Good Friends

Ananda, one of Shakyamuni Buddha's closest disciples, once asked him: "It seems to me that by having good friends and advancing together with them, one has already halfway attained the Buddha way. Is this way of thinking correct?"

Shakyamuni replied, "Ananda, this way of thinking is not correct. Having good friends and advancing together with them is not half the Buddhist way but all the Buddhist way."
This may seem surprising, as Buddhism is often viewed as a solitary discipline in which other people might be seen as more of a hindrance than a help. However, to polish and improve our lives ultimately means to develop the quality of our interpersonal relationships--a far more challenging task than any solitary discipline. Our practice of Buddhism only finds meaning within the context of these relationships.

From another perspective, given that Buddhist practice of polishing and aiming to improve our lives from within is a constant challenge and a difficult process, it is only natural that we need support from others also dedicated to walking a correct path in life, trying also to create value in their lives.
SGI President Daisaku Ikeda has written, "Having good friends is like being equipped with a powerful auxiliary engine. When we encounter a steep hill or an obstacle, we can encourage each other and find the strength to keep pressing forward." And as Nichiren (1222--1282) wrote: "Even a feeble person will not stumble if those supporting him are strong, but a person of considerable strength, when alone, may lose his footing on an uneven path . . ."

In Nichiren Buddhism, good friends are known as zenchishiki or good influences, while akuchishiki refers to bad influences. People affect each other in subtle and complex ways, and it is important to develop the ability to discern the nature of that influence. According to Buddhism, "bad" friends are those who encourage our weaknesses. In Nichiren's words: "Evil friends are those who, speaking sweetly, deceiving, flattering and making skillful use of words, win the hearts of the ignorant and destroy their goodness of mind."

Even when intentions are good, the degree of our positive influence on each other will vary. Tsunesaburo Makiguchi, founder of the Soka Gakkai, used the following illustration. Say you have a friend who needs a certain amount of money. Giving your friend the money they need is an act of small good, while helping them find a job is an act of medium good. However, if your friend is really suffering because of a basic tendency toward laziness, then constantly helping him or her out may only perpetuate negative habits. In this case, true friendship is helping that person change the lazy nature that is the deep cause of their suffering.

A truly good friend is someone with the compassion and courage to tell us even those things we would prefer not to hear, which we must confront if we are to develop and grow in our lives.
Ultimately, however, whether people are good or evil influences in our lives is up to us. In Buddhist terms, the best kind of zenchishiki is one who leads us to strengthen our own faith and practice in order to thoroughly transform our karma. To quote Nichiren again, "the best way to attain Buddhahood is to encounter a zenchishiki, or good friend." Further, Nichiren comments that Devadatta, the cousin of Shakyamuni who tried to kill him and divide the Buddhist order, was "the foremost good friend to Thus Come One Shakyamuni. In this age as well, it is not one's allies, but one's powerful enemies who assist one's progress."

This expresses a key concept in Buddhism. Due to the immense transformative powers of Buddhist practice, even "bad" friends can have a good influence if we make our relationships with them into opportunities to examine, reform and strengthen our lives. The ideal is ultimately to develop the kind of all-encompassing compassion expressed by Nichiren when he wrote that his first desire was to lead to enlightenment the sovereign who had persecuted him, repeatedly exiling and even attempting to behead him.

Source: SGI Quarterly

The Birds of the Snow Mountains

 by Daisaku Ikeda

"If Winter comes, can Spring be far behind?" When I hear these words, my heart warms. Winter indeed never fails to turn into spring. But the word "winter" may remind many people, including me, of the snow-covered mountains of the Alps or the white mountain ranges of the Himalayas.

There is a commentary on the Lotus Sutra called Hokekyo jurin shuyosho, which includes the legendary story of Kankucho (literally, birds tormented by cold). This commentary is a well-known Chinese work on the Lotus Sutra, the highest Buddhist scripture expounded by Shakyamuni Buddha in India.

by ~henripostant

The story is as follows:

In ancient times, there were mountains in India called the Snow Mountains. These mountains were so high that the cold there penetrated to the marrow, and, as their name indicates, snow lay deep on the ground throughout the year. In these mountains lived two homeless birds called Kankucho. When evening fell and darkness gathered, the female bird, unable to bear the cold, would cry, "I'm perishing from the cold!" To which the male bird would reply, "Let's build a nest when the day dawns." But as soon as the sun rose and the birds were bathed in the warm sunshine, they forgot all about the cold which tormented them during the night. They reasoned: "We might be destined to die today or tomorrow; nothing is changeless in this world and we are strangers to eternal peace and tranquility." Thus they spent their entire lives in vain without ever building a nest.

This story may bring to mind "The Ant and the Grasshopper," which appears in Aesop's Fables: "Why should we work assiduously when we never know what tomorrow may bring?" This ostensibly wise attitude makes the birds all the more pitiful.

I believe this story offers a penetrating insight into the darker side of human nature. There are more cases than we imagine where people habitually make great efforts at pretense but betray their true nature at a crucial moment. No matter how serene another's life may appear to be, that person invariably has some suffering or trouble which others are not aware of. Even though human beings may not suffer as often as the Kankucho birds who were tormented every night, we are destined to face great difficulties at least several times or several dozen times in the course of life, with hardly more than a staff to lean on. If we wait till the last moment, however, no matter how frantically we prepare either to retreat or to advance, as time is irreversible, it will be too late. Then all we can do is cry out in agony just as the birds cried in distress from the bitter cold of the Snow Mountains.

What I mean by a staff is some steadfast belief, or a firm mind which remains unperturbed even in the face of the greatest difficulty. I tend to believe that the nest the Kankucho birds kept vowing to build implies more than a warm dwelling place. It implies a foundation on which an unwavering mind and a spirit that will neither be carried away by pleasure nor defeated by suffering can be established. The foolishness of the Kankucho birds represents nothing other than the vulnerability of the human mind to change and fluctuation. It also indicates the human tendency to take the line of least resistance, avoiding immediate tasks that require prompt action.

You can live like rootless grass adrift at the mercy of the waves, or you can live up to your convictions. I firmly believe that this choice will determine whether or not you can make your life worth living. If you choose the latter, I think you will need a deep solid core in your life. In order for you to develop that core, you must make constant efforts to train yourself spiritually.

Desires and Enlightenment

"The teachings of Nichiren stress the transformation, rather than the elimination, of desire. Desires and attachments are seen as fueling the quest for enlightenment. As he wrote: 'Now Nichiren and others who chant Nam-myoho-renge-kyo... burn the firewood of earthly desires and behold the fire of enlightened wisdom.'"

People encountering Nichiren Buddhism for the first time are often surprised by the stance taken toward desire which seems to contradict prevailing images of Buddhism. For many, Buddhism is associated with asceticism, and indeed there are many schools and traditions which stress the need to eliminate desire and sever all attachments.

Needless to say, a life controlled by desires is miserable. In Buddhist scriptures, such a way of life is symbolized by "hungry demons" with giant heads and huge mouths, but narrow, constricted throats that make real satisfaction unattainable. The deliberate horror of these images grew from Shakyamuni Buddha's sense of the need to shock people from their attachment to things--including our physical existence--that will eventually change and be lost to us. Real happiness does not lie here, he sought to tell them.
The deeply ingrained tendencies of attachments and desire (Jpn bonno) are often referred to by the English translation "earthly desires." However, since they also include hatred, arrogance, distrust and fear, the translation "deluded impulses" may in some cases be more appropriate.
But can such desires and attachments really be eliminated? Attachments are, after all, natural human feelings, and desires are a vital and necessary aspect of life. The desire, for example, to protect oneself and one's loved ones has been the inspiration for a wide range of advances--from the creation of supportive social groupings to the development of housing and heating. Likewise, the desire to understand humanity's place in the cosmos has driven the development of philosophy, literature and religious thought. Desires are integral to who we are and who we seek to become.
In this sense, the elimination of all desire is neither possible nor, in fact, desirable. Were we to completely rid ourselves of desire, we would end up undermining our individual and collective will to live.

The teachings of Nichiren thus stress the transformation, rather than the elimination, of desire. Desires and attachments are seen as fueling the quest for enlightenment. As he wrote: "Now Nichiren and others who chant Nam-myoho-renge-kyo...burn the firewood of earthly desires and behold the fire of enlightened wisdom..."

In the same vein, the Universal Worthy Sutra states: "Even without extinguishing their earthly desires or denying the five desires, they can purify all of their senses and eradicate all of their misdeeds."
Nichiren's approach has the effect of popularizing, humanizing and democratizing Buddhism. In other words, by making the aspirations, dreams and frustrations of daily life the "fuel" for the process of enlightenment, Nichiren opens the path of Buddhist practice to those who had traditionally been excluded by the demands of a meditative withdrawal from the world--those, for example, who wish to continue playing an active role in the world.

It is thus not a coincidence that this attitude toward desires should be central to the Mahayana tradition of Buddhism, with its emphasis on the role of lay practitioners. For people living in the midst of ever-changing, stressful realities, those challenges are a far more effective spur to committed Buddhist practice than an abstract goal of "enlightenment" through severing of all desires and attachments.

Overcoming problems, realizing long-cherished goals and dreams--this is the stuff of daily life from which we derive our sense of accomplishment and happiness. SGI President Daisaku Ikeda has emphasized the importance not of severing our attachments, but of understanding and, ultimately, using them.

Often the faith experiences of SGI members describe events and changes that seem at first glance to be focused on the external, material side of life. But such "benefits" are only part of the story. Buddhism divides the benefits of practice into the "conspicuous" and the "inconspicuous." The new job, the conquest of illness, the successful marriage and so on are not separate from a deep, often painstaking process of self-reflection and inner-driven transformation. And the degree of motivation generated by desires can lend an intensity to our practice which ultimately reaps spiritual rewards. Bonno soku bodai--literally, "Earthly desires are enlightenment"--is a key tenet of Nichiren Buddhism.

Through our Buddhist practice, even the most mundane, deluded impulse can be transformed into something broader and more noble, and our desires quite naturally develop from self-focused ones to broader ones concerning our families, friends, communities and, ultimately, the whole world.
In this way, the nature of desire is steadily transformed--from material and physical desires to the more spiritually oriented desire to live the most fulfilling kind of life.

As President Ikeda says: "I believe in the existence of another kind of human desire: I call it the basic desire, and I believe that it is the force that actively propels all other human desires in the direction of creativity. It is the source of all impelling energy inherent in life; it is also the longing to unite one's life with the life of the universe and to draw vital energy from the universe."

Source: SGI Quarterly 2000

Challenging our Weakness

Challenging our weakness is the key to believing in ourselves
By Linda C. Johnson, SGI-USA Vice General Director, Los Angeles (from Living Buddhism, January 2003) 

“I had to ask myself whether I truly believed in the power of my prayer to break through my own fears and insecurities.”

I want to unconditionally love myself. I want to embrace every part of me. I want to believe, without reservation, that my life is Nam-myohorenge-kyo itself. My challenge is to believe these things amidst the realities of my daily life. It is a struggle, I believe, all of us face every day.

As I prepared to write this article, my deepest insecurities and fears emerged. I wondered: “What could I say that will inspire someone?” I bathed in those feelings; they enveloped me. As a consequence, I could not write a single word. I turned to prayer, chanting to be able to write an article that would encourage others and help them break through the deadlocks in their lives. But my doubts lingered. I fought them continuously, during the day whenever they arose, as well as when I sat chanting in front of the Gohonzon. In spite of how I was feeling, I poured my entire life into encouraging others during meetings and guidance sessions. I told them that, with faith, they had the power to do anything. In the meantime, I remained stuck.

It was as a result of my fervent prayer that I realized I would never be able to write anything as long as I permitted myself to hold on to the doubt in my ability to write an article that would encourage others. I turned to “Reply to Kyo’o,” one of my favorite writings by Nichiren Daishonin. In it, the Daishonin tells us: “Believe in this mandala with all your heart. Nam-myohorenge-kyo is like the roar of a lion. What sickness can therefore be an obstacle?” (The Writings of Nichiren Daishonin, p. 412).

I had to ask myself whether I truly believed in the power of my prayer to break through my own fears and insecurities. I prayed sincerely to trust what Nichiren Daishonin was telling me. I also prayed to have unshakeable confidence that, with prayer as my foundation, I could overcome my doubts and write an inspiring article. My doubt, however, did not disappear instantly. There were times while I was chanting that it felt as if every cell in my body wanted to run away. The television was calling me. The telephone was ringing. I had chores to do. I returned to “Reply to Kyo’o”: “A sword is useless in the hands of a coward. The mighty sword of the Lotus Sutra must be wielded by one courageous in faith. Then one will be as strong as a demon armed with an iron staff. I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart” (WND, 412).

This was my answer. I had to muster the courage to confront my fear. No matter how painful my current situation, I could not back down. For days, I continued to challenge my insecurity with prayer while immersing myself in activities to help others overcome their problems. Then, the day before I was scheduled to submit my article, I had my breakthrough. I had finally understood why I had been going through so much agony. The issue wasn’t the article. I needed to confront my own doubt, my own lack of belief in my inherent power to challenge and win over my fears and insecurities.

Whether we are writing an article, facing illness, being terminated from a job or looking for our soul mate, the process is the same. We must transform our weaknesses into strengths. We must face our suffering and triumph over it. This experience became the catalyst for me to explain how one uses faith to transform challenging daily life situations into an uncompromising opportunity for growth. This, I believe, is the essence of the concept of the oneness of good and evil.

Nichiren Buddhism makes it clear that everything and everyone in life has both a good and an evil side. I know that some people have an immediate negative response to the word evil. Evil also is synonymous with the words selfishness and self-centeredness. Life at every moment is a battle between these two opposing forces of good and evil. In other words, when we manifest our Buddhahood, it does not mean that our self-centeredness goes away. Instead, our ability to continue to uncover more of our potential is directly related to our ability to create value using the self-centered side, rather than allowing it to affect us negatively. In other words, the impact that our own self-centeredness or that of others will have on us is based on our response to it.

In Webster’s New World Dictionary, one of the definitions of respond is “to have a positive or favorable reaction.” This definition accords with Nichiren Buddhism, the Buddhism of true cause. We cannot change the past. In this moment, however, with our thoughts, words, and actions, we are creating our future. In this moment, through our actions, we have the opportunity to change anything and everything. Isn’t that the meaning of true cause? We affect change by how we respond to our circumstances. For example, rather than an automatic negative response to difficult circumstances, we must, like the definition, “have a positive or favorable reaction” in order to create the outcome we are seeking.

Many of us think that if we don’t do anything the problem will just go away on its own. This is not the case. Even if it seemingly goes away temporarily, it comes back bigger and stronger.

President Ikeda explains: “The strength of our mind of faith changes suffering into joy, into a tailwind to propel our further advance. This is what the ‘Devadatta’ chapter teaches. Nichiren Daishonin says: ‘Devadatta was the foremost good friend to the Thus Come One Shakyamuni. In this age as well, it is not one’s allies but one’s powerful enemies who assist one’s progress’ (WND, 770). 

To attain Buddhahood, we have to thoroughly conquer our own inner evil. The concrete means for doing so is struggling against and defeating external evil. Struggling to defeat evil enables us to polish and purify our lives and attain Buddhahood. Because we strive against the ultimate evil, we attain the ultimate good” (The Wisdom of the Lotus Sutra, vol. III, p. 84).

In other words, the oneness of good and evil means that where evil exists, there is the potential for good, and where good exists, there is the potential for evil. Whether evil is transformed into something good is totally dependent upon our reaction to evil. Do we use our circumstances as a justification for our failure, or do we use our circumstances as an opportunity to develop our strength? When we challenge evil with the spirit that we will create something of value out of it, then evil functions to propel us forward. It becomes the catalyst for our growth. “If evil functions to reveal good, then evil in its entirety becomes good. This is truly the oneness of good and evil. But if evil is simply allowed to run its course, then it does not become good. Only when evil is thoroughly challenged and conquered does it become an entity of the oneness of good and evil” (The Wisdom of the Lotus Sutra, vol. III, p. 83).

Art by Seleus

In addition to our individual lives, this principle also applies to the situation we are facing with Nichiren Shoshu. We live during a historic time, a time when we have the opportunity to prove the correctness of Nichiren Buddhism by the way we respond. Nikken is changing Nichiren’s teachings by proclaiming, for example, that people can only attain enlightenment by going through him. Are we going to permit Nikken to change the teachings, or are we, through our efforts, going to ensure that everyone has the opportunity to practice Buddhism correctly as taught by Nichiren? Are we going to prove that Nikken is wrong by showing the undeniable growth of the lives of SGI members throughout the world?

Happiness, from the perspective of Nichiren Buddhism, is not a state of life in which there are no problems. Instead, happiness is to be found in challenging and winning over our problems. I believe that the happiness we seek is the feeling that occurs whenever we cross that finish line, in spite of the fact that our heart is pounding, our feet hurt, and our lungs feel as if they are about to explode. That feeling of triumph against all odds is a state of pure joy that no one can give us, no matter how much they might love us. It is a state that we can achieve only through our own efforts.

This state of happiness is also greatly enhanced through our efforts to help others. I continually find that whenever I do my best to encourage another person in faith, no matter how I am feeling, my life-condition is positively transformed. Giving to others expands our own lives in wonderful, sometimes unimaginable ways.

We must, therefore, perfect our practice for ourselves and for others. Both aspects are essential parts of our practice. Not only must we challenge our own weaknesses, we must use our lives to help others win. For example, do we take the responsibility to help our friends in faith have a victory? Do we pray to make this happen? Maximum growth requires that we perfect both parts of our practice.

In this regard, I must mention that I have recently met many members who are stuck in what I call a maintenance practice. They are comfortable, even if it means being comfortable with being uncomfortable. They have lost their seeking spirit, the will to seek out challenges. They have no personal goals. This is a dangerous condition because, from my own experience, it robs us of our passion and enthusiasm for life. We are not even aware of what is happening at first. By the time we are conscious that our lives are missing something, our apathy has become highly developed, and it seems almost impossible to change.

There is no neutral gear in life. We are either going forward or backward at every moment. We need goals. They make us alive and deepen our understanding of this Buddhism. After all, how can we see change if there is no standard by which to measure growth? Challenging and achieving goals are the means we use to prove to ourselves as well as to others the power of the Mystic Law.

I believe that the challenge facing every human being is the ability to truly love and believe in oneself. What I have learned as a result of facing my insecurities and fears during the process of writing this article is that I do not
need to rid myself of weakness. Instead, I must train myself to learn how to use it as my motivation to create positive change in my life. The power to make this possible is sincere prayer based on a powerful determination. Prayer makes what we normally would consider impossible into something possible.

I’m sure you are all familiar with the song “Wind Beneath My Wings.” Negativity self-centered-ness and obstacles can be the wind beneath our wings that propels us to soar even higher. Viewing challenges this way may require rethinking the way we live our lives. I am convinced, however, that living this way is the key to experiencing a joyflul, fulfilled existence; one in which we will come to know and believe that Nam myoho-renge-kyo is life itself.

Success is triumphing over challenges. We must challenge ourselves to do everything we think we cannot do. Only then will we truly come to know that we have nothing to fear because, with the Mystic Law as our foundation, we can transform any weakness into strength. That being so, I think you and I are perfect just the way we are.

Action

tracyjtz.deviantart.com

by Daisaku Ikeda

To fly, a plane needs the extra push it gets by acceleration down a runway. To get good grades in school, you need the extra push of study before a test. 

 

Whatever you do, to achieve something better, to reach a higher level, you need a push. 

Buddhism teaches practice for oneself and practice for others. If either one is lacking, you cannot practice properly. 

 

The Gohonzon is the concrete manifestation of the very existence of Nichiren Daishonin, who taught kosen-rufu. Because of that, if you only practice gongyo and chant the daimoku and don’t take any other action for the sake of kosen rufu or improving your own life, the Gohonzon will not have its true, full effect. 

 

If, however, you take actions to achieve kosen-rufu, they will serve as that extra push for your own life and help you leap to higher and higher states of mind in your gongyo and chanting as well. And it is only natural that the energy you acquire through the gongyo practice for yourself will be channeled back into your activities for others, for kosen-rufu. 

 

The fact is that the practice of gongyo and your actions in service of kosen-rufu will become one, and together they will unlock the infinite power of the Mystic Law in your life. 

 

In Buddhism, practice is faith. That means action is faith, and without action there can be no true faith. The action I speak of is the way of practice for oneself and for others that is taught in Nichiren Daishonin’s writings. 

Action is the source of blessings and merits. In propagating the teachings, for example, whether the person you are presenting the teachings to arouses faith or not is his problem. The effects of our action of propagating will vary, depending on the person’s capacities and other conditions. 

 

There is no need at all to rejoice or lament over each effect. You can be proud that you have practiced the truest, most wonderful law of life in the universe to the best of your ability and go forward with your head held high. One who has acted for the sake of kosen-rufu is already a great victor in life. 

 

The words "the heads of those who cause affliction will be split in seven pieces" are written on the Gohonzon. 

This is a warning that it is wrong to seek to harm this law of your own being. 

 

Abandoning the teachings or slandering them are self-destructive actions that are bound to split you apart. 

We also find the words "those who make offerings will acquire blessings surpassing the Buddha’s ten names." 

This forceful statement tells us that the merits of one who make offerings to the Gohonzon and spreads the teaching will be far greater than the magnificent merits of the one who makes offerings to Shakyamuni Buddha. 

This is a promise that our personal microcosm will absorb the nourishment of all the blessings in the macrocosm, the whole universe, and be elevated to a state of existence of the highest happiness itself. 

Thus we know that the children of the Buddha who strive for kosen-rufu are each guaranteed to attain the ultimate degree of happiness. There is no one who will be more blessed.

Winning Over Yourself

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Author unknown 

The expressions "triumph" and "victory" are words that are part of a vocabulary that is often used in Nichiren Daishonin's Buddhism as well in SGI activities and in our own vocabulary as practitioners. In general, in society at present we are constantly confronted with these concepts related to a policy of consumerism. To name just a few examples, phrases like "the woman 10", "Bio Bodies", cars, houses, cigarettes, positions at work and even clothes are associated with success in one's life.

However, quoting President Ikeda, the period of "El Senorito Satisfecho" that worried Ortega and Gasset more than 60 years ago, refers exactly to our days. The truth is that although the average person of a modern industrialized country carries on a life that not even the kings and aristocrats from the past would have dreamed of, in relation to material progress, this has not been enough, of course, to determine "triumph" or "victory" in life.

Even practicing Buddhism we can confuse are idea of "actual proof" with fantasy. We shouldn't expect the triumph over ourselves, for example, to be so striking as to leave everybody shocked and hallucinated. In daily life, even when our basic needs to live are satisfied or when the idea of success is measured by our material satisfaction, whether or not imposed by the environment, it is extremely hard to relate it to a true sense of 'triumph". The victory over oneself in Nichiren Daishonin's Buddhism is related to winning over the fundamental darkness, inherent in human beings themselves.

This fundamental darkness has two aspects: on the one hand it can manifest itself as a feeling of resignation, a low opinion of oneself that leads to seeking happiness in an external power. On the other hand, it manifests itself as a perverse pleasure in controlling others and exerting power over others. This last aspect is what Buddhism calls "the devil of the sixth heaven" 

The Devil of the Sixth Heaven - explains Daisaku Ikeda - can be viewed as lives fundamental tendency to use everything and everybody to attain one's own goals. In a way, this is a natural tendency, common to all human beings, whereas developing our compassion, love for human kind, the spirit of serving others and of improving the environment are great qualities, that are extremely difficult to develop. Whatever the reality of our lives might be at this very moment, as long as we chant Nam-myoho-rengue-kyo in order to find solutions to our problems, we get stronger and are able to see how our own map of the world is.

Little by little we turn the prism and that, which seemed heavy and difficult at the beginning, because we made it dependent on the external world, starts transforming through our own change, into an opportunity to grow in our own life and to create value in our environment. Fundamental darkness is when we do not deeply understand the "inseparability of oneself and the universe". Because of this ignorance about the real nature of life, people try to use any thing and any being in the universe, as a simple tool. This is the function of the "devil of the sixth heaven" of the evil nature of power.

The "me" lacking identification with the "other" is not sensitive to the pain, anguish and suffering of others. In this life state there is a tendency to confine him/herself to his/her own world either by feeling threatened by the smallest provocation and developing violent behavior or by trying to get through situations without taking responsibility or thinking of others. The Lotus Sutra teaches that the "me" equals the universe and its concrete practice is to show compassion, and to respect and honor everybody as if they were the treasure tower, and to make others happy because "me" and the "others" are the same thing.

In the same way that Buddhahood is not a goal but refers to the continuous and daily effort to make our enlightened nature emerge, we should never have a relaxed attitude towards our practice, thinking that we have won definitively over our fundamental darkness because of having many years of practice.

In the final analysis, victory over oneself is to win every day in one's circumstances and in the place where one is and over one's fundamental darkness, one's own negative tendency. The accumulation of each daily victory is what finally will become victory in life, the victory over oneself. 

Gosho Phrase
You must never seek any of Shakyamuni's teachings or the Buddhas and bodhisattvas of the universe outside yourself. Your mastery of the Buddhist teachings will not relieve you of mortal sufferings in the least unless you perceive the nature of your own life. If you seek enlightenment outside yourself, any discipline or good deed will be meaningless. (On attaining Buddhahood. Main Writings of Nichiren Daishonin, Vol. 1, Page 4 )

The accumulation of each daily victory is what finally will represent the victory in life, the victory over oneself. 

The victory over oneself is to win everyday in one's circumstances in the place where I am and to win over my own fundamental darkness

                    

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1.02.28

An Experience by Charles Johnson

By Charles Johnson

In the year of 1963, I was nine years old. My mother got me a membership to Uncle Ray’s Scrapbook club. Each week in the Worcester Massachusetts Telegram, the local Newspaper, Uncle Ray would write articles about History, Science and the World around us. The very first article I that I pasted into my scrapbook was an article and a picture of Shakyamuni Buddha. My Mother told me about the Buddha’s compassion for everything of this world. I told my mother at that time, this is how I would live my life.

It was many years later that a friend helped me to re-awaken what had been buried in my heart for so many years and led me to receive Gohonzon in Boston, Massachusetts in September of 2006...

In 2007, I worked as a Television Production Instructor for the United States Army’s, 3rd Psychological Operations Battalion at Fort Bragg, North Carolina. The work involved spending 2 weeks on Base and then 3 weeks off. The pay was phenomenal.

Then 2008 arrived and all the work dried up as all of my students were being deployed around the world. I had enough money for food and to pay my mortgage for 5 months and that was it. When you work as a contractor to the Military there is no unemployment. So, I started sending out resumes and looking for work online.

On top of being out of work with no income, in March of 2008, my best friend, my 17 year old cat, became gravely ill. I was faced with the hardest obstacle of my life as it was necessary for me and a veterinarian to ease his suffering and help him go home.
The road I was traveling had gotten very dark, but I managed to keep the light of hope and strength burning brightly by doing Gongyo twice a day and chanting continuously.

As the end of May rolled around, I had enough money for my June mortgage payment, leaving me with $35. dollars in my savings account.
I chanted with ever growing Faith and Determination, to find a job where my skill set would be highly sought after by a company whose product I could truly say I believed in. I wanted to be part of a team that made a positive difference in this world by bringing truth and not fantasy to people.

                                             ~FireFlyGal

By mid-June, I cut back to one meal a day. As I made a bowl of rice one evening, I placed a teaspoonful of uncooked rice in a small cup and set it in front of my Gohonzon as I started my evening prayers. I still have the same cup of rice on my altar today.


The very next day, I received a phone call from Discovery Communications. They said they had read my resume on line and asked if I could come to Silver Spring at their expense for an interview. During the third week of June I flew from Massachusetts to Silver Spring and met with 4 executives that showed me the Engineering facility and grilled me for several hours with technical questions.

I flew home the same day and felt that the interview went very well. The next day I received a call from Discovery with a job offer that exceeded my wildest dreams. The offer of course I accepted.

They immediately put me in touch with their relocation company which helped me put my house up for sale and they provided me with a $5000. check toward my initial moving expenses. A portion of this money enabled me to pay my July mortgage. Then to top it all, they said that they would pay for all of my moving costs. So, I drove on June 29 to my sister’s house in Centreville, Virginia. Bringing with me, my clothes, laptop, Gohonzon and Butsudan, and my books.

I started work on July 1, 2008 and stayed at my sister’s house for a little over a year. Each day I would take the Metro from Vienna to Silver Spring and back again in the evening. My commute of three hours a day could have been tedious, but during this time I was able to read both volumes of the Writings of Nichiren Daishonin, The Lotus Sutra and the entire series of The Wisdom of The Lotus Sutra.

One day last June, I had gotten out of work around 4 PM, which I was thrilled at after working several 50 hour work weeks. I boarded the Metro at Silver Spring Station and headed for home.

I settled into a seat reading the last volume of Wisdom of The Lotus Sutra, and was deep in thought. Suddenly time seemed to slow down as I heard the horrible sound of metal smashing into metal. Our train had crashed head on into the rear of another train. There was a dead silence as we came to a stop. During the crash I felt a cushion around me and when we had stopped moving, I stood up, completely unharmed. I checked with the other passengers in the car and no one was injured. Myself and several other men made our way from the fourth and third cars and proceeded to the second and first car.

When we arrived at the front of the second car several men tried pulling down the ceiling that was blocking the door, Only to reveal a cross beam across the top of the door making it impossible to open . It seemed that we were purposely prevented access to the front car and prevented from witnessing the horror of 9 dead passengers. Again I felt the protective forces were guarding me and the others.

As the side doors opened, I helped men and women exit from the train and we all stood on the side of the tracks until the fire department cut throught the chain link fencing and we were able to move to a parking lot.

The injured were separated to one side and 11 of us that were not injured were told we could leave. So, we started walking toward the Fort Totten station, no one spoke. I called my brother-in-law to come and pick me up and finally arrived at the house around 9:00PM.
The next day I went back to work and received an email from the President of Discovery saying that he was happy that I was ok and if I needed anything at all, not to hesitate in contacting him.

The fact that I came through the crash totally unscathed can only be attributed to the protective forces of shoten zenjin.

In the The True Aspect of All Phenomena Nichiren Daishonin wrote:
“Be sure to strengthen your faith, and receive the protection of Shakyamuni Many Treasures, and the Buddhas of the ten directions.”
[No.40, Page 386, col 2, paragraph 17,


During my lifes difficult times, a quote from President Ikeda encouraged and strengthened me:

“You must be strong. There is no hope of winning in this chaotic world if you are weak. No matter what others do or say, it is important to develop your ability and then put that ability to use. Strong Faith, of course, is the best means for drawing out ones inner strength. You each have a very important mission, and I hope you will awaken to and be proud of that mission.”

President Toda once said: “If you have a problem, just pray for the solution. Buddhism is an earnest struggle to win. I’ll stake my life on the fact that if you practice wholeheartedly, all of your prayers will be realized.”

This is what I have learned thus far in my life?
I have learned that there are always obstacles and difficulties in this life, but, how we deal with obstacles and difficulties can open the door to a world of opportunity. I have learned that when an obstacle presents itself to me, I will ask myself,
What cause did I make to create this obstacle?
What must I learn from this obstacle?
What is the best way to overcome this obstacle?
Once I have answered these questions, the possible emotional severity created by the obstacle diminishes and I can overcome the obstacle with Courage, Confidence, Compassion, Wisdom and Determination . All these qualities taught to us in our Practice of Nichiren’s Buddhism.
Thank you for letting me share my experience with you.
Nam Myoho Renge Kyo

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

The World of Anger

BY Geoff Rodhe 
Sacramento Region Men's Leader

“Don’t get mad—get even!” This might be typical advice from dysfunctional soap
opera characters, but it’s not Buddhism. Lose the “get even,” and you are making some
progress. Lose the anger, and you are really getting it!

Anger is one of the three poisons, so we try to minimize, not feed it! Consider, for
instance, Nichiren Daishonin’s advice to Shijo Kingo, one of his most dedicated (and
sometimes angriest) disciples: The Daishonin tells him that the gods will not protect a
short-tempered person, that it is vital to master his emotions, that he should be considerate of those who believe in the Lotus Sutra, no matter what they may have done in the past.

As we practice this Buddhism and try to better our organization, we have to remember
to model the behavior we wish to see from others. Getting mad at leaders, fellow members or the SGI itself is counterproductive.

How best to avoid this trap? We can try practicing as the Daishonin did—that is, not

getting mad even at the fools and bozos who seem to want to mess up our lives. We can

try also to cultivate the habit of forbearance. The “Record of the Orally Transmitted

Teachings” says: “Forbearance means the Land of Eternally Tranquil Light. This mind of

forbearance is called Shakyamuni Buddha” (Gosho Zenshu, p. 771).

Lastly, before we proceed to blast someone for errors real or imagined, we can reflect
on these quotes: “If anyone sees a person who accepts and upholds this sutra and tries to
expose the faults or evils of that person, whether what he speaks is true or not, he will in
his present existence be afflicted with…severe and malignant illnesses” (The Lotus Sutra,
p. 324). “Believers in the Lotus Sutra should absolutely be the last to abuse one another.
All those who keep faith in the Lotus Sutra are most certainly Buddhas, and one who
slanders a Buddha commits a grave offense” (The Writings of Nichiren Daishonin, p. 756). 

 

(Thanks to Milind Shirke)

11 Questions that lead to Gratitude

Whenever you notice that you’re energy is negative, ask yourself:
“What am I grateful for?”

1. What made you happy?
2. What energized you?
3. What barrier did you overcome?
4. What changed you?
5. What triggered your creativity?
6. What deepened your spirituality?
7. What kindness did you experience?
8. What did others do for you?
9. What inspired you?
10. What made you feel good?
11. What difficulty taught you an important lesson?

Gratitude is a mind state that leads to happiness and contentment. We can get caught up in negative emotions, like resentment or anger. But such emotions are destructive and painful for you as well as for others.

Gratitude is a hallmark of humanity; it lifts our lives out of ignorance and isolation. But it is difficult to have gratitude for those around us if they act kindly only out of an expectation of reward or a sense of obligation. Also, when people try to manipulate others by granting them favors, the resulting "debt" of gratitude may easily become a burden. Buddhist wisdom, however, enables us to see our essential interconnectedness beyond superficial social obligations. 

Through our Buddhist practice we expand our capacity to express gratitude and can even transform hostility into a cause for personal development. Thus from his exile to the Izu Peninsula, the Daishonin states: "Moreover, in this lifetime, I have taken faith in the Lotus Sutra and encountered a ruler who will enable me to free myself in my present existence from the sufferings of birth and death. Thus, how can I dwell on this insignificant harm that he had done me and overlook my debt to him?" (WND-1, 44).

As we develop a perspective and capacity to see even hardship in a positive light, we can experience a sense of gratitude for something beyond immediate give-and-take and deepen our humanity. Devadatta failed to prevent Shakyamuni from acting kindly, and the shogunate government could not make the Daishonin bitter. From these examples, we can see that negative circumstances do not have to make us feel ungrateful.

Living Buddhism, May 2000, p.6 

and By Mary Jaksch

Treasures of the Heart

From a presentation by SGI-USA Vice General Director, Mr. Greg Martin:

• 1. Today I'm excited to talk about my new discoveries concerning Treasures of the Heart.
• 2. Today I will speak about one point only. There are others in the material, and you may choose one of them, but I want to speak only about Treasures of the Heart.
• 3. We teach people how to become happy based on the correct practice of Nichiren Daishonin's Buddhism as taught by the SGI, especially President Ikeda. As a presenter I have a responsibility to be accurate. I will strive to do so today.
• 4. Nichiren Buddhism is not rocket science-if it were it would not be for everyone and thus, not the great vehicle for attaining Buddhahood. Ultimately Buddhism is for all people and thus cannot require a great intellect.
• 5. When we study Buddhism we are actually studying the true nature of our own lives. This is what Josei Toda realized in prison that became the source for the rebirth of Buddhism in this age. Whatever we are studying we are studying how our life works.
• 6. Finally, my goal is that each and every member who hears what I say will have a changed prayer that is stronger, clearer and correct-and as a result each person will experience a breakthrough. As a result then study has power.
• With this as a preamble let's begin.

Treasures of the Heart-what are they?

I began by reading the material thoroughly. I've studied and presented on the three treasures many times. As I read I asked myself what can I learn new? I was struck by question #2 of For Dialogue and Reflection: "What are the ‘treasures of the heart'? Although it may seem a simple question when I referred back to the text I learned that they are important and can be developed through Buddhist practice but could only find them specifically described as ‘the spiritual richness we cultivate within." But what does that mean?

I conducted an Informal Survey of Buddhist friends to determine if perhaps it was clearer to others than if was to me with the following Responses:

• Human relationships-genuine and natural communication with others; genuine friendships; happiness for others.
• Enjoying the moment with people, nature and yourself
• Wonderful memories, victory over weaknesses, joy, appreciation; feeling free to create and explore
• Living as a disciple
• A heart of faith
• Lucky in love.

While everyone was clear that treasures of the heart are important they were less clear about exactly what treasures of the heart are. As a result, one wonders, how can one strive to accumulate something if you don't know what you're looking for?

Like happiness. A core principle of our country is the right to freely pursue one's happiness. However, failing to understand the true nature of happiness, that pursuit will lead only to dissatisfaction and disappointment. Therefore, to have any reasonable expectation of achieving happiness one must understand what it is, what it is not and how to achieve it.

The same is true to treasures of the heart. I, of course, had my own ideas about what they were, but was I correct? Thus, I focused on trying to clarify for myself more precisely what they are, what they are not and how to accumulate treasures of the heart.

Shijo Kingo was faced with threats to his life, family and property. Shijo Kingo was a man of justice, but with a temper as well. This letter is the Daishonin's guidance to him.

• p. 848: "when the Buddha nature manifests itself from within, it will receive protection from without." SHIJO KINGO, MANIFEST YOUR BUDDHA NATURE IF YOU WANT TO BE PROTECTED.
• P. 849: "worthy persons (a Buddha) will advocate the five constant virtues." THE FIVE CONSTANT VIRTUES, ALSO CALLED THE FIVE GREAT PRINCIPLES OF HUMANITY, ARE: BENEVOLENCE, RIGHTEOUSNESS, PROPRIETY, WISDOM, AND GOOD FAITH-ARE PRINCIPLES BY WHICH YOU (SHIJO KINGO) SHOULD ABIDE IF YOU WANT PROTECTION. Found in the glossary of the Gosho.
• P. 852: "The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being. The wise may be called human, but the thoughtless are no more than animals." IF YOU BEHAVE WISELY-CONTROL YOUR ANGER, SHIJO KINGO-BASED ON THESE VIRTUES YOU WILL SURVIVE AND THRIVE.

Treasures of the Heart then has to do with behavior based on inner qualities or virtues. These qualities or virtues manifest from within and guide one's thoughts, words and behavior. As a result one receives protection, good fortune and benefit. Good relationships, a fulfilling life-such things are side-effects of manifesting treasures of the heart not treasures of the heart themselves. Everything is determined by how one lives, not by what one has.

Another perspective is that the Daishonin equates treasures of the heart with the virtues of the life state of Buddhahood and, as we know, these can also be seen as the qualities of absolute happiness. The Buddha's three virtues of parent, teacher and sovereign are the qualities we should strive to accumulate.

How do we accumulate these treasures or virtues?

The Gosho says: "Live with honor. Be diligent in the service to your lord, in the service of Buddhism, and in one's concern for other people."

p. 56-7: Noteworthy in this passage is Nichiren's encouragement to Kingo to become outstanding ‘in the service of his lord, in the service of Buddhism, and in his concern for other people.' We can take this as Nichiren also urging us to fully develop our personalities.... The true meaning of actual proof in Nichiren Buddhism lies in developing our character as we develop our faith...The practice of leading people to the correct Buddhist teaching by refuting their erroneous views is the well-known practice of Bodhisattvas of the Earth as expounded by Nichiren"

To be a Bodhisattva of the Earth is to have the same mind as Nichiren-to walk the path of mentor and disciple. Carrying out the practice based on the way of mentor and disciple is the source from which the treasures of the heart flow. Further, since the treasures of the heart constitute the virtues of absolute happiness and Buddhahood, sharing them with others-allowing those treasures and virtues to flow out from us to others-makes room for more treasures to gush forth within. In that sense, treasures of the heart flow through us to others in an unceasing flow.

SGI President Ikeda explains: "The Daishonin's statement, ‘More valuable than treasures in a storehouse are the treasures of the body, and the treasures of the heart are the most valuable of all' sums up a vital philosophy. In the twenty-first century, this will doubtless come to be recognized as a preeminent theory of value. For us, ‘treasures of the heart' means cherishing a vow to work for kosen-rufu (world peace). There is no greater treasure of the heart. " (LB, 11/03, 36)

Why? Because the vow to carry out the Buddha's work activates the state of Buddhahood within-after all, only a Buddha can do the Buddha's work-manifesting the Buddha's virtues within. This triggers the protection of the protective functions and the actualization of good fortune. Thus, the most fundamental treasure from which the other treasures of the heart arise is the vow of kosen-rufu.

In Lectures on the Expedient Means and Life Span Chapters of the Lotus Sutra (pp. 29-32) you will find more about the path of mentor and disciple and the development of one's character. I urge you to read it. Time does not permit much comment here except to say that President Ikeda explains the purpose of the mentor and disciple relationship-of two people sharing the same vow-is the development of people's character. To neither become arrogant and independent nor lacking in self-respect and dependent. Another way then to define treasures of the heart is the ability to sustain self-respect and respect for others at the same time. As President Ikeda writes: "The great mission of Buddhism lies in this-cultivating and developing character."

By accumulating treasures of the heart that arise through our efforts to widely share the Daishonin's teachings with others, we can lead an unsurpassed life of infinite value. Countless millions of tens of millions of people have walked this path and solidified it for those who follow. We have entered an age when the great actual proof we have shown through the power of our faith will be applauded by people throughout the world" (LB, 11/03, 36).

Treasures of the heart according to Buddhist Concepts for Today's Living

The human heart, left to its own devices, tends to lean toward the exclusive pursuit of wants and desires. When, spurred on by this ‘hungry heart,' people focus their energies on obtaining treasures of the storehouse and treasures of the body, they are never satisfied.... Psychological research is finding more and more that people whose primary focus in life is the attainment of ‘extrinsic goals'-externals such a wealth, property, fame and status-tend to be less happy. In general, they are said to experience higher levels of anxiety, suffer more from illness, and have less of a sense of fulfillment....

 

In this light, it is easy to see why the ability to win over ourselves-over our weakness that makes us vulnerable to defeat by our own desires-is the most important treasure we can possess. This is the treasure of the heart. We can define ‘treasures of the heart' as the mental and spiritual capacities to achieve mastery over oneself and to have genuine fulfillment, a brightness of spirit, a warm and attractive personality, self-control, conviction, a sense of justice, courage, empathy and compassion. Or, it may be viewed as an indestructible spiritual state-the state of absolute happiness-that allows a person to surmount even life's most fundamental sufferings. A winner in life is a person who amasses treasures of the heart" (LB, 07/99, 5).

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