Chanting Growers Group

[Babbabud]

The following offering comes from the latest Words of Wisdom, by President Ikeda on "Desires". www.ikedaquotes.org

The Buddha's enlightenment does not lie in "eradicating" earthly desires, but in infusing them with compassion and wisdom. It is a matter of transforming the turbid river of earthly desires, karma, suffering and negativity into a pure stream of compassion and wisdom. Those who achieve this possess a perfectly tranquil and serene state of life in that they are not troubled by earthly desires; at the same time, their lives have a vigorous dynamism. Such a state of life is like the ocean. No matter what turmoil there may be on the surface, in its depths there is absolute calm and tranquility.

Nam myoho renge kyo

 

[PassTheDoobie]

You absolutely right!
It is my point of view! and we do not have to agree on every point regardless if there are sources to substantiate it in written format. After all thoughts and things are driven from one Law which are dynamic and in a state of flux not fixed. Only Nam-myoho-renge-kyo is fixed.

My Deep respect!

pb

I completely agree and just made that point to Bud a few minutes ago!

How wonderful!

Thanks again pb!

Bowing in humble obeisance,

Thomas

 

[Weird]

I would like share some wisdom my brother imparted onto me.

He once said, "while we all look up at the sky and observe the same sun, we all do it from a different place, and thus have a slightly different point of view"

As I reflected upon his wisdom and watched the world I occurred to me that perhaps to see the true image of the sun we had to use our collective vision, and that perhaps the same principle occurs to all that we can see touch feel and know. I believe mathematically it is expressed as the whole of the equation is greater than the sum of its parts.


TY for your encouragement - Nam myoho renge kyo

 

[unclefishstick]

T, good! i'm glad that no offense was taken,if I have learned anything so far it is that one can chant perfectly well while laughing at the same time,in fact in feels pretty good!

Nam Myoho Renge Kyo! heehee!

 

[PassTheDoobie]

What does Bodhisattva Never Disparaging's profound respect for people signify? The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being.

From The Writings of Nichiren Daishonin
"The Three Kinds of Treasure"

http://www.sgilibrary.org/view.php?page=852

 

[pb4ugo]

Not Found

 

[PassTheDoobie]

"Myo means to revive."

(The Daimoku of the Lotus Sutra - The Writings of Nichiren Daishonin, Vol.1, page 149) Selection source: Soka Gakkai member's experience, Seikyo Shimbun, August 8th, 2010

 

[PassTheDoobie]

"Sometimes your efforts to share the Daishonin's teachings with your friends may be met with resistance. But your sincerity is sure to be communicated. The important thing is to engage in dialogue that is based on strong and deep prayers for your friends' happiness. Words imbued with such prayer are certain to reach the Buddha nature in the depths of their lives. Whether they are aware of it or not, their Buddha nature will be activated. Chanting Nam-myoho-renge-kyo enables our voice, when we speak to others, to do the Buddha's work."

SGI Newsletter No. 8040: SGI President Ikeda's Youth Study Sessions, YOUTH AND THE WRITINGS OF NICHIREN DAISHONIN-The Banner of "Establishing the Correct Teaching for the Peace of the Land" Part 2 [of 2]. Translated from the April 30, 2010, issue of the Seikyo Shimbun

 

[PassTheDoobie]

"The deeper the roots, the more luxuriant the branches. The farther the source, the longer the stream."

(The Farther the Source, the Longer the Stream - The Writings of Nichiren Daishonin, page 940) Selection source: "Kyo no Hosshin", Seikyo Shimbun, July 27th, 2010

 

[PassTheDoobie]

"Trying to talk to people about the Daishonin's Buddhism in itself represents a noble effort to "establish the correct teaching for the peace of the land." There may be times when you feel frustrated in your attempts to have meaningful conversations with others, but don't be disheartened. Your seniors in the men's and women's divisions have become experts in dialogue through just such challenges, persevering and learning from the process. If everything always went smoothly from the beginning, you'd never grow and develop!"

SGI Newsletter No. 8040, SGI President Ikeda's Youth Study Sessions, YOUTH AND THE WRITINGS OF NICHIREN DAISHONIN, The Banner of "Establishing the Correct Teaching for the Peace of the Land"\Part 2 [of 2], translated July 23rd, 2010

 

[pb4ugo]

A Statement to all Chanting Growers Participants

A Statement to all Chanting Growers Participants

Not Found

 

[pb4ugo]

Gosho passage for today Tuesday, August 10th, 2010

Gosho passage for today Tuesday, August 10th, 2010

Not Found

 

[scegy]

Blew me away

Blew me away

I had an enlightening weekend and wanted to share

I am amazed by the individual perceptions being shared, they help me understand.

I think that however, that the most basic (and yet most important, the foundation) precept here is that the ultimate truth is not defined (by)in our individuality, but instead (by)in our unity.

For me, this was part of that enlightenment, learning that the path you walk upon many be tread by feet other than your own.

Nam-myoho-renge-kyo

Thanks for sharing that friend!

You literally blew me away with this, thank you.
The common truth that we are all aware of it, feel it, hear it in our minds in every situation.

Greetings to all other Buddhas here it's nice to feel your presence once again. I bow to You

I'm having the brain fight of my life, trying not to make the same mistakes every time.
As much as i hate to wake up and chant, i remember why i do it in the moment i say my first Nam Myoho Renge Kyo, it's insane, i know why it all makes such sense but i'm still fighting it every single day, mostly because my days are no daisies in my head.
It's like two persons are living in my body, one is the messed up one and the other one trying to shine through the dark in tiny random specks of Light or wisdome or truth or howerver I prefere it.

One of the biggest realisations or decisions or causes in these times has been that everything i feel and think about myself is reflected through others. This was really strong for me although i've heard it a million times before, i just wasn't ready i guess.
Also reminded me that i have to study more to actually know what's the cause of my practice, i need to know.

I still have no work that would DO me. Am still working on my diploma and have decieded to finish it this year and see what's around the corner if you know what i mean.

No one told us it gets complicated!


Sincere bow to all of you

 

[EasyMyohoDisco]

PB - That's Mugi Wasshin BABY! You're speaking my language all the way and have an adamant and strong supporter in me. Since you started posting recently you have gained a strong ally in me and I am chanting for your happiness. The East Territory needs more leaders like you who are not consumed in living icons and the reverence thereof. Keep up the good posts! I'm looking forward to many more! Also that was a great debate with Thomas and you did articulate a very compelling argument which I really appreciate that you both shared.

Scegy- I'm gonna graduate in December too! Let's keep going forever.

 

[Dutchgrown]

"The deeper the roots, the more luxuriant the branches. The farther the source, the longer the stream."

(The Farther the Source, the Longer the Stream - The Writings of Nichiren Daishonin, page 940) Selection source: "Kyo no Hosshin", Seikyo Shimbun, July 27th, 2010

Nice one PTD!

Hello everyone, sorry I've been a bit absent...have had a lot on my plate lately, but still chanting!
Nam Myoho Renge Kyo!

Much love to you all!

 

[PassTheDoobie]

Thanks for sharing that friend!

You literally blew me away with this, thank you.
The common truth that we are all aware of it, feel it, hear it in our minds in every situation.

Greetings to all other Buddhas here it's nice to feel your presence once again. I bow to You

I'm having the brain fight of my life, trying not to make the same mistakes every time.
As much as i hate to wake up and chant, i remember why i do it in the moment i say my first Nam Myoho Renge Kyo, it's insane, i know why it all makes such sense but i'm still fighting it every single day, mostly because my days are no daisies in my head.
It's like two persons are living in my body, one is the messed up one and the other one trying to shine through the dark in tiny random specks of Light or wisdome or truth or howerver I prefere it.

One of the biggest realisations or decisions or causes in these times has been that everything i feel and think about myself is reflected through others. This was really strong for me although i've heard it a million times before, i just wasn't ready i guess.
Also reminded me that i have to study more to actually know what's the cause of my practice, i need to know.

I still have no work that would DO me. Am still working on my diploma and have decieded to finish it this year and see what's around the corner if you know what i mean.

No one told us it gets complicated!


Sincere bow to all of you

Wow! I am so happy to see that Scegy has come home again! My eyes are filled with tears of joy! Nam-myoho-renge-kyo!

Another prayer answered!

Thank you Brother!

Much love and deepest respect,

T

 

[PassTheDoobie]

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.



Our original state is Buddhahood. That's the whole point.

Much love and deepest respect,

T

 

[PassTheDoobie]

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

A principle formulated by T'ient'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'ient'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 nonsubstantiality. 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/356-57).

 

[Forest20]

Gohonzon
You have also heard us talk about the Gohonzon. You are probably wondering what it is, as the picture is very old and grainy. Perhaps you can go to an SGI center in your city and they wil show you a Gohonzon, or you can ask one of usor any SGI member to show you a Gohonzon as well.

Nichiren Daishonin inscribed the Gohonzon for the establishment of the understanding of three thousand realsm in a single moment of life or just ichinen sanzen. The mutual possession of our own Ten Worlds, and teh Eternal ten Worlds of teh original Buddha.

The Gohonzon is a caligraphic mandalla that is written in sanscrit with sumi ink. A language similar to hyroglithics (sp). It is a kanjo like structure. Nichiren says, "I inscribe my life in sumi ink" Meaning his life and our life are both one with the Gohonzon. We can reveal or own Buddhaood just as he did. We can become happy in our present form.

Down the center of the Gohonzon, Nichiren wrote Nam Myoho Renge Kyo, Nichiren. The Gohonzon is a reflection of the Treasure Tower Chapter of the Lotus Sutra. It is called the Ceremony in the Air, or the One ceremony in three places.

On each side at the top of the Gohonzon are placed Shakyamuni Buddha and Many Treasures Buddha, Shakyamuni represents Compassion and Many Treasures represents wisdom.

Flanking these two great Buddhas, are the four Boddhisattva's of teh Earth. They are called the Four Leaders of the Boddhisattvas of Earth, and they represent, purity, true self, eternity, and happiness. They are called Pure Practices, Boundless Practices, Superior Practices, and Firmly Established Practices. These four oddhisattvas represent us. We are on the same level as Shakyamuni and Many Treasures Buddha's on Nichiren's Gohonzon. We are all EQUAL! under the Wonderful Law.

On the next level down on both sides are the reflections of the ten worlds. One side represents Evil; Left; and teh other side reprsents Good; right. Both good and evil are aspect of reality.

Each of the Ten Worlds is represented by an historic Buddhist figure written in sanscrit. The most notorious is Devedatta. He tried to kill his cousin Shakyamuni Buddha three times, and is said to have fallen into the Hell of Incessant Suffering. He represents the World of Hell.

So the Gohonzon is no more than a physical representation of nam myoho renge kyo, which Nichiren manifetsted the great life of the Buddha and called it Gohonzon.

The Gohonzon is a three-dimensional object. All the Ten worlds revolve around nam myoho rengo kyo, because this one great law lies at the center of our lives, as well as the center of the Universe.

The Ceremony in the Air is just that. The entire ceremony starts out on Eagle Peak in India, is elevated into the air, along with the entire group of practitioners, and returns to the ground at the Ceremonies completion.

Nichiren inscribed his name at the bottom to indicate he is grounded in reality, as are we. The Gohonzon is a reflection of our own life-state. It is sometimes referred to as the clear mirror in which to see our true self.

Nichiren says, we should observe our own mind, if we expect to see the Gohonzopn in our own life. Even though we have the mandalla Gohonzon , we all realize our life is a Gohonzon. Everyoen is a Gohonzon, whether they realize it or not.

Nichiren says, Abusts-bo is the Treasure Tower, and the Treasure is Abutsu-bo. No other knowledge is necessary!" Abutsu-bo was one of Nichiren's followers. A converted priest from another sect of Buddhism. The Treasure Tower is the Gohonzon within our own life.

When we awaken to this one simple principle of the eternal nature of our life, we have awakend to our own Buddhahood, just as Nichiren Daishonin did in the past.

VegasBuddha

I found this while reading from old threads here....

 

[PassTheDoobie]

IF YOU WANT TO KNOW WHAT THE GOHONZON IS, GO BACK TWO PAGES TO POST 12507. THAT IS WHAT THE GOHONZON IS. That is a fact. ANYTHING ELSE ADDED TO THAT DEFINITION IS EXACTLY THAT--something added; and by virtue of that, something which may or MAY NOT be true.

Opinions are like assholes, everybody's got one. I cannot make judgements for anyone other than myself, but I strongly urge everyone to not take definitions that are pulled from someone's ass, but rather trust the meanings as they have been defined for the purpose of clear understanding.

I personally knew VB. Did you? Did what he wrote sound good? You bet! Is it correct? Read post 12507 and you decide.

I found this while reading from old threads here....

This is a prefect example of what I've been talking about, PB and Easy. Please note that Vegas Buddha is not posting here anymore. Why? Because he thought he should have the right to say whatever he wanted to say without any condition for that being an accurate statement. And when I wouldn't allow it, he split. (Twice)

If he felt the meaning of something was "this", he felt he had the right to express "this" as it was his understanding (even though it might not be one exactly in keeping with the traditional viewpoint within Buddhism and the SGI), but that he never had to note that it was just his opinion (as he failed to do in this post).

The rule here continues to be that if what you are saying goes against, or does not conform to the meaning as identified in the Gosho translated by the SGI Gosho translation committee, or the SGI Dictionary of Buddhism, or The Orally Transmitted Teachings, or other accredited documents, it is most appreciated that you do so in keeping with the manner that even Daisaku Ikeda does it--you acknowledge what you are saying as your opinion rather than presenting it as fact.

DON'T ASSUME EVERYONE WILL AUTOMATICALLY KNOW IT IS JUST YOUR OPINION. PLEASE!!! MAKING THE STATEMENT ONE TIME AS AN ALL-PURPOSE DISCLAIMER DOESN'T WORK EITHER UNLESS YOU DO SO IN YOUR SIG LINE SO THAT IT WILL BE CLEARLY IN EACH OF YOUR POSTS.



T