Chanting Growers Group

[Guest]

The Gohonzon--Observing the Mind

For most people, the word "Buddha" conjures up the image of a statue of an Asian male seated in meditation. It may seem contradictory for a religion that is otherwise considered relatively abstract to give such a central place to images of this kind.

These images, however, are generally not worshipped by Buddhists in the same sense that the Biblical "heathens" are said to have worshipped their idols. Rather, they are symbolic depictions of the sublime qualities possessed by Buddhas and bodhisattvas to which practitioners aspire. Ideally, they function as a kind of mirror to aid practitioners in perceiving the profound dignity of their own lives and in manifesting that dignity in their actions.

For Buddhist practitioners, this is the core challenge, to perceive the life condition of Buddhahood in their own life. In the Buddhism of Nichiren (1222--1282) and the tradition from which it draws, this is called the practice of "observing the mind." The difficulty of achieving this is such that practitioners had traditionally to devote their lives exclusively to meditative practice. Nichiren's contribution was to establish a clear mirror, the Gohonzon, which perfectly reflects the state of Buddhahood inherent in life, and which could thus enable all people, regardless of their circumstances or ability, to draw out and manifest this Buddha nature.

The Gohonzon (lit. "object of devotion") is a scroll containing Chinese and Sanskrit script. Nichiren's use of script rather than images reflects his commitment that this "mirror" be universal, free of the connotations of race and gender inherent in depictions of specific personages. On the scroll are arranged the names of figures from the Buddhist canon, which collectively symbolize the various potentialities of life. Down its center is inscribed "Nam-myoho-renge-kyo Nichiren," in bold Chinese characters.

Myoho-renge-kyo is the Japanese version of the title of Shakyamuni's Lotus Sutra (Skt Saddharma-pundarika-sutra). For the tradition within which Nichiren is situated, this sutra is regarded as Shakyamuni's most essential teaching. Nichiren regarded Myoho-renge-kyo itself as the fundamental Law or principle of the universe--of life--to which Shakyamuni was enlightened, the "essence" of Buddhahood. He writes, "Shakyamuni's practices and the virtues he consequently attained are all contained in the five characters of Myoho-renge-kyo."

Nichiren's name below Nam-myoho-renge-kyo on the Gohonzon expresses his conviction that the state of Buddhahood is not an abstract concept but is manifest in the life and behavior of human beings living in the real world.

Nichiren inscribed Gohonzons for his individual followers, and believers today enshrine a printed transcription of the Gohonzon in their homes. The practice of Nichiren Buddhism is to chant Nam-myoho-renge-kyo, facing the Gohonzon, thereby harmonizing your life with--or calling forth from within--the Buddha nature which it reflects. "Nam," meaning devotion, signifies this intent of summoning or harmonizing with.

The Buddhist view of life is a profoundly holistic one that sees no essential separation between our lives and the life of the universe. When we draw forth the power of wisdom and compassion through prayer, we are drawing forth and directing the same universal wisdom and creative compassion that manifests in everything from the intelligent bonding of molecules to the symbiotic evolution of species, to the decay and formation of galaxies.

Ultimately it is belief in their own potential that enables human beings to develop and to advance in the face of difficulties. The Gohonzon is an embodiment of a belief in the unlimited potential of life. The practice associated with it is an expression and actualization of this belief.

As a "mirror," the Gohonzon could be said to perform a dual function. While it reflects and awakens us to the limitless richness and potential of our inner life, it also, in provoking introspection, helps us confront the bare reality of our life at that moment in time.

Regardless of our religious beliefs, the success of any effort to guide our life toward fulfillment and value depends largely on an ability to honestly and courageously look within--to both confront the demons of our shadow and to seek out within our own lives those qualities with which we have invested our saints and idols. It seems that now, more than ever, our collective survival depends on our ability to carry this out.

 

[PassTheDoobie]

"All of us who are spreading the Mystic Law in the Latter Day of the Law have voluntarily taken on negative karma in order to lead others to happiness and have been born in this present existence of our own choice. It can therefore be said that we experience suffering in order to demonstrate the greatness of Buddhism and help others. In this way, our karma becomes our mission."

SGI Newsletter No. 6792, The New Human Revolution—Vol. 18: Chap. 3, Moving Forward 33, translated April 4th, 2006

 

[PassTheDoobie]

"Therefore, the best way to attain Buddhahood is to encounter a good friend. How far can our own wisdom take us? If we have even enough wisdom to distinguish hot from cold, we should seek out a good friend. But encountering a good friend is the hardest possible thing to do.'"

(Three Tripitaka Masters Pray for Rain - The Writings of Nichiren Daishonin, page 598) Selection source: Gosho for April discussion meetings, Seikyo Shimbun, April 6th, 2006

 

[PassTheDoobie]

The internet cop busted me! Too much time on the keyboard! When the 'law' (small 'l', as in stonegirl), says more of my attention needs to be diverted from my efforts here, I say, "Jesus! That Devil of the Sixth Heaven is a crafty bastard! The son-of-a-bitch has gone and possessed my wife again!"

So if my posts get sketchy for awhile, know that I am giving it the good fight, and I shall return shortly. Preggers hormones are a bitch and I admittedly have a propensity for being an asshole at times. Shame on me!

What the fuck, suck it up! Forward!

T

 

[Guest]

Easy does it mate, its like the electric slide, I congratulate your obstacles and look forward to knowing your practicing even more! With little Renge on the way its even a greater time to rejoice!

This little post below is dedicated to the frequent use of the word Karma throughout this website, next time some searches for the word karma in the search engine they will hopefully have this thread pop up as number one!


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.

Take pride and enlighten yourselves! You are your own salvation!


Nam Myoho Renge Kyo!
Nam Myoho Renge Kyo!
Nam Myoho Renge Kyo!
Nam Myoho Renge Kyo!
Nam Myoho Renge Kyo!
Nam Myoho Renge Kyo!
Nam Myoho Renge Kyo!
Nam Myoho Renge Kyo!
Nam Myoho Renge Kyo!

 

[Babbabud]

Haahhahaha I know about that possesion... hope all is well and everyone is feeling great. You decide you have too many and want to ship my little margie to her uncle babbas you just say the word Give stonegirl a big hug for us and tell her we love and miss her. You guys make such great parents. Little buddhas are so fortunate to be born into such a loving family. What great karma you all must have. Much love to your whole beautiful family. You be sure to tell them how much uncle babba loves them. Get me that addy and I can send a giant bag of gummyworms So much love to you guys.
nam myoho renge kyo !!

 

[PassTheDoobie]

"The Daishonin writes: “Anyone who teaches others even a single phrase of the Lotus Sutra is the envoy of the Thus Come One” (WND, 33). A person who conveys the greatness of the Mystic Law or faith to another person, no matter how briefly, is an envoy of the Buddha. There is no more noble a mission than this. The life of such a person will brim with good fortune and benefit in existence after existence.

"In The Record of the Orally Transmitted Teachings, the Daishonin comments on the phrase “with no fear in his mind” (LS20, 268) from “The Bodhisattva Never Disparaging” chapter of the Lotus Sutra. He says: “‘With no fear in his mind’ describes the manner in which Nichiren and his followers now call out Nam-myoho-renge-kyo as they perform their shakubuku practice” (OTT, 156). In other words, the essence of the spirit to share the Mystic Law with others is fearless courage. Such intrepid inner resolve gives rise to everything—compassion, wisdom, happiness, joy, justice, and victory. Courage is the backbone of faith."

SGI Newsletter No. 6795, WOMEN’S DIVISION LEADERS CONFERENCE—PART 2 [OF 2], Courage Is the Backbone of Faith, translated April 7th, 2006

 

[Guest]

Thank You!

Nam Myoho Renge Kyo!

 

[PassTheDoobie]

Above all, both you and your husband are upholders of the Lotus Sutra. You will surely bear a jewel of a child who is going to inherit the seed for the propagation of the Lotus Sutra. I wholeheartedly congratulate you. The child is one who will inherit both your physical and spiritual aspects.

[ Easy Delivery of a Fortune Child, WND Page 186 ]

 

[PassTheDoobie]

"Strengthen your faith day by day and month after month. Should you slacken in your resolve even a bit, devils will take advantage."

(On Persecutions Befalling the Sage - The Writings of Nichiren Daishonin, page 997) Selection source: “Kyo no Hosshin”, Seikyo Shimbun, April 8th, 2006

 

[Guest]

Buddhism teaches that all life is interrelated. Through the concept of "dependent origination," it holds that nothing exists in isolation, independent of other life. The Japanese term for dependent origination is engi, literally "arising in relation." In other words, all beings and phenomena exist or occur only because of their relationship with other beings or phenomena. Everything in the world comes into existence in response to causes and conditions. Nothing can exist in absolute independence of other things or arise of its own accord.

Shakyamuni used the image of two bundles of reeds leaning against each other to explain dependent origination. He described how the two bundles of reeds can remain standing as long as they lean against each other. In the same way, because this exists, that exists, and because that exists, this exists. If one of the two bundles is removed, then the other will fall. Similarly, without this existence, that cannot exist, and without that existence, this cannot exist.

More specifically, Buddhism teaches that our lives are constantly developing in a dynamic way, in a synergy of the internal causes within our own life (our personality, experiences, outlook on life and so on) and the external conditions and relations around us. Each individual existence contributes to creating the environment which sustains all other existences. All things, mutually supportive and related, form a living cosmos, a single living whole.

When we realize the extent of the myriad interconnections which link us to all other life, we realize that our existence only becomes meaningful through interaction with, and in relation to, others. By engaging ourselves with others, our identity is developed, established and enhanced. We then understand that it is impossible to build our own happiness on the unhappiness of others. We also see that our constructive actions affect the world around us. And, as Nichiren wrote, "If you light a lamp for another, your own way will be lit."

There is an intimate mutual interconnection in the web of nature, in the relationship between humankind and its environment--and also between the individual and society, parents and children, husband and wife.

If as individuals we can embrace the view that "because of that, this exists," or, in other words, "because of that person, I can develop," then we need never experience pointless conflicts in human relations. In the case of a young married woman, for instance, her present existence is in relation to her husband and mother-in-law, regardless of what sort of people they may be. Someone who realizes this can turn everything, both good and bad, into an impetus for personal growth.

Buddhism teaches that we "choose" the family and circumstances into which we are born in order to learn and grow and to be able to fulfill our unique role and respective mission in life.

On a deeper level, we are connected and related not just to those physically close to us, but to every living being. If we can realize this, feelings of loneliness and isolation, which cause so much suffering, begin to vanish, as we realize that we are part of a dynamic, mutually interconnected whole.

As Daisaku Ikeda has written, an understanding of the interconnectedness of all life can lead to a more peaceful world:

"We're all human beings who, through some mystic bond, were born to share the same limited life span on this planet, a small green oasis in the vast universe. Why do we quarrel and victimize one another? If we could all keep the image of the vast heavens in mind, I believe that it would go a long way toward resolving conflicts and disputes. If our eyes are fixed on eternity, we come to realize that the conflicts of our little egos are really sad and unimportant."

 

[PassTheDoobie]

"Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo."

(On Attaining Buddhahood in This Lifetime - The Writings of Nichiren Daishonin, page 4) Selection source: "Kyo no Hosshin", Seikyo Shimbun, March 31st, 2006

 

[Guest]

Curing Karmic Disease

I see from your letter that you have been stricken with a painful affliction. Knowing you are in agony grieves me, but, on the other hand, it is cause for delight. The Vimilakirti Sutra states, ‘At that time the wealthy Vimilakirti1 though to himself, ‘I am ill, lying on my bed, [yet why does the World-Honored One, man of great compassion, not take pity on me?] ... At that time the Buddha said to Monjushiri, ‘Go visit Vimilakirti and inquire after his illness.’’ The Nirvana Sutra says, "At that time, the Thus Come One ... assumed the appearance of one who is ill in body, and lay on his right side like a sick man.’ The Lotus Sutra states, ‘[The Thus Come One is well and happy,] with few ills and few worries.’2 The eight volume of the Maka shikan states, ‘Vimilakirti lay in his sickbed in Vaishali3 and utilized his illness to expound his teachings . . . The Thus Come One used his death to teach the eternity [of life] and clarified the power [of Buddhism] through sickness. It also says, ‘There are six causes of illness: (1) disharmony of the four elements;4 (2) improper eating or drinking; (3) inappropriate practice of seated meditation; (4) attack by demons; (5) the work of devils; and (6) the effects of karma."

The Nirvana Sutra reads, "There are three types of people whose illness is extremely difficult to cure. The first are those who slander the great vehicle; the second, those who commit the five cardinal sins; and the third, icchantikas or persons of incorrigible disbelief. These three categories of illness are the gravest in the world."

It also states, "One who creates evil karma in this life . . . will surely suffer [its retribution] in hell.... By making offerings to the three treasures, one can avoid falling into hell after death, but will instead suffer the retribution in this life in the form of the afflictions of the head, eye or back." The Maka shikan states, "Even if one has committed grave offenses . . . their retribution can be lessened in this life. Thus, illness occurs when evil karma is about to be dissipated." In his Daichido ron, Bodhisattva Nagarjuna says, "Question: [...Answer:] If that is so, then none of sutras from the Kegon to the Hannya haramitsu is a secret teaching, but the Lotus Sutra is secret.... [The Lotus Sutra is] like a great physician who changes poison into medicine." T’ien-t’ai explained the quotation further, saying, "This can be likened to a skilled physician who changes poison into medicine.... That persons of the two vehicles were given the prophecy of their enlightenment in this sutra means that it [the sutra] changes poison into medicine. This is what the Daichido ron means when it says, ‘The various sutras are not secret teachings; only the Lotus Sutra is secret.’ " The Maka shikan says, "The Lotus Sutra can cure them [illnesses], which is why it is called myo or wonderful." Miao-lo says, "Because it can cure that which is thought to be incurable, it is called myo or wonderful."5

The Nirvana Sutra states, "King Ajatashatru of Rajagriha was wicked by nature . . . He killed his father, and thereafter, in a fit of remorse, he developed a high fever...

Because of the fever from remorse, boils broke out over his entire body. They were foul and evil-smelling, repelling all who came near. At that time his mother Vaidehi, tried to help by applying various medicines, but this only made the boils worse; there appeared to be no hope of recovery. The king said to his mother, ‘These boils have a spiritual cause and do not arise from a disharmony of the four elements. Even if people say that there is a physician who can cure them, that could not possibly be...’ Then the World-Honored One, the compassionate and merciful teacher, entered into a ‘moon-loving’6 meditation for the king’s sake. While he dwelled in the meditation, a brilliant ray of light shone forth from the Buddha. This ray of clear coolness fell upon the body of the king, and in that instant the boils were healed."

The seventh volume of the Lotus Sutra, the sutra of the great wisdom of equality, says, "Because this sutra provides good medicine for the ills of the people of Jambudvipa. If a person who has an illness is able to hear this sutra, then his illness will be wiped out and he will know neither old age nor death."

In light of the above quotations, it would seem that your illness cannot have originated anywhere outside the six causes of disease. I will set aside the first five causes for the moment. Illnesses of the sixth, which result from karma, are the most difficult to cure. They vary in severity and one cannot make any fixed pronouncements, but we know that the gravest illnesses result from the karma created by slandering the Lotus Sutra. Even Shen Nung, Huang Ti,7 Hua T’o8 and Pien Ch’ueh9 threw up their hands, and Jisui, Rusui,10 Jivaka11 and Vimalakirti likewise kept silent. Such illnesses can only be cured by the good medicine of Shakyamuni Buddha’s Lotus Sutra, as that sutra itself explains.

The Nirvana Sutra, referring to the Lotus Sutra, states, "Even the offense of slandering this correct teaching [will be eradicated] if one repents and professes faith in the correct teaching.... No teaching other than this correct teaching can save or protect one. For this reason one should take faith in the correct teaching." The Great Teacher Ching-hsi says, "The Nirvana Sutra is itself pointing to the Lotus Sutra and saying that it is the ultimate."12 He further says, "[Even if one reviles the correct teaching and falls into the evil paths, one can create causes for eventual attainment of the benefit.] It is like the case of a person who falls to the ground, but who then pushes himself up from the ground to rise to his feet again. Therefore, even though one may slander the correct teaching, one will eventually be saved from the evil paths."13

Bodhisattva Vasubandhu was originally a scholar of Hinayana Buddhism. In an effort to prevent Mahayana Buddhism from spreading throughout the five regions of India, he wrote five hundred treatises on Hinayana doctrines. He awoke to the error of his views, however, when he talked with Bodhisattva Asanga.14 Vasubandhu told Asanga that he wanted to cut out his tongue in order to eradicate the error of his former preaching. Asanga restrained him, saying, "Instead, use your tongue to praise Mahayana teachings." Then Vasubandhu immediately wrote five hundred treatises on Mahayana doctrines in order to refute Hinayana doctrines. He also vowed that he would never preach another word of Hinayana teachings for the rest of his life. In this way he eradicated his past offense and was later reborn in the heaven where Bodhisattva Miroku dwells.15

Bodhisattva Ashvaghosha, a native of eastern India, was thirteenth among the successors of the Buddha’s teachings.16 At one time Ashvaghosha had been a leader of Brahmanism. However, when he debated with the Buddhist monk Punyayashas17 over the validity of their respective teachings, he quickly realized the superiority of Buddhist teachings. Ashvaghosha was prepared to behead himself in order to pay for his past offense, saying, "I have been my own worst enemy, leading myself to hell." But Punyayashas admonished him, saying, "Do not behead yourself! Instead, use your brains and your mouth to praise Mahayana teachings." Ashvaghosha soon thereafter wrote the Daijo kishin ron or "Awakening of Faith in the Mahayana," in which he refuted all Brahman teachings as well as Hinayana teachings. This marked the beginning of the spread of Mahayana Buddhism in India.

The Great Teacher Chi-tsang18 of Chia-hsiang-ssu temple was among the most outstanding scholars in China. He was the founder of the Sanron school, and lived in Hui in Wu. Believing that none could equal him in knowledge, he raised the banner of his pride to the highest place. He challenged the Great Teacher T’ien-t’ai to discuss the meaning of the passage which states: "Among the sutras I have preached, now preach, and will preach, [this Lotus Sutra is the most difficult to believe and the most difficult to understand]." In the debate, Chi-tsang was soundly defeated, and thereupon renounced his misguided beliefs. In order to expiate his serious offense of the slander of the correct teaching and those who upheld it, he gathered more than one hundred eminent scholars and begged the Great Teacher T’ien-t’ai Chih-che to lecture to them. Chi-tsang used his body as a bridge for the Great Teacher T’ien-t’ai to climb onto [the preaching platform], supporting T’ien-t’ai’s feet with his head.19 Moreover, he served T’ien-t’ai for seven years, cutting firewood and drawing water for him. He ceased giving lectures of his own, dispersed his followers and, in order to purge himself of his great conceit, refrained from reciting the Lotus Sutra.20 After the Great Teacher T’ien-t’ai’s death, Chi-tsang had an audience with the emperor of the Sui dynasty to pay his respects. As he was leaving, he clutched His Majesty’s knees and tearfully bade him farewell. Sometime later Chi-tsang looked into an old mirror and, seeing his reflection, condemned himself for his past errors. All these many acts of penitence were done to eradicate his evil karma.

The Lotus, the wonderful sutra of the single vehicle, is the golden words of the three groups of Buddhas.21 Likened to a bright jewel, it ranks highest among all the sutras which "I have preached, now preach, and will preach." There are passages in the Lotus Sutra which say, "Among the sutras, it [the Lotus Sutra] holds the highest place," and "[. . . among those sutras] the Lotus is the foremost!’’ The Great Teacher Dengyo says that [the Hokke (Lotus) sect is] the very one founded by Shakyamuni Buddha himself.22

I have made a thorough study of the various Shingon sutras such as the Dainichi, Kongocho and Soshitsuji, but have found nothing written in them to compare with the above passages of the Lotus Sutra. The claim [that these sutras are superior to the Lotus Sutra] appears to be no more than the prejudiced view held by Shan-wu-wei, Chin-kang-chih, Pu-k’ung, Kobo, Jikaku and Chisho. Now, more than ever, we realize that it is the real intent of the Buddhas Shakyamuni and Dainichi to place the Lotus Sutra above all other sutras. When the three great teachers Kobo, Jikaku and Chisho, the founders of the Shingon teachings in Japan, went to China during the T’ang dynasty, they inherited from Hui-kuo23 and Fa-ch’uan24 the deceptions and delusions originally held by the three Tripitaka masters Shan-wu-wei, Chin-kang-chih and Pu-k’ung. Returning to Japan, they propagated the Lotus Sutra and the Shingon teachings in such a way as to make it seem that the dim light of fireflies -- the Shingon mandalas of the two realms25 -- outshone the brilliant moon of the Lotus Sutra, the supreme vehicle which surpasses all other sutras of the past, present and future. Not only that, they slandered the Lotus Sutra, saying that it was a work of "childish theory" and belonged to "the region of darkness." However, these comments were like a dagger turned against those who made them. It is not the Lotus Sutra but the Dainichi Sutra that is filled with childish theory and is in the region of darkness. The founders of the Shingon teachings were warped, to begin with. So how could their disciples and followers be upright! Contamination at the source of a river will pollute its entire length. Because of this, the Land of the Sun has had a long, dark night and the Sun Tree is now about to be blighted by an alien frost.

Although you were not in the mainstream of Shingon, you were still a retainer of a patron of that teaching. You lived for many years in a house whose family was dedicated to an erroneous doctrine, and month after month your mind was infected by the teachers of error. Though huge mountains may crumble and the great seas dry up, this offense of yours will not easily pass away. However, because of the influence of past karmic bonds and the mercy that the Buddha bestows on you in this lifetime, you have met me, a priest of humble learning, although you least expected it, and have determined to reform your ways. Therefore you will be spared worse suffering in the future, though at the moment your offense has brought on these boils from which you suffer.

King Ajatashatru suffered from severe boils because he committed the five cardinal sins and slandered the correct teaching. But his boils disappeared instantly when the light produced by the Buddha’s "moon-loving" meditation illuminated his body. And, though it had been predicted that the king had only twenty-one days left to live, his life span was extended forty years. In deep appreciation, he earnestly requested one thousand arhats to record the golden words of the Buddha’s lifetime,26 thus spreading the Buddha’s teachings into the ages of the Former, Middle and Latter Days of the Law.

Your boils have resulted from only one offense -- slandering the correct teaching. The beneficent power of the Mystic Law you now embrace is superior to that of the "moon-loving" meditation. There is no reason why your boils cannot be healed and your life span extended. If these words of mine do not prove to be true, you should shout, "The Buddha, the eye of the entire world, is a great liar, and the Lotus, the wonderful sutra of the single vehicle, is a scripture full of untrue flourishes! The World-Honored One should give me proof if he cares about his good name! All the sages and worthies should come to protect me if they do not want to be untrue to their vows!"

A letter cannot convey all that one would like to say, and words cannot fully express what is in the heart. The rest will have to wait until the next time we meet.

With my deep respect,
Nichiren

The third day of the eleventh month

Reply to Ota Nyudo

Footnotes:

1. Vimalakirti: See p. 89, footnote 63.
2. Lotus Sutra, chap. 15. This is the answer to a question addressed to Shakyamuni Buddha by the Bodhisattvas of the Earth: "Is the World-Honored One in comfort, with few ailments and few troubles?"
3. Vaishali: One of the sixteen major countries in ancient India. The Licchavi tribe, to which Vimalakirti belonged, lived here. Vaishali was also one of the VajJi Allied Nations. Shakyamuni Buddha often visited Vaishah to preach Buddhism. After the Buddha's passing, the second assembly for compiling the Buddha's teachings was held there.
4. Four elements: See p. 191, footnote 113. 5. Guketsu, vol. 6.
5.
6. Moon-loving meditation: Here the boundless compassion of the Buddha is compared to the moonlight which releases one from uneasiness and brings him peace of mind.
7. Shen Nung and Huang Ti: Two of the Three Rulers, legendary ideal rulers of ancient China who were skilled in medical matters.
8. Hua To: A physician of the Later Han, said to have been especially skilled in surgical operations. When acupuncture and medicine proved ineffectual, he performed surgery under anesthesia. He invented a system of physical exercise which he himself practiced. As a result, he is said to have been still vigorous even at the age of one hundred.
9. Pien Ch'fleh: A physician of the Spring and Autumn period (722-481 B.c.) in China. In his boyhood he learned medical arts and is said to have been skilled in treating almost all kinds of diseases.
10. Jisui and Rusui: A father and son, both excellent physicians, who are described in the Konkomya Sutra. According to that sutra, they lived countless aeons ago. At one time, an epidemic broke out and spread through their country. jisui was too old to perform medical treatment, but Rusui mastered his medical art and, in his father's place, saved the people from the epidemic.
11. Jivaka: An Indian physician in Shakyamuni's time. Immediately after birth he is said to have seized hold of the acupuncture needle and medicine bag. He had devout faith in Buddhism and also served as a minister to King Ajatashatru.
12. Hokke Mongu Ki.
13. Ibid.
14. Asanga: Elder brother of Vasubandhu. According to tradition, Vasubandhu heard that his elder brother was ill and went to visit him. Asanga explained that he had become ill with grief thinking of the suffering his younger brother would incur from slandering Mahayana, and persuaded him to renounce his faith in Hinayana. See also p. 106, footnote 95.
15. Heaven where Bodhisattva Miroku lives: Tushita Heaven, the fourth of the six heavens in the world of desire. Miroku is described in a sutra as having been reborn in this heaven after his death.
16. Shakyamuni's successors: See Twenty-four successors in the Glossary.
17. Punyayasha: One of the Buddha's twenty-four successors. A native of Pataliputra in Magadha, he was entrusted with the teachings by Parshva and, transferred them to Ashvaghosha.
18. Chi-tsang (549-623): Also called Chia-hsiang, after the name of the temple where he lived. He laid the foundation for the San-lun (Sanron) sect in sixth-century China but later became a follower of T'ien-t'ai.
19. This means that when T'ien-t'ai mounted an elevated seat for preaching, Chi-tsang carried T'ien-t'ai on his back and lifted him up.
20. That is, Chi-tsang felt he was not qualified to recite the Lotus Sutra. A passage from the Gosho "Requital for the Buddha's Favor" reads, ". . . he [Chi-tsang] said, 'if I were to go on standing before my disciples and lecturing on the Lotus Sutra, they might suppose that I have the ability to understand the sutra correctly, when in fact I do not.' Chi-tsang was both older and more eminent than T'ien-t'ai, and yet, in the presence of others, he deliberately put his teacher T'ien-t'ai on his back and carried him across the river."
21. Three sages: Shakyamuni Buddha, Taho Buddha and all the other Buddhas of the ten directions.
22. Hokke Shfiku.
23. Hui-kuo (746-8o5): The seventh master in the lineage of esoteric (Shingon) Buddhism. He studied esoteric teachings under Pu-k'ung. When Kobo came to China from Japan, Hui-kuo transferred the doctrines of the Womb World mandala of the Dainichi and the Diamond World mandala of the Kongogawa Sutra to him.
24. Fa-ch'ilan: A Chinese priest of the esoteric teachings. He transferred the doctrines of the esoteric teachings to Jikaku and Chisho when they journeyed to China in 838 and in 853, respectively. He wrote many treatises on the esoteric teachings.
25. Two Shingon mandalas: See p.156, footnote 39.
26. Reference to the first council, which began the task of compiling the Buddha's teachings. In the year when Shakyamuni died, this council was convened, with the support of King Ajatashatru, in Pippala Cave at Rajagriha in Magadha.

Major Writings of Nichiren Daishonin; Vol 2.

 

[PassTheDoobie]

"There are six causes of illness: (1) disharmony of the four elements; (2) improper eating or drinking; (3) inappropriate practice of seated meditation; (4) attack by demons; (5) the work of devils; and (6) the effects of karma."

(On Curing Karmic Disease - The Writings of Nichiren Daishonin, page 631) Selection source: Living Buddhism, Seikyo Shimbun, April 9th, 2006

 

[Guest]

SGI is all inclusive!

SGI is all inclusive!

I was chatting with a member by the name Natty elsewhere in the cannaverse regarding SGI recently. Natty is fully aware of our thread but suggested this thread is too advanced to a certain degree and I stated, "LOL, I am as much a newbie as you are! Open your heart, open your mind, open your personal morals up to a most incredible and amazing personal healing SGI wants to share not only with you but everyone else in world!"

This is a open invitation from any member whom posts or posted on this thread to world! Join us! We are all on the page in the end!

Another question which was interesting was Who is buddha and does he frown upon me for being a cannabis smoker? The answer is, within you lies your "buddha nature" we are all bodhisattvas of the earth, We do not discriminate against anyone, on the contray we embrace personal and interpersonal diversity! I have met many sgi members and they all come from totally different paths of life! I am very shy and avoid making new friends or used to at least, but would you believe that I had an openly gay man, a on again and off again sgi member for over 15 years, and a recently unemployed japanese chef come into my home and enshrine my Gohonzon! Me being someone who avoids strangers and germs like the bubonic plague actually had a diverse group of people chanting with me in my private dojo! it was amazing!!!!!!!!! That is SGI, KOSENRUFU which means World PEACE SHAKUBUKU which means SEPREADING THE WEALTH OF BUDDHISM IN THE LATTER DAY (or something like that ) see what I mean, you don't have to be Sensei to be practicing, you can be anyone! You can smoke all the herb you can, you can exclusively wear hotpants and tanktops, you can refuse to wear SHOES!!!! SGI accepts you just as you shall come to accept SGI if you open yourself upto a Human Revelution which will manifest immediately!

If you still have doubts, read posts in this thread. If your shy, feeble, meek, afraid, give it an honest try! Once you taste the fruits of self help your future shall reflect the glory of your present!

Don't ask me, ask any member whomhas posts on this thread (still active on the boards) We all share in a desire for Kosenrufu to be propagated for countless generations to come and if this is not for you, your still welcomed to take part!

 

[Landogarner]

Count me among the unawakened trying to find the shade of the tree. Though I often stray from the path I am shown the way back, yet again, by those with eyes wide open.

 

[Guest]

Count me among the unawakened trying to find the shade of the tree. Though I often stray from the path I am shown the way back, yet again, by those with eyes wide open.

Welcome, your seeking spirit brought you this far! Congrats!

Kick back, read into the thread a bit more and if any questions come up, Just Ask! I am also just like you sometimes heading who knows where on a tangent, but your buddha nature brought you here to make the excellent post, THANK YOU!

Nam Myoho Renge Kyo!

 

[Guest]

2006 Buddhist Learning Guidelines:
1. Study Nichiren Buddhism every day through the World Tribune and Living Buddhism.

Buddhist learning is part of our personal practice, along with the daily practice of gongyo-chanting Nam-myoho-renge-kyo and reciting portions of the Lotus Sutra-and our continual efforts for peace through spreading the humanism of Nichiren Buddhism. The SGI-USA's periodicals-the World Tribune, the weekly newspaper, and Living Buddhism, the bi-monthly magazine-are the great source of Buddhist wisdom and inspiration to transform our lives and the world. Let's subscribe to the SGI-USA periodicals and study Nichiren Buddhism every day!
2. Incorporate the study of Nichiren Daishonin's writings in discussion meetings.

District and group discussion meetings we hold each month are the oasis to rejuvenate our lives through Nichiren Buddhism. The key to a successful discussion meeting lies in sharing the spirit of Nichiren Daishonin with everyone in attendance. As Nichiren writes in "The True Aspect of All Phenomena," "If you are of the same mind as Nichiren, you must be a Bodhisattva of the Earth" (The Writings of Nichiren Daishonin, p. 385). For this reason, it is important to incorporate the study of Nichiren Daishonin's writings in every discussion meeting. To this end, please use the World Tribune series "The Writings for Discussion Meetings" published in the third issue of every month and create a joyful dialogue grounded in the humanistic philosophy of Nichiren Buddhism.
3. Promote the study meetings of Nichiren Daishonin's writings.

In February, April, June, August and December, the study department recommends that a study meeting be held at the chapter- or district-level based on the study material published in Living Buddhism. To help the presenters at these meetings, the study department will continue to hold preparatory meetings through video and telephone hookup. For January, March, May, July, September and November, a study meeting may be held at the chapter- or district-level based on SGI President Ikeda's lecture series on "The Opening of the Eyes" published in Living Buddhism.
4. Encourage everyone to participate in the Buddhist Learning Review in October.

October is designated the "Month of Buddhist Learning," and the study department will hold the Buddhist Learning Review based on the study materials for the months of February, April and June and the selections from the Living Buddhism series "The Essentials of Nichiren Buddhism." The Buddhist Learning Review is an opportunity for all SGI-USA members to experience the joy of Buddhist learning. Please encourage everyone in your district to participate in this event.

Practicing Buddhism based on Nichiren Daishonin's writings is the SGI's proud tradition; it has been the foundation for each member's personal development and the SGI's global spread. To secure this foundation of each member's fulfilling life and our global Buddhist movement for peace, the study department will work hard more than ever in 2006.

The study department will post the necessary information about the SGI-USA's Buddhist learning on this Web site.

If you have any questions or comments, please write to study@sgi-usa.org.

Thank you very much for all your support of Buddhist learning!

 

[PassTheDoobie]

"Sharing Buddhism with others is extremely difficult. But even if we don’t see immediate results, there’s no need for us to be discouraged. Mr. Toda declared: “Enabling people to free themselves from suffering eternally and on the most fundamental level is an extraordinary effort that can’t be achieved with ordinary motivation. No task is more important or challenging.” Filled with pride that we are carrying out the most sacred and noble work of the Buddha, let us continue striving joyfully, with confidence and good cheer, to engage people in dialogue aimed at expanding the sphere of happiness, hope, and peace."

SGI Newsletter No. 6795, WOMEN'S DIVISION LEADERS CONFERENCE-PART 2 [OF 2],Feb 10th, 2006, Courage Is the Backbone of Faith, translated April 7th, 2006

 

[Landogarner]

Welcome, your seeking spirit brought you this far! Congrats!

Kick back, read into the thread a bit more and if any questions come up, Just Ask! I am also just like you sometimes heading who knows where on a tangent, but your buddha nature brought you here to make the excellent post, THANK YOU!

Nam Myoho Renge Kyo!

Thanks for the kind welcome.

Glad to be among similar minded people.