The Art of Listening with the Eyes of the Buddha

I think the ability to hear ourselves, and the ability to see everything from the viewpoint of Nichiren Daishonin's Buddhism, means to be able to view all of life from the standpoint of the law of causality.

THE GOHONZON IS NOT OUTSIDE US
I find that so many people still chant to the Gohonzon as if it were some God or some force outside of themselves. The attitude with which we chant, and the attitude with which we view the Gohonzon is most important, because if we have a distorted view, we will have a distorted practice, and it is that distorted practice and view, that we will teach to others.

We know from study that the characters on the Gohonzon represent the two sides of life and all of the positive/negative attributes that exist within life, including that fundamental darkness that coexists within every human life. Nichiren Daishonin says that there is no life that has one without the other. The characters representing both aspects of life are written on the Gohonzon. For me what is exciting is to know, that even without my being able to read it, Nichiren Daishonin wrote all of these characters on the Gohonzon, which represent every aspect of life, in such a way that every character is looking at the centre just like you and me. Every character is looking at Nam-Myoho-Renge-Kyo. Think about the Ceremony in the Air. Nam-Myoho-Renge-Kyo is the axis of the universe and we're forming a circle around that axis.

All of us are looking at Nam-Myoho-Renge-Kyo. It is the centre that every character is looking at. Why? It is because Nichiren Daishonin is giving us a continual message every time we look at the Gohonzon. The message is that we must base our life on the Law and never on the person. It is the mystic law that has enabled every Buddha throughout eternity to be able to manifest their fullest potential, and that it is the key, which is the centre, for everything. We have to make Nam-Myoho-Renge-Kyo the center of our life and we have to base our life on Nam-Myoho-Renge-Kyo. It means being able to see and to hear ourselves. It means that whenever we are facing a problem, we don't just try to use our brain to figure it out, or strategise how to fix it. Many members still do this, and after they have racked their brain as to what to do in order to get from Point A to Point B or to fix the problem, they then chant the solution to the Gohonzon to make it work! (laughter). I think that this is practicing incorrectly. Let me tell you why.

When we talk about the nine levels of consciousness, the first five are our senses. Sight, Hearing, Smell, Taste and Touch. The sixth level is the conscious mind. The seventh is the unconscious mind. The eighth level is what we call the karma storage area, which is that area in our life that has accumulated every cause we have ever made throughout all existences. Below that is the ninth level of consciousness, which Buddhism says, is the one pure, unchanging reality of our life.

Every single one of us has fortune and lack of fortune in our life. In the areas in which we have fortune, we can do the same things we see other people do and we can achieve our goals but in the areas of your life where you lack fortune, you can do the identical thing you see your neighbour doing, but the object of your desire seems to move further and further away (laughter), right?

EXCHANGING MISFORTUNE FOR FORTUNE
When we are dealing with problems in our lives, they have a causal connection to us. Many times they come from that place in our life where we lack fortune. And so, if we use our brain to strategize how to fix things, our brain can only go to the eighth level of consciousness, which is the karma storage. That is the area which stores up and accumulates all of the causes we have ever made, and it's seems to be the place in which; WE DO NOT SEEM TO HAVE FORTUNE (laughter). Our brain then devises a solution based on lack of fortune. By following this "mental" solution, we will keep reinforcing the same pattern of karmic tendencies over and over in our lives.
But what Nichiren teaches is that by chanting Nam-Myoho-Renge-Kyo you can pierce through the eighth level of karma storage. Pierce through it, be unaffected by it, and you can reach the pure unchanging reality and infinite wisdom of your life that is unaffected by karma storage. That answer is the correct answer for your life. It's not affected by your karma in the area in which you lack fortune. And this is why I believe Nichiren Daishonin says we must become the master of our mind rather than allowing our mind to master us.

My point is this; when we pray, we need to start from a determination such as: "I will accomplish X," (whatever X is). We also have to understand from Buddhism that we create our life every moment through our thoughts, our words, and our behavior.

Prayer in Nichiren Daishonin's Buddhism is profoundly different from prayer in other religions. We are not praying to something outside of ourselves to bestow something on us. Instead, our prayer here is the determination that; "I will create the object or thing that I am praying for through my causes of thought, words, and actions. I am the creator of my life and I will take the responsibility to create the thing that I am praying for, and that after I have chanted this kind of determined daimoku, I will accomplish X." I then must come to a realization... "How in the world am I going to do this? That answer only exists inside of my life. I can tap my wisdom for the answer when I have the belief and conviction, that the answer exists inside of me." And I start chanting with the determination to pull that wisdom up from within my life to clearly see what it is that I need to do in order to create the thing that I'm praying for. That is why 

President Ikeda says:

"Benefit comes from you. Nobody gives you benefit."

Source: THE ART OF LISTENING WITH THE EYES OF THE BUDDHA - By Linda Johnson, SGI-USA WD Leader, Nov 2003 (Abridged), Edited by Adrian Mollica April 6th 2004

Which Way Are You Practicing?

Vice President Karwei's Guidance, 1996

Prayers need to have a specific focus. Just chanting daimoku does not constitute prayer with desired results. Prayers equal practice. It means to pray specifically for what you want, by when, and by what means. If you chant for specific results, you will achieve them. If you are putting in half-hearted efforts, it is like taking a walk with no objective or destination in mind and returning home with nothing achieved. Just praying and having aimless actions won’t end in results. You must have specific goals in mind and then take action. This is the correct method. 

The clear objectives of desiring to change one’s self, heart, lifestyle, environment, problems, etc., are important. Nichiren Daishonin says one must reflect to see if he or she is advancing or regressing . If one is not aware, then they are lazy and may be considered taiten (not practicing). You could be exerting yourself but if you are not advancing, then you are considered to be in a non-practicing state (taiten). You are practicing to change yourself, not just to practice hard. If you haven’t experienced much change in yourself, you have not made enough effort to do so. If you just logically study and understand this Buddhism, you will not change. Sensei always says, “The heart is the most important. No one says just try hard. You can make a change, depending on the state of your heart.” Determination is the key. A person with no determination to change will not change.

Progressive Practice- people who are practicing with a strong desire to change.

Lateral-moving practice- people who are practicing out of obligation.

Reverse-moving practice- people who are practicing with suspicion, complaint and negativity.

The people who are moving forward will continue to progress and grow. The people who are moving sideways are moving in circles. The people who are moving backwards will continue to regress and eventually quit the practice.

Don’t take action just for the sake of taking action. Participating in SGI activities is not a substitute for sincere practice. The determination or heart behind the action is the most important (ichinen). The type of determination behind the action determines what type of results you get. 

How can we experience actual proof?
If you yourself have experienced benefits, then you will have no doubts. But if conviction is weak, and a problem occurs, faith wavers. Members who have no experience are weak. If you don’t have actual proof in this faith, you are not practicing this faith.

Having the objective to change yourself is important. Make specific goals and then take actions toward those goals. First, entrust your life to the Gohonzon (Nam). Chant specifically about a certain goal or problem. If you have a way out to resolve the problem, you can try it; for something impossible, you have to chant to the Gohonzon. It has to be a pure and strong prayer. This is the correct attitude in this faith. 

An impossible situation is actually a great opportunity. It is a chance to improve and overcome the situation. If you chant with strong determination you will definitely get results. A weak attitude such as, “as long as I practice, I will be okay”, will not produce benefits, but if your determination is strong, you will experience the benefit. 

It may seem to defy logic, but nothing is impossible for the Gohonzon. We chant to the Gohonzon to change the impossible to possible. Don’t think about it too logically or dwell on it! Just direct your desires and prayers to the Gohonzon. This is what faith is all about.

What does the Gohonzon symbolize? What is Nam myoho renge kyo?
The concept of the Ten Worlds, also known as the Ten Life States, forms one of the fundamental principles of Buddhism. It teaches that everyone possesses the Ten Worlds within their life, and everyone has the ability to perceive, as well as the potential to manifest these states. Our life state changes from moment to moment, depending on our interaction with the environment. In other words, at any given moment one of the Ten Worlds is visible, while the rest of the Ten Worlds remain hidden. From lowest to highest these are: Hell State, Hunger, Animality, Anger, Tranquility, Rapture, learning and Realization, Bodhisattva and Buddhahood.

Richard Causton: Buddha in Daily Life

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Chanting to become a Woman of Unlimited Self-esteem

Danny Nagashima

                                  comicallyvintage.tumblr.com

Chanting to become a woman of unlimited self-esteem - is the best medicine. When Amy chanted that way, everything in her life changed.

You can analyze your situation all you want . . . you have to get to the root of why you don't believe in the greatness of our own life. You have to grab the 'doubt of your greatness' by the root, and yank it out of your life. You must chant to awaken to your greatness. Chant to appreciate and value your own life. The answer is probably simple. But, since we over-analyze our situation, it gets complicated and the solution seems farther away. When Amy followed Danny's guidance, it was unbelievable what she felt inside. Your mission as a Buddhist is to be happy – not master suffering. We have the negative part of us, and the positive part of us. There's a part of us that believes we can do it, and then the negative part says, 'Who are you kidding?'

You have to fight to not give into your negativity. This is not just about your being a writer, a doctor, a secretary, or whatever your profession maybe. It is about you becoming the woman you always wanted to become - a woman who really values your life. This is an amazing opportunity. THE OBSTACLES YOU FACE ARE THE ANSWER TO YOUR PRAYERS. Those feelings of self-doubt, chase those feelings away -- 'I'm just a scam artist, doctor, lawyer, etc., a failure. – Those feelings you have to face and then chase them away. How you feel about yourself -- that feeling of self-loathing, of not being good enough, of not answering the phone, because it may be someone you are accountable to professionally - those are feelings you have to face and then chase them away.

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Your talent is not the question. It's how you feel about yourself. This is karma. You need to value your own life, appreciate your own life . This has nothing to do with someone validating you. Amy said she followed her heart. She followed her Buddhahood and the effect from that, the benefit from that was MASSIVE. You have to follow your heart and truly treasure your life. When you sit in front of the Gohonzon, chant to have the most reverence for your life. The Gohonzon is the embodiment of your enlightened life. Your life deserves that kind of reverence. When Nichiren Daishonin inscribed the Dai-Gohonzon, he was chanting Daimoku already (out of the greatness of his own wisdom he inscribed the Dai-Gohonzon for all humanity) so everyone could relieve their own suffering.

IF YOU CAN CHANT FOR 2-WEEKS TO REALLY BE A WOMAN OF UNLIMITED SELF-ESTEEM, AND TO REALLY TRULY APPRECIATE YOUR LIFE, YOUR FLAWS, YOUR ACCOMPLISHMENTS, YOUR DEFEATS, YOUR LOSSES, YOUR VICTORIES, WHAT YOU HAVE CREATED, APPRECIATE YOUR TALENT - FOR 2 WEEKS—THEN EVERYTHING WILL CHANGE.

FORGET about all the past suffering in your life. That will just make you feel more impotent. Put it away. From now on, really chant about being a woman of unlimited self-esteem. Really appreciate everything from your life. – All the things about you, that make you incredibly unique and wonderful. And, remember that all the negative feelings – the heartaches—you will be able to use to inspire and help others. This is the suffering you need to share your experience and help others change. Focus on really, awakening your greatness. This is the opportunity you needed to go through, so that you can become outrageously successful. So you can fulfill your dreams. If you focus on this – really valuing your life now, then everything will fall into place. And, in a much bigger way—self worth and self-respect will emerge . And it is something no one can give you. The universe is showing you what you need to tackle.

When you first chant this way, a lot of negativity may come out of your life. Awful feelings may surface. Let it pass through you, like the flu. Transform the darkness. See the enlightened side of your fear. We always bring into our lives what matches our life condition, so don't fear it. Chant to feel incredible joy about your worth. When you get yourself to a place where you can absolutely see the miracle of your own life, the greatness of your own life, everything in your life will completely transform. We have to believe in our own Buddha nature. When we face the Gohonzon, we should say, 'I am going to praise my own wonderful life.'

It is important to awaken to our own greatness. Now is the time for you to start over. Your life is the Gohonzon! When you pray to a deity, your prayers are passive. Our lives are the Mystic Law. You must appreciate and value your own life. The Gohonzon is not outside of you. When you receive a benefit, it was you who created it. This is active prayer. You must awaken to your greatness. Believe in the greatness, in the magnificence of your own life. The Gohonzon is the manifestation of Nichiren Daishonin's enlightenment. Just as a beautiful piece of art elicits a response, or a great book touches your life in a certain way, we must elicit the Buddha nature from our own lives. It is right there. The Gohonzon is the perfect vehicle to bring out our greatest potential.

So, when you display your Buddhahood, bring out that strength, joy, that vibrant life condition, then you take that to the world and change the environment. We're not necessarily chanting for the house, the car, and the relationship . . . but we are chanting to elevate our life condition to attract that happiness . The results we see in our own lives are a reflection of our life condition. Every day, chant to manifest your Buddha nature consistently. Chant to rise above your basic tendency (I think mine is anger).

Chant with the expectation 'I WILL MANIFEST MY BUDDHAHOOD!' And that's what will arise. I create my own fortune. I am a Buddha, and I will manifest it everyday. I have to believe I deserve boundless happiness. The Buddha is who I really am. Every day I must manifest my Buddhahood and rise above the belief that I am a mere common mortal who does not deserve fortune in her life. Don't negate your life when you are in front of the Gohonzon. Don't beg, scream and don't berate the Gohonzon or your own life. The Gohonzon is the tool we need to bring out our Buddhahood. My life is the Gohonzon . Don't slander your life. I will fulfill every one of my dreams, for ME. We already possess something incredible – our Buddha nature, the Gohonzon. But sometimes we don't believe it.

But, we have everything we need to get us out of poverty, to transform our lives. But if I don't believe that the billion dollars (figure of speech for GREAT benefit) is mine, I won't be able to enjoy it. It is time to CASH THE CHEQUE. TRUST THAT THE GOHONZON IS THE ABSOLUTE MEANS FOR YOU TO TRANSFORM YOUR LIFE. TRUST IS THE KEY WORD. CHANT WITH THE EXPECTATION THAT EVERY ONE OF YOUR WILDEST DREAMS WILL BE FULFILLED BEYOND YOUR WILDEST IMAGINATION. CHANT TO BELIEVE IN YOUR BUDDHAHOOD. TRUST IN THE GREATNESS OF YOUR LIFE.

In 'On Attaining Buddhahood' Nichiren Daishonin makes the primary point – to free ourselves from the sufferings of birth and death we have endured in lifetime after lifetime and to attain absolute happiness we must awaken to the mystic truth that has always been within our lives – that truth is Nam-Myoho-Renge- Kyo. That truth is that I am a BUDDHA.

Amy got guidance to chant for the right man to come into her life for her happiness. It seemed too easy, she said. She questioned the guidance ''what if he is a midget? What if he is poor?'' But that day she met her husband. Trust the power of your Daimoku. Your life will be HUGE! Put your life first. Trust that ''billion-dollar check''(you are afraid to cash) does exist. Trust that you have EVERYTHING you need for your happiness – it is in the Gohonzon – it is in your life!

When you look at the Gohonzon know that you have exactly what you need to fulfill every prayer and become wildly, extraordinary happy!




Positive Discussion Points on Becoming Women of Unlimited Self Esteem

Ø Believe we can do it
Ø Fight to not give into negativity
Ø Become the woman you want to be
Ø Value your life
Ø Appreciate your life including your flaws
Ø Treasure your life
Ø Have reverence for your life
Ø Forget about the past sufferings in your life
Ø Believe that you are incredibly unique and wonderful
Ø Become outrageously successful at fulfilling your dreams
Ø Praise your own wonderful life
Ø Create your own benefit in your life
Ø Bring out our strength, joy and vibrant-life condition
Ø Believe in your own Buddha nature
Ø Realize that your life is the Gohonzon
Ø Manifest your extraordinary side
Ø Fulfill all of your dreams
Ø You have everything you need to transform your life

Negative discussion points on becoming Women of Unlimited self-esteem

Ø Not believing in our greatness
Ø Who are we kidding - we can't do it
Ø Feelings of self doubt
Ø Believing we are not good enough
Ø Self loathing
Ø Needing the validation of others
Ø I am a mere mortal who does not deserve fortune in my life
Ø Begging to, screaming to, or berating the Gohonzon/our own life
Ø I can't do it
Ø Holding on to past sufferings in our lives

Prayers to Enhance Becoming Women of Unlimited Self Esteem
Ø Chant to awaken to my greatness, my magnificence
Ø Chant to appreciate the value of my life
Ø Chant to be happy
Ø Chant to appreciate my talent
Ø Chant to feel incredible joy about my worth
Ø Chant to manifest my Buddha nature consistently
Ø Chant to rise about my basic negative tendency
Ø Chant to forget about the past garbage in my life
Ø Believe in my own Buddha nature
Ø Realize that my life is the Gohonzon
Ø Trust that the Gohonzon is the means to transform my life


Chant to become a woman of unlimited self-esteem

Every time you decide to put Love first it affects the energy of everyone and everything in your stratosphere. Hold a vision of Love with one-pointed concentration, and all that you've feared and resisted will change before you.

Daimoku—A “Lion’s Roar” of Happiness and Victory

(President Ikeda's Editorial 
 Translated from the November 2007 issue of the Daibyakurenge, the Soka Gakkai monthly study journal)

Singing
a joyous song of life
together,
let us vibrantly chant
invigorating daimoku.

The daimoku of Nam-myoho-renge-kyo serves as the hope-filled driving force for all people to realize their deepest wish of making the most of each and every day and leading a worthwhile and victorious life while brimming with the joy of being alive.
The Record of the Orally Transmitted Teachings states: “Great joy [is what] one experiences when one understands for the first time that one’s mind from the very beginning has been the Buddha. Nam-myoho-renge-kyo is the greatest of all joys” (OTT, 211–12).

The resonant chanting of daimoku is a supreme paean to human dignity and life, proclaiming that we ourselves are entities of Nam-myoho-renge-kyo. It is an invincible roar that fills our being with the immeasurable and unlimited power of the Buddha and the Law.

My mentor Josei Toda, who awakened to the essence of the Mystic Law during his imprisonment at the hands of the Japanese militarist authorities, gave the following guidance: “You must have this conviction: ‘I chanted with all my heart this morning. I’m going to do so again tonight. And I can chant right now. Therefore, whatever happens, I know everything will be all right.’ Chanting wholeheartedly through to the very end is the quintessential way to achieve the best possible outcome in all things.”

Daimoku
is an acclamation
of victory,
so chant confidently,
with the roar of a lion.

According to Indian philosopher Dr. Lokesh Chandra, with whom I have conducted a dialogue, Mahatma Gandhi (1869–1948) included Nam-myoho-renge-kyo in the prayers of his ashram. Gandhi, he said, recognized daimoku as the ultimate expression of the cosmic power that resides within each of us and a manifestation of life resonating with the ultimate rhythm of the universe.

In a letter to Gandhi, the French author Romain Rolland (1866–1944) wrote: “True prayer is [that] which, like yours, is offered in the midst of action.” Prayer leads to action. Prayer is the engine.

When Mr. Toda’s businesses were facing their direst crisis, I chanted resolutely to support my mentor and to build a new Soka Gakkai. I chanted and took action; took action and chanted. I prayed and exerted myself with all my being to transform the situation. There is no weapon more powerful than daimoku.

As Mr. Toda’s disciple, I strove all out in the spirit that the Daishonin describes as “diligent practice, exhausting the pains and trials of millions of kalpas in a single moment of life” (cf. OTT, 214). Through all these efforts, I was finally able to present my mentor with the accomplishment of total victory.

The prayers
of our great Soka women
are utterly fearless—
may they thoroughly
enjoy each day.

“Nam-myoho-renge-kyo is like the roar of a lion. What sickness can therefore be an obstacle?” (WND-1, 412), writes the Daishonin. Whenever you face an obstacle or challenge in life, vigorously set to chanting daimoku until it has been surmounted. Daimoku is a lion’s roar. It is the fundamental means for vanquishing all devilish functions and eradicating all evil.

Speaking of the tremendous power of the Mystic Law to transform poison into medicine, Mr. Toda declared: “We are the Bodhisattvas of the Earth and the followers of the Daishonin. We were born into this world as people who undergo various sufferings in order to demonstrate just how happy we can become through the power of the Mystic Law. Faith means leading a wonderful and meaningful life.”

In the history of the Soka Gakkai, in particular, we must never forget how the power of the earnest daimoku of our women’s and young women’s division members has enabled us to overcome innumerable trials and tribulations.

Nichiren Daishonin writes: “But no matter how others may chant Nam-myoho- renge-kyo, if they are persons who show enmity toward Nichiren, then without fail they will fall into the hell of incessant suffering. And then, after countless kalpas have passed, they will become Nichiren’s disciples and will succeed in attaining Buddhahood” (WND-2, 457). This applies equally to those who seek to harm the Soka Gakkai, which practices in the true lineage of the Daishonin.

Speaking to a pioneering member practicing alone in the early days of the Soka Kyoiku Gakkai (lit. Value-creating Education Society; forerunner of the Soka Gakkai), founding president Tsunesaburo Makiguchi said: “When the Daishonin first chanted Nam-myoho-renge-kyo, he was completely alone. The fact that you are the only one in your community to chant Nam-myoho-renge-kyo right now means that—in accord with the principle of bodhisattvas emerging from the earth—a second, and a third, and then a hundred others and more, all sharing the mission for kosen-rufu, will eventually appear.” Here we find the eternal formula for increasing our ranks of capable people in the realm of faith.

In Moscow 33 years ago (in 1974), at the height of the Cold War, I said to those accompanying me: “Let’s imbue the rich earth of Mother Russia with our daimoku. Someday, a steady stream of bodhisattvas will emerge from the earth here, too.” And that is exactly what has happened, and will continue to happen into the future.

Dr. Lou Marinoff, founding president of the American Philosophical Practitioners Association (APPA), with whom I have engaged in dialogue, said he was struck by the powerful sound of SGI members chanting Nam-myoho-renge-kyo, a practice that, he noted, was open to all people and served as a means for attuning one’s life with the dynamic rhythm of the universe.

Those who base their lives on chanting Nam-myoho-renge-kyo are philosophers possessing complete inner freedom, shining with a wisdom and vitality that are one with the universe and creating value in the promotion of peace and justice.
Mahatma Gandhi declared: “Prayer from the heart can achieve what nothing else can in the world.”

With optimistic confidence,
chant powerful daimoku
and win again today.

Guidance on prayers answered based on our Goals

By -- SGI Vice President Kawai

Mr. Kawai's guidance in faith, conveyed by Mr. Noro, based on President Ikeda's guidance

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We practice this faith not for mere exertion, that is, not for the sake of practice, but for change and progress and as quickly as possible.
Members may say, I'm doing many SGI activities, but so what? The real question is how much have I changed my life, my environment, and my livelihood? How much benefit have I received? There are many members who are doing lots of daimoku, but there is no change in their lives. Something is wrong. Buddhism is not the Law of Cause and Effect in Action. It is the Law of cause and effect in ichinen (determined prayer). For example, faith is not "feeling refreshed" after prayers and activities. Faith exists for us to change our lives. When we wish to travel somewhere, first we decide on the destination, then we plan on the action (route/ mode of transport) and then we travel and reach that destination. Faith is the same.  In faith, we must first have clear targets, prayer nd action .It is important to pray strongly and then take action and we will see the results without fail. It is important to determine to change. That is to pray "I want to change", and then take necessary action. It is absolutely no use to ask the Gohonzon, "What should I do?" There will be no answer. YOU must decide what you want to accomplish, not the Gohonzon. Once we decide / determine on some goal, there may seem no solution. But that is precisely why we pray. If it were possible, we would not need the Gohonzon. If there is a way out, then there really is no need to chant. But we pray to change the impossible to possible. Do not engage in "what shall I do..." daimoku, that is, while chanting to think of strategies / look for options in your mind. There is absolutely no need to think of methodology, because there is no way out! We should simply pray like this "I want to accomplish this. I will accomplish this."

If, while chanting, we think that our desires are unattainable / impossible, then that is the prayer that will be reflected onto the universe. And that is exactly the answer we will get back from the gohonzon... impossible/no solution. We must pray with 100% confidence in the Gohonzon. I believe in the Gohonzon, my prayer will definitely be answered, just as the Gosho states "no prayer to the Gohonzon will go unanswered". This is the Buddhist formula, which is 100% correct. It is our doubts that get in the way. While chanting, we always try to find ways out of our problem. Therefore, our ichinen is not directed towards the Gohonzon, but directed elsewhere. Thus it follows, that there is no real joy in daimoku and activities. We just keep doing what we were told to do.

There was a young lady (student division) who wanted to go to USA from Japan to study. It was impossible, as she had no money etc. So she prayed, not chanted, but deeply prayed "I want to go to USA to study - I will go" One year later, she reported positive results. There had seemed no solution, but a "bridge" was formed through her sincere daimoku. This is the Mystic Law. It is beyond our understanding, which is why it is called Mystic. So there is no need to think, just trust and pray...

--> There was a WD who came for guidance. Her husband had terminal cancer and doctors said he would not live longer than 3 months. Her question was "can he be cured?" The answer was "I don't know". The leader went on to say that President Toda's guidance was that when we determine that the only one thing we can trust is the gohonzon, then the body begins to recover from sickness.

This means to cure ones own illness by oneself, through faith. The human body is capable of producing 700 types of medicines. But when our life force is weak, then nothing is produced. When our life philosophy is polluted by slander, and impurities then our life cannot produce its healing power. Buddhism is great. Our life is great! It is supreme. It is Divine. It is the life of the Buddha. So through faith we can always manifest this supreme state of the Buddha, this power of the Gohonzon.

People call Buddhism great, but actually it teaches us that our own lives are great. With determination, great life force and wisdom can be manifested from our lives and bodies to overcome sickness which is one's negative karma -the source of which is slander. So the real question is not whether the illness is curable, rather, the question is whether i can determine it is curable. The woman told her husband about this guidance and together both corrected their ichinen and prayed and he was cured.

A Woman's Division leader in Japan could not walk due to pain in her legs caused by rheumatism. She was asked "do you think that your disease can be cured?" She replied "No!" "So then that is your desire. Your state of mind and that is why the answer from the Gohonzon is - - no cure!" replied the senior leader. The leader continued by saying that if the medical doctor has given up, if he says there is no cure for your condition, then that is the time to summon up your determination to change the impossible to possible. The very next day, the woman called the leader to report that when she determined, the pain disappeared from her legs and 2 weeks later she was completely cured. Her suffering had been caused by her thinking that it was impossible to be cured, that she would have to live with this life condition. But the moment she determined (ichinen) to overcome through faith in the gohonzon, the power of the mystic law was manifested through her life.

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There are 3 kinds of directions to drive our practice:

Forward "Gear". Forward Gear practice consists of: having a clear and specified target and determination to accomplish it through prayer and action, for example: I want a white cat. She must be of Persian species, 3 yrs old, with blue eyes, female. And I want her in 2 weeks. I will get it. In other words, doing a lot of activities and daimoku with no targets and clear goals is no use, as it will not produce any changes in your life.

Neutral "Gear" Neutral Gear Practice is chanting out of duty, with no joy. A habitual practice. E.g.: I am a leader, I have responsibilities, so I'm doing activities. But there is no effect. Its like the car analogy... the engine is full and ready to go... but nothing happens.

Reverse "Gear" Reverse Gear Practice is when the more activities and daimoku one is doing, one is still going backwards, rather than forward in one's life. In other words, one may be making a lot of seemingly good causes, but one is also complaining. There is slander and grudges against others. Or one might be Complaining about ones' own situation on not seeing immediate results. This is dangerous practice.

Just like in automatic transmission car, there is very little difference between Forward and Reverse Gears, from outward appearance it is difficult to tell where one's ichinen is. But one's life will ultimately clearly manifest it.

Slander
Even if you commit slander without realizing it, it is still slander. One should never criticize leaders. Right or wrong, one should not complain at all. Instead, one can chant for them to grow and one will benefit from that too. Similarly, never do "onshitsu" in your family. That is do not complain, criticize or carry a negative feeling towards husband /wife, children or parents. This is your karma. You chose your spouse/partner  children.
Chant for their growth. Further, do not depend / rely on others. Do not complain that they don't do this or that. Criticism will bring no benefit. But it will certainly bring negative effects.

In conclusion
We must eradicate the following types of prayer:

Ø   Out of habit or ritual (that is without any target or determination)
Ø Out of delusion (that is while chanting, trying to find solutions to your problems)
Ø Out of disbelief (that is thinking that this is impossible and will not happen / change)

Instead, pray with your entire heart, your entire being that I am going to build a bridge towards my happiness and those of others by myself, by using the Supreme wisdom of Nam Myoho Renge Kyo. One needs to have the experience of benefits / breakthroughs, so as to encourage others. "I have so many benefits through this practice... what about you?" Especially, senior members must receive many benefits. Buddhism is reason. Otherwise what is the use of practicing this faith? If they don't witness changes/ benefits then their faith has become habitual.

We need to experience benefits through faith and prayer to show power of Gohonzon and encourage others. President Toda and President Ikeda said there are 10 reasons why no change or benefits occur in senior leaders' lives, even though they have been practicing for a long time.

Ø Unclear determination

Ø No concrete targets in faith

Ø Doing regular Gongyo but no concrete prayer

Ø Passive Gongyo and activities from a sense of obligation

Ø A complaining and begrudging attitude about faith

Ø Seeking spirit for senior leaders/ guidance has become weaker

Ø Not working hard in office or home

Ø Depressed because of various sufferings in life

Ø Weak of sense of mission for Kosen Rufu

Ø Sense of responsibility as leader is weaker

Even if one of the above is missing, then faith has become habitual and there is no benefit. We must have dreams, which lead to hope and finally become reality when we chant! Therefore, we must have big dreams!

Experience 
The President of a Fisheries Co was very concerned about the drop in catch of fish as it was affecting his sales, so he went for guidance. The leader asked him "You say that you can't get lots of salmon fish. Does this mean that there is no salmon or are you unable to catch them?" "I can't get any," he replied. "Why can't you call them to your net? Did you pray like that?" The leader encouraged. "No I didn't"."There is no natural boundary in the ocean. So why don't you pray like that?" The leader encouraged. So he did. His catch went up from 20 fish to 300 in one day. His company went from deficit to surplus. This is no miracle. This is the Law. This is reason.

What is amazing is when you don't get benefits even though you do chant.

The Liturgy of Nichiren Daishonin

The portions of the Expedient Means and Life Span Chapters of the Lotus Sutra recited in the practice of Gongyo.

Part A

THE 2ND CHAPTER. (HOBEN) PROSE FORM

Myoho renge kyo -- The wonderful Law of the Lotus Sutra

Ho ben pon dai ni: Skillful Ways

Ni Ji Se Son -- There the World Honored One

Ju San Mai -- Quietly came up

An Jo Ni Ki -- From his samadhi

Go Shari Hotsu -- And said to Shariputra:

Sho Bu' Chi E -- The wisdom of the Buddhas

Jin Jin Mu Ryo -- Is profound and cannot be measured

Go Chi E Mon -- Its gate is hard to understand

Nange Nan Nyu -- And difficult to enter.

Is Sai Sho Mon -- No Shravaka-Disciple

Hyaku Shi Butsu -- Or Self-taught buddha

Sho Fu No Chi -- Can understand it.

Sho I Sha Ga -- Why is that? (because!)

Butsu Zo Shin Gon -- the [present] Buddhas attended on many

Hyaku Sen Man Noku -- hundreds of thousands of billions

Mu Shu Sho Butsu -- Of [past] Buddhas,

Jin Gyo Sho Butsu -- And practiced the many teachings

Mu Ryo Do Ho -- Of those Buddhas bravely and energetically

Yu Myo Sho Jin -- To their far-flung fame till they attained

Myo Sho Fu Mon -- The profound Law

Jo Ju Jin Jin -- Which you've never heard before,

Mi Zo U Ho -- And also because they are exposing

Zui Gi Sho Setsu -- The Law according to the capacities

I Shu Nan Ge -- Of all living beings a way that the intention is hard to understand

Shari Hotsu -- Shariputra!

Go Ju Jo Butsu I Rai -- Since I became Buddha, I also

Shu Ju In Nen -- Have been stating various teachings

Shu Ju Hi Yu -- With different stories of previous lives,

Ko En Gon Kuyo -- Various parables, and various similes.

Mu Shu Ho Ben -- I have been leading all living beings

In Do Shu Jo -- With countless expedients

Ryo Ri Sho Jaku -- In order to save them from materialism,

Sho I Sha Ga -- Because I have the power

Nyo Rai Ho Ben -- To employ skills,

Chi Ken Hara Mitsu -- And the power to perform

Kai I Gu Soku -- The Paramita (reached goal of wisdom) of insight

Shari Hotsu -- Shariputra!

Nyo Rai Chi Ken -- The insight of the Tathagatas

Ko Dai Jin Non -- Is wide and deep.

Mu Ryo Mu Ge -- They have all the [states of mind

Riki Mu Sho I -- Towards] countless [living beings],

Zen Jo Ge Da's' San Mai -- unchecked [intelligence], powers,

Jin Nyu Mu Sai -- Fearlessness, dhyana-concentrations,

Jo Ju Is Sai -- Liberations and samadhis. They entered

Mi Zo U Ho -- Deep into no limits, and attained the Law which you've never heard before

Shari Hotsu -- Shariputra!

Nyo Rai Nyo Shu Ju Fun Betsu -- The Tathagatas divide the Law

Gyo Ses Sho Ho -- Into various teachings, and state

Gon Ji Nyu Nan -- Those teachings so gently and skillfully

Ek Ka Shu Shin -- That living beings are delighted.

Shari Hotsu -- Shariputra!

Shu Yo Gon Shi -- In short, the Buddhas attained

Mu Ryo Mu Hen -- The countless teachings

Mi Zo U Ho -- Which you've never heard before

Bus Shitsu Jo Ju -- No more

Shi -- Will I say

Shari Hotsu -- Shariputra

Fu Shu Bu Setsu -- Because the Law

Sho I Sha Ga -- attained by the Buddhas

Bus Sho Jo Ju -- Is the highest Truth.

Dai Ichi Ke U -- Rare [to hear] and hard

Nan Ge Shi Ho -- To understand.

Yui Butsu Yo Butsu -- Only the Buddhas attained

Nai No Ku Jin -- The highest Truth, that is

Sho Ho Jis So -- The Reality of All Things

Sho I Sho Ho -- In regards to:

Nyo Ze So -- Their appearances (form? shape? size? ) as such,

Nyo Ze Sho -- Their natures (essence) as such,

Nyo Ze Tai -- Their embodiments (present incarnation) as such,

Nyo Ze Riki -- Their powers (potentiality also possibilities) as such,

Nyo Ze Sa -- Their activities (function or role) as such,

Nyo Ze In -- Their primary causes (obvious cause) as such,

Nyo Ze En -- Their environmental causes (process) as such,

Nyo Ze Ka -- Their effects (latent or hidden effect) as such,

Nyo Ze Ho -- Their requital (final outcome or return) as such,

Nyo Ze Hon Ma' Ku Kyo To -- And the combination of these [factors] as such (over and over again)

Part C

THE 16TH CHAPTER. (JURYO) VERSE FORM (JIGAGE)

Myo ho renge kyo - The Sutra of the Lotus of the Wonderful Law - 16th Chapter.

nyo rai ju ryo hon, dai ju roku - the duration of Life of the Tathagata (Many Treasures).

Ji ga toku bu'rai -- Since I became a Buddha

Sho kyo sho ko shu -- It is many hundreds of thousands

Mu ryo hyaku sen man -- Of billions of trillions

Oku sai a so gi -- Of asankhyas of aeons (many many years).

Jo sep po kyo ke -- For the past countless aeons

Mu shu oku shu jo -- I have been stating the Dharma

Ryo nyu o butsu do -- To hundreds of millions of beings

Ni rai mu ryo ko -- To lead them into the Way to Buddhahood

I do shu jo ko -- In order to save [perverted] people,

Ho ben gen ne han -- I expediently show my Nirvana to them

Ni jitsu fu metsu do -- But In reality I never pass away.

Jo ju shi sep po -- I always live here and preach the Law.

Ga jo ju o shi -- Although I always live here

I sho jin zu riki -- With perverted people

Ryo ten do shu jo -- I disappear from their eyes

Sui gon ni fu ken -- By my supernatural powers

Shu ken ga metsu do -- When they see me seemingly pass away,

Ko ku yo shari -- they make offerings to my relics

Gen kai e ren bo -- they adore and admire me,

Ni sho katsu go shin -- they become devout, upright and gentle,

Shu jo ki shin buku -- And wish to see me

Shichi jiki I nyu nan -- With all their hearts

Is shin yok ken butsu -- Even at the cost of their lives.

Fu ji shaku shin myo -- So I reappear on Mt. Sacred Vulture peak

Ji ga gyu shu so -- With all my people (community/sangha)

Ku shutsu ryo ju sen -- And say to them:

Ga ji go shu jo -- I always live here.

Jo zai shi fu metsu -- I'll never be extinct.

I ho ben rik ko -- But I show my extinction expediently

Gen u metsu fu metsu -- Although I never pass away.

Yo koku u shu jo -- I also state the highest Law

Ku gyo shin gyo sha -- To the living beings of other worlds

Ga bu o hi chu -- If they respect me, they believe me,

I setsu mu jo ho -- And wish to see me.

Nyo to fu mon shi -- But you've never heard this;

Tan ni ga metsu do -- So you thought that I passed away

Ga ken sho shu jo -- I see [perverted] people sinking

Mo tsu zai o ku kai -- In a sea of sufferings.

Ko fu I gen shin -- Therefore, I disappear from their eyes

Ryo go sho katsu go -- And cause them to admire me.

In go shin ren bo -- Whey they adore me,

Nai shitsu I sep po -- I reappear and expound the Law to them.

Jin zu riki nyo ze -- I can do this by my supernatural powers.

O a so gi ko -- For countless aeons

jo zai ryo ju sen -- I lived on Mt. Sacred Eagle

Gyu yo sho ju sho -- And in all other delay.

Shu jo ken ko jin -- [Perverted] people think:

Dai ka sho sho ji -- 'This world is in a great fire.

Ga shi do an non -- The end is coming.'

Ten nin jo ju man -- but really this world of mine is peaceful.

On rin sho do kaku -- It is filled with gods and good people.

Shu ju ho sho gon -- Its gardens, forests, and palaces

Ho ju ta ke ka -- Are adorned with treasures;

Shu ju sho yu raku -- Gem trees have fruits and flowers;

Sho ten gyaku ten ku -- Living beings are enjoying themselves;

Jo sas shu gi gaku -- And the gods are beating heavenly drums,

U man da ra ke -- Pouring music and mandarava blossoms

San butsu gyu dai shu -- On the Buddha and all assembled beings.

Ga jo do fu ki -- My land is pure and indestructible.

Ni shu ken sho jin -- But [perverted] people think:

U fu sho ku no -- ‘It is full of sorrow, fear and pain,

Nyo ze shitsu ju man -- and will soon burn away.'

Ze sho zai shu jo -- Because of their evil karmas,

I aku go In nen -- these sinful people cannot hear even the names

Ka a so gi ko -- Of the Three Treasures

Fu mon san bo myo -- For countless aeons

Sho u shu ku doku -- To those who have accumulated merits

Nyu was shichi jiki sha -- Who are gentle and upright,

Sok kai ken ga shin -- And see me living here,

Zai shi ni sep po -- stating the Dharma,

Waku ji I shi shu -- I say: ‘The duration

Setsu butsu ju mu ryo -- Of my life is immeasurable.'

Ku nai ken bus sha -- To those who see me after a long time,

I setsu butsu nan chi -- I say: ‘It's hard to see a Buddha.'

Ga chi riki nyo ze -- This I can do by the power of my wisdom.

Eko sho mu ryo -- The light of my wisdom knows no limit.

Ju myo mu shu ko -- The duration of my life is forever

Ku shu go sho toku -- I obtained this by ages of practices.

Nyo to u chi sha -- All of you, wise men!

Mot to shi sho gi -- Have no doubts about this!

To dan ryo yo jin -- Remove your doubts, have no more!

Butsu go jip pu ko -- Because the Buddha's words are true, not false.

Nyo I zen ho ben -- The doctor, sent a man skillfully

I ji o shi ko -- To tell his perverted sons

Jitsu zai ni gon shi -- Of his death so he could to cure them,

Mu no sek ko mo -- Was not accused of falsehood through living

Ga yaku I se bu -- Likewise, I am the parent of this world.

Ku sho ku gen sha -- I save all living beings from suffering.

I bon bu ten do -- Because they are perverted, I say

Jitsu zai ni gon metsu -- That I pass away, even though I do not.

I jo ken ga ko -- If they always see me,

Ni sho kyo shi shin -- They will become arrogant and no morals

Ho itsu jaku go yaku -- And cling to the five human desires

Da o aku do chu -- Till they fall into evil paths (Hell, Hunger and Animality).

Ga jo chi shu jo -- I know all living beings,

Gyo do fu gyo do -- Who practice the Way and who do not.

Zui o sho ka do -- Therefore I expound various teachings

I ses shu ju ho -- According to the abilities of all.

Mai ji sa ze nen -- I am always thinking:

I ga ryo shu jo -- 'How can I cause all living beings

Toku nyu mu jo do -- To enter into the highest Way

Soku jo ju bus shin -- So they can quickly become Buddhas?

SILENT PRAYERS

The silent prayers are intended to express our shared sense of gratitude and resolve as believers in Nichiren Daishonin's Buddhism and members of Soka Gakkai International. The wording of these prayers is meant as a guideline to help us express this inner sense of gratitude and determination. Therefore, it is not the specific wording of the silent prayers, but rather what we have in our minds while performing the prayers that is most important.

First Silent Prayer

Appreciation for life's protective forces - (shoten zenjin)

I offer appreciation to the shoten zenjin, the functions in life and in the environment that serve to protect us night and day. I pray that their protective power be further strengthened and enhanced through my practice of the Law. (Chant daimoku three times.)

Second Silent Prayer

Appreciation for the Dai-Gohonzon

I offer my deepest praise and most sincere gratitude to the Dai-Gohonzon of the Three Great Secret Laws, which was bestowed upon the entire world. (Chant daimoku three times.)

Third Silent Prayer

Appreciation for the three teachers

I offer my deepest praise and most sincere gratitude to Nichiren Daishonin, the True Buddha of the Latter Day of the Law. (Chant daimoku three times.)

I offer my deepest praise and most sincere gratitude to Nikko Shonin, the Great Leader of the Propagation of True Buddhism. (Chant daimoku three times.)

I offer sincere gratitude to Nichimoku Shonin, the High Priest of Kosen-rufu. (Chant daimoku three times.)

Fourth Silent Prayer

For the attainment of kosen-rufu

I pray that the great desire for kosen-rufu be fulfilled, and that the Soka Gakkai International develop eternally in this endeavor. (Chant daimoku three times.)

I pray to expiate my negative karma caused by my slander of the Law in this life and in the past and to fulfill my wishes in the present and the future. (Offer additional prayers here. Chant daimoku three times.)

Fifth Silent Prayer

Appreciation for the first and second presidents of Soka Gakkai and prayer for the deceased

I offer gratitude to the first president, Tsunesaburo Makiguchi, and the second president, Josei Toda, for their selfless dedication to the propagation of the Law. (Chant daimoku three times.)

I pray for my deceased relatives and for all those who have passed away, particularly for these individuals:

(Sound bell continuously while offering prayers. Chant daimoku three times.)

I pray for peace throughout the universe and the happiness of all humanity.

(Sound the bell, and chant daimoku three times to conclude gongyo.)