Chanting Growers Group

[Dutchgrown]

DG! I love scalp tingling! I still get it too. And rush is the appropriate word, for sure. I'm sure I speak for all Chanting Growers in acknowledging your great new line of beans! You are looking totally top-shelf--as anyone who knows you would expect it to be. Well done Sister! Keep chanting the Daimoku that I can see and feel that you are!~


Much love and deepest respect!

T

So it's not in my imagination....cool! Thank you T for all your encouragement over the years...I could not have gotten where I am now without chanting, that's a FACT, and I am so thankful you never gave up on me!

Wishing you all a positive day!

Much love.........
Nam Myoho Renge Kyo!

 

[PassTheDoobie]

"This word 'belief' is a sharp sword that cuts off fundamental darkness or ignorance."

(Ongi kuden - Gosho Zenshu, page 725, The Record of the Orally Transmitted Teachings, page 54) Selection source: "Kyo no Hosshin", Seikyo Shimbun, January 13th, 2010

 

[Payaso]

Nam Myoho Renge Kyo!

 

[Dutchgrown]

"This word 'belief' is a sharp sword that cuts off fundamental darkness or ignorance."

(Ongi kuden - Gosho Zenshu, page 725, The Record of the Orally Transmitted Teachings, page 54) Selection source: "Kyo no Hosshin", Seikyo Shimbun, January 13th, 2010

Nam Myoho Renge Kyo!

Nam Myoho Renge Kyo!!

DG

 

[Wilson!]

Wilson! Pick the next Gosho and I'll post it if you don't have the time.


T

How's The Dragon Gate?



140
The Dragon Gate

A WATERFALL called the Dragon Gate exists in China. Its waters plunge a hundred feet, swifter than an arrow shot by a strong warrior. It is said that a great many carp gather in the basin below, hoping to climb the falls, and that any that succeeds will turn into a dragon. Not a single carp, however, out of a hundred, a thousand, or even ten thousand, can climb the falls, not even after ten or twenty years. Some are swept away by the strong currents, some fall prey to eagles, hawks, kites, and owls, and others are netted, scooped up, or even shot with arrows by fishermen who line both banks of the falls ten cho wide. Such is the difficulty a carp faces in becoming a dragon.

There were once two major warrior clans in Japan, the Minamoto and the Taira. They were like two faithful watchdogs at the gates of the imperial palace. They were as eager to guard the emperor as humble mountain folk are to admire the full moon on the fifteenth night of the eighth month as it rises from behind the mountains. They marveled at the elegant parties of the court nobles and their ladies, just as monkeys in the trees are enraptured by the sight of the moon and the stars glittering in the sky. Though of low rank, they longed to find some way to mingle in court circles. But even
though Sadamori of the Taira clan1 crushed the rebellion of Masakado, he was still not admitted to court. Nor were any of his descendants, including Masamori. Not until the time of Masamori’s son, Tadamori, were any of the Taira clan granted permission to enter the court. The next in line, Kiyomori, and his son Shigemori, not only enjoyed life among court nobles, but saw the moon rise when Kiyomori’s daughter became the emperor’s consort, and the sun appear when his grandson became emperor.

Attaining Buddhahood is no easier than for men of low status to enter court circles, or for carp to climb the Dragon Gate. Shariputra, for example, practiced bodhisattva austerities for sixty kalpas in order to attain Buddhahood, but finally could persevere no longer and slipped back into the paths of the two vehicles.2 Even some of those who formed ties with the Lotus Sutra in the days of the Buddha Great Universal Wisdom Excellence sank into the sufferings of birth and death for the duration of major world system dust particle kalpas. Some others who received the seeds of Buddhahood in the even more remote past suffered for the length of numberless major world system dust particle kalpas. All these people practiced the Lotus Sutra, but when harassed in one way or another by the devil king of the sixth heaven, who had taken possession of their rulers and other authorities, they backslid and forsook their faith, and thus wandered among the six paths for countless kalpas.

Until recently these events seemed to have had no bearing on us, but now we find ourselves facing the same kind of ordeal. My wish is that all my disciples make a great vow.3 We are very fortunate to be alive after the widespread epidemics that occurred last year and the year before. But now with the impending Mongol invasion it appears that few will survive. In the end, no one can escape death. The sufferings at that time will be exactly like what we are experiencing now. Since death is the same in either case, you should be
willing to offer your life for the Lotus Sutra. Think of this offering as a drop of dew rejoining the ocean, or a speck of dust returning to the earth. A passage from the third volume of the Lotus Sutra reads, “We beg that the merit gained through these gifts may be spread far and wide to everyone, so that we and other living beings all together may attain the Buddha way.”4

BR>

With my deep respect,
Nichiren

The sixth day of the eleventh month

Reply to Ueno the WorthyI write this letter in deep gratitude for your dedication throughout the events at Atsuhara.



Background
This letter was written at Minobu in the eleventh month of the second year of Koan (1279) to young Nanjo Tokimitsu, the steward of Ueno Village in Suruga Province. Tokimitsu embraced the Daishonin’s teaching quite early in life and revered Nikko Shonin as his personal teacher.

It is a reply to a report by Tokimitsu about his role in protecting the Daishonin’s followers in the Atsuhara area, who were being persecuted by authorities associated with the Kamakura government. Tokimitsu used his influence to protect other believers, sheltering some in his own home and negotiating for the release of others who had been imprisoned. The Daishonin honored him for his courage by calling him “Ueno the Worthy.” In the ninth
month of 1279, the government arrested on false charges twenty farmer believers, who all refused to recant their allegiance to the Daishonin, and on the fifteenth of the tenth month three of these farmers were beheaded.

The last paragraph of this letter hints at the anxiety gripping Japan in the wake of epidemics and rumors of war. The Daishonin emphasizes that, since death is inevitable, life should be devoted only to the loftiest ambition— enlightenment.

The Dragon Gate mentioned in this letter appears in Chinese folklore and, though it has not been conclusively identified, is thought to refer to a waterfall or rapids on the middle reaches of the Yellow River.

 

[EasyMyohoDisco]

Buddhism is about winning!

Buddhism is about winning!

Nam-myoho-renge-kyo!

 

[PassTheDoobie]

"Buddhism primarily concerns itself with victory or defeat."

(The Hero of the World - The Writings of Nichiren Daishonin, Vol.1, page 835) Selection source: SGI President Ikeda's speech, Seikyo Shimbun, Jan. 10th, 2010

That's exactly what Nichiren teaches, Easy!

Thank you Wilson!

Dear Sister DG, it is I who expresses appreciation to YOU for never giving up! Friends from another lifetime! Never say never and I do pray for Velma!

As I pray for all of you! Be safe and be well! Chant Daimoku!

Much love and deepest respect,

Thomas

 

[PassTheDoobie]

"In life, it is important to enjoy our challenges. Every effort requires hard work and entails difficulties of one sort or another, the key is not to rue difficulties but to enjoy them as challenges. That's the secret to opening the way to happiness. You can't exercise your full abilities if you're only motivated by a sense of obligation. Those who find joy in life's challenges and do their best with a positive, eager attitude are unbeatable."

SGI Newsletter No. 7910, The New Human Revolution--Vol. 23: Chap. 1, The Future 19, translated Jan. 12th, 2010

 

[PassTheDoobie]

"It is extremely rare to be born as a human being. Not only are you endowed with human form, but you have had the rare fortune to encounter Buddhism. Moreover, out of the Buddha's many teachings you have encountered the daimoku, or the title, of the Lotus Sutra and become its votary."

(Letter to Jakunichi-bo - The Writings of Nichiren Daishonin, Vol.1, page 993) Selection source: "Kyo no Hosshin", Seikyo Shimbun, Jan. 14th, 2010

 

[PassTheDoobie]

"To treasure each person--this is truly the foundation of Nichiren Daishonin's Buddhism. As the saying goes, 'One is the mother of ten thousand' (WND-1, 131). The enlightenment of one person opens the way for all people to attain enlightenment. The Daishonin states: 'When the dragon king's daughter attained Buddhahood, it opened up the way to attaining Buddhahood for all women of later ages' (WND-1, 269). This is a case of 'one example that stands for all the rest' (WND-1, 269).

"Wholeheartedly encouraging each individual member we encounter, therefore, will serve to invigorate the entire organisation. As long as open, one-on-one dialogue is fostered. our organisation will continue to flourish. This means giving confidence to those feeling lost and confused, hope to those burdened with worries, courage to those sunk in despair, joy to those filled with sorrow, wisdom to those beset by hardships, staying power to those facing setbacks, peace of mind to those gripped by fear, and conviction to those stalled by uncertainty. Such a steady stream of encouragement becomes a powerful source of revitalisation. It fosters bonds of joint commitment, of working together for a common cause. Through these supportive efforts, we actually take a step closer to happiness for both ourselves and others."

SGI Newsletter No. 7908, LEARNING FROM THE WRITINGS OF NICHIREN DAISHONIN: THE TEACHINGS FOR VICTORY, [11] "The Three Kinds of Treasure"--Part 2 [of 3], "Treasuring Each Person"--The Guiding Spirit of Our Actions as Genuine Practitioners of Nichiren Daishonin's Buddhism, from the November 2009 issue of the Daibyakurenge, translated Jan. 8th, 2010

 

[PassTheDoobie]

"Moreover, even though one may encounter a wise teacher and the true sutra and thereby embrace the correct teaching, when one resolves to break free from the sufferings of birth and death and attain Buddhahood, one will inevitably encounter seven grave matters known as the three obstacles and four devils, just as surely as a shadow follows the body and clouds accompany rain."

(Letter to Misawa - The Writings of Nichiren Daishonin, Vol.1, page 894) Selection source: Soka Gakkai President Harada's encouragement, Seikyo Shimbun, January 15th, 2010

 

[PassTheDoobie]

"Those who strive for the welfare of others, even while struggling with their own personal difficulties, will achieve greatness. This is a lesson we must never forget.

"In contrast, those who avoid making effort and care only about their own ease and comfort won't achieve greatness. Those who struggle hard and win amid poverty, amid adversity, faraway from the limelight, are the ones who ultimately become truly great human beings."

SGI Newsletter No. 7911, 35th SOKA GAKKAI HEADQUARTERS LEADERS MEETING--PART 1 [OF 2] Embodying the Lofty Spirit of Goethe, from the Dec. 21st, 2009, issue of the Seikyo Shimbun, translated Jan. 13th, 2010

 

[Payaso]

"Those who strive for the welfare of others, even while struggling with their own personal difficulties, will achieve greatness. This is a lesson we must never forget.

"In contrast, those who avoid making effort and care only about their own ease and comfort won't achieve greatness. Those who struggle hard and win amid poverty, amid adversity, faraway from the limelight, are the ones who ultimately become truly great human beings."

SGI Newsletter No. 7911, 35th SOKA GAKKAI HEADQUARTERS LEADERS MEETING--PART 1 [OF 2] Embodying the Lofty Spirit of Goethe, from the Dec. 21st, 2009, issue of the Seikyo Shimbun, translated Jan. 13th, 2010

It seems truer words have never been spoken!

Nam Myoho Renge Kyo!

 

[PassTheDoobie]

"The capacity to improvise in response to circumstances is crucial, not only in education, but in all matters. It is difficult to make progress based on a paint-by-numbers approach. Adapting to conditions is critical; adaptability is the product of wisdom and a sense of responsibility."

SGI Newsletter No. 7913, The New Human Revolution--Vol. 23: Chap. 1, The Future 23, translated Jan. 15th, 2010

 

[PassTheDoobie]

"The first shi of the word shishi, or 'lion' [which means 'teacher'], is the Wonderful Law that is passed on by the teacher. The second shi [which means 'child'] is the Wonderful Law as it is received by the disciples. The 'roar' is the sound of the teacher and disciples chanting in unison. The verb sa, 'to make' or 'to roar,' should here be understood to mean to initiate or to put forth. It refers to the initiating of Nam-myoho-renge-kyo in the Latter Day of the Law.

(Ongi kuden - Gosho Zenshu, page 748, The Record of the Orally Transmitted Teachings, page 111) Selection source: "Kyo no Hosshin", Seikyo Shimbun, January 16th, 2010

 

[PassTheDoobie]

Nam-myoho-renge-kyo
[南無妙法蓮華経] 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 represents 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 blossom; 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-yeh and T'ient'ai of China and Dengyo of 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 invocation (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" (WND/412).

 

[PassTheDoobie]

"This passage refers to the great joy that one experiences when one understands for the first time that one's mind from the very beginning has been the Buddha. Nam-myoho-renge-kyo is the greatest of all joys."

(Ongi kuden - Gosho Zenshu, page 788, The Record of the Orally Transmitted Teachings, page 211) Selection source: Living Buddhism, Seikyo Shimbun, Jan. 17th, 2010

 

[PassTheDoobie]

"Iron, when heated in the flames and pounded, becomes a fine sword. Worthies and sages are tested by abuse."

(Letter from Sado - The Writings of Nichiren Daishonin, Vol.1, page 303) Selection source: SGI President Ikeda's speech, Seikyo Shimbun, June 21st, 2009

 

[PassTheDoobie]

"Shakyamuni Buddha was a person who initiated conversations. He didn't arrogantly wait for others to greet him, but was always the first to greet others in a bright, friendly manner, which made others open their hearts to him. He was never in the least bit haughty or self-important. This kind of warm, humanistic behaviour is the starting point of Buddhism as a living philosophy."

SGI Newsletter No. 7798, Bringing People Together through Dialogue, from the July 2009 issue of Daibyakurenge, translated June 18th, 2009

 

[PassTheDoobie]

"The Daishonin writes: 'Iron, when heated in the flames and pounded, becomes a fine sword. Worthies and sages are tested by abuse' (WND-1, 303). Iron is tempered by fire to become steel, which can then be forged into a magnificent sword. The same is true of people. It is actually to our advantage to undergo hardship and struggles in life."

SGI Newsletter No. 7803, 30TH SOKA GAKKAI HEADQUARTERS LEADERS MEETING--PART 1 [OF 2] Maintain a Youthful Spirit, from the June 21st, 2009, issue of the Seikyo Shimbun, translated June 25th, 2009