Chanting Growers Group

[PassTheDoobie]

world of heavenly beings
[天界] (Jpn.: ten-kai)

Also, world of heaven, world of rapture, or realm of heavenly beings. The sixth of the Ten Worlds and the highest of the six paths. When viewed as a state of life, the world of heavenly beings is a condition of joy achieved upon the fulfillment of desire or release from suffering. According to the Buddhist scriptures, the world of heavenly beings has twenty-eight subdivisions in the threefold world: six heavens in the world of desire, eighteen (some sources say sixteen or seventeen) in the world of form, and four in the world of formlessness. From a philosophical standpoint, these divisions of the threefold world can be said to represent various kinds of joy. The world of desire symbolizes the desire for existence, instinctive desires, materialistic desires, social desires, etc. When such desires are satisfied, one feels the joy of the world of desire. The joy of the world of form and the joy of the world of formlessness may be equated with the satisfaction of higher desires such as intellectual, artistic, and spiritual desires. Any of the joys of the world of heavenly beings, however, are transient and vulnerable to external circumstances. While those in the world of heaven regard such joys as the ultimate, those in the worlds of the two vehicles (voicehearers and cause-awakened ones) do not regard even the joy of the world of formlessness as the ultimate but as a process to emancipation.

From source: The Soka Gakkai Dictionary of Buddhism

 

[PassTheDoobie]

as for your words, i think i've been chanting all my life nam myoho renge kyo, just that there are moments when i see no benifit from giving my energy to others. i help to whome i trust, and some ppl just can't be trusted no matter what, it's just their nature.
i don't know why you promote buddhism so much(are you trying to say that this is the only way to get ppl listening?), one can come to it's own conclusions if he wishes so, just by giving his full attention to the right direction.

i got the feeling that we should talk about this after a decade, when i'll be able to confirm myself if my believes were right or not
i'm confused by your intentions here, don't get me wrong, i just can't see how are we going to enlighten the world by talking?no one cares to listen...even so, the numbers are too low to get the real effect...
i'm amazed by your optimism, just can't figure you out....

First of all, I think you are very lucky to have met easydisco here. In my opinion, you two share a relationship from a past life. It is obvious how much compassion he has for you and his sincerity to relate to you and attempt to encourage you towards an understanding of what he is experiencing should be notably commended. Well done easdisco!

But scegy! This post in particular somewhat discounts your previous claim to have read the first twenty pages of the thread before you started posting. Did you read speed-read them? Perhaps you felt you were already adept enough based on your own thinking, your personal philosophy of life, to easily grasp what is going on here. Please take no offense in what I've just said, as it is merely an objective observation based on everything you have to say.

I'm not sure on what basis you make the first comment of, "i think i've been chanting all my life nam myoho renge kyo." You seem to think that these are not important or specific words that convey an important and specific result, or effect, on the person making the cause of saying them over and over again (chanting). You would be mistaken.

That is not my opinion, that is a fact. The basis of that fact has been delineated in this thread over and over again. The basis of that fact are the teachings of several quite famous and historical Buddhas that have lived throughout the last twenty centuries, and the life experiences of those that try chanting. If you think your wisdom is comparable to theirs, then by all means ignore what they have said, and follow your heart. (But I would highly recommend you keeping an open mind and endeavoring to expand your understanding.)

"i don't know why you promote buddhism so much(are you trying to say that this is the only way to get ppl listening?)," This question is why I think you really didn't read the first twenty pages. No I am not saying that this is the only way to get people listening. Many, many, people are listening that don't chant and don't practice Nichiren Buddhism. They have been exposed to the real teachings of Buddhism by the Bodhisattva actions of those that do. THIS THREAD IS ABOUT NOTHING OTHER THAN NICHIREN BUDDHISM AND IT'S EFFECT ON THE LIVES OF THOSE THAT PRACTICE IT.

In the US, as much as 70 percent of the population, according to a recent survey, say they believe in God. But how many of them replied 'yes' to that question because they have no other basis of belief to base their lives (and fear of death) on? The reason this thread was started was to expose people to Nichiren Daishonin’s teachings and encourage them to try the Buddhist practice of chanting Nam-myoho-renge-kyo. I don’t know how old you are, but I’m in my fifties, and started chanting Nam-myoho-renge-kyo when I was nineteen. In all that time, it has always amazed me how little people in the West (non-Asians) understood about Buddhism. My step-mom was convinced I was involved in devil worship! She thought ‘Buddha’ was the same thing as ‘God’ in Christianity. Nothing could be further from the truth!

The funny thing to me is that large portions of those 70 percent that said “yes” are absolutely convinced, that large portions of the 70 percent that said “yes” are going to suffer eternal retribution in hell for not worshipping the “right God”! Where the hell is there any real salvation in that thinking? “Us versus them” has never worked, and will never work, in my opinion and experience. Even if you never practice Buddhism, at least it’s teachings provide a rational basis (for the first time for many) to understand a basis for comprehending the eternal inter-connectedness of all things. It helps that science keeps revealing that this thinking is grounded in the phyical laws of the environment we live in, earth, as well.

“one can come to it's own conclusions if he wishes so, just by giving his full attention to the right direction.” But on what basis would our conclusions be correct other than in our own opinions? Hey Brother, as I said before, then follow your heart. Everyone is entitled to their own opinons, based on their experience. However, I think if what you say were true there would be no need in this world for teachers. We could all just “self-educate” ourselves. That would be rather self-serving, I think, if the ultimate goal is to change the effects in the lives of people throughout the world, and in doing so, change the world itself. And this is the ultimate goal of Nichiren’s Buddhism. We refer to that goal as the attainment of “kosen-rufu”.

“i got the feeling that we should talk about this after a decade, when i'll be able to confirm myself if my believes were right or not ” Why not share them with us all right now? You might be amazed to find out how much of your personal philosophy is already contained in Buddhism and already validated in a higher manner than a game of “let’s wait and see”.

“i'm confused by your intentions here, don't get me wrong, i just can't see how are we going to enlighten the world by talking?no one cares to listen...even so, the numbers are too low to get the real effect...” I hope I have made my intentions more clear to you in this post. But for the record, this isn’t just “talking” All this thread reinforces is action, action, action.

Take action in one’s practice of Buddhism, chanting Nam-myoho-renge-kyo. Take action in the efforts one makes for one’s own happiness. Take action in the efforts one makes for the happiness of others. Take action to understand the principles of reality that Buddhism teaches governing ones life. If you are of an opinon that this thread is just about talking, or “thinking”, then you are mistaken and aren’t discerning what is being said deeply enough. Any confusion you may have is then completely understandable (and a reflection of you rather than what is being said).

And the numbers thing? Trust me, this thread is insignificant in the vast activity of propagation of Nichiren’s teachings that is occurring throughout the world on a daily basis. Familiarize yourself with the mission and activities of the Soka Gakkai. You’ll find that the effort is immense, very public, and conducted among practitioners of all walks of life throughout the world. According to our beliefs, we only need to propagate this teaching of Nam-myoho-renge-kyo to a third of the world’s population to achieve our goal of kosen-rufu. People always respond to wisdom. When they don’t respond is when there is no real wisdom to be perceived.

“i'm amazed by your optimism,” Thirty-three years of practicing Nichiren’s Buddhism, chanting Nam-myoho-renge-kyo will do that to a person.

“just can't figure you out....” If we can’t convince you to try chanting, I am afraid that is something that I am sure will never happen.

I respect you dude. It takes guts to jump in here and lay it all out, even with the cover of anonymity. Thank you for your comments, and thank you for your patience in receiving this response. Stick to easydisco. You two are connected. Trust me.

I bow in obeisance to you scegy! Nam-myoho-renge-kyo!

Thomas

 

[PassTheDoobie]

i have a question, i never really answeard myself on this one
i'm never sattisfied with just helping the ppl i love, but it is repulsive for me to help a drunk young bum, who is healthy in all ways, by giving him money? for instance.
i'm confused about this, don't know what to feel, any thoughts?

six paramitas
[六波羅蜜] (Jpn.: roku-haramitsu or ropparamitsu)

Six practices required of Mahayana bodhisattvas in order to attain Buddha-hood. The Sanskrit word paramitais interpreted as "perfection" or "having reached the opposite shore," i.e., to cross from the shore of delusion to the shore of enlightenment. The six paramitas are (1) almsgiving (Skt dana ), which includes material almsgiving, almsgiving of the Law, and almsgiving of fearlessness (meaning to remove fear and give relief ); (2) keeping the precepts (shila); (3) forbearance (kshanti), or to bear up patiently and continue one's Buddhist practice under all opposition and hardships; (4) assiduousness (virya), to practice the other five paramitas ceaselessly, with utmost physical and spiritual effort; (5) meditation (dhyana), to focus the mind and contemplate the truth with a tranquil mind; and (6) the obtaining of wisdom (prajna), which enables one to perceive the true nature of all things.

From source: The Soka Gakkai Dictionary of Buddhism

Chant and figure the answer out for yourself! Buddhism would say that what you feel is a reflection of your life condition and not the bum's. The answer lies in your humanity, not in your wallet, though the wallet is sometimes used to express humanity. I don't think there is a correct answer here about giving money. There is a correct answer here about feelings of "it is repulsive for me". But the answer can only come from yourself.

 

[Babbabud]

wooooohooooo way to put it down ... what a beautiful last few post. Wow brother way to say it .
nam myoho renge kyo!!

 

[PassTheDoobie]

On Repaying Debts of Gratitude / WND pg. 690 (conclusion)

On Repaying Debts of Gratitude / WND pg. 690 (conclusion)

Question: Is there a correct teaching that was not propagated even by T'ien-t'ai and Dengyo?

Answer: Yes, there is.

Question: What sort of teaching is it?

Answer: It consists of three things. It was left behind by the Buddha for the sake of those who live in the Latter Day of the Law. It is the correct teaching that was never propagated by Mahakashyapa or Ananda, Ashvaghosha or Nagarjuna, T'ien-t'ai or Dengyo.

Question: What form does it take?

Answer: First, Japan and all the other countries throughout Jambudvipa should all make the Shakyamuni Buddha of the essential teaching their object of devotion (128). In other words, the Shakyamuni and Many Treasures who appear in the treasure tower, all the other Buddhas, and the four bodhisattvas, including Superior Practices, will act as attendants to this Buddha. Second, there is the sanctuary of the essential teaching. Third, in Japan, China, India, and all the other countries of Jambudvipa, every person, regardless of whether wise or ignorant, will set aside other practices and join in the chanting of Nam-myoho-renge-kyo. This teaching has never been taught before. Here in the entire land of Jambudvipa, in all the 2,225 years since the passing of the Buddha, not a single person chanted it. Nichiren alone, without sparing his voice, now chants Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

The size of the waves depends upon the wind that raises them, the height of the flames depends upon how much firewood is piled on, the size of the lotuses depends upon the pond in which they grow, and the volume of rain depends upon the dragons that make it fall. The deeper the roots, the more prolific the branches. The farther the source, the longer the stream.

The Chou dynasty lasted for seven hundred years because of the propriety and filial devotion of its founder, King Wen. The Ch'in dynasty (221-206 BCE), on the other hand, lasted hardly any time at all, because of the perverse ways of its founder, the First Emperor of the Ch'in. If Nichiren's compassion is truly great and encompassing, Nam-myoho-renge-kyo will spread for ten thousand years and more, for all eternity, for it has the beneficial power to open the blind eyes of every living being in the country of Japan, and it blocks off the road that leads to the hell of incessant suffering. Its benefit surpasses that of Dengyo and T'ien-t'ai, and is superior to that of Nagarjuna and Mahakashyapa.

A hundred years of practice in the Land of Perfect Bliss cannot compare to the benefit gained from one day's practice in the impure world. Two thousand years of propagating Buddhism during the Former and Middle Days of the Law are inferior to an hour of propagation in the Latter Day of the Law. This is in no way because of Nichiren's wisdom, but simply because the time makes it so. In spring the blossoms open, in autumn the fruit appears. Summer is hot, winter is cold. The season makes it so, does it not?

"After I [the Buddha] have passed into extinction, in the last five-hundred-year period you must spread it abroad widely throughout Jambudvipa and never allow it to be cut off, nor must you allow evil devils, the devils' people, heavenly beings, dragons, yakshas, or kumbhanda demons to seize (129) the advantage!"

If this passage of the Lotus Sutra should prove to be in vain, then Shariputra will never become the Thus Come One Flower Glow, the Venerable Mahakashyapa will never become the Thus Come One Light Bright, Maudgalyayana will never become Tamalapattra Sandalwood Fragrance Buddha, Ananda will never become Mountain Sea Wisdom Unrestricted Power King Buddha, the nun Mahaprajapati will never become the Buddha Gladly Seen by All Living Beings, and the nun Yashodhara will never become the Buddha Endowed with a Thousand Ten Thousand Glowing Marks. Major world system dust particle kalpas will then likewise be childish theory, and numberless major world system dust particle kalpas also will become a lie. Very likely Shakyamuni Buddha, the lord of teachings, will fall into the hell of incessant suffering, Many Treasures Buddha will be gasping amid the flames of the Avichi hell, the Buddhas of the ten directions will have their home in the eight great hells, and all the various bodhisattvas will be forced to suffer in the 136 hells.

But how could such a thing ever be? Since the sutra's prediction was not made in vain, then it is certain that all the people of Japan will chant Nam-myoho-renge-kyo!

Thus the flower will return to the root, and the essence of the plant will remain in the earth. The benefit that I have been speaking of will surely accumulate in the life of the late Dozen-bo. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

Written on the twenty-first day of the seventh month in the second year of Kenji (1276), cyclical sign hinoe-ne.

Respectfully sent from Mount Minobu, Hakiri Village, Kai Province, to Joken-bo and Gijo-bo of Mount Kiyosumi, Tojo District, Awa Province.

Cover Letter

I have received your letter. One should never speak of matters pertaining to the Buddhist doctrine to someone who has no faith, regardless of whether the person is a close friend or relation or a stranger. This is something you should keep in mind.

I have inscribed the Gohonzon for you. Even more in the years after the passing of the Buddha than during his lifetime, even more during the Middle Day of the Law than during the Former Day, and even more now in the beginning of the Latter Day of the Law than during the Middle Day, the enemies of the Lotus Sutra are bound to grow in power. If you understand this, you as well as anyone else will realize that there is no one in Japan other than myself who is a true votary of the Lotus Sutra.

A sketchy report of the passing of the Reverend Dozen-bo reached me last month. I felt that I should go in person as quickly as possible, as well as (130) sending the priest who bears this letter. However, though I do not think of myself as one who has retired from the world, other people seem to look at me in that way, and so I make it a rule not to leave this mountain.

This priest informed me of private reports from various people that there are likely to be doctrinal debates with the other schools in the near future. I have therefore been sending people to a number of temples in the different provinces in order to search out sutras and treatises from all over the country. I had sent this priest on such a mission to the province of Suruga, and he has just now returned, [so I am sending him with this letter].

In the enclosed treatise, I have written matters of the utmost importance. It would be wrong, therefore, to make the contents known to persons who do not understand the essence of Buddhism. And even if they are made known only to persons who do, if there are too many people involved, then word of the contents is likely to reach the ears of outsiders. That would not be conducive to your welfare, nor to mine.

Therefore, I ask that just the two of you, you and Gijo-bo, have the work read aloud two or three times at the summit of Kasagamori, with this priest to do the reading. Please have him read it once before the grave of the late Dozen-bo as well. After that, leave it in the possession of this priest, and have him read it to you repeatedly. If you listen to it again and again, I believe you will come to understand and appreciate its meaning.

With my deep respect,

Nichiren

The twenty-sixth day of the seventh month

To the priest of Kiyosumi (131)


Background

This lengthy treatise is one of Nichiren Daishonin's five major writings. It is dated the twenty-first day of the seventh month, 1276, a little more than two years after the Daishonin had taken up residence at Minobu. It was prompted by the news of the death of Dozen-bo, a priest of Seicho-ji temple in Awa Province, who had been the Daishonin's teacher when he first entered the temple as a boy of twelve. Nichiren Daishonin wrote this treatise to express his gratitude to Dozen-bo and sent it to Joken-bo and Gijo-bo, senior priests at the time he entered the temple, who later became his followers. He entrusted this text to Niko, one of his disciples, and requested that it be taken to Seicho-ji on his behalf and read aloud at Kasagamori on the summit of Mount Kiyosumi where he had first chanted Nam-myoho-renge-kyo, and again in front of the tomb of his late teacher.

In 1233, Nichiren Daishonin entered Seicho-ji temple to study under Dozen-bo. At that time, temples served as centers of learning as well as religion. During his stay at this temple, the Daishonin developed his extraordinary literary skills that later proved so valuable in propagating his teachings. He also embarked on a lifelong journey to find and proclaim the unique truth of Buddhism, which had been all but obscured by the emergence of various misleading schools.

On the twenty-eighth day of the fourth month, 1253, the Daishonin proclaimed Nam-myoho-renge-kyo to be the sole teaching leading directly to enlightenment in the Latter Day of the Law, while denouncing the doctrines of the then prevalent Pure Land school. Tojo Kagenobu, the steward of the area and a fervent Pure Land believer, became furious on hearing of this and sent his men to the temple to arrest the Daishonin. Dozen-bo, a devotee of the Pure Land teaching, could not defend him openly, but instructed the two senior priests, Joken-bo and Gijo-bo, to guide his young disciple to safety.

Nichiren Daishonin and his former teacher met again in 1264, when the Daishonin visited his home in Awa after returning from exile on the Izu Peninsula. He later wrote that Dozen-bo had asked him on this occasion if his practice of the Pure Land teaching would lead him into the hell of incessant suffering. In reply, the Daishonin told Dozen-bo that he could not free himself from the effects of his slander unless he revered the Lotus Sutra as the fundamental teaching. Afterward, though Dozen-bo did not entirely abandon his belief in Amida, he carved a statue of Shakyamuni Buddha. The Daishonin rejoiced that Dozen-bo was apparently beginning to see his error because he felt indebted to this man who had initiated him into the priesthood and earnestly desired to lead him to the correct teaching.

Nichiren Daishonin begins this treatise by emphasizing the need to repay one's obligations to one's parents, teacher, the three treasures of Buddhism, and one's sovereign. He teaches the importance of repaying debts of gratitude as a fundamental aspect of human behavior. Of these four debts of gratitude, this work stresses specifically repaying the debt owed to one's teacher. Next, the Daishonin states that to repay such debts one must master the truth of Buddhism and attain enlightenment. To accomplish this goal, one must dedicate oneself single-mindedly to the Buddhist practice. However, to attain enlightenment, one must also practice the correct Buddhist teaching. The Daishonin traces the development of the various schools of Buddhism in India, China, and Japan, and examines their doctrines in terms of the relative superiority of the sutras on which they are based, emphasizing the supremacy of the Lotus Sutra. In particular, he refutes the erroneous doctrines of the True Word school. He vehemently denounces Jikaku and Chisho who, though they were patriarchs of the Japanese Tendai school, corrupted the school's profound teachings, which are based on the Lotus Sutra, by mixing them with esoteric elements. The Daishonin concludes that only the Lotus Sutra contains the ultimate truth and, moreover, that the essence of the sutra, and of the whole of Buddhism, is Nam-myoho-renge-kyo. This is the teaching to be propagated in the Latter Day of the Law.

The concluding part of this work makes clear that the Buddha of the Latter Day is none other than Nichiren Daishonin himself, and that the Buddhism he teaches comprises the Three Great Secret Laws - the invocation or daimoku of Nam-myoho-renge-kyo, the object of devotion, and the sanctuary - which are implicit in the "Life Span" chapter of the Lotus Sutra but have never before been revealed. The Daishonin also makes it clear that, in establishing the Three Great Secret Laws for the enlightenment of all people, he is at the same time repaying his debt of gratitude to the deceased Dozen-bo. Flowering and Bearing Grain, written two years later, states, "The blessings that Nichiren obtains from propagating the Lotus Sutra will always return to Dozen-bo" (p. 909). This passage restates the message of the concluding part of this letter.

The present treatise is particularly important because it is the first extant writing in which Nichiren Daishonin specifies each of the Three Great Secret Laws, declaring that this teaching will save people for the ten thousand years of the Latter Day and more, for all eternity. These three, the core of the Daishonin's Buddhism, represent the Law that was transferred to the Bodhisattvas of the Earth in the "Supernatural Powers" chapter for propagation in the Latter Day. The object of devotion is the Gohonzon that enables all people to attain Buddhahood; the daimoku is the chanting of Nam-myoho-renge-kyo with faith in the object of devotion; and the sanctuary is the place where the object of devotion is enshrined and the daimoku is chanted to it.

Notes:

128. "The Shakyamuni Buddha of the essential teaching" here refers to the Buddha of Nam-myoho-renge-kyo, who embodies the ultimate Law, or Nam-myoho-renge-kyo, that is implied in the "Life Span" chapter of the Lotus Sutra. Here "the essential teaching" refers to Nam-myoho-renge-kyo, not to the Lotus Sutra's latter fourteen chapters.
129. Lotus Sutra, chap. 23.
130. The "priest" refers to Niko, one of the Daishonin's six senior disciples.
131. Joken-bo, one of the Daishonin's seniors at Seicho-ji temple.

 

[Guest]

incredibly amazing inspiration!!!! I am set for the week! Scegy & PTD & Babba & helloSoCal!!& everyone else here and abroad THANK YOU THANK YOU for encouraging me to take advantage of now, put into action my faith in the Gohonzon and manifest my desired intentions!

Not only is my
1)Self Esteem
2)Outlook on Life
3)Passion for Positivity
4)Karma
5)Surroundings/Enviroment
6)Decision making
7)Appreciation for life
8)Harmony with the Universe
9)Physical Appearance
10)Relationships with others
11)eating habits
12)resting habits
13)dialouge with myself and others
14)goals & direction in life
15)anything else escaping me at the moment!

is improving immensly!!!

All attributed to making time twice a day for gongyo and chanting throughout the day for everyone I can think of and myself. The benefit of just dedicating time to appreciation is immense, but also working towards new&old goals and expiriencing the results first hand proves Nam Myoho Renge Kyo is universal. Devoting yourself to the mystic law or the relation between the physical and mystical perfect as the lotus flower elevating ourselves into the universe's harmony is a rough translation of my evolving growth with Nam Myoho Renge Kyo! What other school of life teaches such great inspiration to flow from oneself! I have yet to feel and be so productive in my life than I have since I quit my stance on avoiding "truth" and embraced the good within myself.

Shit, I used to think I was totally fucked because of all my "sins" I never would have a chance to go beyond my limitations, that was all bullshit plain and simple. Pardon the vulgarities but its so TRUE! I believed I was born into sinning and suffering and bound to sin and suffer eternally! What a waste of time! As such passing on this wisdom reinforces my desire for kosen-rufu and love for the universe and all the intricacies! Someone else's benefit is also my benefit!

This thread is a testament to the fruitful propagation of the The Law.

Like the roar of a lion, Nam Myoho Renge Kyo!

 

[scegy]

hmm where to start...
i read the sgi.org, i now know what is the point in chanting...remembering every morning and every evening the essences of life......you'll laugh but i translated Nam Myoho Renge Kyo to my language, and it gives me the creeps when i read it, even now my hairs are up and i have tears in my eyes, it's just so obvious and simple...
my additude from the start was reflection from me not knowing sgi, another sect i thought....
you are right about easydisco, he was the only one that chanted with me on a more personal level, he pointed out the reason for me to read through the cgi and the teachings...i suppose i questioned your integrity, it's just my nature i always think on two ways simultaniously. i'm more than happy that i was pleasantly surprised when i started to read the teachings
and you know what, things happend from yesterday to today....chanting is like practice in ur head

about the bums...knowing that you can not enlighten everyone is all i needed to know
thank you for your words and wisdome...you have done more for me than you think, same respect to you easy

Nam-Myoho-Renge-Kyo
---> "Vidi očitno, očem nevidno bistvo sočasnosti bivanja v harmoniji."

 

[scegy]

easy, i don't know where you came from, but we share the same story, that's more than obvious when i read your words....so hello to the paralel world of yours

 

[PassTheDoobie]

Now take the next step.....

Now take the next step.....

And check out what's going on where you live so you can receive the Gohonzon:

http://www.sgi.org/english/Links/links.htm

What's very cool to me is that you, me, and easy are on three different continents, just about a third of the world apart in each direction.

Congrats scegy!

Keep chanting! ( I assume the 'creepy' is a 'good creepy') The "even now my hairs are up and I have tears in my eyes" is a dead-give-away! You are a Bodhisattva of the Earth!!!

Welcome to the Truth of Nichiren's Buddhism!

Warm regards and profound respect,

Thomas

 

[Guest]

Do the Hustle!

Do the Hustle!

Scegy your benefit is a universal benefit we will all continue to share in!

Gosho Excerpt:

Buddhahood is the most difficult to demonstrate. But since you possess the other nine worlds, you should believe that you have Buddhahood as well. Do not permit yourself to have doubts. Expounding on the human world, the Lotus Sutra says, "The Buddhas wish to open the door of Buddha wisdom to all living beings." . . . That ordinary people born in the latter age can believe in the Lotus Sutra is due to the fact that the world of Buddhahood is present in the human world.


The object of devotion for observing the mind established in the fifth five-hundred-year period after thr Thus Come One's passing,
(The Writings of Nichiren Daishonin, pg# 354)
Written to Toki Jonin on 25 April 1273 from Sado-Ichinosawa
http://sgi-usa.org/buddhism/library/Nichiren/wnd/concord/pages.view/354.html

 

[PassTheDoobie]

"At first only Nichiren chanted Nam-myoho-renge-kyo, but then two, three, and a hundred followed, chanting and teaching others. Propagation will unfold this way in the future as well."

(The True Aspect of All Phenomena - The Writings of Nichiren Daishonin, 385) Selection source: The New Human Revolution, Seikyo Shimbun, May 4th, 2006

 

[PassTheDoobie]

OK! We have finally gotten to a point I started to focus on nearly a year ago! For those of you who have followed and read each installment of Nichiren Daishonin's five major writings, congratulations!!! You have accomplished something that even many long-time SGI members have never done! It's been a long haul, but we made it!

We have now read: (1) On Establishing the Correct Teaching for the Peace of the Land, (2) The Opening of the Eyes, (3) The Object of Devotion for Observing the Mind, (4) The Selection of the Time, and (5) On Repaying Debts of Gratitude.

If nothing else you should now have a better understanding of the sutras and the history of Buddhism as taught by Nichiren himself. Never doubt a word of his interpretations of these teachings. Only through faith can one comprehend their true intent.

Thank you to those who have followed these Gosho! I bow in obeisance to you all!!!

Now for the most important chapter of the Lotus Sutra:

 

[PassTheDoobie]

The Lotus Sutra Translated by Burton Watson

The Lotus Sutra Translated by Burton Watson

Chapter Sixteen: The Life Span of the Tathagata


At that time the Buddha spoke to the Bodhisattvas and all the great assembly: "Good men, you must believe and understand the truthful words of the Thus Come One." And again he said to the great assembly: You must believe and understand the truthful words of the Thus Come One." And once more he said to the great assembly: "You must believe and understand the truthful words of the Thus Come One."

At that time the bodhisattvas and the great assembly, with Maitreya as their leader, pressed their palms together and addressed the Buddha, saying: "World-Honored One, we beg you to explain. We will believe and accept the Buddha's words." They spoke in this manner three times, and then said once more: "We beg you to explain it. We will believe and accept the Buddha's words."

At that time the World-Honored One, seeing that the bodhisattvas repeated their request three times and more, spoke to them, saying: "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers. In all the worlds the heavenly and human beings and asuras all believe that the present Shakyamuni Buddha, after leaving the palace of the Shakyas, seated himself in the place of practice not far from the city of Gaya and there attained anuttara-samyak-sambodhi. But good men, it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood.

"Suppose a person were to take five hundred, a thousand, ten thousand, a million nayuta asamkhya thousand-million-fold worlds and grind them to dust. Then, moving eastward, each time he passes five hundred, a thousand, ten thousand, a million nayuta asamkhya worlds he drops a particle of dust. He continues eastward in this way until he has finished dropping all the particles. Good men, what is your opinion? Can the total number of all these worlds be imagined or calculated?"

The bodhisattva Maitreya and the others said to the Buddha: "World-Honored One, these worlds are immeasurable, boundless--one cannot calculate their number, nor does the mind have the power to encompass them. Even all the voice-hearers and pratyekabuddhas with their wisdom free of outflows could not imagine or understand how many there are. Although we abide in the stage of avivartika, we cannot comprehend such a matter. World-Honored One, these worlds are immeasurable and boundless."

At that time the Buddha said to the multitude of great bodhisattvas: "Good men, now I will state this to you clearly. Suppose all these worlds, whether they received a particle of dust or not, are once more reduced to dust. Let one particle represent one kalpa. The time that has passed since I attained Buddhahood surpasses this by a hundred, a thousand, ten thousand, a million nayuta asamkhya kalpas.

"Ever since then I have been constantly in this saha world, preaching the Law, teaching and converting, and elsewhere I have led and benefited living beings in hundreds, thousands, ten thousands, millions of nayutas and asamkhyas of lands.

"Good men, during that time I have spoken about the Buddha Burning Torch and others, and described how they entered nirvana. All this I employed as an expedient means to make distinctions.

"Good men, if there are living beings who come to me, I employ my Buddha eye to observe their faith and to see if their other faculties are keen or dull, and then depending upon how receptive they are to salvation, I appear in different places and preach to them under different names, and describe the length of time during which my teachings will be effective. Sometimes when I make my appearance I say that I am about to enter nirvana, and also employ different expedient means to preach the subtle and wonderful Law, thus causing living beings to awaken joyful minds.

"Good men, the Thus Come One observes how among living beings there are those who delight in a little Law, meager in virtue and heavy with defilement. For such persons I describe how in my youth I left my household and attained anuttara-samyak-sambodhi. But in truth the time since I attained Buddhahood is extremely long, as I have told you. It is simply that I use this expedient means to teach and convert living beings and cause them to enter the Buddha way. That is why I speak in this manner.

"Good men, the scriptures expounded by the Thus Come One are all for the purpose of saving and emancipating living beings. Sometimes I speak of myself, sometimes of others: sometimes I present myself, sometimes others; sometimes I show my own actions, sometimes those of others. All that I preach is true and not false.

Why do I do this? The Thus Come One perceives the true aspect of the threefold world exactly as it is. There is no ebb or flow of birth and death, and there is no existing in this world and later entering extinction. It is neither substantial nor empty, neither consistent nor diverse. Nor is it what those who dwell in the threefold world perceive it to be. All such things the Thus Come One sees clearly and without error.

"Because living beings have different natures, different desires, different actions, and different ways of thinking and making distinctions, and because I want to enable them to put down good roots, I employ a variety of causes and conditions, similes, parables, and phrases and preach different doctrines. This, the Buddha's work, I have never for a moment neglected.

"Thus, since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas, and during that time I have constantly abided here without ever entering extinction. Good men, originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed. Now, however, although in fact I do not actually enter extinction, I announce that I am going to adopt the course of extinction. This is an expedient means which the Thus Come One uses to teach and convert living beings.

"Why do I do this? Because if the Buddha remains in the world for a long time, those persons with shallow virtue will fail to plant good roots but, living in poverty and lowliness, will become attached to the five desires and be caught in the net of deluded thoughts and imaginings. If they see that the Thus Come One is constantly in the world and never enters extinction, they will grow arrogant and selfish, or become discouraged and neglectful. They will fail to realize how difficult it is to encounter the Buddha and will not approach him with a respectful and reverent mind.

"Therefore as an expedient means the Thus Come One says: 'Monks, you should know that it is a rare thing to live at a time when one of the Buddhas appears in the world.' Why does he do this? Because persons of shallow virtue may pass immeasurable hundreds, thousands, ten thousands, millions of kalpas with some of them chancing to see a Buddha and others never seeing one at all. For this reason I say to them: 'Monks, the Thus Come One is hard to get to see.' When living beings hear these words, they are certain to realize how difficult it is to encounter the Buddha. In their minds they will harbor a longing and will thirst to gaze upon the Buddha, and then they will work to plant good roots. Therefore the Thus Come One, though in truth he does not enter extinction, speaks of passing into extinction.

"Good men, the Buddhas and Thus Come Ones all preach a Law such as this. They act in order to save all living beings, so what they do is true and not false.

"Suppose, for example, that there is a skilled physician who is wise and understanding and knows how to compound medicines to effectively cure all kinds of diseases. He has many sons, perhaps ten, twenty, or even a hundred. He goes off to some other land far away to see about a certain affair. After he has gone, the children drink some kind of poison that make them distraught with pain and they fall writhing to the ground.

"At that time the father returns to his home and finds that his children have drunk poison. Some are completely out of their minds, while others are not. Seeing their father from far off, all are overjoyed and kneel down and entreat him, saying: 'How fine that you have returned safely. We were stupid and by mistake drank some poison. We beg you to cure us and let us live out our lives!'

"The father, seeing his children suffering like this, follows various prescriptions. Gathering fine medicinal herbs that meet all the requirements of color, fragrance and flavor, he grinds, sifts and mixes them together. Giving a dose of these to his children, he tells them: 'This is a highly effective medicine, meeting all the requirements of color, fragrance and flavor. Take it and you will quickly be relieved of your sufferings and will be free of all illness.'

"Those children who have not lost their senses can see that this is good medicine, outstanding in both color and fragrance, so they take it immediately and are completely cured of their sickness. Those who are out of their minds are equally delighted to see their father return and beg him to cure their sickness, but when they are given the medicine, they refuse to take it. Why? Because the poison has penetrated deeply and their minds no longer function as before. So although the medicine is of excellent color and fragrance, they do not perceive it as good.

"The father thinks to himself: My poor children! Because of the poison in them, their minds are completely befuddled. Although they are happy to see me and ask me to cure them, they refuse to take this excellent medicine. I must now resort to some expedient means to induce them to take the medicine. So he says to them: 'You should know that I am now old and worn out, and the time of my death has come. I will leave this good medicine here. You should take it and not worry that it will not cure you.' Having given these instructions, he then goes off to another land where he sends a messenger home to announce, 'Your father is dead.'

"At that time the children, hearing that their father has deserted them and died, are filled with great grief and consternation and think to themselves: If our father were alive he would have pity on us and see that we are protected. But now he has abandoned us and died in some other country far away. We are shelterless orphans with no one to rely on!

"Constantly harboring such feelings of grief, they at last come to their senses and realize that the medicine is in fact excellent in color and fragrance and flavor, and so they take it and are healed of all the effects of the poison. The father, hearing that his children are all cured, immediately returns home and appears to them all once more.

"Good men, what is your opinion? Can anyone say that this skilled physician is guilty of lying?"

"No, World-Honored One."

The Buddha said: "It is the same with me. It has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayuta and asamkhya kalpas since I attained Buddhahood. But for the sake of living beings I employ the power of expedient means and say that I am about to pass into extinction. In view of the circumstances, however, no one can say that I have been guilty of lies or falsehoods."

At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying:

Since I attained Buddhahood
the number of kalpas that have passed
is an immeasurable hundreds, thousands, ten thousands,
millions, trillions, asamkhyas.
Constantly I have preached the Law, teaching, converting
countless millions of living beings,
causing them to enter the Buddha way,
all this for immeasurable kalpas.
In order to save living beings,
as an expedient means I appear to enter nirvana
but in truth I do not pass into extinction.
I am always here preaching the Law.
I am always here,
but through my transcendental powers
I make it so that living beings in their befuddlement
do not see me even when close by.
When the multitude see that I have passed into extinction,
far and wide they offer alms to my relics.

All harbor thoughts of yearning
and in their minds thirst to gaze at me.
When living beings have become truly faithful,
honest and upright, gentle in intent,
single-mindedly desiring to see the Buddha
not hesitating even if it costs them their lives,
then I and the assembly of monks
appear together on Holy Eagle Peak.
At that time I tell the living beings
that I am always here, never entering extinction,
but that because of the power of an expedient means
at times I appear to be extinct, at other times not,
and that if there are living beings in other lands
who are reverent and sincere in their wish to believe,
then among them too
I will preach the unsurpassed Law.
But you have not heard of this,
so you suppose that I enter extinction.
When I look at living beings
I see them drowned in a sea of suffering;
therefore I do not show myself,
causing them to thirst for me.
Then when their minds are filled with yearning,
at last I appear and preach the Law for them.
Such are my transcendental powers.
For asamkhya kalpas
constantly I have dwelled on Holy Eagle Peak
and in various other places.
When living beings witness the end of a kalpa
and all is consumed in a great fire,
this, my land, remains safe and tranquil,
constantly filled with heavenly and human beings.
The halls and pavilions in its gardens and groves
are adorned with various kinds of gems.
Jeweled trees abound in flowers and fruit
where living beings enjoy themselves at ease.
The gods strike heavenly drums,
constantly making many kinds of music.

Mandarava blossoms rain down,
scattering over the Buddha and the great assembly.
My pure land is not destroyed,
yet the multitude see it as consumed in fire,
with anxiety, fear and other sufferings
filling it everywhere.
These living beings with their various offenses,
through causes arising from their evil actions,
spend asamkhya kalpas
without hearing the name of the Three Treasures.
But those who practice meritorious ways,
who are gentle, peaceful, honest and upright,
all of them will see me
here in person, preaching the Law.
At times for this multitude
I describe the Buddha's life span as immeasurable,
and to those who see the Buddha only after a long time
I explain how difficult it is to meet the Buddha.
Such is the power of my wisdom
that its sagacious beams shine without measure.
This life span of countless kalpas
I gained as the result of lengthy practice.
You who are possessed of wisdom,
entertain no doubts on this point!
Cast them off, end them forever,
for the Buddha's words are true, not false.
He is like a skilled physician
who uses an expedient means to cure his deranged sons.
Though in fact alive, he gives out word he is dead,
yet no one can say he speaks falsely.
I am the father of this world,
saving those who suffer and are afflicted.
Because of the befuddlement of ordinary people,
though I live, I give out word I have entered extinction.
For if they see me constantly,
arrogance and selfishness arise in their minds.
Abandoning restraint, they give themselves up to the
five desires
and fall into the evil paths of existence.
Always I am aware of which living beings
practice the way, and which do not,
and in response to their needs for salvation
I preach various doctrines for them.
At all times I think to myself:
How can I cause living beings
to gain entry into the unsurpassed way
and quickly acquire the body of a Buddha?

 

[PassTheDoobie]

Please refer to this link to understand any words or terms you may be unfamiliar with:

http://sgi-usa.org/cgi-bin/lexicon.cgi?src=ls

 

[Babbabud]

Heavy Heart

Heavy Heart

Its with very heavy heart i post this. http://www.icmag.com/ic/showthread.php?t=28590
I think moving may be a real reality here soon. Lets have some talk about this and what we will do ??
much love to you all
nam myoho renge kyo

 

[Babbabud]

Challenge

Challenge

Thanks for this challenge ... another way for the buddha nature to emerge much love to all . See you after work ...we really should talk.
nam myoho renge kyo

 

[PassTheDoobie]

Dude! You just said what I was going to say before I could say it! Thanks!

Let's all do some fucking roaring!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

 

[Guest]

Sorely Missed, but happy to be back!

May the protective forces, protect and continue to bring upon the incredible love we have for each other and our home!

Nam Myoho Renge Kyo!

 

[Sleepy]

ahhhhhhhhhhh...

ahhhhhhhhhhh...

great to be back!

 

[Guest]

great to be back!

I agree 1000%