Gongyo download pdf

Myosho fu mon. Joju jinjin. Mi-zo-u ho. Zui gi sho sestsu Ishu nange. Shari-hotsu Go ju jo-butsu irai. Shuju innen. Shuju hiyu. Ko en gonkyo. Mu shu hoben. Indo shujo. Ryo ri sho jaku. Nyorai hoben. Chiken hara-mitsu. Kai i gu-soku. Nyorai chiken. Kodai jinnon. Muryo muge. Jin nyu musai. Joju issai. Nyorai no. S huju funbetsu. Gyo ses sho ho. Gon-ji nyunan. Ekka shushin. Shu yo gon shi. Muryo muhen. Bus shitsu joju. Shi shari-hotsu. Fu shubu setsu. Bus sho joju. Dai ichi ke-u.

Nange shi ho. Yui butsu yo butsu. Nai nokujin. Shoho jisso. Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai.

Nyo ze riki. Nyo, ze sa. Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak mkukyo to. Myo ho ren ge kyo. Nyorai ju-ryo-hon. Dai ju-roku. Ji ga toku bu rai. Sho kyo sho kosshu. Muryo hyaku sen man. Oku sai asogi. Jo seppo kyoke. Mushu oku shujo. Ryo nyu o butsu-do. Nirai muryo ko. I do shujo ko. Hoben gen nehan. Ni jitsu fu metsu-do. Jo ju shi seppo. Ga jo ju o shi. I sho jin-zu-riki. Description: Budismo.

Flag for inappropriate content. Download now. Save Save Gongyo. Original Title: Gongyo. Related titles. Carousel Previous Carousel Next. Jump to Page. Search inside document. Is sai sho foo mon. Hyaku no chee shi sho butsu. Hyaku Pg. Shari hotsu. Sho sha Pg. Ek ka shu shin. President Ikeda explains:. Buddhist practice has to be carried out with determination and courage.

When we challenge ourselves bravely with the spirit to accomplish more today than yesterday and more tomorrow than today, we are truly practising. Without such a brave and vigorous spirit, we cannot break the iron shackles of destiny, nor can we defeat obstacles and devils. When we bravely stand up with faith, the darkness of despair and anxiety vanishes from our hearts and in pours the light of hope and growth.

This spirit to stand up courageously is the spirit of faith. At the end of the chapter we recite: The true aspect of all phenomena can only be understood and shared between Buddhas. Yui butsu yo butsu. Nai no kujin. Shohojisso President Ikeda explains: '"All phenomena" indicates life in the Ten Worlds4 and its environment, or all living beings and the realms in which they dwell. In other words, it refers to all nature, to all things and phenomena.

Also, "true aspect", just as it sounds, means the true reality just as it is. The true aspect of all phenomena might be thought of as the undisguised truth of all things. They are: appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect and consistency from beginning to end. It is these factors which bring the theory of the Ten Worlds to life.

If I am, say, in the life-state of hunger then this life-condition is visible in my face and expression appearance , and will be heard in my voice and therefore my thoughts nature. The totality of my physical and spiritual aspects make up my entity, the person I am. There is a power to my hunger, and this will have an influence on my environment. I will make causes motivated by my greed which are activated by conditions in my environment internal cause and relation and there will be changes or effects within my life latent effect and also appearing externally manifest effect.

And whatever life-state I am in, this will be consistent throughout all the factors. In other words it is not possible to have, say, anger in my heart, but rapture in my appearance. This section is very important as it helps us to understand the principle of three thousand realms in a single moment of life.

This chapter explains that the life span of the Buddha is immeasurable and, since we have clarified by reading from chapter two that there is no difference or separation between the Buddha and the ordinary human being, this means that our own lives, too, are immeasurable in both the past and the future.

This chapter enables us to understand that rather than focusing on the physical body of Shakyamuni Buddha which is the effect of practising the Law , we should focus on the Law of Nam-myoho-renge-kyo which is the cause for all people to reveal their Buddhahood. Two lines that we recite in this chapter are: 'Single-mindedly desiring to see the Buddha, not hesitating even if it costs them their lives. Isshin yokken butsu.

Fu ji shaku shinmyo President Ikeda says of these lines:. All people, without exception, possess in their hearts the supreme hidden treasure of Buddhahood. The heart of the Lotus Sutra is found in such equality. And the heart of the Daishonin has made it possible for all people of the Latter Day of the Law to open this inner treasure chest.

The key that opens it is the faith of 'single-mindedly desiring to see the Buddha' and the practice of 'not hesitating even if it costs them their lives'. The basis for attaining enlightenment is a sincere seeking mind and an earnest practice.

In the middle of this section we say: 'Where living beings enjoy themselves at ease. President Ikeda comments:.