past, present, and future. The Dharma realm is myoho, the wonderful Law; the Dharma realm is renge, the lotus blos-som; the Dharma realm is kyo, the sutra." As Nichiren states, namu derives from Sanskrit, and Myoho-renge-kyo comes from Chinese. Nam-myoho-renge-kyo is, therefore, not simply a Japanese phrase, but a Japanese reading of a Sanskrit and Chinese phrase. In this sense, it contains aspects of the languages of three countries in which Mahayana Buddhism spread. According to Nichiren's treatise The Entity of the Mystic Law, Nan-yyeh and T'ient'ai of China and Dengyoof Japan recited the invocation meaning devotion to the Lotus Sutra of the Wonderful Law, or Nam-myoho-renge-kyo, as their private practice, but they did not spread this practice to others.In On the Three Great Secret Laws, Nichiren states that the daimoku Nichiren chants today in the Latter Day of the Law is different from that of the previous ages—the daimoku T'ient'ai and others chanted in the Former Day and Middle Day of the Law—because the practice of daimoku in the Latter Day of the Law involves chanting it oneself and teaching others to do so as well. Nichiren not only established the invo-cation (daimoku) of Nam-myoho-renge-kyo but embodied it as a mandala, making it the object of devotion called Gohonzon. In Reply to Kyo'o, he states, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha's will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo" (412).

from: ( http://www.sgilibrary.org/search_dict.php?id=1491 )

also ngakpa your arbitrary translation of The Title of The Lotus Sutra is poorly researched and baised on your limited understanding of Buddhism or rather our collective effort to spread Nichiren Daishonin's Buddhism. I personally do not think that the administration of this site will agree with derogatory slander towards the admin's Signature as well as my signature and PasstheDoobie's signature as well as a few others. Clearly you came to flame, and your post showed to me yet another example of the Hinayana or "Lesser Vehicle's" claim to shame, if making life a painful austerity gets your rocks off GO AWAY AND DO NOT COME BACK. Self respect reflects heavily on internet interaction because either there is compassion and courtesy or there is another example of disrespect and I have come to find out (in the most intimate of circumstances (with family)) that there are people who will disagree upon anything that may lead to meaningful happiness in their lives and I will agree to disagree and yet move forward despite the bullshit.

I believe even ngakpa and VegasBuddha have the same inheritance of a Buddhanature as we all do, the same goes for the others whom have appeared to just come into the thread and read a page and go off on a tangent or after a while stray and even still we all have the Buddhanature. I invite anyone to come and sit down personally with me and start a dailouge with me and essentially hash out what in my view is your Bad karma and offer a hand in helping a friend help themselves start polishing their strengths.

A true leader only sees strengthens in others, anyone can incessantly point out weakness! My mentor has posted:
Don't be afraid. Don't be defeated. Faith! Victory of Gold!

Those words are strength and honor. Nam-myoho-renge-kyo! is an ancient Law either you'll believe, be compassionate about or other, if you fall in the category of other please avoid this thread since it is not the venue. If you wish to debate on another thread that is your prerogative.

I'm gonna keep turning poison into medicine and learn whenever shit hits the fan in my life ' I GOTTA STAND UP FOR WHAT I BELIEVE IN!' and preparing these words tonight helped inspire me to get off my ass after this post and go chant in front of Gohonzon.

The definition for Gohonzon is:

Gohonzon
[御本尊] ( Jpn)

The object of devotion. The word go is an honorific prefix, and honzon means object of fundamental respect or devotion. In Nichiren's (1222-1282) teaching, the object of devotion has two aspects: the object of devotion in terms of the Law and the object of devotion in terms of the Person. These may be described as follows: (1) The object of devotion in terms of the Law: Nichiren's mandala that embodies the eternal and intrinsic Law of Nam-myoho-renge-kyo. That Law is the source of all Buddhas and the seed of Buddhahood for all people. In other words, Nichiren identified Nam-myoho-renge-kyo as the ultimate Law permeating life and the universe, and embodied it in the form of a mandala. In his Questions and Answers on the Object of Devo-tion, Nichiren refers to the object of devotion for people in the Latter Day of the Law as "the title (daimoku) of the Lotus Sutra." He further describes the title as the essence of the Lotus Sutra, or Nam-myoho-renge-kyo to be found only in the depths of the "Life Span" (sixteenth) chapter of the sutra. The Object of Devotion for Observing the Mind reads, "Myoho-renge-kyo appears in the center of the [treasure] 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 followers of the four bodhisattvas, are seated below" (366). In this passage, Nichiren clarifies the relationship between the Law of Nam-myoho-renge-kyo, the Buddhas Shakyamuni and Many Treasures, and the various bodhisattvas depicted on the Gohonzon. In this way he emphasizes Nam-myoho-renge-kyo as the fundamental object of devotion. The Real Aspect of the Gohonzon explains that all living beings of the Ten Worlds "display the dignified attributes that they inherently possess" (832) through the benefit of Nam-myoho-renge-kyo. Nichiren viewed the Dai-Gohonzon, the object of devotion he inscribed for all humanity on the twelfth day of the tenth month in 1279, as the purpose of his life. This can be gleaned from his statement in On Persecutions Befalling the Sage, written in the tenth month of 1279: "The Buddha fulfilled the purpose of his advent in a little over forty years, the Great Teacher T'ient'ai took about thirty years, and the Great Teacher Dengyo, some twenty years. I have spoken repeatedly of the indescribable perse-cutions they suffered during those years. For me it took twenty-seven years, and the great persecutions I faced are well known to you all" (996). The object of devotion in terms of the Law is explained in greater detail in Nichiren's writings such as The Object of Devotion for Observing the Mind and The Real Aspect of the Gohonzon.
(2) The object of devotion in terms of the Person: In his Reply to Kyo'o, Nichiren writes, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha's will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo" (412). Nichiren here expresses his realization of Nam-myoho-renge-kyo as the origin and basis of his life, which he embodied in sumi ink in the form of the mandala he calls the Gohonzon. In The Record of the Orally Transmitted Teachings, he says, "The object of devotion is thus the entity of the entire body of the votary of the Lotus Sutra." "The votary" here refers to Nichiren himself. He also says, "The Buddha of the Latter Day of the Law is an ordinary person and an ordinary priest." "An ordi-nary priest" here refers to Nichiren. Because Nichiren revealed and spread Nam-myoho-renge-kyo, which is manifest as the Person and the Law, he is regarded by his disciple and designated successor Nikkoand his followers as the Buddha of the Latter Day of the Law. Nichiren himself writes in The Opening of the Eyes: "On the twelfth day of the ninth month of last year [1271], between the hours of the rat and the ox [11:00 .. to 3:00 ..], this person named Nichiren was beheaded. It is his soul that has come to this island of Sado and, in the second month of the following year, snowbound, is writing this to send to his close disciples" (269). He states that he "was beheaded," though actually he survived the execution at Tatsunokuchi, implying that the ordinary person Nichiren ceased to exist. In this context, the passage "It is his soul that has come to this island of Sado [his place of exile]" means that Nichiren described himself as having revealed a deeper, true identity in the course of his attempted execution. Again Nikkoand his followers equate that identity with the Buddha of the Latter Day of the Law.
(3) The oneness of the Person and the Law: This means that the object of devotion in terms of the Person and the object of devotion in terms of the Law are one in their essence. The Law is inseparable from the Per-son, and vice versa. The object of devotion in terms of the Law is the physical embodiment, as a mandala (the Gohonzon), of the eternal and intrinsic Law of Nam-myoho-renge-kyo. Nichiren writes in his Reply to Kyo'o, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart" (412). This passage indicates that Nichiren embodied in the Gohonzon the state of life he enjoyed as the eternal Buddha who personified the Law, so that people could attain the same state of enlightenment. The Record of the Orally Transmitted Teachings reads: "The 'body that is freely received and used [also, the Buddha of limitless joy]' is none other than the principle of three thousand realms in a single moment of life. The Great Teacher Dengyosays: 'A single moment of life comprising the three thousand realms is itself the "body that is freely received and used"; this Buddha has forsaken august appear-ances. The Buddha who has forsaken august appearances is the Buddha eternally endowed with the three bodies.' Now Nichiren and his follow-ers who chant Nam-myoho-renge-kyo are just this." "The Buddha who has forsaken august appearances" means a Buddha who is no different from an ordinary person in form and appearance.
(4) The core of the Three Great Secret Laws: The Gohonzon, or the object of devotion of the essential teaching, is the core of the Three Great Secret Laws in Nichiren's doctrine and represents the purpose of his life. The Three Great Secret Laws are the object of devotion of the essential teaching, the invocation, or daimoku, of the essential teaching, and the sanctuary of the essential teaching. Here, "essential teaching" refers to the teaching of Nam-myoho-renge-kyo, not to the essential teaching (latter half) of the Lotus Sutra. Nichiren expressed the Law of Nam-myoho-renge-kyo he realized within his own life in these three forms, which correspond to the three types of learning in Buddhism—precepts, meditation, and wisdom. The object of devotion corresponds to meditation, the invocation to wisdom, and the sanctuary to precepts. Sanctuary is a translation of the Japanese word kaidan, which is also translated as "ordi-nation platform." This is a platform where practitioners vow to uphold the Buddhist precepts. In Nichiren's teaching, to embrace the object of devotion is the only precept, and the place where one enshrines the object of devotion and chants the daimoku is called the sanctuary. Again to keep faith in the object of devotion and chant the daimoku while teaching others to chant it is called the invocation. Both the sanctuary and the invocation derive from the object of devotion. Hence the object of devotion is the core of all three. For this reason the Gohonzon, or object of devotion, is also referred to as the One Great Secret Law.
(5) The inscriptions on the Gohonzon: In the center of the Go-honzon are written the Chinese characters "Nam-myoho-renge-kyo Nichiren." This indicates the oneness of the Person and the Law. On either side there are characters for the names of beings representing each of the Ten Worlds. At the top of the Gohonzon, the names of Shakyamuni Buddha and Many Treasures Buddha appear respectively to the immediate left and right (when facing the Gohonzon) of these central characters. They represent the realm or world of Buddhahood. The four bodhisattvas—Superior Practices, Boundless Practices, Pure Practices, and Firmly Established Practices—who lead the other Bodhisattvas of the Earth are positioned to the left and right of the two Buddhas. They, along with other bodhisattvas in the second row from the top such as Universal Worthy and Manjushri, represent the realm of bodhisattvas. Also in the second row are persons of the two vehicles—voice-hearers and cause-awakened ones, such as Shariputra and Mahakashyapa—and flanking them are representatives of the realm of heavenly beings, such as Brahma, Shakra, the devil king of the sixth heaven, and the gods of the sun and moon. In the third row appear a wheel-turning king, representing the realm of human beings; an asura king, representing the realm of asuras; a dragon king, representing the realm of animals; the Mother of Demon Children and the ten demon daughters, representing the realm of hungry spirits; and Devadatta, representing the realm of hell. Moreover, the four heavenly kings are positioned in the four corners of the Gohonzon: (again, when facing the Gohonzon) Vaishravana in the upper left, Upholder of the Nation in the upper right, Wide-Eyed in the lower right, and Increase and Growth in the lower left. While all other figures on the Gohonzon are represented in Chinese characters, the names of the wisdom king Craving-Filled and the wisdom king Immovable are written below Vaishravana and Upholder of the Nation respectively in Siddham, a medieval Sanskrit script. Here the wisdom king Craving-Filled represents the principle that earthly desires are enlightenment, and the wisdom king Immovable, the principle that the sufferings of birth and death are nirvana. Other characters on the Gohonzon include the names of Great Bodhisattva Hachiman and the Sun Goddess. All these names express the principles that the Ten Worlds exist within the eternal Buddha's life, and that living beings of the Ten Worlds can attain Buddhahood. Not all of the above names appear on every Gohonzon that is transcribed from the Dai-Gohonzon, but whichever ones do appear represent all of the Ten Worlds.The names of the Great Teacher T'ient'ai and the Great Teacher Dengyoare inscribed in the lower part of the Gohonzon representing those who transmitted the true lineage of Buddhism. There are two inscriptions gleaned from Miao-lo's Annotations on "The Words and Phrases of the Lotus Sutra," which Nichiren used to describe the power of the Gohonzon and the Law it embodies. One, placed in the upper right (facing the Gohonzon), reads, "Those who vex or trouble [the practitioners of the Law] will have their heads split into seven pieces." The other, in the upper left, reads, "Those who give alms [to them] will enjoy good fortune surpassing the ten honorable titles." The ten honorable titles are epithets applied to the Buddha expressing his virtue, wisdom, and compassion. In the lower right is Nichiren's declaration that "This is the great mandala never before known in the entire land of Jambudvipa in the more than 2,230 years since the Buddha's passing.

Thank you and I wish everyone the best in all your endeavors going forward.

Nam-myoho-renge-kyo!
Nam-myoho-renge-kyo!

Respectfully Submitted,
MyohoDisco

 

[EasyMyohoDisco]

The Daishonin asserts that Shakyamuni's is the Buddhism of the harvest, meaning that he expounded his enlightenment as an effect only, without revealing the cause. The Daishonin's teaching, however, is called the Buddhism of sowing, for it teaches the cause for attaining enlightenment directly, thus guiding people compassionately in their quest for the ultimate state of life.

Believe what you will but if I have a choice between views that do not conform with mine and Nichiren Daishonin's Golden Words I will chose the latter timelessly! Nothing makes me happier than knowing another is gaining meaningful happiness, I have started a foundation of meaningful happiness in my life by chanting Nam-myoho-renge-kyo! and learning not to be a lazy slob that gives into his animalistic tendancies as we may experience in life be it through our weaknesses or another's callous self deprecation. Its easy to say yes their is alot of good and bad, but how often can you soundly thwart off the next shitstorm and create value within the struggles your life present you? The Buddhism of Nichiren Daishonin is the practice of turning that poison into medicine and spreading the good vibes associated with Nam-myoho-renge-kyo! throughout the world.



Daily Wisdom: From the Writings of Nichiren Daishonin

"The scripture known as the Nirvana Sutra lists the beings that have been able to attain the way through the Lotus Sutra, and the list includes such filthy creatures as dung beetles, vipers, and scorpions. To express the wonderful power of the Lotus Sutra, Bodhisattva Nagarjuna says that it enables even such creatures as dung beetles to attain Buddhahood."
Reference:

WND Page 1082
Page 1080 Great Bodhisattva Hachiman
Written to Nichigen-nyo on 16 December 1280 from Minobu

 

[EasyMyohoDisco]

People can attain enlightenment in two ways: by meeting the Buddha and hearing the Lotus Sutra, or by believing in the sutra even though they do not meet the Buddha. Even before the advent of the Buddha, some Brahmans in India realized the correct view of life through the four Vedas. In China before the arrival of Buddhism, some realized the correct view through Tao-ism and Confucianism. Many bodhisattvas and ordinary people, endowed with keen faculties, perceived [even before they heard the Lotus Sutra] that Shakyamuni had planted the seeds of Buddhahood within them in the days of the Buddha Great Universal Wisdom Excellence or in the far more distant past [when he attained his original enlightenment]. They understood this by hearing the Mahayana sutras of the Flower Garland, Correct and Equal, and Wisdom periods. They were like the pratyekabuddhas [who could perceive the impermanence of life] at the sight of scattering blossoms or falling leaves. These, then, are the type of people who gained the way through teachings other than the Lotus Sutra.

But many who neither received the seeds of Buddhahood nor formed ties with the Buddha in past existences cling to Hinayana or provisional Mahayana teachings, and even if they are fortunate enough to encounter the Lotus Sutra, they cannot advance beyond their Hinayana or provisional Mahayana views. They are convinced that their own views are correct, and as a result they place the Lotus Sutra on the same level as the Hinayana sutras or [the provisional Mahayana sutras such as] the Flower Garland and the Mahavairochana. Some even regard the Lotus Sutra as subordinate to these. The Buddhist teachers who preach such views of the Lotus Sutra are inferior to the worthies and sages of Confucianism and Brahmanism. But let us set this matter aside for the moment.

The mutual possession of the Ten Worlds is as difficult to believe as fire existing in a stone or flowers within a tree. Yet under the right conditions such phenomena actually occur and are believable. To believe that Buddhahood exists within the human world is the most difficult thing of all - as difficult as believing that fire exists in water or water in fire. Nevertheless, the dragon is said to produce fire from water and water from fire, and although people do not understand why, they believe it when they see it occur. Since you now believe that the human world contains the other eight worlds, why are you still unable to include the world of Buddhahood? The Chinese sage kings Yao and Shun were impartial toward all people. They manifested one aspect of Buddhahood within the human world. Bodhisattva Never Disparaging saw the Buddha in everyone he met, and Prince Siddhartha was a human who became a Buddha. These examples should help you believe.

By Nichiren Daishonin Reference: ( WND2 )

 

[ngakpa]

hi everyone -

thanks for responding to my post - though I would have liked it if you could have addressed my comments more directly

what I am trying to point out to you is that the Lotus Sutras (I will use the plural now to emphasise my point) are historically contingent texts, compositions by individuals and groups of individuals - they are works of fiction and fantasy

in Buddhist literature almost without exception - and particularly in the Mahayana and Tantra with their use of hyperbole and rhetoric - it is absolutely normal to open with an exhortation and exclamation to the effect that "this is the ultimate sutra, this is the greatest of all sutras, the most effective of all sutras, without equal, the sine qua non - this is what the Buddha really taught and the Buddha's definitive, ultimate and most potent teaching"

so too with sastras - scholarly works and commentaries

particularly, it is part of the rhetoric of most religions originating in the Indian Subcontinent, and it has been replicated in later compositions whether written in India, or Afghanistan, or Chinese Turkestan etc.

the Lotus Sutra says it is the greatest, the Diamond Sutra says it is the greatest, the Hevajra Tantra says it is the greatest, the Complete Enlightenment sutra says it is the greatest, the Kalachakra Tantra says it is the greatest

all of these sutras and tantras present themselves as the definitive final word, - they all have their own validating histories which present them as the final word in enlightenment

and the same goes for all schools of Buddhism, almost without exception, which will present themselves as having the definitive and superior school, with a uniquely authoritative relationship to "Shakyamuni Buddha" or whichever other Buddha(s) they regard as being most efficacious/enlightened etc. etc.

for a rational explanation of such practices of hyperbolic rehtoric again, I point you in the direction of meme theory -

 

[EasyMyohoDisco]

You really crave to spread your false doctrine dontcha..... I said this is not the place, perhaps if you read one of my posts you'll understand that concept a little better. I'm not amused or impressed with your incorrigible nature, please cease and desist and respect this thread.

icchantika
[一闡提] (Skt; Jpn issendai )

A person of incorrigible disbe-lief. Icchantika means one who is filled with desires or cravings. Origi-nally icchantika meant a hedonist or one who cherishes only secular values. In Buddhism, the term came to mean those who neither believe in Buddhism nor aspire for enlightenment and therefore have no prospect of attaining Buddhahood. Many sutras say that icchantikas are inherently and forever incapable of reaching enlightenment, but some sutras hold that even icchantikas can become Buddhas. This discrepancy concerning the potential of such people to attain enlightenment became a source of considerable debate among Buddhist schools over the centuries.The term icchantika also refers to one who slanders the correct teaching of the Buddha and does not repent and rectify the error. The Nirvana Sutra translated by Dharmaraksha says: "Chunda spoke once more, asking, 'What is the meaning of the term icchantika ?' The Buddha said: 'Chunda, suppose there should be monks or nuns, laymen or laywomen who speak careless and evil words and slander the correct teaching, and that they should go on committing these grave acts without ever show-ing any inclination to reform or any sign of repentance in their hearts. Persons of this kind I would say are following the path of the icchantika. Again there may be those who commit the four grave offenses or are guilty of the five cardinal sins, and who, though aware that they are guilty of serious faults, from the beginning have no trace of fear or contrition in their hearts or, if they do, give no outward sign of it. When it comes to the correct teaching, they show no inclination to protect, treasure, and establish it over the ages, but rather speak of it with malice and con-tempt, their words replete with error. Persons of this kind too I would say are following the path of the icchantika.'" It also says, "Good man, there are icchantikas, or persons of incorrigible disbelief. They pretend to be arhats, living in deserted places and speaking slanderously of the cor-rect and equal sutras of the great vehicle. When ordinary people see them, they all suppose that they are true arhats and speak of them as great bodhisattvas." In this sense, icchantika refers not simply to those who have no expo-sure to or interest in Buddhism, but to those who feign Buddhist faith and understanding for self-serving ends. The Nirvana Sutra, however, says, "All living beings alike possess the Buddha nature," thus revealing that icchantikas can also attain Buddhahood. The Lotus Sutra says, "At the start I [the Buddha] 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." In this sutra, Devadatta, who symbolizes the icchantika, is assured of becoming a Buddha in the future.

"Teach this doctrine to others clearly as I have taught you these many years. Those who call themselves my disciples and practice the Lotus Sutra should all practice as I do. If they do so, Shakyamuni, Many Treasures, Shakyamuni's emanations throughout the ten directions, and the ten demon daughters will protect them."
Reference:

WND Page 978
Page 976 On Establishing the Four Bodhisattvas as the Object of Devotion
Written to Toki Jonin on 17 May 1279 from Minobu

 

[Babbabud]

Ngakpa you dont seem to understand that this is a discussion group not a debate. The brothers and sisters that find their way here have already read many diff teachings. Its whats guided them to this place and this study.You show up and jump into the conversation without reading the previous pages of the thread. Untill you have read the thread you have no idea what we have studied or talked about ... but yet you come here making statements as if you understand. How bout you start your own thread and then you can make it a debate or whatever it is you desire to do? This thread is a discussion of Nichiren Buddhism .....not a buddhist debate. If thats what you desire please start your own thread and perhaps some will show up and debate whatever it is you want. This is not the place for it ....perhaps you would be more comfortable where we see you most .... "The Tokersden". Theres a whole group over there that live to debate..... You know them well ive followed many of your post.
Nam Myoho Renge Kyo

 

[PassTheDoobie]

ngakpa

ngakpa

So, now that you've said that, what is your point? Was the point to come barging into a three-and-a-half year old thread to tell us that we are all mistaken in the life experiences we have shared in that time? Ha! Is there anything that you are saying that is supposed to be news to us? Maybe for some of the newbie’s it is, but we have gone over all of this shit so many times!

I must say your posts confirm you to be whom I've perceived you to be and I am grateful you waited this long to come share your abundant wisdom with us without it being requested. I’ve noticed you doing that elsewhere on IC and somehow knew it was only a matter of time before you would make your grand entrance. This is just my perception of you; I can’t help what I feel.

At any rate, this definition of the Lotus Sutra already exists on the thread and I post it again for your edification:

Lotus Sutra
[法華経] (Skt Saddharma-pundarika-sutra; Chin Fa-hua-ching; Jpn Hoke-kyo )

One of the Mahayana sutras. Several Sanskrit manuscripts are extant, and Sanskrit fragments have been discovered in Nepal, Kashmir, and Central Asia. There is also a Tibetan version. Six Chinese translations of the sutra were made, of which three are extant. They are (1) the Lotus Sutra of the Correct Law, in ten volumes and twenty-seven chapters, translated by Dharmaraksha in 286; (2) the Lotus Sutra of the Wonderful Law, in eight volumes and twenty-eight chapters, translated by Kumarajiva in 406; and (3) the Supplemented Lotus Sutra of the Wonderful Law, in seven volumes and twenty-seven chapters, translated by Jnanagupta and Dharmagupta in 601. Among these, Kumarajiva's Lotus Sutra of the Wonderful Law has known the greatest popularity. Therefore, in China and Japan, the name Lotus Sutra usually indicates the Lotus Sutra of the Wonderful Law (Chin Miao-fa-lien-hua-ching; Jpn Myoho-renge-kyo ). In India, Nagarjuna (c. 150-250) often cited the Lotus Sutra in his Treatise on the Great Perfection of Wisdom, and Vasubandhu wrote a commentary on the Lotus Sutra known as The Treatise on the Lotus Sutra of the Wonderful Law. In China, Kumarajiva's Lotus Sutra of the Wonderful Law exerted a great influence and was widely read. Many scholars, including Fa-yyn (467-529), wrote commentaries on it. T'ient'ai (538-597), in The Profound Meaning of the Lotus Sutra, formulated a system of classification of the entire body of Buddhist sutras called the "five periods and eight teachings," which ranks the Lotus Sutra above all the other sutras. His lectures on the sutra's text are compiled as The Words and Phrases of the Lotus Sutra, and on his method of practice as Great Concentration and Insight. These two works and Profound Meaning are the records of T'ient'ai's lectures compiled by his disciple Chang-an and are together known as T'ient'ai's three major works. In Japan, Prince Shotoku (574-622) designated the Lotus, Shrimala, and Vimalakirti sutras as the three sutras that could protect the country, and he wrote commentaries on each of them. After that, the Lotus Sutra gained wide acceptance in Japan. Emperor Shomu (701-756) built provincial temples for priests and nuns throughout the country. In the temples for nuns, the Lotus Sutra was honored above all other sutras for its teaching that women can attain Buddhahood. Dengyo(767-822) established the Tendai (Chin T'ient'ai) school, which was based on the Lotus Sutra and became one of the major Buddhist schools in Japan. Nichiren (1222-1282) also upheld the Lotus Sutra, which describes all living beings as potential Buddhas, and identified its essence as Nam-myoho-renge-kyo, spreading this teaching. In his later years he lectured on the Lotus Sutra, and his lectures were compiled by his disciples, by Nikko as The Record of the Orally Transmitted Teachings and by Niko as The Recorded Lectures.



So whenever we talk about the Lotus Sutra on this thread, we are talking about the Lotus Sutra of the Wonderful Law as translated by Kumarajiva. We have made this clear on numerous occasions. We clarify it again.

But that point aside, are you here to tell us we are full of shit and you aren’t because you read those books? Do you actually practice Buddhism? I know you also live in Asia like me, but do you live in what is considered a Buddhist country? Are any of the authors you cited practicing Buddhists?

Between three of us alone, posting here, we are in our combined 100th year of practice of Nichiren’s Buddhism chanting Nam-myoho-renge-kyo to the Gohonzon. Wouldn’t it seem a bit pretentious for you to assume you know more about what the hell we do than we do? I mean, I could waste my time rebutting you, but to what end? Was your purpose to come in here to try and discredit our faith?

I am posting this again for you, since you obviously haven’t read very much of the thread:

Originally Posted by PassTheDoobie

... To help clarify the basis of the thread in advance of all the reading I truly hope you will follow through and do, we are in continuous dialog and study of the teachings of Nichiren (of thirteenth century Japan) based on Shakyamuni’s (Gautama/Siddhartha) Lotus Sutra.

The thread is not about Buddhism in general, chanting any mantra other than Nam-myoho-renge-kyo, or new age thinking. Several of us chanting Nam-myoho-renge-kyo are Soka Gakkai International members (which is a Nichiren Buddhism lay organization), and follow a practice that includes daily sutra recitation, and the attendance of SGI activities to promote a process we believe will facilitate the future development of world peace.

We welcome your questions. Many of Nichiren Daishonin’s teachings are contained in the 400 plus pages of reading you have ahead of you. However, ... we really hope you can understand that the purpose of the thread is not to provide a forum for debate. This will become quite clear as you read.

.....

We hope you will try chanting Nam-myoho-renge-kyo before judging it on the basis of what you already know from your journey thus far, but know that will be very difficult. Good luck and sincere best wishes! Please try chanting Nam-myoho-renge-kyo as you compare these teaching with those that you are already familiar with.

Deep respect,

Thomas



If you continue as you have so far, there are site rules defining what a “troll” is. I suggest you go look them up. I’m sure you don’t mean to be disruptive. If you don’t agree with the perspective of our school, that’s cool! Don’t read the thread.

Thanks!

Thomas

 

[HenDokuYaku]

Hello Ngakpa,

Thanks for bringing good and active discussion to this thread. I'm a newbie here, so I may be out of line in continuing this discussion, so I apologize if that is the case.

I would like to speak to you without rhetoric, without anger and with trust. Your main point seems to be that there are many Lotus Sutras and that we must be naive to profess our love and commitment to such a thing.

I suggest to you that the importance of the Nam Myoho Renge Kyo has everything to do with spirituality rather than trying to prove who has all the answers. There are many religious documents which different religious groups follow. Does it really matter which one is first and/or best and/or correct as long as it brings happiness, peace and growth to our lives without harm?

While I agree the study of history is crucial, I believe spirituality is something completely different. Can you prove faith? No, you can't, but I know it exists inside of me.

Without getting too into this, I will say that, regardless of what your opinion of Nam Myoho Renge Kyo is, I assure you that following the Sutra and accepting the laws of nature has brought extreme joy and peace to my life. That can't be a bad thing can it?

Science isn't perfect. I would love to see proof that reincarnation doesn't exist or God doesn't exist. Does that sound silly? Why? Just because something can't be proven to exist doesn't mean it doesn't. We are not too different, my friend. We both rely on faith. My faith says Nam Myoho Renge Kyo is the answer and your faith says it's rubbish.

Ngakpa, thank you for showing me a different point of view. I will certainly grow from discussing this with you. Best Wishes to you!


Nam Myoho Renge Kyo!

 

[HenDokuYaku]

Thomas, I went back and reread your post and I now realize I broke the rules on the topics of discussion. I apologize and I will stay on topic of the thread. Best!

 

[PassTheDoobie]

Not at all Bro! You speak from the heart. I call out those that I believe are not. Folks that make nothing but declaratives without a single question about doctrine are a problem for me. You are never that.

 

[Dutchgrown]

If you continue as you have so far, there are site rules defining what a “troll” is. I suggest you go look them up. I’m sure you don’t mean to be disruptive. If you don’t agree with the perspective of our school, that’s cool! Don’t read the thread.

Thanks!

Thomas

Very good advice PTD. Came in here to say what you've already been here and said (quoted above), thank you for coming in and putting things into perspective....you're so good at that ya know!

Onward............forward.............don't look back..........don't give attention to those that feed off the negativity they attempt to create.

Nam-Myoho-Renge-Kyo!

Wishing you all happiness today and always!!!

Nam-Myoho-Renge-Kyo!

dg

 

[Babbabud]

Nam Myoho Renge Kyo
Nam Myoho Renge Kyo
Nam Myoho Renge Kyo
woooooop still here going strong!! wooop