Chanting Growers Group

[mrwags]

180,000 views. Man what a thread. Seems this is about the only civil thread around here anymore and sure is refreshing to come in here and read some uplifting word's as compared to the bitching. I mean I know where my in laws live if I want that I'll go there.

Babba could you do me a favor. Call and leave me a message of the chant:

Nam myoho renge kyo maybe 3 or 4 or more times please. I can then put the message on speaker then I know I got it right. It's gonna kill me not to answer but I know why if ya call.


Have A Great Day
Mr.Wags

 

[TrichyTrichy]

Nam Myoho Renge Kyo

 

[EasyMyohoDisco]

"A person of wisdom is one who, understanding the time, spreads the teachings of the Lotus Sutra accordingly; this is his most important task. If a person's throat is dry, what he needs is water; he has no use for bows and arrows, weapons and sticks. If a person is naked, he wants a suit of clothes but has no need for water. From one or two examples you can guess the principle that applies in general."

Letter to Horen (The Writings of Nichiren Daishonin, page 518)

 

[EasyMyohoDisco]

Dear Mr. Wags and Friends:

Here you go: http://www.youtube.com/watch?v=tNbU2-9YcGI

Nam-myoho-renge-kyo!

With a massive amount of love,
MyohoDisco (and Robbie, who I think is our friend Leviathan)

 

[mrwags]

TY Disco. Don't know what to say just yet. But that is perfect for all IMO.

YouTube Like Duh!
Damn Stoner's


Have A Great Day
Mr.Wags

 

[Payaso]

Nam Myoho Renge Kyo

Mr. Wags! Great to see you here, let's chant together!

In peace...

 

[Forest20]

Nam myoho renge kyo

 

[scegy]

Thank you all for encouragement and constant support, it feels like studying amongst lazy people that don't want to study and you are the ones that keep on studying no matter what and showing the good grades as actual proof of your practice, therfore empowering others that also wish to study to do so!

wishing you all a Nam Myoho Renge Kyo day!

 

[PassTheDoobie]

All of your posts have MADE MY DAY!

GO WAGS!!!!!!!!!!!!!!!!!!

Much love and deepest respect! I bow in humble obeisance to all!

Thomas (Study? Let's read another Gosho!)

 

[PassTheDoobie]

Human Revolution

Human Revolution

Buddhism is characterized by an emphasis on the possibility of inner transformation--a process of bringing forth our full human potential. There is a common perception that the discipline and focus necessary for such a process requires a set of ideal circumstances not available to most. Nichiren Buddhism, however, teaches that it is only by squarely facing the challenges that confront us amidst the harsh contradictions of society that we can carry out the task of changing our own lives and the world for the better.

"Human revolution" is the term used by second Soka Gakkai President Josei Toda to describe a fundamental process of inner transformation whereby we break through the shackles of our "lesser self," bound by self-concern and the ego, growing in altruism toward a "greater self" capable of caring and taking action for the sake of others--ultimately all humanity.

As SGI President Daisaku Ikeda explains: "There are all sorts of revolutions: political revolutions, economic revolutions, industrial revolutions, scientific revolutions, artistic revolutions...but no matter what one changes, the world will never get any better as long as people themselves...remain selfish and lacking in compassion. In that respect, human revolution is the most fundamental of all revolutions, and at the same time, the most necessary revolution for humankind."

The question of how to change in a positive direction is one which has spawned countless theories, religions and publishing empires. Certainly, self-discipline and effort can enable us to make positive change, for example by starting to exercise regularly. But the willpower required is often hard to maintain; our self-control may slip at a crucial moment because we have not addressed the underlying, inner causes of our behavior.

Human revolution is the work of transforming our lives at the very core. It involves identifying and challenging those things which inhibit the full expression of our positive potential and humanity. Nichiren Buddhism is based on belief in a pure, positive and enlightened condition of life which exists equally within all people. This life state of "Buddhahood" is characterized by the qualities of compassion, wisdom and courage which enable us to create something of value from any situation. Nichiren realized that the deepest process of change and purification takes place when we bring forth this state, and he taught the practice of chanting "Nam-myoho-renge-kyo" as the direct and immediate means for accessing and experiencing it.

This Buddha nature expresses itself in concrete ways. First, we gain the conviction that our life contains limitless possibilities and a profound sense of our human dignity. Second, we develop the wisdom to understand that things that we previously thought impossible are in fact possible. And third, we develop a powerful vitality that allows us to tackle our problems with a sense of inner liberation. We are thus empowered to pursue our own human revolution, striving to improve our "self" from yesterday to today and making the "self" of tomorrow better still.

In some traditions of Buddhism, interpretations of the law of cause and effect can encourage a focus on negative past causes. The obstacles and challenges encountered in life may be seen as requiring lifetimes of effort to "clean up." The message of the Lotus Sutra and Nichiren Buddhism is that through faith and practice we can reveal Buddhahood: our highest, most enlightened state of life right now, just as we are. This enlightened wisdom enables us to grasp the reality that circumstances which may seem the most unfortunate, be it seemingly incurable illness or bereavement, can actually provide the best opportunities for tackling our human revolution and the impetus for the greatest personal growth.

When we look beyond our personal concerns and take action for the sake of others, this process is strengthened and accelerated. An experience which previously seemed like an unjust burden can become the key to finding the purpose of our lives, as we learn how to help others struggling in a similar situation.

This individual process of human revolution is the very key to sparking change on a global scale. For, as Daisaku Ikeda writes, "A great human revolution in just a single person will help achieve a change in the destiny of a nation and, further, will cause a change in the destiny of all humankind." Taking responsibility for transforming our own lives is the first step toward creating a human society based on compassion and respect for the dignity of all people's lives.

[Courtesy July 2005 SGI Quarterly]

 

[PassTheDoobie]

The Essence of the “Life Span” Chapter / WND pg. 182

The Essence of the “Life Span” Chapter / WND pg. 182

When Shakyamuni Buddha, the lord of teachings, expounded the “Life Span” chapter, he referred to what all living beings had heard in the pre-Lotus Sutra teachings and in the theoretical teaching of the Lotus Sutra. He said: “In all the worlds the heavenly and human beings and asuras all believe that the present Shakyamuni Buddha, after leaving the palace of the Shakyas, seated himself in the place of meditation not far from the city of Gaya and there attained supreme perfect enlightenment.”(1) This statement expresses the idea held by all the Buddha’s disciples and the great bodhisattvas from the time they heard Shakyamuni preach his first sermon in the Flower Garland Sutra up through the time he expounded the “Peaceful Practices” chapter of the Lotus Sutra.

We find two flaws in the pre-Lotus Sutra teachings: First, “Because the Ten Worlds are separate from one another in these teachings, they fail to move beyond the provisional.”(2) That is, they do not reveal the doctrine of three thousand realms in a single moment of life, that of discarding the provisional and revealing the true,(3) or that of persons of the two vehicles being capable of attaining Buddhahood—the doctrines related to the ten factors of life stated in the “Expedient Means” chapter of the theoretical teaching.

Second, “Because they teach that Shakyamuni first attained enlightenment in this world, they fail to discard the Buddha’s provisional status.”(4) Thus they do not reveal the Buddha’s original enlightenment in the remote past expounded in the “Life Span” chapter. These two great doctrines [the attainment of Buddhahood by persons of the two vehicles and the Buddha’s original enlightenment] are the core of the Buddha’s lifetime teachings, the heart and marrow of all the sutras.

The theoretical teaching states that persons of the two vehicles can attain Buddhahood, thus avoiding one of the shortcomings found in the sutras expounded during the first forty years and more of the Buddha’s preaching. However, since the “Life Span” chapter had not yet been expounded, the true doctrine of three thousand realms in a single moment of life remained obscure, and the enlightenment of persons of the two vehicles was not assured. In these respects the theoretical teaching does not differ from the moon’s reflection on the water, or rootless plants drifting on the waves.

The Buddha also stated, “But good men, it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood.”(5) With this single proclamation, he refuted as great falsehoods his other statements [concerning his own enlightenment]. For instance, the Flower Garland Sutra states that Shakyamuni attained Buddhahood for the first time in this world. The Agama sutras speak of his first attainment of the way, and the Vimalakirti Sutra says, “For the first time the Buddha sat beneath the bodhi tree.” The Great Collection Sutra states, “It is sixteen years [since the Thus Come One first attained the way].” The Mahavairochana Sutra describes the Buddha’s enlightenment as having taken place “long ago when I sat in the place of meditation.” The Benevolent Kings Sutra refers to the Buddha’s enlightenment as an event of “twenty-nine years” ago. The Immeasurable Meanings Sutra states, “In the past I sat upright in the place of meditation,” and the “Expedient Means” chapter of the Lotus Sutra says, “When I first sat in the place of meditation . . .”

When we come to the “Life Span” chapter of the essential teaching, the belief that Shakyamuni attained Buddhahood for the first time [in India] is demolished, and the effects [enlightenment] of the four teachings are likewise demolished. When the effects of the four teachings are demolished, their causes are likewise demolished. “Causes” here refers to Buddhist practice [to attain enlightenment] or to the stage of disciples engaged in practice. Thus the causes and effects expounded in both the pre-Lotus Sutra teachings and the theoretical teaching of the Lotus Sutra are wiped out, and the cause and effect of the Ten Worlds (6) in the essential teaching are revealed. This is the doctrine of original cause and original effect. It teaches that the nine worlds are all present in beginningless Buddhahood and that Buddhahood exists in the beginningless nine worlds. This is the true mutual possession of the Ten Worlds, the true hundred worlds and thousand factors, the true three thousand realms in a single moment of life.

Considered in this light, it is evident that Vairochana Buddha depicted in the Flower Garland Sutra as sitting on a lotus pedestal, the sixteen-foot Shakyamuni described in the Agama sutras, and the provisional Buddhas of the Correct and Equal, Wisdom, Golden Light, Amida, and Mahavairochana sutras are no more than reflections of the Buddha of the “Life Span” chapter. They are like fleeting images of the moon in the sky mirrored on the surface of the water held in vessels of varying sizes. The wise men and scholars of the various schools are first of all confused as to [the nature of the Buddhas of ] their own school, and more fundamentally, they are ignorant of [the Buddha of ] the “Life Span” chapter of the Lotus Sutra. As a result, they mistake the reflection of the moon on the water for the real moon shining in the sky. Some of them enter the water and try to grasp it with their hands, while others try to snare it with a rope. As the Great Teacher T’ien-t’ai says, “They know nothing of the moon in the sky, but gaze only at the moon in the pond.”(7) He means that those attached to the pre-Lotus Sutra teachings or the theoretical teaching of the Lotus Sutra are not aware of the moon shining in the sky, but see only its reflection in the pond.

The Great Canon of Monastic Rules also tells of five hundred monkeys who, emerging from the mountains, saw the moon reflected in the water and tried to seize it. However, as it was only a reflection, they fell into the water and drowned. This writing equates the monkeys with Devadatta and the group of six monks. (8)

Were it not for the presence of the “Life Span” chapter among all the teachings of Shakyamuni, they would be like the heavens without the sun and moon, a kingdom without a king, the mountains and seas without treasures, or a person without a soul. This being so, without the “Life Span” chapter, all the sutras would be meaningless. Grass without roots will die in no time, and a river without a source will not flow far. A child without parents is looked down upon. Nam-myoho-renge-kyo, the heart of the “Life Span” chapter, is the mother of all Buddhas throughout the ten directions and the three existences.

With my deep respect,

Nichiren

The seventeenth day of the fourth month

Background

Neither the year nor the recipient of this letter is indicated. Its contents are quite similar to what the Daishonin wrote about the importance of the “Life Span” chapter in his treatise The Opening of the Eyes. Therefore, although it is generally thought to have been written in the eighth year of Bun’ei (1271), some hold that it might have been completed after the Daishonin wrote that lengthy treatise in 1272. In any event, it clarifies the important differences among the pre-Lotus Sutra teachings, the theoretical and essential teachings of the Lotus Sutra, and the essential teaching revealed by Nichiren Daishonin, that is, Nam-myoho-renge-kyo, which is implicit in the depths of the “Life Span” chapter.

First, the sutras that came before the Lotus discriminate among certain types of people in terms of their capacity for attaining Buddhahood. Second, the theoretical teaching reveals that the Buddha nature is equally inherent in all people. But neither sets forth Shakyamuni’s original enlightenment countless kalpas in the past. This led people to believe that they could attain Buddhahood only after many lifetimes of self-sacrificing practice as they heard Shakyamuni had. For them, attaining Buddhahood was like a remote dream. Shakyamuni declares in the “Life Span” chapter of the Lotus Sutra’s essential teaching, “But good men, it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood.” From this it follows that Shakyamuni did not finally become a Buddha in his present life as the result of his many kalpas of ascetic practices, but that he had already been a Buddha.

The question that remained was what teaching or Law did Shakyamuni realize in his heart and put into practice when he first attained enlightenment countless kalpas before? No Buddhist teacher after Shakyamuni had ever answered this question. Nichiren Daishonin was the first to reveal this Law, Nam-myoho-renge-kyo, to enable anyone in any time or any place to attain Buddhahood.

Notes

1. Lotus Sutra, chap. 16.
2. The Annotations on “The Profound Meaning of the Lotus Sutra.”
3. A principle set forth in the theoretical teaching of the Lotus Sutra. “The provisional” here refers to all the sutras expounded during the first forty-two years of Shakyamuni’s teaching, and “the true,” to the Lotus Sutra.
4. On “The Profound Meaning.”
5. Lotus Sutra, chap. 16.
6. Here “cause” or the stage of practice is equated with the nine worlds of delusion in which the Buddha nature still remains dormant, and “effect,” with Buddhahood or enlightenment, the tenth world. By indicating that the Buddha still retains all the nine worlds even after attaining enlightenment, the “Life Span” chapter demonstrates that cause (nine worlds) and effect (Buddhahood) exist simultaneously, thus substantiating the mutual possession of the Ten Worlds.
7. The Profound Meaning of the Lotus Sutra.
8. The group of six monks refers to the monks who lived during the Buddha’s lifetime, whose misconduct is said to have caused the necessity to formulate the precepts. They are Nanda, Upananda, Kalodayin, Chanda, Ashvaka, and Punarvasu.

 

[PassTheDoobie]

Letter to Gijo-bo / WND pg. 389

Letter to Gijo-bo / WND pg. 389

I have carefully reviewed your question about the Buddhist teachings. The blessing of the Lotus Sutra is a state of life that can only be understood between Buddhas. It is an inner enlightenment that even the wisdom of Shakyamuni’s emanations throughout the ten directions may be no match for. That is why, as you well know, even the Great Teacher T’ien-t’ai commented on the character myo, saying that it is defined as beyond ordinary comprehension.(1) As for this sutra, however, it is divided into various practices. These are the teachings that were known only by men such as T’ien-t’ai, Miao-lo, and Dengyo. The Great Teacher Dengyo in particular, even though he was the reincarnation of T’ien-t’ai, sent envoys to T’ang China on many occasions in an effort to resolve the doubts of others. So what is really important is that the teachings of the mutual possession of the Ten Worlds, of the hundred worlds and thousand factors, and of three thousand realms in a single moment of life are the essence of this sutra. These teachings are described in the work entitled Great Concentration and Insight.

Next, the teaching of the “Life Span” chapter is what I, Nichiren, personally depend on. Although T’ien-t’ai and Dengyo also understood it in a general way, they never put it into words or proclaimed it. The same is true of Nagarjuna and Vasubandhu. The verse section of the chapter states, “. . . singlemindedly desiring to see the Buddha, not hesitating even if it costs them their lives.” As a result of this passage, I have revealed the Buddhahood in my own life. The reason is that it is this sutra passage that has enabled me to embody the Three Great Secret Laws, or the reality of three thousand realms in a single moment of life, that is found in the “Life Span” chapter. But keep this secret, keep it secret.

The Great Teacher of Mount Hiei [Dengyo] journeyed to China and received instruction on the point of this passage. “Single” of “single-mindedly” means the one pure way, and “mind” means all phenomena.(2) That is why the Great Teacher T’ien-t’ai, explaining the Chinese character for “mind,” said that its four brush strokes represent the moon and three stars, and that this implies that the mind of the effect [of Buddhahood] is pure and clean.(3) I, Nichiren, say that “single” stands for myo, or mystic, “mind” for ho, or law, “desiring” for ren, or lotus, “see” for ge, or flower, and “Buddha” for kyo, or sutra. In propagating these five characters, practitioners should “not hesitate even if it costs them their lives.”

“Single-mindedly desiring to see the Buddha” may be read as follows: single-mindedly observing the Buddha, concentrating one’s mind on seeing the Buddha, and when looking at one’s own mind, perceiving that it is the Buddha. Having attained the fruit of Buddhahood, the eternally inherent three bodies, I may surpass even T’ient’ai and Dengyo, and excel even Nagarjuna and Mahakashyapa. The Buddha wrote that one should become the master of one’s mind rather than let one’s mind master oneself. (4) This is what I mean when I emphatically urge you to give up even your body, and never begrudge even your life for the sake of the Lotus Sutra. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

Nichiren

The twenty-eighth day of the fifth month in the tenth year of Bun’ei (1273)

Reply to Gijo-bo

Background

This letter was written at Ichinosawa on Sado Island in the fifth month, 1273, to Gijo-bo, who had been the Daishonin’s senior at Seicho-ji temple in Awa Province. Nearly a month earlier, Nichiren Daishonin had written The Object of Devotion for Observing the Mind, in which he had explained both the object of devotion in terms of the Law and the correct practice for attaining enlightenment in the Latter Day. This letter briefly restates the profound contents of The Object of Devotion for Observing the Mind.

Nichiren Daishonin says that, of all the chapters of the Lotus Sutra, the “Life Span” chapter is particularly important to him. He quotes a passage, “. . . single-mindedly desiring to see the Buddha . . . ,” and notes, “As a result of this passage, I have revealed the Buddhahood in my own life.” He declares that in his capacity as the Buddha of the Latter Day of the Law he has realized and embodied Nam-myoho-renge-kyo of the Three Great Secret Laws, which is implied in the depths of the “Life Span” chapter.

This is one of the earliest references in his writings to the Three Great Secret Laws: the invocation (Nam-myoho-renge-kyo), the object of devotion (the Gohonzon), and the place of worship (the sanctuary).

Notes

1. This statement is found in the introduction to The Profound Meaning of the Lotus Sutra.
2. The “one pure way” refers to the true aspect inherent in all phenomena.
3. Source unknown.
4. This statement is found in both the Nirvana Sutra and the Six Paramitas Sutra.

 

[SoCal Hippy]

If you practice faith while doubting its effects, you will get results that are
at best unsatisfactory. This is the reflection of your own weak faith on the
mirror of the cosmos. On the other hand, when you stand up with strong
confidence, you will accrue limitless blessings.


Daisaku Ikeda

 

[PassTheDoobie]

"Shakyamuni taught that the shallow is easy to embrace, but the profound is difficult. To discard the shallow and seek the profound is the way of a person of courage."

(On the Buddha's Prophecy - The Writings of Nichiren Daishonin, Vol.1, page 402) Selection source: "Kyo no Hosshin", Seikyo Shimbun, Nov. 23rd, 2009

 

[PassTheDoobie]

"Exert yourself in the two ways of practice and study. Without practice and study, there can be no Buddhism. You must not only persevere yourself; you must also teach others. Both practice and study arise from faith. Teach others to the best of your ability, even if it is only a single sentence or phrase."- "The True Aspect of All Phenomena", WND-I, page 386

 

[PassTheDoobie]

"Don't grow old at heart. If you continue to advance with a youthful spirit no matter what your age, the future of kosen-rufu will be secure.

"...Young people mustn't run away from hardship. Rising to the challenge, exerting yourself earnestly, and producing concrete results--all of these efforts will become a great asset for your life."

SGI Newsletter No. 7885, 33rd SOKA GAKKAI HEADQUARTERS LEADERS MEETING--PART 2 [OF 2] Now Is the Time for Youth to Take Initiative, from the Nov. 4th, 2009, issue of the Seikyo Shimbun, translated Nov. 16th, 2009

 

[PassTheDoobie]

Nichiren declares that the varied sufferings that all living beings undergo--all these are Nichiren's own sufferings."

(Ongi kuden - Gosho Zenshu, page 758, The Record of the Orally Transmitted Teachings) Selection source: "Myoji no Gen", Seikyo Shimbun, November 24th, 2009

 

[Forest20]

Nam myoho renge kyo... I plan on staying true to my weight loss goal...In one month I have loss 29.5 pounds with no exercise at all.....like the might lion's roar Nam myoho renge kyo

 

[Babbabud]

Nice work Forest!! So happy you are able to meet your goals. Hope you get to enjoy Thanksgiving and still work towards your goal
Nam myoho renge kyo

 

[Payaso]

Nam Myoho Renge Kyo!

It's Thanksgiving Day, and we suppose there is a LOT to be thankful for.

I am thankful for the Chanting Grower's Group! Without this group ICMag would not be here...

I am grateful for all the good friends I have made while here at ICMag!

I am grateful for the house I live in, the cat, the companion, you name it, I'm a grateful camper! I hope you all are going to have a wonderful day with family/friends/whoever and remember to help those in need with a hand out to help.

Nam Myoho Renge Kyo!