Chanting Growers Group

[PassTheDoobie]

"Sometimes you'll be applauded and at other times you won't. But there's no need to be swayed by such things. Most important of all is faith. When we chant Nam-myoho-renge-kyo positively towards the future, towards victory, we find that victory already exists within us. Please keep pressing ahead with that conviction."

SGI Newsletter No. 7085, 3RD SOKA GAKKAI HEADQUARTERS LEADERS MEETING—PART 3 [OF 3], Dedicating Ourselves to Kosen-rufu—Life’s Highest Purpose, January 6th, 2007, translated Jan 22nd, 2007

 

[PassTheDoobie]

"But it is better to live a single day with honour than to live to 120 and die in disgrace."

(The Three Kinds of Treasure - The Writings of Nichiren Daishonin, page 851) Selection source: "Kyo no Hosshin", Seikyo Shimbun, January 23rd, 2007

 

[PassTheDoobie]

peace to all and deepest respect to all!!!! once again please excuse my absence and the reason i ask your forgiveness is i was here the whole time and didnt even say hi, i wonder why?

hmmmmmmmmmm

peace

bonz

>>>>>>>>>>>>>>>>>>>>>Nam myoho renge kyo>>>>>>>>>>>>>>>>>>>>>

Not any of us compose posts every single day Bro! I cut and paste those quotes without composing anything to say. It's no different than you really.

Sometimes you just read and reread. There's some really good shit on this thread! Sometimes you just don't feel like talking. But thanks for sharing!

I bow in obeisance to all you Buddhas!

Thomas

 

[Babbabud]

I bow back to you all
Nam Myoho Renge Kyo

 

[SoCal Hippy]

"Today I rededicate my life to Kosen Rufu.
To be so strong that nothing can upset my peace of mind.
To talk health, happiness and hope to every person I meet.
To make my friends feel there is something good and beautiful in them.
To look at the sunny side of everything and to be optimistic about life.
To think only the best and work toward doing and expecting only the best.
To be just as happy about the success of others as I am about my own success.
To forget any mistake of the past and press forward to great achievement in the future.
To give so much time in improving myself, that I have no time for criticizing others.
To be too strong for fear, too kind for anger, and too happy for worry.
To lift my heart in faith each day so that the Gohonzon may show forth in my life."
--SGI President Daisaku Ikeda

 

[SoCal Hippy]

"If you underestimate the power of Daimoku and use other strategies, you will lose in the end. … Nothing can defeat the power of Daimoku. But without action you cannot call it faith. The Gohonzon can penetrate through everything. … When you chant abundant Daimoku, you have the power to open even the heaviest iron door that stands on your way; you can definitely change your negative karma… Daimoku has more than 1 million guidance or a million books of philosophy. There may be nights when tears will not stop flowing. At such times my heart will be open to you. I, too, will share your tears with you. .. I will carry half your heavy burden and walk together with you. "
Daisaku Ikeda

 

[EasyMyohoDisco]

Thank you all for all your daimoku and sincere prayers, they really helped!

Thank you all for all your daimoku and sincere prayers, they really helped!

Last friday at the opening of the King, Ghandi and Ikeda exhibit we had an utter VICTORY!

Dean Carter from Morehouse spoke so eloquently and suggested President Ikeda deserves the noble peace prize among other amazing guidance, coming from a Christian Minister! WOOOOHOOOO! He stressed Peace, Justice and spoke highly of the SGI and our work around the globe for World Peace and Individual Happiness. Our great teachers President Makiguchi and President Toda are honored throughout the exhibit, as is our eternal mentor Nichiren Daishonin including a drawing of his face! I was thrilled to introduce someone new to the practice (my cousin Chris){Then yesterday my other cousin sandy), encourage a new member to attend meetings and also to reaffirm old friendships among the multitude of members in attendance. We're kicking off this new year right on this end, please go forward with me everyday and live life as best you can.

Sensei must be very proud!

Thank you all very much, please strive for Justice, Peace, Kosen-rufu and your own Happiness today and everyday! Be the Change you wish to experience in this world!



Nam-myoho-renge-kyo!!

 

[Dutchgrown]

Nam Myoho Renge Kyo!

Yes, it is me....I've been away awhile. Went to some very far away places that I had some wrong ideas about (pre-conceived wrong ideas/opinions)...but it is so odd, once there I kept getting the feeling that I had been there before, many many times. I felt a profound ease and free spirit and everything seemed so harmonious.

Anyway, my deepest apologies to you all for not posting, but I got back really sick....sicker than I can recall being before, and have just not been up to posting and communicating much, but gradually day by day I'm getting my strength back. I'm being treated for what the doctors think is an intestinal parasite picked up abroad, although the exact test results won't be learned for a couple more days. I've lost about 15 pounds, but actually, it was 15 I could do without.

As I've been confined to bed rest and these huge horse-sized antibiotic pills, I think of you all often and thank you from the bottom of my heart for all your prayers...just wanted to drop in and say

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

When I'm up to it I'll post some pics of my trip...visited many Wots and I just can't tell you how intense it was to have the goose bumps completely encase my body each time I entered one. Oh what a feeling! Can't wait to go back!!

PTD....no worries my friend, the illness picked up over there won't keep me away, I ABSOLUTELY LOVED IT and can't wait to travel again! (Once I'm better of course!) Babba, Bonzo and everyone thank you for your prayers as well....you guys are awesome!

dg

 

[fallenangel]

so glad your on the road to recovery dutch . i know we all had you in our thoughts , hearts and our chanting .

 

[PassTheDoobie]

Glad You're Better DG!!!

Glad You're Better DG!!!

Thank you all very much, please strive for Justice, Peace, Kosen-rufu and your own Happiness today and everyday!

Be the Change you wish to experience in this world!



Nam-myoho-renge-kyo!!

Well said! Thank you Brothers and Sisters! Keep chanting!

 

[PassTheDoobie]

We practice this Buddhism
for the sake of the present and the future.
Everything starts from now!
The Daishonin states, "Winter always turns to spring."*
No matter how difficult our situation may now be,
let's never give up and let's try to take one step forwards!

Daisaku Ikeda

* "Winter Always Turns to Spring." - WND, page 536

 

[PassTheDoobie]

"And if you want to understand what results will be manifested in the future, look at the causes that exist in the present."

(The Opening of the Eyes - The Writings of Nichiren Daishonin, page 279) Selection source: The New Human Revolution, Volume 19, Seikyo Shimbun, January 24th, 2007

 

[PassTheDoobie]

"Nichiren Daishonin writes: 'Though we may suffer for a while, ultimately delight awaits us' (WND-2, 882). It is by surmounting our difficulties and challenges that we are able to sing a song of triumph."

SGI Newsletter No. 7087, The New Human Revolution-Vol. 19: Chap. 2, Song of Triumph 40, translated Jan 23rd, 2007

 

[PassTheDoobie]

"And I may add that, although parents may give birth to a child who is endowed with both sight and hearing, if there is no teacher to instruct that child, then its eyes and ears will be no better than those of an animal."

(An Outline of the 'Entrustment' and Other Chapters - The Writings of Nichiren Daishonin, page 914) Selection source: "Kyo no Hosshin", Seikyo Shimbun, January 25th, 2007

 

[PassTheDoobie]

"Bodhisattvas do not try to avoid dialogue. Buddhas do not hesitate to speak out. There is no Buddhist practice without meeting and talking with people.

"Dialogue is also fundamental to democracy. And the basis of all truly meaningful dialogue is a spirit of mutual respect and equality among the participants.

"'I would never dare disparage you, because you are all certain to attain Buddhahood!' (LS20, 267) --so declared Bodhisattva Never Disparaging, who remained staunchly committed to dialogue in a world rife with arrogance and intolerance. "Talking to others about the teaching and philosophy of Buddhism is to do the Buddha's work. This means believing in the Buddha nature of those we talk with and directing our words to this most noble and most supreme essence of their lives.

"'Because one has heard the Lotus Sutra, which leads to Buddhahood, with this as the seed, one will invariably become a Buddha' (WND-1, 882), writes the Daishonin. Through our unceasing struggle to advance kosen-rufu, we of the Soka Gakkai have enabled countless individuals to form a profound connection with Buddhism. Through the power of one-on-one dialogue, we have sown the seeds of Buddhahood in people's hearts, cultivating the inner realm of human life.

"'Each of you should summon up the courage [heart] of a lion king and never succumb to threats from anyone' (WND-1, 997), urges the Daishonin. We can never be defeated as long as we carry on our courageous struggle of words for truth and justice with the heart of a lion king."

SGI Newsletter No. 7088, SGI President Ikeda’s Editorial from the February 2007 issue of Daibyakurenge, the Soka Gakkai monthly study journal, Dialogue—A Spring Breeze of Humanism, translated Jan 24th, 2007

 

[PassTheDoobie]

Therefore, I say to you, my disciples, try practicing as the Lotus Sutra teaches, exerting yourselves without begrudging your lives! Test the truth of Buddhism now!

[ The Selection of the Time, WND Page 583 ]

 

[PassTheDoobie]

Ten Factors

Ten Factors

In many teachings of Buddhism, the Buddha was presented as a superhuman being, whose abilities and wisdom were far beyond the reach of ordinary people. However, the Lotus Sutra reveals that there is no separation between the life of a Buddha and that of an ordinary person. A Buddha is a person who has polished or revealed his or her inner state of life to a point where the qualities of wisdom, compassion, life energy and courage are fully developed. As the 13th-century Buddhist teacher, Nichiren wrote, "While deluded, one is called a common mortal, but once awakened, he is called a Buddha."

The ten factors are introduced in the Lotus Sutra to define the fundamental reality of life. "The true aspect of all phenomena can only be understood and shared between Buddhas. This reality consists of appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect and their consistency from beginning to end."

These ten factors are common to all living beings, in any of the ten states of life [ten worlds], from hell to buddhahood. As SGI President Daisaku Ikeda has written, "To say that the beings of the ten worlds all possess the ten factors ... is nothing less than an affirmation that, as seen with the eye of the Buddha, there is no difference between the life of the Buddha and the lives of others. The enlightenment of all people, therefore, is a certainty."

The ten factors provide a useful guide to the essential components which make up all life.

No one could say that he or she has no "appearance." Such a person would be invisible. Equally, no one could claim not to have a personality, to have no energy, or to carry out no activity. So long as we are alive, we manifest the ten factors. We all have a physical identity consisting of our features, posture and so on--our appearance--and a nature--the unseen aspects of our temperament or personality such as a short temper, kindness or reticence. Our entity or fundamental identity is composed of these two aspects. .

Power is life's potential strength or energy to achieve something, and influence is the movement or action produced when this latent power is activated. Internal cause consists of the possibilities inherent in our life and the inner karmic tendencies or orientations we have created by our past thoughts, actions and deeds. Relation is the external cause which helps "stir up" and activate the internal cause. Latent effect is the result produced simultaneously in the depths of our life by this interaction, and manifest effect is the visible external result which eventually appears. Consistency from beginning to end means that all these nine factors are perfectly consistent in expressing our life state at any given moment.

In the case of someone who develops cancer, the internal cause could be a genetic "potential" to develop the illness. With the action of an external cause, such as an unhealthy, stressful lifestyle or being exposed to radiation, the cancer gene is triggered (latent effect), and as it multiplies (manifest effect), the symptoms of cancer appear. While the person may fall into hell state initially, when they realize they can change and challenge the situation, they may even experience a state of joy, which will manifest itself in a consistent, integrated manner through all the ten factors. .

The ten factors can be used as a framework for analysis of a given situation. By viewing a given state of affairs with the perspective of the ten factors, it can become easier to identify the root of suffering and change the situation so it leads to joy. The ten factors also form part of a broader theoretical framework of "three thousand realms in a single moment of life."

On a deeper level, Nichiren explains that the ten factors are in fact a manifestation of the underlying creative and compassionate life of the cosmos. He expressed this as the Mystic Law or Myoho-renge-kyo. To view all things as the manifestations of the Mystic Law of life is thus to perceive what the Lotus Sutra refers to as the "true aspect of all phenomena."

But this truth does not justify a "laissez-faire" attitude to life. It is not correct to say that someone is a Buddha just as they are, even if they make no effort or carry out no practice. Simply saying that reality, full of suffering and problems, is itself the true entity, manifesting the enlightened life of the cosmos, cannot lead to improvement in people's lives or society. Rather, the true aspect should be understood as a potential to be realized. Nichiren taught that it is not enough to be aware on a theoretical level of the true aspect of our lives. Rather, he urged his followers to commit themselves to their Buddhist practice in the midst of the realities that confronted them. It is by transforming ourselves and our surroundings, making them shine with the positive potentials they hold, that we reveal the true aspect of all phenomena--the state of Buddhahood--in our own lives.

[ Courtesy October 2000 SGI Quarterly ]

 

[PassTheDoobie]

Ten Worlds

Ten Worlds

The prime concern of Buddhism is our life-state, the joy or suffering we experience at each moment. This is always seen as an interaction between external conditions and inner tendencies; the same conditions (the same workplace, for example) that will be experienced by one person as unremitting misery may be a source of exhilarating challenge and satisfaction to another. Strengthening our inner state so that we are able to resist and even transform the most difficult and negative conditions is the purpose of Buddhist practice.

Based on his reading of the Lotus Sutra, the sixth-century Chinese Buddhist T'ien-t'ai developed a system that classifies human experience into ten states or "worlds." This Ten Worlds teaching was adopted and elaborated by Nichiren, who stressed the inner, subjective nature of these worlds: "As to the question of where exactly Hell and the Buddha exist, one sutra reads that Hell exists underground and another sutra says that the Buddha is in the west. However, closer examination reveals that both exist in our five-foot body."

What are these ten worlds, then? Ordered from the least to the most desirable, they are: Hell--a condition of despair in which one is completely overwhelmed by suffering; Hunger--a state dominated by deluded desire that can never be satisfied; Animality--an instinctual state of fearing the strong and bullying the weak; Anger--a state characterized by an unrestrained competitive urge to surpass and dominate others and often a pretence of being good and wise. These four states are referred to as the Four Evil Paths because of the destructive negativity that marks them.

Continuing, Humanity is a tranquil state marked by the ability to reason and make calm judgments. While fundamental to our identity as humans, this state can also represent a fragile balance that yields to one of the lower states when confronted with negative conditions. Rapture is a state of joy typically experienced when desire is fulfilled or suffering escaped. The worlds thus far are sometimes grouped together as the Six Lower Worlds. These are all basically reactions to changing external conditions in which we experience a lack of real freedom and autonomy.

What Buddhism refers to as the Four Noble States represent the effort to live with integrity, inner freedom and compassion. The world of Learning describes a condition of aspiration to enlightenment. Realization indicates the ability to perceive unaided the true nature of phenomena. Together, these are sometimes referred to as the Two Vehicles as people manifesting these states are partially enlightened and free from some deluded desires. But these worlds can be very self-absorbed, and in many Buddhist texts we find the Buddha admonishing the people of the Two Vehicles for their selfishness and complacency.

The world of Bodhisattva is a state of compassion in which we overcome the restraints of egotism and work tirelessly for the welfare of others. Mahayana Buddhism in particular emphasizes the Bodhisattva as an ideal of human behavior. Buddhahood is a state of completeness and perfect freedom, in which one is able to savor a sense of unity with the fundamental life-force of the cosmos. For a person in the state of Buddhahood, everything--including the inevitable trials of illness, aging and death--can be experienced as an opportunity for joy and fulfillment. The inner life-state of Buddhahood makes itself visible through altruistic commitment and actions enacted in the world of Bodhisattva.

This brings us to a key aspect of Nichiren's understanding of the Ten Worlds: Each world contains within it the other nine. As he expresses it: "Even a heartless villain loves his wife and children. He too has a portion of the Bodhisattva world within him." Thus, the potential for enlightened wisdom and action represented by the world of Buddhahood continues to exist even within a person whose life is dominated by the lower life-states of Hell, Hunger or Animality.

The reverse is also true. The life-state of Buddhahood is not separate or discontinuous from the other nine worlds. Rather, the wisdom, vitality and courage of Buddhahood can infuse and transform the manner in which a tendency toward, for example, Anger, functions in a person's life. When Anger is directed by the compassion of the worlds of Buddhahood and Bodhisattva, it can be a vital force in challenging injustice and transforming human society.

The purpose of Buddhist practice--for Nichiren Buddhists the recitation of the mantra Nam-myoho-renge-kyo--is to bring forth the life-state of Buddhahood which can illuminate our lives and enable us to forge lasting value from our eternal journey through all the Ten Worlds.

[ Courtesy October 1999 SGI Quarterly ]

 

[PassTheDoobie]

mutual possession of the Ten Worlds
[十界互具] (Jpn.: jikkai-gogu)

A principle formulated by T'ien-t'ai (538-597) on the basis of the Lotus Sutra stating that each of the Ten Worlds possesses the potential for all ten within itself. One of the component principles of T'ien-t'ai's doctrine of three thousand realms in a single moment of life. "Mutual possession" means that life is not fixed in one or another of the Ten Worlds, but can manifest any of the ten, from hell to the state of Buddhahood, at any given moment. While one of the ten is manifest, the other nine remain latent, in the state of non-substantiality. The important point of this principle is that all beings in any of the nine worlds possess the Buddha nature. This means that every person has the potential to manifest Buddhahood, while a Buddha also possesses the nine worlds and in this sense is not separate or different from ordinary people.

From another viewpoint, the mutual possession of the Ten Worlds can be seen as indicating "the world of Buddhahood inherent in the nine worlds," or "inclusion of Buddhahood in the nine worlds," and "the nine worlds inherent in Buddhahood," or "inclusion of the nine worlds in Buddhahood." In his treatise The Object of Devotion for Observing the Mind, Nichiren (1222-1282) writes: "The 'Expedient Means' chapter in volume one of the Lotus Sutra states, 'The Buddhas wish to open the door of Buddha wisdom to all living beings.' This refers to the world of Buddhahood inherent in the nine worlds. The 'Life Span' chapter states: 'Thus, since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas, and during that time I have constantly abided here without entering extinction. Good men, originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed.' Here the sutra refers to the nine worlds inherent in Buddhahood" (WND pg. 356-57).

three realms of existence
[三世間] (Jpn.: san-seken)

The realm of the five components, the realm of living beings, and the realm of the environment. This concept originally appeared in The Treatise on the Great Perfection of Wisdom, and T'ien-t'ai (WND pg. 538-597) adopted it as a component of his doctrine of three thousand realms in a single moment of life. The concept of three realms of existence views life from three different standpoints and explains the existence of individual lives in the real world. The five components, a living being as their temporary combination, and that being's environment all manifest the same one of the Ten Worlds at any given point in time.

(1) The realm of the five components: An analysis of the nature of a living entity in terms of how it responds to its surroundings. The five components are form, perception, conception, volition, and consciousness. Form includes everything that constitutes the body and its sense organs, through which one perceives the outer world. Perception means the function of receiving or apprehending external information through one's sense organs. Conception indicates the function by which one grasps and forms some idea or concept about what has been perceived. Volition means the will to initiate action following the creation of conceptions about what has been perceived. Consciousness is the cognitive function of discernment that integrates the components of perception, conception, and volition. It distinguishes an object from all others, recognizes its characteristics, and exercises value judgments, such as distinguishing between right and wrong. From another viewpoint, while consciousness is regarded as the mind itself, the components of perception, conception, and volition are regarded as mental functions. Form corresponds to the physical aspect of life, and the other four components, to the spiritual aspect. The principle of the five components explains how life expresses each of the Ten Worlds differently. Someone in the world of hell, for example, will perceive, form a conception of, and react to the same object in a completely different manner than someone in the world of bodhisattvas.

(2) The realm of living beings: The individual living being, formed of a temporary union of the five components, who manifests or experiences any of the Ten Worlds. The realm of living beings refers to an individual as an integrated whole, but since no living being exists in perfect isolation, it is also taken to mean the collective body of individuals who interact with one another.

(3) The realm of the environment: The place or land where living beings dwell and carry out life-activities. The state of the land is a reflection of the state of life of the people who live in it. A land manifests any of the Ten Worlds according to which of the Ten Worlds dominate in the lives of its inhabitants. The same land also manifests different worlds for different individuals. Therefore, Nichiren says, "There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds" In making this statement, Nichiren was countering the popular view that there are separately existing impure lands and pure lands.

In addition, the three realms themselves are not to be viewed separately, but as aspects of an integrated whole, which simultaneously manifests any of the Ten Worlds.

From source: The Soka Gakkai Dictionary of Buddhism

 

[PassTheDoobie]

For anyone interested, here is a link into the Writings of Nichiren Daishonin(WND):

http://www.sgi-usa.org/buddhism/library/Nichiren/wnd/