From the last page of the old thread! We just be keeping on!
Nam-myoho-renge-kyo!!!!
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Chanting Growers Group (2013-∞)
- Thread starter PassTheDoobie
- Start date
From the last page of the old thread! We just be keeping on!
Nam-myoho-renge-kyo!!!!
I second the props to Weird and Chris! But also you Bud! AND FOREST AND TRICHY. And I am so happy that Easy is back and so is SoCal. It's sort of like, "Hey, we're getting the band back together man!"
Let's feed off of one another. Let's teach the whole world about faith. Mugi-wasshin baby!
And Mark Rogow, you keep it coming too baby! You make me so confident and help others hear what we have to say! This site is not, and never has been, about distribution. Keep telling lies and you are only screwing yourself. Go for it!!!
Bowing in humble obeisance,
Thomas
Let's feed off of one another. Let's teach the whole world about faith. Mugi-wasshin baby!
And Mark Rogow, you keep it coming too baby! You make me so confident and help others hear what we have to say! This site is not, and never has been, about distribution. Keep telling lies and you are only screwing yourself. Go for it!!!
Bowing in humble obeisance,
Thomas
Chant for the Gypsy Nirvana...
Say, "NAM MYOHO RENGE KYO" ...
Say it once or say it 10,000 times but say this in unison for Gypsy!
You know this cause has always been just. I would never be ashamed of what we do.
Gypsy has nothing to be ashamed for either. We spread the seeds of peace and love.
We stand united, we are one family of humans.
Chant for Gypsy...chant for yourself.
We are all together.
Say, "NAM MYOHO RENGE KYO" ...
Say it once or say it 10,000 times but say this in unison for Gypsy!
You know this cause has always been just. I would never be ashamed of what we do.
Gypsy has nothing to be ashamed for either. We spread the seeds of peace and love.
We stand united, we are one family of humans.
Chant for Gypsy...chant for yourself.
We are all together.
Nam Myoho Renge Kyo!
Chanting for Gypsy and all the other unjustly incarcerated cannabis users of the world...
Nam Myoho Renge Kyo!
Thank you Thomas for gathering this group and feeding it for so many years
Nam Myoho Renge Kyo!
Thank you BOG for your thoughts, I do agree!
Nam Myoho Renge Kyo!
Chanting for Gypsy and all the other unjustly incarcerated cannabis users of the world...
Nam Myoho Renge Kyo!
Thank you Thomas for gathering this group and feeding it for so many years
Nam Myoho Renge Kyo!
Thank you BOG for your thoughts, I do agree!
Nam Myoho Renge Kyo!
First of all, as to the question of where exactly hell and the Buddha
exist, one sutra states that hell exists underground, and another
sutra says that the Buddha is in the west. Closer examination,
however, reveals that both exist in our five-foot body. This must be
true because hell is in the heart of a person who inwardly despises
his father and disregards his mother. It is like the lotus seed, which
contains both blossom and fruit. In the same way, the Buddha dwells
within our hearts.
(WND, 1137)
New Year's Gosho
Written to the wife of Omosu on January 5, year unknown
exist, one sutra states that hell exists underground, and another
sutra says that the Buddha is in the west. Closer examination,
however, reveals that both exist in our five-foot body. This must be
true because hell is in the heart of a person who inwardly despises
his father and disregards his mother. It is like the lotus seed, which
contains both blossom and fruit. In the same way, the Buddha dwells
within our hearts.
(WND, 1137)
New Year's Gosho
Written to the wife of Omosu on January 5, year unknown
The Lotus Sutra is the king of sutras, the direct path to
enlightenment, for it explains that the entity of our life, which
manifests either good or evil at each moment, is in fact the entity of
the Mystic Law.
(WND, 4)
On Attaining Buddhahood in This Lifetime
Written to Toki Jonin in 1255
enlightenment, for it explains that the entity of our life, which
manifests either good or evil at each moment, is in fact the entity of
the Mystic Law.
(WND, 4)
On Attaining Buddhahood in This Lifetime
Written to Toki Jonin in 1255
Faith is light. The hearts of those with strong faith are filled with
light. A radiance envelops their lives. People with unshakable
conviction in faith enjoy a happiness that is as luminous as the full
moon on a dark night, as dazzling as the sun on a clear day.
Daisaku Ikeda
Nam Myoho Renge Kyo
light. A radiance envelops their lives. People with unshakable
conviction in faith enjoy a happiness that is as luminous as the full
moon on a dark night, as dazzling as the sun on a clear day.
Daisaku Ikeda
Nam Myoho Renge Kyo
All of our struggles that we are experiencing right now
are certain to become priceless treasures in our lives.
Therefore, never ever give up!
To ensure all that dynamic progress ahead of us,
let’s try to cultivate and polish our hearts and minds
in the midst of the challenges we face!
Daisaku Ikeda
are certain to become priceless treasures in our lives.
Therefore, never ever give up!
To ensure all that dynamic progress ahead of us,
let’s try to cultivate and polish our hearts and minds
in the midst of the challenges we face!
Daisaku Ikeda
"Concerning prayer, there are conspicuous prayer and conspicuous response, conspicuous prayer and inconspicuous response, inconspicuous prayer and inconspicuous response, and inconspicuous prayer and conspicuous response. But the only essential point is that, if you believe in this sutra, all your desires will be fulfilled in both the present and the future."
(Letter to the Lay Priest Dōmyō - The Writings of Nichiren Daishonin, Vol.1, page 750)
(Letter to the Lay Priest Dōmyō - The Writings of Nichiren Daishonin, Vol.1, page 750)
"Mr. Toda said that we should share Buddhism with others in a gentle manner. Gentleness is different, of course, from weakness. Speak calmly, confidently, and clearly. That on its own is outstanding Buddhist dialogue. Simply by your own shining example of embodying the teachings of Nichiren Buddhism in your life, you can sow the seeds of Buddhism in others’ hearts.
"Compassion is the foundation of sharing Buddhism. This is also something Mr. Toda said: 'The Daishonin’s persuasiveness is not just ordinary persuasiveness. It is persuasiveness deriving from compassion. That’s what makes it so great. We cannot hope to compare with the Daishonin, but let’s strive with persistence and use logical arguments to convince others.’
"We can substitute courage for compassion. That was also Mr. Toda’s wise observation.
“When we rouse our courage to draw forth the heart of the lion king from within ourselves and speak out confidently, we can awaken the heart of the lion king within others.”
SGI Newsletter No. 9176, Learning from The Writings of Nichiren Daishonin: The Teachings for Victory, [62] “The One-eyed Turtle and the Floating Log”, Buddhist Dialogue Leads to Inner Transformation for Ourselves and Others. From the April 2014 issue of the Daibyakurenge, translation released 16th Jan. 2015.
"Compassion is the foundation of sharing Buddhism. This is also something Mr. Toda said: 'The Daishonin’s persuasiveness is not just ordinary persuasiveness. It is persuasiveness deriving from compassion. That’s what makes it so great. We cannot hope to compare with the Daishonin, but let’s strive with persistence and use logical arguments to convince others.’
"We can substitute courage for compassion. That was also Mr. Toda’s wise observation.
“When we rouse our courage to draw forth the heart of the lion king from within ourselves and speak out confidently, we can awaken the heart of the lion king within others.”
SGI Newsletter No. 9176, Learning from The Writings of Nichiren Daishonin: The Teachings for Victory, [62] “The One-eyed Turtle and the Floating Log”, Buddhist Dialogue Leads to Inner Transformation for Ourselves and Others. From the April 2014 issue of the Daibyakurenge, translation released 16th Jan. 2015.
Off on a quick family trip through the weekend. Everyone stay safe! Talk to you all in a few days!
Bowing in humble obeisance,
T
Bowing in humble obeisance,
T
Point One, concerning “The Parable of the Medicinal Herbs” chapter
On “The Words and Phrases,” volume seven, says, “The inborn Buddha nature that is without beginning or end is comparable to the earth, and arousing the heart and mind of seeking the Great Vehicle is comparable to the seeds. Arousing the heart and mind of seeking the two vehicles [of voice-hearers and pratyekabuddhas] is comparable to the sprouts and stalks of the plants. After that, when one enters the first stage of security [and arouses the aspiration for Buddhahood], this is comparable to developing in a similar fashion the sprouts and stalks of the Buddha vehicle.”
The Record of the Orally Transmitted Teachings says: Belief in the heart of the Lotus Sutra is the seeds. And when one enters the enlightenment of the true aspect of all phenomena, then one achieves the fruit of Buddhahood. “Medicine” represents the mind of the living beings in the nine worlds. The mind that is devoted to the provisional teachings is comparable to a poison plant. But when one encounters the Lotus Sutra, then the mind ground of earthly desires that is beset by the three poisons of greed, anger, and foolishness is planted with the seeds of the complete enjoyment of the three bodies of a Buddha, and awakening to this fact is what is meant by “medicine.”
p.63Now Nichiren and his followers apply this medicine of the Wonderful Law to the plants of earthly desires. This is in effect a way of saying in parable form that earthly desires are enlightenment and that the sufferings of birth and death are nirvana.
A commentary [volume five of Words and Phrases] says, “A parable is that which enlightens and instructs.” Thus the parable of the medicinal herbs is in fact about us, we who are votaries of the Lotus Sutra.
For more on this passage: ---> http://www.nichirenlibrary.org/en/ott/PART-1/5
On “The Words and Phrases,” volume seven, says, “The inborn Buddha nature that is without beginning or end is comparable to the earth, and arousing the heart and mind of seeking the Great Vehicle is comparable to the seeds. Arousing the heart and mind of seeking the two vehicles [of voice-hearers and pratyekabuddhas] is comparable to the sprouts and stalks of the plants. After that, when one enters the first stage of security [and arouses the aspiration for Buddhahood], this is comparable to developing in a similar fashion the sprouts and stalks of the Buddha vehicle.”
The Record of the Orally Transmitted Teachings says: Belief in the heart of the Lotus Sutra is the seeds. And when one enters the enlightenment of the true aspect of all phenomena, then one achieves the fruit of Buddhahood. “Medicine” represents the mind of the living beings in the nine worlds. The mind that is devoted to the provisional teachings is comparable to a poison plant. But when one encounters the Lotus Sutra, then the mind ground of earthly desires that is beset by the three poisons of greed, anger, and foolishness is planted with the seeds of the complete enjoyment of the three bodies of a Buddha, and awakening to this fact is what is meant by “medicine.”
p.63Now Nichiren and his followers apply this medicine of the Wonderful Law to the plants of earthly desires. This is in effect a way of saying in parable form that earthly desires are enlightenment and that the sufferings of birth and death are nirvana.
A commentary [volume five of Words and Phrases] says, “A parable is that which enlightens and instructs.” Thus the parable of the medicinal herbs is in fact about us, we who are votaries of the Lotus Sutra.
For more on this passage: ---> http://www.nichirenlibrary.org/en/ott/PART-1/5
Point Two, on the fact that this chapter represents the stage of presentation and mastery.
The Record of the Orally Transmitted Teachings says: The word “presentation” pertains to Mahākāshyapa [to whom the teachings were presented]. The word “mastery” or completion pertains to Shakyamuni Buddha [who acknowledges Mahākāshyapa’s mastery of them]. Thus the two words “presentation” and “mastery” signify the fact that Mahākāshyapa and Shakyamuni Buddha have attained an identical level of understanding. In the end, then, presentation denotes the student’s acceptance and understanding of the teachings that have been presented to him, and mastery denotes the seal of approval that the Buddha grants to the student.
Now, in the case of Nichiren and his followers, presentation is the student’s acceptance of Nam-myoho-renge-kyo, and mastery is the praise that Nichiren bestows upon that acceptance. This chapter explains to the full how we can attain Buddhahood in our present forms. The fact that the presentation and the mastery of the teachings match exactly, like the two halves of a tally, indicates that presentation and mastery are not two different things; that is, that we can attain Buddhahood in our present form. This presentation and mastery that we are speaking of here is the presentation and mastery of the means whereby all the beings in the three thousand worlds of the Dharma-realm can master and attain the Buddha way.
For more on this passage ---> http://www.nichirenlibrary.org/en/ott/PART-1/5
The Record of the Orally Transmitted Teachings says: The word “presentation” pertains to Mahākāshyapa [to whom the teachings were presented]. The word “mastery” or completion pertains to Shakyamuni Buddha [who acknowledges Mahākāshyapa’s mastery of them]. Thus the two words “presentation” and “mastery” signify the fact that Mahākāshyapa and Shakyamuni Buddha have attained an identical level of understanding. In the end, then, presentation denotes the student’s acceptance and understanding of the teachings that have been presented to him, and mastery denotes the seal of approval that the Buddha grants to the student.
Now, in the case of Nichiren and his followers, presentation is the student’s acceptance of Nam-myoho-renge-kyo, and mastery is the praise that Nichiren bestows upon that acceptance. This chapter explains to the full how we can attain Buddhahood in our present forms. The fact that the presentation and the mastery of the teachings match exactly, like the two halves of a tally, indicates that presentation and mastery are not two different things; that is, that we can attain Buddhahood in our present form. This presentation and mastery that we are speaking of here is the presentation and mastery of the means whereby all the beings in the three thousand worlds of the Dharma-realm can master and attain the Buddha way.
For more on this passage ---> http://www.nichirenlibrary.org/en/ott/PART-1/5
“…human revolution is opening your eyes wide and looking beyond your ordinary concerns, striving for and dedicating your actions to something higher, deeper, and broader.
“Someone who at first may seem to be a hopeless case can, by achieving a major self-transformation through their Buddhist practice, become an inspiration to countless others.
“Also, times when you are suffering intensely, when you don’t know what to do or which way to turn, can become important opportunities for making great strides in your human revolution.
"If you tend to be easily discouraged, just refresh your determination each time that happens. People who are resolved to see problems as opportunities and keep trying again and again, forging ahead with unflagging optimism, will definitely succeed in their human revolution.
"Our lives as human beings are a complex fabric of many factors—our personalities, habits, karma, and family connections among them—in which we can easily become entangled and unable to free ourselves. People spend their days fussing and fretting about immediate, minor problems, and before they know it, their lives are over. Most end their lives still trapped in the cycle of the six paths, or lower six worlds—that is, the worlds of Hell, Hunger, Animality, Anger, Humanity, and Heaven.
"Human revolution is a revolution in our actions and behaviour. It means to purposefully engage in behaviour that is grounded in compassion, in actions that break free from the cycle of the six paths and bring us to the worlds of Bodhisattva and Buddhahood.”
SGI Newsletter No. 9185, The Wisdom for Creating Happiness and Peace, Part 2: Human Revolution, Chapter 7: What Is Human Revolution? 7.3 Human Revolution—A Concept of Key Importance for the 21st Century. From a speech delivered at a Nagano Prefecture General Meeting, Nagano Training Center, Karuizawa, Nagano Prefecture, 6th Aug., 1994. From the January 2015 issue of the Daibyakurenge. Translation re-released Jan. 26th, 2015.
“Someone who at first may seem to be a hopeless case can, by achieving a major self-transformation through their Buddhist practice, become an inspiration to countless others.
“Also, times when you are suffering intensely, when you don’t know what to do or which way to turn, can become important opportunities for making great strides in your human revolution.
"If you tend to be easily discouraged, just refresh your determination each time that happens. People who are resolved to see problems as opportunities and keep trying again and again, forging ahead with unflagging optimism, will definitely succeed in their human revolution.
"Our lives as human beings are a complex fabric of many factors—our personalities, habits, karma, and family connections among them—in which we can easily become entangled and unable to free ourselves. People spend their days fussing and fretting about immediate, minor problems, and before they know it, their lives are over. Most end their lives still trapped in the cycle of the six paths, or lower six worlds—that is, the worlds of Hell, Hunger, Animality, Anger, Humanity, and Heaven.
"Human revolution is a revolution in our actions and behaviour. It means to purposefully engage in behaviour that is grounded in compassion, in actions that break free from the cycle of the six paths and bring us to the worlds of Bodhisattva and Buddhahood.”
SGI Newsletter No. 9185, The Wisdom for Creating Happiness and Peace, Part 2: Human Revolution, Chapter 7: What Is Human Revolution? 7.3 Human Revolution—A Concept of Key Importance for the 21st Century. From a speech delivered at a Nagano Prefecture General Meeting, Nagano Training Center, Karuizawa, Nagano Prefecture, 6th Aug., 1994. From the January 2015 issue of the Daibyakurenge. Translation re-released Jan. 26th, 2015.
Point Three, on the passage “Though all these plants and trees grow in the same earth and are moistened by the same rain, each has its differences and particulars.”
The Record of the Orally Transmitted Teachings says: The principle of eternal and unchanging truth and the wisdom of the truth that functions with changing circumstances derive from this passage. The Great Teacher Miao-lo [in his Diamond Scalpel] says, “The doctrine of that which accords with changing circumstances and that which is unchanging derives from the great teaching. The assertion that trees and stones have no mind comes from the lesser tradition.” The words “great teaching” do not refer to the Lotus Sutra as a whole, but only to the seventeen characters that make up the passage quoted above. The words “grow in the same earth and are moistened by the same rain” present a simile for the state of being without differentiation. The words “each has its differences and particulars” present a simile for the state of possessing differentiation. Because the simile speaks of things as being without differentiation, this aspect of it corresponds to myō, or wonderful. And because it speaks of things as possessing differentiation, this aspect of it corresponds to hō, or phenomena [manifested and conditioned by the Law (hō)].
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are setting aside differentiation.
The twenty-eight chapters of the Lotus Sutra represent differentiation, but the five characters of the Wonderful Law are without differentiation. The “same earth” of the passage quoted above is the great earth of the theoretical teaching, and the “same rain” is the highest heaven of the essential teaching.
The “same earth” represents a teaching ‘from cause to effect,’ while the “same rain” represents a teaching ‘from effect to cause.’1 Now that the Latter Day of the Law has arrived, we are p.65propagating the “same rain” that represents the teaching ‘from effect to cause.’ This “same rain” or “single rain” is the daimoku unmixed with any other religious practice.
The “Introduction” chapter of the Lotus Sutra speaks of how the Buddha wishes “to rain down the rain of the great Law.” Now this chapter, “The Parable of the Medicinal Herbs,” speaks of the plants and trees that “are moistened by the same rain.” “Moistened by the same rain” indicates that the Buddha has continued to “rain down the rain of the great Law” as stated in the “Introduction” chapter.
The “same earth” or “single earth” represents the character kyō in the five characters of Myoho-renge-kyo. The “same rain” or “single rain” represents the character myō. The other three characters, hō, ren, and ge, are the ten thousand phenomena of the three thousand worlds, particularly the plants and trees. They are the three vehicles, the five vehicles, the seven expedient means, and the nine worlds.
For more on this passage ---> http://www.nichirenlibrary.org/en/ott/PART-1/5
The Record of the Orally Transmitted Teachings says: The principle of eternal and unchanging truth and the wisdom of the truth that functions with changing circumstances derive from this passage. The Great Teacher Miao-lo [in his Diamond Scalpel] says, “The doctrine of that which accords with changing circumstances and that which is unchanging derives from the great teaching. The assertion that trees and stones have no mind comes from the lesser tradition.” The words “great teaching” do not refer to the Lotus Sutra as a whole, but only to the seventeen characters that make up the passage quoted above. The words “grow in the same earth and are moistened by the same rain” present a simile for the state of being without differentiation. The words “each has its differences and particulars” present a simile for the state of possessing differentiation. Because the simile speaks of things as being without differentiation, this aspect of it corresponds to myō, or wonderful. And because it speaks of things as possessing differentiation, this aspect of it corresponds to hō, or phenomena [manifested and conditioned by the Law (hō)].
Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are setting aside differentiation.
The twenty-eight chapters of the Lotus Sutra represent differentiation, but the five characters of the Wonderful Law are without differentiation. The “same earth” of the passage quoted above is the great earth of the theoretical teaching, and the “same rain” is the highest heaven of the essential teaching.
The “same earth” represents a teaching ‘from cause to effect,’ while the “same rain” represents a teaching ‘from effect to cause.’1 Now that the Latter Day of the Law has arrived, we are p.65propagating the “same rain” that represents the teaching ‘from effect to cause.’ This “same rain” or “single rain” is the daimoku unmixed with any other religious practice.
The “Introduction” chapter of the Lotus Sutra speaks of how the Buddha wishes “to rain down the rain of the great Law.” Now this chapter, “The Parable of the Medicinal Herbs,” speaks of the plants and trees that “are moistened by the same rain.” “Moistened by the same rain” indicates that the Buddha has continued to “rain down the rain of the great Law” as stated in the “Introduction” chapter.
The “same earth” or “single earth” represents the character kyō in the five characters of Myoho-renge-kyo. The “same rain” or “single rain” represents the character myō. The other three characters, hō, ren, and ge, are the ten thousand phenomena of the three thousand worlds, particularly the plants and trees. They are the three vehicles, the five vehicles, the seven expedient means, and the nine worlds.
For more on this passage ---> http://www.nichirenlibrary.org/en/ott/PART-1/5
“‘Our lives, our physical bodies, are entities of Nam-myoho-renge-kyo. Human revolution means manifesting the life state of Nam-myoho-renge-kyo.
“‘What does human revolution actually mean or look like? I would like to outline some indicators or measures for you today.
“First is health. Let’s strive to clearly demonstrate actual proof of faith by leading a healthy life. Naturally, we all have our own karma, but generally speaking, we can’t work our hardest if our health is compromised. Of course, we are physical beings, and there are times when we are bound to fall ill. But we should always chant earnestly for health and strive to profoundly align our lives with the fundamental rhythm of the universe. Without such prayer and efforts to lead healthy, well-balanced life, we cannot be said to be practising properly.’
"The second indicator is youthfulness. Maintaining a youthful spirit throughout life is a sign of human revolution. Striving energetically in our Buddhist practice and continuing tirelessly to polish and develop ourselves will keep us from losing our spiritual youthfulness.
"As the third, Shin’ichi specified good fortune. By continuing to chant Nam-myoho-renge-kyo, dedicating ourselves to kosen-rufu, and triumphing as Buddhists in our daily lives, we adorn ourselves and our families with good fortune. In our turbulent society, such good fortune protects us and brings vibrant prosperity.
"Fourth, Shin’ichi cited wisdom. To strive to perfect ourselves as human beings and grow into effective leaders of society, we must polish our wisdom and intellect. Neglecting that will consign us to defeat in society.
"Fifth, Shin’ichi listed passion. Genuine practitioners of Nichiren Buddhism burn with a passionate commitment for kosen-rufu that invigorates their lives. We can possess all the intelligence in the world, but without passion we are like the living dead. Passion is also a requirement for happiness. Whether we are happy or unhappy in life is for the most part determined by our degree of passion.
"Sixth, Shin’ichi mentioned conviction. Human revolution is a brilliant reflection of our firm belief. Without a philosophy for living and firm convictions, we are like a ship without a compass. With no idea of the direction we should be taking, we can be blown about by the winds of karma and end up like a ship wrecked on the reefs.
"The seventh and final indicator of human revolution, Shin’ichi explained, is victory. Buddhism is a struggle to be victorious. Human revolution is achieved by accomplishing one victory after another. A winning life is a life of human revolution. Everything in both life and kosen-rufu is a struggle. Being victorious is the way to demonstrate proof of justice and truth.”
SGI Newsletter No. 9185, The Wisdom for Creating Happiness and Peace, Part 2: Human Revolution, Chapter 7: What Is Human Revolution? 7.4 Indicators of Human Revolution. From a speech delivered at a Nagano Prefecture General Meeting, Nagano Training Center, Karuizawa, Nagano Prefecture, 6th Aug., 1994. From the January 2015 issue of the Daibyakurenge. Translation re-released Jan. 26th, 2015.
“‘What does human revolution actually mean or look like? I would like to outline some indicators or measures for you today.
“First is health. Let’s strive to clearly demonstrate actual proof of faith by leading a healthy life. Naturally, we all have our own karma, but generally speaking, we can’t work our hardest if our health is compromised. Of course, we are physical beings, and there are times when we are bound to fall ill. But we should always chant earnestly for health and strive to profoundly align our lives with the fundamental rhythm of the universe. Without such prayer and efforts to lead healthy, well-balanced life, we cannot be said to be practising properly.’
"The second indicator is youthfulness. Maintaining a youthful spirit throughout life is a sign of human revolution. Striving energetically in our Buddhist practice and continuing tirelessly to polish and develop ourselves will keep us from losing our spiritual youthfulness.
"As the third, Shin’ichi specified good fortune. By continuing to chant Nam-myoho-renge-kyo, dedicating ourselves to kosen-rufu, and triumphing as Buddhists in our daily lives, we adorn ourselves and our families with good fortune. In our turbulent society, such good fortune protects us and brings vibrant prosperity.
"Fourth, Shin’ichi cited wisdom. To strive to perfect ourselves as human beings and grow into effective leaders of society, we must polish our wisdom and intellect. Neglecting that will consign us to defeat in society.
"Fifth, Shin’ichi listed passion. Genuine practitioners of Nichiren Buddhism burn with a passionate commitment for kosen-rufu that invigorates their lives. We can possess all the intelligence in the world, but without passion we are like the living dead. Passion is also a requirement for happiness. Whether we are happy or unhappy in life is for the most part determined by our degree of passion.
"Sixth, Shin’ichi mentioned conviction. Human revolution is a brilliant reflection of our firm belief. Without a philosophy for living and firm convictions, we are like a ship without a compass. With no idea of the direction we should be taking, we can be blown about by the winds of karma and end up like a ship wrecked on the reefs.
"The seventh and final indicator of human revolution, Shin’ichi explained, is victory. Buddhism is a struggle to be victorious. Human revolution is achieved by accomplishing one victory after another. A winning life is a life of human revolution. Everything in both life and kosen-rufu is a struggle. Being victorious is the way to demonstrate proof of justice and truth.”
SGI Newsletter No. 9185, The Wisdom for Creating Happiness and Peace, Part 2: Human Revolution, Chapter 7: What Is Human Revolution? 7.4 Indicators of Human Revolution. From a speech delivered at a Nagano Prefecture General Meeting, Nagano Training Center, Karuizawa, Nagano Prefecture, 6th Aug., 1994. From the January 2015 issue of the Daibyakurenge. Translation re-released Jan. 26th, 2015.
"Strengthen your resolve more than ever. Ice is made of water, but it is colder than water. Blue dye comes from indigo, but when something is repeatedly dyed in it, the colour is better than that of the indigo plant. The Lotus Sutra remains the same, but if you repeatedly strengthen your resolve, your colour will be better than that of others, and you will receive more blessings than they do.”
(The Supremacy of the Law - The Writings of Nichiren Daishonin, page 615)
(The Supremacy of the Law - The Writings of Nichiren Daishonin, page 615)
