Kallang MRT
Friday, July 20, 2012
Gosho the selection of time
At the ceremony of the great assembly for the Hodo sutras,21 Shakyamuni’s father, King Shuddhodana, displayed a sincere desire for Buddhism, and Shakyamuni therefore entered the palace and preached the Kambutsu Zammai Sutra for him. And for the sake of his deceased mother, Queen Maya, he secluded himself in the Trayastrimsha Heaven22 for a period of ninety days and there preached the Maya Sutra. Where his father and mother were concerned, one would think he could not possibly withhold even the most secret teaching of the Law. And yet he did not preach the Lotus Sutra for them. In the final analysis, the Buddha’s preaching of the Lotus Sutra has nothing to do with the capacities of his listeners. As long as the proper time had not yet come, he would on no account expound it.
Sunday, June 24, 2012
The important passage of gosho
Only when one understands all this clearly and has faith in it can the power of the Law be manifested and the Buddhas and bodhisattvas bring benefit to the people. To illustrate, in kindling a fire, three things are needed: a good piece of steel, a good flint and good tinder. The same is true of prayer. Three things are required--a good teacher, a good believer and a good doctrine--before the prayers can be effective and disasters banished from the land.
A "good teacher" is a priest who is innocent of any wrongdoing in secular affairs, who never fawns upon others even in the slightest, who has few desires and is satisfied with little, and who is compassionate, a priest who trusts to the scriptures, reads and upholds the Lotus Sutra and also encourages others to embrace it. Such a priest the Buddha has praised by calling him, among all priests, the finest teacher of the Dharma.
A "good believer" is one who does not depend upon persons of eminence nor despise persons of humble station, who does not rely on the backing of his superiors nor look down on his inferiors, who, not relying upon the opinions of others, upholds the Lotus Sutra among all the various sutras. Such a person the Buddha has called the best of all people.
As for a "good doctrine," the Buddha has told us that this sutra, the Lotus, represents the foremost among all doctrines. Among all the sutras the Buddha "has preached," among those he "now preaches," and among those he "will preach," this sutra is designated as foremost, and therefore it is a "good doctrine."
Although I and my disciples may encounter various difficulties, if we do not harbour doubts in our hearts, we will as a matter of course attain Buddhahood. Do not have doubts simply because heaven does not lend you protection. Do not be discouraged because you do not enjoy an easy and secure existence in this life. This is what I have taught my disciples morning and evening, and yet they begin to harbour doubts and abandon their faith. Foolish men are likely to forget the promises they have made when the crucial moment comes
I took many years to compile the gosho: Misfortune comes from one's mouth and ruins him, but fortune comes from one's mind and makes him worthy of respect. The greatest evil among evils produces consequences that not only affect the perpetrators personally, but extend to their sons, their grandsons and so on down to the seventh generation. And the same is true of the greatest good among good. The Venerable Maudgalyayana put his faith in the Lotus Sutra, which is the greatest good there is, and thus not only did he himself attain Buddhahood, but his father and mother did so as well. Not only that, but all the fathers and mothers of the preceding seven generations and the seven generations that followed, indeed, of countless lifetimes before and after, were able to attain Buddhahood, amazing as it may seem. And in addition, all their sons, their wives or husbands, their retainers, supporters and countless other persons were not only enabled to escape from the three evil paths, but all attained the first stage of security and then Buddhahood, the stage of perfect enlightenment. The demon who appeared before Sessen Doji was Taishaku in disguise. The dove which sought the protection of King Shibi was the god Bishukatsuma,4 King Fumyo,5 who was imprisoned in the castle of King Hanzoku, was Shakyamuni Buddha, the lord of teachings. The eyes of common mortals cannot see their true identities, but the eyes of the Buddha can. As the sutra states, the sky and the sea both have paths for birds and fish to come and go. A wooden statue [of the Buddha] is itself a golden Buddha, and a golden Buddha is a wooden statue. Aniruddha’s gold was seen first as a hare and then as a corpse.6 Sand in the palm of Mahanama’s7 hand turned into gold. These things are beyond ordinary understanding. A common mortal is a Buddha, and a Buddha a common mortal. This is exactly what is meant by the doctrine of the three thousand realms in a single moment of life and by the phrase, "I in fact attained Buddhahood."8 The Lotus Sutra is the teacher of all the Buddhas of the ten directions and the three existences. The Buddhas of the ten directions are the Buddha Zentoku in the east, the Buddha Muutoku in the southeast, the Buddha Sendantoku in the south, the Buddha Hose in the southwest, the Buddha Muryomyo in the west, the Buddha Ketoku in the northwest, the Buddha Sotoku in the north, the Buddha Sanjogyo in the northeast, the Buddha Koshutoku of the zenith, and the Buddha Myotoku of the nadir. When a tree has been transplanted, though fierce winds may blow on it, it will not topple if it has a firm stake to hold it up. But even a tree that has grown up in place may fall over if its roots are weak. Even a feeble person will not stumble if those supporting him are strong, while a person of considerable strength of character, when alone, may lose his footing on an uneven path. Those who have faith in the Lotus Sutra will never be reborn in any of these, but will at once be reborn in a pure land where the Lotus Sutra is being preached. They will take their seats among the assembly, listen to the Lotus Sutra and as a result become Buddhas. In judging the relative merit of Buddhist doctrines, I, Nichiren, believe that the best standards are those of reason and documentary proof. And even more valuable than reason and documentary proof is the proof of actual fact. If the source is muddy, the stream will not flow clear; if the body is bent, the shadow will not stand upright. "The seed of the nyagrodha tree, though one-third the size of a mustard seed, can conceal five hundred carts within itself. Is this not a case of the small containing the large? The wish-granting jewel, while only one in number, is able to rain down ten thousand treasures without a single thing lacking. Is this not a case of the few encompassing the many? The popular proverb says that 'one is the mother of ten thousand.' Do you not understand the principle behind these matters? The important thing to consider is whether or not a doctrine conforms with the principle of the true aspect of reality. Do not be blindly attached to the question of many or few! There is no greater happiness for human beings than chanting Nam-myoho-renge-kyo. The sutra says, "The people there [in my land] are happy and at ease."1 "Happy and at ease" here means the joy derived from the Law. You are obviously included among the "people," and "there" indicates the entire world, which includes Japan. "Happy and at ease" means to know that our lives--both our bodies and minds, ourselves and our surroundings--are the entities of ichinen sanzen and the Buddha of absolute freedom. There is no greater happiness than having faith in the Lotus Sutra. It promises us "peace and security in this life and good circumstances in the next."2 Never let life's hardships disturb you. After all, no one can avoid problems, not even saints or sages. Just chant Nam-myoho-renge-kyo, and when you drink saké, stay at home with your wife. Suffer what there is to suffer, enjoy what there is to enjoy. And now I wonder what karma from past existences has caused Nichiren and his associates to become the proponents of the daimoku of the Lotus Sutra? It seems to me that at present Bonten, Taishaku, the deities of the sun and moon, the Four Heavenly Kings, Tensho Daijin, Great Bodhisattva Hachiman and all the major and minor gods of the 3,132 shrines throughout Japan are like King Rinda of past times, that the white horses are Nichiren, and the white swans are my followers. The neighing of the white horses is the sound of our voices chanting Nam-myoho-renge-kyo. When Bonten, Taishaku, the deities of the sun and moon, the Four Heavenly Kings and the others hear this sound, how could they fail to take on a healthy color and shine with a brilliant light? How could they fail to guard and protect us? We should be firmly convinced of this! The wonderful means of truly putting an end to the physical and spiritual obstacles of all living beings is none other than Nam-myoho-renge-kyo.
A "good teacher" is a priest who is innocent of any wrongdoing in secular affairs, who never fawns upon others even in the slightest, who has few desires and is satisfied with little, and who is compassionate, a priest who trusts to the scriptures, reads and upholds the Lotus Sutra and also encourages others to embrace it. Such a priest the Buddha has praised by calling him, among all priests, the finest teacher of the Dharma.
A "good believer" is one who does not depend upon persons of eminence nor despise persons of humble station, who does not rely on the backing of his superiors nor look down on his inferiors, who, not relying upon the opinions of others, upholds the Lotus Sutra among all the various sutras. Such a person the Buddha has called the best of all people.
As for a "good doctrine," the Buddha has told us that this sutra, the Lotus, represents the foremost among all doctrines. Among all the sutras the Buddha "has preached," among those he "now preaches," and among those he "will preach," this sutra is designated as foremost, and therefore it is a "good doctrine."
Although I and my disciples may encounter various difficulties, if we do not harbour doubts in our hearts, we will as a matter of course attain Buddhahood. Do not have doubts simply because heaven does not lend you protection. Do not be discouraged because you do not enjoy an easy and secure existence in this life. This is what I have taught my disciples morning and evening, and yet they begin to harbour doubts and abandon their faith. Foolish men are likely to forget the promises they have made when the crucial moment comes
I took many years to compile the gosho: Misfortune comes from one's mouth and ruins him, but fortune comes from one's mind and makes him worthy of respect. The greatest evil among evils produces consequences that not only affect the perpetrators personally, but extend to their sons, their grandsons and so on down to the seventh generation. And the same is true of the greatest good among good. The Venerable Maudgalyayana put his faith in the Lotus Sutra, which is the greatest good there is, and thus not only did he himself attain Buddhahood, but his father and mother did so as well. Not only that, but all the fathers and mothers of the preceding seven generations and the seven generations that followed, indeed, of countless lifetimes before and after, were able to attain Buddhahood, amazing as it may seem. And in addition, all their sons, their wives or husbands, their retainers, supporters and countless other persons were not only enabled to escape from the three evil paths, but all attained the first stage of security and then Buddhahood, the stage of perfect enlightenment. The demon who appeared before Sessen Doji was Taishaku in disguise. The dove which sought the protection of King Shibi was the god Bishukatsuma,4 King Fumyo,5 who was imprisoned in the castle of King Hanzoku, was Shakyamuni Buddha, the lord of teachings. The eyes of common mortals cannot see their true identities, but the eyes of the Buddha can. As the sutra states, the sky and the sea both have paths for birds and fish to come and go. A wooden statue [of the Buddha] is itself a golden Buddha, and a golden Buddha is a wooden statue. Aniruddha’s gold was seen first as a hare and then as a corpse.6 Sand in the palm of Mahanama’s7 hand turned into gold. These things are beyond ordinary understanding. A common mortal is a Buddha, and a Buddha a common mortal. This is exactly what is meant by the doctrine of the three thousand realms in a single moment of life and by the phrase, "I in fact attained Buddhahood."8 The Lotus Sutra is the teacher of all the Buddhas of the ten directions and the three existences. The Buddhas of the ten directions are the Buddha Zentoku in the east, the Buddha Muutoku in the southeast, the Buddha Sendantoku in the south, the Buddha Hose in the southwest, the Buddha Muryomyo in the west, the Buddha Ketoku in the northwest, the Buddha Sotoku in the north, the Buddha Sanjogyo in the northeast, the Buddha Koshutoku of the zenith, and the Buddha Myotoku of the nadir. When a tree has been transplanted, though fierce winds may blow on it, it will not topple if it has a firm stake to hold it up. But even a tree that has grown up in place may fall over if its roots are weak. Even a feeble person will not stumble if those supporting him are strong, while a person of considerable strength of character, when alone, may lose his footing on an uneven path. Those who have faith in the Lotus Sutra will never be reborn in any of these, but will at once be reborn in a pure land where the Lotus Sutra is being preached. They will take their seats among the assembly, listen to the Lotus Sutra and as a result become Buddhas. In judging the relative merit of Buddhist doctrines, I, Nichiren, believe that the best standards are those of reason and documentary proof. And even more valuable than reason and documentary proof is the proof of actual fact. If the source is muddy, the stream will not flow clear; if the body is bent, the shadow will not stand upright. "The seed of the nyagrodha tree, though one-third the size of a mustard seed, can conceal five hundred carts within itself. Is this not a case of the small containing the large? The wish-granting jewel, while only one in number, is able to rain down ten thousand treasures without a single thing lacking. Is this not a case of the few encompassing the many? The popular proverb says that 'one is the mother of ten thousand.' Do you not understand the principle behind these matters? The important thing to consider is whether or not a doctrine conforms with the principle of the true aspect of reality. Do not be blindly attached to the question of many or few! There is no greater happiness for human beings than chanting Nam-myoho-renge-kyo. The sutra says, "The people there [in my land] are happy and at ease."1 "Happy and at ease" here means the joy derived from the Law. You are obviously included among the "people," and "there" indicates the entire world, which includes Japan. "Happy and at ease" means to know that our lives--both our bodies and minds, ourselves and our surroundings--are the entities of ichinen sanzen and the Buddha of absolute freedom. There is no greater happiness than having faith in the Lotus Sutra. It promises us "peace and security in this life and good circumstances in the next."2 Never let life's hardships disturb you. After all, no one can avoid problems, not even saints or sages. Just chant Nam-myoho-renge-kyo, and when you drink saké, stay at home with your wife. Suffer what there is to suffer, enjoy what there is to enjoy. And now I wonder what karma from past existences has caused Nichiren and his associates to become the proponents of the daimoku of the Lotus Sutra? It seems to me that at present Bonten, Taishaku, the deities of the sun and moon, the Four Heavenly Kings, Tensho Daijin, Great Bodhisattva Hachiman and all the major and minor gods of the 3,132 shrines throughout Japan are like King Rinda of past times, that the white horses are Nichiren, and the white swans are my followers. The neighing of the white horses is the sound of our voices chanting Nam-myoho-renge-kyo. When Bonten, Taishaku, the deities of the sun and moon, the Four Heavenly Kings and the others hear this sound, how could they fail to take on a healthy color and shine with a brilliant light? How could they fail to guard and protect us? We should be firmly convinced of this! The wonderful means of truly putting an end to the physical and spiritual obstacles of all living beings is none other than Nam-myoho-renge-kyo.
Thursday, April 2, 2009
Important gosho passages: Daishonin warned on the gravity of committing slandering the law
It took me many years to compile these important passages of gosho:
http://www.facebook.com/groups/26651546284/
In the Latter Day of the Law of both Shakyamuni and the Buddhas before him, the rulers and people who despised the votaries of the Lotus Sutra seemed to be free from punishment at first, but eventually they were all doomed to fall. Among those who attacked Nichiren, there were at first no signs of punishment. During these twenty-seven years, the Buddhist gods who vowed to protect the votary of the Lotus Sutra--Bonten, Taishaku, the gods of the sun and moon, and the Four Heavenly Kings--did little to help Nichiren. But by now they have realized in terror that unless they fulfill the oath they swore before the Buddha, they will fall into the hell of incessant suffering. Consequently they are now earnestly carrying out their vow by punishing those who attacked the votary of the Lotus Sutra. The deaths of Ota Chikamasa, Nagasaki Tokitsuna and Daishin-bo, for example, who were all thrown from their horses, can be attributed to their treachery against the Lotus Sutra. There are four kinds of punishment: general and individual, conspicuous and inconspicuous. The massive epidemics, nationwide famines, insurrections and foreign invasion suffered by Japan are general punishment. Epidemics are also inconspicuous punishment. The tragic deaths of Ota and the others both conspicuous and individual.
Miao-lo writes: "Those who vex or trouble [the practitioners of the Lotus Sutra] will have their heads split into seven pieces, but those who give alms to them will enjoy good fortune surpassing the ten honorable titles." King Udayana behaved insolently toward the Venerable Pindolabharadvaja, and within seven years he had lost his life. The lord of Sagami condemned Nichiren to exile, and within a hundred days armed rebellion broke out in his domain.
The Lotus Sutra says: "If anyone shall see a person who embraces this sutra and try to expose that person's faults or evils, whether what he speaks is true or not, he will in his present life be afflicted with white leprosy...he will suffer various grave illnesses of a malignant nature." It also says: "In age after age he will be eyeless."
Myoshin and Enchi contracted white leprosy in their present lifetime, while Doamidabutsu lost his sight. The epidemics that afflict our nation are punishments of the kind described as "the head being split into seven pieces." And if we surmise the degree of benefit according to that of punishment, then there can be no doubt that my followers will enjoy "good fortune surpassing the ten honorable titles."
http://www.facebook.com/groups/26651546284/
In the Latter Day of the Law of both Shakyamuni and the Buddhas before him, the rulers and people who despised the votaries of the Lotus Sutra seemed to be free from punishment at first, but eventually they were all doomed to fall. Among those who attacked Nichiren, there were at first no signs of punishment. During these twenty-seven years, the Buddhist gods who vowed to protect the votary of the Lotus Sutra--Bonten, Taishaku, the gods of the sun and moon, and the Four Heavenly Kings--did little to help Nichiren. But by now they have realized in terror that unless they fulfill the oath they swore before the Buddha, they will fall into the hell of incessant suffering. Consequently they are now earnestly carrying out their vow by punishing those who attacked the votary of the Lotus Sutra. The deaths of Ota Chikamasa, Nagasaki Tokitsuna and Daishin-bo, for example, who were all thrown from their horses, can be attributed to their treachery against the Lotus Sutra. There are four kinds of punishment: general and individual, conspicuous and inconspicuous. The massive epidemics, nationwide famines, insurrections and foreign invasion suffered by Japan are general punishment. Epidemics are also inconspicuous punishment. The tragic deaths of Ota and the others both conspicuous and individual.
Miao-lo writes: "Those who vex or trouble [the practitioners of the Lotus Sutra] will have their heads split into seven pieces, but those who give alms to them will enjoy good fortune surpassing the ten honorable titles." King Udayana behaved insolently toward the Venerable Pindolabharadvaja, and within seven years he had lost his life. The lord of Sagami condemned Nichiren to exile, and within a hundred days armed rebellion broke out in his domain.
The Lotus Sutra says: "If anyone shall see a person who embraces this sutra and try to expose that person's faults or evils, whether what he speaks is true or not, he will in his present life be afflicted with white leprosy...he will suffer various grave illnesses of a malignant nature." It also says: "In age after age he will be eyeless."
Myoshin and Enchi contracted white leprosy in their present lifetime, while Doamidabutsu lost his sight. The epidemics that afflict our nation are punishments of the kind described as "the head being split into seven pieces." And if we surmise the degree of benefit according to that of punishment, then there can be no doubt that my followers will enjoy "good fortune surpassing the ten honorable titles."
By way of analogy, let us consider the case of the military leader Taira no Kiyomori, the governor of Aki, who lived at the time of the eighty-first sovereign of Japan, Emperor Antoku. Kiyomori, engaging in one battle after another, overthrew the enemies of the nation and in time advanced to the highest post in the government, that of grand minister of state. Emperor Antoku was his grandson. All the members of his clan were permitted to enter the palace and were assigned to positions of great eminence. Kiyomori held the entire country of Japan, with its sixty-six provinces and two outlying islands, in the palm of his hand, and people bowed before him as plants and trees bow before a great wind.
But he became arrogant and puffed up with pride, and in the end treated the gods and Buddhas with contempt and attempted to dictate to the shrine keepers and the Buddhist priests. As a result, he aroused the enmity of the priests of Mount Hiei and of the seven major temples of Nara. Eventually, on the twenty-second day of the twelfth month in the fourth year of the Jisho era (1180), he went so far as to burn down two of those seven temples, Todai-ji and Kofuku-ii.
The retribution for this grave offense soon fell upon the person of the grand minister and lay priest himself. In the following year, the first year of the Yowa era, on the fourth day of the second intercalary month, [having contracted a fever,] he began to burn like a piece of charcoal, his body the fuel, his face the flames. In the end, tongues of flame shot out from his body and he perished from the heat.
The results of his grave offense then fell upon his second son, Munemori. Munemori was thought to have drowned in the western sea [at the battle of Dannoura, but he came floating up on the eastern horizon, where he was captured, bound and forced to kneel in the presence of the General of the Right, Minamoto no Yoritomo.
Meanwhile, Kiyomori’s third son, Tomomori, threw himself into the sea and ended up as the excrement of fish. And his fourth son, Shigehira, was taken captive and bound, and after having been dragged first through Kyoto and then through Kamakura, was in the end handed over to the seven Major temples of Nara. There a great multitude of a hundred thousand temple followers gathered and, declaring him to be the enemy of their Buddha, one by one slashed him with swords.
The greatest evil among evils produces consequences that not only affect the perpetrators personally, but extend to their sons, their grandsons and so on down to the seventh generation. And the same is true of the greatest good among good.
The Venerable Maudgalyayana put his faith in the Lotus Sutra, which is the greatest good there is, and thus not only did he himself attain Buddhahood, but his father and mother did so as well. Not only that, but all the fathers and mothers of the preceding seven generations and the seven generations that followed, indeed, of countless lifetimes before and after, were able to attain Buddhahood, amazing as it may seem. And in addition, all their sons, their wives or husbands, their retainers, supporters and countless other persons were not only enabled to escape from the three evil paths, but all attained the first stage of security and then Buddhahood, the stage of perfect enlightenment.
The Ninno Sutra states: "If persons destroy the teachings of the Buddha, they will have no filial sons, no harmony with their six kinds of relatives, and no aid from the heavenly deities and dragons. Disease and evil spirits will come day after day to torment them, disasters will descend on them incessantly, and misfortunes will dog them wherever they go. And when they die, they will fall into the realms of hell, hungry spirits and animals. Even if they should be reborn as human beings, they will be destined to become soldiers or slaves. Retribution will follow as an echo follows a sound or a shadow follows a form. Someone writing at night may put out the lamp, but the words he has written will still remain. It is the same with the effect of the deeds which we carry out for ourselves in the threefold world."
A woman who embraces the lion king of the Lotus Sutra need not fear the beasts of Hell, Hunger, and Animality. All the offenses committed by a woman in her lifetime are like dry grass, and the single character myo of the Lotus Sutra is like a small spark. When a small spark is set to a large expanse of grass, not only the grass but also big trees and large stones will all be consumed. Such is the power of the fire of wisdom in the single character myo. Not only will all offenses vanish, but they will become sources of benefit. This is what changing poison into amrita means. For example, black lacquer will turn white when white powder is added. A woman's offenses are like the lacquer, and the words Nam-myoho-renge-kyo, like the white powder.
When one dies, if he is destined to fall into hell, his appearance will darken and his body will become as heavy as a stone that requires the strength of a thousand men to move. But in the case of a devotee of true faith, even if she should be a woman seven or eight feet tall and of dark complexion, at the hour of death, her countenance will become pure and bright, and her body will be as light as a goose feather and as soft and pliable as cotton.
The Ninno Sutra states: "If persons destroy the teachings of the Buddha, they will have no filial sons, no harmony with their six kinds of relatives, and no aid from the heavenly deities and dragons. Disease and evil spirits will come day after day to torment them, disasters will descend on them incessantly, and misfortunes will dog them wherever they go. And when they die, they will fall into the realms of hell, hungry spirits and animals. Even if they should be reborn as human beings, they will be destined to become soldiers or slaves. Retribution will follow as an echo follows a sound or a shadow follows a form. Someone writing at night may put out the lamp, but the words he has written will still remain. It is the same with the effect of the deeds which we carry out for ourselves in the threefold world."
A woman who embraces the lion king of the Lotus Sutra need not fear the beasts of Hell, Hunger, and Animality. All the offenses committed by a woman in her lifetime are like dry grass, and the single character myo of the Lotus Sutra is like a small spark. When a small spark is set to a large expanse of grass, not only the grass but also big trees and large stones will all be consumed. Such is the power of the fire of wisdom in the single character myo. Not only will all offenses vanish, but they will become sources of benefit. This is what changing poison into amrita means. For example, black lacquer will turn white when white powder is added. A woman's offenses are like the lacquer, and the words Nam-myoho-renge-kyo, like the white powder.
When one dies, if he is destined to fall into hell, his appearance will darken and his body will become as heavy as a stone that requires the strength of a thousand men to move. But in the case of a devotee of true faith, even if she should be a woman seven or eight feet tall and of dark complexion, at the hour of death, her countenance will become pure and bright, and her body will be as light as a goose feather and as soft and pliable as cotton.
Wednesday, October 8, 2008
Friday, March 30, 2007
The important passages of goshos
Hi ,
What do you think of the binder of most amazing testimonials which I compiled for 40 over publications around the world.
It contain some of the most incredible power of gohonzon like from slow learner to multiple awards winner, survived 30 percents of the brain came out in a severe traffic accident, later became a scholar, from broken leg to the world footballer of the year, overcome Aids, got a successful marriage and became a successful artist. Lady from humble background brought up 2 children with honours and 2 children with masters. Retarded able to work.
From heavily indebted to owner of ten shop houses. Deaf-mute married his healthy beautiful teacher. Whole family 36 family member practicing harmonious together. Engineer with 42 exclusive patents. Heavily debt ridden man, overcome wife blindness, child problem and own a skyscraper. From sleeping in the street to properties owner. Penniless & homeless photographer, later became awarding photographer and travels to 131 countries.
Overcome family mental illness. Man one year work one month only. From gangster to professor .Legless person had a successful business and brought 3 children. A person survived without a stomach and a lung School dropout man overcome drug addiction and possessed by demon to marry school principal and many more amazing testimonials that I compiled from around the world.
Thanks
Henry Leong
8888.henry@gmail.com
8888.henry@gmail.com
The binders of the most fantastic testimonials, compiled around the world.
To know more Click
I spend lots of years compiled the most useful passages of goshos to let more people understands the practice.
I hope my project can cut shot the learning curve of those who are very interest to know more about these Buddhism.
If you have friends that are very keen to know more about this Buddhism, do forward this link.
More people understand this practice, the world become more peaceful and happy. I try my best to get the most useful materials so that as many people can benefit from the power of gohonzon as possible.
Henry Leong Him Woh
Total 65 documents matching your query.
- 1. Re:Sickness (from Henry, Nov 18, 2006)
- score: 18 (2,651 bytes)
- 2. Re:Re:How can Nam-myoho-renge-kyo be explained very simply? (from Henry Leong, May 22, 2005)
- score: 18 (1,584 bytes)
- 3. Re:Goshos posted on SGI viewer's voice website (from Henry, Oct 9, 2005)
- score: 17 (2,203 bytes)
- 4. Re:Faith (from Henry, Sep 13, 2005)
- score: 17 (1,638 bytes)
- 5. Re:Re:Re:Re:Life of Nichren Daishonin (from Henry, Aug 25, 2005)
- score: 17 (1,263 bytes)
- 6. Binder of Experiences - Suggestions
- score: 1 (1,224 bytes)
- 7. Sickness
- score: 1 (1,127 bytes)
- 9. Re:in simple language please... (from Harumy, Sep 15, 2006)
- score: 1 (1,974 bytes)
- 10. Oneness of man and environment
- score: 1 (1,817 bytes)
- 11. The Buddha's predictions
- score: 1 (1,974 bytes)
- 12. The wish-granting jewel(Gohonzon)
- score: 1 (1,926 bytes)
- 13. Mutual Possession of Ten Worlds
- score: 1 (1,088 bytes)
- 14. Re:Mutual possession of ten worlds (from Sudhansu, May 20, 2006)
- score: 1 (2,036 bytes)
- 15. Re:Mutual possession of ten worlds (from Sudhansu, May 20, 2006)
- score: 1 (2,724 bytes)
- 16. Re:Mutual possession of ten worlds (from Sudhansu, May 20, 2006)
- score: 1 (2,685 bytes)
- 17. Seven basic types of arrogance in buddhism
- score: 1 (2,240 bytes)
- 18. Re:Re:Ikeda Sensei Important Guidances. (from Frank, Mar 23, 2006)
- score: 1 (1,256 bytes)
- 19. The three proofs, The Lotus Sutra
- score: 1 (2,183 bytes)
- 20. A touching story of The Treasures of the Hearts
- score: 1 (2,587 bytes)
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References: [ henry: 65 ]
More interesting experiences at:
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http://www.soka.edu/page.cfm?p=8Daisaku Ikeda received over 200 doctorates.
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My designing and props creations at Chingay Festival 2006 - SSA
http://henryleong-chingayfestival.blogspot.com/
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