Chanting Growers Group

[PassTheDoobie]

"The Buddha wrote that one should become the master of one's mind rather than let one's mind master oneself. This is what I mean when I emphatically urge you to give up even your body, and never begrudge even your life for the sake of the Lotus Sutra."

(Letter to Gijo-bo - The Writings of Nichiren Daishonin, Vol. 1, page 390) Selection source: Together with the Gosho -President Ikeda's Encouragement, August 7th, 2011

 

[PassTheDoobie]

OTT / pgs. 207-208

OTT / pgs. 207-208

The Essential Passage in Each of the Twenty-eight Chapters of the Lotus Sutra​

A total of twenty-eight essential points to be kept secret.​

(Translator’s note: In this section, a passage from each chapter of the sutra is explained basically in four ways. They are (1) glosses on the right, (2) glosses on the left, (3) alternative reading, and (4) summary. Not all of these are given in each chapter. “Glosses on the right” and glosses on the left” are notes put on both sides of a sentence in classical Chinese, written vertically. “Alternative reading” is the way Nichiren reads the given passage from the viewpoint of his enlightenment. Finally a “summary” is given to convey the essence of the passage as Nichiren sees it in the light of his teaching.)

1. Introduction

Text: “[This bodhisattva Virtue Storehouse] / has already fully understood in his mind / the true aspect that is without outflows.”

Glosses on the right:
without outflows—the Ten Worlds
true aspect—to understand for the first time

Glosses on the left:
without outflows—The Wonderful Law
true—the eternal and unchanging truth
aspect—the truth that functions in accordance with changing circumstances

Alternative reading: Through the true aspect that is without outflows his mind has already gained the full understanding.

Summary: This passage states that, when one has first understood that one’s mind has always been enlightened, this is the attainment of Buddhahood. That is to say, when one first understands through the daimoku [that one is entity of] Nam-myoho-renge-kyo.

 

[Weird]

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo

 

[PassTheDoobie]

OTT / pg.208

OTT / pg.208

2. Expedient Means

Text: “But that these phenomena (ho) are part of an abiding Law (ho). / that the characteristics of the world are constantly abiding.”

Glosses on the right:
these phenomena, etc.—supreme truth
the characteristics of the world, etc.—worldly truth

Glosses on the left:
these phenomena, etc.—the theoretical teaching
the characteristics of the world, etc.—the essential teaching

Alternative reading: Because this Law (ho) is eternal, both its unchanging nature and [its manifestations, namely] the characteristics of the world, are constantly abiding.

Summary: This passage states the “constantly abiding” [principle], namely, that the minds of living beings are and have always been the Buddha. All the ten thousand phenomena have always been the embodiment of enlightenment.

 

[PassTheDoobie]

OTT / pgs. 208-209

OTT / pgs. 208-209

3. Simile and Parable

Text: “mounting the jeweled vehicle / and proceeding directly to the place of practice”

Glosses on the right:
mounting—one who accepts and upholds [the Lotus Sutra]
this jeweled vehicle—carts drawn by large white oxen
proceeding directly to the place of practice—the ordinary mortal is none other than the highest state, [Buddhahood]

Glosses on the left:
this jeweled vehicle—the daimoku
the place of practice—the place of highest reward, [Buddhahood]

Summary: This passage describes how one becomes aware of the Buddha vehicle within oneself and enters the palace of oneself. Chanting Nam-myoho-renge-kyo is what is meant by entering the palace of oneself.

 

[PassTheDoobie]

OTT / pg. 209

OTT / pg. 209

4. Belief and Understanding

Text: “This cluster of unsurpassed jewels / has come to us unsought.”

Glosses on the right:
This cluster of unsurpassed jewels—the three thousand realms in a single moment of life

Glosses on the left:
This cluster of unsurpassed jewels—the daimoku
has come to us—it is ours as a matter of course

Summary: This passage is saying that the body and mind, which have existed from the beginningless past, are inherently endowed with the eternally unchanging nature, the wonderful reality, the wonderful wisdom. Therefore there is no need to seek the true aspect outside of one’s own mind. Nam-myoho-renge-kyo is what “has come to us unsought.”

 

[PassTheDoobie]

OTT / pgs. 209-210

OTT / pgs. 209-210

5. The Parable of the Medicinal Herbs

Text: “Again there are sons of the Buddha / who devote their minds solely to the Buddha way, / constantly practicing mercy and compassion, / knowing that they themselves will attain Buddhahood.”

Glosses on the right:
constantly—the three existences of past, present and future
mercy and compassion—the daimoku
they themselves—all living beings

Glosses on the left:
devote their minds—to have full command of
constantly—always every moment
knowing that they, etc.—creating their own wisdom and [becoming] Buddhas

Summary: This passage makes absolutely clear the attainment of Buddhahood in times to come. That is, it refers to Nam-myoho-renge-kyo.

 

[PassTheDoobie]

"My mentor, second Soka Gakkai president Josei Toda, often said that, as materialistic civilization reached a deadlock, religion would play a growing role as a fundamental basis for human happiness. Neither abstract theories, superstitions, nor mere moral cultivation would be effective; only a living religion or philosophy would do, he asserted. We need a teaching or philosophy that is an active and integral part of our lives. He proclaimed that the times call for the teaching of human revolution, or personal inner transformation, of Nichiren Daishonin's Buddhism."

SGI Newsletter No.8294, SGI President Ikeda's Study Lecture Series, LEARNING FROM THE WRITINGS OF NICHIREN DAISHONIN: THE TEACHINGS FOR VICTORY,[29] "Letter to the Lay Priest Nakaoki". Translated from the June 2011 issue of the Daibyakurenge.

 

[PassTheDoobie]

"When a tree has been transplanted, though fierce winds may blow, it will not topple if it has a firm stake to hold it up. But even a tree that has grown up in place may fall over if its roots are weak. Even a feeble person will not stumble if those supporting him are strong, but a person of considerable strength, when alone, may fall down on an uneven path."

(Three Tripitaka Masters Pray for Rain - The Writings of Nichiren Daishonin, Vol. 1, page 598) Selection source: Living Buddhism, Seikyo Shimbun, August 14th, 2011

 

[easyDaimoku]

Yo, this STUDY IS AMAZING! WOW!!!!!!

Yo, this STUDY IS AMAZING! WOW!!!!!!

The Essential Passage in Each of the Twenty-eight Chapters of the Lotus Sutra​

A total of twenty-eight essential points to be kept secret.​

......
Summary: This passage states that, when one has first understood that one’s mind has always been enlightened, this is the attainment of Buddhahood. That is to say, when one first understands through the daimoku [that one is entity of] Nam-myoho-renge-kyo.

YOOOOOOOOOOOOOOOOOO, THIS STUDY IS OFF THE HOOK AMAZING, I have been enjoying so much reading on the thread lately and just haven't been able to make time to post, but just now I caught up on this page and am stunned with comfortable happiness. I feel so good to be alive and able to absorb that goodness conveyed from one awesome Buddha to another!

YOOOOOOOOOOOOOOOOOO, I don't even know where to begin, I've been fighting so hard to organize meetings and will report to Sensei Ikeda and respond to all of you chanting growers in the spirit of helping me realize my prayer for all my members to have tangible proof (again) in their lives asap, but by no later than September 15, 2011, so we could report to Sensei where we're at right here in America baby. Yoo, I'm so proud of sharing my life for the past few years here and growing everyday with each of you.

Life is amazing, I am enjoying it every minute of kosen-rufu in America baby!

 

[Babbabud]

Nam myoho renge kyo

Wanted to share a little piece of this evening with you guys wow

http://www.icmag.com/ic/showthread.php?t=219732

Dont even know what to say ... just sitting here rushing still .

 

[Desiderata]

Babba, I posted in your rattlesnake boot thread with a reply! I'm sure glad it was without incident.

Well, I've really missed you guys and especially "T" while he was here for a week.

I finally feel like posting again. Just been super 'tied up' literally with a saftey harness hanging off three different indoor industrial towers and scissor lifts running large tray cables for a 'green project' that is going to bring down the cost of solar energy in the near future. This plant is going to roll off solar panels that can be unrolled, cut to length and sized, for the next 40 years. I'm finished for now as of this last friday.

But, as bad as it was missing Thomas to talk over the landline, I added to my industrial experience.....my partner and I stood out from our co-workers as for meeting our deadlines. Thomas, I apologize for not calling you.....I was exhausted all the time for the last 6 weeks,....didn't want to talk to you like that.....I hope you understand bro. I love you T. You have stood by me when no one else did...IMHO.

Hey Easy, Forest, Weird and everyone else whose studing this thread.

"Nam Myoho Renge Kyo"

 

[PassTheDoobie]

OTT / pgs. 210-211

OTT / pgs. 210-211

6. Bestowal of Prophecy

Text: “Where these Buddhas are / he will constantly carry out brahma practices / and for immeasurable kalpas / will uphold and embrace the Buddha and the Law [the Lotus Sutra reads ‘the Buddha Law’].”

Glosses on the right:
Where these Buddhas are—The [living beings of the] Ten Worlds are Buddhas of the true aspect
constantly carry out brahma practices—will constantly abide throughout the three existences
for immeasurable kalpas, etc.—earthly desires are enlightenment and the sufferings of birth and death are nirvana

Glosses on the left:
for immeasurable kalpas, etc.—one who is affected by all karmic impediments

Summary: Where this passage speaks of “constantly” or “for immeasurable kalpas,” it is referring to the Wonderful Law that exists in one’s original state of life. That is, it is referring to Nam-myoho-renge-kyo.

 

[PassTheDoobie]

I hope you understand bro. I love you T.

Hey Easy, Forest, Weird and everyone else whose studing this thread.

"Nam Myoho Renge Kyo"

And Brother D, you know I love you! What else can matter? Our mystic connection transcends verbal communication!

Hello to all as well! Weird, please say hello more often! Forest, how is the discipline? Are you living it? Human Revoution is hard to sustain, but unless we do, it wasn't ever Human Revoution in the first place! We all must do our best to be the Buddhas that we are!

Let's lean on each other, and be there for one another, as Bodhisattvas of the Earth! I think it must be why we gather here!

"When a tree has been transplanted, though fierce winds may blow, it will not topple if it has a firm stake to hold it up. But even a tree that has grown up in place may fall over if its roots are weak. Even a feeble person will not stumble if those supporting him are strong, but a person of considerable strength, when alone, may fall down on an uneven path."

Bowing in humble obeisance,

T

 

[PassTheDoobie]

OTT pg. 211

OTT pg. 211

7. The Parable of the Phantom City

Text: “when I look at that far-off time it seems like today.”

Glosses on the right:
that far-off time—major world system dusk particle kalpas ago

Glosses on the left:
when I look at that—the time when the Buddha was in the world

Summary: This passage is speaking of the original one moment of life, which is also the Dharma-realm, and saying that, outside of the one moment of life or the Dharma-realm, the six paths and the four noble worlds do not exist. It is speaking of Nam-myoho-renge-kyo, the one moment of life that permeates the three existences of past, present and future. The word “today” indicates the today of the Latter Day of the Law.

 

[PassTheDoobie]

OTT / pg.211-212

OTT / pg.211-212

8. Prophecy of Enlightenment for Five Hundred Disciples

Text: “When the poor man saw the jewel / his heart was filled with great joy.”

Glosses on the right:
poor man—all living beings in the country of Japan
the jewel—the daimoku, the Gohonzon
his heart—the mind and the body
great joy—earthly desires are enlightenment, the sufferings of birth and death are nirvana

Glosses on the left:
his heart—the form of the believing mind

Summary: This passage refers to the great joy that one experiences when one understands for the first time that one’s mind from the very beginning has been Buddha. Nam-myoho-renge-kyo is the greatest of all joys.

 

[PassTheDoobie]

OTT / pg. 212

OTT / pg. 212

9. Prophecies Conferred on Learners and Adepts

Text: “he dwells securely in the Buddha way [the Lotus Sutra reads ‘Buddha’s Law’] / and thereby seeks the unsurpassed way.”

Glosses on the right:
Buddha way—the entire Lotus Sutra
Unsurpassed way—the daimoku

Glosses on the left:
Buddha way—broad and abbreviated discussions
Unsurpassed way—the essential point

Alternative reading: Though he dwells securely in the Buddha way / yet he seeks the unsurpassed way.

Summary: This passage is saying that, when one first comes to understand and realize the wonderful principle of the three bodies of the Buddha that we have always been endowed with, this is called “seeking the unsurpassed way.” This is Nam-myoho-renge-kyo.

 

[PassTheDoobie]

OTT / pg.212

OTT / pg.212

10. The Teacher of the Law

Text: “Know that persons such as these / freely choose where they will be born.”

Glosses on the right:
freely choose—the Land of Eternally Tranquil Light

Summary: This passage is saying that outside of each instant of thought of our deluded minds there is no Buddha mind. The birth and death of [us living beings of] the nine worlds are the true reality [or nirvana], and hence we can “freely choose.” Chanting Nam-myoho-renge-kyo is being “free to choose.”

 

[PassTheDoobie]

three categories of illusion
[三惑] (Jpn san-waku )

Also, three illusions. A classification of illusions, established by T'ient'ai (538-597): (1) illusions of thought and desire, (2) illusions innumerable as particles of dust and sand, and (3) illusions about the true nature of existence. The illusions of thought and desire are illusions to be eradicated by persons of the two vehicles (voice-hearers and cause-awakened ones) and bodhisattvas. The other two categories of illusions are those that bodhisattvas alone go on to eliminate.Illusions of thought and desire cause people to suffer in the six paths and the threefold world.

Illusions of thought are distorted perceptions of the truth and are primarily mental and learned. They consist of the five false views and the five delusive inclinations. The five false views are as follows: (1) Though the body is nothing but a temporary union of the five components, one mistakenly thinks of the self as a separate or independent entity, and though nothing in the universe can belong to an individual, one mistakenly views that which surrounds one as one's own possession. (2) One erroneously believes either that life is totally annihilated at death without continuance in any form, or that life persists after death in some eternally unchanged form such as a soul. (3) One does not recognize the law of cause and effect. (4) One adheres to misconceptions such as regarding inferior things as superior. (5) One views erroneous precepts or practices as the true way to enlightenment. The five delusive inclinations are greed, anger, foolishness, arrogance, and doubt; they arise in relation to the five false views. Hence in the category of illusions of thought, the five false views are regarded as primary and the five delusive inclinations as secondary. In contrast to the chiefly mental illusions of thought, the illusions of desire are emotional and inborn. These include greed, anger, foolishness, and arrogance and arise in connection with the various affairs and phenomena of the threefold world, not because of distorted perceptions of the truth.

Illusions innumerable as particles of dust and sand are illusions that prevent bodhisattvas from saving others. To save others, bodhisattvas must be well versed in innumerable teachings, both religious and secular. This second category of illusions arises when the bodhisattvas try to master these teachings.

Illusions about the true nature of existence are illusions that prevent bodhisattvas from attaining enlightenment, or from awakening to the truth of the Middle Way. In the specific teaching, these illusions are divided into twelve. In the perfect teaching, they are divided into forty-two, the last and most deeply rooted of which is called fundamental darkness. By eliminating fundamental darkness, one attains Buddhahood. In Great Concentration and Insight, T'ient'ai states that the three categories of illusion are eliminated through meditation aimed at perceiving the unification of the three truths in a single mind. Specifically, the illusions of thought and desire are eliminated by perception of the truth of nonsubstantiality; illusions innumerable as particles of dust and sand are eliminated by perception of the truth of temporary existence; and illusions about the true nature of existence are eliminated by perception of the truth of the Middle Way.

 

[PassTheDoobie]

three virtues
[三徳] (Jpn san-toku )

(1) The benevolent functions of sovereign, teacher, and parent a Buddha is said to possess. The virtue of sovereign is the power to protect all living beings, the virtue of teacher is the wisdom to instruct and lead them to enlightenment, and the virtue of parent is the compassion to nurture and support them. Nichiren (1222-1282) interpreted the following passage of the "Simile and Parable" (third) chapter of the Lotus Sutra as expressing the three virtues: "Now this threefold world is all my domain [the virtue of sovereign], and the living beings in it are all my children [the virtue of parent]. Now this place is beset by many pains and trials. I am the only person who can rescue and protect others [the virtue of teacher]." In several of his writings, Nichiren described his role or mission as the votary of the Lotus Sutra in terms of these three virtues. The first line of his treatise The Opening of the Eyes reads, "There are three categories of people that all human beings should respect. They are the sovereign, the teacher, and the parent" (WND/220). Near the conclusion of the same work, he states, "I, Nichiren, am sovereign, teacher, and father and mother to all the people of Japan" (WND/287). Because these three virtues are considered the virtues of a Buddha, the above passages are seen as an indication that Nichiren intended The Opening of the Eyes as a declaration of his role as the Buddha of the Latter Day of the Law who expounds and spreads the teaching that can lead all people to Buddhahood.

(2) The Dharma body, wisdom, and emancipation; three attributes of a Buddha. The Dharma body means the truth that the Buddha has realized, or the true aspect of all phenomena; wisdom is the capacity to realize this truth; and emancipation means the state of being free from the sufferings of birth and death. There is a correspondence between the three virtues, the three truths, and the Buddha's three bodies: the Dharma body (of the three virtues) corresponds to the truth of the Middle Way and to the Dharma body (of the three bodies), wisdom to the truth of nonsubstantiality and to the reward body, and emancipation to the truth of temporary existence and to the manifested body. T'ient'ai (538-597) states that the "three paths" of earthly desires, karma, and suffering are in reality none other than the three virtues of the Dharma body, wisdom, and emancipation. For example, T'ient'ai states in The Profound Meaning of the Lotus Sutra, "Straying from the Dharma body constitutes the path of suffering. There is no Dharma body apart from the path of suffering." The true nature of the three paths is the three virtues, but when one cannot manifest the three virtues, one remains in the three paths.

(3) Besides these two categories, there are several other sets of three virtues attributed to Buddhas, such as, for example, the virtue of wisdom to perceive the nature of all things, the virtue of eradicating earthly desires, and the virtue of benefiting living beings.