Thursday, June 26, 2014

You Are The Lighthouse In Every Storm

When faced with another's fundamental darkness, chant Nam Myoho Renge Kyo and you will naturally become a beacon of light. A lighthouse in the storm of the negativity spawned by their necessary fundamental darkness.

That other person will forever be connected to you. Always be amidst their storm, as a true votary of the Lotus Sutra.

They may very well choose to ignore the light of the Mystic Law, which you shine ever so brightly and crash upon the rocks.

But you will still and always be there for them because this is the humanistic principle of Nichiren Buddhism.

Abandon no one. When you chant Nam Myoho Renge Kyo, you are the light that guides all others in all storms of fundamental darkness.

Saturday, June 14, 2014

Nam Myoho Renge Kyo - Wielding The Mystic Law

We must stay mindful of the priority within our practice. Essential practice alone will bring about proper practice if we ensure that our daimoku is selfless and pure. Not attempting to trick or deceive the Gohonzon to fulfill nothing more than our earthly desires and attachments, even when these are intended for the welfare of others, inside as well as outside our practice.

Though long-standing and consistent attention to the Gohonzon is valuable, many a long-time practitioner will still be suffering the issues, maladies and self doubt that they had when they first broached the practice and received their original Gohonzon. Why? Because they still fall victim to the two most prominent misconceptions regarding Nichiren Buddhism and it's essential practice.

One being that they chant "for" expected outcomes of situations as the baseline of their entire practice and two, that they mistakenly believe that the quantity of their daimoku outweighs it's quality. With both of these falsehoods being equal, they have foregone the essential practice of venerating the Lotus Sutra beyond Sansho.

As Nichiren Buddhists, each one of us are leaders. Yet, only in the sense that we lead others to the Mystic Law by way of veneration of the Lotus Sutra.

We do without doing. We provide a contrast between ourselves and others independent of our life condition. It is not a matter of what we have. It is a matter of who we are in a single moment. Not where or what we are. Others cannot help but see our tranquility and wisdom and are naturally compelled to find out how we "obtained this". Our purpose is to show them that they too already possess these qualities and may awaken them immediately and easily through chanting Nam Myoho Renge Kyo - availing themselves to the Mystic Law.

Though, of course helpful and positive for growth, the accoutrements offered by SGI and/or the Priesthood are secondary to the essential practice and often times provide for a distraction, if not a complete misunderstanding of effective and spiritually productive daimoku.

Veneration of the Lotus Sutra must be the first and foremost fundamental function of our daily practice. Chanting Nam Myoho Renge Kyo with all of your heart and soul does not constitute the ability to fit twenty utterances of the Mystic Law into a sixty second time span or recite Gongyo so fast that to anyone else, your chanting would be no more than rapid-fire gibberish. This dilutes ones very practice and detracts from the inherent benefits that your practice can provide. Many times to a particularly dangerous karmic degree, since most practitioners have never been given ample opportunity to recognize the immense and universal power of the Mystic Law.

The Mystic Law is the sharpest double-edged sword in the universe. When wielded with anger and violence, it will produce the same. When used to deceive, intimidate and manipulate the needy and unwary, there is nothing more effective.

When used to purify one's self and balance the ten worlds of Ichinen Sanzen, existing within each and every one of us, Kosen-Rufu begins to reach out across humanity like the first rays of the morning sun, enveloping all those around us with love and compassion whether they opt in or not. 

When we become lackadaisical and begin confusing president Ikeda's words or the words of others, including Nichiren Daishonin himself as the essential practice,  it is exactly at this point that the purity of the Mystic Law becomes tainted by narcissism and ego.

One must fully realize that the Mystic Law as Daimoku, the Gohonzon and One's true self as fully described by the Lotus Sutra is not a Magic 8 Ball, Quija Board or other spiritualist party game for anyone's mere amusement. All aspects of practice outside of the utterance and inherent vow of Nam Myoho Renge Kyo are only useful as guideposts to lead us back to the one - The Mystic Law - Nam Myoho Renge Kyo.

Nowhere is the misuse of the Mystic Law more detrimentally dangerous than in the atmospheres of Nichiren Buddhist gatherings.

Manipulation of the fourteen slanders or purposeful misinterpretation of the Goshos to impede upon the practice and/or lifestyles of others is all to prevalent throughout the world and as unavoidable as what they truly are - the three obstacles and four demons, in part and in whole, brought about by those that practice correctly by paying efficient homage to the essence of the Lotus Sutra.

These obstacles and demons dissuade and discourage practitioners to continue their veneration of the Lotus Sutra by playing upon their naturally occurring vulnerabilities that arise as a direct result of the very awakening of their inherent Buddha nature.

By berating or as many manipulators of the Mystic Law conveniently call "correcting" practitioners in the arena of discussions, tosos and study groups is a great way to ensure that the practitioner will be hesitant to return and is mostly used in a targeted fashion by those that seek dominant leadership or choose to view their existing leadership position as a place of power. Therefore, when they feel threatened by another practitioner because they perceive that this individual may possess more charisma in the group than they do, you can be certain that the narcissistic practitioner will attempt to glorify themselves via pointing out secondary habits of their intended victim's practice, thought, ideology and even their very morality.

Purposely withholding meeting dates and times, agendas and study information from select individuals is also another method used by manipulators of the Mystic Law in an attempt to eliminate their perceived opposition from the group.

Threatening another with confiscation of their Gohonzon or the denial of one receiving their Gohonzon and disparaging their innate Buddhahood is nothing more than using the Mystic Law as a means of extortion against another practitioner. These are signs that must be recognized and reckoned with for the continuing growth and good welfare of the group.

Nichiren Buddhism is surrendering one's true self to the very essence of the Lotus Sutra, thereby practicing letting one's true self be transformed by chanting Nam Myoho Renge Kyo - the Mystic Law. From doing so, one will naturally seek further knowledge, guidance and others to share their path with. To say that one is not a Nichiren Buddhist because they believe in other religions, philosophies or ideals is a manipulation of the Mystic Law, more for the purposes of gratifying one's own egoic self in some way and can produce nothing more than severely tragic karmic consequences.

As votaries of the Lotus Sutra, we inherently see the limitless potential and Buddha nature in all others. We also realize the importance of the essential practice as a foothold to stay attached to the practice of Nichiren Buddhism. We realize that as Nichiren Buddhists, it is our foremost and primary responsibility to uphold and protect the Mystic Law.

To fault others is an indication of inefficient or nonexistent essential practice.

To compassionately correct, with encouragement and unconditional love, one on one, is a naturally occurring symptom of an awakening Buddha Nature within and without us.

Most important above all else is that we maintain a consistently sincere essential practice of chanting Nam Myoho Renge Kyo and surrendering our true selves to the essence of the Lotus Sutra. As it is in this way we have the most powerful sword in the universe so that we can best wield the Mystic Law - Nam Myoho Renge Kyo.

Copyright 2014 by Robert W. Stanford

Tuesday, April 1, 2014

The Gohonzon - Ya Gotta Want It!

For many of us practitioners of Nichiren Buddhism it takes courage and tactfulness to not only shakabuku, but often to simply practice our regular, daily routine of Diamoku and Gongyo. Especially for those living in rural areas where other practitioners are far and few between.

From our consistent daily recital of the expedient means excerpt of the Lotus Sutra, combined with our Diamoku, we are empowered with the naturally skilled ability of  elegance in our social interactions, so that we, as votaries of the Lotus Sutra are able to protect not just the Lotus Sutra, but ourselves as well. Persecution for this practice is more than prevalent. And of this fact, we are all very aware.

When these things happen to us, we take solace in the fact that like Nichiren Daishonin, we are courageous and loyal votaries of the Mystic Law. Nicheren Daishonin minced no words in his opening of a letter to Shijo Kingo in September of 1272, while serving an exile on Sado Island.

“People hate me and ceaselessly plot in secret to do me injury. I will leave aside the various persecutions that I suffered earlier and merely mention that last year, on the twelfth day of the ninth month, I incurred the wrath of the Government authorities and, on the night of the same day, was to have been beheaded. Somehow or other, I lived to see the morning and came instead to this island province of Sado, where I have been residing ever since. I have been abandoned by the world, abandoned by the law of the Buddha, and the heavenly Gods show me no pity. I am one that has been cast aside by both secular and Buddhist realms.”

In our practice, we are inspired by the Mystic Law, to share its wondrous power, if for no other reason than the ever increasing compassion and love that we feel for others. How we long to share with others. How we long to sooth[1] their incessant suffering. But of course we must be mindful of their current perceptions of us and everything else, as we certainly do not want them to have a bad impression of the Mystic Law or our practice of it.

Nothing compares, however, to the immense joy and excitement of a new shakabuku experience [2]. And as the shakabuku relationship progresses, we often get caught up in their own excitement and desire we share with them to have their own Gohonzon to chant to.

As Nichiren Daishonin said, “To accept is easy; to continue is difficult but Buddhahood lies in continuing faith.”

We must remember that correct practice brings hardships that are hard to see as benefits transforming our fundamental darkness and that persecutions are not exclusively limited to just ourselves.

These things occur from the cyclic chanting of the Mystic Law as well as the recitation of Gongyo, independent of one possessing a Gohonzon. Our practice shows us that these are indeed benefits. Yet for the new practitioner, these benefits are tests of one’s steadfastness and will – loyalty to the Mystic Law.

When we see the new practitioner suffer these things and remain diligent in the face of the three obstacles and four demons, we yearn to allow their practice to come full circle with the Gohonzon.

Yet we must always be mindful of the inherent[3] power of the Gohonzon inscribed by Nichiren Daishonin from a space of true enlightenment making this scroll, which for us in a very realistic and practical sense, is directly from him and his place of enlightenment making the Gohonzon  literally – sacred.

Several components[4] have traditionally been expected to be in place previous to receiving the Gohonzon, such as the alter, butsudan and their various accoutrements. Also a preliminary understanding of the humanistic principles of Nichiren Buddhim, earnest effort of learning Gongyo, and daily chanting of Daiamoku, as well as at times - a participation in meetings in accord to their ability to attend.

Further, there needs to be a sincere acknowledgement of the great responsibility which accompanies the possession of the Gohonzon; an emphatic understanding that the Gohonzon is in a very literal sense, a person’s life force, which deserves the same consideration and protection one would afford their very own life[5].

Time will tell that all of these elements are in place and through your own devotion to the Mystic Law you will know when the time is right, naturally, through your own Diamoku. But with this practice, we must always be alert to the ever present temptation to push the river, so to speak.

To receive the Gohonzon, under any circumstance - is a lifetime commitment. We must be ever so careful to not allow our deep love and compassion to ease other’s suffering cause us to push us or them too hastily, for the karmic effects of one who may abandon the Gohonzon at any time in their lives could be very grave indeed for all of those involved.


1. Sooth not Soothe - Sooth defined - A. truth, reality, or fact. B.Soothing, soft, or sweet. C.true or real.
2.  See Kosen Rufu - The Waterfall That Nurtures the Universe.
3. Inherent Defined from Webster's - (existing in someone or something as a permanent and inseparable element, quality, or attribute.)
4. Components Defined by Websters first entry: (a constiutent part; element; ingredient.)
5. See Coming Home.

Wednesday, February 26, 2014

Galloping Toward Enlightenment

With each repetition of the chant Nam Myoho Renge Kyo, a vow is affirmed to avail one’s self to the simplicity that is the oneness of all that exists within the universe. A surrender of one’s self importance is affirmed.
Through the reflective power of the Gohonzon and by chanting daimoku solely for the sake of venerating the Lotus Sutra, a safe haven is provided in which the ego may be integrated at a natural, healthy and positive pace. The ten worlds of embodiment of Ichinen Sanzen begin to each respectively come into proper phase, with or without the realization of their individual and constant existence within all things, affecting all causes that ever were, are or ever will be throughout the universe, comprising three thousand realms.
A thousand realms within us as an individual entity, a thousand realms of affectation by our own causes in all other living beings, and a thousand realms of affectation in all other things outside of what we perceive as living beings – i.e. the environment.
The rhythmic chanting of daimoku combined with astute attention to the Gohonzon as a mandala precludes any perceived necessity for concentration or prayer for transient benefits, including chanting for one’s own, or another’s health or happiness. Chanting for nothing more than to avail one’s self to the Mystic Law: Nam Myoho Renge Kyo, which is one and the same as the Lotus Sutra.
Faith, hope and courage, also being transient things, will be needed less and less as this method is practiced. As the inconspicuous benefits that will become manifest within you will eventually bring your consciousness to a state of knowing the Mystic Law without the need for understanding.
Morality will no longer need to be an instruction to be received outside of yourself or a decision to be made within, as the ten worlds of embodiment become more and more regulated.
The need to “think through” or “figure out” trauma, negatively misplaced ideals of one’s self and other perceived emotional shortcomings will no longer be necessary as the balance and harmony of the ten worlds of embodiment begin to balance themselves, support each other and together radiate their inherent life forces as one.
As the Lotus Sutra.
As the Gohonzon.
As Nam Myoho Renge Kyo.
Three thousand realms in a single moment.
A single moment of limitless potentiality, because this single moment is eternal as time is a collectively created illusion, as is all transient things throughout the universe.
There is no space.
There is no time.
To practice Nichiren Buddhism in this way is likened to looking into the Quabbalic abyss. To remove the labels of good and evil from all that we perceive within ourselves is the challenge, because in doing so, we truly face ourselves. However, through venerating the Gohonzon by disciplined, unselfish chanting of daimoku to the Gohonzon, that we accept as a reflection of our true Buddha nature, we have no need to agonize, fear or stress over this process, as the changes within us will be natural, healthy and positive, as one would expect, as their true Buddha nature is awakened on a level infinitely vast.
As one’s Buddhahood awakens, one finds that one may own without being owned. That happiness is just as necessary as sadness, as well as suffering being necessary for growth. Not just in one’s self, but in all living beings.
One’s struggles and problems will not so much dissipate, as much as solutions will become increasingly clear. Not with understanding but with the pre-existing, inherent knowledge within you, that will become ever increasingly apparent as your true Buddha nature awakens to the ultimate realization that all things are transient. The only thing that is eternal in this single moment of existence is love.
Copyright 2014 Robert Stanford all rights reserved.

Friday, January 3, 2014

Take The Gohonzon And Run!

As a prerequisite of receiving my Gohonzon thirty-two years ago, I was expected to understand the significance of Nam Myoho Renge Kyo, the Lotus Sutra as well as the Gohonzon as it pertained to the ten worlds within me – or more specifically – 3,000 realms within a single, eternal moment. And I was expected to defend it with my very life.
Of course then, the practice was propagated by NSA (Nichiren Shosho of America). I was no more than fourteen years old and the primary facilitator was still Soka Gakkai. The primary difference being that then, we had priests and now, after being “excommunicated” approximately 20 years ago, we have “leaders”. The most prominent one, of course, being President Daisaku Ikeda.
My return was fraught with as much shame and desperation, as I had lost my Gohonzon thirty-two years earlier shortly after receiving it during a physical confrontation. For this entire time, I felt that I had not done enough to ensure the safety of my Gohonzon and that to receive another, that I would have to come before a Nichiren priest and explain why I had not defended my Gohonzon with my very life and why I felt that I deserved to be granted another to replace it.
Having had worked in a social service capacity in a disparate community called, the Modesto Airport District for approximately ten years, mostly in isolation and having very little involvement with social occasions outside of this area, I found myself to feel awkward at best approaching those from “the other side of the tracks”. Even though my origins were not so much of the District in which I had holed myself up in for the previous decade. Now, more than three months later, on hindsight, I am not so sure that my mannerisms, speech and humor were really as offensive as I thought they were.
After so many years of searching for alternatives to having to kneel before a Nichiren priest and confess my transgressions regarding my Gohonzon, I had come to cherish terminology that was rather taboo at these “SGI” Buddhist meetings. I would describe distortions I perceived in my own psychology by referencing my “Chi”. Likewise, I would describe the guilt and shame that I felt regarding my affectations toward my environment through the multi-decade procrastination of pursuing the replacement of my Gohonzon as being separated from the “Tao”.
On the onset, I found the people at these meetings to be quite warm, understanding and accepting of me and my self-imposed predicament regarding my Gohonzon. Repeatedly I shared my perception of what it was like for me without my Gohonzon. I described in detail over and over again, how I had tried in vain to take alternatives to returning all of these years by emphasizing one world over the other and imitating through generosity and charity, the Buddha himself, thinking that the other worlds would “fade away” as though they were unnecessary for my spiritual/psychological survival.
And of course, I came back with an agenda. There was only one thing on my mind - To re-claim my Gohonzon once again before I died. Yet not just to have and hold, but to chant the Mystical Law to it as the mandala it is, thereby creating an internal environment in which I could also reclaim those worlds I had abandoned long ago, having crippled myself both spiritually and psychologically to such an extent, that for the first time in my entire life, I literally questioned my own sanity as well as my worth as a living being – becoming quite suicidal.
From the very first day I returned, I began chanting after that morning Gongyo consistently every day, morning and night. Immediately, I began to see the “benefits” manifest themselves within me physically. Within a matter of mere weeks my health dramatically improved to the point of nothing short of a miracle.
Like waves of flood waters, realizations of truth occurred to me in repetitive and rapid succession. In a word – clarity became my very being. I received exactly what I asked for, yearned for and needed to save my very life literally. So much so, in fact, that I now imagine that much of what I shared at the numerous meetings that I attended were probably listened to with suspect minds, as the changes that occurred to me were so intense, psychologically, spiritually and mentally that even now, in comparison with “benefits” of this nature now increasing tenfold – they are still even unbelievable, even to me.
The group consisted of active members no greater than when I had previously practiced thirty-two years prior. Not surprising when considering the ultra-conservative, often hypocritical environment of feigned Christianity that exudes from the self-isolated culture of the California Central valley in which I reside. At first, I felt that I had no choice but to submit myself submissively to the other members, since I was, in effect, prodigal as well as socially inept from my isolation within the borders of the Modesto Airport District and its poverty-stricken, multi-generational culture. Having worked in radical recovery programs for several years, as well as the other factors mentioned above and more, it was often difficult for me to determine if my “benefits” were purely a result of my consistent diamoku and gongyo or a combination of my participation in these numerous meetings as well.
Every member of the group were precious to me, however, there were some that were particularly special. Two of these being members that I remembered from my previous practice, thirty-two years ago, the district leader who was practically born into the practice and would consistently proclaim that she felt that the time of my return was “mystical”, particularly in regards to desired efforts toward Kosen-rufu. Yet one member, in particular I found to be like that of a boot-camp buddy. One whom I could find infinite commonality of experience with.
Within a month and a half, having attended and shared at every single meeting that was calendared and then some, I received my Gohonzon once again.
From the very moment that I clutched my Gohonzon in my hands once again, everything changed, but not in the way I ever thought it would.
My Gohonzon was enshrined the very same day I received it, after having clutched it to my heart for literally several hours. With my best friend and my District leader, the evening gongyo was chanted to my beautiful Gohonzon enshrined in a Butsudan richly decorated by resourcefulness and the most generous of gifts by my ecstatically excited District leader.
The next morning I awoke to chant morning gongyo to my own Gohonzon once again – alone. In awe of its beauty, I recited the mystic law and the Lotus Sutra with thankfulness, relief and joy. As I did so, I recalled many of the distant lands I had travelled to, the thousands of doses of LSD I had taken, the peyote I had choked on, the psionics and sensory deprivation I had experimented with as well as the Christian vestments I had donned – all in an attempt to circumvent that confession to a Nichiren priest that the SGI excommunication had already circumvented. So many searches over so many years culminated back to the beginning.
With that new day’s gongyo, something truly mystical happened to me. Suddenly, I had my life force back once again, yet this time, with such a richly, deep understanding of its significance, that I was severely startled by the power that I now possessed. A power comprised of universal understanding as provided by the very essence of the Lotus Sutra. The key to being truly at one with the universe and everything it comprises – Ichinen Sanzen – Three Thousand Realms in a single moment – completely under my control, with the only limit being that which I, alone, set for myself.
People within the group seemed to change. Some did, as I suspected perhaps by their own practice as it is said that only Buddhists can know other Buddhists. Yet, suddenly, it seemed that the words “Chi” and “Tao” were no longer the only taboo. Now Ichinen Sanzen was a sensitive subject to one individual in particular. It being inferred that I was not “qualified” to refer to this “calculation” in my share. But it began to go beyond this.
As I chanted to my Gohonzon, I felt as though I were being “talked to” by the mandala. I chanted as I was instructed to. I chanted “for” things and situations. Primarily I chanted for unity within the Modesto, California District, The “Modesto Rising Sun”.
Like a slap in the face, I felt as though my Gohonzon was saying to me – “Why do you disrespect me? Why are you seeking outside of yourself for your own personal practice?” I imagined, of all things, a box of Sees Cherry covered chocolates (2 pounds, yet), laying at my feet as I chanted to my Gohonzon for a box of Sees Cherry covered chocolates (2 pounds, yeah?), fixated upon the calligraphy on the scroll, never stopping to take a step back and take stock. That I was chanting for what I already possessed. That in chanting for the unity of the Modesto Rising Sun district, that I was redundant, in that the District is already unified.
However, one of the two members that I had known thirty-two years previously, had held meetings at her home for what has now become fourteen years straight. But these meetings were not attended by SGI leadership, even though the practitioner had been faithfully practicing for approximately thirty-five years and had been a district leader herself during this time as well.
These meetings consist of nothing more than traditional Diamoku and Gongyo and then shared readings from Nichiren Daishonin’s Goshos. Yet, since they are not sanctioned, they are considered by SGI leadership to be improper, a slander and at the very least – incorrect practice. I have only been back for three and a half months, after having been absent from this practice for thirty-two years. The history that has led to this situation is not entirely known to me, and certainly not enough that I can iterate how this is a problem for SGI, considered slanderous, as well as incorrect practice. I chanted “for” this, and received the same resulting experience from my Gohonzon – a slap in the face – “Why do you waste your time? So many years apart. Have you still no respect for me?”
So I felt as though I was put into quite an awkward situation. Whom do I trust? Those outside of myself or myself as reflected by my Gohonzon?
But that, unfortunately was only the beginning. As I reached out with several articles such as this, a radio show called, “The Lion’s Roar” and participation in several facebook pages regarding Nichiren Buddhism, I became engaged in conversations by various members that had participated in this area over the years, many now living in other states or countries – and began receiving consistent information regarding some of the history as it pertains to the local SGI district(s), much of which was quite disturbing, in that I began to feel that I had been somewhat brushed aside and deceived.
I sought comfort in chanting to my Gohonzon and though I did in fact receive the comfort I desperately sought, I also found that upon my plate of responsibility laid truths that were hard to accept, as I had developed, albeit in a relatively short period of time, a great deal of affinity and affection for many members, that according to my Gohonzon, demanded too much of my “faith” to be misplaced. Misplacement being anything outside of the Mystic Law – Nam Myoho Renge Kyo.
After a matter of only a few weeks, I was slapped on my face daily by my Gohonzon.
“Why do you agree to ally yourself to some but not all? Why do you promise me your devotion to the Lotus Sutra and then practice the opposite of its teaching as soon as your back is turned to me? Has thirty-two years of emptiness and pain taught you nothing?”
But I could not understand. So I continued unwittingly to slander my most precious possession by my own actions. Constantly worried about my status within the group, I defied my daily vows to the Gohonzon and conveniently convinced myself that what was said to me was true – that I had no comprehensive knowledge of what Ichinen Sanzen was.
My life condition had become, as it still is; quite dyer. My reputation as a “loose cannon” activist, my grandiose plans of publication of several books I have and am still writing, coupled with the distractions caused by my fear to be still with my Gohonzon has brought me to the very brink of financial ruin.
Still reaching outside my Butsadan, outside myself and my practice, I lost track of why I returned to the practice in the first place – to balance the embodiment of the ten worlds of Ichinen Sanzen within myself. Ceding to veiled threats by a professed Buddhist that seems to be more interested in accomplishment through thuggery and materialism.
So it certainly has been, with the very best of intentions I have been instructed by many to chant only for those goals that will improve my materialistic life condition.
Slap. Slapped in the face again by my own Gohonzon. “Why are you even chanting to me? Why don’t you chant to them? Your nemesis is right. You have no idea what Ichinen Sanzen is. But here you sit and chant. Lying to me that you devote yourself to the Lotus Sutra. What do you need me for, when you have them? You disgrace me. You are a hypocrite.”
The truth hurts. That was about a week ago now. The next day, I did not chant “for” anything at all. I chanted to chant. I chanted four hours that day, not including my gongyo. Suddenly, for the first time, my Gohonzon talked nicely to me with the most simple of revelations. That Ichinen Sanzen is me, my Gohonzon, the Lotus Sutra and Nam Myoho Renge Kyo. Nothing more – nothing less.
To look outside of myself for answers that I already have is truly insane. Truly suicidal.
So perhaps I will become despised now, because I refuse to prostitute my Gohonzon for material gain and some cloak and dagger ideology that is certainly not of “correct practice”.
But come what may, I will always have my Gohonzon. And perhaps, if it is to be, I will be strong enough to show others, that the answers are not outside of them either.
Three Thousand Realms in a single moment. And every single one of them belongs to you. Copyright 2014 Robert Stanford all rights reserved.