Chanting Growers Group

[PassTheDoobie]

"Now, when Nichiren and his followers chant Nam-myoho-renge-kyo, they are expressing joy in the fact that they will inevitably become Buddhas eternally endowed with the three bodies."

(Ongi kuden - Gosho Zenshu, page 761, The Record of the Orally Transmitted Teachings, page 146) Selection source: "Kyo no Hosshin", Seikyo Shimbun, March 16th, 2006

 

[PassTheDoobie]

easy, easy does it. The devil of the sixth heaven is just fucking wth you. I told you he would want to keep your mouth shut. Don't be upset, be honored! Don't risk upsetting your day or other responsibilities to try and recapture what you wrote. Take a deep breath and focus. AND SMILE!!!

The 'disconcerting' is delusion that doesn't want to go away. Kick it's ass out the door. Then look around you and say, "Next!"

T

 

[PassTheDoobie]

Karma

Karma

Even within Asia, where the concept of karma has a long history and has been incorporated in a wide range of cultures, it is often misunderstood. Viewed from a negative, backward-looking perspective, karma has been used to encourage the disadvantaged members of society to accept their situation in life as being of their own making. Present suffering is attributed to negative causes made in the past.

Considering themselves to blame for their situation, some people have fallen prey to a sense of powerlessness. This is, however, a distortion of the original meaning of karma as it is used in the Buddhist tradition. To accept the idea of karma does not mean to live under a cloud of guilt and vague anxiety, not knowing what bad causes we may have made in the past. Rather, it means to be confident that our destiny is in our own hands and that we have the power to transform it for the better at any moment.

In the simplest terms, karma, which means actions, indicates the universal operation of a principle of causation, similar to that upheld by modern science. Science assures us that everything in the universe exists within the framework of cause and effect. "For every action, there is an equal and opposite reaction," is a familiar principle. The difference between the materialistic causality of science and the Buddhist principle of karma is that the latter is not limited to those things that can be seen or measured. Rather, it includes the unseen or spiritual aspects of life, such as the sensation or experience of happiness or misery, kindness or cruelty. In an address delivered in 1993, SGI President Ikeda described these different approaches. The Buddhist concept of causal relations, he wrote:

. . . differs fundamentally from the kind of mechanistic causation which, according to modern science, holds sway over the objective natural world--a world divorced from subjective human concerns. Causation, in the Buddhist view, spans a more broadly defined nature, one that embraces human existence. To illustrate, let us assume that an accident or disaster has occurred. A mechanistic theory of causation can be used to pursue and identify how the accident occurred, but is silent regarding the question of why certain individuals should find themselves caught up in the tragic event. Indeed, the mechanistic view of nature requires the deliberate forestalling of such existential questionings.

In contrast, the Buddhist understanding of causation seeks to directly address these poignant "whys?"

Originally, the Sanskrit word karma meant work or office, and was related to verbs that mean simply "do" or "make." According to Buddhism, we create karma on three levels: through thoughts, words and actions. Acts of course have a greater impact than mere words. Likewise, when we verbalize our ideas, this creates more karma than merely thinking them. However, since both words and deeds originate in thoughts, the contents of our hearts--our thoughts--are also of crucial importance.

Karma can be thought of as our core personality, the profound tendencies that have been impressed into the deepest levels of our lives. The deepest cycles of cause and effect extend beyond the present existence; they shape the manner in which we start this life--our particular circumstances from the moment of birth--and will continue beyond our deaths. The purpose of Buddhist practice is to transform our basic life tendency in order to realize our total human potential in this lifetime and beyond.

As one of the ancient Buddhist texts states: "If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at the causes that exist in the present."

Karma is thus, like everything, in constant flux. We create our own present and future by the choices we make in each moment. Understood in this light, the teaching of karma does not encourage resignation, but empowers us to become the protagonists in the unfolding drama of our lives.

(from: http://www.sgi.org/english/Buddhism/more/more13.htm )

 

[Guest]

grueling morning! But now I am back and better than ever!

grueling morning! But now I am back and better than ever!

easy, easy does it. The devil of the sixth heaven is just fucking wth you. I told you he would want to keep your mouth shut. Don't be upset, be honored! Don't risk upsetting your day or other responsibilities to try and recapture what you wrote. Take a deep breath and focus. AND SMILE!!!

The 'disconcerting' is delusion that doesn't want to go away. Kick it's ass out the door. Then look around you and say, "Next!"

T

I love you brother.

Yes, suffice to say that after writing around 3000 words and pouring my heart into my last two posts I must say I felt shocked that as quick as I clicked send, those meaningful words fell into oblivion, till NOW!

Let me start off by saying: KOSENRUFU = World Peace!

I will engage anyone who stumbles upon my worlds with an iHUG and let me embrace you with my extraordinairy feelings and extremely joyous gratefulness I have had since last nights meeting and todays initial attempt to express my fruitful venture into physically manifesting SGI's uniquely powerful nature.

My night began with a joint consisting of the last bits of my gifted cannabis stash which I have been conserving for wednesday pre-meeting preparation. After indulging myself and begining to drive out to the meeting I was overwhelmed with anticipation and joy for what lied ahead. Now Getting there was very simple, finding parking was another story. Living in a metropolitan jungle really adds an extra element of surprise to possibly mundane occurrances but in any event finding parking was as easy and doing "the Hustle or electric slide" after a few laps around the block. So when I did finally reach my destination I ran two blocks and ran into the building huffing and puffing only to be greeted by extraordinairly friendly people! The people at the door directed me to the beginner slow gongyo meeting upstairs. This SGI facility is very large consisting of two big floors with various rooms. I was shown to the restroom first to wash my hands and notice the extreme redness in both my eyes and it made me smile! I was very happy at that moment and ready to engage whomever came next. So I walked up the stairs and was directed into a conference room with 4 people sitting in there discussing something which I interrupted with shaking hands and introducing myself to everyone! I was still out of breath but ohh so very happy! I told them who I was, and that I have been meaning to come here for approxiamately a month and half! I proceeded in apologizing for my tardiness but then the most peculiar thing occurred! 3 out 4 suggested to me that they knew me from somewhere. I kinda felt that way about 2 of the people in the room but there was something very vaguely familiar about being in their company, I really did belong in that room last night. I told them about SGI and that I found it through the internet, they asked me where in the internet I said as vaguely as possible, a web forum that discussed Nicheren Diaoshins buddism and its my personal SGI support family and group. Their faces changed a little at point because they seemed to fear I was from some other sect or something of that nature it seemed. They began to discuss how the laypeople of sgi were excommunicated by the priesthood of nicheren daioshins buddism and how there are other forms of buddism that are not on the same page as them, I assured them as best I could I have encountered the same issues here on the internet and stand by 1000% by my personal brotherhood here on the "internet" (lol, I didn't feel comfortable saying an everything that has to do with cannabis site) and with SGI. They were pleased and asked me if I had any questions, I said I have a more than I can think of right now, but I expressed that I wanted to share my first gongyo expirience and I think I missed it so they immediately suggested that I go see the gohonzon and then come back into the room for the slow gongyo with them! That was right up my alley and I went into another larger room that seemed like a chapel with a very expensive looking butsudan and the most incredible thing it made me even shake a little was seeing the gohonzon and coming within an arms reach of the gohonzon, the actual words of nicheren! yes, I was very pleased and knew I was in the right place immediately! they took me back into the conference room and asked me to sit down everyone next to each other (including me 5 total people) and I pulled out my recently gifted gongyo book and beads and again they were so happy and impressed that we immediately began. Ken was our leader and began for us, he was raised a buddist and did not have to look in a book to recite gongyo, so we began and I had a severe case of cotton mouth half way in but I continued and kept pace and felt awesome! then as it progressed I will have to say the most incredible miracle occurred and that was,

NAM MYOHO RENGE KYO! I never said it in unison with anyone before and when I tell you that not only did we vibrate in unison and were in perfect harmony throughout we essentially were one huge vibrating force of purity! It was incredibly beyond words to say the least. I was entranced happy smiling joyous honored all at once. Nam Myoho Renge Kyo, is THE PRAYER! Embrace it Nam Myoho Renge Kyo as I have and immediately watch the chains of your former life abolish themselves and bond you to the truth, to the amazing forgiving truth waiting inside of yourself! We completed gongyo with the personal prayers and then they were very happy I was so loud and into it like they were. I could see how happy they were.

I asked them what should I read now, what texts do I need to familiarize myself with, they said first the Goshos are Nicheren's teachings and then this other book called "Looking in the mirror" or something to that effect. I noted them and then they gave me a magazine and a flyer for an upcoming event that will be open to all everyone and they expect many people to attend. So they were so pleased with my unbridled enthusiasm that they said faith should not be like a flame (very powerful yet it could burn out) but flow like a river and maintain its couse. two of the four excused themselves at that point and the other two seemingly more senior members stayed back and discussed SGI in my area. Apparently there are thousands of us in my area! WOW. I was shocked, they asked for my phone numbers and email address and I took down theirs also and they said they would be hooking me up with someone in my immediate area very soon. I guess people will be coming over to help me set up a place for the butsudan or to chant or whatever I dont care I am in this for the long haul! Chanting BUddies! how cool is that.

I was brought down to the first floor again and this time shown a huge auditorium that was like a church and they could seat 400 people approxiamately. In there was a huge huge Perfect Butsudan with a couple chairs in front of it and the bell. They have a sunday gathering there every week and I will be going to one. Then saw about another 10 members just buzzing around the place making friendly faces so I said hello to everyone and ken the nights moderator walked me out and said goodnight.

Between the last huge post that didnt make it here and this post, I have so many other rich vivid thoughts to share discussing sgi and how I look forward to continuing to grow! If any of you visit me someday, I have a huge sgi chapter nearby that chants about 3 days a week! I came home so very happy I called my mentor and he was at his meeting and I stayed up as long as I could until I fell asleep and today I woke up so incredibly fullfilled and chanted until I was ready to proceed with the day, but nothing can replace chanting with others! Kosenrufu was incredible to dissect with them. SGI truly believes in world peace, and guess what I'm no tree hugger but I believe in world peace now! If its possible for my to find my niche chanting its possible for anyone to chant and relinquish those malign ways the 3 or 4 obstacles and the 4 devils or 7 total devils want to manipulate and decieve you. I was a victim yet again today of that distructive influence this morning and here I am professing my incredible gratitude and love for my brothers/mentors/friends here on this thread pushing us all down the path we are meant to follow.

I told them in the meeting that perhaps the reason they recognize me is because I know I have chanted before since it feels for familiar, perhaps we chanted in the past! I believe that this thread was put here for me and everyone else. I have been watching this thread for almost two years and just recently began to post and explore the meanings behind the words. THat was my first step my second step was getting to a meeting and my third step is to continue going to meetings! Its that simple.

Let the harmonious and perfect Nam Myoho Renge Kyo guide you and your heart shall be fullfilled. I asked for my gohonzon like 3 times and did not recieve a straight answer, then asking for the gohonzon became almost secondary to my desire to unravel more of all this, but yes I will procure the gohonzon shortly, now I have phone numbers of people in my area ready and willing to partake with me and this physical and mystical journey!

I sincerely hope to chant with you all personally some day soon, in the meantime chant with me during the day and night and my vibrations will be at your side as well as the millions upon millions of us out there, closer each day to the universal good!

Nam Myoho Renge Kyo!!

ps- my last post was much longer lol. after reading this one, but I think I summarized most of the relavent topics.

 

[Babbabud]

Oh wow Easy what a great night and what a great post!! Thanks so much for sharing with us. Sounds like an amazing meeting. I am so glad you made it too a meeting. So many things can come between you and showing up at that meeting. Its so important to push on and get there. Mrs.B and I go to meetings together now every week... so cool that our practice has come together now. PTD shakabukued her and didnt even know it ....or did he? Will be fun to hear of more of your experience. Its so interesting the presence the SGI has. Here it is just a persons house we meet in ... but we sit in front of the same gohonzon discuss the same topics as so many other brothers and sisters around the world. AWESOME. Last nite at our meeting we had children present and it began to get a bit loud at times with them in the midst of chanting....when i looked at the gohonzon it was like i saw a whole room full of children in it........ then the kids sat and chanted with us to close the session. So great to see you post with such happiness
nam myoho renge kyo!!

 

[PassTheDoobie]

Congratulations easy

Congratulations easy

As one of the ancient Buddhist texts states: "If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at the causes that exist in the present."

 

[PassTheDoobie]

Devils and Demons in the Lotus Sutra

Devils and Demons in the Lotus Sutra

We have all heard the expression, “The devil made me do it.” We might have even used it whenever our hand was caught in the proverbial cookie jar. The desire to pin our “devilish” actions on someone or something else is so pervasive, we probably don’t think anything of it when we do it. When we, as practitioners of Nichiren Daishonin’s Buddhism, talk about devils and demons, what do we mean?

First, we have to toss all preconceived notions of devils and demons out of our heads. Forget the protruding horns, crimson skin and iron staff. Let’s not visualize fire-breathing monsters with warts that hide under the bed or in the closet. In Buddhism, devils and demons are not so obvious.

Nichiren Daishonin stated: “[Demons]… deprive people of benefits; another name for a devil is a robber of benefit” (The Writings of Nichiren Daishonin, p.87). He further indicates that there are two types of demons, good and evil. “Good demons feed upon enemies of the Lotus Sutra, while evil demons feed upon the sutra’s votaries” (WND, 912).

In Buddhist scriptures, there are many types of creatures. There are yakshas, that eat people; rakshasas, malignant demons that feed on human flesh; and kumbhandas that feed on human spirit or vitality. Further, there are hungry demons - those that were greedy in a previous existence and are born hungry in the next. It should be noted that while yakshas eat the flesh of evildoers, they do not eat the flesh of good people.

Some evil demons transformed themselves into good demons after taking faith in Buddhism. The “Dharani” chapter of the Lotus Sutra tells of Kishimojin (Jpn) and her ten demon daughters. This demon stole and ate other people’s children. Upon witnessing this, Shakyamuni hid her youngest child from her. Kishimojin was naturally upset about her child’s disappearance. Shakyamuni admonished her by pointing out that the grief she feels is the same that other parents experience when she devours their children. Kishimojin has a change of heart and pledges-along with her ten daughters-to protect the votaries of the Lotus Sutra.

These descriptions of devils in the Lotus Sutra, such as Kishimojin, are used to show how our evil actions affect others and to show how practicing Buddhism changes our lives and the environment.

The Benevolent Kings Sutra states: “When a nations becomes disordered, it is the spirits that first show signs of rampancy. Because the Spirits become rampant, all the people of the nation become disordered” (WND, 8). When we speak of rampant demons, we might bring up a mental image of monsters destroying things. In Buddhism, demons represent functions of human nature and the environment that bring misery and suffering. These demons and devils- the robbers of life and benefit-are actually the negativity inherent in our lives. They can appear as negative internal feelings and as external influences that try to obstruct our Buddhist practice.

Even in the lives of wonderful bodhisattvas, there is fundamental darkness. Negativity - like death and taxes - is certain to be a part of our lives until our final moments. Subtle negativity, like self-doubt, may be difficult to see as a devilish function, but it most certainly is. It keeps us from recognizing that we are Buddhas, worthy of the highest respect. But if we chant Nam-myoho-renge-kyo and study Nichiren Daishonin’s Buddhism on a regular basis, we can strengthen our Buddha nature, thereby overshadowing our devilish nature.

It is important to remember that this fundamental darkness is something that is always within us and we must be ever-vigilant to defeat it. There are things that appear in the external realm like social ills and moral and ethical injustices. But if we do not see that we possess the same tendencies to be unjust, in whatever form, we can become critical of others and feel powerless to do anything to change society or ourselves.

SGI President Ikeda stated in his “Dialogue on the Lotus Sutra”: “On the level of the individual, practicing the Lotus Sutra means confronting the fundamental darkness in one’s own life. In terms of society, it means confronting corrupt power and authority. Practicing the Lotus Sutra, therefore, necessarily entails challenging great difficulties.

Someone who does not confront great hardship is not a true votary of the Lotus Sutra” (Living Buddhism, August 1997, pp. 42-43).

Nichiren Daishonin states: “Good and evil have been inherent in life since time without beginning. [They] remain in one’s life through all the stages of the bodhisattva practice up to the stage of near-perfect enlightenment” (WND, 1113 [see page 10]).

In our time, any function that attempts to destroy faith in Nichiren Daishonin’s Buddhism can be seen as a demon - or as the Lotus Sutra describes, “evil demons taking possession of others.”

In a muddies kalpa, in an evil age

There will be many things to fear.

Evil demons will take possession of others

And through them curse, revile and

heap shame on us.

But we, reverently trusting the Buddha,

Will put on the armor of perseverance.

(LS13, 194)

Nichiren Daishonin pointed out the mistakes and misunderstandings of the religious teachings and institutions of his time and declared Nam-myoho-renge-kyo to be the truth that will lead people to happiness. The Daishonin struggled against persecution by religious and secular authority and taught the genuine way of Buddhist practice. We have the same challenge today, to fight against religious authorities that seek to delude and confuse people. These people can be described as functioning as demons.

Let’s keep in mind that all demons and devils can serve as a stimulus or motivation toward good if we confront them with faith. When devilish functions arise and we see them for what they are, we can challenge them and change our circumstances for the better. The are good in the sense that we can use them to develop and strengthen our lives. If we fall prey to their negative influence, we will lose in the end. Nichiren Daishonin considered all those who tried to act as his enemies to be his friends in that they allowed him to prove the correctness of his teachings. We can learn from his model.

To summarize, let’s fight against evil demons - those internal and external - and increase the function of good demons so that we can further humanism, peace and culture in society.

By Alexis Trass, based on Yasashi’s Kyogaku (Easy Buddhist Study) published by Seikyo Press in 1994.

 

[PassTheDoobie]

"Nichiren Daishonin considered all those who tried to act as his enemies to be his friends in that they allowed him to prove the correctness of his teachings."

 

[PassTheDoobie]

"The Thai author Siburapha (1905–74) once observed that just because people breathe does not mean that they are alive; only those who use their wisdom to achieve something and contribute to society are really alive."

SGI Newsletter No. 6767, The New Human Revolution—Vol. 18: Chap. 3, Moving Forward 13, translated March 14th, 2006

 

[Guest]

"The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature...and their consistency from beginning to end."

All beings and their environments in any of the Ten Worlds, from Hell at the lowest to Buddhahood at the highest, are, without exception, the manifestations of Myoho-renge-kyo.

"The true entity is invariably revealed in all phenomena, and all phenomena invariably possess the Ten Factors. The Ten Factors invariably function within the Ten Worlds, and the Ten Worlds invariably entail both life and its environment"

"Both the life and environment of Hell exist within the life of Buddha. On the other hand, the life and environment of Buddha do not transcend the lives of common mortals."

Such precise explanations leave no room for doubt. Thus, all life in the universe is clearly Myoho-renge-kyo.


Nam Myoho Renge Kyo.

 

[PassTheDoobie]

"Now is the time for each one of you to think of yourself as the president of the Soka Gakkai and stand up to shoulder full responsibility for kosen-rufu. I hope each of you will brim with courage, energy, and the Gakkai spirit. Let’s accomplish such phenomenal development that even those who envy and malign us can’t help but be amazed by our matchless energy and commitment and our ongoing exponential growth in capable members dedicated to kosen-rufu.

"What is the basis of this effort? Our individual human revolution. It is not a matter of organizational ways and means. We must change ourselves first, undergoing an inner transformation. We must bring our lives to shine with a new brilliance as human beings, and turn it toward fostering the younger generation, people who will contribute to kosen-rufu."

SGI Newsletter No. 6771, 58TH SOKA GAKKAI HEADQUARTERS LEADERS MEETING-PART 1 [OF 2] Fostering Capable People Starts with Each Leader’s Own Human Revolution, March 9th, 2006. Translated March 16th, 2006

 

[PassTheDoobie]

kosen-rufu (Jpn)
[広宣流布]

Wide propagation, or wide proclamation and propagation. A term from the Lotus Sutra that literally means to declare and spread widely. The "Medicine King" (twenty-third) chapter of the Lotus Sutra reads, "After I [Shakyamuni Buddha] have passed into extinction, in the last five-hundred-year period you must spread it abroad widely (kosen-rufu) throughout Jambudvipa and never allow it to be cut off." Nichiren (1222-1282), identifying himself as the votary of the Lotus Sutra, made it his lifelong mission to fulfill the above injunction of the Buddha, that is, kosen-rufu. He saw widely propagating his teaching of Nam-myoho-renge-kyo, which he identified as the essence of the sutra, as the fulfillment of that mission. Nichiren wrote in his Selection of the Time, "Can there be any doubt that, after this period described in the Great Collection Sutra when 'the pure Law will become obscured and lost,' the great pure Law of the Lotus Sutra will be spread far and wide (kosen-rufu) throughout Japan and all the other countries of Jambudvipa?" (550). In The True Aspect of All Phenomena, he also wrote, "At the time when the Law has spread far and wide (kosen-rufu), the entire Japanese nation will chant Nam-myoho-renge-kyo, as surely as an arrow aimed at the earth cannot miss the target" (385).

In On Practicing the Buddha's Teachings, he wrote: "The time will come when all people will abandon the various kinds of vehicles and take up the single vehicle of Buddhahood, and the Mystic Law alone will flourish throughout the land. When the people all chant Nam-myoho-renge-kyo, the wind will no longer buffet the branches, and the rain will no longer break the clods of soil. The world will become as it was in the ages of Fu Hsi and Shen Nung" (392). He meant that the spread of the Mystic Law would bring about peace in society and nature.

From source: The Soka Gakkai Dictionary of Buddhism

 

[Babbabud]

I hear there is a peace rally today ... or maybe they call it a war protest ...... think ill check it out.....hope all have a great weekend.
nam myoho renge kyo

 

[Guest]

The future is now the present has been come and gone, why not try chanting "NAM MYOHO RENGE KYO", my most recent revalation goes as follows;

Can you be raised believing in a concept like "Original Sin" or can you be aware of all the wrongs you have done bearing down upon your conscience or just remembering events your senses picked up as something negative in any degree?

I know I can, for most people the sum of your past equals your present. Your future is being determined as you read this but will you accept that there is a remote possiblity that devoting yourself to a the purity of Nam Myoho Renge Kyo is tantamount to the daily web we spin. Lets examine what I am asking you to look into......

The invocation of Nam-myoho-renge-kyo was established by Nichiren on 28 April 1253. Having studied widely among all the Buddhist sutras, he had concluded that the Lotus Sutra contains the ultimate truths of Buddhism: that everyone without exception has the potential to attain Buddhahood. The title of the Lotus Sutra in its Japanese translation is Myoho-renge-kyo. But to Nichiren, Myoho-renge-kyo was far more than the title of a Buddhist text, it was the expression, in words, of the Law of life which all Buddhist teachings in one way or another seek to clarify. What follows is a brief and unavoidably limited explanation of some of the key concepts expressed by this phrase.

Nam
The word nam derives from Sanskrit, a close translation of its meaning is "to devote oneself." Nichiren established the chanting of Nam-myoho-renge-kyo as a means to enable all people to put their lives in harmony or rhythm with the law of life, or Dharma. In the original Sanskrit, nam indicates the elements of action and attitude, and refers therefore to the correct action one needs to take and the attitude one needs to develop in order to attain Buddhahood in this lifetime.

Myoho
Myoho literally means the Mystic Law, and expresses the relationship between the life inherent in the universe and the many different ways this life expresses itself. Myo refers to the very essence of life, which is "invisible" and beyond intellectual understanding. This essence always expresses itself in a tangible form (ho) that can be apprehended by the senses. Phenomena (ho) are changeable, but pervading all such phenomena is a constant reality known as myo.

Renge
Renge means lotus flower. The lotus blooms and produces seeds at the same time, and thus represents the simultaneity of cause and effect. The circumstances and quality of our individual lives is determined by the particular of causes and effects, both good and bad, that we accumulate (through our thoughts, words and actions) at each moment. This is called our "karma". The law of cause and effect explains that we each have personal responsibility for our own destiny. We create our destiny and we can change it. The most powerful cause we can make is to chant Nam-myoho-renge-kyo, the effect of Buddhahood is simultaneously created in the depths of our life and will definitely manifest in time.

The lotus flower grows and blooms in a muddy pond, and yet remains pristine and free from any defilement, symbolizing the emergence of Buddhahood from within the life of an ordinary person.

Kyo
Kyo literally means sutra, the voice or teaching of a Buddha. In this sense, it also means sound, rhythm or vibration. Also, the Chinese character for kyo originally meant the warp a piece of woven cloth, symbolizing the continuity of life throughout past, present and future. In a broad sense, kyo conveys the concept that all things in the universe are a manifestation of the Mystic Law.

Do you see what I see? KOSENRUFU IS POSSIBLE! IT BEGINS WITH YOU!


Nam Myoho Renge Kyo!

 

[PassTheDoobie]

"In the Soka Gakkai, men and women should be considered equal in every respect. I want to repeat this yet again to make it perfectly clear to all.

"We are entering an age when women will shoulder increasing responsibility for kosen-rufu. In reality, it is women who are protecting the Soka Gakkai and serving as the backbone of the whole spectrum of Gakkai activities, including introducing new members. This is not an empty compliment; it’s the truth.

"The Daishonin states quite plainly: 'A woman who embraces this sutra not only excels all other women, but also surpasses all men' (WND, 464). I have shared this passage with you on numerous occasions. In the light of the Daishonin’s writings, it is wrong for any man to look down on or behave in a domineering fashion toward women who work for kosen-rufu. Such an attitude is also undemocratic, feudal, and hopelessly outdated. Women tend to be serious and pure-hearted. They have a strong sense of right and wrong. The future of the Gakkai will be in peril if men regard women as a nuisance and insist on leaving the decision making to men alone. This can cause great turmoil and even the destruction of our organization.

"One of the important keys to our eternal development as an organization is whether men can sincerely and truly respect women. I am fighting to open up a century of women and bring an end to the deeply rooted sexism that is particularly prevalent here in Japan.

"Unity among leaders is also crucial. If leaders aren’t in close communication and on good terms with each other, then they are creating an opening for devilish functions to enter and erode the organization. Please always advance in the spirit of 'many in body, one in mind.'"

SGI Newsletter No. 6771, 58TH SOKA GAKKAI HEADQUARTERS LEADERS MEETING—PART 1 [OF 2] Fostering Capable People Starts with Each Leader’s Own Human Revolution, March 9th, 2006. Translated March 16th, 2006

 

[PassTheDoobie]

The Enlightenment of Women

The Enlightenment of Women

In many Buddhist sutras it was taught that women could never become Buddhas. One sutra reads, "Even if the eyes of the Buddhas of the three existences were to fall to the ground, no woman of any of the realms of existence could ever attain Buddhahood."

This no doubt reflects the prevailing view of women in India in the fifth century B.C.E. where they were considered more or less the property of their husbands. However, it is said that in response to requests from his aunt and other women, Shakyamuni allowed women to become nuns and carry out monastic practice after establishing eight rules which they should follow. According to Indian studies specialist Dr. Hajime Nakamura, "The appearance [in Buddhism] of an order of nuns was an astonishing development in world religious history. No such female religious order existed in Europe, North Africa, West Asia or East Asia at the time. Buddhism was the first tradition to produce one."

However, in the following centuries, prevailing perceptions of women began to reassert themselves, and it was commonly believed that women would have to be reborn as men and carry out endless painful practices before being able to attain Buddhahood. The bhikshuni sangha, or order of Buddhist nuns, declined and nearly disappeared.

Nichiren, the 13th-century Buddhist monk whose teachings SGI members follow, was a firm believer in the equality of men and women. He wrote, "There should be no discrimination among those who propagate the five characters of Myoho-renge-kyo in the Latter Day of the Law, be they men or women." This was a revolutionary statement for his time, when women were almost totally dependent on men. The "three obedience's" dictated that a Japanese woman should first obey her parents; then she should obey her husband; and finally, in old age, she should obey her son.

Nichiren sent letters of encouragement to many of his female followers and gave several the title of "Shonin," or saint. The strength of faith and independence of spirit shown by these women impressed him deeply. To Nichimyo Shonin, he wrote: "Never have I heard of a woman who journeyed a thousand ri in search of Buddhism as you did. . . . you are undoubtedly the foremost votary of the Lotus Sutra among the women of Japan."

In the 12th or "Devadatta" chapter of the version of the Lotus Sutra cited by Nichiren, Shakyamuni demonstrates that Buddhahood is within reach "even" for women. It is revealed that an eight-year-old female dragon has been able to attain Buddhahood quickly by practicing the Lotus Sutra.

This girl, often known as the dragon king’s daughter, appears and dramatically demonstrates her attainment of Buddhahood, illustrating the principle of becoming a Buddha in one’s present form. She overturns the prevailing belief that enlightenment could only be attained after carrying out painful practices over an extremely long period of time. The dragon girl has the form of an animal; she is female; and she is very young. That she should be the very first to demonstrate the immediate attainment of Buddhahood is striking, even shocking.

Nichiren stresses, ". . . among the teachings of the Lotus Sutra, that of women attaining Buddhahood is foremost." And, in another letter, he writes, "When I, Nichiren, read the sutras other than the Lotus Sutra, I have not the slightest wish to become a woman. One sutra condemns women as emissaries of hell. Another describes them as large snakes. . . . Only in the Lotus Sutra do we read that a woman who embraces this sutra not only excels all other women but surpasses all men." Nichiren vowed to share the Lotus Sutra’s hopeful message with all the women of Japan.

Buddhism views distinctions of gender, race and age as differences which exist in order to enrich our individual experience and human society as a whole. The Lotus Sutra is sometimes called the teaching of nondiscrimination, because it reveals that the state of Buddhahood is inherent in all phenomena. There is no difference between men and women in terms of their capacity to attain Buddhahood, as both are equally manifestations of the ultimate reality. If we consider the eternity of life, it is also clear that we may be born as a man in one life, and as a woman in another.

SGI President Daisaku Ikeda states, "The important thing is that both women and men become happy as human beings. Becoming happy is the objective; everything else is a means. The fundamental point of the ‘declaration of women’s rightsEarising from the Lotus Sutra is that each person has the innate potential and the right to realize a state of life of the greatest happiness."

(from: http://www.sgi.org/english/Buddhism/more/more08.htm )

 

[PassTheDoobie]

"Buddhism views distinctions of gender, race and age as differences which exist in order to enrich our individual experience and human society as a whole. The Lotus Sutra is sometimes called the teaching of nondiscrimination, because it reveals that the state of Buddhahood is inherent in all phenomena. There is no difference between men and women in terms of their capacity to attain Buddhahood, as both are equally manifestations of the ultimate reality. If we consider the eternity of life, it is also clear that we may be born as a man in one life, and as a woman in another."

 

[PassTheDoobie]

Treasuring Diversity

Treasuring Diversity

The question of how we are to live in a diverse world has perhaps never been more pressing than now. If humanity is to survive, it is imperative that we find a way to accommodate worldviews and value systems different from our own. The alternatives of either isolated withdrawal into our separate spheres or a uniform set of values imposed by economic and technological forces can hardly be termed viable. Increased contact and interaction among the world's diverse cultural traditions seems inevitable.

How can we learn not to be threatened by difference? How can we learn to communicate successfully with those whose vision and understanding of the world differ from ours? Diversity can either spark conflict and violence or mutual creativity and progress. How can we assure that the latter is the case?

In this connection Daisaku Ikeda has written, "The Buddha's teaching begins with the recognition of human diversity. . . . The humanism of the Lotus Sutra comes down to the tenet of treasuring the individual."

According to Buddhism, each individual is a unique manifestation of the ultimate truth. Because each of us manifests this truth in the form of our particular, individual character, each of us is a precious and indeed indispensable aspect of the living cosmos.

In his writings, Nichiren uses the metaphor of different flowering trees--cherry, plum, etc.--to express this principle. Each blossoms in its unique way, with its own special character. Together, they create a brilliant seasonal portrait of vitality and beauty. Nichiren describes this as each "manifesting its true nature" (Jpn jitai kensho).

In Nichiren Buddhism, enlightenment is not a matter of changing ourselves into something which we are not. Rather, it is a matter of bringing forth those positive qualities we already possess. More precisely, it is developing the wisdom and vitality to ensure that the unique characteristics that form our personality serve to create value (happiness) for ourselves and for others. The quality of impatience, for example, can either be a source of irritation and friction or a driving force for prompt and effective action.

The key here is the belief that each person is a unique manifestation of a universal life force. As such, each person is seen to possess infinite possibility and inherent, inviolable dignity and worth. Yet, compared with the supreme, universal treasure of life we all share, distinctions of gender, ethnicity, cultural or religious background, etc., are of only limited significance. As this understanding takes root, we can learn to overcome excessive attachment to differences and related feelings of aversion or fear.

Just as each individual has a unique character, a unique experience of life, each culture can be understood as a manifestation of cosmic creativity and wisdom. In the same way that Buddhism rejects any hierarchical ranking of individual humans, it adopts an attitude of fundamental respect toward all cultures and traditions.

The principle of adapting the precepts to the locality (Jpn zuiho bini) reflects this. The practitioners of Buddhism are encouraged to take a flexible, open approach to the cultural context in which they find themselves. Thus, as they uphold the Buddhist principles of respecting the inherent dignity and sanctity of human life, they follow local customs and practices except when they are directly contrary to those core principles.

Accordingly, SGI organizations worldwide work to develop the kinds of activities that will be most appropriate to their cultural setting and will make the most lasting contribution to their respective societies.

The original purpose of Buddhism is to awaken people to the infinite value of their own lives and, by extension, of the lives of others. Ultimately, our ability to respond creatively to diversity hinges on our ability to develop a palpable sense of the preciousness of life itself, and of each individual expression of life.


(from: http://www.sgi.org/english/Buddhism/more/more02.htm )

 

[PassTheDoobie]

"Just as each individual has a unique character, a unique experience of life, each culture can be understood as a manifestation of cosmic creativity and wisdom. In the same way that Buddhism rejects any hierarchical ranking of individual humans, it adopts an attitude of fundamental respect toward all cultures and traditions."

 

[PassTheDoobie]

"Although I and my disciples may encounter various difficulties, if we do not harbor doubts in our hearts, we will as a matter of course attain Buddhahood. Do not have doubts simply because heaven does no lend you protection. Do no be discouraged because you do no enjoy an easy and secure existence in this life. This is what I have taught my disciples morning and evening, and yet they begin to harbor doubts and abandon their faith."

[ The Opening of the Eyes - Part Two, WND Page 283 ]