"The sage practiced with this Law as his teacher and attained enlightenment, and therefore he simultaneously obtained both the mystic cause and the mystic effect of Buddhahood, becoming the Thus Come One of perfect enlightenment and fully realized virtues."
Chanting Growers Group
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always2theLeft
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PTD- All i can say is ive learned it all from you guys
and about that gohonzon, thanks to an awsome favor from SoCal ill be geting it in no time hopefully (although im still not sure exactly what it is hehe)
nam myoho renge kyo
and about that gohonzon, thanks to an awsome favor from SoCal ill be geting it in no time hopefully (although im still not sure exactly what it is hehe)
nam myoho renge kyo
G
Guest
Nam Myoho Renge KYO!
My Friends
My Friends
PTD, SCal, Babba my Brothers...I'm not sure what all this means...I do know that my heart and mind feel better after I chant, it gives me a way to channel my thoughts so that I can try to be a good and viable person, we all have demons in us and what we do with those "demons" makes us good or bad [to me anyway] so with chanting I can try to be better to myself which makes me better to my family and friends.
At the last meeting we talked about a glass of water with sludge on the bottom, that represents your life...all is good with your world then a spoon comes and stirs up the sludge and you blame it on the spoon, when the muck has been there the whole time its not the spoon that made it get cloudy, its your "demons" that you must deal with. Chanting has helped me with that, I'm still learning slowly what it means, babba and I talk about it alot, but it has to happen in your own heart, no matter how much you talk about it. I dont know if I'm even making any sense! lol
easy Ill be chanting for your friend, hope they are ok...much love to you
Always, Delta ,Indigo, everyone else, much love to you too and I hope that life is good to you and cherish every moment, its all we get here...lets do it the happiest and bestest we can
nam myoho renge kyo
My Friends
PTD, SCal, Babba my Brothers...I'm not sure what all this means...I do know that my heart and mind feel better after I chant, it gives me a way to channel my thoughts so that I can try to be a good and viable person, we all have demons in us and what we do with those "demons" makes us good or bad [to me anyway] so with chanting I can try to be better to myself which makes me better to my family and friends.
At the last meeting we talked about a glass of water with sludge on the bottom, that represents your life...all is good with your world then a spoon comes and stirs up the sludge and you blame it on the spoon, when the muck has been there the whole time its not the spoon that made it get cloudy, its your "demons" that you must deal with. Chanting has helped me with that, I'm still learning slowly what it means, babba and I talk about it alot, but it has to happen in your own heart, no matter how much you talk about it. I dont know if I'm even making any sense! lol
easy Ill be chanting for your friend, hope they are ok...much love to you
Always, Delta ,Indigo, everyone else, much love to you too and I hope that life is good to you and cherish every moment, its all we get here...lets do it the happiest and bestest we can
nam myoho renge kyo
Take him up on it!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
Take him up on it!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
My dear friend BOG. Are you listening? Payaso? MsG? Sleepy? Mrwags?
Everybody?
Frankly, receiving Gohonzon is the most important thing a person can do in their lifetime, in my opinion. If anyone might think I am suddenly being pushy, please ask GordyP if I haven't been saying the same thing for thirty-three years.
By the way, Gordy, did you get yours yet?
Easy! Hang tough, man. Everyday. Everyday. Everyday. Get this done no matter what. Your own fundmental darkness will manifest as the devil of the sixth heaven in many forms to block, or make difficult, or inconvenient, any attempt to get to a meeting to initiate the process of receiving Gohonzon.
The influence of ignorance and darkness will suffer a huge blow if your Bodhisattva and Buddha nature is allowed to flourish and be shared with the world. Expect obstacles--but overcome them. There could be no more correct prayer for you to be praying, than to be able to overcome any resistance to you achieving this goal. The Universe will definitely pat you on the head and say 'good boy' for manifesting such correct thinking.
I highly encourage anyone sitting on the fence about practicing this philosophy to go for it. You will never regret the decision to try. I am sure of it.
Thomas
Take him up on it!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
SoCal Hippy said:
My dear friend BOG. Are you listening? Payaso? MsG? Sleepy? Mrwags?
Everybody?
Frankly, receiving Gohonzon is the most important thing a person can do in their lifetime, in my opinion. If anyone might think I am suddenly being pushy, please ask GordyP if I haven't been saying the same thing for thirty-three years.
By the way, Gordy, did you get yours yet?
Easy! Hang tough, man. Everyday. Everyday. Everyday. Get this done no matter what. Your own fundmental darkness will manifest as the devil of the sixth heaven in many forms to block, or make difficult, or inconvenient, any attempt to get to a meeting to initiate the process of receiving Gohonzon.
The influence of ignorance and darkness will suffer a huge blow if your Bodhisattva and Buddha nature is allowed to flourish and be shared with the world. Expect obstacles--but overcome them. There could be no more correct prayer for you to be praying, than to be able to overcome any resistance to you achieving this goal. The Universe will definitely pat you on the head and say 'good boy' for manifesting such correct thinking.
I highly encourage anyone sitting on the fence about practicing this philosophy to go for it. You will never regret the decision to try. I am sure of it.
Thomas
Mrs.Babba said:
Not make sense? That was an absolutely crystal clear and correct description of faith. You have been making 'good friends'. This was a fabulous post MrsB.
Thank you!
Last edited:
always2theLeft said:
Always:
Its a beautiful scroll enscribed by Nichiren Daishonin for us all. The one you recieve will actually be a copy but still encribed for each and everyone of us personally. The Gohonzon will need to be "housed" in a butsudan. There are some very inexpensive ones on the SGI site in the mail order store. They range from very inexpensive starter butsudans all the way up to beautiflu works of art. Soon as I finish some remodel work I hope to devote the guest room to a new butsudan and set it up as our chanting room. Its fine to have the least expensive butsudan.... your practice is what you make it . I have not been able to upgrade yet but believe me my gonhonzon brings benifit to us whether it is in the 25,000 dollar butsudan or the 25 dollar butsudan. Ive tried to explain alot of this stuph so that all will understand. If there is anything you have questions about ....of how to set up the butsudan for your gohonzon or any other questions about your own personal practice please dont be too shy to ask. I was shy for a while and wasted time ... was lots of questions i should have asked
Please ask the questions it makes it all so much easier and less mysterious. nam myoho renge kyo
mandala (Skt)
[曼荼羅] (Jpn.: mandara)
·An object of devotion on which Buddhas and bodhisattvas are depicted or on which a doctrine is expressed. Many Buddhist schools regard a mandala specific to their respective schools as the embodiment of enlightenment or truth. It was rendered in Chinese as "perfectly endowed" or "cluster of blessings."
object of devotion of the essential teaching
[本門の本尊] (Jpn.: hom-mon-no-honzon)
One of the Three Great Secret Laws.
Object of Devotion for Observing the Mind, The
[観心本尊抄] (Jpn.: Kanjin-no-honzon-sho)
·The abbreviated title of one of Nichiren's five or ten major writings, The Object of Devotion for Observing the Mind Established in the Fifth Five-Hundred-Year Period after the Thus Come One's Passing. It explains the object of devotion in Nichiren's teaching, or the Gohonzon. It was written at Ichinosawa on Sado Island, Japan, dated the twenty-fifth day of the fourth month, 1273, and addressed to Toki Jonin, one of Nichiren's influential followers who lived in Shimosa Province. In the previous year, Nichiren wrote The Opening of the Eyes, which identifies the object of devotion in his teaching in terms of the "Person," describing himself as being endowed with the Buddha's three virtues of sovereign, teacher, and parent, or as the person to lead people in the Latter Day of the Law to Buddhahood with wisdom and compassion. In contrast, The Object of Devotion for Observing the Mind reveals the object of devotion in terms of the "Law"-as the embodiment of the Law of Nam-myoho-renge-kyo-and describes the practice for attaining Buddhahood. This writing can be divided into four parts. The first establishes that the doctrine of three thousand realms in a single moment of life is revealed only in the fifth volume of T'ien-t'ai's work Great Concentration and Insight. The second discusses the Ten Worlds, especially Buddhahood, inherent in the lives of all people and the meaning of observation of the mind, defining it as "to observe one's own mind and find the Ten Worlds within it." Nichiren describes the way to achieve this as follows: "Shakyamuni's practices and the virtues he consequently attained are all contained within the five characters of Myoho-renge-kyo. If we believe in these five characters, we will naturally be granted the same benefits as he was" (365). In this passage, "believe in these five characters" means to chant Nam-myoho-renge-kyo with faith in the Gohonzon. This is known as the principle that embracing the Gohonzon is in itself observing one's own mind, i.e., attaining enlightenment.
The third section explains the Gohonzon from the standpoint of the "fivefold view of revelation," an analysis of the Buddhist teachings. The final revelation in the above view is described as follows: "The essential teaching of Shakyamuni's lifetime and that revealed at the beginning of the Latter Day are both pure and perfect [in that both lead directly to Buddhahood]. Shakyamuni's, however, is the Buddhism of the harvest, and this is the Buddhism of sowing. The core of his teaching is one chapter and two halves, and the core of mine is the five characters of the daimoku alone" (370). In this passage, "the five characters of the daimoku" means the essence of the Lotus Sutra, or the Gohonzon of Nam-myoho-renge-kyo. This section identifies who will spread the teaching and concludes, "At this time the countless Bodhisattvas of the Earth will appear and establish in this country [Japan] the object of devotion, foremost in Jambudvipa, that depicts Shakyamuni Buddha of the essential teaching attending [the eternal Buddha]" (376). The fourth section concludes the treatise by stating, "Showing profound compassion for those unable to comprehend the gem of the doctrine of three thousand realms in a single moment of life, the Buddha [who made his advent in the Latter Day of the Law] wrapped it within the five characters [of Myoho-renge-kyo], with which he then adorned the necks of the ignorant people of the latter age" (376).
See also: oneness of the Person and the Law; Gohonzon
oneness of the Person and the Law
[人法一箇] (Jpn.: nimpo-ikka)
·A principle established by Nichikan (1665-1726), the twenty-sixth chief priest of Taiseki-ji temple in Japan, with regard to Nichiren's (1222-1282) teaching, indicating that the object of devotion in terms of the Person and the object of devotion in terms of the Law are one in their essence. The Law is inseparable from the Person and vice versa. The "Treasure Tower" (eleventh) chapter of the Lotus Sutra states, "If one upholds this [sutra], one will be upholding the Buddha's body." This means that the Lotus Sutra is the Buddha's body; that is, the Buddha (Person) and the teaching (Law) he expounded are one and inseparable. Nichiren revealed and spread the Law of Nam-myoho-renge-kyo and inscribed it in the form of a mandala, known as the Gohonzon, to enable all people in the Latter Day of the Law to attain Buddhahood; for this reason he is regarded as the Buddha of the Latter Day of the Law. This is the object of devotion in terms of the Law, or the physical embodiment of the eternal and intrinsic Law of Nam-myoho-renge-kyo that Nichiren realized and manifested within his own life. Hence Nichiren is the object of devotion in terms of the Person. In his Reply to Kyo'o, Nichiren writes, "The soul of Nichiren is nothing other than Nam-myoho-renge-kyo" (412). This means that Nichiren realized Nam-myoho-renge-kyo as the origin and basis of his life and embodied it as a mandala. Nichiren also writes in the same reply, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart" (412). Ultimately, Nichiren's life embodied the principle of the oneness of the Person and the Law, as does the Gohonzon, the object of devotion he established.
Gohonzon (Jpn)
[御本尊]
·The object of devotion. The word go is an honorific prefix, and honzon means object of fundamental respect or devotion. In Nichiren's (1222-1282) teaching, the object of devotion has two aspects: the object of devotion in terms of the Law and the object of devotion in terms of the Person. These may be described as follows: (1) The object of devotion in terms of the Law: Nichiren's mandala that embodies the eternal and intrinsic Law of Nam-myoho-renge-kyo. That Law is the source of all Buddhas and the seed of Buddhahood for all people. In other words, Nichiren identified Nam-myoho-renge-kyo as the ultimate Law permeating life and the universe, and embodied it in the form of a mandala. In his Questions and Answers on the Object of Devotion, Nichiren refers to the object of devotion for people in the Latter Day of the Law as "the title (daimoku) of the Lotus Sutra." He further describes the title as the essence of the Lotus Sutra, or Nam-myoho-renge-kyo to be found only in the depths of the "Life Span" (sixteenth) chapter of the sutra. The Object of Devotion for Observing the Mind reads, "Myoho-renge-kyo appears in the center of the [treasure] tower with the Buddhas Shakyamuni and Many Treasures seated to the right and left, and, flanking them, the four bodhisattvas, followers of Shakyamuni, led by Superior Practices. Manjushri, Maitreya, and the other bodhisattvas, who are followers of the four bodhisattvas, are seated below" (366). In this passage, Nichiren clarifies the relationship between the Law of Nam-myoho-renge-kyo, the Buddhas Shakyamuni and Many Treasures, and the various bodhisattvas depicted on the Gohonzon. In this way he emphasizes Nam-myoho-renge-kyo as the fundamental object of devotion. The Real Aspect of the Gohonzon explains that all living beings of the Ten Worlds "display the dignified attributes that they inherently possess" (832) through the benefit of Nam-myoho-renge-kyo. Nichiren viewed the Dai-Gohonzon, the object of devotion he inscribed for all humanity on the twelfth day of the tenth month in 1279, as the purpose of his life. This can be gleaned from his statement in On Persecutions Befalling the Sage, written in the tenth month of 1279: "The Buddha fulfilled the purpose of his advent in a little over forty years, the Great Teacher T'ien-t'ai took about thirty years, and the Great Teacher Dengyo, some twenty years. I have spoken repeatedly of the indescribable persecutions they suffered during those years. For me it took twenty-seven years, and the great persecutions I faced are well known to you all" (996). The object of devotion in terms of the Law is explained in greater detail in Nichiren's writings such as The Object of Devotion for Observing the Mind and The Real Aspect of the Gohonzon.
(2) The object of devotion in terms of the Person: In his Reply to Kyo'o, Nichiren writes, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha's will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo" (412). Nichiren here expresses his realization of Nam-myoho-renge-kyo as the origin and basis of his life, which he embodied in sumi ink in the form of the mandala he calls the Gohonzon. In The Record of the Orally Transmitted Teachings, he says, "The object of devotion is thus the entity of the entire body of the votary of the Lotus Sutra." "The votary" here refers to Nichiren himself. He also says, "The Buddha of the Latter Day of the Law is an ordinary person and an ordinary priest." "An ordinary priest" here refers to Nichiren. Because Nichiren revealed and spread Nam-myoho-renge-kyo, which is manifest as the Person and the Law, he is regarded by his disciple and designated successor Nikko and his followers as the Buddha of the Latter Day of the Law. Nichiren himself writes in The Opening of the Eyes: "On the twelfth day of the ninth month of last year [1271], between the hours of the rat and the ox [11:00 P.M. to 3:00 A.M.], this person named Nichiren was beheaded. It is his soul that has come to this island of Sado and, in the second month of the following year, snowbound, is writing this to send to his close disciples" (269). He states that he "was beheaded," though actually he survived the execution at Tatsunokuchi, implying that the ordinary person Nichiren ceased to exist. In this context, the passage "It is his soul that has come to this island of Sado [his place of exile]" means that Nichiren described himself as having revealed a deeper, true identity in the course of his attempted execution. Again Nikko and his followers equate that identity with the Buddha of the Latter Day of the Law.
(3) The oneness of the Person and the Law: This means that the object of devotion in terms of the Person and the object of devotion in terms of the Law are one in their essence. The Law is inseparable from the Person, and vice versa. The object of devotion in terms of the Law is the physical embodiment, as a mandala (the Gohonzon), of the eternal and intrinsic Law of Nam-myoho-renge-kyo. Nichiren writes in his Reply to Kyo'o, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart" (412). This passage indicates that Nichiren embodied in the Gohonzon the state of life he enjoyed as the eternal Buddha who personified the Law, so that people could attain the same state of enlightenment. The Record of the Orally Transmitted Teachings reads: "The 'body that is freely received and used [also, the Buddha of limitless joy]' is none other than the principle of three thousand realms in a single moment of life. The Great Teacher Dengyo says: 'A single moment of life comprising the three thousand realms is itself the "body that is freely received and used"; this Buddha has forsaken august appearances. The Buddha who has forsaken august appearances is the Buddha eternally endowed with the three bodies.' Now Nichiren and his followers who chant Nam-myoho-renge-kyo are just this." "The Buddha who has forsaken august appearances" means a Buddha who is no different from an ordinary person in form and appearance.
(4) The core of the Three Great Secret Laws: The Gohonzon, or the object of devotion of the essential teaching, is the core of the Three Great Secret Laws in Nichiren's doctrine and represents the purpose of his life. The Three Great Secret Laws are the object of devotion of the essential teaching, the invocation, or daimoku, of the essential teaching, and the sanctuary of the essential teaching. Here, "essential teaching" refers to the teaching of Nam-myoho-renge-kyo, not to the essential teaching (latter half ) of the Lotus Sutra. Nichiren expressed the Law of Nam-myoho-renge-kyo he realized within his own life in these three forms, which correspond to the three types of learning in Buddhism-precepts, meditation, and wisdom. The object of devotion corresponds to meditation, the invocation to wisdom, and the sanctuary to precepts. Sanctuary is a translation of the Japanese word kaidan, which is also translated as "ordination platform." This is a platform where practitioners vow to uphold the Buddhist precepts. In Nichiren's teaching, to embrace the object of devotion is the only precept, and the place where one enshrines the object of devotion and chants the daimoku is called the sanctuary. Again to keep faith in the object of devotion and chant the daimoku while teaching others to chant it is called the invocation. Both the sanctuary and the invocation derive from the object of devotion. Hence the object of devotion is the core of all three. For this reason the Gohonzon, or object of devotion, is also referred to as the One Great Secret Law.
(5) The inscriptions on the Gohonzon: In the center of the Gohonzon are written the Chinese characters "Nam-myoho-renge-kyo Nichiren." This indicates the oneness of the Person and the Law. On either side there are characters for the names of beings representing each of the Ten Worlds. At the top of the Gohonzon, the names of Shakyamuni Buddha and Many Treasures Buddha appear respectively to the immediate left and right (when facing the Gohonzon) of these central characters. They represent the realm or world of Buddhahood. The four bodhisattvas-Superior Practices, Boundless Practices, Pure Practices, and Firmly Established Practices-who lead the other Bodhisattvas of the Earth are positioned to the left and right of the two Buddhas. They, along with other bodhisattvas in the second row from the top such as Universal Worthy and Manjushri, represent the realm of bodhisattvas. Also in the second row are persons of the two vehicles-voice-hearers and cause-awakened ones , such as Shariputra and Mahakashyapa-and flanking them are representatives of the realm of heavenly beings, such as Brahma, Shakra, the devil king of the sixth heaven, and the gods of the sun and moon. In the third row appear a wheel-turning king, representing the realm of human beings; an asura king, representing the realm of asuras; a dragon king, representing the realm of animals; the Mother of Demon Children and the ten demon daughters, representing the realm of hungry spirits; and Devadatta, representing the realm of hell. Moreover, the four heavenly kings are positioned in the four corners of the Gohonzon: (again, when facing the Gohonzon) Vaishravana in the upper left, Upholder of the Nation in the upper right, Wide-Eyed in the lower right, and Increase and Growth in the lower left. While all other figures on the Gohonzon are represented in Chinese characters, the names of the wisdom king Craving-Filled and the wisdom king Immovable are written below Vaishravana and Upholder of the Nation respectively in Siddham, a medieval Sanskrit script. Here the wisdom king Craving-Filled represents the principle that earthly desires are enlightenment, and the wisdom king Immovable, the principle that the sufferings of birth and death are nirvana. Other characters on the Gohonzon include the names of Great Bodhisattva Hachiman and the Sun Goddess. All these names express the principles that the Ten Worlds exist within the eternal Buddha's life, and that living beings of the Ten Worlds can attain Buddhahood. Not all of the above names appear on every Gohonzon that is transcribed from the Dai-Gohonzon, but whichever ones do appear represent all of the Ten Worlds.
The names of the Great Teacher T'ien-t'ai and the Great Teacher Dengyo are inscribed in the lower part of the Gohonzon representing those who transmitted the true lineage of Buddhism. There are two inscriptions gleaned from Miao-lo's Annotations on "The Words and Phrases of the Lotus Sutra," which Nichiren used to describe the power of the Gohonzon and the Law it embodies. One, placed in the upper right (facing the Gohonzon), reads, "Those who vex or trouble [the practitioners of the Law] will have their heads split into seven pieces." The other, in the upper left, reads, "Those who give alms [to them] will enjoy good fortune surpassing the ten honorable titles." The ten honorable titles are epithets applied to the Buddha expressing his virtue, wisdom, and compassion. In the lower right is Nichiren's declaration that "This is the great mandala never before known in the entire land of Jambudvipa in the more than 2,230 years since the Buddha's passing."
WWW Resources: http://sgi-usa.org/buddhism/library/Nichiren/Gohonzon/
From source: The Soka Gakkai Dictionary of Buddhism
[曼荼羅] (Jpn.: mandara)
·An object of devotion on which Buddhas and bodhisattvas are depicted or on which a doctrine is expressed. Many Buddhist schools regard a mandala specific to their respective schools as the embodiment of enlightenment or truth. It was rendered in Chinese as "perfectly endowed" or "cluster of blessings."
object of devotion of the essential teaching
[本門の本尊] (Jpn.: hom-mon-no-honzon)
One of the Three Great Secret Laws.
Object of Devotion for Observing the Mind, The
[観心本尊抄] (Jpn.: Kanjin-no-honzon-sho)
·The abbreviated title of one of Nichiren's five or ten major writings, The Object of Devotion for Observing the Mind Established in the Fifth Five-Hundred-Year Period after the Thus Come One's Passing. It explains the object of devotion in Nichiren's teaching, or the Gohonzon. It was written at Ichinosawa on Sado Island, Japan, dated the twenty-fifth day of the fourth month, 1273, and addressed to Toki Jonin, one of Nichiren's influential followers who lived in Shimosa Province. In the previous year, Nichiren wrote The Opening of the Eyes, which identifies the object of devotion in his teaching in terms of the "Person," describing himself as being endowed with the Buddha's three virtues of sovereign, teacher, and parent, or as the person to lead people in the Latter Day of the Law to Buddhahood with wisdom and compassion. In contrast, The Object of Devotion for Observing the Mind reveals the object of devotion in terms of the "Law"-as the embodiment of the Law of Nam-myoho-renge-kyo-and describes the practice for attaining Buddhahood. This writing can be divided into four parts. The first establishes that the doctrine of three thousand realms in a single moment of life is revealed only in the fifth volume of T'ien-t'ai's work Great Concentration and Insight. The second discusses the Ten Worlds, especially Buddhahood, inherent in the lives of all people and the meaning of observation of the mind, defining it as "to observe one's own mind and find the Ten Worlds within it." Nichiren describes the way to achieve this as follows: "Shakyamuni's practices and the virtues he consequently attained are all contained within the five characters of Myoho-renge-kyo. If we believe in these five characters, we will naturally be granted the same benefits as he was" (365). In this passage, "believe in these five characters" means to chant Nam-myoho-renge-kyo with faith in the Gohonzon. This is known as the principle that embracing the Gohonzon is in itself observing one's own mind, i.e., attaining enlightenment.
The third section explains the Gohonzon from the standpoint of the "fivefold view of revelation," an analysis of the Buddhist teachings. The final revelation in the above view is described as follows: "The essential teaching of Shakyamuni's lifetime and that revealed at the beginning of the Latter Day are both pure and perfect [in that both lead directly to Buddhahood]. Shakyamuni's, however, is the Buddhism of the harvest, and this is the Buddhism of sowing. The core of his teaching is one chapter and two halves, and the core of mine is the five characters of the daimoku alone" (370). In this passage, "the five characters of the daimoku" means the essence of the Lotus Sutra, or the Gohonzon of Nam-myoho-renge-kyo. This section identifies who will spread the teaching and concludes, "At this time the countless Bodhisattvas of the Earth will appear and establish in this country [Japan] the object of devotion, foremost in Jambudvipa, that depicts Shakyamuni Buddha of the essential teaching attending [the eternal Buddha]" (376). The fourth section concludes the treatise by stating, "Showing profound compassion for those unable to comprehend the gem of the doctrine of three thousand realms in a single moment of life, the Buddha [who made his advent in the Latter Day of the Law] wrapped it within the five characters [of Myoho-renge-kyo], with which he then adorned the necks of the ignorant people of the latter age" (376).
See also: oneness of the Person and the Law; Gohonzon
oneness of the Person and the Law
[人法一箇] (Jpn.: nimpo-ikka)
·A principle established by Nichikan (1665-1726), the twenty-sixth chief priest of Taiseki-ji temple in Japan, with regard to Nichiren's (1222-1282) teaching, indicating that the object of devotion in terms of the Person and the object of devotion in terms of the Law are one in their essence. The Law is inseparable from the Person and vice versa. The "Treasure Tower" (eleventh) chapter of the Lotus Sutra states, "If one upholds this [sutra], one will be upholding the Buddha's body." This means that the Lotus Sutra is the Buddha's body; that is, the Buddha (Person) and the teaching (Law) he expounded are one and inseparable. Nichiren revealed and spread the Law of Nam-myoho-renge-kyo and inscribed it in the form of a mandala, known as the Gohonzon, to enable all people in the Latter Day of the Law to attain Buddhahood; for this reason he is regarded as the Buddha of the Latter Day of the Law. This is the object of devotion in terms of the Law, or the physical embodiment of the eternal and intrinsic Law of Nam-myoho-renge-kyo that Nichiren realized and manifested within his own life. Hence Nichiren is the object of devotion in terms of the Person. In his Reply to Kyo'o, Nichiren writes, "The soul of Nichiren is nothing other than Nam-myoho-renge-kyo" (412). This means that Nichiren realized Nam-myoho-renge-kyo as the origin and basis of his life and embodied it as a mandala. Nichiren also writes in the same reply, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart" (412). Ultimately, Nichiren's life embodied the principle of the oneness of the Person and the Law, as does the Gohonzon, the object of devotion he established.
Gohonzon (Jpn)
[御本尊]
·The object of devotion. The word go is an honorific prefix, and honzon means object of fundamental respect or devotion. In Nichiren's (1222-1282) teaching, the object of devotion has two aspects: the object of devotion in terms of the Law and the object of devotion in terms of the Person. These may be described as follows: (1) The object of devotion in terms of the Law: Nichiren's mandala that embodies the eternal and intrinsic Law of Nam-myoho-renge-kyo. That Law is the source of all Buddhas and the seed of Buddhahood for all people. In other words, Nichiren identified Nam-myoho-renge-kyo as the ultimate Law permeating life and the universe, and embodied it in the form of a mandala. In his Questions and Answers on the Object of Devotion, Nichiren refers to the object of devotion for people in the Latter Day of the Law as "the title (daimoku) of the Lotus Sutra." He further describes the title as the essence of the Lotus Sutra, or Nam-myoho-renge-kyo to be found only in the depths of the "Life Span" (sixteenth) chapter of the sutra. The Object of Devotion for Observing the Mind reads, "Myoho-renge-kyo appears in the center of the [treasure] tower with the Buddhas Shakyamuni and Many Treasures seated to the right and left, and, flanking them, the four bodhisattvas, followers of Shakyamuni, led by Superior Practices. Manjushri, Maitreya, and the other bodhisattvas, who are followers of the four bodhisattvas, are seated below" (366). In this passage, Nichiren clarifies the relationship between the Law of Nam-myoho-renge-kyo, the Buddhas Shakyamuni and Many Treasures, and the various bodhisattvas depicted on the Gohonzon. In this way he emphasizes Nam-myoho-renge-kyo as the fundamental object of devotion. The Real Aspect of the Gohonzon explains that all living beings of the Ten Worlds "display the dignified attributes that they inherently possess" (832) through the benefit of Nam-myoho-renge-kyo. Nichiren viewed the Dai-Gohonzon, the object of devotion he inscribed for all humanity on the twelfth day of the tenth month in 1279, as the purpose of his life. This can be gleaned from his statement in On Persecutions Befalling the Sage, written in the tenth month of 1279: "The Buddha fulfilled the purpose of his advent in a little over forty years, the Great Teacher T'ien-t'ai took about thirty years, and the Great Teacher Dengyo, some twenty years. I have spoken repeatedly of the indescribable persecutions they suffered during those years. For me it took twenty-seven years, and the great persecutions I faced are well known to you all" (996). The object of devotion in terms of the Law is explained in greater detail in Nichiren's writings such as The Object of Devotion for Observing the Mind and The Real Aspect of the Gohonzon.
(2) The object of devotion in terms of the Person: In his Reply to Kyo'o, Nichiren writes, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha's will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo" (412). Nichiren here expresses his realization of Nam-myoho-renge-kyo as the origin and basis of his life, which he embodied in sumi ink in the form of the mandala he calls the Gohonzon. In The Record of the Orally Transmitted Teachings, he says, "The object of devotion is thus the entity of the entire body of the votary of the Lotus Sutra." "The votary" here refers to Nichiren himself. He also says, "The Buddha of the Latter Day of the Law is an ordinary person and an ordinary priest." "An ordinary priest" here refers to Nichiren. Because Nichiren revealed and spread Nam-myoho-renge-kyo, which is manifest as the Person and the Law, he is regarded by his disciple and designated successor Nikko and his followers as the Buddha of the Latter Day of the Law. Nichiren himself writes in The Opening of the Eyes: "On the twelfth day of the ninth month of last year [1271], between the hours of the rat and the ox [11:00 P.M. to 3:00 A.M.], this person named Nichiren was beheaded. It is his soul that has come to this island of Sado and, in the second month of the following year, snowbound, is writing this to send to his close disciples" (269). He states that he "was beheaded," though actually he survived the execution at Tatsunokuchi, implying that the ordinary person Nichiren ceased to exist. In this context, the passage "It is his soul that has come to this island of Sado [his place of exile]" means that Nichiren described himself as having revealed a deeper, true identity in the course of his attempted execution. Again Nikko and his followers equate that identity with the Buddha of the Latter Day of the Law.
(3) The oneness of the Person and the Law: This means that the object of devotion in terms of the Person and the object of devotion in terms of the Law are one in their essence. The Law is inseparable from the Person, and vice versa. The object of devotion in terms of the Law is the physical embodiment, as a mandala (the Gohonzon), of the eternal and intrinsic Law of Nam-myoho-renge-kyo. Nichiren writes in his Reply to Kyo'o, "I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart" (412). This passage indicates that Nichiren embodied in the Gohonzon the state of life he enjoyed as the eternal Buddha who personified the Law, so that people could attain the same state of enlightenment. The Record of the Orally Transmitted Teachings reads: "The 'body that is freely received and used [also, the Buddha of limitless joy]' is none other than the principle of three thousand realms in a single moment of life. The Great Teacher Dengyo says: 'A single moment of life comprising the three thousand realms is itself the "body that is freely received and used"; this Buddha has forsaken august appearances. The Buddha who has forsaken august appearances is the Buddha eternally endowed with the three bodies.' Now Nichiren and his followers who chant Nam-myoho-renge-kyo are just this." "The Buddha who has forsaken august appearances" means a Buddha who is no different from an ordinary person in form and appearance.
(4) The core of the Three Great Secret Laws: The Gohonzon, or the object of devotion of the essential teaching, is the core of the Three Great Secret Laws in Nichiren's doctrine and represents the purpose of his life. The Three Great Secret Laws are the object of devotion of the essential teaching, the invocation, or daimoku, of the essential teaching, and the sanctuary of the essential teaching. Here, "essential teaching" refers to the teaching of Nam-myoho-renge-kyo, not to the essential teaching (latter half ) of the Lotus Sutra. Nichiren expressed the Law of Nam-myoho-renge-kyo he realized within his own life in these three forms, which correspond to the three types of learning in Buddhism-precepts, meditation, and wisdom. The object of devotion corresponds to meditation, the invocation to wisdom, and the sanctuary to precepts. Sanctuary is a translation of the Japanese word kaidan, which is also translated as "ordination platform." This is a platform where practitioners vow to uphold the Buddhist precepts. In Nichiren's teaching, to embrace the object of devotion is the only precept, and the place where one enshrines the object of devotion and chants the daimoku is called the sanctuary. Again to keep faith in the object of devotion and chant the daimoku while teaching others to chant it is called the invocation. Both the sanctuary and the invocation derive from the object of devotion. Hence the object of devotion is the core of all three. For this reason the Gohonzon, or object of devotion, is also referred to as the One Great Secret Law.
(5) The inscriptions on the Gohonzon: In the center of the Gohonzon are written the Chinese characters "Nam-myoho-renge-kyo Nichiren." This indicates the oneness of the Person and the Law. On either side there are characters for the names of beings representing each of the Ten Worlds. At the top of the Gohonzon, the names of Shakyamuni Buddha and Many Treasures Buddha appear respectively to the immediate left and right (when facing the Gohonzon) of these central characters. They represent the realm or world of Buddhahood. The four bodhisattvas-Superior Practices, Boundless Practices, Pure Practices, and Firmly Established Practices-who lead the other Bodhisattvas of the Earth are positioned to the left and right of the two Buddhas. They, along with other bodhisattvas in the second row from the top such as Universal Worthy and Manjushri, represent the realm of bodhisattvas. Also in the second row are persons of the two vehicles-voice-hearers and cause-awakened ones , such as Shariputra and Mahakashyapa-and flanking them are representatives of the realm of heavenly beings, such as Brahma, Shakra, the devil king of the sixth heaven, and the gods of the sun and moon. In the third row appear a wheel-turning king, representing the realm of human beings; an asura king, representing the realm of asuras; a dragon king, representing the realm of animals; the Mother of Demon Children and the ten demon daughters, representing the realm of hungry spirits; and Devadatta, representing the realm of hell. Moreover, the four heavenly kings are positioned in the four corners of the Gohonzon: (again, when facing the Gohonzon) Vaishravana in the upper left, Upholder of the Nation in the upper right, Wide-Eyed in the lower right, and Increase and Growth in the lower left. While all other figures on the Gohonzon are represented in Chinese characters, the names of the wisdom king Craving-Filled and the wisdom king Immovable are written below Vaishravana and Upholder of the Nation respectively in Siddham, a medieval Sanskrit script. Here the wisdom king Craving-Filled represents the principle that earthly desires are enlightenment, and the wisdom king Immovable, the principle that the sufferings of birth and death are nirvana. Other characters on the Gohonzon include the names of Great Bodhisattva Hachiman and the Sun Goddess. All these names express the principles that the Ten Worlds exist within the eternal Buddha's life, and that living beings of the Ten Worlds can attain Buddhahood. Not all of the above names appear on every Gohonzon that is transcribed from the Dai-Gohonzon, but whichever ones do appear represent all of the Ten Worlds.
The names of the Great Teacher T'ien-t'ai and the Great Teacher Dengyo are inscribed in the lower part of the Gohonzon representing those who transmitted the true lineage of Buddhism. There are two inscriptions gleaned from Miao-lo's Annotations on "The Words and Phrases of the Lotus Sutra," which Nichiren used to describe the power of the Gohonzon and the Law it embodies. One, placed in the upper right (facing the Gohonzon), reads, "Those who vex or trouble [the practitioners of the Law] will have their heads split into seven pieces." The other, in the upper left, reads, "Those who give alms [to them] will enjoy good fortune surpassing the ten honorable titles." The ten honorable titles are epithets applied to the Buddha expressing his virtue, wisdom, and compassion. In the lower right is Nichiren's declaration that "This is the great mandala never before known in the entire land of Jambudvipa in the more than 2,230 years since the Buddha's passing."
WWW Resources: http://sgi-usa.org/buddhism/library/Nichiren/Gohonzon/
From source: The Soka Gakkai Dictionary of Buddhism
grandmesajoker
Active member
Hey everybody.. I just started chanting yesterday. I knew NOTHING about Buddhism before yesterday when I was directed to this thread and started to read the Lotus Sutra. Its all very interesting to me :smile:
Where could I find information on local chanting groups?
Thanks for your time and I'll probably be checking in more often :smile:
Where could I find information on local chanting groups?
Thanks for your time and I'll probably be checking in more often :smile:
Heya grandmesajoker glad to see you made it. You might start out by looking up the Soka Gakkai International in your local phone book and see what you come up with. There is normally a local chapter listed. If you dont find anything let us know in this thread and there are plenty of us that would love to hook you up. I also have some gonyo books. gonyo is the discipline we perform each morning and evening . So after reading and acquainting yourself with some of the teachings if you would like to try reciting gonyo please just shoot me a pm with your addy and i wll send you one grandmesajoker its your seeking spirit that has led you to this thread.Please feel free to ask questions. Lots of good info on the sgi site i gave you yesterday also. http://www.sgi-usa.org/thesgiusa/ just incase you didnt bookmark Stop in each morning grand this is a very positive and encouraging place to hang when your not in chat.
nam myoho renge kyo
grandmesajoker its your seeking spirit that has led you to this thread.Please feel free to ask questions. Lots of good info on the sgi site i gave you yesterday also. http://www.sgi-usa.org/thesgiusa/ just incase you didnt bookmark Stop in each morning grand this is a very positive and encouraging place to hang when your not in chat.nam myoho renge kyo
grandmesajoker
Active member
Thanks for the warm welcome babba. Gonyo sounds very interesting but a little above my head for now. Thanks a bunch.. bookmarked There is no Soka Gakkai in my phone book, hook me up! lol..
peace
There is no Soka Gakkai in my phone book, hook me up! lol.. peace
Soka Gakkai International
Soka Gakkai International
Colorado
Denver Culture Center
Western Zone Office
1450 North Speer Blvd
Denver, Colorado 80204
303.893.0430
303.825.7336 fax
http://www.sgi-usa-denver.org
Colorado Springs Community Center
703 N. Arrawanna St.
Colorado Springs, Colorado 80909
719.635.8968
719.635.0850 fax
Fort Collins Activity Center
2537 Research Blvd. Suite 101
Fort Collins, Colorado 80526
970.472.4001
970.472.4002
970.472.4003 fax
Not sure if any of these are close to you or not. They can give information on local groups that meet once a week. Could have ppl right down the street from you !! Lots and lots of small groups all over the world. I am from a very rural area and we have a group that has grown like a weed.
We are all working together toward kosen rufu !!
nam myoho renge kyo
Soka Gakkai International
Colorado
Denver Culture Center
Western Zone Office
1450 North Speer Blvd
Denver, Colorado 80204
303.893.0430
303.825.7336 fax
http://www.sgi-usa-denver.org
Colorado Springs Community Center
703 N. Arrawanna St.
Colorado Springs, Colorado 80909
719.635.8968
719.635.0850 fax
Fort Collins Activity Center
2537 Research Blvd. Suite 101
Fort Collins, Colorado 80526
970.472.4001
970.472.4002
970.472.4003 fax
Not sure if any of these are close to you or not. They can give information on local groups that meet once a week. Could have ppl right down the street from you !! Lots and lots of small groups all over the world. I am from a very rural area and we have a group that has grown like a weed.
We are all working together toward kosen rufu !!
nam myoho renge kyo
"Those who strive the hardest savour true joy, vitality, and fulfilment."
SGI Newsletter No. 6762, The New Human Revolution—Vol. 18: Chap. 3, Moving Forward 4, translated March 8th, 2006
SGI Newsletter No. 6762, The New Human Revolution—Vol. 18: Chap. 3, Moving Forward 4, translated March 8th, 2006
The Oneness of BODY and MIND
The Oneness of BODY and MIND
The Greek philosopher Anaxagoras (500-426 B.C.) envisioned a principle called mind that provides matter with its order. He viewed all reality as dualistic--of two--consisting of mind and matter.
Rene Descartes, the seventeenth-century French philosopher and mathematician who famously observed, "I think, therefore I am" (Latin: Cogito, ergo sum), drew a strict distinction between mind and body. To Descartes, mind was an immaterial substance responsible for rational thought, imagination, feeling and will. Body was of the material realm. All matter was subject completely to the laws of physics, except for the body which was also influenced by the human mind, or will, though distinct from it. Descartes’ mind-body dualism laid the groundwork in Western thought for the separation of theology and science, of materialism and spiritualism, of body and mind. It supported the distinction in science between physical phenomena or illnesses and those of a mental or emotional nature.
The idea of body-mind separation still exists to some degree, but it is a distinction that has begun to blur as science and medicine have progressed. The discipline of mind-body medicine, until only recently rejected by mainstream medicine, is now becoming part of that mainstream.
Within the last quarter century it has been established that certain kinds of cells in blood and body, called "Natural Killer" cells (NK), play an important role in fighting cancers and virus infections by killing the abnormal or infected cells. An increase in the body’s NK level means a higher probability of defeating such diseases. There is growing evidence that mood and temperament affect the concentration of NK cells in a person’s system. A recent Indian State University study titled "The Effect of Mirthful Laughter on Stress and Natural Killer Cell Cytotoxicity" confirms the effect of humor and laughter in reducing stress and boosting the body’s ability to fight disease. Its implications are stated as follows: "This study indicates that laughter has the potential to reduce stress and temporarily improve NK activity in a sample of healthy women. As low NK activity has been linked to poorer prognosis, humor may be a useful complementary therapy in the care of persons with cancer, but more research is needed to determine the effect of laughter on NK activity in persons with cancer" (see: http://web.indstate.edu/nurs/mary/abst.htm. Such research seems to confirm pioneering work on the effects of humor on health done by Dr. Norman Cousins and others, and attests to the growing scientific awareness of the mind-body connection.
We also see many clear day-to-day examples of the connection between mind and body. For instance, when we are surprised or frightened, our faces turn pale. This is because fear causes blood vessel to constrict, decreasing the flow of blood to the skin. Also, emotional stress is thought to contribute to the formation of certain kinds of digestive ulcers--lesions of the lining of the stomach, duodenum or intestine.
The above examples illustrate how a spiritual change can bring about a physical change. But even more obvious are examples in which a physical change brings about a change in the mind or spirit. A simple toothache can change our entire outlook, making us irritable or even surly. Another obvious example of a physical change having a spiritual effect is the drinking of alcohol. A chemical that directly affects the body’s metabolism, alcohol can make an otherwise shy person outgoing, or even confrontational.
An even more direct example is that of physical injury to the brain, which can cause a person to undergo a complete and permanent change in temperament and behavior, depending on what specific part of the brain is damaged.
The fact is that every human feeling, every thought, has some sort of physical manifestation--even if only a subtle electro-chemical change in the brain or nervous system.
The "oneness of body and mind’ is a core concept in Buddhism. "Body" here indicates physical phenomena, literally, that which can be seen. "Mind" means spiritual and mental phenomena, which are invisible. "Oneness" does not mean that body and mind are absolutely identical. It is a translation of a Chinese term meaning "not two," or non-duality. This is itself a contraction of a longer term meaning "two but not two." This means that, while body and mind--physical and spiritual--are clearly two distinct classes of phenomena, they are both aspects of the same thing. They are both rooted in the common source of life itself, in the ultimate reality or law of life.
In the "Record of the Orally Transmitted Teachings," Nichiren Daishonin states that the word "Nam" of "Nam-myoho-renge-kyo," which derives from the Sanskrit language, is translated into Chinese as two character, one meaning "devotion:" sand the other, "life." He further states that "devotion" indicates the physical aspect, or body, and "life" indicates the spiritual aspect, or "mind." Then he continues, "This oneness of body and mind is the single ultimate principle" (Gosho Zenshu, p. 708) This suggests that the highest principle of Buddhism is the reality that we can manifest in our beings, in our bodies and minds, the fundamental enlightenment inherent to all life. This fundamental enlightenment is also called the Buddha nature, the Mystic Law, or Myoho-renge-kyo. When we devote ourselves to this Law through Buddhist practice, we tap into the source of cosmic life-force from which the physical and spiritual aspects of life arise. In this way, we enrich, harmonize and revitalize our physical and spiritual selves, our bodies and our minds.
In his writing "Opening the Eyes of Wooden and Painted Images," Nichiren Daishonin states, "One’s thoughts are expressed in one’s voice. The mind represents the spiritual aspect, and the voice, the physical aspect. A person can know anther’s mind by listening to the voice. This is because the physical aspect reveals the spiritual aspect" (WND, 86)
When we seriously pray, for and feel concern for others (mind), our words and actions (body) toward them can uplift their spirits (mind), which can in turn lead to a positive change in their physical health and also in their own words and actions (body). At the same time, applying our voice and actions in this way enhances and develops our own spiritual state. When we continue to chant Nam-myoho-renge-kyo with a strong prayer for our own happiness and that of others, and consistently speak and act to achieve those ends, we are living the principle of oneness of body and mind.
August 2000
Living Buddhism
Page 6
By Shin Yatomi, SGI-USA vice Study Department chief, partly based on Yasashii Kyogaku (Easy Buddhist Study), published by the Seikyo Press in 1994.
The Oneness of BODY and MIND
The Greek philosopher Anaxagoras (500-426 B.C.) envisioned a principle called mind that provides matter with its order. He viewed all reality as dualistic--of two--consisting of mind and matter.
Rene Descartes, the seventeenth-century French philosopher and mathematician who famously observed, "I think, therefore I am" (Latin: Cogito, ergo sum), drew a strict distinction between mind and body. To Descartes, mind was an immaterial substance responsible for rational thought, imagination, feeling and will. Body was of the material realm. All matter was subject completely to the laws of physics, except for the body which was also influenced by the human mind, or will, though distinct from it. Descartes’ mind-body dualism laid the groundwork in Western thought for the separation of theology and science, of materialism and spiritualism, of body and mind. It supported the distinction in science between physical phenomena or illnesses and those of a mental or emotional nature.
The idea of body-mind separation still exists to some degree, but it is a distinction that has begun to blur as science and medicine have progressed. The discipline of mind-body medicine, until only recently rejected by mainstream medicine, is now becoming part of that mainstream.
Within the last quarter century it has been established that certain kinds of cells in blood and body, called "Natural Killer" cells (NK), play an important role in fighting cancers and virus infections by killing the abnormal or infected cells. An increase in the body’s NK level means a higher probability of defeating such diseases. There is growing evidence that mood and temperament affect the concentration of NK cells in a person’s system. A recent Indian State University study titled "The Effect of Mirthful Laughter on Stress and Natural Killer Cell Cytotoxicity" confirms the effect of humor and laughter in reducing stress and boosting the body’s ability to fight disease. Its implications are stated as follows: "This study indicates that laughter has the potential to reduce stress and temporarily improve NK activity in a sample of healthy women. As low NK activity has been linked to poorer prognosis, humor may be a useful complementary therapy in the care of persons with cancer, but more research is needed to determine the effect of laughter on NK activity in persons with cancer" (see: http://web.indstate.edu/nurs/mary/abst.htm. Such research seems to confirm pioneering work on the effects of humor on health done by Dr. Norman Cousins and others, and attests to the growing scientific awareness of the mind-body connection.
We also see many clear day-to-day examples of the connection between mind and body. For instance, when we are surprised or frightened, our faces turn pale. This is because fear causes blood vessel to constrict, decreasing the flow of blood to the skin. Also, emotional stress is thought to contribute to the formation of certain kinds of digestive ulcers--lesions of the lining of the stomach, duodenum or intestine.
The above examples illustrate how a spiritual change can bring about a physical change. But even more obvious are examples in which a physical change brings about a change in the mind or spirit. A simple toothache can change our entire outlook, making us irritable or even surly. Another obvious example of a physical change having a spiritual effect is the drinking of alcohol. A chemical that directly affects the body’s metabolism, alcohol can make an otherwise shy person outgoing, or even confrontational.
An even more direct example is that of physical injury to the brain, which can cause a person to undergo a complete and permanent change in temperament and behavior, depending on what specific part of the brain is damaged.
The fact is that every human feeling, every thought, has some sort of physical manifestation--even if only a subtle electro-chemical change in the brain or nervous system.
The "oneness of body and mind’ is a core concept in Buddhism. "Body" here indicates physical phenomena, literally, that which can be seen. "Mind" means spiritual and mental phenomena, which are invisible. "Oneness" does not mean that body and mind are absolutely identical. It is a translation of a Chinese term meaning "not two," or non-duality. This is itself a contraction of a longer term meaning "two but not two." This means that, while body and mind--physical and spiritual--are clearly two distinct classes of phenomena, they are both aspects of the same thing. They are both rooted in the common source of life itself, in the ultimate reality or law of life.
In the "Record of the Orally Transmitted Teachings," Nichiren Daishonin states that the word "Nam" of "Nam-myoho-renge-kyo," which derives from the Sanskrit language, is translated into Chinese as two character, one meaning "devotion:" sand the other, "life." He further states that "devotion" indicates the physical aspect, or body, and "life" indicates the spiritual aspect, or "mind." Then he continues, "This oneness of body and mind is the single ultimate principle" (Gosho Zenshu, p. 708) This suggests that the highest principle of Buddhism is the reality that we can manifest in our beings, in our bodies and minds, the fundamental enlightenment inherent to all life. This fundamental enlightenment is also called the Buddha nature, the Mystic Law, or Myoho-renge-kyo. When we devote ourselves to this Law through Buddhist practice, we tap into the source of cosmic life-force from which the physical and spiritual aspects of life arise. In this way, we enrich, harmonize and revitalize our physical and spiritual selves, our bodies and our minds.
In his writing "Opening the Eyes of Wooden and Painted Images," Nichiren Daishonin states, "One’s thoughts are expressed in one’s voice. The mind represents the spiritual aspect, and the voice, the physical aspect. A person can know anther’s mind by listening to the voice. This is because the physical aspect reveals the spiritual aspect" (WND, 86)
When we seriously pray, for and feel concern for others (mind), our words and actions (body) toward them can uplift their spirits (mind), which can in turn lead to a positive change in their physical health and also in their own words and actions (body). At the same time, applying our voice and actions in this way enhances and develops our own spiritual state. When we continue to chant Nam-myoho-renge-kyo with a strong prayer for our own happiness and that of others, and consistently speak and act to achieve those ends, we are living the principle of oneness of body and mind.
August 2000
Living Buddhism
Page 6
By Shin Yatomi, SGI-USA vice Study Department chief, partly based on Yasashii Kyogaku (Easy Buddhist Study), published by the Seikyo Press in 1994.
Last edited:
....I don't know about Guru status for you man........your more like a Swami.....or even a Diety....wow!
Nam-myoho-renge-kyo!
Much love to you all.
Thanks PTD!
dg
Much love to you all.
Thanks PTD!
dg
always2theLeft
Member
"The weather is here,
i wish you were beautiful"
:smile: 
nammyohorengekyo!
i wish you were beautiful"
:smile: nammyohorengekyo!
* Has anyone joined your district or area recently - new or "old"? Have you had a chance to tell them about "SGI- To My Friends?" Might be an idea to! Here's the address to share with them, tell them all they have to do is write "Subscribe" in the subject box once they have clicked on the address,it's that simple!...
SGI-ToMyFriends-Wagatomo-subscribe@yahoogroups.com
SGI-ToMyFriends-Wagatomo-subscribe@yahoogroups.com
"There is definitely something extraordinary in the ebb and flow of the tide, the rising and setting of the moon, and the way in which summer, autumn, winter, and spring give way to each other. Something uncommon also occurs when an ordinary person attains Buddhahood. At such a time, the three obstacles and four devils will invariably appear, and the wise will rejoice while the foolish will retreat.'"
(The Three Obstacles and Four Devils - The Writings of Nichiren Daishonin, page 463) Selection source: "Myoji no Gen", Seikyo Shimbun, March 13th, 2006
(The Three Obstacles and Four Devils - The Writings of Nichiren Daishonin, page 463) Selection source: "Myoji no Gen", Seikyo Shimbun, March 13th, 2006
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