little Lotus girls by hyamei
Showing posts with label Human Revolution. Show all posts
Showing posts with label Human Revolution. Show all posts
Jul 9, 2014
The Truest Happiness
Some people tend to think happiness hinges on whether they have enough money, a certain level of education, a successful career, healthy relationships, good looks, good physical health or other external circumstances. They may think, If I just has this one thing, then I'd be happy. But even experiencing one favorable circumstance after another doesn't guarantee happiness. Life includes good and bad times, favorable and challenging circumstances.
May 4, 2013
The Way We See Ourselves
Enlightenment or human revolution is to change the way we see ourselves.
 |
by ~Basistka |
An important aspect of what we call enlightenment or
human revolution is to change the way we see ourselves to see the
unconditional value of life within us, which neither requires comparison
with others nor depends upon our transient appearance. It is a simple
idea yet requires a difficult change of perspective since we have been
trained for most of our lives to judge ourselves by how well we fulfill
our socially prescribed roles in comparison with others. Those roles are
often related to status or gender but rarely to our individual
uniqueness.
As early as our social life begins, we start learning to judge ourselves in terms of others: I'm not as smart as other kids or I'm not as slim as other girls. Later in life, we still judge our worth in the same way: I'm a loser because I don't make as much money as most successful men do or I'm miserable because I'm not married as all happy women should be. With subtle yet repeated reinforcement and censure from society and media, we learn to live our lives through the eyes of others, to think of our happiness in terms of the ideas borrowed from or imposed upon us by others. In America, people are free to express their thoughts, but not many seem to have thoughts or even feelings of their own.
Nichiren Daishonin explains our innate Buddhahood as an absolute value of goodness, often describing it with expressions such as unmade (Jpn musa), originally endowed (Jpn hon'nu) or eternally dwelling (Jpn joju). Buddhahood, in other words, is good in and of itself, not because of exter- nal conditions or circumstances. To awaken to this treasure within us is happiness while our ignorance of it spells suffering. As the Daishonin states, When deluded, one is called an ordinary being, but when enlightened, one is called a Buddha (The Writings of Nichiren Daishonin, p. 4).
The sad irony of modern men and women who have lost touch with their own lives is echoed in the Daishonin's following words: If you seek enlightenment outside yourself, then your performing...even ten thousand good deeds will be in vain. It is like the case of a poor man who spends night and day counting his neighbor's wealth but gains not even half a coin (WND, 3). All the hard work we do for our success and happiness would be wasted if those ideas were simply imposed on us from the outside and naively accepted without critical thinking and reflection.
Deriving self-worth by comparing ourselves with others is one of our most destructive habits. It may be even described as a form of self-inflicted violence since it weakens us by de-centering our existence in the sense that it shifts the center of power to decide the meaning of our lives to the outside. We let others decide what our happiness is, instead of deciding for ourselves. With the power of self-determination lost to external authority, we are no longer free nor independent. Since we live in a competitive society where this sort of comparison is encouraged and often unavoidable, it is a difficult habit to break, but to do so is crucial to our genuine happiness and freedom.
It is ironic that the original meaning of the word compete derives from the Latin com- together and petere seek or strive. Competition did not originally connote comparison; it meant strive together after shared goals. Just as the Daishonin characterizes the state of Anger with contention and strife (WND, 100), competition in society often gives rise to anger, overt or suppressed.
To judge self-worth by comparing oneself with others is essentially an authoritarian way of life in which one seeks comfort and security in the approval of an external power. To unlearn such an authoritarian orientation and build a society in which people may live true to their unique identities is certainly an aspiration of our multifaceted Soka Spirit movement, which aims for the liberation of individuals from all forms of authoritarianism, both within and without.
One way to overcome our tendency to compare ourselves with others is through learning how to praise ourselves for our unique, intrinsic value. A common concern about self-praise is that it may cause arrogance, probably due to our Judeo-Christian tradition in which self-humiliation is often regarded as a necessary virtue to praise God, while self-praise is deemed as a sign of pride, which is one of the seven deadly sins. It should be noted, however, that arrogance is a defensive posture caused by a tendency to assume a sense of superiority or inferiority by comparing oneself with others.
Therefore, so long as we praise ourselves solely for who we are and for our innate Buddhahood, we will never become arrogant, though we may at times seem arrogant to arrogant people. Indeed, the greatest way to praise ourselves is prayer that sincerely affirms our supreme potential as the Daishonin states, When you chant myoho and recite renge, you must summon up deep faith that Myoho-renge-kyo is your life itself (WND, 3). As we praise ourselves in this way, we will grow confident yet humble because we start to recognize the same quality of Buddhahood in others as well. Appreciation for oneself leads to appreciation for others, which further strengthens self-esteem. The way we see ourselves is not only the way we live our lives, but also the way we relate to others.
(Originally published in the World Tribune, Nov. 9, 2001)
May 2, 2013
An Experience by José Antonio
I would like to talk about my own experience practicing the Nichiren Daishonin Buddhism, and how that process has been.
I was born in Caracas-Venezuela 57 years ago. I had a good education thanks to the effort of my parents. I became a musician, a pianist. I began to play music and work professionally. I also did teach artistic education in children's schools. During that time I met Nam-myoho-renge-kyo, but shortly.
I was born in Caracas-Venezuela 57 years ago. I had a good education thanks to the effort of my parents. I became a musician, a pianist. I began to play music and work professionally. I also did teach artistic education in children's schools. During that time I met Nam-myoho-renge-kyo, but shortly.
In
1980 when I was 25, I got an offer to come to Brussels-Belgium to play
"Latin music." I started working and touring successfully. During that
time I also started using and abusing drugs and alcohol. After a few
years I got married and soon after we had our daughter.
Because
of my addiction and bad habits, I became very irresponsible, egoistic,
and very arrogant. Then because I was so unreliable I lost my wife and
my family. At this point my life went down hill. I lost my dignity, my
integrity, self-respect, the respect from my friends and my colleagues. I
found myself spending a lot of money, sad, depress, lonely, and with
empty pockets.
I was lost.! .. I knew I needed to change my
life, and I didn't know how. I did try all kind of treatments but that
didn't work properly.
Suddenly, one day in 2007, I met
an old friend on the street. She invited me to her house and introduced
me to the wonderful world of Nichiren Daishonin Buddism and to chant
Nam-myoho-renge-kyo. I recognized it from my early days in Caracas. So I did embraced it immediately.
Little
by little I started to change and see the beauty of life from a
different perspective. My process of "Human Revolution" started then. It
has been a long and a very difficult process because of my
self-destructive habits, and my negative attitude that had affected my
character seriously not being able to see the true nature of my
weaknesses. Everybody, the entire world was wrong, except me! ..
A few
months ago, I had a serious confrontation with my daughter, it was a
crucial moment that did show me clearly how deep my karma was taken
place and how that was manifesting in my family and my environment. I
invited her to have a deep and positive conversation about our problems,
and we had a very wise and constructive dialogue face to face, heart to
heart. And for the first time I was really listening to what she had to
tell me, her point of view as a grown up person, and not as a child as I
used to see her. At this point the quality of our relation did change
radically.
I
realized how much selfish and irresponsible I was being to her, to the
others, and to myself. So I learned that the problems and the solutions
are within us. What we think, what we say, and what we do, create causes
and effects. I started chanting earnestly every morning and every night
to break and transform my karma. And with the deep purpose to become a
better person with great values, I wanted to get back my dignity and
respect, and to win and overcome my problems. That became my fundamental priority. I started then to claim the hill, to claim
the mountain.
We
all have the potential within us to change our life, it's all about attitude and determination. Nam-myoho-renge-kyo provide us with the fuel
to bring out the necessary force,
the wisdom,and the courage to take action. When we change, the world changes too.
To end, I would like to read a short paragraph from a Gosho "Reply to Nichigon-ama”:
"When water is clear, the moon is reflected,
when faith is strong, is like clear water."
Thank you.
José Antonio
Amsterdam, February, 28th, 2013.
Jun 24, 2010
Chanting With Our Entire Being
By TED MORINO
What is the correct approach to chanting?
Fundamentally, I think it can be said that if after chanting daimoku you feel refreshed and revitalized, then you chanted great daimoku.
In many of his writings, Nichiren Daishonin states that chanting Nam-myoho-renge-kyo is the core of his teachings. It seems the Daishonin felt the need to establish first and foremost the act of chanting Nam-myoho-renge-kyo itself in order to guide the people of his time away from misguided practices and beliefs that opposed the original intent of Buddhism. While emphasizing the importance of having faith in the power of the Mystic Law, he appears to forgo addressing any other specific details of exactly how to chant.
What the Daishonin does stress, however, is our attitude—the realization or conviction that we should have when chanting. 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” (The Writings of Nichiren Daishonin, p. 216). He also explains: “You, yourself, are a Thus Come One who is originally enlightened and endowed with the three bodies. You should chant Nam-myoho-renge-kyo with this conviction” (WND, 299–300).
We can discuss the purpose behind the act of chanting from two different levels. On one level, we chant to open our innate Buddhahood, the universal existence and cultivation of which is the ultimate message of the Lotus Sutra and the basis of human happiness. On another level, we can say that we chant to have our specific prayers answered—an intriguing element in the practice of Buddhist faith.
Ultimately, it is important that we chant with our entire being. This is indicated by a phrase the Daishonin quotes from the verse portion of “Life Span” chapter of the Lotus Sutra, which reads, “single-mindedly desiring to see the Buddha, not hesitating even if it costs them their lives” (WND, 389). For us, this translates into an earnest desire to reveal our Buddha nature each time we chant. He states, “As a result of this passage, I have revealed the Buddhahood in my own life” (WND, 389). Explaining the principle of having our prayers answered through the power of faith underlying our act of chanting, Nichiren Daishonin exhorts: “Muster your faith, and pray to this Gohonzon. Then what is there that cannot be achieved?” (WND, 412). And: “Believe in this mandala with all your heart. Nam-myoho-renge-kyo is like the roar of a lion. What sickness can therefore be an obstacle?” (WND, 412).
From another perspective, Nichiren Daishonin cautions, “A coward cannot have any of his prayers answered” (WND, 1001). In this passage, cowardice can be interpreted as the benighted quality of life that is not rooted in our Buddhahood. In other words, cowardice can be defined in Buddhism as the impure elements in life, which, if allowed to take control of the self, separate us from our Buddha nature or the Mystic Law. Conversely, if we are continuously developing our Buddha nature, taking action with the wisdom we tap through chanting and thus courageous in our life-condition, then we are moving toward and becoming the type of person who can have all their prayers answered.
SGI President Ikeda states: “The more specific and detailed the blueprint we have
in our hearts, the better. The point is to continue vividly painting the target we have and to advance toward that goal single-mindedly. Then, at each instant, the reality of our lives will gradually approach the painting that is our aspiration. “Everything depends on what is in our hearts. Heartfelt prayers will definitely be answered” (Learning from the Gosho, p. 129). In praying to the Gohonzon, we should drop all pretense and just be ourselves, offering sincere prayers for the realization of all our desires. By so doing, we can elevate our life-condition and strengthen our life force to the point where we start sensing what to do about each of our specific goals.
In the final analysis, we should first decide that we are going to win before we chant. This strong determination coupled with our chanting enables us to summon forth the appropriate wisdom to deal with any of the inevitable difficulties we will encounter on the way toward achieving our goals. With this resolution, something positive will start welling up from within our lives through chanting. Worry should not be basis of our prayer, as this can undermine the power of chanting. Rather we should to resolve to win first, so that through each daimoku we chant we are tapping every human quality necessary for our victory.
By chanting such heartfelt daimoku to the Gohonzon, the very core of our lives aligns with the purest life force of the universe, melting away whatever negative effects we may otherwise have to experience due to our karma. “Various sins are just like dewdrops,” wrote the Daishonin. “The ‘sun of wisdom’ (Nam-myoho-renge-kyo) is capable of dissolving them all” (Gosho Zenshu, p. 786).
Chanting from the heart solidifies the condition of Buddhahood as the basis of our existence, which is described by the Daishonin as “the unchanging reality which reigns over all of life’s functions” (WND, 832). When Buddhahood is firmly established as the basis of our lives, we gain self-control without being defeated by the five poisons—greed, anger, foolishness, arrogance and doubt.
After chanting, we can return to the reality of our daily lives, acting with renewed confidence to touch the lives of other people and reach our goals. As the Daishonin states, “The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being” (WND, 852).
Lastly, President Ikeda writes about the meaning of prayer in Buddhism, referring to the concept of a pledge or vow in The New Human Revolution. He says to a pioneer member in Brazil: “Prayer in Nichiren Buddhism means to chant daimoku based on a pledge or vow. At its very core, this vow is to attain kosen-rufu. It means chanting resolutely with the determination: ‘I will attain kosen-rufu in Brazil. Therefore, I will show magnificent actual proof in my work. Please enable me to bring forth my greatest potential.’ This is what our prayer should be like. “It is also important that we establish clear and concrete goals for what we hope to achieve each day and then pray and challenge ourselves to achieve each of them. This earnest determination gives rise to wisdom and resourcefulness, thereby leading to success. In short, to win in life we need determination and prayer, effort and ingenuity. It is misguided to dream of getting rich quick, expecting to encounter a rare stroke of luck or some shrewd moneymaking scheme. This is not faith. It is mere fantasy” (The New Human Revolution, vol. 1, pp. 250–251).
Special Thanks to Milind Shirke
What is the correct approach to chanting?
Fundamentally, I think it can be said that if after chanting daimoku you feel refreshed and revitalized, then you chanted great daimoku.
In many of his writings, Nichiren Daishonin states that chanting Nam-myoho-renge-kyo is the core of his teachings. It seems the Daishonin felt the need to establish first and foremost the act of chanting Nam-myoho-renge-kyo itself in order to guide the people of his time away from misguided practices and beliefs that opposed the original intent of Buddhism. While emphasizing the importance of having faith in the power of the Mystic Law, he appears to forgo addressing any other specific details of exactly how to chant.
What the Daishonin does stress, however, is our attitude—the realization or conviction that we should have when chanting. 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” (The Writings of Nichiren Daishonin, p. 216). He also explains: “You, yourself, are a Thus Come One who is originally enlightened and endowed with the three bodies. You should chant Nam-myoho-renge-kyo with this conviction” (WND, 299–300).
We can discuss the purpose behind the act of chanting from two different levels. On one level, we chant to open our innate Buddhahood, the universal existence and cultivation of which is the ultimate message of the Lotus Sutra and the basis of human happiness. On another level, we can say that we chant to have our specific prayers answered—an intriguing element in the practice of Buddhist faith.
Ultimately, it is important that we chant with our entire being. This is indicated by a phrase the Daishonin quotes from the verse portion of “Life Span” chapter of the Lotus Sutra, which reads, “single-mindedly desiring to see the Buddha, not hesitating even if it costs them their lives” (WND, 389). For us, this translates into an earnest desire to reveal our Buddha nature each time we chant. He states, “As a result of this passage, I have revealed the Buddhahood in my own life” (WND, 389). Explaining the principle of having our prayers answered through the power of faith underlying our act of chanting, Nichiren Daishonin exhorts: “Muster your faith, and pray to this Gohonzon. Then what is there that cannot be achieved?” (WND, 412). And: “Believe in this mandala with all your heart. Nam-myoho-renge-kyo is like the roar of a lion. What sickness can therefore be an obstacle?” (WND, 412).
From another perspective, Nichiren Daishonin cautions, “A coward cannot have any of his prayers answered” (WND, 1001). In this passage, cowardice can be interpreted as the benighted quality of life that is not rooted in our Buddhahood. In other words, cowardice can be defined in Buddhism as the impure elements in life, which, if allowed to take control of the self, separate us from our Buddha nature or the Mystic Law. Conversely, if we are continuously developing our Buddha nature, taking action with the wisdom we tap through chanting and thus courageous in our life-condition, then we are moving toward and becoming the type of person who can have all their prayers answered.
SGI President Ikeda states: “The more specific and detailed the blueprint we have
in our hearts, the better. The point is to continue vividly painting the target we have and to advance toward that goal single-mindedly. Then, at each instant, the reality of our lives will gradually approach the painting that is our aspiration. “Everything depends on what is in our hearts. Heartfelt prayers will definitely be answered” (Learning from the Gosho, p. 129). In praying to the Gohonzon, we should drop all pretense and just be ourselves, offering sincere prayers for the realization of all our desires. By so doing, we can elevate our life-condition and strengthen our life force to the point where we start sensing what to do about each of our specific goals.
In the final analysis, we should first decide that we are going to win before we chant. This strong determination coupled with our chanting enables us to summon forth the appropriate wisdom to deal with any of the inevitable difficulties we will encounter on the way toward achieving our goals. With this resolution, something positive will start welling up from within our lives through chanting. Worry should not be basis of our prayer, as this can undermine the power of chanting. Rather we should to resolve to win first, so that through each daimoku we chant we are tapping every human quality necessary for our victory.
By chanting such heartfelt daimoku to the Gohonzon, the very core of our lives aligns with the purest life force of the universe, melting away whatever negative effects we may otherwise have to experience due to our karma. “Various sins are just like dewdrops,” wrote the Daishonin. “The ‘sun of wisdom’ (Nam-myoho-renge-kyo) is capable of dissolving them all” (Gosho Zenshu, p. 786).
Chanting from the heart solidifies the condition of Buddhahood as the basis of our existence, which is described by the Daishonin as “the unchanging reality which reigns over all of life’s functions” (WND, 832). When Buddhahood is firmly established as the basis of our lives, we gain self-control without being defeated by the five poisons—greed, anger, foolishness, arrogance and doubt.
After chanting, we can return to the reality of our daily lives, acting with renewed confidence to touch the lives of other people and reach our goals. As the Daishonin states, “The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being” (WND, 852).
Lastly, President Ikeda writes about the meaning of prayer in Buddhism, referring to the concept of a pledge or vow in The New Human Revolution. He says to a pioneer member in Brazil: “Prayer in Nichiren Buddhism means to chant daimoku based on a pledge or vow. At its very core, this vow is to attain kosen-rufu. It means chanting resolutely with the determination: ‘I will attain kosen-rufu in Brazil. Therefore, I will show magnificent actual proof in my work. Please enable me to bring forth my greatest potential.’ This is what our prayer should be like. “It is also important that we establish clear and concrete goals for what we hope to achieve each day and then pray and challenge ourselves to achieve each of them. This earnest determination gives rise to wisdom and resourcefulness, thereby leading to success. In short, to win in life we need determination and prayer, effort and ingenuity. It is misguided to dream of getting rich quick, expecting to encounter a rare stroke of luck or some shrewd moneymaking scheme. This is not faith. It is mere fantasy” (The New Human Revolution, vol. 1, pp. 250–251).
Special Thanks to Milind Shirke
Jun 19, 2010
Polishing Ourselves to Deserve an Ideal Soul mate Part 1
One of the sharpest growing pains that most human beings have to
experience is the process of finding an ideal soul mate. Quite a few
have found it so heart-breaking and physically exhausting that they try
anything they can think of to overcome such pain. In spite of their
repeated attempts, they can do nothing to prevent it lingering
throughout their lives.
How can one meet the right person at the right time and mutually fall in love and cherish each other? Not really knowing how to deal with all the complicated factors, criteria, and variables of finding the good match for two unique people, even through endless frustration and torment, and struggling through countless trials & errors, leaves most people still at a loss.
To successfully find an ideal soul mate appears to be a goal that is so arduous and hard to reach it seems that the lucky people are only few out of hundreds of thousands. But however scarce the chance, it is relatively bountiful compared to the probability of encountering and embracing the Lotus Sutra. Let’s listen to what Nichiren Daishonin says about this scarce possibility:
‘Thus, encountering this sutra is as rare as the blossoming of the udumbara flower, which occurs but once in three thousand years, or the one eyed turtle finding a floating piece of sandalwood, which happens only once in innumerable, boundless kalpas.’
__The Daimoku of the Lotus Sutra, WND p. 143
Lo and behold! We as practioners of Nicherin Buddhism who chant Nam Myoho Renge kyo, have already hit this ultimate jackpot.!!
Nichiren Daishonin thus continues:
“The eighth volume of the Lotus Sutra of the wonderful Law states that one who accepts and upholds the mere name of the Lotus Sutra will enjoy immeasurable good fortune”
There is no question that being practitioners of the Lotus Sutra, we inherit within our lives the immeasurable , all-encompassing good fortune. As long as we make the proper causes we will be able to manifest all the fortune and enjoy it. Thus, if we apply the strategy of the Lotus Sutra into scrupulously polishing our lives, we are preparing ourselves to claim the fortune that’s due to us. Among all those kinds of fortune of finding our ideal soul mate, despite the slim chances.
In the same letter , Nichiren Daishonin also points out :
‘When the Lotus Sutra was preached and the moon of the theoretical teaching came forth, first the bodhisattvas with their two good eyes gained enlightenment, and then the cross-eyed people of the two vehicles. Next the blind eyes of ordinary people were opened
Thus, with our eyes opened, the door of Buddha wisdom, the wisdom that is inherent in human life was also opened. In this case, what relationship dilemma is there that we cant find a solution for, and what maze-like love affair is there that we cant see the shortest way out of?
Buddhism teaches that all problems and their solutions come from within our own lives.
Therefore. If we have been experiencing difficulties in finding the ideal soul mate , we know that we ourselves are the ultimate sources for the answers on how to succeed in this goal.
The first thing we can do for our lives is to sculpt ourselves.
Our minimum goal is to make ourselves become lovable. The ultimate goal is to polish our lives so that we attract ideal candidates like magnets, for all kinds of premium prospects to entrust us with their hearts.
To reach those goals, before anything else, it is recommended that we launch a daimoku campaign to elevate our life state and let wisdom emerge. According to the principle of oneness of life and its environment, unless we lift ourselves from the level where we are at now, we will always be caught up in the same old troublesome environment and disturbing occurrences, which reflect our life state perfectly.
A snake mates with a snake while a human being marries another human being. A person whose basic life condition is in the World of Tranquility would not normally seek a close relationship with a person whose life state is constantly in the World of Animality or Hunger.
Regarding our ideal soul mate, we all have terms & conditions in mind. If we are humble & conservative, we would at least pursue people with a similar quality level as ourselves. Most of us tend to wish for someone who is or potentially will be loftier than us in character, ability, achievement or finance. As human beings , it is natural that we adore, cherish and admire people with higher qualities.
If we want to pursue someone of better traits as our life long companion, the surest way is to develop ourselves so that we live up to the same or higher criteria than that which we expect from our soul mate. Thus we wont be going after someone, stretching ourselves in vain trying to catch the unreachable. In other words, we had better fix & upgrade our whole being so that we deserve the love of our ideal soulmate. To reach this goal, human revolution is the 1st key.
Are we happy and healthy mentally and physically? Are we positive, confident, active and diligent? What is our strength and what have we achieved in life that deserves others respect, admiration and embracement? Are we putting forth enough effort to bring out our potential in order to advance? Are we changing our shortcomings into good virtues with which we can adorn our lives to make them shine even brighter? Are we the kind of delightful and amiable people that even we ourselves would appreciate and long to be with?
In his writing ‘Letter to the Brothers” Nichiren Daishonin gives a very vivid explanation of the close relationship between husband and wife:
“When a husband is happy, his wife will be fulfilled. If a husband is a thief, his wife will become one too. This is not a matter of this life alone. A husband and wife are as close as a form and shadow, flowers and fruit, or roots and leaves, in every existence of life, insects eat the trees they live in, and fish drink the water in which they swim. If grasses wither, orchids grieve, if pine trees flourish, cypresses rejoice.;
WND p.501
In other words, two people stay together, share their lives or experience their combined karma together but they don’t just get together randomly. They are together based on reasons. Those who have good karma can only share their fortune with people who have the same fortune to enjoy it. Those who have deep karma will only be together with someone whose destiny at least part of it, will be equally dark and heavy. A loving and caring man wont qualify to play the role of a husband in the life of a woman whose karma is to marry a very abusive man. Instead, he belongs to a woman who has the good karma of enjoying the sweet love of her man.
Therefore, if we are wise enough, before setting out in search of Mr. Right or Mrs. Right, we will eradicate bad karma, and create good karma first. In this way, we become persons of better fortune. It will save us from struggling through much unwanted and avoidable suffering.
How can one meet the right person at the right time and mutually fall in love and cherish each other? Not really knowing how to deal with all the complicated factors, criteria, and variables of finding the good match for two unique people, even through endless frustration and torment, and struggling through countless trials & errors, leaves most people still at a loss.
To successfully find an ideal soul mate appears to be a goal that is so arduous and hard to reach it seems that the lucky people are only few out of hundreds of thousands. But however scarce the chance, it is relatively bountiful compared to the probability of encountering and embracing the Lotus Sutra. Let’s listen to what Nichiren Daishonin says about this scarce possibility:
‘Thus, encountering this sutra is as rare as the blossoming of the udumbara flower, which occurs but once in three thousand years, or the one eyed turtle finding a floating piece of sandalwood, which happens only once in innumerable, boundless kalpas.’
__The Daimoku of the Lotus Sutra, WND p. 143
Lo and behold! We as practioners of Nicherin Buddhism who chant Nam Myoho Renge kyo, have already hit this ultimate jackpot.!!
Nichiren Daishonin thus continues:
“The eighth volume of the Lotus Sutra of the wonderful Law states that one who accepts and upholds the mere name of the Lotus Sutra will enjoy immeasurable good fortune”
There is no question that being practitioners of the Lotus Sutra, we inherit within our lives the immeasurable , all-encompassing good fortune. As long as we make the proper causes we will be able to manifest all the fortune and enjoy it. Thus, if we apply the strategy of the Lotus Sutra into scrupulously polishing our lives, we are preparing ourselves to claim the fortune that’s due to us. Among all those kinds of fortune of finding our ideal soul mate, despite the slim chances.
In the same letter , Nichiren Daishonin also points out :
‘When the Lotus Sutra was preached and the moon of the theoretical teaching came forth, first the bodhisattvas with their two good eyes gained enlightenment, and then the cross-eyed people of the two vehicles. Next the blind eyes of ordinary people were opened
Thus, with our eyes opened, the door of Buddha wisdom, the wisdom that is inherent in human life was also opened. In this case, what relationship dilemma is there that we cant find a solution for, and what maze-like love affair is there that we cant see the shortest way out of?
Buddhism teaches that all problems and their solutions come from within our own lives.
Therefore. If we have been experiencing difficulties in finding the ideal soul mate , we know that we ourselves are the ultimate sources for the answers on how to succeed in this goal.
The first thing we can do for our lives is to sculpt ourselves.
Our minimum goal is to make ourselves become lovable. The ultimate goal is to polish our lives so that we attract ideal candidates like magnets, for all kinds of premium prospects to entrust us with their hearts.
To reach those goals, before anything else, it is recommended that we launch a daimoku campaign to elevate our life state and let wisdom emerge. According to the principle of oneness of life and its environment, unless we lift ourselves from the level where we are at now, we will always be caught up in the same old troublesome environment and disturbing occurrences, which reflect our life state perfectly.
A snake mates with a snake while a human being marries another human being. A person whose basic life condition is in the World of Tranquility would not normally seek a close relationship with a person whose life state is constantly in the World of Animality or Hunger.
Regarding our ideal soul mate, we all have terms & conditions in mind. If we are humble & conservative, we would at least pursue people with a similar quality level as ourselves. Most of us tend to wish for someone who is or potentially will be loftier than us in character, ability, achievement or finance. As human beings , it is natural that we adore, cherish and admire people with higher qualities.
If we want to pursue someone of better traits as our life long companion, the surest way is to develop ourselves so that we live up to the same or higher criteria than that which we expect from our soul mate. Thus we wont be going after someone, stretching ourselves in vain trying to catch the unreachable. In other words, we had better fix & upgrade our whole being so that we deserve the love of our ideal soulmate. To reach this goal, human revolution is the 1st key.
Are we happy and healthy mentally and physically? Are we positive, confident, active and diligent? What is our strength and what have we achieved in life that deserves others respect, admiration and embracement? Are we putting forth enough effort to bring out our potential in order to advance? Are we changing our shortcomings into good virtues with which we can adorn our lives to make them shine even brighter? Are we the kind of delightful and amiable people that even we ourselves would appreciate and long to be with?
In his writing ‘Letter to the Brothers” Nichiren Daishonin gives a very vivid explanation of the close relationship between husband and wife:
“When a husband is happy, his wife will be fulfilled. If a husband is a thief, his wife will become one too. This is not a matter of this life alone. A husband and wife are as close as a form and shadow, flowers and fruit, or roots and leaves, in every existence of life, insects eat the trees they live in, and fish drink the water in which they swim. If grasses wither, orchids grieve, if pine trees flourish, cypresses rejoice.;
WND p.501
In other words, two people stay together, share their lives or experience their combined karma together but they don’t just get together randomly. They are together based on reasons. Those who have good karma can only share their fortune with people who have the same fortune to enjoy it. Those who have deep karma will only be together with someone whose destiny at least part of it, will be equally dark and heavy. A loving and caring man wont qualify to play the role of a husband in the life of a woman whose karma is to marry a very abusive man. Instead, he belongs to a woman who has the good karma of enjoying the sweet love of her man.
Therefore, if we are wise enough, before setting out in search of Mr. Right or Mrs. Right, we will eradicate bad karma, and create good karma first. In this way, we become persons of better fortune. It will save us from struggling through much unwanted and avoidable suffering.
Neetu Vaswani
Apr 19, 2010
Change is Chanting Daimoku
"Human beings" at the outset carried great significance. This means all humankind; the Daishonin's teaching can benefit all people without exception. Buddhism is a teaching that exists for all human beings. It is not only for the Japanese or the people of one particular country or ethnic group. Nichiren Daishonin declares that, ultimately, for all people- whether poor or wealthy, famous or unknown, powerful individuals pr ordinary citizens, artists or scientists- apart from chanting Nam myoho renge kyo, there is no true happiness, no true joy or fulfillment in life. That's because when we chant daimoku, our lives become one with the life of the Buddha, enabling us to draw forth the inexhaustible strength to carry out our human revolution and to help others to the same.
Fame, wealth and social status alone do not guarantee happiness. May wealthy individuals suffer terribly within their mansions. Some people may be bound up in vanity that they can find no peace of mind. Many famous people feel miserable the moment they slip from the limelight. Let's say there are two people who work in the same company, perform identical jobs and have equivalent material resources and social standing; yet one feels happy while the other feels nothing but despair. It is not all uncommon to find such disparities arise due to differences in people's inner states, differences in their hearts.
Nor can it be said that the advance of science or economics necessarily brings happiness. In ever case, whether we feel happy or unhappy ultimately depends on US. Without changing our state of life, we can find no true happiness. But when we do change our inner state, our entire world is transformed. The ultimate means for effecting such change is chanting daimoku.
We are born in this world to enjoy life. We are not born to suffer. This is a basic premise of the Lotus Sutra on the nature of human existence. To live happy and at ease in this world means to enjoy our work and family life, to enjoy helping others through Buddhist activities. If we have a truly high state of life, then even when unpleasant things happen we view them as making life all the more interesting, just as a pinch of salt can actually improve the flavor of a sweet dish. We feel true delight in life, whatever happens.
To experience the "joy derived from the Law" means to fully savor the eternally unchanging Mystic Law and the power and wisdom that derive from it. In contrast to this joy, there is the "joy derived from desires,"- enjoyment that comes from fulfilling desires of various kinds. While is might seem like genuine happiness, such joy is only TEMPORARY and SUPERFICIAL. It does not arise from the depths of our lives and it soon gives way to unhappiness and dissatisfaction.
Faith enables us to receive the eternal joy derived from the Law. So let us engrave in our hearts this point: We ourselves receive this joy. Because we receive it ourselves, our happiness does not depend on others. No one else can make us happy. Only by our own efforts can we become happy.
Therefore, there is no need to feel envious of others. There is no need to bear a grudge against someone or depend on another person for our happiness. Everything comes down to our state of life. It is within our power to take our lives in any direction we wish. To be dragged around by other people or the environment is not the way of life the Lotus Sutra teaches. True happiness is not feeling happiness one moment and misery the next. Rather, overcoming the tendency to blame our sufferings on others or on the environment enables us to greatly expand our state of life.
Also, at the most fundamental level, faith is for our sake, not for anyone else's. While we of course practice for ourselves and others and to realize kosen-rufu, ultimately we are the prime beneficiaries of all our efforts in faith. Everything is for our growth; everything contributes to the development of our state of life and the establishment of Buddhahood in our lives. When we practice with this determination, all complaints vanish. The world of Buddhahood that had been covered by the dust of complaints begins to shine, and we can freely and fully savor the joy deriving from the Law.
Jan 9, 2010
The 3 Realms of Existence
Living Buddhism January 2000 p.9
The Three Realms of Existence are: 1) The realm of the five components,
2) the realm of living beings, and 3) the realm of the environment (or
land). Of these, the third, the "realm of the environment" is perhaps
the easiest to explain and understand. It refers to the place where
living beings exist and carry out their activities. The natural
environment, for example, is a "realm of the environment" as is a city
in which many people live. This concept is extremely important as it
expands the Buddhist view of life from the individual to the dynamic
relationship between the individual, society and the environment.
"Realm" here comes from the Japanese term seken, which, in Buddhism, also means "distinction" or "difference." For our purpose, we can also think of it as "diversity." Thus the term "three realms" can also be taken to mean "three spheres of diversity" or "three kinds of distinction."
These differences mean differences in how life’s potential conditions,
known as the Ten Worlds, express or manifest
themselves. In other words, a living being who manifests the world of
Hell is quite different or distinct from one who manifests the world
of, say, Humanity, or Learning, even if it is the very same being. Our
"angry" self is quite different from our "grateful and caring" self, or
our "inquisitive" self, for example.
People who are in depths of suffering are "living beings in the states of Hell." People overwhelmed with joy at some development in their lives are “people in the state of Heaven." And people who dwell in a condition of absolute happiness and satisfaction are "living beings of the world of Buddhahood." These are distinctions in the realm of living beings.
(Deviantart)
"Realm" here comes from the Japanese term seken, which, in Buddhism, also means "distinction" or "difference." For our purpose, we can also think of it as "diversity." Thus the term "three realms" can also be taken to mean "three spheres of diversity" or "three kinds of distinction."
People who are in depths of suffering are "living beings in the states of Hell." People overwhelmed with joy at some development in their lives are “people in the state of Heaven." And people who dwell in a condition of absolute happiness and satisfaction are "living beings of the world of Buddhahood." These are distinctions in the realm of living beings.
And as I suggested above, the realm of living beings represents such
distinctions even within the same individual from one moment to the
next.
Distinctions of the Ten Worlds within the Constituent Elements of Life
While
the realm of living beings and the realm of the environment are fairly
self-explanatory, the "realm of the five components" is a bit more
complex. Buddhism traditionally defines living beings as being formed
of five constituent elements, or "components." There are form,
perception, conception, volition and consciousness. The realm of the
five components refers to the way each of the ten worlds expresses
itself throughout these five components.
"Form" means the
body and its five sensory organs that perceive the world. "Perception"
means the reception of sensory information through those sense organs.
"Conceptions" is the function of becoming aware of and forming an idea
or conclusion about what we have perceived. "Volition" means the will
to initiate action is in response to what we have perceived and
conceived. And "consciousness" is the integrating factor of life, the
discerning function that makes value-judgments, distinguishes right
from wrong, etc. It is both the source of and the harmonizing force
behind the other components. While "form" describes life’s physical
aspect and the other four the "spiritual," none can exist in a living
being without the others.
A single human life is viewed as a
merging and harmonizing of the physical and spiritual potentials of
life. And the differences these components display in response to each
of the Ten Worlds describes the "realm of the five components."
Thus the realm of living beings and the realm of the five components
indicate distinctions within life itself—different states manifested by
life’s constituent elements and within the living being as an
integrated whole. The realm of living beings can also be described as
including all of human society, since Buddhism teaches that no single
living being arises or exists independently of others.
But what do these distinctions have to do the ultimate goal of Buddhism
which is the attainment of enlightenment, or absolute happiness?
The Principle of Human Revolution and Reformation of the Environment
From
the perspective of life and its environment, the realms of the five
components and of living beings represent life in its many diverse
forms and modes. The realm of the environment corresponds to the
external world—the environment, and the diversity and potential for
change it contains. A human life at each moment encompasses both life
and its environment. When there is a change in the depths of a person's
life, that change is reflected in the whole person—in all of his or her
component functions, activities and relationships—and in the
surrounding environment. The principle of the three realms of existence
explains the potential for transforming an individual human life. This
is what human revolution means. It also predicts how that inner
revolution can transform the environment.
If the
environment had no relationship to the inner condition of people’s
lives, then changes in the environment would be independent of and
unrelated to the human condition. The doctrine of the three realms of
existence thus forms an important basis for our understanding of both
human resolution and "environmental revolution," and of how the two are
related. It tells us that when there is a distortion in the inner lives
of individuals, this will invite a negative change in the environment.
When the inner lives of human beings and their interrelationships are
harmonious and enriched, their environment will flourish and be at
peace.
The three realms of existence gives us hope in that is explains that
life possesses tremendous flexibility and potential for change. When we
change our inner condition, everything changes. It also explains why no
two people are alike. With regard to the five components, for example,
no two people possess the same form, nor will they perceive, conceive
or act on the same stimulus in the same way. Even if they are both
"people of the world of Learning," for example, their five components
will function differently, uniquely.
This concept also reminds us, then, that human life is infinitely
diverse, yet that everyone, no matter how different from ourselves, has
the potential for the most noble state of Buddhahood and is therefore a
precious being.
Oct 25, 2009
You say you want a Revolution
When I hear the word revolution, I immediately think of the Beatles' song. But there is another kind of revolution that exist. "Human Revolution".
(From a series of essays by Daisaku Ikeda first published in the Philippine magazine Mirror, in 1998)
Life is about expressing
and developing our individuality as fully as possible--it is about
self-realization. This process is what I call "human revolution."
There are many kinds of
revolutions-political, economic, industrial, scientific, artistic, and
so on. But no matter how external factors change, the world will never
get better as long as people remain selfish and apathetic. As John F.
Kennedy said, in 1963, "Our problems are manmade--therefore, they can
be solved by man. And man can be as big as he wants."
The "human revolution" is a term used by Josei Toda, second president of the Soka Gakkai, to describe the process by which an individual gradually expands his life, conquers his negative and destructive tendencies, and ultimately makes the state of Buddhahood his dominant life condition. The idea of revolution as most people understand it usually refers to a political or economic revolution. Such a revolution usually imposes new ideas upon people at large, and thereby effects change. The idea and the goal of human revolution is very different.
Rather than changing society directly, through improving or reforming
social or political systems, the object of change lies deep within the
life of each individual. As Josei Toda states: "'The human revolution'
I am talking about...refers to the establishment of one's ultimate
purpose in life and working towards the perfection of self. We carry
out our daily lives according to our own views on life and society.
However, 'human revolution' refers to the change that we bring about in
the way we view life, society and the world. A fundamental change
occurs in the way one has led his or her life up until that point. The
'human revolution' of an individual becomes apparent when he or she
establishes an unwavering and absolute conviction in the eternity of
life. Rather than focusing on short-term goals which apply only to
one's present lifetime, this conviction becomes the basis for the
pursuit of loftier goals and greater good, in contrast to one's
previous satisfaction with the accomplishment of lesser goals and good."
An inner change for the
better in a single person is the essential first turn of the wheel in
the process of making the human race stronger and wiser. This "human
revolution" is, I believe, the most fundamental and most vital of all
revolutions. This revolution-an inner process of self-reformation- is
completely bloodless and peaceful. In it everyone wins and there are no
victims.
Life is a struggle with
ourselves; it is a tug-of-war between moving forward and slipping
backward, between happiness and misery. We are changing constantly, but
the real issue is whether we change for the better or the worse,
whether or not we succeed in enlarging our narrow, self-centered focus
to take a broader view.
Every day we are faced
with countless choices and decisions. We have to decide which path to
take in order to feel good about ourselves and become better, more
generous-spirited individuals? If we just allow ourselves to be ruled
by force of habit, the way we've always reacted to a given situation,
we will be drawn down the path of least resistance and stop growing as
a person.
But if we succeed in
challenging ourselves on a fundamental level, we can change from
someone who is buffeted about by the environment or the people around
us, to someone who can positively influence our situation and
surroundings. We actually create the unique shape of our lives by the
infinite choices we make each day. True individuality and
character never come to full flower without hard work. I feel it is a
mistake to think that who you are right now represents all you are
capable of. If you passively decide, "I'm a quiet person, so I'll just
go through life being quiet," you won't ever fully realize your unique
potential. Without having to change your character completely, you can
become a person who, while still basically quiet, will say the right
thing at the right time with real conviction. In the same way, a
negative tendency toward impatience could be developed into a useful
knack for getting things done quickly and efficiently.
But nothing is more
immediate, or more difficult, than to confront and transform ourselves.
It is always tempting to decide "That's just the kind of person I am."
Unless we challenge this tendency early in life, it will become
stronger with age. But the effort is worthwhile in the end, as I
believe that nothing produces deeper satisfaction than successfully
challenging our own weaknesses. As the Russian author Tolstoy wrote,
"Supreme happiness is to find that you are a better person at the end
of the year than you were at the beginning."
Human revolution is not
something extraordinary, or divorced from our daily lives. It often
begins in a small way. Take a man who thinks only of himself, his
family and friends. Then, one day, he makes a move to break out of
these narrow confines just a little, going out of his way to help a
suffering neighbor. This the start of his human revolution. But this process of human
revolution cannot be undertaken alone. It is through our interactions
with others that we polish our lives and grow as human beings. The only way to hone and polish our character is through our
interactions with others.
By taking action for, and
being positively engaged with others, we become better and more
disciplined people. But this doesn't mean making others happy while
ignoring ourselves or our own happiness. The happiness we create as
individuals, and the strong bonds we create with each other, result in
the happiness of all mankind. Transforming our own
lives at the most fundamental level actually holds the key to changing
society. A deep change in our outlook, the inner reality of our life,
produces changes in the external workings of our life, in other people,
and our community.
I firmly believe that a
great human revolution in just a single individual can help achieve a
change in the destiny of a nation and enable a change in all humankind.
Every
single person has tremendous potential which is largely untapped.
Through the hard work of our human revolution, this potential can be
revealed and we can establish an independent, unconquerable sense of
self. We can deal creatively with any situation that life has to offer.
This open-ended process enables us to keep growing and developing
throughout our lives, and beyond. We will never meet a deadlock in our
eternal journey of self-realization.
SGI President Daisaku Ikeda wrote these words in the foreword to his novel The Human Revolution: "A great revolution of character in just a single man will help achieve a change in the destiny of a nation and, further, will cause a change in the destiny of all humankind."
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