Chanting Growers Group (2013-∞)

[PassTheDoobie]

Our life force becomes stronger
to the extent that we make an effort to encourage others.
That's when the great and expansive life condition of happiness opens up.
Let's create a beautiful solidarity of people
who constantly grow by supporting and looking out for one another!

Daisaku Ikeda

 

[PassTheDoobie]

"Nikko Shonin, Nichiren Daishonin’s direct disciple and successor, left the following admonition: 'Until kosen-rufu is achieved, propagate the Law to the full extent of your ability without begrudging your life' (GZ, 1618).[1] Never forget this spirit."

SGI Newsletter No. 8837, On Our Shared Journey for Kosen-rufu—II, (16) Start Each New Day with a Fresh Determination, from 21st April, 2013, issue of the Seikyo Shimbun, translated 12th Sep. 2013

[1] Article 13 of “The Twenty-six Admonitions of Nikko.”

 

[PassTheDoobie]

"One who, on hearing the teachings of the Lotus Sutra, makes even greater efforts in faith is a true seeker of the way."

(Hell Is the Land of Tranquil Light - The Writings of Nichiren Daishonin, Volume 1, page 457) Selection source: "Kyo no Hosshin", Seikyo Shimbun, September 19th, 2013

 

[PassTheDoobie]

The Record of the Orally Transmitted Teachings (pgs 240-241)

The Record of the Orally Transmitted Teachings (pgs 240-241)

All the Twenty-eight Chapters of the Lotus Sutra Are Nam-myoho-renge-kyo

27. Former Affairs of King Wonderful Adornment

The Record of the Orally Transmitted Teachings says: In this chapter the two sons, through their teaching and converting, are able to persuade their father, King Wonderful Adornment, to abandon his false views, to adopt and hold on to correct views, and thus to become a Buddha named Sal Tree King.

The title Sal Tree King derives from Sanskrit and here indicates a brightly burning light. It means that all living beings are every one of them beings who are born and come forth from this brightly burning light. Therefore it is the father of all the living beings of the Ten Worlds.

In terms of the meaning of the Lotus Sutra, this brightly burning light represents the wisdom of the Buddha of limitless joy. This is what the sutra refers to when it says, “A fire suddenly broke out on all sides, spreading through the rooms of the house” (chapter three, Simile and Parable). When the fire of a single mind of earthly desires breaks out, it burns the house in which delusion and enlightenment are viewed as non-dual. This results in what is known as a false or mistaken view. But then the wisdom of Nam-myoho-renge-kyo illuminates the situation, revealing that this false view is a false view that is non-other than a correct view.

The six paths, or six lower realms of existence, are the father, while the four noble states are the sons. The four noble states represent correct views, while the six paths represent false views. Therefore, this means that the living beings of the six paths are all our fathers and mothers.

[one more to share...]

 

[PassTheDoobie]

The Record of the Orally Transmitted Teachings (pgs 241-243)

The Record of the Orally Transmitted Teachings (pgs 241-243)

All the Twenty-eight Chapters of the Lotus Sutra Are Nam-myoho-renge-kyo

28. Encouragements of the Bodhisattva Universal Worthy

The Record of the Orally Transmitted Teachings says: This chapter is a restatement of the Lotus Sutra. The profound principles expounded in both the essential and the theoretical teachings reach their highest point in this chapter. The Great Teacher Jikaku comments that in this chapter “the living beings of the Ten Worlds set their minds on enlightenment and carry out the practices.”

Generally speaking, the “Introduction” chapter (chapter one) and this chapter represent the two phenomena of birth and death. The “Introduction” chapter stands for the birth of all of us who are living beings, while this chapter stands for the death of all living beings. And birth and death in a single moment of life is called Myoho-renge-kyo. Within each individual chapter, moreover, the title of the chapter represents the phase of birth, while the conclusion of the chapter represents the phase of death.

Thus the Lotus Sutra represents the continuing cycle of birth and death, birth and death. Because there is birth, the sutra begins with the words nyo ze gamon, “This is what I heard” (chapter one). The first word nyo has the meaning of birth. And because there is death, the sutra concludes with the words sarai ni ko, “they bowed in obeisance and departed” (chapter twenty-eight). The last word ko, or “departed” has the meaning of death.* And the word sarai, or “bowed in obeisance,” represents the actions of us living beings in the interval between birth and death. These actions are the actions of Myoho-renge-kyo. The word rai, or “obeisance,” means that which is not disordered. The Dharma-realm is the Wonderful Law, and hence it is not disordered.

The Great Teacher T’ien-t’ai states in [The Profound Meaning of the Lotus Sutra, volume one], “the character tai, body or substance, can be glossed as rai, a bow or obeisance. To do obeisance is to act in accordance with the Law. That is, each person treats his or her parents as parents, and each person treats his or her children as children. …And the substance of the Law in the practice of Buddhism is the same as this.”

In this quotation, the word tai, or substance, refers to Myoho-renge-kyo. The Great Teacher T’ien-t’ai commented on the profound meaning of the word tai, or substance. Tai also refers to the different entities that make up the Ten Worlds [but that are in effect the entity of Myoho-renge-kyo]. This is the substance of the Lotus Sutra and he explains that,” one bows in obeisance [to this substance] and departs [for the true aspect of reality].”

Of the thousand grasses and ten thousand trees that make up the Dharma-realm, the realm of hell dwellers, the realm of the hungry spirits, or any of the other realms of the Ten Worlds, there is none that does not do obeisance to the true aspect of all phenomena. This is symbolized by the Bodhisattva Universal Worthy. The word Universal refers to the Dharma-realm, while the word Worthy refers to the fact that all “bow in obeisance and depart.” This is none other than Myoho-renge-kyo.

Hence it is that each chapter of the sutra begins with the five characters Myoho-renge-kyo in the title, and the sutra concludes with these five characters. And the beginning, the end, and what comes in between are all the seven characters of Nam-myoho-renge-kyo.

The essential Law that is to be propagated in the Latter Day of the Law is contained in the above paragraph. Anyone who fails to understand this fact and tries to propagate Buddhism in the Latter Day while leaving out this essential Law will not only be found wanting, but will in addition be going against the true intention of Nichiren. Nichiren’s disciples and lay followers will not benefit by having any special talent or understanding other than this.

The Great Teach Miao-lo in his commentary [On “The Words and Phrases,” volume nine] says, “The children propagate the Law of the Father, and this benefits the world.” The children are the Bodhisattva of the Earth, the father is Shakyamuni Buddha, and the world is the country of Japan. To benefit here means to lead others to the attainment of Buddhahood. And the Law is Nam-myoho-renge-kyo.

Or again, we may look at it like this: The father is Nichiren, the children are Nichiren’s disciples and lay followers, and the world is the country of Japan. To benefit means to lead others to accept and uphold [the Law] and to attain Buddhahood. And the Law is the daimoku that is transmitted by Bodhisattva Superior Practices.

*See page 192, chapter twenty-eight, point six.

 

[CrazyDog]

Nam Myoho Renge Kyo!!!

I have STUCK this thread at the top of the forums, where it belongs, where it was.

Fire me, deal me a blow, kick me off the site, but don't unstick this thread!

Much love to you all,

Nam Myoho Renge Kyo!

Happy FULL MOON Harvest!

Nam Myoho Renge Kyo!

Each post, three times, times three = 9.

Go figure, Nam Myoho Renge Kyo!

A big Hug my fryend!

Our life force becomes stronger
to the extent that we make an effort to encourage others.
That's when the great and expansive life condition of happiness opens up.
Let's create a beautiful solidarity of people
who constantly grow by supporting and looking out for one another!

 

[easyDaimoku]

I am winning as a Chanting Grower

I am winning as a Chanting Grower

Fellowing Chanting Growers, World Citizens, Amigos:

I write with great honor and pride that I stood up to the most recent manifestation of the Devil King of the Sixth Heaven (fundamental darkness in my life) by responding to my most vociferously underhanded senior colleague's most recent attack with a stern merciful response that had the most amazing effect! I told her:

"Despite all the troubles you have caused me- I don't think you know I'm actually a Buddhist practicing compassionate for all and have no enemy in you. My compassion for your life is supreme in our relationship as I have prayed and chanted for your happiness consistently since you began to purposely withholding opportunities to leave the department (internal promotions and job offers) from me, and slandered me with our colleagues, and yet, I truly thank you for allowing me to expand my ability to have mercy and compassion for your life. I truly appreciate you and consider you my big sister, you have become my good friend through your actions, yet I regret that you did not consult me when other senior executive groups courted me to join their ranks. With all due respect I will continue to make causes for the success and betterment of our department! I will not stop praying for your happiness and for our mutual success because my determination to create the appropriate environment the best possible department for us is unwavering. Thank you for allowing me to grow and become a better person in this process, its through adversity that we realize our true mettle."

SHE BEGAN TO CRY! I shook her hand and walked our floored from the moment! The next day our mutual chief executive top dawg called me up to his office to tell me:

"I'm going to start off by saying that everyone loves you, even the person that we're about to speak to. You're great, we love you, but please do not allow my other direct report to feel as if she has been holding back your career. She's in the next level above you and will call you out in certain regards, and can dictate what you do for the company in her limited capacities, but you're great we love you and you'll be in her position soon! Keep being yourself and keep advancing. I just had to talk to you because she came to me crying, that is all." (I thought it would be a reprimand, but it was the weirdest talk I ever had)

So the reprimand was to tell me that everyone loves me? Both of them didn't even know that another even larger group asked me for my most recent resume on Monday and Interviewed me the day before this chain of events referenced above! The interview was so successful, that I smiled even more after apparently coming into direct impact with my next major obstacle. However, this "obstacle" or meeting with the big boss, was no more than an encouragement session! I've been fired for less in the past, and never told that everyone loves me and I'm the best at what I do at any job in this manner. The guy who told me is a multi-millionaire, but I feel richer in spirit and treasures of the heart than all of them combined! This is the power of our Buddhism, to never be defeated and win in the face of certain adversity.

Although I have only been chanting "Nam-myoho-renge-kyo!" for 7 Years and 9 Months, my life has totally changed via my persistant and determined efforts in taking advantage of my opportunities to do human revolution. I'm writing this sitting in front of my Gohonzon and will now chant when I send this post because thats how I've been and will continue to keep doing my Human Revolution. Chanting to the Gohonzon is the way to turn potential and actual 'poisons' in our lives into medicine!

Meanwhile, I'm going to grad school, starting my first company and two businesses, publishing a book this year and doing all of this towards supporting my SGI-USA organization locally in conjunction with propagating this Buddhism throughout the world with the great Bodhisattvas on the Thread! Thanks to Chris for the page upgrade, its been a long time coming - we've always been so fortunate to have your kind brotherhood in every lifetime! Thanks to PasstheDoobie for everything especially positing all the recent 28 references from the Orally Transmitted Teachings (and thousands of posts with over a million words that I've read through the years from the depthes of your posts). With that guidance I've been beating the fucking pissing out of my own devilish functions and really unleashing my fundamental brilliance! I'm shining

I'm chanting for: funding for a start-up, getting A's in School, for my non-practicing and currently hostile siblings to develop a connection with the Gohonzon in this lifetime, build a successful design firm, make clothing that supports kosen-rufu, build schools to advance sciences and Nichiren Daishonin's Philosophy for worldwide kosen-rufu, become a more successful author (i am here already), compose many symphonies, raise horses & dogs, find more partners to develop a stronger local network to advance kosen-rufu (like university and high school club teams), own a great boat, for our parents and siblings to chant with faith to the Gohonzon, for my siblings to become SGI leaders by 2030, to own a vacation home, and a nice apartment in the largest local city.

BIG THINGS! BIGGER THINGS TO COME!!

THANK YOU ALL!!

 

[GordyP]

Thank's for sharing this wonderful experience, easyD, and for all the bigger things coming your way! With all of these accomplishments and plans, you surely have the energy of a great Bodhisattva and expound much encouragement for us all to share. Victory through chanting!
Nam-myoho-renge-kyo

 

[easyDaimoku]

Just wanted to say PTD transcribed the Record of The Orally Transmitted Teachings (in addition to the majority of Nichiren Daishonin's Writings with a considerable amount of relevant and noteworthy reposts) in the original thread and now continues in this auspicious thread. I'm studying the recent posts and going back to 12-4-2005 and studying about the Dragon King's Daughter and Dragon King attaining Buddhahood at the same time!

From the Writings of Nichiren Daishonin
Sunday, September 22, 2013:
"I cannot see the sun in the daytime or the moon at night. In winter there is deep snow, and in summer the grass grows thick. Because so few people come to see me, the trail is very hard to travel. This year, especially, the snow is so deep that I have no visitors at all. Knowing that my life may end at any time, I put all my trust in the Lotus Sutra."

The Writings of Nichiren Daishonin, page 779
The Actions of the Votary of the Lotus Sutra
Written to the lay nun Konichi in 1276

 

[easyDaimoku]

Thanks for putting your life (time, energy, daimoku) in both threads!

Thanks for putting your life (time, energy, daimoku) in both threads!

The Record of the Orally Transmitted Teaching (continued)
Chapter Twelve: Devadatta
Eight important points


Point Seven, on the passage “Before his words had come to end, the dragon king’s daughter suddenly appeared before the Buddha, bowed in obeisance, and then retired to one side, reciting these verses of praise:”

The Record of the Orally Transmitted Teachings says: This passage makes it perfectly clear that ignorance is none other than the Dharma nature, or enlightenment. For that reason, before Bodhisattva Wisdom Accumulated had even finished voicing his criticism, the dragon girl replied to him through her verses of praise in fourteen lines.

The viewpoint expressed in the bodhisattva’s criticism is that of the specific teaching expounded specifically for bodhisattvas, which is a view characterized by ignorance. The reply of the dragon girl represents the viewpoint of the perfect teaching, which is the viewpoint of the Dharma nature. Wisdom Accumulated represents fundamental darkness or ignorance, and the dragon girl represents a woman who has realized the Dharma nature. Hence we see that ignorance is inseparable from the Dharma nature and that the dharma nature is inseparable from ignorance.

Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they represent the moment referred to in the sutra as “Before his words had come to an end,” that is, the moment when the previous affair, the criticism of the bodhisattva, is just coming to an end, and the subsequent affair, the reply of the dragon girl, is just beginning. The moment, then, is one in which ignorance and the Dharma nature exist simultaneously. Such is the moment when Nam-myoho-renge-kyo is chanted.

The reason Bodhisattva Wisdom Accumulated is said to represent fundamental darkness lies in the words “I cannot believe” in his statement “I cannot believe that this girl in the space of an instant could actually achieve correct enlightenment” (chapter twelve). Not to believe is to harbor doubt and perplexity, and doubt and perplexity are symptomatic of fundamental darkness or ignorance. The reason the dragon girl is said to represent the Dharma nature, or enlightenment, is the passage in which she says, “I unfold the doctrines of the Great Vehicle / to rescue living beings from suffering” (ibid.)

As for the dragon girl, her father is a dragon and she is his eight-year-old daughter. The two words “dragon girl” imply that both father and daughter attain Buddhahood at the same time. That is why the passage says, “[Then] the dragon king’s daughter [suddenly appeared before the Buddha].” Since it has said that she is the dragon king’s daughter, we know that the dragon king is her father, and she is his eight-year-old daughter. Thus the daughter is shown attaining Buddhahood in this chapter, while the attainment of Buddhahood by her father, the dragon king, has already been implied in the “Introduction” chapter, as seen in the passage that says that, at the assembly at which the Lotus Sutra was preached, “there were eight dragon kings.” However we may say that both father and daughter attained Buddhahood simultaneously, since the “Introduction” chapter serves as an introduction to all the chapters in the Lotus Sutra.

“And having heard his teachings, I have attained bodhi.” (chapter twelve)—these are the words of the dragon girl when she rebukes Wisdom Accumulated. And therefore she goes on to say that only the Buddha can testify to this fact: “And having heard his teachings, I have attained bodhi-- / the Buddha alone can bear witness to this.” When she speaks of “rescuing living beings from suffering,” however, she is speaking of rescuing women in particular. The verses of praise in fourteen lines express the doctrine of three thousand realms in a single moment of life. The words “He profoundly understands the signs of guilt and good fortune / and illuminates the ten directions everywhere” (ibid.) refer to the Ten Worlds.

This passage on how the eight-year-old dragon girl attained Buddhahood is particularly noteworthy because it refers to the ancestors of the rulers who uphold the Lotus Sutra. The first human sovereign of Japan was Emperor Jimmu. Emperor Jimmu was the son of Ugayafuki-aezu-no-mikoto, the fifth of the five generations of earthly deities. The mother of Ugayafuki-aezu-no-mikoto was Princess Toyotama, the daughter of the dragon king Sagara and an elder sister of the eight-year-old dragon girl. Therefore we know t5hat the ancestors of the rulers of Japan were votaries of the Lotus Sutra, a fact of profound significance, a fact of profound significance!

Therefore this one chapter titled “Devadatta” is a vital sword to be worn at the waist everywhere throughout the world. It is a secret Law to cut down the foes of ignorance and earthly desires and to sever the bonds of birth and death, longing and attachment. Emperor Kao-tsu, founder of the Han dynasty, had his three-foot sword, but it cannot compare to this one-word sword of wisdom. Myo, or wonderful, the one-word sword of wisdom, can sever bonds the bonds of birth and death and earthly desires.

Devadatta represents fiery flames, the dragon girl represents a giant reptile, and Manjushri represents the sword of wisdom. An orally transmitted teaching says that all these three elements are represented in the form of the wisdom king Immovable [the fire in the flames surrounding him, the reptile in the dragon that winds itself around the sword, and the sword of wisdom in the sword he holds.]

Devadatta also represents the principle that our earthly desires are none other than enlightenment. The dragon girl represents the principle that the sufferings of birth and death are none other than nirvana. The name Manjushri can be translated as Wonderful Virtue. This Wonderful Virtue contains within it both earthly desires and the sufferings of birth and death. In this chapter it serves as the element that acts to convert others to the truth.

(to be continued)
__________________
Nam-myoho-renge-kyo!

BOOYAH!

 

[Babbabud]

Thanks everyone
Nam myoho renge kyo

 

[PassTheDoobie]

Just wanted to say PTD transcribed the Record of The Orally Transmitted Teachings (in addition to the majority of Nichiren Daishonin's Writings with a considerable amount of relevant and noteworthy reposts) in the original thread and now continues in this auspicious thread. I'm studying the recent posts and going back to 12-4-2005 and studying about the Dragon King's Daughter and Dragon King attaining Buddhahood at the same time!

So then, this is for you Easy! Anyone without existing faith should please not read the following post! You'll just be confused and bored by it SO DON"T READ THE NEXT POST IF YOU AREN'T ALREADY A CHANTING GROWER!!!

Thank you!

Bowing in humble obeisance,

T

 

[PassTheDoobie]

The Record of the Orally Transmitted Teachings (pgs. 192-199)

The Record of the Orally Transmitted Teachings (pgs. 192-199)

*See page 192, chapter twenty-eight, point six. (POST # 985)

Point Six, on the passage “Universal Worthy , after the Thus Come One has entered extinction,…if you see someone who accepts, upholds, reads, and recites the Lotus Sutra, you should think to yourself: Before long this person will proceed to the place of practice, conquer the devil hosts, and attain anuttara-samyak–sambodhi [supreme perfect enlightenment].”


The Record of the Orally Transmitted Teachings says: The words “this person” refers to the practitioner of the Lotus Sutra. The place where the person upholds and honors the Lotus Sutra is the “place of practice” to which the person proceeds. It is not that he leaves his present place and goes some other place. The “place of practice” is the place where the living beings of the Ten Worlds reside. And now the place where Nichiren and his followers chant Nam-myoho-renge-kyo, “whether…in mountain valleys or the wide wilderness” (chapter twenty-one, Supernatural Powers), these places are all the Land of Eternally Tranquil Light. This is what is meant by “the place of practice.” A commentary [The Annotations on “the Profound Meaning of the Lotus Sutra,” volume ten] says, “this cause is unchanging [and never fails to bring about enlightenment], hence the text says, ‘proceeding directly to the place of practice’ [chapter three, Simile and Parable].” One should keep this in mind.

In this chapter, Shakyamuni Buddha revealed the foremost point he wished to convey to us. The Buddha preached the Lotus Sutra over a period of eight years, and the eight characters sum up the message that he left behind for living beings in this latter age, the Latter Day of the Law. It is in the passage that reads, “Therefore, Universal Worthy, if you see a person who accepts and upholds this sutra, you should rise and greet him from afar, showing him the same respect you would a Buddha” (chapter twenty-eight), particularly the eight characters that make up the end of the passage, “you should rise and greet him,” etc. With this passage the words of Shakyamuni Buddha in the sutra come to an end, thus in effect ending the sutra.

The word “should” shows that these words refer to the future. The words “should rise and greet him from afar” indicates that the sutra passage is saying that one should without fail show the practitioners of the Lotus Sutra the kind of respect one would show to a Buddha. Similarly, “The Teacher of the Law” chapter says, “Again if there are persons who embrace, read, recite, expound and copy the Lotus Sutra…and look upon this sutra with the same reverence as they would the Buddha, …”

For eight years the Buddha preached the Law, beginning with what the “Expedient Means” chapter of Nam-myoho-renge-kyo calls “the wisdom of the Buddhas,” and then ended his preaching with the eight chapters that read, “you should rise and greet him from afar, showing him the same respect you would to a Buddha.” With just these eight characters he summed up the message of the entire sutra. Hence, Words and Phrases, volume ten, says, “the section that begins with ‘you should rise and greet him from afar, showing him the same respect you would a Buddha’ concludes the description of the benefits gained by persons of faith.” That is, the entire Lotus Sutra has its basis in this one word, faith.

Question: In the present text of the Lotus Sutra, the “Introduction” chapter begins with the word nyo, “this” or “like this,” and the “Universal Worthy” chapter, the last chapter, ends with word ko, “departed.” This arrangement was made on purpose by the Tripitaka Master Kumarajiva, but what doctrinal principle is he attempting to express thereby?

Answer: The essence of the teachings expressed in the Lotus Sutra lies in the two principals of the true aspect of all phenomena and Shakyamuni’s original enlightenment in the distant past. These constitute its essential doctrines. The first word in the sutra, nyo, expresses the true aspect of all phenomena, while the last word, ko, expresses the event in the remote past. Hence we say that the true aspect of all phenomena represents the theory or principle (ri) underlying the teaching, while the event in the remote past represents the factual realization (ji) of the principle.

The word ri, theory or principle, means the principle of emptiness, and the word “emptiness” means nyo, or “like” or “equal to” something. That is why the word nyo was chosen to represent theory or principle and emptiness. Thus a commentary [Profound Meanings, volume two] says, “The word nyo means ‘not different from’ and hence has the meaning of emptiness.”

The event in the distant past is the factual realization (ji) of the nyo principle. Therefore, the core of the doctrine found in the “Life Span” chapter of the essential teaching is summed up in the factual realization of the actuality or the perfect doctrine of three thousand realms in a single moment of life.

The word ko, or “departed,” corresponds to that which took place “long ago.” Ko means to be separated from something, while nyo means to be joined together. Separation represents the mind that makes distinctions; joining together represents the mind that is without distinctions.

When these two principles of separation and joining together are applied to the relationship of living beings and Buddhahood, we may say that joining together stands for the world of Buddhahood, while separation stands for the various kinds of living beings. The word nyo that appears at the beginning of the “Introduction” chapter [that is, nyo ze gamon, or “This is what I heard”] expresses the idea that living beings and Buddhood are not two different things.

The theoretical teaching deals with the idea that living beings and Buddhahood are not two different things, since it expresses the eternal and unchanging truth or Thusness (nyo) of things. Hence we can take the nyo of the sentence “This (nyo) is what I heard” to refer to the nyo of the term “eternal and unchanging truth (shinnyo).”

In terms of the three truths of non-substantiality, temporary existence, and the Middle Way, nyo, or “this,” represents non-substantiality, ze, or “is,” represents the Middle Way, and gamon, or “what I heard,” represents temporary existence. The theoretical teaching deals principally with emptiness or non-substantiality.

Therefore we may say that on top of the basic principle of oneness or non-differentiation there is the opposite principle, that of ‘twoness’ or differentiation. When the sutra is illustrating this principle of twoness or differentiation, it treats the members of the assembly, all of whom alike listen to the sutra, as separate individuals, listing their names.

The ko or “departed” or “parted,” which is placed at the end of the essential teaching, represents the wisdom of the truth that functions in accordance with changing circumstances. It expresses the idea that living beings and Buddhahood are two different things. Hence the word “departed” or “parted” is used. Indeed, the “departed” of the words “they bowed in obeisance and departed” (chapter twenty-eight) is regarded as the wisdom of the truth that functions in accordance with changing circumstances. The essential teaching thus deals with the non-differentiation that is based on differentiation. One should think of a commentary on this, which reads, “Two but not two, constantly the same yet constantly different—past and present, such is the Dharma.”

We may also take the word ko, or “departed,” to refer to the passage in the “Expedient Means” chapter that describes how five thousand arrogant members of the assembly “rose from their seats, bowed to the Buddha, and withdrew (departed).” Therefore, as has been stated earlier, the number five thousand stands for the five types of earthly desires that are at all times a part of our make-up. The meaning of the passage then is that the five types of abiding earthly desires bow in obeisance to the Buddha in our own mind and make their departure.

The words nyo and ko may also stand for the two factors of birth and death. As Dengyo says, “Ko, or ‘departed,’ is the Thus Come One who never comes [and therefore who never departs], the perfect departure that never departs.”

The word nyo, or “thus,” represents the principle that all phenomena are the mind, while the word ko or “depart,” represents the principle that the mind is all phenomena. The principle that all phenomena are the mind is the unchanging truth or Thusness (nyo) of the theoretical teaching. The principle that the mind is all phenomena is the truth or Thusness that functions in accordance with changing circumstances as expressed in the essential teaching. For this reason, when the Dharma-realm is compressed into a single mind, this is the principle of nyo, and when a single mind is opened up and pervades the entire Dharma-realm, this is the principle of ko. The meaning of this is the same as the oral transmission regarding the three truths and the threefold contemplation or observation of the three truths unified in a single mind.

According to another interpretation, nyo stands for “true” [of the true aspect] or reality, while ko stands for “aspect” or form. Reality is the mind itself, while form is the workings of the mind. Or again we may say the “all phenomena” in the phrase “the true aspect of all phenomena” corresponds to ko, while the “true aspect” corresponds to nyo. This is why we learn that the entire Lotus Sutra from beginning to end deals with the four characters that represent the true aspect of all phenomena. A commentary [An Essay on the Protection of the Nation written by Dengyo] says, “Now what constitutes the essence of the sutra? The words ‘the true aspect of all phenomena’ constitute the essence.

But now if we delve more deeply into the matter and inquire how Nichiren goes about his religious practice, we may say that for him the word nyo is the nyo (“as”) of the phrase “practice it [the Lotus Sutra] as it instructs” (chapter eighteen, Responding with Joy).

Therefore when the transmission of the five characters that represent the essence of the Lotus Sutra took place, the procedure began in the “Treasure Tower” chapter, when Shakyamuni Buddha spoke in a voice that penetrated to the lower regions, calling on those who are near to preserve the sutra and those who are far away to preserve it. [“The Buddha wishes to entrust this Lotus Sutra of the Wonderful Law to someone so that it may be preserved” (chapter eleven, Treasure Tower).] With these two words, “be preserved,” he declared he would entrust the sutra to the bodhisattvas of the essential teaching and the bodhisattvas of the theoretical teaching. Hence we traditionally refer to this passage as the secret or veiled introduction to the essential teaching.

After the two Buddhas, Shakyamuni and Many Treasures, were seated side by side in the treasure tower and the Buddhas that were emanations of Shakyamuni had been gathered together, Shakyamuni proceeded to expound and make clear Myoho-renge-kyo, what the Buddha called “this good medicine” (chapter sixteen, Life Span). Then in the “Supernatural Powers” chapter, Shakyamuni Buddha demonstrated ten types of supernatural powers, summarized the teaching in the four pronouncements that begin with the words “all the doctrines possessed by the Thus Come One,” etc.* and in this way entrusted the teaching to Bodhisattva Superior Practices, the leader of the Bodhisattvas of the Earth.

What was transmitted at that time was the Wonderful Law, the title of the sutra. You should keep in mind that there are distinctions between the general transmission of the sutra made outside the treasure tower as described in the “Entrustment” chapter and the specific transmission made within the tower as depicted in the “Supernatural Powers” chapter. Thus the transmission ceremony that began in the “Treasure Tower” chapter, with the teaching to be transmitted and the person to whom it is transferred revealed in the “Emerging from the Earth” and “Life Span” chapters, is brought to a conclusion in the “Supernatural Powers” and “Entrustment” chapters.

These passages in the “Supernatural Powers” chapter are stating clearly and emphatically that, with regard to the five characters Myoho-renge-kyo, in the Latter Day of the Law, when the pure Law of Shakyamuni Buddha has passed into extinction, Bodhisattva Superior Practices will appear in the world to proclaim them and, of the five types of practice advocated by Shakyamuni, to accept and uphold, to read, to recite, to explain and preach, and to copy the Lotus Sutra, will explain that only the first, to accept and uphold the sutra, is to be practiced as the way to attain Buddhahood. This is what the “Supernatural Powers” chapter means when it says, “Therefore a person of wisdom, /…after I have passed into extinction / should accept and uphold this sutra. / Such a person assuredly and without doubt / will attain the Buddha way.” The meaning of this passage is perfectly obvious. Hence we traditionally refer to this passage as the statement of the Buddha in which he transfers his merit to the upholders of the sutra.

For this reason, the attitude of mind of one who accepts and upholds this sutra is that of nyo (‘as”) of the phrase “practice it [the Lotus Sutra] as it instructs.” If one uses this attitude of mind to reverently accept and uphold the five characters of Myoho-renge-kyo, chanting Nam-myoho-renge-kyo, at once the illnesses of ignorance and earthly desires will all depart, and one will emerge clothed in the shining flesh of perfect enlightenment and the ultimate reward. That is way this word ko, or “departed,” has been placed at the very conclusion of the sutra. It is in effect and explanation of the words that precede it, “Accepting and upholding the words of the Buddha” (chapter twenty-eight).

Even the devil kings with their earthly desires and evil enlightenment, when the light of the true aspect of all phenomena shines on them, will gain the kind of penetrating insight that allows them to perceive that their body and mind at a single moment pervade the entire Dharma realm. When that happens, they will, contrary to their usual practices, bow in obeisance to the Buddha who is in their minds. That is why the sutra says, “they bowed in obeisance, and departed.” One should recall in this context the passage of commentary [volume five of The Annotations on “Great Concentration and Insight”] that reads, “All the three thousand conditions of this or that person permeate one another in this way.”

But treat all this as secret. Treat this as secret. It is something to be transmitted from teacher to disciple only, not to be talked of with outsiders

The ultimate view of the teachings handed down with regard to the word ko, or “departed,” then, is that ko represents the ko, or “departure” of the “departure that never departs.”



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

 

[easyDaimoku]

From a Thus Come One to another Thus Come One, Congratulations on earning a sticky on the main page! This is a great honor and I am most grateful for icmag's efforts behind the scenes in allowing this to finally happen.

It is my honor and pleasure to study all day on this page and others on this great forum. THANK YOU SO MUCH!

 

[PassTheDoobie]

"Second Soka Gakkai president Josei Toda often said: 'Kosen-rufu is a lifelong struggle-no, an eternal struggle. No matter how fiercely the storms of adversity may blow, never give up! . . . When the critical moment arrives, let out a resounding battle cry and advance into the fray!'"

SGI Newsletter No. 8837, On Our Shared Journey for Kosen-rufu—II, (16) Start Each New Day with a Fresh Determination, from 21st April, 2013, issue of the Seikyo Shimbun, translated 12th Sep. 2013

 

[PassTheDoobie]

"And yet, though one might point at the earth and miss it, though one might bind up the sky, though the tides might cease to ebb and flow and the sun rise in the west, it could never come about that the prayers of the practitioner of the Lotus Sutra would go unanswered."

(On Prayer - The Writings of Nichiren Daishonin, Volume 1, page 345) Selection source: "Kyo no Hosshin", Seikyo Shimbun, September 20th, 2013

 

[PassTheDoobie]

"If you are weak, become strong. If you are timid, become brave. Just start as you are. Nothing is more noble and inspiring than when such courageous individuals stand up holding aloft the banner of the Law. All momentous stories begin from hardship. Overcoming hesitation is the first step in taking on any challenge. Adversity exists so we can experience true joy. With confidence and vigour, take a bold step forwards. Now is the time!"

SGI Newsletter No. 8834, The New Human Revolution––Vol. 26: Chap. 2, Banner of the Law 58, translated 3rd, Sep, 2013

 

[PassTheDoobie]

"It is said that where there is unseen virtue,
there will be visible reward."*
All of our hard work and selfless dedication
for the sake of achieving kosen-rufu
definitely turns into benefit and good fortune.
Cheerfully, boldly and with unwavering determination,
let's walk the path that we ourselves have chosen.

Daisaku Ikeda

*"Unseen Virtue and Visible Reward" - WND-I, page 907

 

[PassTheDoobie]

"And Nichiren declares that the sufferings that all living beings undergo, all springing from this one cause--all these are Nichiren's own sufferings."

(On Reprimanding Hachiman - The Writings of Nichiren Daishonin, Volume 2, page 934) Selection source: "Kyo no Hosshin", Seikyo Shimbun, September 21st, 2013

 

[PassTheDoobie]

"There may be times when things don’t turn out as you had hoped, or you can’t gather enough courage, or feel as if your problems will get the better of you. In Buddhism, we compare a mind filled with such thoughts to a tarnished mirror. No matter how beautiful a mirror may be, if it remains tarnished, it won’t reflect anything. However, if you polish the mirror, it will begin to shine brilliantly like a jewel.

"The same thing is true of your mind and spirit. Chanting daimoku is the best way to polish your mind and spirit, making everything clear. If you chant daimoku, your life will begin to shine. You will become more motivated and energized, and you’ll become more bright and alert."

SGI Newsletter No. 8833, Soar into the Skies of Hope!, from 1st April, 2013, issue of Boys and Girls Hope News, the Soka Gakkai monthly newspaper for the boys and girls division, translated 3rd Sep. 2013