Chanting Growers Group
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Nam myoho renge kyo
From Words of Wisdom, by President Ikeda, on "Difficulties." www.ikedaquotes.org.
The world of Hell is a state in which life is itself painful; where anything you see makes you feel miserable. Such people need someone--anyone--to be at their side. They need someone who will be there for them, to listen and offer even just a few words of encouragement. That's all it may take for the flame of life to burn brightly once again in the heart of someone who is suffering deeply. Just knowing that someone cares about them makes their heart expand.
Nam myoho renge kyo
From Words of Wisdom, by President Ikeda, on "Difficulties." www.ikedaquotes.org.
The world of Hell is a state in which life is itself painful; where anything you see makes you feel miserable. Such people need someone--anyone--to be at their side. They need someone who will be there for them, to listen and offer even just a few words of encouragement. That's all it may take for the flame of life to burn brightly once again in the heart of someone who is suffering deeply. Just knowing that someone cares about them makes their heart expand.
Nam myoho renge kyo
E
EasyMyohoDisco
Nichiren Daishonin, me too!
Nichiren Daishonin, me too!
"I, Nichiren, am hated by the people of Japan. This is entirely due to the fact that the lord of Sagami regards me with animosity. I grant that the government has acted quite without reason, but even before I encountered my difficulties, I foresaw that troubles of this kind would occur, and I resolved that, whatever might happen to me in the future, I must not bear any hatred toward others. This determination has perhaps acted as a prayer, for I have been able to come safely through any number of trials."
On Consecrating an Image of Shakyamuni Buddha Made by Shijo Kingo (The Writings of Nichiren Daishonin, page 686)
Nichiren Daishonin, me too!
"I, Nichiren, am hated by the people of Japan. This is entirely due to the fact that the lord of Sagami regards me with animosity. I grant that the government has acted quite without reason, but even before I encountered my difficulties, I foresaw that troubles of this kind would occur, and I resolved that, whatever might happen to me in the future, I must not bear any hatred toward others. This determination has perhaps acted as a prayer, for I have been able to come safely through any number of trials."
On Consecrating an Image of Shakyamuni Buddha Made by Shijo Kingo (The Writings of Nichiren Daishonin, page 686)
Nam myoho renge kyo
Off to the Bay area for a cpl days. Have great "club level " tickets for a couple Giants games !! Should be lots of fun.
We always love chanting in front of the Big Gohonzon at the SGI center in San Fran. Seems to be our place to retreat each day while in the city. Always so nice to show up Saturday morn for Gonyo with a huge group.... something we dont experience a lot of up here.... we are a small local group and do not get the experience of chanting with many ppl unless we are lucky enough to connect on a trip like this. For those of you that have never done it ... check out your local Soka Gakkai Community Center. I'm sure you'll find it an awesome experience
See ya soon
Nam myoho renge kyo
Off to the Bay area for a cpl days. Have great "club level " tickets for a couple Giants games !! Should be lots of fun.
We always love chanting in front of the Big Gohonzon at the SGI center in San Fran. Seems to be our place to retreat each day while in the city. Always so nice to show up Saturday morn for Gonyo with a huge group.... something we dont experience a lot of up here.... we are a small local group and do not get the experience of chanting with many ppl unless we are lucky enough to connect on a trip like this. For those of you that have never done it ... check out your local Soka Gakkai Community Center. I'm sure you'll find it an awesome experience
See ya soon
Nam myoho renge kyo
E
EasyMyohoDisco
That my friend's is what MUGI WASSHIN is all about! BOO-YAH!
E
EasyMyohoDisco
Nam myoho renge kyo
Off to the Bay area for a cpl days. Have great "club level " tickets for a couple Giants games !! Should be lots of fun.
We always love chanting in front of the Big Gohonzon at the SGI center in San Fran. Seems to be our place to retreat each day while in the city. Always so nice to show up Saturday morn for Gonyo with a huge group.... something we dont experience a lot of up here.... we are a small local group and do not get the experience of chanting with many ppl unless we are lucky enough to connect on a trip like this. For those of you that have never done it ... check out your local Soka Gakkai Community Center. I'm sure you'll find it an awesome experience
See ya soon
Nam myoho renge kyo
Have a great time! I'll be chanting for you all the way! The best is yet to come for us BUD, I can feel it my man!!!
Have fun and keep up the high life condition, I'm super inspired over here BUD!
E
EasyMyohoDisco
SGI-UK Student Division Song - Future Leaders of the World
SGI-UK Student Division Song - Future Leaders of the World
I've always loved singing and music. This could be a great song if the music is right! "Boldy we fulfill our vow to our Mentor" should be "Nichiren Daishonin charged us to do kosen-rufu!".
Rise and sing my friends, sing with your children, your friends, sing at meetings and just rejoice in your life and ability to sing! Life is good and when you got doubt-free faith in our practice "its all gravy". Be good and stay strong - winning in life requires preparation, a strong spirit, conviction, determination and the desire to keep going forward!
SGI-UK Student Division Song - Future Leaders of the World
I've always loved singing and music. This could be a great song if the music is right! "Boldy we fulfill our vow to our Mentor" should be "Nichiren Daishonin charged us to do kosen-rufu!".
Rise and sing my friends, sing with your children, your friends, sing at meetings and just rejoice in your life and ability to sing! Life is good and when you got doubt-free faith in our practice "its all gravy". Be good and stay strong - winning in life requires preparation, a strong spirit, conviction, determination and the desire to keep going forward!
Life is good and when you got doubt-free faith in our practice "its all gravy". Be good and stay strong - winning in life requires preparation, a strong spirit, conviction, determination and the desire to keep going forward!
Ba-Ba-Ba-Booyahhhh! Awesome post EasyM.
Inspirational indeed!!!
T
TrichyTrichy
Nam Myoho Renge Kyo!
The Entity of the Law
The Entity of the Law
This passage of commentary means that the supreme principle [that is the Mystic Law] was originally without a name. When the sage was observing the principle and assigning names to all things, he perceived that there is this wonderful single Law [myoho] that simultaneously possesses both cause and effect [renge], and he named it Myoho- renge. This single Law that is Myoho- renge encompasses within it all the phenomena comprising the Ten Worlds and the three thousand realms, and is lacking in none of them. Anyone who practices this Law will obtain both the cause and the effect of Buddhahood simultaneously.
The sage practiced with this Law as his teacher and attained enlightenment, and therefore he simultaneously obtained both the mystic cause and the mystic effect of Buddhahood, becoming the Thus Come One of perfect enlightenment and fully realized virtues.
(WND, pg. 421)
The Entity of the Law
This passage of commentary means that the supreme principle [that is the Mystic Law] was originally without a name. When the sage was observing the principle and assigning names to all things, he perceived that there is this wonderful single Law [myoho] that simultaneously possesses both cause and effect [renge], and he named it Myoho- renge. This single Law that is Myoho- renge encompasses within it all the phenomena comprising the Ten Worlds and the three thousand realms, and is lacking in none of them. Anyone who practices this Law will obtain both the cause and the effect of Buddhahood simultaneously.
The sage practiced with this Law as his teacher and attained enlightenment, and therefore he simultaneously obtained both the mystic cause and the mystic effect of Buddhahood, becoming the Thus Come One of perfect enlightenment and fully realized virtues.
(WND, pg. 421)
Ten Worlds
Ten Worlds
Ten Worlds
[十界] (Jpn jikkai )
Ten distinct realms or categories of beings referred to in Buddhist scriptures. From the lowest to the highest, the realms of (1) hell, (2) hungry spirits, (3) animals, (4) asuras, (5) human beings, (6) heavenly beings, (7) voice-hearers, (8) cause-awakened ones, (9) bodhisattvas, and (10) Buddhas. The Ten Worlds were viewed originally as distinct physical locations, each with its own particular inhabitants. The Lotus Sutra, however, teaches that each of the Ten Worlds contains all ten within it, making it possible to interpret them as potential states of life inherent in each individual being. In other words, from the standpoint of the Lotus Sutra, the Ten Worlds indicates ten potential states or conditions that a person can manifest or experience. The mutual possession of the Ten Worlds is a component principle of three thousand realms in a single moment of life, which T'ient'ai (538-597) set forth in Great Concentration and Insight.The Ten Worlds may be described as follows: (1) The world of hell. Nichiren's 1273 treatise The Object of Devotion for Observing the Mind states, "Rage is the world of hell" (358). Hell indicates a condition in which living itself is misery and suffering, and in which, devoid of all freedom, one's anger and rage become a source of further self-destruction. (2) The world of hungry spirits. Also called the world of hunger. A condition governed by endless desire for such things as food, profit, pleasure, power, recognition, or fame, in which one is never truly satisfied. The above work reads, "Greed is the world of hungry spirits" (358). (3) The world of animals. Also called the world of animality. It is a condi-tion driven by instinct and lacking in reason, morality, or wisdom with which to control oneself. In this condition, one is ruled by the "law of the jungle," standing in fear of the strong, but despising and preying upon those weaker than oneself. The same work states, "Foolishness is the world of animals" (358). The worlds of hell, hungry spirits, and ani-mals are collectively known as the three evil paths. (4) The world of asuras. Also called the world of animosity or the world of anger. In Indian mythology, asuras are arrogant and belligerent demons. This condition is called the world of animosity because it is characterized by persistent, though not necessarily overt, aggressiveness. The Object of Devotion for Observing the Mind states, "Perversity is the world of asuras " (358). It is a condition dominated by ego, in which excessive pride prevents one from revealing one's true self or seeing others as they really are. Compelled by the need to be superior to others or surpass them at any cost, one may feign politeness and even flatter others while inwardly despising them. The worlds of hell, hungry spirits, animals, and asuras are collectively called the four evil paths. (5) The world of human beings. Also called the world of humanity. The same work reads, "Calmness is the world of human beings" (358). In this state, one tries to control one's desires and impulses with reason and act in harmony with one's surroundings and other people, while also aspiring for a higher state of life. (6) The world of heavenly beings. Also called the world of heaven. The same work states, "Joy is the world of heaven" (358). This is a condition of contentment and joy that one feels when released from suffering or upon satisfaction of some desire. It is a temporary joy that is dependent upon and may easily change with circumstances. The six worlds from hell through the world of heavenly beings are called the six paths. Beings in the six paths, or those who tend toward these states of life, are largely controlled by the restrictions of their surroundings and are therefore extremely vulnerable to changing circumstances.The remaining states, in which one transcends the uncertainty of the six paths, are called the four noble worlds: (7) The world of voice-hearers, a condition in which one awakens to the impermanence of all things and the instability of the six paths. Also called the world of learning. In this state, one dedicates oneself to creating a better life through self-reformation and self-development by learning from the ideas, knowledge, and experience of one's predecessors and contemporaries. "Voice-hearers" (Skt shravaka ) originally meant those who listen to the Buddha preach the four noble truths and practice the eightfold path in order to acquire emancipation from earthly desires. (8) The world of cause-awakened ones, a condition in which one perceives the impermanence of all phenomena and strives to free oneself from the sufferings of the six paths by seeing some lasting truth through one's own observations and effort. Also called the world of realization. "Cause-awakened ones," also known as "self-awakened ones" (pratyekabuddha), originally meant those who attain a form of emancipation by perceiving the twelve-linked chain of causation or by observing natural phenomena. Persons in the worlds of voice-hearers and cause-awakened ones, which are together called persons of the two vehicles, are given more to the pursuit of self-perfection than to altruism. They are also willing to look squarely at the reality of death and seek the eternal, in contrast to those in the world of heaven, who are distracted from life's harsh realities. (9) The world of bodhisattvas, a state of compassion in which one thinks of and works for others' happiness even before becoming happy oneself. Bodhisattva, which consists of bodhi (enlightenment) and sattva (beings), means a person who seeks enlightenment while leading others to enlightenment. Bodhisattvas find that the way to self-perfection lies only in altruism, working for the enlightenment of others even before their own enlightenment. Nichiren states in The Object of Devotion for Observing the Mind: "Even a heartless villain loves his wife and children. He too has a portion of the bodhisattva world within him" (358). (10) The world of Buddhas, or Buddhahood. This is a state of perfect and absolute freedom in which one realizes the true aspect of all phenomena or the true nature of life. One can achieve this state by manifesting the Buddha nature inherent in one's life. From the standpoint of the philosophy of the mutual possession of the Ten Worlds, Buddhahood should not be viewed as a state removed from the sufferings and imperfections of ordinary persons. Attaining Buddhahood does not mean becoming a special being. In this state, one still continues to work against and defeat the negative functions of life and transform any and all difficulty into causes for further development. It is a state of complete access to the boundless wisdom, compassion, courage, and other qualities inherent in life; with these one can create harmony with and among others and between human life and nature. In the above work, Nichiren states, "Buddhahood is the most difficult to demonstrate" (358), but he also says, "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" (358).
Ten Worlds
Ten Worlds
[十界] (Jpn jikkai )
Ten distinct realms or categories of beings referred to in Buddhist scriptures. From the lowest to the highest, the realms of (1) hell, (2) hungry spirits, (3) animals, (4) asuras, (5) human beings, (6) heavenly beings, (7) voice-hearers, (8) cause-awakened ones, (9) bodhisattvas, and (10) Buddhas. The Ten Worlds were viewed originally as distinct physical locations, each with its own particular inhabitants. The Lotus Sutra, however, teaches that each of the Ten Worlds contains all ten within it, making it possible to interpret them as potential states of life inherent in each individual being. In other words, from the standpoint of the Lotus Sutra, the Ten Worlds indicates ten potential states or conditions that a person can manifest or experience. The mutual possession of the Ten Worlds is a component principle of three thousand realms in a single moment of life, which T'ient'ai (538-597) set forth in Great Concentration and Insight.The Ten Worlds may be described as follows: (1) The world of hell. Nichiren's 1273 treatise The Object of Devotion for Observing the Mind states, "Rage is the world of hell" (358). Hell indicates a condition in which living itself is misery and suffering, and in which, devoid of all freedom, one's anger and rage become a source of further self-destruction. (2) The world of hungry spirits. Also called the world of hunger. A condition governed by endless desire for such things as food, profit, pleasure, power, recognition, or fame, in which one is never truly satisfied. The above work reads, "Greed is the world of hungry spirits" (358). (3) The world of animals. Also called the world of animality. It is a condi-tion driven by instinct and lacking in reason, morality, or wisdom with which to control oneself. In this condition, one is ruled by the "law of the jungle," standing in fear of the strong, but despising and preying upon those weaker than oneself. The same work states, "Foolishness is the world of animals" (358). The worlds of hell, hungry spirits, and ani-mals are collectively known as the three evil paths. (4) The world of asuras. Also called the world of animosity or the world of anger. In Indian mythology, asuras are arrogant and belligerent demons. This condition is called the world of animosity because it is characterized by persistent, though not necessarily overt, aggressiveness. The Object of Devotion for Observing the Mind states, "Perversity is the world of asuras " (358). It is a condition dominated by ego, in which excessive pride prevents one from revealing one's true self or seeing others as they really are. Compelled by the need to be superior to others or surpass them at any cost, one may feign politeness and even flatter others while inwardly despising them. The worlds of hell, hungry spirits, animals, and asuras are collectively called the four evil paths. (5) The world of human beings. Also called the world of humanity. The same work reads, "Calmness is the world of human beings" (358). In this state, one tries to control one's desires and impulses with reason and act in harmony with one's surroundings and other people, while also aspiring for a higher state of life. (6) The world of heavenly beings. Also called the world of heaven. The same work states, "Joy is the world of heaven" (358). This is a condition of contentment and joy that one feels when released from suffering or upon satisfaction of some desire. It is a temporary joy that is dependent upon and may easily change with circumstances. The six worlds from hell through the world of heavenly beings are called the six paths. Beings in the six paths, or those who tend toward these states of life, are largely controlled by the restrictions of their surroundings and are therefore extremely vulnerable to changing circumstances.The remaining states, in which one transcends the uncertainty of the six paths, are called the four noble worlds: (7) The world of voice-hearers, a condition in which one awakens to the impermanence of all things and the instability of the six paths. Also called the world of learning. In this state, one dedicates oneself to creating a better life through self-reformation and self-development by learning from the ideas, knowledge, and experience of one's predecessors and contemporaries. "Voice-hearers" (Skt shravaka ) originally meant those who listen to the Buddha preach the four noble truths and practice the eightfold path in order to acquire emancipation from earthly desires. (8) The world of cause-awakened ones, a condition in which one perceives the impermanence of all phenomena and strives to free oneself from the sufferings of the six paths by seeing some lasting truth through one's own observations and effort. Also called the world of realization. "Cause-awakened ones," also known as "self-awakened ones" (pratyekabuddha), originally meant those who attain a form of emancipation by perceiving the twelve-linked chain of causation or by observing natural phenomena. Persons in the worlds of voice-hearers and cause-awakened ones, which are together called persons of the two vehicles, are given more to the pursuit of self-perfection than to altruism. They are also willing to look squarely at the reality of death and seek the eternal, in contrast to those in the world of heaven, who are distracted from life's harsh realities. (9) The world of bodhisattvas, a state of compassion in which one thinks of and works for others' happiness even before becoming happy oneself. Bodhisattva, which consists of bodhi (enlightenment) and sattva (beings), means a person who seeks enlightenment while leading others to enlightenment. Bodhisattvas find that the way to self-perfection lies only in altruism, working for the enlightenment of others even before their own enlightenment. Nichiren states in The Object of Devotion for Observing the Mind: "Even a heartless villain loves his wife and children. He too has a portion of the bodhisattva world within him" (358). (10) The world of Buddhas, or Buddhahood. This is a state of perfect and absolute freedom in which one realizes the true aspect of all phenomena or the true nature of life. One can achieve this state by manifesting the Buddha nature inherent in one's life. From the standpoint of the philosophy of the mutual possession of the Ten Worlds, Buddhahood should not be viewed as a state removed from the sufferings and imperfections of ordinary persons. Attaining Buddhahood does not mean becoming a special being. In this state, one still continues to work against and defeat the negative functions of life and transform any and all difficulty into causes for further development. It is a state of complete access to the boundless wisdom, compassion, courage, and other qualities inherent in life; with these one can create harmony with and among others and between human life and nature. In the above work, Nichiren states, "Buddhahood is the most difficult to demonstrate" (358), but he also says, "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" (358).
Mutual Possession of the Ten Worlds
[十界互具] (Jpn jikkai-gogu )
A principle formulated by T'ient'ai (538-597) on the basis of the Lotus Sutra stating that each of the Ten Worlds possesses the potential for all ten within itself. One of the component principles of T'ient'ai's doctrine of three thousand realms in a single moment of life. "Mutual possession" means that life is not fixed in one or another of the Ten Worlds, but can manifest any of the ten, from hell to the state of Buddhahood, at any given moment. While one of the ten is manifest, the other nine remain latent, in the state of nonsubstantiality. The important point of this principle is that all beings in any of the nine worlds possess the Buddha nature. This means that every person has the potential to manifest Buddhahood, while a Buddha also possesses the nine worlds and in this sense is not separate or different from ordinary people.From another viewpoint, the mutual possession of the Ten Worlds can be seen as indicating "the world of Buddhahood inherent in the nine worlds," or "inclusion of Buddhahood in the nine worlds," and "the nine worlds inherent in Buddhahood," or "inclusion of the nine worlds in Buddhahood." In his treatise The Object of Devotion for Observing the Mind, Nichiren (1222-1282) writes: "The 'Expedient Means' chapter in volume one of the Lotus Sutra states, 'The Buddhas wish to open the door of Buddha wisdom to all living beings.' This refers to the world of Buddhahood inherent in the nine worlds. The 'Life Span' chapter states: '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 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.' Here the sutra refers to the nine worlds inherent in Buddhahood" (356-57).
[十界互具] (Jpn jikkai-gogu )
A principle formulated by T'ient'ai (538-597) on the basis of the Lotus Sutra stating that each of the Ten Worlds possesses the potential for all ten within itself. One of the component principles of T'ient'ai's doctrine of three thousand realms in a single moment of life. "Mutual possession" means that life is not fixed in one or another of the Ten Worlds, but can manifest any of the ten, from hell to the state of Buddhahood, at any given moment. While one of the ten is manifest, the other nine remain latent, in the state of nonsubstantiality. The important point of this principle is that all beings in any of the nine worlds possess the Buddha nature. This means that every person has the potential to manifest Buddhahood, while a Buddha also possesses the nine worlds and in this sense is not separate or different from ordinary people.From another viewpoint, the mutual possession of the Ten Worlds can be seen as indicating "the world of Buddhahood inherent in the nine worlds," or "inclusion of Buddhahood in the nine worlds," and "the nine worlds inherent in Buddhahood," or "inclusion of the nine worlds in Buddhahood." In his treatise The Object of Devotion for Observing the Mind, Nichiren (1222-1282) writes: "The 'Expedient Means' chapter in volume one of the Lotus Sutra states, 'The Buddhas wish to open the door of Buddha wisdom to all living beings.' This refers to the world of Buddhahood inherent in the nine worlds. The 'Life Span' chapter states: '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 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.' Here the sutra refers to the nine worlds inherent in Buddhahood" (356-57).
Simultaneity of Cause and Effect
[因果倶時] (Jpn inga-guji )
(1) The principle that both cause and effect exist together simultaneously in a single moment of life. It contrasts with the concept of non-simultaneity of cause and effect, or cause and effect as they appear in the phenomenal world, where there inevitably seems to be a time gap between an action and its result. From the viewpoint that all phenomena exist in a single moment of life, there can be no distinction between cause and effect; in other words, cause and effect are simultaneous.
(2) Cause (the nine worlds) and effect (Buddhahood) simultaneously exist in one's life. In this sense, the simultaneity of cause and effect is revealed in the mutual possession of the Ten Worlds and the three thousand realms in a single moment of life. Nichiren's work The Entity of the Mystic Law discusses the simultaneity of cause and effect as an attribute of the Mystic Law. It states: "He [the Buddha] perceived that there is this wonderful single Law [myoho] that simultaneously possesses both cause and effect [renge], and he named it Myoho-renge. This single Law that is Myoho-renge encompasses within it all the phenomena comprising the Ten Worlds and the three thousand realms, and is lacking in none of them. Anyone who practices this Law will obtain both the cause and the effect of Buddhahood simultaneously" (421). Because the Law of Myoho-renge encompasses all phenomena comprising the Ten Worlds, it simultaneously possesses both the cause, or the nine worlds characterized by delusion, and the effect, the world of Buddhahood. To "obtain both the cause and the effect of Buddhahood simultaneously" means that by practicing this Law one will obtain both the cause (or practice) for attaining Buddhahood and the effect of actualizing Buddhahood simultaneously within oneself. Specifically, Nichiren is referring here to the practice of chanting Nam-myoho-renge-kyo and its function to instantaneously tap and bring forth one's innate Buddhahood.
[因果倶時] (Jpn inga-guji )
(1) The principle that both cause and effect exist together simultaneously in a single moment of life. It contrasts with the concept of non-simultaneity of cause and effect, or cause and effect as they appear in the phenomenal world, where there inevitably seems to be a time gap between an action and its result. From the viewpoint that all phenomena exist in a single moment of life, there can be no distinction between cause and effect; in other words, cause and effect are simultaneous.
(2) Cause (the nine worlds) and effect (Buddhahood) simultaneously exist in one's life. In this sense, the simultaneity of cause and effect is revealed in the mutual possession of the Ten Worlds and the three thousand realms in a single moment of life. Nichiren's work The Entity of the Mystic Law discusses the simultaneity of cause and effect as an attribute of the Mystic Law. It states: "He [the Buddha] perceived that there is this wonderful single Law [myoho] that simultaneously possesses both cause and effect [renge], and he named it Myoho-renge. This single Law that is Myoho-renge encompasses within it all the phenomena comprising the Ten Worlds and the three thousand realms, and is lacking in none of them. Anyone who practices this Law will obtain both the cause and the effect of Buddhahood simultaneously" (421). Because the Law of Myoho-renge encompasses all phenomena comprising the Ten Worlds, it simultaneously possesses both the cause, or the nine worlds characterized by delusion, and the effect, the world of Buddhahood. To "obtain both the cause and the effect of Buddhahood simultaneously" means that by practicing this Law one will obtain both the cause (or practice) for attaining Buddhahood and the effect of actualizing Buddhahood simultaneously within oneself. Specifically, Nichiren is referring here to the practice of chanting Nam-myoho-renge-kyo and its function to instantaneously tap and bring forth one's innate Buddhahood.
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