Chanting Growers Group

[PassTheDoobie]

"Japanese author Shugoro Yamamoto (1903–67) wrote: 'Once people have a goal of their own, they will not be beaten by poverty or insult or the worst persecution, but will strive to realise that goal as long as they have breath in their body. That’s the most humane way to live.'[1]"

SGI Newsletter No. 8394, The New Human Revolution––Vol. 25: Chap. 1, Light of Happiness 34, translated Dec. 7th, 2011

[1] Translated from Japanese. Shugoro Yamamoto, Tenchi Seidai (The Great Silence
of Heaven and Earth) (Tokyo: Kodansha, 1970), p. 169.

 

[PassTheDoobie]

I hope that leaders will always give their very best to supporting the development and growth of our fellow members so that each person can unlock their full potential and become capable leaders themselves. One by one, carefully and considerately, let's continue to inspire others with warm heartfelt encouragement. Fostering capable people is the cause for great hope in our future.

Daisaku Ikeda

 

[PassTheDoobie]

"Past achievements aren’t what count. What matters is what you’re doing now, and what you’re going to do in the future. It’s vital to continue advancing and encouraging others as long as you live, whether you’re in your eighties or nineties. Please live your life with an eternally youthful spirit."

SGI Newsletter No. 8389, The New Human Revolution––Vol. 25: Chap. 1, Light of Happiness 25, translated Nov. 25th, 2011

 

[PassTheDoobie]

"I am praying that, no matter how troubled the times may become, the Lotus Sutra and the ten demon daughters will protect all of you, praying as earnestly as though to produce fire from damp wood, or to obtain water from parched ground."

(On Rebuking Slander of the Law and Eradicating Sins - The Writings of Nichiren Daishonin, Vol.1, page 444) Selection source: Kyo no Hosshin, Seikyo Shimbun, January 16th, 2012

 

[Bonzo]

"Past achievements aren’t what count. What matters is what you’re doing now, and what you’re going to do in the future. It’s vital to continue advancing and encouraging others as long as you live, whether you’re in your eighties or nineties. Please live your life with an eternally youthful spirit."

SGI Newsletter No. 8389, The New Human Revolution––Vol. 25: Chap. 1, Light of Happiness 25, translated Nov. 25th, 2011

hello my friends

man i am so caught up in the future right now. not worrying or in fear of but a nagging feeling that i NEED to get certain things done NOW. Its kinda shitty cause i feel like things are passing me by in the meantime. wierd. need to be able to chant like i used to. supposed to be moving, getting a house with a friend but thats getting pushed to april. WHAT I NEED IS TO GET BACK TO NOW!

Nam Myoho Renge Kyo!

 

[Payaso]

Nam Myoho Renge Kyo!

WoW! Great posts from PassTheDoobie today, and so many! I will be thinking about all these things this evening.

Thank you Thomas!!!

Meanwhile, I have learned many things today and am grateful for all my teachers.

Nam Myoho Renge Kyo!

 

[Payaso]

“The Bodhisattvas of the Earth are not bodhisattvas who only take action when they are told to do so!

“Taking action not because you are told to, but on your own initiative with an awareness of your personal mission and a resolve to take action and make a positive contribution—that is the ‘true aspect’ of the Bodhisattvas of the Earth.”

Very true indeed! Thank you for this wisdom...

Nam Myoho Renge Kyo!

 

[easyDaimoku]

Bonz, I'm with you brother 100%! So is Nichiren! In his Gosho "The Selection of the Time" we learn that the time is now! Of course Nichiren is refering to shakubuku, spreading Nam-myoho-renge-kyo throughout the world during the latter day of The Law (now) thereby doing the incredible revealing, like the Daishonin, that we as Votaries of the Lotus Sutra possess the three virtues of sovereign, teacher, and parent!http://www.sgilibrary.org/view.php?page=538 <<<--- That's the link.

Even more significant to me homie is that the Daishonin lays out why these Nembutsu, Zen, and True World dudes were and are tripping! We don't slander The Law, we spread it homie! We're Bodhisattvas - Brother, we got Nam-myoho-renge-kyo! We got this thread always supporting. I've been unexpectedly struggling hard lately bro. Real hard. Still fighting negative function everyday with daimoku. Lately, I haven't been chanting enough. However, I determine to change that from this moment forward. NOW!

Babba, Desi, thanks for recent encouragement. Much obliged. I'm standing up at work everyday and doing my best to stay afloat. Just had an appraisal this weekend and I hope it works out with this refi deal. I'm gonna enjoy getting back into meetings, chanting meetings that is. Haven't been doing much of anything in that regard since November. Totally fell off in so many ways (health, financially, pet died, family drama, depression, you name it), but I'm still rolling and remember my intense Gosho study on this thread. Quite frankly, I got it (my reason for this Chanting Growers lifestyle) down to three salient points: 1)WHOA this is where I started to study Nichiren and continue to practice Nichiren Daishonin's Buddhism, 2) This is where people cared enough about me to help me turn around my life and be somebody I'm proud of being sometimes, and 3) this should be #1, the actual proof from chanting Nam-myoho-renge-kyo came from my faith that I partially documented over the past 5 years with all of you great good friends. These 3 points are things that I appreciate about my life and of you.

Big hugs all around.

 

[easyDaimoku]

"...the Buddha nature of the Buddhas and bodhisattvas, being summoned, will rejoice. This is what the Buddha meant when he said, "If one can uphold it [The Mystic Law] even for a short while I [Shakymuni Buddha] will surely rejoice and so will the other Buddhas. All Buddhas of the three existences, too, attain Buddhahood by virtue of the five characters of Myoho-renge-kyo" (WND 887, "How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutura")

 

[PassTheDoobie]

A Victorious Life Guided by the Principle of the Heart Being Most Important

A passage in the Six Paramitas Sutra says to become the master of your mind rather than let your mind master you. Whatever trouble occurs, regard it as no more than a dream, and think only of the Lotus Sutra. (The Writings of Nichiren Daishonin, vol. 1, p. 502)

As Nichiren Daishonin declares, “It is the heart that is important” (“The Strategy of the Lotus Sutra,” WND-1, 1000). The human heart or mind can give supreme dignity and nobility to life. At the same time, it can fall into the depths of depravity if it succumbs to the impulses of fundamental darkness or ignorance. Transforming the human heart is the foundation for all lasting change.

If we base ourselves on our own fickle, ever-changing hearts, we cannot make our way up steep ridges buffeted by the fierce winds of devilish functions. We must set our sights on the solid and unshakable summit of attaining Buddhahood and continually seek to master our minds. This is the meaning of the passage “Become the master of your mind rather than let your mind master you” (WND-1, 502).

Becoming the master of one’s mind ultimately means basing oneself on the unwavering foundation of the Law. Herein lies the importance of sutras or writings containing the teachings of the Buddha who has awakened to and spreads the Law. For us, as practitioners of Nichiren Buddhism, mastering our minds means basing ourselves on the Gohonzon and Nichiren’s writings. And in Buddhism, it is the teacher or mentor who puts the teachings into practice that helps us connect to the Law. Mastering our minds means having a sincere seeking spirit in faith based on the shared commitment of mentor and disciple, and not being ruled by arrogant egoism or self-centeredness. Nichiren highlights the importance of living with inner mastery—mastery based on the Law—in the following passage: “Whatever trouble occurs, regard it as no more than a dream, and think only of the Lotus Sutra” (WND-1, 502). When viewed in terms of the infinite scale of eternity, any event or phenomenon is as fleeting as a passing dream. The Law, in contrast, is eternal. Allowing oneself to be defeated by devilish functions and straying from the Law will be a cause foreverlasting regret. In this passage, Nichiren urges his followers to “think only of the Lotus Sutra,” to focus only on kosen-rufu and to remain steadfast in their faith for the sake of eternal victory.

In the present age, we of the Soka Gakkai have been dedicating ourselves to mastering our minds through single-minded commitment to the Lotus Sutra (Nam-myoho-rengekyo). As a result, we are showing magnificent actual proof of victory. There are now countless heroic members—ordinary people exerting themselves valiantly in their Buddhist practice—in Japan and around the world. They are truly treasures of kosen-rufu and treasures of humanity. Basing themselves on the Law and embodying the spirit of the oneness of mentor and disciple, they have transformed their karma and established a life-state of unshakable happiness. At the same time, they work tirelessly to contribute to the prosperity of their societies and to world peace, leading lives of unsurpassed meaning dedicated tohappiness for both themselves and others. We have entered an age when leading thinkers in Japan and around the globe are praising our noble members’ efforts.

2011 SGI-USA Introductory Exam Guide

 

[PassTheDoobie]

A Thoroughly Polished Character Is Priceless

More valuable than treasures in a storehouse are the treasures of the body, and the treasures of the heart are the most valuable of all. From the time you read this letter on, strive to accumulate the treasures of the heart! (WND-1, 851)

The above passage is the most well-known in this writing. “Treasures in a storehouse” indicates material assets. “Treasures of the body” means such things as health or acquired skills. “Treasures of the heart,” on one level, means an inner richness, wealth or abundance. On a more fundamental level, it means faith and the brilliance of the Buddha nature polished through faith.

In this passage, Nichiren Daishonin indicates the order of priority of the three kinds of treasure and sets forth a clear standard of value. Shijo Kingo faced the possibility of losing his estate, which, of course, represented an extremely important source of income for him and his family. But, the Daishonin insists that far more valuable than the treasures of the storehouse and the body are the treasures of the heart. The accumulation of these inner treasures, he says, is the basis for all victory.

The fact that Kingo had been challenging his situation based on faith in the Mystic Law corresponds to placing the highest value on the treasures of the heart. As a result, he had been victorious so far. That is probably why Nichiren clarifi es this point as a universal and
unchanging guideline for victory in all areas of life.

And actually, when we base ourselves on the treasures of the heart, the true value and worth of treasures of the storehouse and the body also become apparent in our lives. In short, we need to make accumulating the treasures of the heart our fundamental purpose in life. If we lose sight of this elemental objective, seeking merely to accumulate treasures of the storehouse and the body, it will only give rise
to attachment. Fear of losing such material or physical treasures can then become a cause of suffering. Therefore, what is important above
all, what is the correct sense of purpose in life, is to accumulate treasures of the heart.

2011 SGI-USA Introductory Exam Guide

 

[PassTheDoobie]

Three Key Errors of the Nichiren Shoshu Priesthood

Three Key Errors of the Nichiren Shoshu Priesthood

Tsunesaburo Makiguchi and Josei Toda, the first two presidents of the Soka Gakkai, began their Buddhist practice as lay members of Nichiren Shoshu. That was the 20th-century name of the Buddhist order founded in the 13th century by Nikko Shonin, Nichiren Daishonin’s closest disciple and immediate successor.

Originally known as the Fuji school, Nichiren Shoshu had unfortunately dwindled to become one of Japan’s smaller and impoverished Buddhist schools, having long since lost its founding spirit to accomplish kosen-rufu—to widely propagate the Law of Nam-myoho-renge-kyo that Nichiren taught. Nevertheless, Makiguchi, an educator devoted to scholastic reform, deeply studied Nichiren’s writings, and thereby awoke to the profound power of Nichiren’s teachings to revitalize the lives of ordinary people and society. He awakened in himself a personal vow to accomplish kosen rufu as a disciple of Nichiren Daishonin, a vow that Makiguchi’s disciple, Josei Toda, shared.

Based on the staunch faith and sense of mission of the founding presidents, the Soka Gakkai quickly grew into a dynamic, progressive and socially engaged lay Buddhist movement. For decades, the Soka Gakkai gave wholehearted support to the Nichiren Shoshu priesthood, building hundreds of new temples and completely restoring its head temple, Taiseki-ji. At the same time, the Soka Gakkai struggled to maintain a harmonious relationship with the priesthood, which had become overwhelmingly authoritarian and ritualistic.

From the beginning, the two had conflicting priorities. The priests of Nichiren Shoshu were focused on maintaining their order and its traditions. The Soka Gakkai was focused on realizing Nichiren’s vow to accomplish kosen-rufu, the widespread propagation of his teachings for the peace and happiness of humankind.

Prior to the Soka Gakkai, as with most Buddhist denominations in Japan, most lay believers of Nichiren Shoshu did not carry out a daily Buddhist practice. Priests were expected to recite the sutra and conduct rites such as funerals and memorials on the laity’s behalf.

President Makiguchi was the first to propose a format for chanting Nam-myoho-renge-kyo together with reciting the Lotus Sutra as part of the daily practice of lay believers. The appearance of a proactive laity that embraced the mission to accomplish kosen-rufu was a major departure from the passive approach Nichiren Shoshu believers had long taken.

By the 1970s and 1980s, Nichiren Shoshu had become wealthy through the generous donations and support of the Soka Gakkai members. The Soka Gakkai and its international movement, the SGI, continued to grow. But the open, engaged and dynamic movement triggered growing resentment among certain priests of Nichiren Shoshu.

Their worldview was rooted in centuries of Japanese Buddhist history in which lay believers were seen as passive participants, whose role it was simply to venerate and make donations to the priests. Of course, this was not the view of Nichiren Daishonin, who treasured and fully empowered his lay followers. But to the priesthood, the dynamic SGI, in which laity took the initiative in an atmosphere of mutual encouragement, represented a threat.

A few of the senior priests, including a priest called Nikken, who would become the 67th high priest, became intensely jealous and vindictive toward the Soka Gakkai and its president, Daisaku Ikeda, who had consistently been dedicated to supporting the priesthood and enhancing its prosperity. This jealously became what Buddhism describes as a devilish function, turning priests who should have been celebrating and supporting the great progress of kosen-rufu into those bent on destroying it.

In early 1991, under the direction of its high priest, Nikken, the priesthood launched a series of measures to disband the Soka Gakkai. Finally, in November 1991, they issued an order excommunicating the organization, aiming to prompt a large percentage of Soka Gakkai members to leave the organization and directly join their temples.

That didn’t happen.

The crux of the priesthood’s motives lay in its view that priests are necessary intermediaries between lay believers and the power and teachings of Nichiren Buddhism. Emphasizing ritual and formality not found in Nichiren Daishonin’s writings, the priests sought to make veneration and obedience to themselves and their high priest, in particular, the most important aspect of a practitioner’s faith.

In contrast, the Soka Gakkai bases itself directly on the spirit and intent of Nichiren Daishonin as set forth in his writings and proven
in practice by the organization’s founding presidents. The fact that the SGI has flourished all the more since the time of its excommunication is evidence of its correct interpretation and practice of Nichiren’s teachings. SGI members in 192 countries and territories have consistently proven the power of correct faith and practice of Nichiren Buddhism in their lives and in their communities.

The following three points summarize the roots of the errors of the Nichiren Shoshu priesthood.

Error 1: The Absolute Power of the High Priest

“Faith in the high priest” has erroneously become the central doctrine of Nichiren Shoshu, which has incorrectly elevated the position of the chief priest of their head temple to that of the object of worship. The priesthood upholds the view that, without venerating and obediently following the high priest, practitioners cannot attain enlightenment—a view that undermines the self-empowering properties of Nichiren Buddhism and contradicts the writings of Nichiren Daishonin.

According to the priesthood, the high priest alone has the power to determine who attains Buddhahood and who does not. They write, “The master gives his sanction to a disciple’s enlightenment. . . . The very establishment of the object of worship according to the sanction of the High Priest, who is the only person to be bequeathed the Daishonin’s Buddhism, is what makes the attainment of Buddhahood possible.”(1)

The idea of the high priest “sanctioning” a disciple’s enlightenment is found nowhere in the teachings of Nichiren Daishonin. Nor does the concept of the high priest being absolute and infallible originate in Nichiren’s teachings. Rather, these concepts appeared centuries after Nichiren in order to bolster the status of the office of high priest of the Fuji school at times when those holding the office lacked the respect and support of the other priests.

Nichiren’s successor, Nikko Shonin, states in his “Twenty-six Admonitions,” “Do not follow even the high priest if he goes against the Buddha’s Law and propounds his own views” (Gosho zenshu, p. 1618).(2) It is obvious that Nikko did not consider those who would hold the office of high priest to be beyond the possibility of error or corruption. Having absolute faith in whoever holds the office of the high priest is an erroneous teaching completely contrary to what Nichiren taught

Error 2: The High Priest Receives Exclusive Transmission of the Law

To justify the notion that the high priest is absolute, the priesthood propounds the mysterious idea of the “heritage of the Law being
entrusted to a single person.”(3) In other words, they encourage “single-minded faith in [the high priest] as the living body of Shakyamuni (Nichiren)”(4) through which practitioners can access the heritage of the Law.

They state that the transmission takes place through a “golden utterance” in a face-to-face conversation between the outgoing high priest and his successor and that “the fundamental principle of the Daishonin’s Buddhism is transmitted only to the High Priest.”(5)

Quite to the contrary, Nichiren repeatedly stresses that the Law is inherited through embracing the Gohonzon with faith. He states: “The heritage of the Lotus Sutra flows within the lives of those who never forsake it . . . “Nichiren has been trying to awaken all the people of Japan to faith in the Lotus Sutra so that they too can share the heritage and attain Buddhahood” (“The Heritage of the Ultimate Law of Life,” The Writings of Nichiren Daishonin, vol. 1, p. 217).

The idea of an exclusive lineage belonging to a select group of clergy was prevalent in other Buddhist schools during the Daishonin’s time, but Nichiren himself took pains to refute such views in his writings. Concerning the question of who controls what is holy or sacred in the universe and the human heart, Nichiren Buddhism teaches that all people have equal access through their own faith and practice.

Error 3: Inequality of Priests and Laity

That priests are afforded an elevated status in society is especially true in Japan. During the 17th century, partly in response to the influx of Christianity, the Japanese government mandated that all citizens register with their local Buddhist temple. Priests became de facto agents of the government, conducting the census, issuing travel and work documents, and becoming intertwined in both the secular and religious lives of the people.

Nichiren Shoshu states: “Nichiren Shoshu believers must support their direct masters, who are the chief priests of their local temples, and offer their devotion to the major master, who is the High Priest. If we ever lose sight of this essential practice of our faith, we ultimately will lose our privilege to have an audience with the Dai-Gohonzon. (6)

In his letter to the Soka Gakkai on January 12, 1991, Nichijun Fujimoto, the general administrator of Nichiren Shoshu, wrote: “To talk about the priesthood and the laity with a sense of equality manifests great conceit. In fact, it corresponds to the five cardinal sins—to destroy the unity of Buddhist practitioners.”

And more recently, the priesthood published, “It is only natural that an innate difference exists between the priesthood and laity in the Daishonin’s Buddhism.”(7)

Nichiren clarifies the equality of priests and laity when he states: “The Buddha surely considers anyone in this world who embraces the Lotus Sutra, whether lay man or woman, monk or nun, to be the lord of all living beings” (“The Unity of Husband and Wife,” WND-1, 463 and “anyone who teaches others even a single phrase of the Lotus Sutra is the envoy of the Thus Come One, whether that person be priest or layman, nun or laywoman” (“A Ship to Cross the Sea of Suffering,” WND-1, 33).

And finally, he writes: “Shakyamuni Buddha who attained enlightenment countless kalpas ago, the Lotus Sutra that leads all people to Buddhahood, and we ordinary human beings are in no way different or separate from one another. To chant Myoho-renge-kyo with this realization is to inherit the ultimate Law of life and death. This is a matter of the utmost importance for Nichiren’s disciples and lay supporters, and this is what it means to embrace the Lotus Sutra” (“The Heritage of the Ultimate Law of Life,” WND-1, 216).

The equality of all people is a fundamental tenet of the Lotus Sutra and Nichiren Buddhism. The correct relationship between a Buddhist teacher and a disciple is expressed in the principle of the oneness of mentor and disciple, which means that both the teacher and the disciple equally share responsibility for kosen-rufu based on mutual respect and commitment. A genuine teacher becomes qualified as such through relentless struggle to awaken Buddhahood within ordinary people in the face of all obstacles, even at the risk of one’s own life.

But in Nichiren Shoshu, the teacher is qualified simply by office and rank. Rather than selflessly working to teach others, the high priest requires that others venerate him, while considering lay believers unworthy to know the “secrets” he supposedly possesses. It is important that we clearly understand that this approach is a distortion of Buddhism and seek to develop a correct understanding through our study and practice of the principles Nichiren himself taught.

1.) A Refutation of the Soka Gakkai’s “Counterfeit Object of Worship”: 100 Questions and Answers (Los Angeles: Nichiren Shoshu Temple, 1996), p. 8.
2.) See The Untold History of the Fuji School (Santa Monica, California: World Tribune Press, 2000), p. 21.
3.) Nichiren Shoshu Monthly, October 2008 (Los Angeles: Nichiren Shoshu Temple, 2008), p. 17.
4.) Nichiren Shoshu Monthly, September 2008, p. 22.
5.) Nichiren Shoshu Monthly, December 2008, p. 21.
6.) Nichiren Shoshu Monthly, March 2009, p. 8.
7.) Nichiren Shoshu Monthly, February 2009, p. 22.

2011 SGI-USA Introductory Exam Guide

 

[PassTheDoobie]

"This life is like a dream. One cannot be sure that one will live until tomorrow. However wretched a beggar you might become, never disgrace the Lotus Sutra."

(A Warning against Begrudging One's Fief - The Writings of Nichiren Daishonin, Vol. 1, page 824) Selection source: Kyo no Hosshin, Jan 19th, 2012

 

[PassTheDoobie]

"When you lose your livelihood, the common tendency is to feel depressed, and if you have no apparent future prospects, you can easily become apathetic and despairing.

“If you’re able at such a time to remain filled with life force, energised, and ready to face the challenges before you, you can impart tremendous courage to others. Courage spreads with a ripple effect. In addition, when Gakkai members are positive and energetic, actively taking on life’s challenges, they demonstrate proof of the power of Buddhism to others. The power of religion is manifested in the way people live their lives.

"In many cases the technical skills and specific experience that you acquired when working... will probably not be transferable when you have to change jobs and begin a new occupation. That makes having a vibrant spirit of challenge, vigor, perseverance, and optimism all the more important. Companies aren’t interested in hiring people who are negative and apathetic.

“In other words, the tougher the situation, the brighter the ‘treasures of the heart’ will shine in a life that has been rigorously forged. ...the economic situation may be bad, but the ‘treasures of the heart’ cannot be destroyed. They don’t disappear. And we can build anything with those ‘treasures of the heart.’

"Adversity is a magnificent opportunity for each of us to demonstrate the greatness of our Buddhist faith and practice. Whether we win or lose is determined from now. All that matters is winning in the end. And our Buddhist practice ensures that we can win.

“Please tell those who are struggling with such difficulties, ‘You can overcome whatever challenges you’re facing right now. You can definitely win. I am looking forward to hearing your victories.'"

SGI Newsletter No. 8429, The New Human Revolution––Vol. 25: Chap. 1, Light of Happiness 51, translated Jan. 18th, 2012.

 

[PassTheDoobie]

"If one gives food to others, one will improve one's own lot, just as, for example, if one lights a fire for others, one will brighten one's own way."

(On the Three Virtues of Food - The Writings of Nichiren Daishonin, Vol.2, page 1060) Selection source: "Kyo no Hosshin", Seikyo Shimbun, January 12th, 2012

 

[PassTheDoobie]

"The greater the persecution by the three powerful enemies, the more certain it is that the opportunity is ripe for advancing kosen-rufu. Facing obstacles is actually cause for rejoicing. By actively challenging those obstacles, we can attain immeasurable benefits. We should rejoice over the fact that we are guaranteed eternal good fortune.

"To stay true to our Buddhist faith and practice and remain undaunted by persecution is what it means to read the Lotus Sutra with our lives. The faith we summon to struggle against difficulties will transform our being.

Difficulties are opportunities! Triumph over every obstacle!”

SGI Newsletter No. 8421, Young Phoenixes, Soar into the Future! President Ikeda’s efforts to foster the future division members, along with division graduates’ personal accounts and recollections of meetings and interactions with President Ikeda in their youth. (5) President Ikeda’s Lecture on “The True Aspect of All Phenomena”— Part 2 [of 2], from the March 2011 issue of the Daibyakurenge, translated Jan. 6th, 2012 .

 

[PassTheDoobie]

"For this reason, when the bodhisattva Never Disparaging makes his bow of obeisance to the four kinds of believers, the Buddha nature inherent in the our kinds of believers of overbearing arrogance is bowing in obeisance to the bodhisattva Never Disparaging. It is like the situation when one faces a mirror and makes a bow of obeisance: the image in the mirror likewise makes a bow of obeisance to oneself."

(Ongi kuden - Gosho Zenshu, page 769, The Record of the Orally Transmitted Teachings,page 165) Selection source: Teachings of Buddhism, Jan 8th, 2012

 

[PassTheDoobie]

"The Daishonin writes: 'Now, however, we have entered the Latter Day of the Law, and the daimoku that I, Nichiren, chant is different from that of earlier ages. This Nam-myoho-renge-kyo encompasses both practice for oneself and the teaching of others' (WND-2, 986). When we chant Nam-myoho-renge-kyo ourselves and teach others to do the same, both we ourselves and those we lead to the practice can realise the dreams we cherish as individuals for the future. This is the consistent, unchanging Soka philosophy and path to happiness."

SGI Newsletter No. 8423, Our Brilliant Path to Victory, A Youthful SGI—Shining Brightly like the Morning Sun, from the Jan. 1st, 2012, issue of the Seikyo Shimbun, translated Jan 13th, 2012

 

[PassTheDoobie]

The bond between the common people is the great force
that will break through the despair and darkness of the times.
Never shut yourself off from others!
Never allow your friends to suffer in isolation!
Now is the time to spread the great solidarity of Soka.

Daisaku Ikeda

 

[TrichyTrichy]

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