Chanting Growers Group

[PassTheDoobie]

The Daishonin states,
"The more one praises the blessings of the Lotus Sutra,
the more one's own blessings will increase."*
The more we sincerely praise our fellow members' great
efforts and selfless dedication to achieving our goals,
the more the advancement of kosen-rufu will be accelerated.

Daisaku Ikeda

*"The Blessings of the Lotus Sutra" - WND-I, page 673

 

[PassTheDoobie]

"With the Gohonzon that embodies the life of Nichiren Daishonin as our 'reality' and faith in Nam-myoho-renge-kyo based on the Gohonzon as our 'wisdom' (in accordance with the principle of 'substituting faith for wisdom'), we can achieve the same state of fusion of reality and wisdom (or enlightenment) as the Buddha. All that we require is the strong faith to withstand and repel obstacles and devilish functions that are a manifestation of darkness or ignorance. All that we require is persistent faith that never wavers under any circumstances.

"Mr. Toda said: 'The Gohonzon [Nam-myoho-renge-kyo] is the fundamental entity of life that powers change in the universe. By achieving the fusion of reality and wisdom in our lives [by chanting Nam-myoho-renge-kyo with faith in the Gohonzon], we can change our lives and bring forth benefit.' The beneficial power of the Gohonzon is infinitely profound and immeasurable. The Buddhist Law is eternal, boundless, and untrammelled. By chanting to the Gohonzon and taking action based on faith in the Mystic Law, we can bring this inexhaustible wisdom to well forth in our lives. Thus, there is no way that we can ever be truly deadlocked in life."

SGI Newsletter No.7640, LEARNING FROM THE GOSHO: THE HOPE-FILLED WRITINGS OF NICHIREN DAISHONIN, [11] "The Essentials for Attaining Buddhahood" The Great Path of Mentor and Disciple--Working Together for Kosen-rufu to Enrich Humanity with the Wisdom of the Mystic Law, from the Aug. 2008 issue of the Daibyakurenge, the Soka Gakkai study journal, translated Oct. 3rd, 2008

 

[lokes]

You wanna read a great book, you can do it in a sitting and its very spot on.

"The Tao of Pooh" let me know what'cha think.

 

[PassTheDoobie]

Thanks, but no thanks. Graduate students don't usually study elementary school texts. Tao just teaches one how to perceive and accept, rather than reveal and change. We consider it as one of the lower rungs of the ladder. It is definitely not a comparable teaching to Nichiren Buddhism.

Instead of suggesting we read something without having a clue what we're already talking about, read some of the thread right now! Try chanting! We think you'll like it!

T

 

[EasyMyohoDisco]

Karmic Storm passing through lets do our best to keep the FAITH!

Karmic Storm passing through lets do our best to keep the FAITH!

"In the end, no one can escape death. The sufferings at that time will be exactly like what we are experiencing now. Since death is the same in either case, you should be willing to offer your life for the Lotus Sutra. Think of this offering as a drop of dew rejoining the ocean, or a speck of dust returning to the earth."

The Dragon Gate
(The Writings of Nichiren Daishonin, page 1003)

 

[PassTheDoobie]

"The Buddha became enlightened to the fundamental power that connects all things in the universe--namely, the Mystic Law. He also awakened to the fact that all people have the potential to manifest the power of this Law in their own lives. This potential is what in Buddhism is termed as the Buddha nature or Dharma nature. Only when each of us brings forth the wisdom of our enlightened Buddha nature can we truly actualise the unity of diverse individuals as taught in Nichiren Daishonin's Buddhism. Because we each rise above our attachment to self and reveal our highest potential and individuality, the path of 'many in body, one in mind' becomes a path for absolute victory.

"We must also remember that, through manifesting the wisdom of our Buddha nature, we can break free of the darkness or ignorance that would keep us trapped in the paths of evil and suffering. The spirit of many in body but one in mind doesn't refer to the kind of unity that is achieved through external constraints or demands for conformity, but to a unity that is a manifestation of the wisdom of our Buddha nature resulting from a fundamental liberation in the innermost depths of our lives. It is a unity based on aligning our own hearts with the heart of the Buddha."

SGI Newsletter No. 7657, LEARNING FROM THE GOSHO: THE HOPE-FILLED WRITINGS OF NICHIREN DAISHONIN, [12] "Many in Body, One in Mind" -- "The Spirit of Many in Body, One in Mind" Is the Path to Certain Victory, from the September 2008 issue of the Daibyakurenge, translated Oct. 31st, 2008

 

[PassTheDoobie]

"Each of you should summon up the courage of a lion king and never succumb to threats from anyone. The lion king fears no other beast, nor do its cubs."

(On Persecutions Befalling the Sage - The Writings of Nichiren Daishonin, Vol.1, page 996) Selection source: "Kyo no Hosshin", Seikyo Shimbun, November 5th, 2008

 

[PassTheDoobie]

Let's become the type of person who can lift other people's spirits
and help them to have confidence.
A person like that is indeed a true leader.
Let's do our very best to help our fellow members by
giving warm and kind support and taking thoughtful and
considerate action for the sake of their happiness.

Daisaku Ikeda

 

[EasyMyohoDisco]

"I knew from the outset that, if I set aside my fears and declared things exactly as they are, I would be sentenced to death. And even if I should escape the death penalty, I would surely be condemned to exile. So great is the debt of gratitude I owe the Buddha, however, that I have not let others intimidate me, but have spoken out."

Letter to the Lay Priest Ichinosawa
The Writings of Nichiren Daishonin, page 529

 

[Babbabud]

Nam myoho renge kyo

Nam myoho renge kyo

This is from the first interview granted by President Ikeda with an American publication. Tribute, Winter 2008, Page 3

All people are equally endowed with the inherent capacity to respect others, and this capacity is a source of inexhaustible hope because it embodies a universal truth that transcends the specifics of religious creeds. The respect offered by Buddhists to other people is offered in virtue of their humanity, without regard to their religious belief or creed. Nichiren described this with a poetic metaphor, saying that when we bow to a mirror, the figure in the mirror bows back reverentially at us. This is the true spirit of Buddhism, and yes, it is reason for great hope.

 

[EasyMyohoDisco]

You can make it Happen in this life; no need to rely on something other than yourself

You can make it Happen in this life; no need to rely on something other than yourself

"If you seek enlightenment outside yourself, then your performing even ten thousand practices and ten thousand good deeds will be in vain. It is like the case of a poor man who spends night and day counting his neighbor's wealth but gains not even half a coin. That is why the T'ien-t'ai school's commentary states, "Unless one perceives the nature of one's life, one cannot eradicate one's grave offenses." This passage implies that, unless one perceives the nature of one's life, one's practice will become an endless, painful austerity."

On Attaining Buddhahood in This Lifetime
The Writings of Nichiren Daishonin, page 3

 

[EasyMyohoDisco]

Quick experience from yesterday:

I do not leave to work without chanting first, always a morning Gongyo and when I have time extra daimoku before. Yesterday I had time to chant an extra five minutes of daimoku and I needed it!

I work in another state and have to take two trains for over an hour and half of traveling each way. I'm doing this twice a day to get to work and then goto school at night I drive when I get back to my town. So yesterday I got on my first train and I didn't have my wallet. I've seen people get arrested for riding without a ticket. I had no ID, no money nothing. I became worried when the doors closed I check my pockets then realized on this express train that I didn't have my wallet.

So I told the conductor my story and he was very nice. He looked concerned. I got off at the next stop and then on a train going in the opposite direction (back home) I told another conductor my story. He was very nice and let me on. Later when he did his rounds checking for tickets he said "I wish you all the best in you life". Wow, I am so grateful for Gohonzon and a life based on Faith in Buddhism, I was completely protected .

It is very very simple to be protected and stay in rhythm with the universe, if you just chant and start letting go of the bullshit your holding onto in your life, little by little or even very quickly you and others will see the difference. In fact, I feel the difference, I'm on this thread everyday gauging my dedication and focus on kosen-rufu while practicing with everyone as long as our hearts keep beating. Aren't you? In any event, thanks for reading this, I am really fortunate to have this practice augmenting my life in such amazing ways! Thank you so much!!!

Nam-myoho-renge-kyo!

 

[Hitman]

Easy Myoho, your inspiration keeps chuggin' along! Nam Myoho Renge Kyo!

 

[Hitman]

Hey eveyone! How's it goinG! Chant on!

Lokes, I'll check out the book. The Tao of Pooh you say? You'll like this thread. It's a place to get charged up with positive vibes and strong life force. I go back and for from budz to this! Bean sites are fun to look at. The prices just keep goin' up! Chant 15 minutes and fill in a shape. Have fun! Nice to meet you!

Hitmun

Chant Nam Myoho Renge Kyo three times in a row. Share your actual proof with us!

 

[PassTheDoobie]

"The Law of Nam-myoho-renge-kyo is the key to eternal victory. There is no way that the lives of those who uphold and chant Nam-myoho-renge-kyo will end in gloom, defeat, or misery. As practitioners of the Daishonin's Buddhism, we embrace an unsurpassed teaching; we possess a jewelled sword and a great treasure--the Mystic Law. I hope, therefore, that you will maintain an undefeatable spirit and achieve ultimate victory, no matter how painful or challenging the obstacles you may encounter along the way. This is what Buddhism teaches. Please do your best!

"Mr. Toda used to confidently state that there is plenty of money flowing around in the world, and that if we tap into that flow with the good fortune we accumulate through our Buddhist practise, it would readily pour into our lives.

"Faith is of crucial importance. In this time of turbulent changes, we must hold fast to this solid anchor."

SGI Newsletter No. 7658, 23RD SOKA GAKKAI HEADQUARTERS LEADERS MEETING--PART 1 [OF 4], The Mystic Law Is the Key to Eternal Victory, Oct. 28th, 2008. From the Nov. 2nd, 2008, issue of the Seikyo Shimbun, translated Nov. 7th, 2008

 

[PassTheDoobie]

"This is what I have taught my disciples morning and evening, and yet they begin to harbour doubts and abandon their faith. Foolish men are likely to forget the promises they have made when the crucial moment comes."

(The Opening of the Eyes - The Writings of Nichiren Daishonin, Vol.1, page 283) Selection source: "Kyo no Hosshin", Seikyo Shimbun, November 7th, 2008

 

[EasyMyohoDisco]

Kyo'o's misfortune will change into fortune. Muster your faith, and pray to this Gohonzon. Then what is there that cannot be achieved? There can be no doubt about the sutra passages that say, "This sutra can fulfill their desires, as a clear cool pond can satisfy all those who are thirsty," and "The will enjoy peace and security in their present existence and good circumstances in future existences."

Reply to Kyo'o
The Writings of Nichiren Daishonin, page 412

 

[Desiderata]

The Best Post of the Week!

The Best Post of the Week!

This is from the first interview granted by President Ikeda with an American publication. Tribute, Winter 2008, Page 3

All people are equally endowed with the inherent capacity to respect others, and this capacity is a source of inexhaustible hope because it embodies a universal truth that transcends the specifics of religious creeds. The respect offered by Buddhists to other people is offered in virtue of their humanity, without regard to their religious belief or creed. Nichiren described this with a poetic metaphor, saying that when we bow to a mirror, the figure in the mirror bows back reverentially at us. This is the true spirit of Buddhism, and yes, it is reason for great hope.

We always need to treat others with respect first,........and treat them equally if not better out of pure humanity for simply who they are. When we have a visitor here we should be pulling up a chair for them and try to make them as comfortable as possible.......not down grading them for their inputs, as ours are always better...........that is the first sign that our beliefs are not!

Love to you all, Desi!

 

[PassTheDoobie]

We always need to treat others with respect first,........and treat them equally if not better out of pure humanity for simply who they are. When we have a visitor here we should be pulling up a chair for them and try to make them as comfortable as possible.......not down grading them for their inputs, as ours are always better...........that is the first sign that our beliefs are not!

Love to you all, Desi!

Desi, am I being paranoid, or did you post this for me?!? Desi and Hitman, please remember the following passage if you can. It is quoted by the Daishonin in "The Opening of the Eyes" (WND pg. 286), but is also mentioned in the Goshos “On Rebuking Slander of the Law and Eradicating Sins” (WND pg. 442), “The Embankments of Faith” (WND pg. 625), “The Letter of Petition from Yorimoto” (WND pg. 809) and “Letter to Akimoto” (WND pg. 1024), at a minimum. I would think that to mention this quote from Chang An in at least five different Gosho would make it a point the Daishonin felt was very important to understand. The passage from the “Letter to Akimoto” includes the entire quotation:

“One who destroys or brings confusion to the Buddha’s teachings is betraying them. If one befriends another person but lacks the mercy to correct him, one is in fact his enemy.”

In Buddhism to bring confusion to another seeking the Buddha’s teaching is a slander.

Period.

Since I assume neither of you are aware of it, “The Tao of Pooh” is an introduction to Taoism. According to the fivefold comparison established by Nichiren Daishonin in “The Opening of the Eyes”, Taoism (considered a non-Buddhist teaching) is inferior to Buddhism:

fivefold comparison
[五重の相対] (Jpn goju-no-sotai )

Five successive levels of comparison set forth by Nichiren (1222-1282) in The Opening of the Eyes to demonstrate the superiority of his teaching of Nam-myoho-renge-kyo over all other teachings.

(1) Buddhism is superior to non-Buddhist teachings. Nichiren takes up Confucianism and Brahmanism, and concludes that these non-Buddhist religions are not as profound as Buddhism in that they do not reveal the causal law of life that penetrates the three existences of past, present, and future.

(2) Mahayana Buddhism is superior to Hinayana Buddhism. Hinayana Buddhism is the teaching for persons of the two vehicles, or voice-hearers (Skt shravaka ) and cause-awakened ones (pratyekabuddha), who aim at personal emancipation; its ultimate goal is to put an end to the cycle of rebirth in the threefold world by eliminating all earthly desires. It is called Hinayana (Lesser Vehicle) because it saves only a limited number of people. In contrast, Mahayana Buddhism is the teaching for bodhisattvas who aim at both personal enlightenment and the enlightenment of others; it is called Mahayana (Great Vehicle) because it can lead many people to enlightenment. In this sense, the Mahayana teachings are superior to the Hinayana teachings.

(3) True Mahayana is superior to provisional Mahayana. Here true Mahayana means the Lotus Sutra, while provisional Mahayana indicates the Mahayana teachings that, according to T'ient'ai's system of classification, were expounded before the Lotus Sutra. In the provisional Mahayana teachings, the people of the two vehicles, women, and evil persons are excluded from the possibility of attaining enlightenment; in addition, Buddhahood is attained only by advancing through progressive stages of bodhisattva practice over incalculable kalpas. In contrast, the Lotus Sutra reveals that all people have the Buddha nature inherently, and that they can attain Buddhahood immediately by realizing that nature. Furthermore, the provisional Mahayana teachings assert that Shakyamuni attained enlightenment for the first time in India and do not reveal his original attainment of Buddhahood in the remote past, nor do they reveal the principle of the mutual possession of the Ten Worlds, as does the Lotus Sutra. For these reasons, the true Mahayana teachings are superior to the provisional Mahayana teachings.

(4) The essential teaching of the Lotus Sutra is superior to the theoretical teaching of the Lotus Sutra. The theoretical teaching consists of the first fourteen chapters of the Lotus Sutra, and the essential teaching, the latter fourteen chapters. The theoretical teaching takes the form of preaching by Shakyamuni who is still viewed as having attained enlightenment during his lifetime in India. In contrast, the essential teaching takes the form of preaching by Shakyamuni who has discarded this transient status and revealed his true identity as the Buddha who attained Buddhahood in the remote past. This revelation implies that all the Ten Worlds of ordinary people are eternal just as the Buddha's are, and confirms that Buddhahood is an ever-present potential of human life. For these reasons, the essential teaching is superior to the theoretical teaching.

(5) The Buddhism of sowing is superior to the Buddhism of the harvest. Nichiren established this comparison based on the concept of sowing, maturing, and harvesting that T'ient'ai (538-597) set forth in The Words and Phrases of the Lotus Sutra. In The Profound Meaning of the Lotus Sutra, T'ient'ai cites the process by which the Buddha teaches, described in the "Parable of the Phantom City" (seventh) chapter of the Lotus Sutra, as well as the relationship of the Buddha and his disciples from the remote past explained in the "Life Span" (sixteenth) chapter of the sutra. All these ideas illustrate how the Buddha begins teaching his disciples by sowing the seeds of Buddhahood in their lives, helps those seeds mature, and finally harvests their fruit by leading them to the final stage of enlightenment or Buddhahood.The Lotus Sutra describes this process as ranging over countless kalpas. The sutra does not, however, explain the nature of these original seeds, though it is clear that the seed of Buddhahood is essential for attaining Buddhahood. Nichiren identifies the seed as Nam-myoho-renge-kyo and states that it can be found only in the depths of the "Life Span" chapter. By implanting this seed in one's life, one can attain Buddhahood. From this viewpoint, Nichiren identifies his teaching as the Buddhism of sowing (the teaching aimed at implanting the seed of Buddhahood) and Shakyamuni's as the Buddhism of the harvest (the teaching aimed at harvesting the fruit of enlightenment borne from the seed planted in the remote past). He explains that Shakyamuni appeared in India in order to harvest the fruit of Buddhahood borne from the seed he had sown and caused to mature in the lives of his disciples until that time. The people of the Latter Day of the Law who have no such seed implanted in their lives cannot harvest its fruit. Nichiren states, "Now, in the Latter Day of the Law, neither the Lotus Sutra nor the other sutras lead to enlightenment. Only Nam-myoho-renge-kyo can do so" (903).

To try and inject any other teaching than the Daishonin's into this thread, without it having been established as part of our dialogue is unacceptable, because of the number of other individuals that read this thread beyond those of us that post here. I say what I say, quite often, for those readers we never hear from rather than those that say what’s on their mind. This thread is my creation and I will never let it serve as a platform for the confusion of others, no matter what anyone else thinks about it.

As a teaching, Taoism is not to be practiced in the Latter Day of the Law. This is not my opinion, it is Nichiren’s and as his disciple, chanting Nam-myoho-renge-kyo, I accept his teaching as the truth. To take a quote out of context from Daisaku Ikeda, doesn’t diminish where the Daishonin says the lines are drawn. If I say nothing I become complicit (AND SO DO YOU—BUT THAT’S YOUR CONCERN OBVIOUSLY, AND NOT MINE).

From experience Hitman, taking time out of your life to read an introduction to Taoism, when you haven’t already taken the time to read what the Daishonin says about doing exactly that, is something that I—again, as a friend—advise you not to do. Go read the Gosho’s I have listed above. Desi, instead of indirectly criticizing me, why not read why I take this position each time. The Daishionin explains it clearly on WND page 286:

During the Kennin era (1201–1204), two men came to prominence, Honen and Dainichi, who spread the teachings of the Nembutsu and Zen schools, respectively. Honen denied the worth of the Lotus Sutra now that the world has entered the Latter Day of the Law, saying that “not a single person has ever attained Buddhahood” through that sutra, and that “not even one person in a thousand” can be saved by its teachings. Dainichi for his part claimed that the true teachings of Buddhism had been transmitted apart from the sutras. These two doctrines have now spread throughout the entire country. The learned priests of the Tendai and True Word schools fawn on the lay supporters of the Nembutsu and Zen schools the way a dog wags its tail before its master or fear them the way a mouse fears a cat. These men enter the service of the ruler and the military leader, where they preach in such a way as to bring about the destruction of the Buddhist Law and the ruin of the country. These Tendai and True Word leaders in their present existence will fall into the realm of hungry spirits and, after death, will find themselves in the Avichi hell. Even if they retire to the mountain forests and engage intensely in the meditation on the three thousand realms in a single moment of life, or retire to a quiet spot and concentrate on the three mysteries [of body, mouth, and mind], if they do not understand the time or the people’s capacity and perceive which of the two methods, shoju or shakubuku, is appropriate, then they can never free themselves from the sufferings of birth and death.

Question: When you berate the followers of the Nembutsu and Zen schools and arouse their enmity, what merit does that bring?

Answer: The Nirvana Sutra says: “If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then you should realize that that monk is betraying the Buddha’s teaching. But if he ousts the destroyer of the Law, reproaches him, or punishes him, then he is my disciple and a true voice-hearer.”

Chang-an comments on this as follows: “One who destroys or brings confusion to the Buddha’s teachings is betraying them. If one befriends another person but lacks the mercy to correct him, one is in fact his enemy. But one who reprimands and corrects an offender is a voice-hearer who defends the Buddha’s teachings, a true disciple of the Buddha. One who rids the offender of evil is acting as his parent. Those who reproach offenders are disciples of the Buddha. But those who do not oust offenders are betraying the Buddha’s teachings.”

If we examine the “Treasure Tower” chapter of the Lotus Sutra, we find Shakyamuni Buddha, Many Treasures Buddha, and the Buddhas of the ten directions who are emanations of Shakyamuni Buddha gathering together. And why? As the sutra itself says, “Each . . . has come to this place on purpose to make certain the Law will long endure.” Shakyamuni, Many Treasures, and the other Buddhas intend to insure the future propagation of the Lotus Sutra so that it can be made available to all the children of the Buddha in times to come. We may surmise from this that their concern and compassion are even greater than those of a father and mother who see their only child inflicted with great suffering. Honen, however, shows not the least concern about their compassion, but would tightly shut the gates to the Lotus Sutra in the Latter Day of the Law so that no one would have access to it. Like a person who tricks a demented child into throwing away a treasure, he tries to induce people to discard the Lotus Sutra, a shameless thing to do indeed!

If someone is about to kill your father and mother, shouldn’t you try to warn them? If a bad son who is insane with drink is threatening to kill his father and mother, shouldn’t you try to stop him? If some evil person is about to set fire to the temples and pagodas, shouldn’t you try to stop him? If your only child is gravely ill, shouldn’t you try to cure him or her with moxibustion treatment? To fail to do so is to act like those people who see but do not try to put a stop to the Zen and Nembutsu followers in Japan. [As Chang-an says,] “If one befriends another person but lacks the mercy to correct him, one is in fact his enemy.”

I, Nichiren, am sovereign, teacher, and father and mother to all the people of Japan. But the men of the Tendai school [who do not refute misleading teachings] are all great enemies of the people. [As Chang-an has noted,] “One who rids the offender of evil is acting as his parent.”

Further to this point, let me leave you with this passage from “Conversation between a Sage and an Unenlightened Man” (WND pg.128):

The unenlightened man said: “Throughout the more than sixty provinces of Japan, there are many kinds of people and a variety of Buddhist doctrines. What with the Nembutsu priests, the True Word teachers, and the followers of Zen or the Precepts teachings, there is truly hardly a single person who does not slander the correct teaching. But then, why should I criticize other people? My task, it seems to me, is simply to cherish deep faith within my own heart and to look on other people’s errors as no concern of mine.”

The sage replied: “What you say is quite true, and I would be inclined to hold the same opinion. But when we examine the sutras, we find that they tell us not to begrudge our lives [for the sake of the Law], and also say that [one should spread the Buddha’s teachings] even at the cost of one’s life. The reason they speak in this way is because if one does not hesitate on account of others but propagates the principles of Buddhism just as they are set forth in the sutras, then in an age when there are many people who slander the correct teaching, three types of enemies will invariably appear and in many cases deprive one of life. But if, as the sutras tell us, one observes deviations from the Buddha’s teachings and yet fails to censure them or to appeal to the ruler to take measures against them, then one is being untrue to the teachings and is not worthy to be looked on as a disciple of the Buddha.

The third volume of the Nirvana Sutra says: ‘If even a good monk sees someone destroying the teaching and disregards him, failing to reproach him, to oust him, or to punish him for his offense, then you should realize that that monk is betraying the Buddha’s teaching. But if he ousts the destroyer of the Law, reproaches him, or punishes him, then he is my disciple and a true voice-hearer.’

“The meaning of this passage is that, if a person striving to propagate the correct teaching of the Buddha should hear and see others propounding the teachings of the sutras in a mistaken manner and fail to reproach them himself or, lacking the power to do that, fail to appeal to the sovereign and in this way take measures to correct them, then he is betraying the Buddha’s teaching. But if, as the sutras direct, he is not afraid of others but censures these slanderers himself and appeals to the sovereign to take measures against them, then he may be called a disciple of the Buddha and a true priest.

“Being therefore determined to avoid the charge of ‘betraying the Buddha’s teaching,’ although I have incurred the hatred of others, I have dedicated my life to Shakyamuni Buddha and the Lotus Sutra, extending compassion to all living beings and rebuking slanders of the correct teaching. Those who cannot understand my heart have tightened their lips and glared at me with furious eyes. But if you are truly concerned about your future existence, you should think lightly of your own safety and consider the Law above all. Thus the Great Teacher Chang-an states, ‘ “[A royal envoy . . . would rather], even though it costs him his life, in the end conceal none of the words of his ruler” means that one’s body is insignificant while the Law is supreme. One should give one’s life in order to propagate the Law.’

“This passage is saying that, even if one must give up one’s life, one should not conceal the correct teaching; this is because one’s body is insignificant while the Law is supreme. Though one’s body be destroyed, one should strive to propagate the Law.

Deepest respect,

Thomas (I am sincerely sorry if I offended anyone!)

[anyone wanting to read the Writings of Nichiren Daishonin can go here:]

http://www.sgilibrary.org/writings.php

 

[PassTheDoobie]

Thanks, but no thanks. Graduate students don't usually study elementary school texts. Tao just teaches one how to perceive and accept, rather than reveal and change. We consider it as one of the lower rungs of the ladder. It is definitely not a comparable teaching to Nichiren Buddhism.

Instead of suggesting we read something without having a clue what we're already talking about, read some of the thread right now! Try chanting! We think you'll like it!

T

In all honesty, I don't consider this disrespectful. If anyone else does, it is unfortunate, but frankly their opinion. Is there something I said here that is not true?