Announcement

Collapse
No announcement yet.

Chanting Growers Group (2013-∞)

Collapse
This is a sticky topic.
X
X
 
  • Filter
  • Time
  • Show
Clear All
new posts

    Chanting Growers Group (2013-∞)

    "I entrust you with the propagation of Buddhism in your province. It is stated that 'the seeds of Buddhahood sprout as a result of conditions, and for this reason they preach the single vehicle.'"

    (The Properties of Rice - The Writings of Nichiren Daishonin, page 1117) Selection Source: "Kyo no Hosshin", Seikyo Shinbun September 15th, 2012
    Nam-myoho-renge-kyo!

    #2
    "...one member commented: 'I find it difficult to put into practice the eloquence, wisdom, and compassion that the guidance of the SGI suggests we aspire to.' In response, I said:

    "Just be yourself. All you have to do is keep chanting sincere daimoku and advance freely in a manner that is true to yourself. That is what is meant by the Buddhist principle of 'revealing one's true and highest potential.' The practice of Nichiren Daishonin's Buddhism allows one's true self to shine forth....Surely the true and most humane way for us to live is to advance just as we are, as ordinary people, basing our lives on Nam-myoho-renge-kyo and striving to improve ourselves even if little by little. Buddhism is the great Law that is open to all people; it does not make irrational or unreasonable demands."


    SGI Newsletter No. 8203, OUR BRILLIANT PATH TO VICTORY, The Great Light of the Westward Transmission of Buddhism--Part 2 [of 2], from the February 19th, 2011, issue of the Seikyo Shimbun, translated April 6th, 2011
    Nam-myoho-renge-kyo!

    Comment


      #3
      Let us use our hope-filled, encouraging voices
      to encourage and cheer up our friends
      who may be going through tough times.
      Let us have a smile on our faces that radiates a warm caring concern.
      It is in the very midst of trying circumstances
      that we need to be like a revitalising spring breeze.


      Daisaku Ikeda
      Nam-myoho-renge-kyo!

      Comment


        #4
        "I am praying that, no matter how troubled the times may become, the Lotus Sutra and the ten demon daughters will protect all of you, praying as earnestly as though to produce fire from damp wood, or to obtain water from parched ground."

        (On Rebuking Slander of the Law and Eradicating Sins - The Writings of Nichiren Daishonin, Vol.1, page 444) Selection source: "Kyo no Hosshin", Seikyo Shimbun, April 13th, 2011
        Nam-myoho-renge-kyo!

        Comment


          #5
          Chanting Growers Group (2013-∞)

          Note from PAYASO - the founding editor of ICMAG.com and the International Cannagraphic:

          Nam Myoho Renge Kyo!

          Unsticking this thread would be detrimental to the site.

          It has happened before and the site suffered greatly with out the Chanting Growers spreading the love throughout this community.

          Please do not ever delete, remove or unstick this thread!

          Thank you!

          Nam Myoho Renge Kyo!
          We began here at this link, and shall continue on with this thread going forward! Thank you ICMAG!

          Nam-myoho-renge-kyo!
          Nam-myoho-renge-kyo!
          Nam-myoho-renge-kyo!

          Calling all Bodhisattvas of the Earth!

          I never did a new thread before, but something really cool has happened as part of my experience at ICmag.com. I have found quite coincidently that there are folks here that share my philosophy of life.

          So far it is me, Hitman, and VegasBuddha!

          Is there anyone else?

          Almost anyone reading this (I will asume) will not have a clue as to what the fuck I'm talking about. I'll cut and paste a post from another thread, and at least try and make an effort to explain it.

          As always this is a forum. All comments are open, and remember most of all that we are all friends, embracing a common form of focus, participation, and expression.

          Kosen Rufu is World Peace!

          Thomas
          (07-14-2004, 01:34 AM )
          Editor's Note:
          These words of Thomas were prophetic, as of February 12, 2013 the Chanting Growers Group thread received 16,024 replies and was visited 389,317 times by site members and the world at large. Nam Myoho Renge Kyo!
          Last edited by Payaso; 09-25-2013, 19:25.
          Click This Link and let's chant Nam-myoho-renge-kyo!https://www.icmag.com/ic/showthread....e-kyo&page=355

          https://www.icmag.com/ic/showthread....3819&page=1593 --best thread off all the threads throughout this universe.

          Comment


            #6
            Greetings Chanting Growers! In order to make the continuation easier I am copying the last four posts made by T here so in case you missed them, you can review them.

            The original Chanting Grower's Group thread has been running continuously since 07-13-2004, and with our new server and upgraded software should be our new home for many years to come!

            Nam Myoho Renge Kyo!

            We hope all the Chanting Growers will bookmark this new location so we can all get together and chant!

            Nam Myoho Renge Kyo!

            Comment


              #7
              Let's give our newly joined members
              all the warm heartfelt encouragement we can!
              To study and take action together with them
              is the very best way to help them develop and grow.
              Let's do our utmost to look after each member with sincere care and concern.

              Nam Myoho Renge Kyo!
              I pazzi osano dove gli angeli temono d'andare....

              Comment


                #8
                Nam Myoho Renge Kyo!

                Comment


                  #9
                  And so we continue unabated....

                  Bowing in humble obeisance,



                  Thomas
                  Nam-myoho-renge-kyo!

                  Comment


                    #10
                    The Wisdom of the Lotus Sutra, Volume five

                    pgs. 155-157

                    (SGI President Ikeda and Soka Gakkai study department leaders Katsuji Saito, Takanori Endo, and Haruo Suda explore the profound meaning of the Lotus Sutra based on Nichiren Daishonin's lecture on the Lotus Sutra, "The Record of the Orally Transmited Teachings.")

                    VICTORY OF MENTOR AND DISCIPLE!
                    VICTORY OF FAITH!


                    Endo: It’s true that people sometimes limit the beneficial power of daimoku without realizing it. We need to be confident that, just as Nichikan says, “no prayer will go unanswered.”

                    Ikeda: That’s right. In particular, the prayers of those who are exerting themselves to accomplish the propagation of the Mystic Law cannot fail to be answered. The Daishonin says, “If you are of the same mind as Nichiren, you must be a Bodhisattva of the Earth” (WND, 385). To be “of the same mind as Nichiren” means to cherish the same determination for kosen-rufu. When we work for kosen-rufu and we stand up with the resolve to demonstrate the victory of faith, our lives overflow with benefit beyond belief.

                    We receive benefit because we work for kosen-rufu, which is the wish of the Buddha. This is analogous to how someone who works for a company receives a salary.

                    Second Soka Gakkai president Josei Toda characterized those who chant with a laundry list of things they want, as though it were the duty of the Gohonzon to supply benefit, as having “beggar’s faith.” And he urged that instead they should stand up with the determination: “I will stake my life on the struggle for kosen-rufu!”

                    When we muster the faith to uphold the Gohonzon and the Mystic Law with our very lives, we are protected by the Buddhas and bodhisattvas throughout time and space. In response to our earnest efforts in faith to score resounding victory for the SGI, an organization dedicated to the widespread propagation of the Mystic Law, all the protective functions of the universe come to our aid. What was Mr. Toda’s prayer when he was imprisoned alongside his mentor, Mr. Makaguchi? Each day, morning and evening, he prayed: “I am young and my mentor is old. If only my mentor could be released even one day sooner, it would not matter how long I remained. May my mentor be quickly released!”

                    How noble!

                    The wisdom of the Buddha is vast and boundless. Although President Makaguchi died in prison, Mr. Toda, his faithful disciple, survived the ordeal and went on to prove the greatness of his mentor. Now because of his selfless struggle against nationalism, the SGI has gained immense trust in Asia and throughout the world.

                    Saito: President Makaguchi is lauded across the globe. In Brazil, for example, schools in increasing numbers are implementing his value-creating pedagogy. And a number of municipalities have named parks and streets after him.

                    Ikeda: President Makaguchi triumphed. President Toda’s prayers were victorious. Their struggle transcended life and death.

                    Japan, with its parochial, island-nation mentality, confined the truly great Mr. Makaguchi to a tiny, one-person cell. However, due to the unyielding determination of his disciple, Mr. Toda, Mr. Makaguchi’s greatness has broken free of such shackles and reached the far corners of the earth. This is a genuine united struggle of mentor and disciple. In the “Supernatural Powers” chapter, too we have a ceremony of mentor and disciple.

                    Endo: Yes. The Bodhisattvas of the Earth are disciples whom Shakyamuni has instructed since the remote past. In this chapter Shakyamuni entrusts them with the propagation of the Lotus Sutra in the Latter Day of the Law.

                    Saito: This is the key point. If we only look at the literal meaning of the chapter’s text, we wind up with the simple interpretation that Nichiren Daishonin, as the reincarnation of Bodhisattva Superior Practices, spread the twenty-eight-chapter Lotus Sutra of Shakyamuni.

                    Suda: That is, in fact, the standard interpretation.

                    Saito: But Nichiren Daishon says: “Myoho-renge-kyo is not the Mystic Law of Shakyamuni, because when the events in this [‘Supernatural Powers’] chapter takes place, the essence of the sutra has already been transmitted to Bodhisattva Superior Practices” (OTT, 167) The Daishonin is clearly stating here that the teaching he is spreading is not that of Shakyamuni.


                    (TO BE CONTINUED)
                    Last edited by PassTheDoobie; 02-13-2013, 09:40.
                    Nam-myoho-renge-kyo!

                    Comment


                      #11
                      The Wisom of the Lotus Sutra, Volume five

                      pgs. 157-159

                      (SGI President Ikeda and Soka Gakkai study department leaders Katsuji Saito, Takanori Endo, and Haruo Suda explore the profound meaning of the Lotus Sutra based on Nichiren Daishonin's lecture on the Lotus Sutra, "The Record of the Orally Transmited Teachings.")


                      Endo: Even so, some still interpret these words of the Daishonin to mean that he is saying that Myoho-renge-kyo is not Shakyamuni’s teaching because Bodhisattva Superior Practices inherited the teaching in the same way that a son inherits the estate of his father and insists: “Since the tenure of my father is over and I am now the head of the household, everything that belongs to me and no longer to my father.”

                      Saito: How can we further clarify this?

                      Ikeda: The analogy of a family estate expresses one side of the truth. Namely, that the Latter Day of the Law is the age of Bodhisattva Superior Practices and not the age of Shakyamuni. In the “Supernatural Powers” chapter, Shakyamuni transfers his teaching in its entirety; it’s as though he is saying, “From here on, I leave everything in your hands.”

                      Let’s look at the passage.

                      Suda: OK. Shakyamuni says:

                      To put it briefly, all the doctrines possessed by the Thus Come One, all the freely exercised supernatural powers of the Thus Come One, the storehouse of all the secret essentials of the Thus Come One, all the most profound matters of the Thus Come One—all these are proclaimed, revealed, and clearly expounded in this sutra. (LS21, 274)

                      This is a well-known description of the transmission of the essence of the Lotus Sutra.

                      Saito: In short, it means that the Lotus Sutra reveals the life of the Thus Come One in its totality. Shakyamuni then says that he transfers this to Bodhisattva Superior Practices.

                      The Great Teacher T’ien-t’ai of China describes this transmission as summing up the entirety of the Lotus Sutra. And he explains the significance of the Lotus Sutra based on this passage. This is the doctrine of the five major principles of name, entity, quality function, and teaching. T’ien-t’ai associated “name” with “all the doctrines possessed by the Thus Come One,” or the sutra’s title, Myoho-renge-kyo; “entity” with “the storehouse of all the secret essentials of the Thus Come One,” or the ultimate Law itself; “quality” with “all the most profound matters of the Thus Come One,” or the causality of the enlightenment of the Thus Come One; “function” with “all the freely exercised supernatural powers of the Thus Come One,” or the power to benefit all people; and “teaching” signifies that “all these are proclaimed, revealed, and clearly expounded in this sutra.”

                      It seems to me that T’ien-t’ai is explaining the reason that the Lotus Sutra is endowed with infinite benefit; in other words, he is elucidating that it is the ultimate source of all benefit.

                      Suda: Put another way, it is the very life of the Thus Come One.

                      Endo: This is what is transferred to Bodhisattva Superior Practices.

                      (TO BE CONTINUED)
                      Last edited by PassTheDoobie; 02-13-2013, 17:05.
                      Nam-myoho-renge-kyo!

                      Comment


                        #12
                        The Wisom of the Lotus Sutra, Volume five

                        pgs. 159-162

                        (SGI President Ikeda and Soka Gakkai study department leaders Katsuji Saito, Takanori Endo, and Haruo Suda explore the profound meaning of the Lotus Sutra based on Nichiren Daishonin's lecture on the Lotus Sutra, "The Record of the Orally Transmited Teachings.")


                        SUPERIOR PRACTICES IS A BODHISATTVA-BUDDHA

                        Ikeda: The question then becomes: Just what is this bodhisattva who “receives and embodies the entirety of the Thus Come One?”

                        Ordinarily, when we speak of a bodhisattva we mean someone who is practicing the teachings with the aim of becoming a Buddha. But this is clearly not the case with the Bodhisattva Superior Practices. Although he embodies the entirety of the Thus Come One, he is still called a bodhisattva. Superior Practices is a “bodhisattva-Buddha.”

                        Let’s go back to the analogy of as son inheriting the family estate from his father. We must assume that father and son are equal, that if the father is a Buddha, the son who inherits the family estate is also a Buddha. Otherwise, this analogy is illogical.

                        Endo: Certainly, a person who inherits sovereignty over a country from a king is also a king.

                        Ikeda: At the time of their appearance, Superior Practices and the other Bodhisattvas of the Earth are described as follows: “The bodies of these bodhisattvas were all golden in hue, with the thirty-two features and immeasurable brightness” (LS15, 213).

                        Suda: The thirty-two features are special characteristics of the Buddhas. This therefore seems to indicate that the Bodhisattvas of the Earth are Buddhas.

                        Saito: What’s more, they are described as even more splendid in appearance that Shakyamuni. The sutra likens Shakyamuni to a young man of twenty-five with a hint of immaturity, and the Bodhisattvas of the Earth as venerable seasoned elders of a hundred years (cf. LS15, 221)

                        Ikeda: Therefore, the ceremony of essential transmission in the “Supernatural Powers” chapter is fundamentally a transmission from a Buddha to a Buddha. This is a state of life that “can only be understood and shared between Buddhas’ (LS2, 24).

                        Why, then, does Superior Practices appear as a bodhisattva? Well, for one thing, it is so this sutra would not contradict the traditional idea that in any given world there can only be one Buddha. People would be confused if two Buddhas were to appear at the same time.

                        Saito: This is the view that Superior Practices assumes the position of disciple who is helping Shakyamuni expound his teaching.

                        Endo: When the Bodhisattvas of the Earth make their appearance, everyone else, including Bodhisattva Maitreya, is startled. This is what prompts Shakyamuni to begin preaching the “Life Span” chapter. In that sense, the Bodhisattvas of the Earth certainly assisted in preaching.

                        Ikeda: But this takes on still greater significance, given that Bodhisattva Superior Practices appears unequivocally as the representative of the nine worlds. This point virtually transforms the entire history of Buddhism. It is a recognition of the virtues (or effect) of Buddhahood existing within the practice (or cause) of a bodhisattva.

                        Up to this juncture, Buddhism had taught that the effect was superior and that practice, which is the cause of enlightenment, was inferior, which seems like common sense.

                        Endo: I think we intuitively think of the world of Buddhahood as above, or better than, the nine worlds.

                        Ikeda
                        : But with the appearance of Bodhisattva Superior Practices, it becomes evident that the cause (the nine worlds) contains the effect (the world of Buddhahood).

                        Why is this important? Let’s try to recall the teaching of the “Life Span” chapter. There, Shakyamuni explains that he attained Buddhahood in the extremely remote time described as numberless major world system dust particle kalpas ago. This implies that all Buddhas throughout the universe are disciples of Shakyamuni who attained enlightenment in the remote past. Then what about before that time?

                        Saito: Shakyamuni’s statement , “originally I practiced the bodhisattva way” (LS16, 227), indicates that before numberless major world system dust particle kalpas ago he carried out a bodhisattva practice.

                        Ikeda: From there we can infer that since he carried out the Buddhist practice, there was a Buddhist Law. There was a Law, but no Buddha, which means that there was no Buddha who is a one with the universe and whose life is without beginning or end.

                        Suda: It goes without saying that if the time when the Buddha appeared could be pinpointed, he could not be called the “Buddha eternally existing throughout past, present, and future.”

                        Endo: The view that Shakyamuni had first attained enlightenment during his lifetime in India is refuted as without origin and existing only in the present. Such a Buddha is like grass without roots. But the Shakyamuni of the “life Span” chapter, who revealed that he attained enlightenment in the remote past, also became enlightened at some specific point in time. Strictly speaking, this view also fails on the grounds that it is “without origin and existing only in the present.” It does not present Buddhahood as being originally inherent.

                        Saito: If a Buddha’s enlightenment is not originally inherent, then that Buddha cannot be called the true Buddha who exists eternally.

                        Ikeda: While this is an important point for our present discussion, it is somewhat challenging. Those who find this a bit confusing should feel free to just skip ahead! It’s a concept that can be studied throughout one’s life. Even if we don’t comprehend the fine points of Buddhist theory, the main thing is that we understand the importance of chanting daimoku.

                        Suda: I, for one, am relieved to hear you say that.

                        (TO BE CONTINUED)
                        Last edited by PassTheDoobie; 02-13-2013, 09:39.
                        Nam-myoho-renge-kyo!

                        Comment


                          #13
                          Originally posted by PassTheDoobie View Post

                          SUPERIOR PRACTICES IS A BODHISATTVA-BUDDHA

                          Ikeda: The question then becomes: Just what is this bodhisattva who “receives and embodies the entirety of the Thus Come One?”

                          Ordinarily, when we speak of a bodhisattva we mean someone who is practicing the teachings with the aim of becoming a Buddha. But this is clearly not the case with the Bodhisattva Superior Practices. Although he embodies the entirety of the Thus Come One, he is still called a bodhisattva. Superior Practices is a “bodhisattva-Buddha.”
                          .....
                          Ikeda: At the time of their appearance, Superior Practices and the other Bodhisattvas of the Earth are described as follows: “The bodies of these bodhisattvas were all golden in hue, with the thirty-two features and immeasurable brightness” (LS15, 213).

                          Suda: The thirty-two features are special characteristics of the Buddhas. This therefore seems to indicate that the Bodhisattvas of the Earth are Buddhas.
                          .....
                          Ikeda: Therefore, the ceremony of essential transmission in the “Supernatural Powers” chapter is fundamentally a transmission from a Buddha to a Buddha. This is a state of life that “can only be understood and shared between Buddhas’ (LS2, 24).
                          .....
                          Ikeda: But this takes on still greater significance, given that Bodhisattva Superior Practices appears unequivocally as the representative of the nine worlds. This point virtually transforms the entire history of Buddhism. It is a recognition of the virtues (or effect) of Buddhahood existing within the practice (or cause) of a bodhisattva.

                          Up to this juncture, Buddhism had taught that the effect was superior and that practice, which is the cause of enlightenment, was inferior, which seems like common sense.

                          Endo: I think we intuitively think of the world of Buddhahood as above, or better than, the nine worlds.

                          Ikeda: But with the appearance of Bodhisattva Superior Practices, it becomes evident that the cause (the nine worlds) contains the effect (the world of Buddhahood).

                          Saito: Shakyamuni’s statement , “originally I practiced the bodhisattva way” (LS16, 227), indicates that before numberless major world system dust particle kalpas ago he carried out a bodhisattva practice.

                          Ikeda: From there we can infer that since he carried out the Buddhist practice, there was a Buddhist Law. There was a Law, but no Buddha, which means that there was no Buddha who is a one with the universe and whose life is without beginning or end.
                          .....
                          Endo: The view that Shakyamuni had first attained enlightenment during his lifetime in India is refuted as without origin and existing only in the present. Such a Buddha is like grass without roots. But the Shakyamuni of the “life Span” chapter, who revealed that he attained enlightenment in the remote past, also became enlightened at some specific point in time. Strictly speaking, this view also fails on the grounds that it is “without origin and existing only in the present.” It does not present Buddhahood as being originally inherent.

                          Saito: If a Buddha’s enlightenment is not originally inherent, then that Buddha cannot be called the true Buddha who exists eternally.
                          Hi everyone! It took me hours to type what I am sharing here. If you want to know the truth, YOU MUST TAKE THE TIME AND MAKE THE EFFORT TO FIND IT. That is an effort that extends way beyond what I am presenting. However, I hope this brings clarity if you were unsure. Read this! If you have questions, please ask them.

                          Much love and deepest respect,

                          Thomas
                          Nam-myoho-renge-kyo!

                          Comment


                            #14
                            pgs. 162-164

                            (SGI President Ikeda and Soka Gakkai study department leaders Katsuji Saito, Takanori Endo, and Haruo Suda explore the profound meaning of the Lotus Sutra based on Nichiren Daishonin's lecture on the Lotus Sutra, "The Record of the Orally Transmited Teachings.")


                            Ikeda: To return to the topic at hand, there are two ways of explaining the fundamental Buddha at one with the universe whose life is without beginning or end. The first involves ignoring the workings of causality. By doing so, we can assume the existence of a Buddha whose life is without beginning or end and leave it at that. That’s because once causality is brought into the picture, the question arises regarding what happened before the effect of Buddhahood was attained.

                            If the issue of causality is simply passed over, however, then what we are talking about is not Buddhism. It is precisely this explanation of the workings of cause and effect that distinguishes a teaching as Buddhist, while the absence of causality marks a teaching as non-buddhist.

                            In particular, the cause of Buddhahood and effect of Buddhahood are Buddhism’s main concern. It could be said that, after Shakyamuni’s passing, Mahayana Buddhism itself originated out of the people’s quest for the cause that had enabled Shakyamuni to attain Buddhahood.

                            Saito: Yes. Having lost Shakyamuni they must have sought to become Buddhas themselves by grasping the cause that enabled him to attain enlightenment.

                            Ikeda: To put it another way, it was an investigation into the true nature of Shakyamuni’s life, which yielded a variety of doctrines expounding an eternal Buddha.

                            Suda: These would include a discussion of Shakyamuni’s eternal life as a “Buddha of the Dharma body,” in contrast to the living Shakyamuni. A number of arguments were further advanced as to the properties of the Buddha’s life, including the doctrine of the Buddha’s three inherently enlightened properties (of the Law, wisdom and action).

                            Endo: Perhaps an argument could be made that the various Buddhas of Mahayana Buddhism—Vairochana of the Kegon Sutra, Amida of the Pure Land sutras, and Dainichi of the Dainichi Sutra—each reveal one side of the Buddha while pointing toward the fundamental Buddha whose life is without beginning or end.

                            Ikeda: But no matter how these teachings might deal with the eternal life of the Buddha, they were greatly limited. In the first place, because they described the world of the Buddha as a grand and beautiful realm, they departed from Shakyamuni the human being. This signifies their having moved away from the reality of human life.

                            Another limitation has to do with the issue of cause and effect we are now discussing. If the cause of Budddhahood comes first and the effect of Buddhahood comes later, then it follows that the Buddha appears at some particular point in time.

                            In short, to explain the Buddha without beginning or end, the effect of Buddhahood (benefit) has to be recognized as being inherent in the cause of Buddhahood (practice). This is the second approach, and the only one that can suffice to explain the reality of the original Buddha being eternally present throughout past, present, and future.

                            Saito: This seems to be the most logical conclusion.

                            (TO BE CONTINUED)
                            Nam-myoho-renge-kyo!

                            Comment


                              #15
                              I new this thread would become too big for itself .

                              Nam Myoho Renge Kyo.
                              It is our inherent right as Flesh and Blood Human Beings, to be able to make our own choice as to whichever way we choose to self medicate our bodies, and also be able to consume in our own bodies that which we consider to give our body the benefit of consumption, whether it be for spiritual, emotional, medical or even recreational advancement.
                              And that is our right and free will.

                              Make sure to medicate - before you meditate
                              The way of true spiritual reality, is held within the first 9 insights. The Celestine Prophecy.

                              Nam-myoho-renge-kyo!

                              250w Mini Scrog completed.
                              250w Tallboy Dresser. Fail Males.
                              250w double wardrobe.

                              Comment

                              Working...
                              X