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Chanting Growers Group
- Thread starter PassTheDoobie
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Welcome chantingbuddha!
Congratulations to Wilson! Many thanks to you too Brother! Lead them to Eagle Peak!
SoCal! I am so happy to hear about LOLA! I did definitely send her Daimoku and to your daughter and you as well! This is the way this one had to go down! I think it's called:
VICTORY OF GOLD!
Hello to DG, and Chris and Bud and Sleepy!
Easy remember it is never easy and just when you think you deserve reward the karmic influence of your fundamental darkness will give rise to win-or-lose situation after win-or-lose situation. Never give up! Never lament! Just win. It's a day to day, week to week, month to month, year to year, decade to decade process. It's referred to as "throughout your life!"
I find myself in the midst of another one of those out-of-the-blue catastophic challenges! I have been chanting rather than posting! Seven hours yesterday! I'm laughing now! This shit never ends and I will summarily kick some stinking fucking devil ass once again!
I am so grateful to chant abundant Daimoku! But a funny thing happened! When I was chanting and feeling fear at first, as I continued it occured to me how many, many, people there must be in the world also filled with fear. How many of them were cold or hungry or fearing for their lives or the lives of their children and loved ones?
I wondered what would it be like to deal with my challenge without the merciful hope from past experiences of victory that comes with chanting Daimoku and practicing the Daishonin's Buddhism? How sad and scary would that be? I felt so bad --I mean really emotionally moved--for the suffering of all the people going through shit right now. I felt their pain and I chanted really hard for the happiness of everyone--even those who slander me. For hours!
I am proud to prove the validity of my faith one more time and will do that without fail!
Oh well!!! Hellos to Scegy and Hit, and Caille and Lapides, and SD--and to all the MANY Chanting Growers out there that I am not mentioning by name! My deepest respect and gratitude to all!
Bowing in humble obeisance,
Thomas
Congratulations to Wilson! Many thanks to you too Brother! Lead them to Eagle Peak!
SoCal! I am so happy to hear about LOLA! I did definitely send her Daimoku and to your daughter and you as well! This is the way this one had to go down! I think it's called:
VICTORY OF GOLD!
Hello to DG, and Chris and Bud and Sleepy!
Easy remember it is never easy and just when you think you deserve reward the karmic influence of your fundamental darkness will give rise to win-or-lose situation after win-or-lose situation. Never give up! Never lament! Just win. It's a day to day, week to week, month to month, year to year, decade to decade process. It's referred to as "throughout your life!"
I find myself in the midst of another one of those out-of-the-blue catastophic challenges! I have been chanting rather than posting! Seven hours yesterday! I'm laughing now! This shit never ends and I will summarily kick some stinking fucking devil ass once again!
I am so grateful to chant abundant Daimoku! But a funny thing happened! When I was chanting and feeling fear at first, as I continued it occured to me how many, many, people there must be in the world also filled with fear. How many of them were cold or hungry or fearing for their lives or the lives of their children and loved ones?
I wondered what would it be like to deal with my challenge without the merciful hope from past experiences of victory that comes with chanting Daimoku and practicing the Daishonin's Buddhism? How sad and scary would that be? I felt so bad --I mean really emotionally moved--for the suffering of all the people going through shit right now. I felt their pain and I chanted really hard for the happiness of everyone--even those who slander me. For hours!
I am proud to prove the validity of my faith one more time and will do that without fail!
Oh well!!! Hellos to Scegy and Hit, and Caille and Lapides, and SD--and to all the MANY Chanting Growers out there that I am not mentioning by name! My deepest respect and gratitude to all!
Bowing in humble obeisance,
Thomas
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Good Morning Thomas,
I think fear is the greatest detractor from leading a fulfilling life. And it seems many would have the masses living in a state of constant fear.
Throw off those chains, chant Nam Myoho Renge Kyo and feel the strength flow!
I think fear is the greatest detractor from leading a fulfilling life. And it seems many would have the masses living in a state of constant fear.
Throw off those chains, chant Nam Myoho Renge Kyo and feel the strength flow!
"Even one seed, when planted, multiplies."
(Cloth for a Robe and an Unlined Robe - The Writings of Nichiren Daishonin, Vol.2, page 602) Selection source: Editorial, Seikyo Shimbun, January 25th, 2010
(Cloth for a Robe and an Unlined Robe - The Writings of Nichiren Daishonin, Vol.2, page 602) Selection source: Editorial, Seikyo Shimbun, January 25th, 2010
"The sun, moon, and myriad stars are found in one's life."
(The Mongol Envoys - The Writings of Nichiren Daishonin, Vol.1, page 629) Selection source: SGI President Ikeda's speech, Seikyo Shimbun, January 24th, 2010
(The Mongol Envoys - The Writings of Nichiren Daishonin, Vol.1, page 629) Selection source: SGI President Ikeda's speech, Seikyo Shimbun, January 24th, 2010
"But my life from the beginning has been based upon firm conviction. I have no intention now of reversing my course, nor will I ever reproach [those who persecuted me]."
(Why No Protection from the Heavenly Gods? - The Writings of Nichiren Daishonin, Vol.2, page 432) Selection source: "Kyo no Hosshin", Seikyo Shimbun, Jan 20th, 2010
(Why No Protection from the Heavenly Gods? - The Writings of Nichiren Daishonin, Vol.2, page 432) Selection source: "Kyo no Hosshin", Seikyo Shimbun, Jan 20th, 2010
"In a scene from one of Goethe's novels that highlights the hidden potential that people possess, one of the characters refers to a woman who, though at first glance had seemed to be 'the most useless creature in the world,' actually had a unique talent, which she was able to brilliantly reveal, develop, and put to use by working together with others. The character remarks: 'That shows what can become of people.'
"The potential for limitless self-improvement--this is none other than the path of human revolution, the focus of both Buddhism and Goethe.
"Carrying out ongoing human revolution is very important. Always keeping the inner sun shining in your hearts, please spread the light of joy with unflagging resilience, optimism, and good cheer."
SGI Newsletter No. 7914, 35th SOKA GAKKAI HEADQUARTERS LEADERS MEETING--PART 2 [OF 2] Tapping Our Limitless Potential for Self-improvement, from the Dec. 22nd, 2009, issue of the Seikyo Shimbun, translated Jan. 18th, 2010
"The potential for limitless self-improvement--this is none other than the path of human revolution, the focus of both Buddhism and Goethe.
"Carrying out ongoing human revolution is very important. Always keeping the inner sun shining in your hearts, please spread the light of joy with unflagging resilience, optimism, and good cheer."
SGI Newsletter No. 7914, 35th SOKA GAKKAI HEADQUARTERS LEADERS MEETING--PART 2 [OF 2] Tapping Our Limitless Potential for Self-improvement, from the Dec. 22nd, 2009, issue of the Seikyo Shimbun, translated Jan. 18th, 2010
"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: "Kyo no Hosshin", Seikyo Shimbun, Jan. 21st, 2010
(On Prayer - The Writings of Nichiren Daishonin, Vol.1, page 345) Selection source: "Kyo no Hosshin", Seikyo Shimbun, Jan. 21st, 2010
"Nichiren Daishonin writes: 'The varied sufferings that all living beings undergo--all these are Nichiren's own sufferings' (OTT, 138). All living beings in this troubled saha world have sufferings. Everyone has different kinds of problems--problems that are truly varied and diverse in nature.
"But we can definitely overcome life's sufferings and problems, no matter how serious or deep-seated they may be. This is the purpose of faith in the Mystic Law. The essence of Buddhist dialogue is meeting and interacting with our friends in the compassionate and empathetic spirit of the Daishonin.
"In other words, as the Daishonin's emissaries, we wholeheartedly encourage others, assuring them with unshakable conviction that they will definitely become happy. And we also strive with them to bring forth wisdom and courage so that we can triumph together over our problems and sufferings. There is no more noble work of the Buddha than this.
SGI Newsletter No. 7915, Creating a Precious Record of Our Life in This World, from the February 2010 issue of Daibyakurenge, translated Jan. 19th, 2010
"But we can definitely overcome life's sufferings and problems, no matter how serious or deep-seated they may be. This is the purpose of faith in the Mystic Law. The essence of Buddhist dialogue is meeting and interacting with our friends in the compassionate and empathetic spirit of the Daishonin.
"In other words, as the Daishonin's emissaries, we wholeheartedly encourage others, assuring them with unshakable conviction that they will definitely become happy. And we also strive with them to bring forth wisdom and courage so that we can triumph together over our problems and sufferings. There is no more noble work of the Buddha than this.
SGI Newsletter No. 7915, Creating a Precious Record of Our Life in This World, from the February 2010 issue of Daibyakurenge, translated Jan. 19th, 2010
Buddhism teaches that, when the Buddha nature manifests itself from within, it
will receive protection from without. This is one of its fundamental principles.
(WND, 848)
The Three Kinds of Treasures
Written to Shijo Kingo on September 11, 1277
will receive protection from without. This is one of its fundamental principles.
(WND, 848)
The Three Kinds of Treasures
Written to Shijo Kingo on September 11, 1277
One should not be intimidated by the fact that so many hold such beliefs. Nor
does the truth of a belief depend on whether it has been held for a long or
short time. The point is simply whether or not it conforms with the text of the
scriptures and with reason.
(WND, 168-69)
The Tripitaka Master Shan-wu-wei
Written to Joken-bo and Gijo-bo in 1270
does the truth of a belief depend on whether it has been held for a long or
short time. The point is simply whether or not it conforms with the text of the
scriptures and with reason.
(WND, 168-69)
The Tripitaka Master Shan-wu-wei
Written to Joken-bo and Gijo-bo in 1270
"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: "Suntetsu", Seikyo Shimbun, Jan. 22nd, 2010
(Ongi kuden - Gosho Zenshu, page 725, The Record of the Orally Transmitted Teachings, page 54) Selection source: "Suntetsu", Seikyo Shimbun, Jan. 22nd, 2010
"To dedicate ourselves to the cause of kosen-rufu is to carry out the work of the Buddha. These efforts infuse our entire beings with the power of the Mystic Law. We cannot help but experience the 'greatest of all joys' (cf. OTT, 212)."
SGI Newsletter No. 7915, Creating a Precious Record of Our Life in This World, from the February 2010 issue of Daibyakurenge, translated Jan. 19th, 2010
SGI Newsletter No. 7915, Creating a Precious Record of Our Life in This World, from the February 2010 issue of Daibyakurenge, translated Jan. 19th, 2010
"The third volume of the Lotus Sutra states, 'Although the devil and the devil's people will be there, they will all protect the Law of the Buddha.'"
(Letter to the Lay Priest Domyo - The Writings of Nichiren Daishonin, Vol.1, page 750) Selection source: SGI President Ikeda's speech, Seikyo Shimbun, Jan. 23rd, 2010
(Letter to the Lay Priest Domyo - The Writings of Nichiren Daishonin, Vol.1, page 750) Selection source: SGI President Ikeda's speech, Seikyo Shimbun, Jan. 23rd, 2010
"The pride and courage of a life dedicated to truth and justice, and the unwavering hope and persistence to achieve victory--these are the greatest intangible treasures that we can pass on to our successors through the examples of our own lives."
SGI Newsletter No. 7815, Dialogues with World Citizens, Dr. Mohamed El Baradei—Director General of the International Atomic Energy Agency (IAEA), from the June 16, 2009, issue of the Seikyo Shimbun, translated July 9th, 2009
SGI Newsletter No. 7815, Dialogues with World Citizens, Dr. Mohamed El Baradei—Director General of the International Atomic Energy Agency (IAEA), from the June 16, 2009, issue of the Seikyo Shimbun, translated July 9th, 2009
The Six-Volume Writings
[六巻抄] (Jpn Rokkan-sho )
A work by Nichikan, the twenty-sixth chief priest of Taiseki-ji temple and scholar of Nichiren's teachings, completed in 1725. During the four hundred years after Nichiren's death, various interpretations of his teachings were adopted by different Nichiren schools, and Nichikan held that the true meaning of Nichiren's teachings had become obscured. He wrote this work to refute what he felt were serious misconceptions and to clarify the true meaning of Nichiren's teachings. As the title indicates, it is a collection of six treatises:
(1) "The Threefold Secret Teaching," which explains the teaching for the Latter Day of the Law by interpreting the meaning of the passage from The Opening of the Eyes, one of Nichiren's major works, that reads, "The doctrine of three thousand realms in a single moment of life is found in only one place, hidden in the depths of the 'Life Span' chapter of the essential teaching of the Lotus Sutra" (224). Nichikan thus established the concept of the threefold secret teaching, or threefold comparison: first, the "doctrine of three thousand realms in a single moment of life," which Nichiren himself identified as Nam-myoho-renge-kyo, is found in the Lotus Sutra and not in any of the other sutras; second, it is found in the "Life Span" (sixteenth) chapter of the essential teaching (latter half) of the Lotus Sutra and not in its theoretical teaching (first half); and third, it is found in the depths of the "Life Span" chapter. "Secret" in this context indicates that the Law of Nam-myoho-renge-kyo hidden in the depths of the "Life Span" chapter had been kept secret, or remained hidden, until it was revealed by Nichiren.
(2) "The Meanings Hidden in the Depths," which clarifies that the teaching hidden in the depths of the "Life Span" chapter is Nam-myoho-renge-kyo of the Three Great Secret Laws. It discusses the Three Great Secret Laws in detail.
(3) "Interpreting the Text Based upon Its Essential Meaning," which interprets important passages of the Lotus Sutra from the standpoint of the teaching of Nam-myoho-renge-kyo of the Three Great Secret Laws.
(4) "The Teaching for the Latter Day," which sets forth the correct object of devotion to be established in the Latter Day of the Law. This treatise explains why the object of devotion inscribed by Nichiren, rather than an image of Shakyamuni Buddha, is the correct object of faith in the Latter Day of the Law. This treatise also indicates that the correct practice of reading and reciting the Lotus Sutra in the Latter Day of the Law is to read and recite its two key chapters, "Expedient Means" (sec-ond) and "Life Span," and not the entire sutra.
(5) "The Practices of This School," which explains that correct practice in the Latter Day of the Law consists of two kinds: primary and sup-porting. The primary practice is the chanting of the daimoku, or the invocation of Nam-myoho-renge-kyo, and the supporting practice is the reading and recitation of the "Expedient Means" and "Life Span" chapters. This work explains why these two chapters are recited in daily practice. It also defines the three treasures in the Latter Day of the Law and describes the great benefits of chanting the daimoku.
(6) "The Three Robes of This School," which defines the "three robes" as the traditional gray robe, the white surplice, and the prayer beads of the priests of the Fuji school, and explains their significance.
[六巻抄] (Jpn Rokkan-sho )
A work by Nichikan, the twenty-sixth chief priest of Taiseki-ji temple and scholar of Nichiren's teachings, completed in 1725. During the four hundred years after Nichiren's death, various interpretations of his teachings were adopted by different Nichiren schools, and Nichikan held that the true meaning of Nichiren's teachings had become obscured. He wrote this work to refute what he felt were serious misconceptions and to clarify the true meaning of Nichiren's teachings. As the title indicates, it is a collection of six treatises:
(1) "The Threefold Secret Teaching," which explains the teaching for the Latter Day of the Law by interpreting the meaning of the passage from The Opening of the Eyes, one of Nichiren's major works, that reads, "The doctrine of three thousand realms in a single moment of life is found in only one place, hidden in the depths of the 'Life Span' chapter of the essential teaching of the Lotus Sutra" (224). Nichikan thus established the concept of the threefold secret teaching, or threefold comparison: first, the "doctrine of three thousand realms in a single moment of life," which Nichiren himself identified as Nam-myoho-renge-kyo, is found in the Lotus Sutra and not in any of the other sutras; second, it is found in the "Life Span" (sixteenth) chapter of the essential teaching (latter half) of the Lotus Sutra and not in its theoretical teaching (first half); and third, it is found in the depths of the "Life Span" chapter. "Secret" in this context indicates that the Law of Nam-myoho-renge-kyo hidden in the depths of the "Life Span" chapter had been kept secret, or remained hidden, until it was revealed by Nichiren.
(2) "The Meanings Hidden in the Depths," which clarifies that the teaching hidden in the depths of the "Life Span" chapter is Nam-myoho-renge-kyo of the Three Great Secret Laws. It discusses the Three Great Secret Laws in detail.
(3) "Interpreting the Text Based upon Its Essential Meaning," which interprets important passages of the Lotus Sutra from the standpoint of the teaching of Nam-myoho-renge-kyo of the Three Great Secret Laws.
(4) "The Teaching for the Latter Day," which sets forth the correct object of devotion to be established in the Latter Day of the Law. This treatise explains why the object of devotion inscribed by Nichiren, rather than an image of Shakyamuni Buddha, is the correct object of faith in the Latter Day of the Law. This treatise also indicates that the correct practice of reading and reciting the Lotus Sutra in the Latter Day of the Law is to read and recite its two key chapters, "Expedient Means" (sec-ond) and "Life Span," and not the entire sutra.
(5) "The Practices of This School," which explains that correct practice in the Latter Day of the Law consists of two kinds: primary and sup-porting. The primary practice is the chanting of the daimoku, or the invocation of Nam-myoho-renge-kyo, and the supporting practice is the reading and recitation of the "Expedient Means" and "Life Span" chapters. This work explains why these two chapters are recited in daily practice. It also defines the three treasures in the Latter Day of the Law and describes the great benefits of chanting the daimoku.
(6) "The Three Robes of This School," which defines the "three robes" as the traditional gray robe, the white surplice, and the prayer beads of the priests of the Fuji school, and explains their significance.
threefold secret teaching
[三重秘伝] (Jpn sanju-hiden )
A doctrine Nichikan (1665-1726), the twenty-sixth chief priest of Taiseki-ji temple, established based on the passage in Nichiren's treatise The Opening of the Eyes that reads: "The doctrine of three thousand realms in a single moment of life is found in only one place, hidden in the depths of the 'Life Span' chapter of the essential teaching of the Lotus Sutra. Nagarjuna and Vasubandhu were aware of it but did not bring it forth into the light. T'ient'ai Chihche alone embraced it and kept it ever in mind" (224). Nichikan interpreted this sentence to mean that the doctrine of three thousand realms in a single moment of life is found (1) only in the Lotus Sutra, not in any other sutra; (2) only in the "Life Span" (sixteenth) chapter of the essential teaching (latter half), not in the theoretical teaching (first half) of the Lotus Sutra; and (3) only in the "depths," not on the "surface," of the "Life Span" chapter. The first point corresponds to the comparison of the true teaching (the Lotus Sutra) and the provisional teachings (all the other sutras). The second point corresponds to the comparison of the essential teaching and the theoretical teaching of the Lotus Sutra. The third point corresponds to the comparison of the "depths" and the "surface" of the "Life Span" chapter of the sutra, the former indicating the Buddhism of sowing, and the latter, the Buddhism of the harvest. These three levels of comparison reveal the ultimate teaching of Nichiren, or the Buddhism of sowing, as being Nam-myoho-renge-kyo of the Three Great Secret Laws. Nichikan used the term "threefold secret teaching" because the Buddhism of sowing, hidden threefold in the depths of the "Life Span" chapter, was unknown to the other Nichiren schools.
[三重秘伝] (Jpn sanju-hiden )
A doctrine Nichikan (1665-1726), the twenty-sixth chief priest of Taiseki-ji temple, established based on the passage in Nichiren's treatise The Opening of the Eyes that reads: "The doctrine of three thousand realms in a single moment of life is found in only one place, hidden in the depths of the 'Life Span' chapter of the essential teaching of the Lotus Sutra. Nagarjuna and Vasubandhu were aware of it but did not bring it forth into the light. T'ient'ai Chihche alone embraced it and kept it ever in mind" (224). Nichikan interpreted this sentence to mean that the doctrine of three thousand realms in a single moment of life is found (1) only in the Lotus Sutra, not in any other sutra; (2) only in the "Life Span" (sixteenth) chapter of the essential teaching (latter half), not in the theoretical teaching (first half) of the Lotus Sutra; and (3) only in the "depths," not on the "surface," of the "Life Span" chapter. The first point corresponds to the comparison of the true teaching (the Lotus Sutra) and the provisional teachings (all the other sutras). The second point corresponds to the comparison of the essential teaching and the theoretical teaching of the Lotus Sutra. The third point corresponds to the comparison of the "depths" and the "surface" of the "Life Span" chapter of the sutra, the former indicating the Buddhism of sowing, and the latter, the Buddhism of the harvest. These three levels of comparison reveal the ultimate teaching of Nichiren, or the Buddhism of sowing, as being Nam-myoho-renge-kyo of the Three Great Secret Laws. Nichikan used the term "threefold secret teaching" because the Buddhism of sowing, hidden threefold in the depths of the "Life Span" chapter, was unknown to the other Nichiren schools.
Buddhism of the harvest
[脱益仏法] ( Jpn datchaku-buppo )
The Buddhism directed toward the salvation of those who received the seeds of Buddhahood in their lives through the practice of Buddhism in their past existences. The process by which the Buddha leads people to enlightenment may be divided into three stages called sowing, maturing, and harvesting. This process is described in the Lotus Sutra. Shakyamuni first planted the seeds of enlightenment in the lives of his disciples at the time of his original enlightenment numberless major world system dust particle kalpas in the past, as expounded in the "Life Span" (sixteenth) chapter, and then nurtured the seeds through his preaching as the sixteenth son of the Buddha Great Universal Wisdom Excellence at a time major world system dust particle kalpas in the past, as related in the "Parable of the Phantom City" (seventh) chapter. He continued nourishing the seeds in his lifetime in India through the provisional teachings he expounded during the forty-two years after his enlightenment under the bodhi tree as well as through the theoretical teaching (first fourteen chapters) of the Lotus Sutra. Finally he brought his disciples to full enlightenment with the essential teaching (latter fourteen chapters) of the sutra, particularly the "Life Span" chapter. Therefore the essential teaching of the Lotus Sutra is called the Buddhism of the harvest. In contrast, Nichiren's teaching is called the Buddhism of sowing because it implants the seeds of Buddhahood, i.e., Nam-myoho-rengekyo, in the lives of the people of the Latter Day of the Law, who had not received the seeds in the past. See also Buddhism of sowing.
[脱益仏法] ( Jpn datchaku-buppo )
The Buddhism directed toward the salvation of those who received the seeds of Buddhahood in their lives through the practice of Buddhism in their past existences. The process by which the Buddha leads people to enlightenment may be divided into three stages called sowing, maturing, and harvesting. This process is described in the Lotus Sutra. Shakyamuni first planted the seeds of enlightenment in the lives of his disciples at the time of his original enlightenment numberless major world system dust particle kalpas in the past, as expounded in the "Life Span" (sixteenth) chapter, and then nurtured the seeds through his preaching as the sixteenth son of the Buddha Great Universal Wisdom Excellence at a time major world system dust particle kalpas in the past, as related in the "Parable of the Phantom City" (seventh) chapter. He continued nourishing the seeds in his lifetime in India through the provisional teachings he expounded during the forty-two years after his enlightenment under the bodhi tree as well as through the theoretical teaching (first fourteen chapters) of the Lotus Sutra. Finally he brought his disciples to full enlightenment with the essential teaching (latter fourteen chapters) of the sutra, particularly the "Life Span" chapter. Therefore the essential teaching of the Lotus Sutra is called the Buddhism of the harvest. In contrast, Nichiren's teaching is called the Buddhism of sowing because it implants the seeds of Buddhahood, i.e., Nam-myoho-rengekyo, in the lives of the people of the Latter Day of the Law, who had not received the seeds in the past. See also Buddhism of sowing.
Buddhism of sowing
[下種仏法] ( Jpn geshu-buppo )
The Buddhism that plants the seeds of Buddhahood, or the cause for attaining Buddhahood, in people's lives. In Nichiren's teachings, the Buddhism of sowing indicates the Buddhism of Nichiren, in contrast with that of Shakyamuni, which is called the Buddhism of the harvest. The Buddhism of the harvest is that which can lead to enlightenment only those who received the seeds of Buddhahood by practicing the Buddha's teaching in previous lifetimes. In contrast, the Buddhism of sowing implants the seeds of Buddhahood, or Nam-myoho-renge-kyo, in the lives of those who had no connection with the Buddha's teaching in their past existences, i.e., the people of the Latter Day of the Law. See also sowing, maturing, and harvesting; teacher of the true cause.
[下種仏法] ( Jpn geshu-buppo )
The Buddhism that plants the seeds of Buddhahood, or the cause for attaining Buddhahood, in people's lives. In Nichiren's teachings, the Buddhism of sowing indicates the Buddhism of Nichiren, in contrast with that of Shakyamuni, which is called the Buddhism of the harvest. The Buddhism of the harvest is that which can lead to enlightenment only those who received the seeds of Buddhahood by practicing the Buddha's teaching in previous lifetimes. In contrast, the Buddhism of sowing implants the seeds of Buddhahood, or Nam-myoho-renge-kyo, in the lives of those who had no connection with the Buddha's teaching in their past existences, i.e., the people of the Latter Day of the Law. See also sowing, maturing, and harvesting; teacher of the true cause.
sowing, maturing, and harvesting
[種熟脱] (Jpn shu-juku-datsu )
The three-phase process by which a Buddha leads people to Buddhahood. In The Words and Phrases of the Lotus Sutra, T'ient'ai (538-597) set forth this concept based on the Lotus Sutra, comparing the process of people attaining Buddhahood to the growth of a plant. In the first stage, "sowing," the Buddha plants the seeds of Buddhahood in the lives of the people, just as a gardener sows seeds in the soil. Nichiren (1222- 1282) states in The Essentials for Attaining Buddhahood, "The Buddha [is] like the sower, and the people like the field" (WND/748). In the second stage, the Buddha nurtures the seeds he has planted by helping the people practice the teaching and leading them gradually to Buddhahood. This stage is compared to the gardener's care for the sprouting and growth of a plant and is called "maturing." In the third and final stage, the Buddha leads the people to reap the harvest of enlightenment, enabling them to attain Buddhahood. This is comparable to the gardener reaping the fruit of a plant and is called "harvesting." The process of sowing, maturing, and harvesting is described as taking place over countless kalpas. From the viewpoint of the essential teaching (latter half) of the Lotus Sutra, Shakyamuni first planted the seeds of enlightenment in the lives of his disciples numberless major world system dust particle kalpas in the past. He then nurtured them as the sixteenth son of the Buddha Great Universal Wisdom Excellence major world system dust particle kalpas in the past and later as the Buddha in India by preaching the pre-Lotus Sutra teachings and the theoretical teaching (first half) of the Lotus Sutra. He finally brought them to fruition, or enlightenment, with the "Life Span" (sixteenth) chapter of the Lotus Sutra. Seen from this perspective, Shakyamuni's essential teaching was expounded for the purpose of reaping the harvest of enlightenment and accordingly is called the teaching of the harvest. The pre-Lotus Sutra teachings and the theoretical teaching, through which Shakyamuni nurtured his disciples' capacity for enlightenment, are regarded as the teaching of maturing. As a whole, Nichiren refers to Shakyamuni's teachings as the Buddhism of the harvest. In The Object of Devotion for Observing the Mind, Nichiren states: "He [Shakyamuni] planted the seeds of Buddhahood in their lives in the remote past [numberless major world system dust particle kalpas ago] and nurtured the seeds through his preaching as the sixteenth son of the Buddha Great Universal Wisdom Excellence [major world system dust particle kalpas ago] and through the first four flavors of teachings [the pre-Lotus Sutra teachings] and the theoretical teaching in this life. Then with the essential teaching he brought his followers to the stage of near-perfect enlightenment and finally to that of perfect enlightenment" (WND/369-70). In the same work, Nichiren writes: "The essential teaching of Shakyamuni's lifetime and that revealed at the beginning of the Latter Day are both pure and perfect [in that both lead directly to Buddhahood]. Shakyamuni's, however, is the Buddhism of the harvest, and this is the Buddhism of sowing. The core of his teaching is one chapter and two halves, and the core of mine is the five characters of the daimoku alone" (WND/370). Though "one chapter and two halves" indicates that Shakyamuni planted the seeds of Buddhahood in the lives of his followers, the teaching of sowing is "hidden in the depths of the 'Life Span' chapter" of the Lotus Sutra. More specifically, it is hidden in the sentence "Originally I practiced the bodhisattva way." Nichiren referred to the hidden teaching as "the seed of Buddhahood, that is, the three thousand realms in a single moment of life" in The Object of Devotion for Observing the Mind (WND/365). In The Opening of the Eyes, he writes: "This is the doctrine of original cause and original effect. It reveals that the nine worlds are all present in beginningless Buddhahood and that Buddhahood is inherent in the beginningless nine worlds. This is the true mutual possession of the Ten Worlds, the true hundred worlds and thousand factors, the true three thousand realms in a single moment of life" (WND/235). This indicates the eternal Mystic Law that enables people to reveal Buddhahood from their beginningless nine worlds. Originally Shakyamuni practiced the bodhisattva way as a common mortal with this Law as his teacher and thus realized and manifested his inherent Buddhahood. In contrast with Shakyamuni's Buddhism, Nichiren identified his teaching as the Buddhism of sowing and defined the daimoku of Nam-myoho-renge-kyo as the teaching for planting the seeds of enlightenment. Because Nam-myoho-renge-kyo is the law of the simultaneity of cause and effect, it contains within it all three stages of sowing, maturing, and harvesting. The Words and Phrases of the Lotus Sutra refers to two types of people: those who [received the seeds of Buddhahood and] have good roots and those who do not. According to Nichiren, people in the Latter Day of the Law never received the seeds of Buddhahood from the Buddha in the past and must therefore first receive the seeds of Buddhahood in their lives. Then they can complete the whole process of maturing and harvesting in this lifetime. Nichiren established the object of devotion called the Gohonzon, embodying in it the Law of Nam-myoho-renge-kyo as a means for people to plant the seeds of Buddhahood in their lives and reap the fruit of Buddhahood. In Nichiren's teaching, the practice for doing so involves chanting Nam-myoho-renge-kyo with faith in the Gohonzon. See also teacher of the true cause; teacher of the true effect.
[種熟脱] (Jpn shu-juku-datsu )
The three-phase process by which a Buddha leads people to Buddhahood. In The Words and Phrases of the Lotus Sutra, T'ient'ai (538-597) set forth this concept based on the Lotus Sutra, comparing the process of people attaining Buddhahood to the growth of a plant. In the first stage, "sowing," the Buddha plants the seeds of Buddhahood in the lives of the people, just as a gardener sows seeds in the soil. Nichiren (1222- 1282) states in The Essentials for Attaining Buddhahood, "The Buddha [is] like the sower, and the people like the field" (WND/748). In the second stage, the Buddha nurtures the seeds he has planted by helping the people practice the teaching and leading them gradually to Buddhahood. This stage is compared to the gardener's care for the sprouting and growth of a plant and is called "maturing." In the third and final stage, the Buddha leads the people to reap the harvest of enlightenment, enabling them to attain Buddhahood. This is comparable to the gardener reaping the fruit of a plant and is called "harvesting." The process of sowing, maturing, and harvesting is described as taking place over countless kalpas. From the viewpoint of the essential teaching (latter half) of the Lotus Sutra, Shakyamuni first planted the seeds of enlightenment in the lives of his disciples numberless major world system dust particle kalpas in the past. He then nurtured them as the sixteenth son of the Buddha Great Universal Wisdom Excellence major world system dust particle kalpas in the past and later as the Buddha in India by preaching the pre-Lotus Sutra teachings and the theoretical teaching (first half) of the Lotus Sutra. He finally brought them to fruition, or enlightenment, with the "Life Span" (sixteenth) chapter of the Lotus Sutra. Seen from this perspective, Shakyamuni's essential teaching was expounded for the purpose of reaping the harvest of enlightenment and accordingly is called the teaching of the harvest. The pre-Lotus Sutra teachings and the theoretical teaching, through which Shakyamuni nurtured his disciples' capacity for enlightenment, are regarded as the teaching of maturing. As a whole, Nichiren refers to Shakyamuni's teachings as the Buddhism of the harvest. In The Object of Devotion for Observing the Mind, Nichiren states: "He [Shakyamuni] planted the seeds of Buddhahood in their lives in the remote past [numberless major world system dust particle kalpas ago] and nurtured the seeds through his preaching as the sixteenth son of the Buddha Great Universal Wisdom Excellence [major world system dust particle kalpas ago] and through the first four flavors of teachings [the pre-Lotus Sutra teachings] and the theoretical teaching in this life. Then with the essential teaching he brought his followers to the stage of near-perfect enlightenment and finally to that of perfect enlightenment" (WND/369-70). In the same work, Nichiren writes: "The essential teaching of Shakyamuni's lifetime and that revealed at the beginning of the Latter Day are both pure and perfect [in that both lead directly to Buddhahood]. Shakyamuni's, however, is the Buddhism of the harvest, and this is the Buddhism of sowing. The core of his teaching is one chapter and two halves, and the core of mine is the five characters of the daimoku alone" (WND/370). Though "one chapter and two halves" indicates that Shakyamuni planted the seeds of Buddhahood in the lives of his followers, the teaching of sowing is "hidden in the depths of the 'Life Span' chapter" of the Lotus Sutra. More specifically, it is hidden in the sentence "Originally I practiced the bodhisattva way." Nichiren referred to the hidden teaching as "the seed of Buddhahood, that is, the three thousand realms in a single moment of life" in The Object of Devotion for Observing the Mind (WND/365). In The Opening of the Eyes, he writes: "This is the doctrine of original cause and original effect. It reveals that the nine worlds are all present in beginningless Buddhahood and that Buddhahood is inherent in the beginningless nine worlds. This is the true mutual possession of the Ten Worlds, the true hundred worlds and thousand factors, the true three thousand realms in a single moment of life" (WND/235). This indicates the eternal Mystic Law that enables people to reveal Buddhahood from their beginningless nine worlds. Originally Shakyamuni practiced the bodhisattva way as a common mortal with this Law as his teacher and thus realized and manifested his inherent Buddhahood. In contrast with Shakyamuni's Buddhism, Nichiren identified his teaching as the Buddhism of sowing and defined the daimoku of Nam-myoho-renge-kyo as the teaching for planting the seeds of enlightenment. Because Nam-myoho-renge-kyo is the law of the simultaneity of cause and effect, it contains within it all three stages of sowing, maturing, and harvesting. The Words and Phrases of the Lotus Sutra refers to two types of people: those who [received the seeds of Buddhahood and] have good roots and those who do not. According to Nichiren, people in the Latter Day of the Law never received the seeds of Buddhahood from the Buddha in the past and must therefore first receive the seeds of Buddhahood in their lives. Then they can complete the whole process of maturing and harvesting in this lifetime. Nichiren established the object of devotion called the Gohonzon, embodying in it the Law of Nam-myoho-renge-kyo as a means for people to plant the seeds of Buddhahood in their lives and reap the fruit of Buddhahood. In Nichiren's teaching, the practice for doing so involves chanting Nam-myoho-renge-kyo with faith in the Gohonzon. See also teacher of the true cause; teacher of the true effect.
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