Chanting Growers Group

[PassTheDoobie]

For my friend Mark: (Last time guys, I promise!)

For my friend Mark: (Last time guys, I promise!)

[Nichiju. The Bodhidharma of Nichiren Buddhism. The Tendai priest that claims he channeled the Daishonin’s teachings in a direct transmission more than fifty years after he died. He must have been a spooky dude!

Started his own sect. A man with no direct connection to any of the Daishonin’s original disciples. But he got it right and everybody else got it wrong? Everyone but his followers slander the Law? Is this a sect for narcissists? I think so.

And we know what the Daishonin said in the four dictums about Zen, and in many Gosho about why. Why? Because it’s simply not a true teaching. And neither is Mark's.

My friend came back at me with guns blazing. I was impressed. I had to check him out further. Somehow I skipped pages ahead in my search to find Mark saying the same things a year or so ago, word for word, that he said about me. In his response to me he spoke as though he was giving an extemporaneous reply directed singularly to my comments.

In truth his response to me was, for the most part, just a cut and paste job! Well what do you know! A big mouth with a data base of snappy replies! I am still laughing my ass off as I type this. To act in such an insidious and manipulative manner says it all.

Knock yourself out Neverdespise. You’re no longer relevant. You aren’t who you say you are no matter how you try to spin it. You ARE a fraud. Cut and paste your Dogma to someone else.

One could put a shotgun to my face and tell me to renounce my faith that Nichiren is my Eternal Master as the Buddha of Kuon Ganjo and all I’d say is pull the trigger. I DID NOT learn that from Daisaku Ikeda. And Nichikan is my hero.

You would have to have lived my life to understand my faith in this perception, just as I guess I would have to have lived yours to understand you. I can’t relate how you could chant Nam-myoho-renge-kyo and be like you are (although I'm not convinced you actually chant that much anyway). Frankly I’d rather go to hell. Really!

I will continue to chant for you!]

Thomas (FYI, our incomes are the same)

 

[PassTheDoobie]

Nichiren school
[日蓮宗] ( Jpn Nichiren-shu)

In general, any Buddhist school that regards Nichiren as its founder, or all such schools taken together. Specifically, the school whose head temple is Kuon-ji in Minobu of Yamanashi Prefecture, Japan. Nichiren nominated six senior priests among his disciples to lead the propagation of his teachings after his death. They were Nissho(1221-1323), Nichiro(1245-1320), Nikko(1246-1333), Niko(1253-1314), Nitcho(1252-1317), and Nichiji (b. 1250). Among them, he specifically appointed Nikko as his successor and chief priest of Kuon-ji temple, which he had founded at Minobu. After Nichiren died, however, divergent opinions developed among the six. Most of the Nichiren schools that exist today can trace their roots to this initial division. The major Nichiren schools can be classified as follows:

(1) The Nikko school. Nikko left Kuon-ji temple on Mount Minobu and with his disciples established a temple called Taiseki-ji at the foot of Mount Fuji. Though founded by Nichiren, Kuon-ji had fallen under the influence of Niko, whom Nikko had concluded misunderstood and misrepresented Nichiren's teachings, and who had succeeded in making the steward of the Minobu area his patron. Nikko enshrined the object of devotion Nichiren inscribed in 1279 (commonly known as the Dai-Gohonzon) at the new location. Later Nikko founded a seminary at nearby Omosu and educated his disciples there. Nikko's disciples and followers spread out, while those of the other five senior priests tended to remain localized. Among the temples derived from Nikko and his disciples, seven major temples including Kitayama Hommon-ji, originally Omosu Seminary, in 1941 became affiliated with Kuon-ji temple on Mount Minobu by the order of the militarist government.

(2) The Niko school, deriving from Niko and his disciples. Also called the Minobu school. After Nikko left Mount Minobu in 1289, Niko became the chief priest of Kuon-ji temple with the support of Hakiri Sanenaga, the steward of the area. The eleventh chief priest Nitcho(1422-1500) rebuilt Kuon-ji at its present location, on the flank of Mount Minobu. During the Edo period (1600-1867) Minobu enjoyed the sup-port of the Tokugawa shogunate and thereby extended its influence. Prior to the Second World War, many smaller Nichiren schools merged with this school as part of the government effort to consolidate and control religious groups.

(3) The Nichiro school begun by Nichiro and his disciples, which was originally based at Hommon-ji temple in Ikegami and Myohon-ji temple in Hikigayatsu in Kamakura. In the late Kamakura period (1185-1333), Nichiro's disciple Nichizo went to Kyoto for propagation. Although repeatedly expelled from that city due to the political influence of other Buddhist schools, he eventually won recognition in Kyoto and in 1321 built Myoken-ji temple there. In 1326 the emperor gave him a tract of land in Shijo in Kyoto; hence his school came to be called the Shijo school. The offshoots of the Nichiro school include the Eight Chapters (Happon) school, which is also known as the Essential Teaching Lotus (Hommon Hokke) school, the Buddha-Founded (Butsuryu) school, and the Nisshin branch of the Lotus (Hokke-shu Shimmon) school.

(4) The Nakayama school, which originally centered around three temples in Shimosa: Mama Guho-ji, Nakayama Hommyo-ji, and Wakamiya Hokke-ji. Nakayama Hommyo-ji had been Ota Jomyo's residence, and Wakamiya Hokke-ji had been Toki Jonin's family temple. Ota's son Nikko (different from Nichiren's successor) served as chief priest of both temples. Mama Guho-ji was at first a temple of the Tendai school; when Toki Jonin converted it, his adopted son Nitcho, who was one of the six senior priests designated by Nichiren, became its chief priest. Much later, a priest named Nitchu and his disciple Nichigen propagated the Nakayama school in Kyoto.

(5) The Nissho school, also known as the Hama school, deriving from Nissho and his disciples. Originally it was centered at Hokke-ji temple at Hamado, Kamakura, and Myoho-ji temple at Nase, both in Sagami Province. Later it became affiliated with the Minobu school.

(6) In addition, there is the No Alms Accepting or Giving (Fuju Fuse) school, founded by Nichio (1565-1630), a native of Kyoto, and the No Alms Accepting or Giving Nichiko (Fuju Fuse Komon) school founded by Nichiko(1626-1698).

 

[PassTheDoobie]

(Did anyone notice that Nichiju's name was not mentioned above? HMMMM....)

 

[PassTheDoobie]

Hakiri Sanenaga
[波木井実長] (1222–1297)

Also known as Hakii Sanenaga, Hakiri Rokuro Sanenaga, or Nambu Rokuro Sanenaga. The steward of the southern part of Kai Province that included the Minobu area and its three villages, Hakiri, Mimaki, and Iino. He was converted by Nikko to Nichiren's teachings around 1269. When Nichiren resolved to leave Kamakura, Hakiri eagerly welcomed him to Minobu and constructed a small dwelling for him. In 1281 he built a temple and donated it to Nichiren, who named it Kuon-ji. After Nichiren's death, he served Nichiren's successor, Nikko. Influenced by Niko, then the chief instructor of priests, however, he later strayed from Nikko's instruction. Niko seems to have lost Nichiren's spirit to strictly distinguish between the true and provisional teachings and later disassociated himself from Nichiren's teachings and Nikko by, among other things, identifying himself as a priest of the Tendai school. As a result of his relationship with Niko, Hakiri deviated from Nichiren's teachings by committing four acts Nichiren had forbidden as inappropriate for practitioners of the correct teaching: He commissioned a statue of Shakyamuni Buddha, made pilgrimages to Shinto shrines, made donations for the construction of a stone tower of the Pure Land teaching in Fukushi Village, and had a Pure Land seminary built. These actions prompted Nikko, who felt responsible for protecting the purity of Nichiren's teachings, to leave Minobu in 1289.

 

[Wilson!]

off topic

off topic

BOG"s Lifesaver is at the boo and sb NOW!!!!!




I'll post an update on the Pumpkin Man and homeschool once the dust settles. Hope all is well in your worlds!!

 

[Payaso]

Nam Myoho Renge Kyo~

Please let us know how the Pumpkin Man is doing, hope home school is great!

 

[Payaso]

WoW! Four inappropriate things...hmmmmmm.....

Only four?

 

[PassTheDoobie]

Wison is never off topic! Good to see you Brother!

 

[Babbabud]

Nam myoho renge kyo

 

[PassTheDoobie]

"Suffer what there is to suffer, enjoy what there is to enjoy. Regard both suffering and joy as facts of life,and continue chanting Nam-myoho-renge-kyo, no matter what happens."

(Happiness in This World - The Writings of Nichiren Daishonin, Vol.1, page 681) Selection source: "Kyo no Hosshin", Seikyo Shimbun, December 4th, 2009

 

[PassTheDoobie]

"What is the poison? It is the three paths of earthly desires, karma, and suffering that are our lot. What is the medicine? It is the Dharma body, wisdom, and emancipation. And what does it mean to change poison into medicine? It means to transform the three paths into the three virtues: the Dharma body, wisdom, and emancipation.... This is what the attainment of Buddhahood in one's present form means."

(What It Means to Hear the Buddha Vehicle for the First Time - The Writings of Nichiren Daishonin, Vol.2, page 743) Selection source: SGI Study Department Chief Katsuji Saito's lecture at the SGI study conference held on Nov. 13th, 2009, in Tokyo, Seikyo Shimbun, Dec. 6th, 2009

 

[PassTheDoobie]

I learned from Mark that this is true--NOT FROM DAISAKU IKEDA!

I learned from Mark that this is true--NOT FROM DAISAKU IKEDA!

"Every day,I chant for the safety and happiness of our members and for them to be able to engage joyously in our movement for kosen-rufu.Our future depends upon whether leaders have this spirit to care and work for the members' welfare. Taking leadership so that we can withstand the storms of adversity and win victory after victory is very different from mere strategising.

"Why am I speaking of such things? I am in my 80s, and I am entering the culminating period of my life.

" A wonderful stage for kosen-rufu has been set, and a strong foundation for the future of our movement has been built around the globe. However, our continued victory in generations to come will be up to you, my successors.

"There are people of inconceivable arrogance and unscrupulousness in the world. It would be a tragedy if our members were to be led astray or tyrannised by such individuals. I'm saying what must be said now in order to ensure that this doesn't happen.

"I am now thinking in great earnest about the future of our movement. The struggle to achieve kosen-rufu is long, and there will inevitably be obstacles along the way. The people who can overcome them and triumph are the true champions of our struggle.

"All the credit for the success and achievements of our movement belongs to the members. This is my message to you today."

SGI Newsletter No. 7889, 34th SOKA GAKKAI HEADQUARTERS LEADERS MEETING—PART 2 [OF 2] True Victory Depends on Fostering Capable Successors, from the Nov. 25th, 2009 issue of the Seikyo Shimbun, translated Dec. 4th, 2009

 

[Lapides]

Nam-myoho-renge-kyo

 

[PassTheDoobie]

karma
[業] (Skt; Pali kamma; Jpn go )
Potentials in the inner, unconscious realm of life created through one's actions in the past or present that manifest themselves as various results in the present or future. Karma is a variation of the Sanskrit karman, which means act, action, a former act leading to a future result, or result. Buddhism interprets karma in two ways: as indicating three categories of action, i.e., mental, verbal, and physical, and as indicating a dormant force thereby produced. That is, one's thought, speech, and behavior, both good and bad, imprint themselves as a latent force or potential in one's life. This latent force, or karma, when activated by an external stimulus, produces a corresponding good or bad effect, i.e., happiness or suffering. There are also neutral acts that produce neither good nor bad results. According to this concept of karma, one's actions in the past have shaped one's present reality, and one's actions in the present will in turn influence one's future. This law of karmic causality operates in perpetuity, carrying over from one lifetime to the next and remaining with one in the latent state between death and rebirth. It is karma, therefore, that accounts for the circumstances of one's birth, one's individual nature, and in general the differences among all living beings and their environments. It was traditionally viewed as a natural process in which no god or deity could intervene. The Hindu gods, in fact, were subject to the same law of karma as people, having become gods supposedly through the creation of good karma. The idea of karma predates Buddhism and was already prevalent in Indian society well before the time of Shakyamuni. This pre-Buddhist view of karma, however, had an element of determinism, serving more to explain one's lot in life and compel one to accept it than inspiring hope for change or transformation. The Brahmans, who were at the top of the Indian class structure by birth, may well have emphasized this view to secure their own role. The idea of karma was further developed, however, in the Buddhist teachings. Shakyamuni maintained that what makes a person noble or humble is not birth but one's actions. Therefore the Buddhist doctrine of karma is not fatalistic. Rather, karma is viewed not only as a means to explain the present, but also as the potential force through which to influence one's future. Mahayana Buddhism holds that the sum of actions and experiences of the present and previous lifetimes are accumulated and stored as karma in the depths of life and will form the framework of individual existence in the next lifetime. Buddhism therefore encourages people to create the best possible karma in the present in order to ensure the best possible outcome in the future. In terms of time, some types of karma produce effects in the present lifetime, others in the next lifetime, and still others in subsequent lifetimes. This depends on the nature, intensity, and repetitiveness of the acts that caused them. Only those types of karma that are extremely good or bad will last into future existences. The other, more minor, types will produce results in this lifetime. Those that are neither good nor bad will bring about no results. Karma is broadly divided into two types: fixed and unfixed. Fixed karma is said to produce a fixed result—that is, for any given fixed karma there is a specific effect that will become manifest at a specific time. In the case of unfixed karma, any of various results or general outcomes might arise at an indeterminate time. Irrespective of these differences, the Buddhist philosophy of karma, particularly that of Mahayana Buddhism, is not fatalistic. No ill effect is so fixed or predetermined that good karma from Buddhist practice in the present cannot transform it for the better. Moreover, any type of karma needs interaction with the corresponding conditions to become manifest. See also fixed karma; unfixed karma.

fixed karma
[定業] (Jpn jogo )
Also, immutable karma. The opposite of unfixed karma. Karma that inevitably produces a fixed or set result, whether negative or positive. The Dharma Analysis Treasury lists the four causes of fixed karma. They are (1) actions motivated by exceptionally strong earthly desires or by a profoundly pure mind; (2) actions, whether good or evil, done habitually; (3) actions, whether good or evil, performed in relation to such sources of benefit as the three treasures of Buddhism; and (4) actions causing harm to one's parents. Fixed karma may also be interpreted as karma whose effects are destined to appear at a fixed time.In this case, fixed karma may be of three types depending on when its effects will appear: (1) karma whose effects are destined to appear in the same lifetime; (2) karma whose effects are destined to appear in the next lifetime; and (3) karma whose effects are destined to appear in a third or even later lifetime. As a general rule, lighter karma is said to manifest itself in the same lifetime that it was created, while exceptionally good or bad karma will be carried over into subsequent lifetimes. Fixed karma was traditionally considered unchangeable, but Nichiren states in his writing On Prolonging One's Life Span, "Karma also may be divided into two categories: fixed and unfixed. Sincere repentance will eradicate even fixed karma, to say nothing of karma that is unfixed" (WND/954).

unfixed karma
[不定業] (Jpn fujo-go )
Also, mutable karma. The opposite of fixed karma. Karma that does not necessarily produce a specific kind of result or reward, or yields an effect that is not destined to appear at or within a certain fixed time. It is regarded as lighter and unhindered wisdom easier to change than fixed karma. See also fixed karma.

 

[Forest20]

Nam myoho renge kyo

 

[PassTheDoobie]

Everything we experience is due to our actions in the past. According to the Buddhist law of karma, there is NO SUCH THING AS INNOCENSE or VICTIMIZATION! We are responsible for EVERYTHING and that is why we are empowered to change ANYTHING. If we don’t, it is because we failed to take action to establish the foundation in our lives to do so. If one encounters evil friends, one made the cause to do so. If one encounters good friends, one made the cause to do so. There is no power higher than the power of our own lives, our Buddha nature. We are all responsible for our own happiness. It cannot be created or taken away by others.

Deepest respect,

Thomas

 

[SoCal Hippy]

When it comes to understanding the Lotus Sutra, I have only a minute fraction of
the vast ability that T'ien-t'ai and Dengyo possessed. But as regards to my
ability to endure persecution and the wealth of my compassion for others, I
believe they would hold me in awe.

(WND, 242)
The Opening of the Eyes
Written to Shijo Kingo in February 1272

 

[SoCal Hippy]

"In any earnest struggle, there come crucial challenges -- mountains that must be
scaled and conquered if we are to win. In Buddhist practice, too, we face such
crucial challenges. If we hope to advance kosen-rufu and attain Buddhahood, then
we must prevail over these mountains."

"Where can we find the royal road to reformation and change? Emerson declared:
'Not he is great who can alter matter, but he who can alter my state of mind.'
He strongly urged us to undergo an inner reformation. I want you to be assured
that the challenge to which we set ourselves day after day -- that of our human
revolution -- is the royal road to bringing about a reformation in our families,
local regions and societies. An inner revolution is the most fundamental and at
the same times the ultimate revolution for engendering change in all things."


Quotes: Daisaku Ikeda

 

[SoCal Hippy]

You have associated with a friend in the orchid room and have become as straight
as mugwort growing among hemp. If you will truly give consideration to the
troubles I have been describing and put entire faith in these words of mine,
then the winds will blow gently, the waves will be calm, and in no time at all
we will enjoy bountiful harvests.

(WND, 23)
On Establishing the Correct Teaching for the Peace of the Land
Submitted to Hojo Tokiyori on July 16, 1260

 

[SoCal Hippy]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

Our Buddhist Heritage

Twenty-five hundred years ago in India, Shakyamuni Buddha, also known as Siddhartha Gautama, awakened to life's supreme truth and expounded the path to enlightenment, or Buddhahood. He taught that all people have the capacity to attain this state. a principle crystalized in his highest teaching, the Lotus Sutra. In the 13th century, Nichiren Daishonin, a Buddhist reformer in Japan, further clarified this core teaching of the Lotus Sutra and established a path to enlightenment accessible to all people.

The Practice for All People

Nichiren identified the Law that permeates all life and the universe as Nam-myoho-renge-kyo. He taught the practice of chanting Nam-myoho-renge-kyo with confidence in the Buddha mature innate in all life as the way to dispel delusion and bring forth inherent strength, wisdom and compassion. Through chanting, studying Buddhism and taking action for the well being of others, we establish the state of Buddhahood as the predominant condition in our lives, bringing joy and meaning to each moment while creating peace in our families and communities.