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Chanting Growers Group
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"It would be a mistake to take for granted the support of loved ones and forget to be grateful."
SGI Newsletter No. 7793, The New Human Revolution--Vol. 22: Chap. 3, High Seas 16, translated June 10th, 2009
SGI Newsletter No. 7793, The New Human Revolution--Vol. 22: Chap. 3, High Seas 16, translated June 10th, 2009
"A blue fly, if it clings to the tail of a thoroughbred horse, can travel ten thousand miles, and the green ivy that twines around the tall pine can grow to a thousand feet."
(On Establishing the Correct Teaching for the Peace of the Land - The Writings of Nichiren Daishonin, Vol.1, page 17) Selection source: "Kyo no Hosshin", Seikyo Shimbun, June 11th, 2009
(On Establishing the Correct Teaching for the Peace of the Land - The Writings of Nichiren Daishonin, Vol.1, page 17) Selection source: "Kyo no Hosshin", Seikyo Shimbun, June 11th, 2009
Please drop by our new outdoor garden thread and say hello 
http://www.icmag.com/ic/showthread.php?t=124476
Nam myoho renge kyo
http://www.icmag.com/ic/showthread.php?t=124476
Nam myoho renge kyo
"A sword is useless in the hands of a coward. The mighty
sword of the Lotus Sutra must be wielded by one courageous
in faith. Then one will be as strong as a demon armed with
an iron staff."
(Reply to Kyo'o - The Writings of Nichiren Daishonin, Vol.1, page 412) Selection source: "Kyo no Hosshin", Seikyo Shimbun, June 12th, 2009
sword of the Lotus Sutra must be wielded by one courageous
in faith. Then one will be as strong as a demon armed with
an iron staff."
(Reply to Kyo'o - The Writings of Nichiren Daishonin, Vol.1, page 412) Selection source: "Kyo no Hosshin", Seikyo Shimbun, June 12th, 2009
kushkommander
Member
i am not familiar with buddist chants YET...i have a few some of you may know though...om shreem om kleem om thiru neela kantum...chant for purity of happiness, relations, and karma. sorry if this was off topic
edit: Nam-myoho-renge-kyo!
edit: Nam-myoho-renge-kyo!
Brother Kush, please go back a couple of pages to post 9994. That'll tell you what's up. We only do one chant here and that is Nam-myoho-renge-kyo.
Hey folks! I just got through another major gosho lecture and our summer event was a smashing success! Hours of Daimoku and preparation came together to make an enjoyable and uplifting event for all. It was so much fun to see so many genuinely encouraged and faith deepened!
My experience with my fellow Bodhisattvas from all over the Earth is a source of good fortune and great joy. How cool is that? Kosen-rufu is happening before my eyes.
I bow in humble obeisance,
T
"However great the good causes one may make, or even if one reads and copies the entirety of the Lotus Sutra a thousand or ten thousand times, or attains the way of perceiving three thousand realms in a single moment of life, if one fails to denounce the enemies of the Lotus Sutra, it will be impossible to attain the way."
(Encouragement to a Sick Person - The Writings of Nichiren Daishonin, Vol.1, page 78) Selection source: "Kyo no Hosshin", Seikyo Shimbun, June 13th, 2009
(Encouragement to a Sick Person - The Writings of Nichiren Daishonin, Vol.1, page 78) Selection source: "Kyo no Hosshin", Seikyo Shimbun, June 13th, 2009
"In Mr. Toda's last editorial for the Soka Gakkai study magazine Daibyakurenge, published on April 1st, 1958--the day before his death--he wrote about the danger of confusing knowledge with wisdom: 'Basically, you have to understand that you can't attain true happiness unless you gain mastery over your own life; for this you need strong life-force and resilient wisdom."
SGI Newsletter No. 7791, THE LIGHT OF THE CENTURY OF HUMANITY, April 2nd--A Time for Renewing Our Vow, from the April 8th, 2009, issue of the Seikyo Shimbun, translated June 9th, 2009
SGI Newsletter No. 7791, THE LIGHT OF THE CENTURY OF HUMANITY, April 2nd--A Time for Renewing Our Vow, from the April 8th, 2009, issue of the Seikyo Shimbun, translated June 9th, 2009
"A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo."
(On Attaining Buddhahood in This Lifetime - The Writings of Nichiren Daishonin, Vol.1, page 4) Selection source: Soka Gakkai member's experience, Seikyo Shimbun, June 14th, 2009
(On Attaining Buddhahood in This Lifetime - The Writings of Nichiren Daishonin, Vol.1, page 4) Selection source: Soka Gakkai member's experience, Seikyo Shimbun, June 14th, 2009
The Difficulty of Sustaining Faith / WND pg. 471
The Difficulty of Sustaining Faith / WND pg. 471
This is in regard to the passage “This sutra is hard to uphold.”(1) According to Acharya Ben,(2) you said to him: “I have been practicing the Lotus Sutra correctly since last year, when you told me that those who embrace this sutra will ‘enjoy peace and security in their present existence and good circumstances in future existences.’(3) Instead, however, great hardships have showered down on me like rain.” Is this true, or did he give me a false report? In either case, I will take advantage of this opportunity to resolve any doubts you may have.
A passage from the Lotus Sutra reads that it is “the most difficult to believe and the most difficult to understand.”(4) Many hear about and accept this sutra, but when great obstacles arise, just as they were told would happen, few remember it and bear it firmly in mind. To accept is easy; to continue is difficult. But Buddhahood lies in continuing faith. Those who uphold this sutra should be prepared to meet difficulties. It is certain, however, that they will “quickly attain the unsurpassed Buddha way.”(5) To “continue” means to cherish Nam-myoho-renge-kyo, the most important principle for all the Buddhas of the three existences. The sutra reads, “We will protect and uphold what the Buddha has entrusted to us.”(6) The Great Teacher T’ien-t’ai stated, “One accepts because of one’s power of faith and continues because of one’s power of constant thought.”(7) Another part of the sutra reads, “This sutra is hard to uphold; if one can uphold it even for a short while I will surely rejoice and so will the other Buddhas.”(8)
A fire burns higher when logs are added, and a strong wind makes a kalakula grow larger. The pine tree lives for ten thousand years, and therefore its boughs become bent and twisted. The votary of the Lotus Sutra is like the fire and the kalakula, while his persecutions are like the logs and the wind. The votary of the Lotus Sutra is the Thus Come One whose life span is immeasurable; no wonder his practice is hindered, just as the pine tree’s branches are bent or broken. From now on, always remember the words “This sutra is hard to uphold.”
With my deep respect,
Nichiren
The sixth day of the third month in the twelfth year of Bun’ei (1275), cyclical sign kinoto-i
To Shijo Kingo
Background
This short letter is one of thirty-seven still extant writings addressed by Nichiren Daishonin to his faithful disciple Shijo Kingo. Kingo was under great pressure from his lord, Ema, and other fellow warriors to renounce his support for the Daishonin. This letter was written to encourage Kingo and to strengthen his resolve.
Notes
1. Lotus Sutra, chap. 11.
2. Nissho (1221–1323), one of the six senior priest-disciples of the Daishonin.
3. Lotus Sutra, chap. 5.
4. Ibid., chap. 10.
5. Ibid., chap. 11.
6. Ibid., chap. 13.
7. The Words and Phrases of the Lotus Sutra.
8. Lotus Sutra, chap. 11.
The Difficulty of Sustaining Faith / WND pg. 471
This is in regard to the passage “This sutra is hard to uphold.”(1) According to Acharya Ben,(2) you said to him: “I have been practicing the Lotus Sutra correctly since last year, when you told me that those who embrace this sutra will ‘enjoy peace and security in their present existence and good circumstances in future existences.’(3) Instead, however, great hardships have showered down on me like rain.” Is this true, or did he give me a false report? In either case, I will take advantage of this opportunity to resolve any doubts you may have.
A passage from the Lotus Sutra reads that it is “the most difficult to believe and the most difficult to understand.”(4) Many hear about and accept this sutra, but when great obstacles arise, just as they were told would happen, few remember it and bear it firmly in mind. To accept is easy; to continue is difficult. But Buddhahood lies in continuing faith. Those who uphold this sutra should be prepared to meet difficulties. It is certain, however, that they will “quickly attain the unsurpassed Buddha way.”(5) To “continue” means to cherish Nam-myoho-renge-kyo, the most important principle for all the Buddhas of the three existences. The sutra reads, “We will protect and uphold what the Buddha has entrusted to us.”(6) The Great Teacher T’ien-t’ai stated, “One accepts because of one’s power of faith and continues because of one’s power of constant thought.”(7) Another part of the sutra reads, “This sutra is hard to uphold; if one can uphold it even for a short while I will surely rejoice and so will the other Buddhas.”(8)
A fire burns higher when logs are added, and a strong wind makes a kalakula grow larger. The pine tree lives for ten thousand years, and therefore its boughs become bent and twisted. The votary of the Lotus Sutra is like the fire and the kalakula, while his persecutions are like the logs and the wind. The votary of the Lotus Sutra is the Thus Come One whose life span is immeasurable; no wonder his practice is hindered, just as the pine tree’s branches are bent or broken. From now on, always remember the words “This sutra is hard to uphold.”
With my deep respect,
Nichiren
The sixth day of the third month in the twelfth year of Bun’ei (1275), cyclical sign kinoto-i
To Shijo Kingo
Background
This short letter is one of thirty-seven still extant writings addressed by Nichiren Daishonin to his faithful disciple Shijo Kingo. Kingo was under great pressure from his lord, Ema, and other fellow warriors to renounce his support for the Daishonin. This letter was written to encourage Kingo and to strengthen his resolve.
Notes
1. Lotus Sutra, chap. 11.
2. Nissho (1221–1323), one of the six senior priest-disciples of the Daishonin.
3. Lotus Sutra, chap. 5.
4. Ibid., chap. 10.
5. Ibid., chap. 11.
6. Ibid., chap. 13.
7. The Words and Phrases of the Lotus Sutra.
8. Lotus Sutra, chap. 11.
On Attaining Buddhahood in This Lifetime / WND pg. 3
On Attaining Buddhahood in This Lifetime / WND pg. 3
If you wish to free yourself from the sufferings of birth and death you have endured since time without beginning and to attain without fail un-surpassed enlightenment in this lifetime, you must perceive the mystic truth that is originally inherent in all living beings. This truth is Myoho-renge-kyo. Chanting Myoho-renge-kyo will therefore enable you to grasp the mystic truth innate in all life.
The Lotus Sutra is the king of sutras, true and correct in both word and principle. Its words are the ultimate reality, and this reality is the Mystic Law (myoho). It is called the Mystic Law because it reveals the principle of the mutually inclusive relationship of a single moment of life and all phenomena. That is why this sutra is the wisdom of all Buddhas.
Life at each moment encompasses the body and mind and the self and environment of all sentient beings in the Ten Worlds as well as all insentient beings in the three thousand realms, including plants, sky, earth, and even the minutest particles of dust. Life at each moment permeates the entire realm of phenomena and is revealed in all phenomena. To be awakened to this principle is itself the mutually inclusive relationship of life at each moment and all phenomena. 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. "Inferior teaching" means those other than this [Lotus] sutra, which are all expedient and provisional. No expedient or provisional teaching leads directly to enlightenment, and without the direct path to enlightenment you cannot attain Buddhahood, even if you practice lifetime after lifetime for countless kalpas. Attaining Buddhahood in this lifetime is then impossible. Therefore, when you (1) chant myoho and recite renge, you must summon up deep faith that Myoho-renge-kyo is your life itself.
You must never think that any of the eighty thousand sacred teachings of Shakyamuni Buddha's lifetime or any of the Buddhas and bodhisattvas of the ten directions and three existences are outside yourself. Your practice of the Buddhist teachings will not relieve you of the sufferings of birth and death in the least unless you perceive the true nature of your life. If you seek enlightenment outside yourself, then your performing even ten thousand practices and ten thousand good deeds will be in vain. It is like the case of a poor man who spends night and day counting his neighbor's wealth but gains not even half a coin. That is why the T'ien-t'ai school's commentary states, "Unless one perceives the nature of one's life, one cannot eradicate one's grave offenses (2)." This passage implies that, unless one perceives the nature of one's life, one's practice will become an endless, painful austerity. Therefore, such students of Buddhism are condemned as non-Buddhist. Great Concentration and Insight states that, although they study Buddhism, their views are no different from those of non-Buddhists.
Whether you chant the Buddha's name, (3) recite the sutra, or merely offer flowers and incense, all your virtuous acts will implant benefits and roots of goodness in your life. With this conviction you should strive in faith. The Vimalakirti Sutra states that, when one seeks the Buddhas' emancipation in the minds of ordinary beings, one finds that ordinary beings are the entities of enlightenment, and that the sufferings of birth and death are nirvana. It also states that, if the minds of living beings are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds.
It is the same with a Buddha and an ordinary being. When deluded, one is called an ordinary being, but when enlightened, one is called a Buddha. This is similar to a tarnished mirror that will shine like a jewel when polished. A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo.
What then does myo signify? It is simply the mysterious nature of our life from moment to moment, which the mind cannot comprehend or words express. When we look into our own mind at any moment, we perceive neither color nor form to verify that it exists. Yet we still cannot say it does not exist, for many differing thoughts continually occur. The mind cannot be considered either to exist or not to exist. Life is indeed an elusive reality that transcends both the words and concepts of existence and nonexistence. It is neither existence nor non-existence, yet exhibits the qualities of both. It is the mystic entity of the Middle Way that is the ultimate reality. Myo is the name given to the mystic nature of life, and ho, to its manifestations. Renge, which means lotus flower, is used to symbolize the wonder of this Law. If we understand that our life at this moment is myo, then we will also understand that our life at other (4) moments is the Mystic Law. This realization is the mystic kyo, or sutra. The Lotus Sutra is the king of sutras, the direct path to enlightenment, for it explains that the entity of our life, which manifests either good or evil at each moment, is in fact the entity of the Mystic Law.
If you chant Myoho-renge-kyo with deep faith in this principle, you are certain to attain Buddhahood in this lifetime. That is why the sutra states, "After I have passed into extinction, [one] should accept and uphold this sutra. Such a person assuredly and without doubt will attain the Buddha way."(5) Never doubt in the slightest.
Respectfully.
Maintain your faith and attain Buddhahood in this lifetime. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.
Nichiren
Background
This letter was written to Toki Jonin in the seventh year of Kencho (1255), two years after Nichiren Daishonin established his teaching of Nam-myoho-renge-kyo. At the time of this letter, the Daishonin was thirty-four years old and was living in Kamakura, the seat of the military government. Toki was a staunch follower of the Daishonin who lived in Wakamiya in Shimosa Province. He received some thirty letters, including Letter from Sado and one of the major treatises, The Object of Devotion for Observing the Mind. A retainer of Lord Chiba, the constable of Shimosa, Toki had become a follower of the Daishonin around 1254.
Of all his writings from the mid-1250s, On Attaining Buddhahood in This Lifetime focuses most clearly on the tenets of the Daishonin's Buddhism;many of the other works of this period are aimed chiefly at refuting the erroneous doctrines of other schools and discussing theoretical questions. This short essay not only reflects the theories T'ien-t'ai formulated based on the Lotus Sutra, but also reveals the concrete practice for attaining Buddhahood - namely, chanting Nam-myoho-renge-kyo - that is missing in T'ien-t'ai's theoretical framework.
Myoho-renge-kyo is the title of the Lotus Sutra, but to the Daishonin it is much more; it is the essence of the sutra, the revelation of the supreme Law itself. Apparent in this work are both the depth of his thought and his conviction that Nam-myoho-renge-kyo is the only teaching that can lead people to Buddhahood in this lifetime.
Notes
1. "Chant myoho and recite renge" means to chant the daimoku of the Mystic Law, or Nam-myoho-renge-kyo.
2. The Annotations on "Great Concentration and Insight."
3. As used here, "the Buddha's name"denotes Nam-myoho-renge-kyo.
4. This sentence can also be interpreted to read, "If one understands that one's life is myo, then one also understands that others' lives are all entities of the Mystic Law."
5. Lotus Sutra, chap. 21.
On Attaining Buddhahood in This Lifetime / WND pg. 3
If you wish to free yourself from the sufferings of birth and death you have endured since time without beginning and to attain without fail un-surpassed enlightenment in this lifetime, you must perceive the mystic truth that is originally inherent in all living beings. This truth is Myoho-renge-kyo. Chanting Myoho-renge-kyo will therefore enable you to grasp the mystic truth innate in all life.
The Lotus Sutra is the king of sutras, true and correct in both word and principle. Its words are the ultimate reality, and this reality is the Mystic Law (myoho). It is called the Mystic Law because it reveals the principle of the mutually inclusive relationship of a single moment of life and all phenomena. That is why this sutra is the wisdom of all Buddhas.
Life at each moment encompasses the body and mind and the self and environment of all sentient beings in the Ten Worlds as well as all insentient beings in the three thousand realms, including plants, sky, earth, and even the minutest particles of dust. Life at each moment permeates the entire realm of phenomena and is revealed in all phenomena. To be awakened to this principle is itself the mutually inclusive relationship of life at each moment and all phenomena. 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. "Inferior teaching" means those other than this [Lotus] sutra, which are all expedient and provisional. No expedient or provisional teaching leads directly to enlightenment, and without the direct path to enlightenment you cannot attain Buddhahood, even if you practice lifetime after lifetime for countless kalpas. Attaining Buddhahood in this lifetime is then impossible. Therefore, when you (1) chant myoho and recite renge, you must summon up deep faith that Myoho-renge-kyo is your life itself.
You must never think that any of the eighty thousand sacred teachings of Shakyamuni Buddha's lifetime or any of the Buddhas and bodhisattvas of the ten directions and three existences are outside yourself. Your practice of the Buddhist teachings will not relieve you of the sufferings of birth and death in the least unless you perceive the true nature of your life. If you seek enlightenment outside yourself, then your performing even ten thousand practices and ten thousand good deeds will be in vain. It is like the case of a poor man who spends night and day counting his neighbor's wealth but gains not even half a coin. That is why the T'ien-t'ai school's commentary states, "Unless one perceives the nature of one's life, one cannot eradicate one's grave offenses (2)." This passage implies that, unless one perceives the nature of one's life, one's practice will become an endless, painful austerity. Therefore, such students of Buddhism are condemned as non-Buddhist. Great Concentration and Insight states that, although they study Buddhism, their views are no different from those of non-Buddhists.
Whether you chant the Buddha's name, (3) recite the sutra, or merely offer flowers and incense, all your virtuous acts will implant benefits and roots of goodness in your life. With this conviction you should strive in faith. The Vimalakirti Sutra states that, when one seeks the Buddhas' emancipation in the minds of ordinary beings, one finds that ordinary beings are the entities of enlightenment, and that the sufferings of birth and death are nirvana. It also states that, if the minds of living beings are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds.
It is the same with a Buddha and an ordinary being. When deluded, one is called an ordinary being, but when enlightened, one is called a Buddha. This is similar to a tarnished mirror that will shine like a jewel when polished. A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo.
What then does myo signify? It is simply the mysterious nature of our life from moment to moment, which the mind cannot comprehend or words express. When we look into our own mind at any moment, we perceive neither color nor form to verify that it exists. Yet we still cannot say it does not exist, for many differing thoughts continually occur. The mind cannot be considered either to exist or not to exist. Life is indeed an elusive reality that transcends both the words and concepts of existence and nonexistence. It is neither existence nor non-existence, yet exhibits the qualities of both. It is the mystic entity of the Middle Way that is the ultimate reality. Myo is the name given to the mystic nature of life, and ho, to its manifestations. Renge, which means lotus flower, is used to symbolize the wonder of this Law. If we understand that our life at this moment is myo, then we will also understand that our life at other (4) moments is the Mystic Law. This realization is the mystic kyo, or sutra. The Lotus Sutra is the king of sutras, the direct path to enlightenment, for it explains that the entity of our life, which manifests either good or evil at each moment, is in fact the entity of the Mystic Law.
If you chant Myoho-renge-kyo with deep faith in this principle, you are certain to attain Buddhahood in this lifetime. That is why the sutra states, "After I have passed into extinction, [one] should accept and uphold this sutra. Such a person assuredly and without doubt will attain the Buddha way."(5) Never doubt in the slightest.
Respectfully.
Maintain your faith and attain Buddhahood in this lifetime. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.
Nichiren
Background
This letter was written to Toki Jonin in the seventh year of Kencho (1255), two years after Nichiren Daishonin established his teaching of Nam-myoho-renge-kyo. At the time of this letter, the Daishonin was thirty-four years old and was living in Kamakura, the seat of the military government. Toki was a staunch follower of the Daishonin who lived in Wakamiya in Shimosa Province. He received some thirty letters, including Letter from Sado and one of the major treatises, The Object of Devotion for Observing the Mind. A retainer of Lord Chiba, the constable of Shimosa, Toki had become a follower of the Daishonin around 1254.
Of all his writings from the mid-1250s, On Attaining Buddhahood in This Lifetime focuses most clearly on the tenets of the Daishonin's Buddhism;many of the other works of this period are aimed chiefly at refuting the erroneous doctrines of other schools and discussing theoretical questions. This short essay not only reflects the theories T'ien-t'ai formulated based on the Lotus Sutra, but also reveals the concrete practice for attaining Buddhahood - namely, chanting Nam-myoho-renge-kyo - that is missing in T'ien-t'ai's theoretical framework.
Myoho-renge-kyo is the title of the Lotus Sutra, but to the Daishonin it is much more; it is the essence of the sutra, the revelation of the supreme Law itself. Apparent in this work are both the depth of his thought and his conviction that Nam-myoho-renge-kyo is the only teaching that can lead people to Buddhahood in this lifetime.
Notes
1. "Chant myoho and recite renge" means to chant the daimoku of the Mystic Law, or Nam-myoho-renge-kyo.
2. The Annotations on "Great Concentration and Insight."
3. As used here, "the Buddha's name"denotes Nam-myoho-renge-kyo.
4. This sentence can also be interpreted to read, "If one understands that one's life is myo, then one also understands that others' lives are all entities of the Mystic Law."
5. Lotus Sutra, chap. 21.
"And yet, though one might point at the earth and miss it,
though one might bind up the sky, though the tides might
cease to ebb and flow and the sun rise in the west, it could never come about that the prayers of the practitioner of the Lotus Sutra would go unanswered."
(On Prayer - The Writings of Nichiren Daishonin, Vol.1, page 345) Selection source: Living Buddhism, Seikyo Shimbun, June 15th, 2009
though one might bind up the sky, though the tides might
cease to ebb and flow and the sun rise in the west, it could never come about that the prayers of the practitioner of the Lotus Sutra would go unanswered."
(On Prayer - The Writings of Nichiren Daishonin, Vol.1, page 345) Selection source: Living Buddhism, Seikyo Shimbun, June 15th, 2009
E
EasyMyohoDisco
Wow I can't believe I was able to log on! I swear the internet provider shut down the connection at this place and somehow I turned on the comp, then google came on and I searched Chanting Growers, made it to the thread, read the posts, and now I'm posting! Unfuckingbelievable! That is so myoho!!!!!
Last night I had a friend come over to chant, and another friend and his girl present to watch us chant after he just lost his job earlier in the day. I'm having a couple friends over to chant again tonight and in two weeks I'm moving! WOOOOHOOOOOO!
I'm back baby and it sure felt good to start chanting again, I've been getting fatter, lazier, sicker, and sadder since I stopped chanting as much as I have been and also stopped working out.
The fact that I could post right now is unfuckingbelievable!
Keep the Faith Babba! I'm with you in spirit!
Same to T, and all my homies!
Stay up amigos!
Last night I had a friend come over to chant, and another friend and his girl present to watch us chant after he just lost his job earlier in the day. I'm having a couple friends over to chant again tonight and in two weeks I'm moving! WOOOOHOOOOOO!
I'm back baby and it sure felt good to start chanting again, I've been getting fatter, lazier, sicker, and sadder since I stopped chanting as much as I have been and also stopped working out.
The fact that I could post right now is unfuckingbelievable!
Keep the Faith Babba! I'm with you in spirit!
Same to T, and all my homies!
Stay up amigos!
Making Hope
Making Hope
By Daisaku Ikeda
Buddhism teaches that the same power which moves the universe exists within our lives. Each individual has immense potential, and a great change in the inner dimension of one individual's life has the power to touch the lives of others and transform society. When we change our inner determination, everything begins to move in a new direction.
Hope, in this sense, is a decision. When we possess the treasure of hope, we can draw forth our inner potential and strength. A person of hope can always advance.
Hope is a flame that we nurture within our hearts. It may be sparked by someone else--by the encouraging words of a friend, relative or mentor--but it must be fanned and kept burning through our own determination. Most crucial is our determination to continue to believe in the limitless dignity and possibilities of both ourselves and others.
Mahatma Gandhi led the nonviolent struggle for Indian independence from British colonial rule, succeeding against all odds. He was, in his own words, "an irrepressible optimist." His hope was not based on circumstances, rising and falling as things seemed to be going better or worse. Rather, it was based on an unshakable faith in humanity, in the capacity of people for good. He absolutely refused to abandon his faith in his fellow human beings.
Keeping faith in people's essential goodness, and the consistent effort to cultivate this goodness in ourselves--as Gandhi proved, these are the twin keys to unleashing the great power of hope. Believing in ourselves and in others in this way--continuing to wage the difficult inner struggle to make this the basis for our actions--can transform a society that sometimes seems to be plummeting toward darkness into a humane and enlightened world where all people are treated with respect.
There may be times when, confronted by cruel reality, we verge on losing all hope. If we cannot feel hope, it is time to create some. We can do this by digging deeper within, searching for even a small glimmer of light, for the possibility of a way to begin to break through the impasse before us. And our capacity for hope can actually be expanded and strengthened by difficult circumstances. Hope that has not been tested is nothing more than a fragile dream. Hope begins from this challenge, this effort to strive toward an ideal, however distant it may seem.
It is far better to pursue a remote, even seemingly impossible goal than to cheat ourselves of the forward motion that such goals can provide. I believe that the ultimate tragedy in life is not physical death. Rather, it is the spiritual death of losing hope, giving up on our own possibilities for growth.
My mentor, Josei Toda, once wrote: "In looking at great people of the past, we find that they remained undefeated by life's hardships, by life's pounding waves. They held fast to hopes that seemed mere fantastic dreams to other people. They let nothing stop or discourage them from realizing their aspirations. The reason for this, I feel certain, is that their hopes themselves were not directed toward the fulfillment of personal desires or self-interest, but based on a wish for all people's happiness, and this filled them with extraordinary conviction and confidence."
Here he pointed to a crucially important truth: real hope is found in committing ourselves to vast goals and dreams--dreams such as world without war and violence, a world where everyone can live in dignity.
The problems that face our world are daunting in their depth and complexity. Sometimes it may be hard to see where--or how--to begin. But we cannot be paralyzed by despair. We must each take action toward the goals we have set and in which we believe. Rather than passively accepting things as they are, we must embark on the challenge of creating a new reality. It is in that effort that true, undying hope is to be found.
A longer version of this essay first appeared in Hold Hope, Wage Peace (2005) edited by David Krieger and Carah Ong, available from www.wagingpeace.org
Making Hope
By Daisaku Ikeda
Buddhism teaches that the same power which moves the universe exists within our lives. Each individual has immense potential, and a great change in the inner dimension of one individual's life has the power to touch the lives of others and transform society. When we change our inner determination, everything begins to move in a new direction.
Hope, in this sense, is a decision. When we possess the treasure of hope, we can draw forth our inner potential and strength. A person of hope can always advance.
Hope is a flame that we nurture within our hearts. It may be sparked by someone else--by the encouraging words of a friend, relative or mentor--but it must be fanned and kept burning through our own determination. Most crucial is our determination to continue to believe in the limitless dignity and possibilities of both ourselves and others.
Mahatma Gandhi led the nonviolent struggle for Indian independence from British colonial rule, succeeding against all odds. He was, in his own words, "an irrepressible optimist." His hope was not based on circumstances, rising and falling as things seemed to be going better or worse. Rather, it was based on an unshakable faith in humanity, in the capacity of people for good. He absolutely refused to abandon his faith in his fellow human beings.
Keeping faith in people's essential goodness, and the consistent effort to cultivate this goodness in ourselves--as Gandhi proved, these are the twin keys to unleashing the great power of hope. Believing in ourselves and in others in this way--continuing to wage the difficult inner struggle to make this the basis for our actions--can transform a society that sometimes seems to be plummeting toward darkness into a humane and enlightened world where all people are treated with respect.
There may be times when, confronted by cruel reality, we verge on losing all hope. If we cannot feel hope, it is time to create some. We can do this by digging deeper within, searching for even a small glimmer of light, for the possibility of a way to begin to break through the impasse before us. And our capacity for hope can actually be expanded and strengthened by difficult circumstances. Hope that has not been tested is nothing more than a fragile dream. Hope begins from this challenge, this effort to strive toward an ideal, however distant it may seem.
It is far better to pursue a remote, even seemingly impossible goal than to cheat ourselves of the forward motion that such goals can provide. I believe that the ultimate tragedy in life is not physical death. Rather, it is the spiritual death of losing hope, giving up on our own possibilities for growth.
My mentor, Josei Toda, once wrote: "In looking at great people of the past, we find that they remained undefeated by life's hardships, by life's pounding waves. They held fast to hopes that seemed mere fantastic dreams to other people. They let nothing stop or discourage them from realizing their aspirations. The reason for this, I feel certain, is that their hopes themselves were not directed toward the fulfillment of personal desires or self-interest, but based on a wish for all people's happiness, and this filled them with extraordinary conviction and confidence."
Here he pointed to a crucially important truth: real hope is found in committing ourselves to vast goals and dreams--dreams such as world without war and violence, a world where everyone can live in dignity.
The problems that face our world are daunting in their depth and complexity. Sometimes it may be hard to see where--or how--to begin. But we cannot be paralyzed by despair. We must each take action toward the goals we have set and in which we believe. Rather than passively accepting things as they are, we must embark on the challenge of creating a new reality. It is in that effort that true, undying hope is to be found.
A longer version of this essay first appeared in Hold Hope, Wage Peace (2005) edited by David Krieger and Carah Ong, available from www.wagingpeace.org
Our true worth as human beings shines forth when we deeply engage ourselves in a campaign to achieve a certain goal! The Gosho teaches us that "Worthies and sages are tested by abuse."* Dearest friends in faith -- let us strive bravely and courageously towards our goals and be proud of all our efforts.
Daisaku Ikeda
* (Gosho - Letter from Sado - WND-1, Pg 303, "Iron, when heated in the flames and pounded, becomes a fine sword. Worthies and sages are tested by abuse.")
Daisaku Ikeda
* (Gosho - Letter from Sado - WND-1, Pg 303, "Iron, when heated in the flames and pounded, becomes a fine sword. Worthies and sages are tested by abuse.")
"Since childhood, I, Nichiren, have never prayed for the secular things of this life but have single-mindedly sought to become a Buddha. Of late, however, I have been ceaselessly praying for your sake to the Lotus Sutra, Shakyamuni Buddha, and the god of the sun, for I am convinced that you are a person who can inherit the soul of the Lotus Sutra."
(The Hero of the World - The Writings of Nichiren Daishonin, Vol. 1, page 839) Selection Source: Study - Bonds of Mentor and Disciple, Seikyo Shinbun, June 16th, 2009
(The Hero of the World - The Writings of Nichiren Daishonin, Vol. 1, page 839) Selection Source: Study - Bonds of Mentor and Disciple, Seikyo Shinbun, June 16th, 2009
"In the Daishonin's Buddhism, when we chant daimoku in earnest prayer, that prayer at the most fundamental level has already been answered. Confident in this great truth--in the power of 'this wonderful single Law that simultaneously possesses both cause and effect' (WND-1, 421)--let's forge ahead together on the noble path of kosen-rufu."
SGI Newsletter No. 7795, 29TH SOKA GAKKAI HEADQUARTERS LEADERS MEETING--PART 1 [OF2], Win Through All Challenges, (At the 29th Headquarters Leaders Meeting, held in conjunction with the 15th Nationwide Youth Division Leaders Meeting, at the Soka International Friendship Hall in Sendagaya, Tokyo, on May 27th, 2009) from the June 1st, 2009, issue of the Seikyo Shimbun, translated June 15th, 2009)
SGI Newsletter No. 7795, 29TH SOKA GAKKAI HEADQUARTERS LEADERS MEETING--PART 1 [OF2], Win Through All Challenges, (At the 29th Headquarters Leaders Meeting, held in conjunction with the 15th Nationwide Youth Division Leaders Meeting, at the Soka International Friendship Hall in Sendagaya, Tokyo, on May 27th, 2009) from the June 1st, 2009, issue of the Seikyo Shimbun, translated June 15th, 2009)
Verdant Stroke
New member
What's up all,
I'm new to the forum and growing in general. I'm currently working on my first gorilla operation. And, yes, like you I strive to cultivate bodhicitta. I practice meditations from the Karma Kagu lineage.
So its nice to know that you all exist, and I'll check back in from time to time to say hi.
Best,
Verdant Stroke
I'm new to the forum and growing in general. I'm currently working on my first gorilla operation. And, yes, like you I strive to cultivate bodhicitta. I practice meditations from the Karma Kagu lineage.
So its nice to know that you all exist, and I'll check back in from time to time to say hi.
Best,
Verdant Stroke
- Status
