Chanting Growers Group

[xlatit]

I'm not as into it as you guys but I believe in the power of meditation. I feel a little different when I do relaxation type stuff. I guess this place is called chanting growers group for a reason.

 

[Forest20]

Nam Myoho Renge Kyo

 

[PassTheDoobie]

"No matter what happens, please always remember to have the firm resolve to continue 'exerting yourselves bravely and vigorously' (cf. LS2, 23), along with the determination to keep moving forwards."

SGI Newsletter No. 7858, 32ND SOKA GAKKAI HEADQUARTERS LEADERS MEETING, Faith Is the Key to Everything (At the 32nd Headquarters Leaders Meeting, held at the Makiguchi Memorial Hall in Hachioji, Tokyo, on Sep. 10th 2009). Translated Sep. 18th, 2009

 

[PassTheDoobie]

"If you care anything about your personal security, you should first of all pray for order and tranquillity throughout the four quarters of the land, should you not?"

(On Establishing the Correct Teaching for the Peace of the Land - The Writings of Nichiren Daishonin, Vol.1, page 24) Selection source: SGI President Ikeda's essay, Seikyo Shimbun, Sep. 20th, 2009

 

[EasyMyohoDisco]

MUGI WASSHIN!

MUGI WASSHIN!

Socal, Babba, T I've been getting back on track. Been doing my gongyo twice a day and feeling some instant results every time. Fucking sucks when the Gohonzon is not number 1 in my life, I'm sure each of you can empathize with that sentiment. Thanks for being there and confirming that we are going to do this for the rest of our life no matter what. I'm still doing three extra Nam-Myoho-Renge-Kyo! as a special silent prayer to have Gohonzon for the rest of this life and the next.

Happy Birthday Forest, I've been meaning to say that for a couple days.

Scegy you're my myohobrother I can't wait to meet you in the near future. Thanks for the great words my brother, coming from you, they are extra special. I'm so glad we are so connected. You're a great brother to me and let's continue to create meaningful advances in kosen-rufu. Last month I started supported the monthly (big) meetings as the soka chief and it feels great to know I'll be there for October as well. As the youngest chanting growers we have to make sure we work as hard as possible to really keep creating good fortune for our lifelong mission to shakubuku and practice stronger and stronger as we go forward.

Tom, that experience was great! My favorite quote from it is:

I tried again three more times and never got close to where I had been before. But as I sat at the bottom after that third time, I stared at the hill defiantly and calmly and powerfully in a loud voice proclaimed, “I am a Thus Come One of Original Enlightenment Eternally Endowed with the Three Bodies! I’m a Buddha Damn it! I call for the protection of the Buddhist Gods and the Buddhas of the Ten Directions to come and help me! I have got to get up this hill!”

Let's keep running together towards Eagle Peak and keep the good times rolling! I still got a long way to go before I get back to where I've been spiritually, emotionally and with regards and respect to the amount of daimoku I have been chanting earlier this year; but i know in my heart that the Gohonzon is my heart and I'm never going to give up. Having this thread and sharing my life with all of you so candidly is an honor and something I deeply appreciate.

Thanks for listening to my thoughts, heart, and wishes. I'm more me in this thread than I can be at work and school. Thanks for understanding and joining me in solidarity throughout this movement in the symphony that each chanting grower is an integral part of!

Back to work!!

Nam-myoho-renge-kyo!
Nam-myoho-renge-kyo!
Nam-myoho-renge-kyo!

 

[PassTheDoobie]

Chapter Sixteen: The Life Span of the Thus Come One

Twenty-seven important points


Point Four, regarding the passage “The Thus Come One perceives the true aspect of the threefold world exactly as it is. There is (u) no (mu) ebb or flow of birth and death, and there is no existing in this world and later entering extinction.”

The Record of the Orally Transmitted Teachings says: “The Thus Come One” is the living beings of the threefold world. When we look at these living beings through the eyes of the “Life Span” chapter, we can see and understand the true aspect of these beings who in their original state possess the Ten Worlds.

The aspect or characteristics of the threefold world are birth, aging, sickness, and death. But if we look at birth and death in terms of their true nature, then there is no birth and death. And if there is no birth and death, then there is no ebb and flow. Not only do birth and death not exist. To look on birth and death with repulsion and to try and escape from them is termed delusion, or a viewpoint of acquired enlightenment.* Seeing and understanding the originally inherent nature of birth and death is termed awakening, or original enlightenment.

Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they realize the originally inherent nature of birth and death, and the originally inherent nature of ebb and flow.

We may also say that nonexistence (mu) and existence (u), birth and death, ebbing and flowing, existing in this world and entering extinction, are all, every one of them, actions of the eternally abiding inherent nature.

“Nonexistence” indicates that the actions of Myoho-renge-kyo are none other than the Dharma-realm. “Existence” indicates that hell, just as it is, is the total entity of the Wonderful Law originally endowed with the Ten Worlds. “Birth” indicates the Wonderful Law appearing as birth in accordance with changing circumstances. “Death” is death as seen through the “Life Span” chapter, in which the Dharma-realm is at the same time the true aspect of reality. Because there is “ebb,” there is “entering extinction,” and because there is “flow,” there is “existing in this world.”

Thus [in terms of the three truths], nonexistence, death, ebbing, and extinction represent the truth of non-substantiality or emptiness. Existence, birth, flowing, and existing in the world represent the truth of temporary existence. And [the true aspect of the threefold world that] the Thus Come One perceives exactly as it is, is the truth of the Middle Way.

[In terms of the three bodies], nonexistence, death, ebbing, and extinction represent the eternally endowed reward body. Existence, birth, flowing, and existing in the world represent the eternally endowed manifested body. And [the true aspect of the threefold world that] the Thus Come One perceives exactly as it is, is the eternally endowed Dharma body.

These three bodies are our own single bodies. This is why [Words and Phrases, volume nine] says, “The single body is none other the three bodies, a statement that is secret.” And this is also why it says, “The three bodies are none other than the single body, a statement that is secret.”

Thus the Buddha of the Lotus that is the entity of the Law (chapter eleven, point six), who is eternally endowed with the three bodies, is Nichiren and his disciples and lay supporters. That is because they embrace the title of honor, Nam-myoho-renge-kyo.


* “Acquired enlightenment” is used in contrast with “original enlightenment.” According to the doctrine of original enlightenment, enlightenment is not something one acquires through religious practice but something that exists in one’s original state of life. From this viewpoint, “acquired enlightenment” falls into the category of delusion, not true enlightenment.

(to be continued)

I thought this would be nice to remember, and possibly be seen for the first time by others. Enjoy.

T

 

[PassTheDoobie]

Embracing the Gohonzon Is Upholding All the Precepts

The law of cause and effect is always at work in our lives. When we cause suffering for others,our lives become corrupt and restricted, causing us to suffer and commit more wrongdoing. On the other hand, when we bring joy and happiness to others or prevent suffering and confusion, our lives will improve and expand, causing us to experience joy and happiness and, in turn, prompting us to do more good.

Based on this causal principle, the practice of Buddhism allows us to raise our life-condition and solidify compassion, courage and wisdom (that is, Buddhahood) as the basis of our existence. To keep us on this path of eternal self-improvement is the purpose of Buddhist precepts. As a guide to our efforts to improve ourselves, the Buddhist precepts were originally intended to encourage us to "stem injustice and stop evil."

Restoring the Intent and Purpose of the Precepts

As Buddhism spread, many precepts were adopted as rules of discipline. For example, lay believers were expected to observe the five most fundamental precepts, that is, (1) not to kill, (2) not to steal, (3) not to lie, (4) not to engage in sexual misconduct (5) not to drink intoxicants. In addition, two hundred and fifty precepts were adopted for monks, and five hundred for nuns. The Buddhist precepts were eventually viewed as a complex body of rules restricting aspects of people's personal conduct, such as diet and sex; some precepts, furthermore, were prescribed chiefly in the social and cultural context of the day, having not much bearing on the timeless, essential teachings of Buddhism itself. Although the original purpose of the precepts was to serve as internal guides to living and to encourage self-discipline and self-control, they became external rules binding the lives of people.

Since many complex precepts were established, fewer practitioners were able to observe all the required precepts, and more started to focus on the observation of precepts as the sole purpose of their Buddhist practice. Those who observed the precepts were regarded highly regardless of their character, and many practitioners became more concerned about maintaining the appearance of keeping the precepts rather than striving for the original goal of Buddhism, that is, the attainment of the greatest possible human potential filled with compassion, courage and wisdom.

In this regard, the Lotus Sutra attempts to return to the original purpose of precepts as aides to self-discipline and self-control. In the Lotus Sutra, Shakyamuni says in verse: "This sutra is hard to uphold; / if one can uphold it even for a short while / I will surely rejoice / and so will the other Buddhas. / A person who can do this / wins the admiration of the Buddhas. / This is what is meant by valor, / this is what is meant by diligence. / This is what is called observing the precepts / and practicing dhuta" (The Lotus Sutra, trans. Burton Watson, pp. 180-8 1). Here "dhuta" indicates a discipline or ascetic practice earned out to purify the body and mind and free one from the desires for food, clothing and shelter.

The Lotus Sutra explains here that in the act of upholding the sutra are contained the benefits of keeping all the precepts. The central message of the Lotus Sutra is the universal existence of Buddhahood, thus the dignity of all people. "Upholding the sutra" then means to take faith in and act in accord with the dignity of life. This idea, as the sutra says, is "hard to uphold" because life's dignity must be internalized as faith and must become the basis of all action. This process of internalizing the universality of Buddhahood, the sutra explains, takes "valor" and 'diligence." The process, however, contains the benefits of all the Buddhist precepts since it constitutes the inward source from which all the outward conduct of human decency stems.

Upholding the Precept of the Diamond Chalice

Nichiren Daishonin identified the universality of Buddhahood with the Law of Nam-myoho-renge-kyo and embodied it in the concrete form of the Gohonzon, the object of devotion. The Daishonin taught that by chanting Nam-myoho-renge-kyo to the Gohonzon with faith in our universal Buddhahood, we could manifest this supreme potential from within. Through the strength of our innate Buddhahood, we can exercise self-control in order to guide ourselves toward genuine happiness.

In this regard, the Daishonin states: "The five characters of Myoho-renge-kyo, the heart of the essential teaching of the Lotus Sutra, contain the benefit amassed through the countless practices and meritorious deeds of all Buddhas throughout the three existences. Then, how can these five characters not include the benefits obtained by observing all of the Buddha's precepts? Once the practitioner embraces this perfectly endowed wonderful precept, he cannot break it, even if he should try. It is therefore called the precept of the diamond chalice" ("The Teaching, Practice, and Proof," The Writings of Nichiren Daishonin, p. 481).

In the Latter Day of the Law, those who embrace the Gohonzon of Nam-myoho-renge-kyo will enjoy the benefits of observing all the Buddhist precepts. To embrace the Gohonzon is to embrace the Buddha's indestructible life that exists in all people. For this reason, the act of embracing the Gohonzon is called the precept of the diamond chalice or diamond precept.

Be Free And Independent

When we take faith in the Mystic Law and strive in our daily practice, we can manifest the Buddha's life, which is as strong and brilliant as a diamond, no matter what circumstances we face. This diamond precept is the foundation of all self-discipline and self-control.

The person who chooses to save life rather than cave in to the inclination to destroy is freer and more independent than a bird in the sky that cannot do anything but what it is programmed to do by instinct. Freedom and independence, in this sense, may be described as our power of self-determination and self-control. Those who act decently only when forced by external rules, often upon the threat of punishment, are neither free nor independent. In addition, those who only seek pleasure and avoid pain at the cost of others are least free and independent; in fact, they are slaves to their own selfish desires. To be free, we must rule ourselves; if not, we will allow someone else to rule us.

People are genuinely free and independent when they can control their negative inclinations and act compassionately and wisely on their own accord, without expectation of reward or punishment. By restoring the original intent and purpose of the Buddhist precepts, Nichiren Buddhism helps us clarify what it means to be free and independent as well as what it means to live morally and decently.

Upholding the principle of universal Buddhahood, we can act freely and morally, independent of external censure or coercion. The precept of universal Buddhahood, or the diamond chalice, therefore, is not a negation of other Buddhist precepts or rules of conduct in general; it is the sublimation of what they are meant to do.

By Shin Yatomi, SGI-USA Study Department Vice
Leader, based in part on Yasashii Kyogaku (Easy
Buddhist Study) published by Seikyo Press in 1994.

Another blast from the past! Enjoy!

T

 

[SoCal Hippy]

Every time I think of what I experienced I get tears in my eyes, and my wife is still talking about it nearly a week later. Never doubt the power of your life or that you deserve to see a result for the efforts that you make. We are ALL powerful Buddhas!

Much love and deepest respect,

Thomas

T,

That experience just blew my mind! And the way you described it moment by moment made it easy for some reason for me to picture the whole scene. I even dreamed about it last night. Incredible dude!

Not exactly like but similar to the Renaissance Festival experience we both shared. Being in rhythm with the universe is something special.

I would have to say it's a good thing that Stonegirl chants otherwise how could she have 'faith' of a positive outcome in a situation like that! I know how you don't like cliff overhangs! lol (remember Grand Junction?)

 

[SoCal Hippy]

I cannot see the sun in the daytime or the moon at night. In winter there is
deep snow, and in summer the grass grows thick. Because so few people come to
see me, the trail is very hard to travel. This year, especially, the snow is so
deep that I have no visitors at all. Knowing that my life may end at any time, I
put all my trust in the Lotus Sutra.

(WND, 779)
The Actions of the Votary of the Lotus Sutra
Written to the lay nun Konichi in 1276

 

[SoCal Hippy]

The principle that "Buddhism equals life" means that everything in one's life is
itself Buddhism. The principle that "Buddhism becomes manifest in society" means
that society, too, is one with Buddhism. The struggle for kosen-rufu can be
waged only within the realities of life and society. Those who earnestly grapple
with these realities develop strength and inner substance. They develop and
grow.

Daisaku Ikeda

 

[SoCal Hippy]

"Grounded in the dharma nature"

It is vital that our fighting spirit is fueled by strong faith — or confidence —
in our practice of the Mystic Law so that we can break through ignorance and
illusion and defeat obstacles and devilish functions. Not only is this the
driving force for changing poison into
medicine in our present existence but also for radically changing the
orientation of our lives across the three existences—from transmigration
grounded in ignorance (fundamental darkness) to trans-migration grounded in the
Dharma nature (enlightenment).

Consequently, when we firmly solidify our fighting spirit, the great
hardships we encounter become a source of great joy.

Opening of the Eyes (20), The, Final Installment


dharma
(Skt; Pali dhamma; Jpn ho )

A term fundamental to Buddhism, dharma derives from the root dhri, which means
to preserve, maintain, keep, or uphold. It has a wide variety of meanings,
including law, truth, doctrine, the Buddha's teaching, decree, observance,
conduct, duty, virtue, morality, religion, justice, nature, quality, character,
characteristic, essence, elements of existence, or phenomena. Some of the more
common usages are: (1) (Often capitalized) The Law, or ultimate truth. For
example, Kumarajiva translated saddharma, the Sanskrit word that literally means
Correct Law, as Wonderful Law or Mystic Law, indicating the unfathomable truth
or Law that governs all phenomena. (2) The teaching of the Buddha that reveals
the Law. Dharma of abhidharma means the Buddha's doctrine, or the sutras. (3)
(Often plural) Manifestations of the Law, i.e., phenomena, things, facts, or
existences. The word phenomena in "the true aspect of all phenomena" is the
translation of dharmas. (4) The elements of existence, which, according to the
Hinayana schools, are the most basic constituents of the individual and his or
her reality. (5) Norms of conduct leading to the accumulation of good karma.The
word dharma is a component of the names of many Indian Buddhist monks, including
Dharmagupta, Dharmaraksha, Dharmamitra, Dharmapala, Dharmayashas, Dharmakala,
and Bodhidharma.

 

[PassTheDoobie]

Kosen-rufu is a noble undertaking where we strive to fearlessly and unhesitatingly use our voices and words to communicate about the greatness of this philosophy! The Gosho teaches us to hold a feeling of rejoicing in our hearts* when we teach others about Buddhism. Let's create a warm breeze of heartfelt conversation in our local community!

Daisaku Ikeda

* "Someone asked me the following question. Is it true that, even though members of the clergy or lay believers may not understand the exact meaning of the text of the Lotus Sutra, if they accept and uphold the entire sutra, or one volume of it, or the four most important chapters, or the verse section of the "Life Span" chapter,...or, if they do not do any of these things, but see others doing these things and have just a slight feeling of rejoicing in their hearts or are happy that the Lotus Sutra is being spread throughout the country - is it true that, if they carry out even one of these acts, they will not be held accountable for their worldly offences, but will be aided by the benefits of the Lotus Sutra......

I would answer as follows...judging from what is expressed in the Lotus Sutra and Nirvana sutras and the commentaries by T'ien-t'ai and Miao-lo, if people happen to put their faith in the Lotus Sutra and do not in any way slander it, then they will not, as a result of other offences they might commit, fall into the evil paths of existence."Gosho - On Reciting the Daimoku of the Lotus Sutra, WND-2, Page 211,

 

[PassTheDoobie]

"(In the light of the above points, this shows,) my followers, that you had better cut short your sleep by night and curtail your leisure by day, and ponder this! You must not spend your lives in vain and regret it for ten thousand years to come."

(The Problem to Be Pondered Night and Day - The Writings of Nichiren Daishonin, Vol.1, page 622) Selection source: "Kyo no Hosshin", Seikyo Shimbun, September 24th, 2009

 

[PassTheDoobie]

T,

That experience just blew my mind! And the way you described it moment by moment made it easy for some reason for me to picture the whole scene. I even dreamed about it last night. Incredible dude!

Not exactly like but similar to the Renaissance Festival experience we both shared. Being in rhythm with the universe is something special.

I would have to say it's a good thing that Stonegirl chants otherwise how could she have 'faith' of a positive outcome in a situation like that! I know how you don't like cliff overhangs! lol (remember Grand Junction?)

God SoCal, we're such old farts already! Do you realize that both of those experiences happened thirty years ago? By the way Brother, to a great degree, I wrote that for you. I wish you had been there. We have experienced this together many times in this lifetime which guarantees our same experiences many times in the future. Your absolute happiness is very important to me.

PLEASE CHANT MORE BRO! More and more and more! The days are growing shorter. We must accomplish what we set out to before we leave again.

Deepest love and respect,

T

 

[PassTheDoobie]

Happy Birthday Forest, I've been meaning to say that for a couple days.

Nam-myoho-renge-kyo!
Nam-myoho-renge-kyo!
Nam-myoho-renge-kyo!

Me too!!!!!!!!!!!!!!!!!!!!!!!!!

Happy Birthday Forest!

 

[scegy]

Happy birthday from me too Forest!

 

[PassTheDoobie]

"A hundred years of practice in the Land of Perfect Bliss cannot compare to the benefit gained from one day’s practice in the impure world."

(On Repaying Debts of Gratitude - The Writings of Nichiren Daishonin, Vol.1, page 736) Selection source: "Kyo no Hosshin", Seikyo Shimbun, September 22nd, 2009

 

[PassTheDoobie]

"Now when Nichiren and his followers chant Nam-myoho-renge-kyo, they are like the blowing of a great wind."

(Ongi kuden - Gosho Zenshu, page 742, Chapter Eleven: The Emergence of the Treasure Tower--twenty important points - The Record of the Orally Transmitted Teachings, page 96) Selection source: "Kyo no Hosshin", Seikyo Shimbun, August 25th, 2009

 

[PassTheDoobie]

Wilson! Where are you! Hit? Bonz? Is everybody OK? Desi, it's been a few days...

Thinking and caring about ALL of my friends,

T

 

[SoCal Hippy]

Though muddy water has no mind, it can catch the moon's reflection and so
naturally becomes clear. When plants and trees receive the rainfall, they can
hardly be aware of what they are doing, and yet do they not proceed to put forth
blossoms? The five characters of Myoho-renge-kyo do not represent the sutra
text, nor are they its meaning. They are nothing other than the intent of the
entire sutra. So, even though the beginners in Buddhist practice may not
understand their significance, by practicing these five characters, they will
naturally conform to the sutra's intent.

(WND, 788)
On the Four Stages of Faith and the Five Stages of Practice
Written to Toki Jonin on April 10, 1277