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Chanting Growers Group
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Congratulations Bud and DG!!!
Congratulations Bud and DG!!!
From the Gosho: On Prayer / WND pg. 345
All these different species of beings brought flowers, incense, clothing, and food as their last offerings to the Buddha. Their voices resounded, crying out that the jeweled bridge for all living beings was about to collapse, that the eye of all living beings was about to be put out, that the parent, sovereign, and teacher of all living beings was about to pass away. Not only did their hair stand on end, but their tears flowed. Not only did their tears flow, but they beat their heads, pressed their hands to their chests, and cried aloud, not sparing their voices. The blood of their tears and the blood of their sweat fell upon Kushinagara more heavily than a torrential rain and flowed more abundantly than a mighty river. All this they did solely because the Lotus Sutra had opened for them the way to Buddhahood, and they could never repay the debt of gratitude they owed the Buddha.
Even in this scene of grief, there were those who declared angrily that the enemies of the Lotus Sutra should have their tongues cut out, that they should never be allowed to sit with the others in the assembly. Bodhisattva Kashyapa vowed that he would appear in the form of frost and hail in the lands of the enemies of the Lotus Sutra. At that time the Buddha raised himself slightly from his reclining position and praised him, saying happily, “Well spoken! Well spoken!”
The other bodhisattvas, guessing where the Buddha’s wishes lay, supposed that if they declared their intention to attack the enemies of the Lotus Sutra this might prolong the Buddha’s life a little, and one by one they vowed to do so. In this way the bodhisattvas and the heavenly and human beings called upon the enemies of the Lotus Sutra to appear, hoping that if they could fulfill the oath they had taken in the presence of the Buddha then Shakyamuni Buddha as well as Many Treasures and the other Buddhas and Thus Come Ones would understand that, faithful to the vow they had made before the Buddha, they would begrudge neither their reputations nor their lives in defense of the Lotus Sutra.
One may ask why the results of these vows should be so long in appearing. 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. If the bodhisattvas, the human and heavenly beings, the eight kinds of nonhuman beings, the two sages, the two heavenly deities, and the ten demon daughters would by some unlikely chance fail to appear and protect the practitioner of the Lotus Sutra, then above them they would be showing disdain for Shakyamuni and the other Buddhas, and below they would be guilty of deceiving the beings of the nine realms.
It makes no difference if the practitioner himself is lacking in worth, defective in wisdom, impure in his person, and lacking in virtue derived from observing the precepts. So long as he chants Nam-myoho-renge-kyo, they will invariably protect him. One does not throw away gold because the bag that holds it is dirty; one does not ignore the sandalwood trees because of the foul odor of the eranda trees around them; and one does not refuse to gather lotuses because the pond in the valley where they grow is not clean. If they ignore the practitioner of the Lotus Sutra, they will be going against their vow.
Congratulations Bud and DG!!!
From the Gosho: On Prayer / WND pg. 345
All these different species of beings brought flowers, incense, clothing, and food as their last offerings to the Buddha. Their voices resounded, crying out that the jeweled bridge for all living beings was about to collapse, that the eye of all living beings was about to be put out, that the parent, sovereign, and teacher of all living beings was about to pass away. Not only did their hair stand on end, but their tears flowed. Not only did their tears flow, but they beat their heads, pressed their hands to their chests, and cried aloud, not sparing their voices. The blood of their tears and the blood of their sweat fell upon Kushinagara more heavily than a torrential rain and flowed more abundantly than a mighty river. All this they did solely because the Lotus Sutra had opened for them the way to Buddhahood, and they could never repay the debt of gratitude they owed the Buddha.
Even in this scene of grief, there were those who declared angrily that the enemies of the Lotus Sutra should have their tongues cut out, that they should never be allowed to sit with the others in the assembly. Bodhisattva Kashyapa vowed that he would appear in the form of frost and hail in the lands of the enemies of the Lotus Sutra. At that time the Buddha raised himself slightly from his reclining position and praised him, saying happily, “Well spoken! Well spoken!”
The other bodhisattvas, guessing where the Buddha’s wishes lay, supposed that if they declared their intention to attack the enemies of the Lotus Sutra this might prolong the Buddha’s life a little, and one by one they vowed to do so. In this way the bodhisattvas and the heavenly and human beings called upon the enemies of the Lotus Sutra to appear, hoping that if they could fulfill the oath they had taken in the presence of the Buddha then Shakyamuni Buddha as well as Many Treasures and the other Buddhas and Thus Come Ones would understand that, faithful to the vow they had made before the Buddha, they would begrudge neither their reputations nor their lives in defense of the Lotus Sutra.
One may ask why the results of these vows should be so long in appearing. 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. If the bodhisattvas, the human and heavenly beings, the eight kinds of nonhuman beings, the two sages, the two heavenly deities, and the ten demon daughters would by some unlikely chance fail to appear and protect the practitioner of the Lotus Sutra, then above them they would be showing disdain for Shakyamuni and the other Buddhas, and below they would be guilty of deceiving the beings of the nine realms.
It makes no difference if the practitioner himself is lacking in worth, defective in wisdom, impure in his person, and lacking in virtue derived from observing the precepts. So long as he chants Nam-myoho-renge-kyo, they will invariably protect him. One does not throw away gold because the bag that holds it is dirty; one does not ignore the sandalwood trees because of the foul odor of the eranda trees around them; and one does not refuse to gather lotuses because the pond in the valley where they grow is not clean. If they ignore the practitioner of the Lotus Sutra, they will be going against their vow.
woooooop so happy this evening.GeorgialouWho
Member
Buddhism is Win or Lose.....Congratulations to ALL! WIN WIN WIN! oxoxo
This is from "The Lessons on the Heritage of the Ultimate Law of Life. 10. The Cluster of Blessings Brought By the Bodhisattvas of the Earth. The Practice of the Buddha's True Disciple to Awaken all People to the Power of the Mystic Law Inherent in Life" in Living Buddhism, Page 68. It is also discussed in our Discussion Meeting study material for the month of February, in the January 18, 2008 World Tribune, page 7.
The Mystic Law has the power to burn away earthly desires that give rise to suffering, to illuminate the darkness of ignorance in people's lives and to dispel the clouds of karma. This aspect is symbolized by Bodhisattva Superior Practices.[fire] The Mystic Law also has the power to bring forth the pure life-state of Buddhahood unsullied by the evils and impurities of the world; this is represented by Bodhisattva Pure Practices.[water] Bodhisattva Boundless Practices symbolizes the power to sweep away all delusions and worries and establish a brilliant state of absolute freedom that is never deadlocked.[wind] Bodhisattva Firmly Established Practices represents the power to sweep away the sufferings caused by earthly desires and eliminate the illusions of birth and death, and to nurture all things with abundant life force, unperturbed by any obstacle. [earth]
So be it Will it So...Nam Myoho Renge Kyo
GeorgialouWho
This is from "The Lessons on the Heritage of the Ultimate Law of Life. 10. The Cluster of Blessings Brought By the Bodhisattvas of the Earth. The Practice of the Buddha's True Disciple to Awaken all People to the Power of the Mystic Law Inherent in Life" in Living Buddhism, Page 68. It is also discussed in our Discussion Meeting study material for the month of February, in the January 18, 2008 World Tribune, page 7.
The Mystic Law has the power to burn away earthly desires that give rise to suffering, to illuminate the darkness of ignorance in people's lives and to dispel the clouds of karma. This aspect is symbolized by Bodhisattva Superior Practices.[fire] The Mystic Law also has the power to bring forth the pure life-state of Buddhahood unsullied by the evils and impurities of the world; this is represented by Bodhisattva Pure Practices.[water] Bodhisattva Boundless Practices symbolizes the power to sweep away all delusions and worries and establish a brilliant state of absolute freedom that is never deadlocked.[wind] Bodhisattva Firmly Established Practices represents the power to sweep away the sufferings caused by earthly desires and eliminate the illusions of birth and death, and to nurture all things with abundant life force, unperturbed by any obstacle. [earth]
So be it Will it So...Nam Myoho Renge Kyo
GeorgialouWho
Because I chant Nam-myoho-renge-kyo with my own mouth, I have been
reviled, struck, exiled, and had my life threatened. However, in spite
of all this, I have continued to exhort others to do likewise. Am I not
then a votary of the Lotus Sutra?
(WND, 892)
No Safety in the Threefold World
Written to Matsuno Rokuro Saemon on February 13, 1278
reviled, struck, exiled, and had my life threatened. However, in spite
of all this, I have continued to exhort others to do likewise. Am I not
then a votary of the Lotus Sutra?
(WND, 892)
No Safety in the Threefold World
Written to Matsuno Rokuro Saemon on February 13, 1278
"There is no place in the SGI for cowards or for egoists who are given
to arbitrary or self-serving views. Our movement has no need for the
fainthearted, filled with doubt, who readily succumb to negative
influences. Let us strive for the Law and live with dignity as proud
members of the SGI! The 21st century shall be the essential phase of
our movement. Bathed in the brilliant light of dawn, let us take our
places on that golden stage and lead truly magnificent lives!"
Daisaku Ikeda
to arbitrary or self-serving views. Our movement has no need for the
fainthearted, filled with doubt, who readily succumb to negative
influences. Let us strive for the Law and live with dignity as proud
members of the SGI! The 21st century shall be the essential phase of
our movement. Bathed in the brilliant light of dawn, let us take our
places on that golden stage and lead truly magnificent lives!"
Daisaku Ikeda
Religion can become a means for controlling people
Religion can become a means for controlling people
From: Living Buddhism 03/01/1998 p.26 (Dialogue on the Lotus Sutra)
p.13 of 18
Saito: Because direct contact with the Buddha was impossible, in time
the concept of the "great Buddha" took on a kind of life of its own.
People thought that Shakyamuni alone had attained the Buddha's
enlightenment, and that it was far beyond them to ever become Buddhas
themselves.
Endo: The enlightenment toward which they strove was the highest
enlightenment of voice-hearers—the stage of arhat. The state of the
Buddha was seen as utterly unattainable.
Suda: In the meantime, the precepts gradually became more and more
complex. Also, it is pointed out that, to maintain the order, the
monks created an air of mystery around their temples, and went so far
as to expound teachings arrogating authority to themselves. At the
same time, they placed the Buddha on a pedestal rending him
inaccessible to ordinary people.
Ikeda: Still, things weren't quite as bad as they could have been as
long as Shakyamuni's direct disciples were around. The first
compilation of sutras is said to have taken place about a century
after Shakyamuni's death. By then Shakyamuni's deification may have
already been fairly well advanced. Also, it might be that the project
had been prompted by a sense of crisis that memory of Shakyamuni the
human being, which had grown increasingly dim, was fading away
entirely.
Saito: The Sanskrit term that, in the Chinese Buddhist canon, is
translated as "World-Honored One" is bhagavat, an ancient Indian
literary term. This was apparently an appellation that disciples used
in addressing a teacher. But as Shakyamuni's deification became
solidified, people came to refer to him instead as the "supreme
deity" or as the "god of gods."
Suda: When we come to Mahayana Buddhism, we find an emphasis on a
personal Buddha as a "savior" figure who leads people to
enlightenment.
Endo: However, as was pointed out earlier, these Buddhas are not the
same as Shakyamuni. They include Amida, Vairochana and Dainichi. They
are personal Buddhas of deep compassion; moreover, they are described
as supreme beings who continually save people over the span of
eternity.
Ikeda: They may have arrived at these Buddhas in attempting to
approximate the "eternal Law at one with the eternal Buddha" that
Shakyamuni made his own mentor. In that sense, we can see them each
as a partial expression of the life of the original Buddha
enlightened since the remote past.
Suda: In terms of the doctrine of the Buddha's three bodies or
enlightened properties, according to one interpretation Dainichi
represents the Dharma body, or the property of the Law; and Amida
represents the bliss body, or property of wisdom. By contrast,
Shakyamuni of the "Life Span" chapter who has been enlightened since
the remote past is the Buddha inherently possessing all three
enlightened properties. From the standpoint of the "Life Span"
chapter, therefore, all other Buddhas represent partial views of
enlightenment.
Saito: Regarding these pre-Lotus Sutra teachings, the Daishonin
says, "All teach no more than fragments of the Law inherent in one's
life" (MW-5, 181). The same can perhaps be said of the Buddha's
bodies or enlightened properties taken individually. Why don't we
review this concept of the three bodies another time?
Endo: These teachings explain nothing but idealized Buddhas—Buddhas
exhibiting special appearances and characteristics. This becomes a
common concept in Buddhism.
Ikeda: From one standpoint, these Buddhas are expressions of people's
ardent spirit of yearning for the Buddha; or perhaps they were
formulated in response to that longing. Nichikan Shonin says that
these Buddhas are "adorned with distinguishing features and
characteristics in accord with the sentiments of the people of the
time."
Suda: The problem is that as a result of this Mahayana Buddhist
movement, people came to make light of Shakyamuni, the originator of
Buddhism. Instead, they revered imaginary Buddhas as "gods."
Ultimately, this closed off the path whereby people could discover
the "Law at one with the Buddha" within their own lives.
Endo: Moreover, the teaching of such Buddhas, rather than encouraging
people to place importance on their own inherent strength, only
reinforced the tendency to depend on the Buddha's compassion for
salvation. The Pure Land or Nembutsu school of Buddhism, in which
people seek salvation through the benevolence of Amida Buddha, is a
case in point.
Ikeda: In short, both the Hinayana and Mahayana teachings completely
deviate from the spirit of the teaching that Shakyamuni left behind
to make the Law and the self our foundation.
If I may venture to generalize, while the Hinayana teachings
emphasize the side of seeking the Law, they needlessly alienate the
Buddha from human beings. The Mahayana teachings, on the other hand,
while they seek to revive the relationship between the Buddha and
human beings, fail to extend people's understanding to the extent
that they themselves can embody the Law. Neither approach is
adequate. This underlines the significance of the "Life Span"
chapter's teaching of casting off the transient and revealing the
true.
Endo: Buddhism is not the only place we find such tendencies as you
have just described. Any religion may succumb to the flawed notion of
trying to subordinate people through dogma or authority.
Ikeda: That's right. The spirit of the Lotus Sutra is to resist the
dehumanization of religion and religion's tendency to become divorced
from reality; but rather to steadfastly redirect religion to the
prime point of the human being.
Suda: I recall the Daishonin's declaration in "On Practicing the
Buddha's Teachings" that he has "[launched] the battle of the
provisional and true teachings" and "the battle goes on even today"
(MW-1, 101). The true legacy of Buddhism can be found only within
unceasing spiritual struggle.
Saito: The Daishonin constantly proclaimed: "Return to Shakyamuni!"
He refutes adherents of the Shingon sect who revered Dainichi Buddha,
saying, "Who were the parents of Dainichi Buddha, and in what country
did he appear when he expounded the Dainichi Sutra?" (MW-7, 53).
Endo: He condemns as utterly confused those who try to do away with
the actual person Shakyamuni while making much of imaginary Buddhas
of uncertain origins. "Return to Shakyamuni!" means "Return to the
human being!"
Suda: The Daishonin waged a desperate struggle to revive the
humanistic spirit of Buddhism.
Ikeda: That suggests just how strong the tendency of religion is to
depart from the human being. And when that happens, religion becomes
little more than a means for controlling people.
Living Buddhism 03/01/1998 p.26 (Dialogue on the Lotus Sutra)
p.13 of 18
Religion can become a means for controlling people
From: Living Buddhism 03/01/1998 p.26 (Dialogue on the Lotus Sutra)
p.13 of 18
Saito: Because direct contact with the Buddha was impossible, in time
the concept of the "great Buddha" took on a kind of life of its own.
People thought that Shakyamuni alone had attained the Buddha's
enlightenment, and that it was far beyond them to ever become Buddhas
themselves.
Endo: The enlightenment toward which they strove was the highest
enlightenment of voice-hearers—the stage of arhat. The state of the
Buddha was seen as utterly unattainable.
Suda: In the meantime, the precepts gradually became more and more
complex. Also, it is pointed out that, to maintain the order, the
monks created an air of mystery around their temples, and went so far
as to expound teachings arrogating authority to themselves. At the
same time, they placed the Buddha on a pedestal rending him
inaccessible to ordinary people.
Ikeda: Still, things weren't quite as bad as they could have been as
long as Shakyamuni's direct disciples were around. The first
compilation of sutras is said to have taken place about a century
after Shakyamuni's death. By then Shakyamuni's deification may have
already been fairly well advanced. Also, it might be that the project
had been prompted by a sense of crisis that memory of Shakyamuni the
human being, which had grown increasingly dim, was fading away
entirely.
Saito: The Sanskrit term that, in the Chinese Buddhist canon, is
translated as "World-Honored One" is bhagavat, an ancient Indian
literary term. This was apparently an appellation that disciples used
in addressing a teacher. But as Shakyamuni's deification became
solidified, people came to refer to him instead as the "supreme
deity" or as the "god of gods."
Suda: When we come to Mahayana Buddhism, we find an emphasis on a
personal Buddha as a "savior" figure who leads people to
enlightenment.
Endo: However, as was pointed out earlier, these Buddhas are not the
same as Shakyamuni. They include Amida, Vairochana and Dainichi. They
are personal Buddhas of deep compassion; moreover, they are described
as supreme beings who continually save people over the span of
eternity.
Ikeda: They may have arrived at these Buddhas in attempting to
approximate the "eternal Law at one with the eternal Buddha" that
Shakyamuni made his own mentor. In that sense, we can see them each
as a partial expression of the life of the original Buddha
enlightened since the remote past.
Suda: In terms of the doctrine of the Buddha's three bodies or
enlightened properties, according to one interpretation Dainichi
represents the Dharma body, or the property of the Law; and Amida
represents the bliss body, or property of wisdom. By contrast,
Shakyamuni of the "Life Span" chapter who has been enlightened since
the remote past is the Buddha inherently possessing all three
enlightened properties. From the standpoint of the "Life Span"
chapter, therefore, all other Buddhas represent partial views of
enlightenment.
Saito: Regarding these pre-Lotus Sutra teachings, the Daishonin
says, "All teach no more than fragments of the Law inherent in one's
life" (MW-5, 181). The same can perhaps be said of the Buddha's
bodies or enlightened properties taken individually. Why don't we
review this concept of the three bodies another time?
Endo: These teachings explain nothing but idealized Buddhas—Buddhas
exhibiting special appearances and characteristics. This becomes a
common concept in Buddhism.
Ikeda: From one standpoint, these Buddhas are expressions of people's
ardent spirit of yearning for the Buddha; or perhaps they were
formulated in response to that longing. Nichikan Shonin says that
these Buddhas are "adorned with distinguishing features and
characteristics in accord with the sentiments of the people of the
time."
Suda: The problem is that as a result of this Mahayana Buddhist
movement, people came to make light of Shakyamuni, the originator of
Buddhism. Instead, they revered imaginary Buddhas as "gods."
Ultimately, this closed off the path whereby people could discover
the "Law at one with the Buddha" within their own lives.
Endo: Moreover, the teaching of such Buddhas, rather than encouraging
people to place importance on their own inherent strength, only
reinforced the tendency to depend on the Buddha's compassion for
salvation. The Pure Land or Nembutsu school of Buddhism, in which
people seek salvation through the benevolence of Amida Buddha, is a
case in point.
Ikeda: In short, both the Hinayana and Mahayana teachings completely
deviate from the spirit of the teaching that Shakyamuni left behind
to make the Law and the self our foundation.
If I may venture to generalize, while the Hinayana teachings
emphasize the side of seeking the Law, they needlessly alienate the
Buddha from human beings. The Mahayana teachings, on the other hand,
while they seek to revive the relationship between the Buddha and
human beings, fail to extend people's understanding to the extent
that they themselves can embody the Law. Neither approach is
adequate. This underlines the significance of the "Life Span"
chapter's teaching of casting off the transient and revealing the
true.
Endo: Buddhism is not the only place we find such tendencies as you
have just described. Any religion may succumb to the flawed notion of
trying to subordinate people through dogma or authority.
Ikeda: That's right. The spirit of the Lotus Sutra is to resist the
dehumanization of religion and religion's tendency to become divorced
from reality; but rather to steadfastly redirect religion to the
prime point of the human being.
Suda: I recall the Daishonin's declaration in "On Practicing the
Buddha's Teachings" that he has "[launched] the battle of the
provisional and true teachings" and "the battle goes on even today"
(MW-1, 101). The true legacy of Buddhism can be found only within
unceasing spiritual struggle.
Saito: The Daishonin constantly proclaimed: "Return to Shakyamuni!"
He refutes adherents of the Shingon sect who revered Dainichi Buddha,
saying, "Who were the parents of Dainichi Buddha, and in what country
did he appear when he expounded the Dainichi Sutra?" (MW-7, 53).
Endo: He condemns as utterly confused those who try to do away with
the actual person Shakyamuni while making much of imaginary Buddhas
of uncertain origins. "Return to Shakyamuni!" means "Return to the
human being!"
Suda: The Daishonin waged a desperate struggle to revive the
humanistic spirit of Buddhism.
Ikeda: That suggests just how strong the tendency of religion is to
depart from the human being. And when that happens, religion becomes
little more than a means for controlling people.
Living Buddhism 03/01/1998 p.26 (Dialogue on the Lotus Sutra)
p.13 of 18
GeorgialouWho
Member
This is the translation of "Daily Encouragement" by President Ikeda, in the Seikyo Shimbun.
Tuesday, February 12th, 2008
---- DAILY ENCOURAGEMENT ----
"Attaining Buddhahood in one's present form is not about acquiring some kind
of special, superhuman qualities, but rather it means achieving as ordinary human beings an eternal and boundless state of life characterised by the virtues of eternity, happiness, true self, and purity.
"The benefits and blessings of the Mystic Law are immeasurable. All life--no matter in which of the Ten Worlds it may reside--is originally an entity of the Mystic Law. Therefore, even if at present we are in a state of Hell, by changing our mind-set or focus at that moment, we can immediately manifest our pure and highest state of life as entities of the Mystic Law. This is what it means to attain Buddhahood in one's present form."
SGI Newsletter No. 7473, LEARNING FROM THE GOSHO: THE HOPE-FILLED WRITINGS OF NICHIREN DAISHONIN, [4] Follow the Path of Your Mission, Just As You Are: Actualising the Principles of the Lotus Sutra, from the December 2007 issue of the Daibyakurenge, the Soka Gakkai study journal, translated Feb 7th, 2008.
So Be it Will it so,,,,Nam Myoho Renge Kyo
GeorgialouWho
Tuesday, February 12th, 2008
---- DAILY ENCOURAGEMENT ----
"Attaining Buddhahood in one's present form is not about acquiring some kind
of special, superhuman qualities, but rather it means achieving as ordinary human beings an eternal and boundless state of life characterised by the virtues of eternity, happiness, true self, and purity.
"The benefits and blessings of the Mystic Law are immeasurable. All life--no matter in which of the Ten Worlds it may reside--is originally an entity of the Mystic Law. Therefore, even if at present we are in a state of Hell, by changing our mind-set or focus at that moment, we can immediately manifest our pure and highest state of life as entities of the Mystic Law. This is what it means to attain Buddhahood in one's present form."
SGI Newsletter No. 7473, LEARNING FROM THE GOSHO: THE HOPE-FILLED WRITINGS OF NICHIREN DAISHONIN, [4] Follow the Path of Your Mission, Just As You Are: Actualising the Principles of the Lotus Sutra, from the December 2007 issue of the Daibyakurenge, the Soka Gakkai study journal, translated Feb 7th, 2008.
So Be it Will it so,,,,Nam Myoho Renge Kyo
GeorgialouWho
GeorgialouWho
Member
love the post of the dialogue SoCal Hippy! Thank you for being so myoho in your posts love it!
GeorgialouWho
GeorgialouWho
Whether you chant the Buddha's name, 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.
(WND, 4)
On Attaining Buddhahood in This Lifetime
Written to Toki Jonin in 1255
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.
(WND, 4)
On Attaining Buddhahood in This Lifetime
Written to Toki Jonin in 1255
"Strength is happiness. Strength is itself victory. In weakness and
cowardice there is no happiness. When you wage a struggle, you might
win or you might lose. But regardless of the short-term outcome, the
very fact of your continuing to struggle is proof of your victory as a
human being. A strong spirit, strong faith and strong prayer --
developing these is victory and the world of Buddhahood."
Daisaku Ikeda
cowardice there is no happiness. When you wage a struggle, you might
win or you might lose. But regardless of the short-term outcome, the
very fact of your continuing to struggle is proof of your victory as a
human being. A strong spirit, strong faith and strong prayer --
developing these is victory and the world of Buddhahood."
Daisaku Ikeda
E
EasyMyohoDisco
I've been attracting new chanters lately like mosquitoes to a zapping blue light! I got two ladies that should be accompanying us to our sunday afternoon meeting and even I'm going to school almost everyday of the week I will be at the culture center every weekend until march 16 working polishing my life and doing my best for kosen-rufu and the success of the march 16 meetings. This year will be my second year with Gohonzon at the end of next month and I'm glad Bartender gave us a copy of the thread to commemorate the amazing changes my life has produced thanks to diligently supporting and praying for the thread.
I chanted alot for DG and Gypsy and if I would've been asked to do it in 2005 or 2004 I would not have. Honestly, the change in my life is supreme, I see everything as the middle way I'm seeking. I'm so lucky I have such good friends in Gypsy and DG and honestly I'm glad they overcame their struggle victoriously, now DG YOU MUST GET GOHONZON and PRACTICE IN UK AND HOLLAND!!! BRING IT ON SISTER
Lets keep chanting for Brother Babba and Sister mrs.Babba. I love them very much and have their picture next to my altar with President Ikeda and The Doobies, I need pics of Socal and Bonz too! I love you all very much and will keep fighting the best I can with what I got!
You know me, I'm the up and coming kosen-rufu king, the training I recieve on this thread and in practicing correctly is the best training for life in the world! Keep on keeping on amigos!
Much love,
M
I chanted alot for DG and Gypsy and if I would've been asked to do it in 2005 or 2004 I would not have. Honestly, the change in my life is supreme, I see everything as the middle way I'm seeking. I'm so lucky I have such good friends in Gypsy and DG and honestly I'm glad they overcame their struggle victoriously, now DG YOU MUST GET GOHONZON and PRACTICE IN UK AND HOLLAND!!! BRING IT ON SISTER
Lets keep chanting for Brother Babba and Sister mrs.Babba. I love them very much and have their picture next to my altar with President Ikeda and The Doobies, I need pics of Socal and Bonz too! I love you all very much and will keep fighting the best I can with what I got!
You know me, I'm the up and coming kosen-rufu king, the training I recieve on this thread and in practicing correctly is the best training for life in the world! Keep on keeping on amigos!
Much love,
M
E
EasyMyohoDisco
"According to the Buddhist teachings, prior to Shakyamuni slanderous monks would have incurred the death penalty. But since the time of Shakyamuni, the One Who Can Endure, the giving of alms to slanderous monks is forbidden in the sutra teachings."
Reference:
WND Page 23
Page 6 On Establishing the Correct Teaching for the Peace of the Land
Written to Hojo Tokiyori on 16 July 1260 from Kamakura
"All disciples and lay supporters of Nichiren should chant Nam-myoho-renge-kyo with the spirit of many in body but one in mind, transcending all differences among themselves to become as inseparable as fish and the water in which they swim. This spiritual bond is the basis for the universal transmission of the ultimate Law of life and death. Herein lies the true goal of Nichiren's propagation. When you are so united, even the great desire for widespread propagation can be fulfilled."
Reference:
WND Page 217
Page 216 The Heritage of the Ultimate Law of Life
Written to Sairen-bo Nichijo on 11 February 1272 from Sado - Tsukihara
I never in my life had friends that would say such nice things about me and its because I've been very honest in my life and with those I wish to share this Buddhism with. Its had the amazing effect of creating amazing friendships and connections with awesome people, I sincerely hope other chanting growers are doing the best they can to put themselves out there for kosen-rufu. Its not a coincidence that Thomas made this thread just for us! Its a brute fact that this thread has shakubukued many people and will continue to do so!
I agree the time is now if we are to make this thread live on in our daily Lives! Take some guidance from it and go forward with it and make great causes in your life, we're in this together! Thomas has been proving the impact of his abundant daimoku and many have been showing actual proof! Please continue to chant for each other, although we may have things in our lives, we always have each other and those are very important treasures. So take care of yourselves and keep on pumping out daimoku, We're on a roll!
Nam-myoho-renge-kyo!!!!
Reference:
WND Page 23
Page 6 On Establishing the Correct Teaching for the Peace of the Land
Written to Hojo Tokiyori on 16 July 1260 from Kamakura
"All disciples and lay supporters of Nichiren should chant Nam-myoho-renge-kyo with the spirit of many in body but one in mind, transcending all differences among themselves to become as inseparable as fish and the water in which they swim. This spiritual bond is the basis for the universal transmission of the ultimate Law of life and death. Herein lies the true goal of Nichiren's propagation. When you are so united, even the great desire for widespread propagation can be fulfilled."
Reference:
WND Page 217
Page 216 The Heritage of the Ultimate Law of Life
Written to Sairen-bo Nichijo on 11 February 1272 from Sado - Tsukihara
I never in my life had friends that would say such nice things about me and its because I've been very honest in my life and with those I wish to share this Buddhism with. Its had the amazing effect of creating amazing friendships and connections with awesome people, I sincerely hope other chanting growers are doing the best they can to put themselves out there for kosen-rufu. Its not a coincidence that Thomas made this thread just for us! Its a brute fact that this thread has shakubukued many people and will continue to do so!
I agree the time is now if we are to make this thread live on in our daily Lives! Take some guidance from it and go forward with it and make great causes in your life, we're in this together! Thomas has been proving the impact of his abundant daimoku and many have been showing actual proof! Please continue to chant for each other, although we may have things in our lives, we always have each other and those are very important treasures. So take care of yourselves and keep on pumping out daimoku, We're on a roll!
Nam-myoho-renge-kyo!!!!
Last edited:
Buddhism Is The Clear Mirror That Reflects Our Lives
Buddhism Is The Clear Mirror That Reflects Our Lives
Buddhism Is The Clear Mirror That Reflects Our Lives
by D. Ikeda
A Japanese proverb has it that the mirror is a women's soul. It is said that, just as warriors will never part with their swords, women will never part with their mirrors. The oldest metallic mirrors to be unearthed were found in China and Egypt. Older still are mirrors made of polished stone surfaces. Suffice it to say that the history of mirrors is as old as that of the human race
"A bronze mirror may reflect the body, but not the mind. The Lotus Sutra reflects not only our physical form, but out inner being as well. Furthermore, the sutra mirrors, with complete clarity, one's past Karma and it's future effect." [Gosho Zenshu, p.1521]
Even though people may make up their faces, they tend to neglect to polish their lives. Though cosmetics can be applied to the face, one cannot gloss over the face of his soul. The law of cause and effect functioning in the depths of life is strict and impartial. Buddhism teaches that unseen virtue brings about visible reward. In the world of Buddhism, one never fails to receive an effect for his actions-whether for good or bad; therefore, it is meaningless to be two-faced, or to try to put on airs.
"A mind which presently is clouded by illusions originating from the innate darkness of life is like a tarnished mirror, but once it is polished it will become clear, reflecting the enlightenment of immutable truth."[On Attaining Buddhahood]. In this well-known passage, the Daishonin draws parallels between the tradition of mirror polishing and the process of attaining enlightenment.
Observing one's life means to perceive that one's life contains the Ten Worlds and, in particular, the world of Buddhahood. The Gohonzon is a clear mirror. If you practice faith while doubting its effects, you will get results that are at best, unsatisfactory. This is the reflection of your own weak faith on the mirror of the cosmos. On the other hand, when you stand up with strong confidence, you will accrue limitless blessings. Understanding the subtle workings of one's mind is the key to faith and to attaining Buddhahood in this lifetime.
There is a Russian proverb that says, "It is no use to blame the looking glass if your face is awry." Likewise, your happiness or unhappiness is entirely the reflection of the balance of good and bad causes accumulated in your life.
People Who Do Not Know About Mirrors
Many people become angry or grieve over phenomena that are actually nothing but a reflection of their own lives-their state of mind and the causes that they have created. Because they are ignorant of Buddhism's mirror of life, such people cannot see themselves as they truly are. This being the case, they cannot guide others along the correct path of life, nor can they discern the true nature of occurrences in society.
With the thought that we are addressing a person's Buddha Nature, we should politely and calmly carry out a dialogue-sometimes, depending on the situation, mercifully correcting him with fatherly strictness. In the course of such human interaction, the Buddha nature in his or her life functions to protect us. On the other hand, if we belittle or regard that person with contempt, as though gazing into our own image reflected in a mirror, we will be disparaged in return.
In general, the people around us reflect our state of life. Our personal preferences, for example, are mirrored in their attitudes. To the extent that you praise, respect, protect and care for SGI members, who are all children of the Buddha, you will in turn be protected by the Buddhas, and Bodhisattvas of the ten directions and by all heavenly deities. If, on the other hand, you are arrogant or condescending toward members, you will be scolded by the Buddhas in like measures. Leaders, in particular, should be clear on this point and take it deeply to heart.
We are a gathering of the Buddha's children. Therefore if we respect one another, our good fortune will multiply infinitely, like an image reflected back and forth among mirrors. A person who practices alone cannot experience this tremendous multiplication of benefit. In short, the environment that you find yourself in, whether favorable or not, is the product of your own life. Most people, however, fail to understand this and tend to blame others for their trouble. To a greater or lesser extent, all people tend to see their own reflection in others.
Say What Must Be Said
We must gain decisive victory over the harsh realities of society and lead a correct and vibrant life. This is the purpose of our faith. We have to become wise and strong. Also, in the organization for Kosen-Rufu, we have to clearly say what must be said. The purpose of Buddhism is not to produce dupes who blindly follow their leaders. Rather, it is to produce people of wisdom who can judge right from wrong on their own in the clear mirror of Buddhism.
The purpose of Buddhism is to attain Buddhahood. In modern terms, this could be explained as realizing absolute happiness - a state of happiness that can never be destroyed or defeated.
"There is no greater happiness for human beings than chanting Nam-Myoho-renge-kyo"
[The Major Writings of Nichiren Daishonin, Vol. 1, p. 161]
Edit from a 6 page speech given by President Daisaku Ikeda, June 1981 Summer Course, Trets
Buddhism Is The Clear Mirror That Reflects Our Lives
Buddhism Is The Clear Mirror That Reflects Our Lives
by D. Ikeda
A Japanese proverb has it that the mirror is a women's soul. It is said that, just as warriors will never part with their swords, women will never part with their mirrors. The oldest metallic mirrors to be unearthed were found in China and Egypt. Older still are mirrors made of polished stone surfaces. Suffice it to say that the history of mirrors is as old as that of the human race
"A bronze mirror may reflect the body, but not the mind. The Lotus Sutra reflects not only our physical form, but out inner being as well. Furthermore, the sutra mirrors, with complete clarity, one's past Karma and it's future effect." [Gosho Zenshu, p.1521]
Even though people may make up their faces, they tend to neglect to polish their lives. Though cosmetics can be applied to the face, one cannot gloss over the face of his soul. The law of cause and effect functioning in the depths of life is strict and impartial. Buddhism teaches that unseen virtue brings about visible reward. In the world of Buddhism, one never fails to receive an effect for his actions-whether for good or bad; therefore, it is meaningless to be two-faced, or to try to put on airs.
"A mind which presently is clouded by illusions originating from the innate darkness of life is like a tarnished mirror, but once it is polished it will become clear, reflecting the enlightenment of immutable truth."[On Attaining Buddhahood]. In this well-known passage, the Daishonin draws parallels between the tradition of mirror polishing and the process of attaining enlightenment.
Observing one's life means to perceive that one's life contains the Ten Worlds and, in particular, the world of Buddhahood. The Gohonzon is a clear mirror. If you practice faith while doubting its effects, you will get results that are at best, unsatisfactory. This is the reflection of your own weak faith on the mirror of the cosmos. On the other hand, when you stand up with strong confidence, you will accrue limitless blessings. Understanding the subtle workings of one's mind is the key to faith and to attaining Buddhahood in this lifetime.
There is a Russian proverb that says, "It is no use to blame the looking glass if your face is awry." Likewise, your happiness or unhappiness is entirely the reflection of the balance of good and bad causes accumulated in your life.
People Who Do Not Know About Mirrors
Many people become angry or grieve over phenomena that are actually nothing but a reflection of their own lives-their state of mind and the causes that they have created. Because they are ignorant of Buddhism's mirror of life, such people cannot see themselves as they truly are. This being the case, they cannot guide others along the correct path of life, nor can they discern the true nature of occurrences in society.
With the thought that we are addressing a person's Buddha Nature, we should politely and calmly carry out a dialogue-sometimes, depending on the situation, mercifully correcting him with fatherly strictness. In the course of such human interaction, the Buddha nature in his or her life functions to protect us. On the other hand, if we belittle or regard that person with contempt, as though gazing into our own image reflected in a mirror, we will be disparaged in return.
In general, the people around us reflect our state of life. Our personal preferences, for example, are mirrored in their attitudes. To the extent that you praise, respect, protect and care for SGI members, who are all children of the Buddha, you will in turn be protected by the Buddhas, and Bodhisattvas of the ten directions and by all heavenly deities. If, on the other hand, you are arrogant or condescending toward members, you will be scolded by the Buddhas in like measures. Leaders, in particular, should be clear on this point and take it deeply to heart.
We are a gathering of the Buddha's children. Therefore if we respect one another, our good fortune will multiply infinitely, like an image reflected back and forth among mirrors. A person who practices alone cannot experience this tremendous multiplication of benefit. In short, the environment that you find yourself in, whether favorable or not, is the product of your own life. Most people, however, fail to understand this and tend to blame others for their trouble. To a greater or lesser extent, all people tend to see their own reflection in others.
Say What Must Be Said
We must gain decisive victory over the harsh realities of society and lead a correct and vibrant life. This is the purpose of our faith. We have to become wise and strong. Also, in the organization for Kosen-Rufu, we have to clearly say what must be said. The purpose of Buddhism is not to produce dupes who blindly follow their leaders. Rather, it is to produce people of wisdom who can judge right from wrong on their own in the clear mirror of Buddhism.
The purpose of Buddhism is to attain Buddhahood. In modern terms, this could be explained as realizing absolute happiness - a state of happiness that can never be destroyed or defeated.
"There is no greater happiness for human beings than chanting Nam-Myoho-renge-kyo"
[The Major Writings of Nichiren Daishonin, Vol. 1, p. 161]
Edit from a 6 page speech given by President Daisaku Ikeda, June 1981 Summer Course, Trets
E
EasyMyohoDisco
This year like last year I set a goal for 40 shakubuku, I hope to have at least two or three by the end of this month coinciding with my interview at one of three schools I'm applying to. Yesterday's meeting was a complete success, my friend from work speaks mandarin and was so happy to converse with our WD area leader after the meeting in Mandarin. My friend from the gym that came to his second meeting should be receiving Gohonzon before March 16, I'm so very happy. Also in attendance was my friend who goes to college upstate but was around visiting for the weekend and my lady. That was four youth chanting attributed to this thread, I'm so excited, I JUST CAN'T HIDE IT! It makes me so happy to know my friends are picking up on this amazing practice and helping me fill the seats up during our meetings!
I really am going to be even more busy lately than usual, but riding the wave of compassion and unlimited potential, I feel as if I'm ready for action and good to go!
"Grass without roots will die in no time and a river without a source will not flow far. A child without parents is looked down upon. Nam-myoho-renge-kyo, the heart of the "Life Span" chapter, is the mother of all Buddhas throughout the ten directions and the three existences of past, present and future."
Reference:
WND Page 184
Page 182 The Essence of the "Life Span" Chapter
Written on 17 April 1271 from Kamakura
I really am going to be even more busy lately than usual, but riding the wave of compassion and unlimited potential, I feel as if I'm ready for action and good to go!
"Grass without roots will die in no time and a river without a source will not flow far. A child without parents is looked down upon. Nam-myoho-renge-kyo, the heart of the "Life Span" chapter, is the mother of all Buddhas throughout the ten directions and the three existences of past, present and future."
Reference:
WND Page 184
Page 182 The Essence of the "Life Span" Chapter
Written on 17 April 1271 from Kamakura
Bodhisattva Superior Practices received the water of the wisdom of the
Mystic Law from the Thus Come One Shakyamuni and causes it to flow into
the wasteland of the people's lives in the evil world of the latter
age. This is the function of wisdom. Shakyamuni Buddha transferred this
teaching to Bodhisattva Superior Practices, and now Nichiren propagates
it in Japan.
(WND, 746-77)
The Essentials for Attaining Buddhahood
Written to Soya Jiro Hyoe-no-jo Kyoshin on August 3, 1276
Mystic Law from the Thus Come One Shakyamuni and causes it to flow into
the wasteland of the people's lives in the evil world of the latter
age. This is the function of wisdom. Shakyamuni Buddha transferred this
teaching to Bodhisattva Superior Practices, and now Nichiren propagates
it in Japan.
(WND, 746-77)
The Essentials for Attaining Buddhahood
Written to Soya Jiro Hyoe-no-jo Kyoshin on August 3, 1276
"Life contains the capacity, like flames that reach toward heaven, to
transform suffering and pain into the energy needed for value-creation,
into light that illuminates darkness. Like the wind traversing vast
spaces unhindered, life has the power to uproot and overturn all
obstacles and difficulties. Like clear flowing water, it can wash away
all stains and impurities. And finally, life, like the great earth that
sustains vegetation, impartially protects all people with its
compassionate, nurturing force."
Daisaku Ikeda
transform suffering and pain into the energy needed for value-creation,
into light that illuminates darkness. Like the wind traversing vast
spaces unhindered, life has the power to uproot and overturn all
obstacles and difficulties. Like clear flowing water, it can wash away
all stains and impurities. And finally, life, like the great earth that
sustains vegetation, impartially protects all people with its
compassionate, nurturing force."
Daisaku Ikeda
"Religious strife must be avoided at all cost; under no circumstances
should it be allowed. People may hold different religious beliefs, but
the bottom line is that we are all human beings. We all seek happiness
and desire peace. Religion should bring people together. It should
unite the potential for good in people's hearts toward benefiting
society and humanity and creating a better future."
Daisaku Ikeda
should it be allowed. People may hold different religious beliefs, but
the bottom line is that we are all human beings. We all seek happiness
and desire peace. Religion should bring people together. It should
unite the potential for good in people's hearts toward benefiting
society and humanity and creating a better future."
Daisaku Ikeda
"The heart of the Lotus Sutra is the revelation that one may attain
supreme enlightenment in one's present form without altering
one's status as an ordinary person. This means that without
casting aside one's karmic impediments one can still attain the
Buddha way. Thus T'ien-t'ai said, 'The other sutras only predict
Buddhahood ... for the good, but not for the evil; . . . This
[Lotus] sutra predicts Buddhahood for all.'"
(WND,410)
Reply to Hakiri Saburo
August 3, 1273
supreme enlightenment in one's present form without altering
one's status as an ordinary person. This means that without
casting aside one's karmic impediments one can still attain the
Buddha way. Thus T'ien-t'ai said, 'The other sutras only predict
Buddhahood ... for the good, but not for the evil; . . . This
[Lotus] sutra predicts Buddhahood for all.'"
(WND,410)
Reply to Hakiri Saburo
August 3, 1273
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