Learning from the Gosho - The Daimoku of the Lotus Sutra

Question: Is it possible, without understanding the meaning of the Lotus Sutra, but merely by chanting the five or seven characters of Nam-myoho-renge-kyo once a day, once a month, or simply once a year, once a decade, or once in a lifetime, to avoid being drawn into trivial or serious acts of evil, to escape falling into the four evil paths, and instead to eventually reach the stage of non-regression?

Answer: Yes, it is.

Question: You may talk about fire, but unless you put your hand in a flame, you will never burn yourself. You may say “water, water!” but unless you actually drink it, you will never satisfy your thirst. Then how, just by chanting the daimoku of Nam-myoho-renge-kyo without understanding what it means, can you escape from the evil paths of existence?

Answer: They say that, if you play a koto strung with a lion’s sinews, then all the other kinds of strings will snap. And if you so much as hear the words “pickled plum,” your mouth will begin to water. Even in everyday life there are such wonders, so how much greater are the wonders of the Lotus Sutra!

We are told that parrots, simply by twittering the four noble truths of the Hinayana teachings, were able to be reborn in heaven, and that men, simply by respecting the three treasures, were able to escape being swallowed by a huge fish. How much more effective, then, is the daimoku of the Lotus Sutra, which is the very heart of all the eighty thousand sacred teachings of Buddhism and the eye of all the Buddhas! How can you doubt that by chanting it you can escape from the four evil paths?

The Lotus Sutra, wherein the Buddha honestly discarded expedient means, says that one can “gain entrance through faith alone.” And the Nirvana Sutra, which the Buddha preached in the grove of sal trees on the last day of his life, states, “Although there are innumerable practices that lead to enlightenment, if one teaches faith, then that includes all those practices.”

Thus faith is the basic requirement for entering the way of the Buddha. In the fifty-two stages of bodhisattva practice, the first ten stages, dealing with faith, are basic, and the first of these ten stages is that of arousing pure faith. Though lacking in knowledge of Buddhism, a person of faith, even if dull witted, is to be reckoned as a person of correct views. But even though one has some knowledge of Buddhism, if one is without faith, then one is to be Nichiren, follower of the Great Teacher Kompon [Dengyo] considered a slanderer and an icchantika, or person of incorrigible disbelief.

Source: Writings of Nichiren Daishonin - I (Pg. 141 - 142)

One Daimoku can Permeate the Entire Universe

Even one daimoku can permeate the entire universe. 

How much greater then is daimoku's capacity to move anything when it is chanted with sincerity and determination! Daimoku chanted with the profound conviction that "my life is the entity of the Mystic Law" or with the resolve that: "I will dedicate my life to spreading the Mystic Law as an emissary of the Buddha" cannot fail to draw a response from the Gohonzon. 

Such daimoku cannot fail to permeate the universe. Invisible radio waves travel vast distances through space, reaching Mars and Venus. In the same way, our inner determination, which is unobservable to common mortals, activates the forces in the universe—the heavenly deities and the Buddhas throughout the ten directions—and appears as solid actual proof in accordance with the principle of 3,000 realms in a single moment of life. 

Faith means making 100 percent effort—in our daimoku and in our actions. When we practice in this way, the Buddhist gods will lend us their protection. We mustn't have a complacent, dependent attitude in faith, chanting haphazardly without definite goals, making only halfhearted efforts in the belief that we'll be protected automatically. Deep determination and unshakable character are vital. Those with these qualities are second to none in faith. 

When your determination changes, everything will begin to move in the direction you desire. The moment you resolve to he victorious, every nerve and fiber in your being will immediately orient itself toward your success. On the other hand, if you think, "This is never going to work out," then at that instant every cell in your being will be deflated and give up the fight. Then everything really will move in the direction of failure. Anyone who has ever made a resolution discovers that the strength of that determination fades in time. The moment you feel that is when you should make a fresh determination. Tell yourselves: "OK! I will start again from now!" If you fall down seven times, get up the eighth. Don't give up when you feel discouraged just pick yourselves up and renew your determination each time. 

Life is a struggle with ourselves. It is a tug-of-war between progress and regression, between happiness and unhappiness. Those short on willpower or self-motivation should chant daimoku with conviction to become people of strong will who can tackle any problem with seriousness and determination. 

Daisaku Ikeda

Daimoku Charts

http://daimokucharts.org/

DaimokuCharts.com has been set up to make it easy to share daimoku charts.  Check out all the daimoku charts and download the ones you want.  (There's a kid's daimoku chart at the end, too.)

Credit:  The site was set up by Rob R to share daimoku charts with SGI members.  These charts were created either by hand or in Powerpoint. 

Like a Lion's Roar

Capability in Buddhism

Culture Department meeting at FNCC

President Ikeda's Guidance to Soka High School Baseball Coach:

SHS finally made it to the playoffs, only to lose in the first round.

The Coach wrote to PI:
"Our ace pitcher was drafted and is gone. We are not as strong as we
were; I believe our capability is lower, but we will chant and become
a greater and more capable team."

President Ikeda: "You are wrong. You should have enough capability to
win without having to go back and chant. Become capable and then your
Daimoku will become a strong wind behind your capability. If you are
relying on Daimoku to make it happen rather than on your own
capability, then you are just using faith like a superstition. 

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You should practice, and therefore, become capable. The team which
becomes the most capable will be the one which practices and works
hardest and has the most perseverance. Capability is very important
because it requires constant courage and training, but if your
capability counts only 50% and you base the other 50% on Daimoku to
the Gohonzon to bring it about "somehow", then your religion has
become a crutch for you. Religion is not there to hide your
shortcomings, but to strengthen you as a human being."

Faith and Attitude

Written by By SGI-UK Advisor Mitsuhiro Kaneda, UK Express March 2000 

Today I’d like to talk to you about how to make your prayers as effective as possible.
Firstly, it is very important to set clear goals. If you are sick, your goal will be to get better as quickly as possible; if you have problems with human relationships, you will want to get over these as soon as possible; and if you have financial difficulties, then of course you should be setting goals accordingly.

Once you have decided on the goal, the most important thing to do next is make a strong determination: ‘Whatever happens, I absolutely will attain that goal’. A firm determination like this is very important. The next stage, of course, is prayer. And after chanting daimoku, the next step necessary is to take action in order to realize your goal. Of course, after we’ve done all that, we know what the effect will be: actual proof. If we do not achieve the goal we have set then, in certain cases, we may need to review the determination, set a new goal, and once again strive to achieve it.

Why we need to pray
There are three reasons why we should pray. Firstly, so we can have the same wisdom as the Buddha. Secondly, so that we can have life-force, in other words the energy, the courage, to take action. Thirdly, so that we can benefit from the protection of the shoten zenjin, the Buddhist ‘gods’, the protective functions within the universe.

One point I’d like to make sure that you really understand, is that the shoten zenjin only start to take action and protect us when we ourselves undertake action. So, in order for us to achieve a goal, we need to act. We need to move. We need to make efforts. And it is important that our actions and our efforts are the best we can possibly undertake. To ensure that our actions and efforts are efficient, we need wisdom. Furthermore, if we are to attain the goal we have set ourselves, we need to make constant efforts – and we also need courage.

So we pray to the Gohonzon to have the wisdom to take the best, most efficient action possible; to have the life-force to make constant efforts; and to attract the protection of the shoten zenjin when we take an action. However, even if we chant ever so hard, it will be very difficult to boil that pot of spaghetti unless we take action. And to make sure that we not only boil the spaghetti, but that it is al dente, we need wisdom and we need experience.

Quality of prayer
The quality of our prayer is also extremely important. For example, someone who is sick may simply pray to overcome their illness. Or they may pray to regain their health in order to fight for kosen rufu. There is a very big difference between these two types of prayer.

To take another example, suppose there’s a couple who have been unable to have children, despite trying for a long time. While they may be chanting to have a child as soon as possible, what are their reasons for wanting a child? Are their reasons purely personal, because it would make them happy, because they want to have children? Or are they chanting to have a child do that they can bring this child up to become someone who will be a capable person for kosen rufu? There is a huge difference between these two in terms of quality of prayer.

The reason it is very important for us to focus on the quality of our prayer is that President Ikeda has said that true and sincere prayers for kosen rufu (not prayers aimed dimply at justifying our own point of view) will be answered without fail.

Taking action
Very often, however, members chant a lot of daimoku but do not take any action. Some people don’t take action because they are afraid of the results they might see. They are afraid that they won’t see the result they want, so they don’t take any action. For example, a salaried employee with a fixed income might want to become self-employed, or start his or her own business, but might not take any action for fear of accumulating a lot of debt.

Another common example is found amongst young people who want to get married. Because they’re not sure that the marriage will work out, and that they will live happily ever after, they are full of anxiety. So, before they get married, they think, “Well, maybe we should live together.” Some end up not getting married as a result of having lived together.

So, even when people chant a lot of daimoku, other factors such as personality and human character come into play and prevent people from taking action, even if they are praying.
Of course, taking action also includes Soka Gakkai activities. When you participate in Soka Gakkai activities, you are encouraging others. So you are actually working as a messenger of the Buddha. Inevitably, therefore, all those who participate in Gakkai activities will accumulate good fortune. And because these people accumulate good fortune, they will be able to achieve their goals and show actual proof.

I know that all of us have very different circumstances and situations – some of us may not have that much free time. Nevertheless, I really want to encourage all of you to participate in Gakkai activities because this will allow not only you, but your whole family, to be bathed in good fortune. So in order to achieve our goals, not only do we need to take concrete action, we also need good fortune. That is why Soka Gakkai activities are crucial.

Make up your mind
In Italy, we have a couple who have been living together for fourteen years. Once they came to me because they wanted to receive guidance. I said to them, “You’ve been trying out your relationship by living together for fourteen years now. The fact that it has continued this long, is this not a sign that it is working?

Even though their relationship had been successful and they still wanted to live together, they still weren’t sure whether they should get married. Of course I gave them all kinds of encouragement, but there is one particular point that I would like to share with you. I asked them, “In order to make a firm determination, how much time do you need?” To make a determination requires less than one second. So I asked, “How many seconds there have been in fourteen years?”

You may laugh at this story but please, reflect on your own life.
To sum up, to put Nichiren Daishonin’s Buddhism into practice, we need to decide, chant and take action.

FAITH AND PRACTICE DOUBT-FREE FAITH
DECIDE

Clarify the goal and make a determination

DECIDE CHANT CHANT
If you have a problem,
Chant one million daimoku

ACT ACT
Make maximum effort;
strive to resolve the problem

EXPERIENCE
Accumulating experiences deepens one’s faith
Theories without experiences are
no more than pure idealism

RESULT
Show actual proof DON’T DOUBT
Faith means having no doubts

BELIEVE

Thank you Blogisattva!

I just wanted to send out a personal thank you to the Blogisattva Blog for choosing my post as a Honorable Mention for Best Achievement with Humor in a Blog or Blog Post for their 2010 Blogisattva Awards!

I thank you and Lionel Richie does too! :D

Loflo

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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1.02.28

The Voice Chanting Daimoku

The Voice Chanting Daimoku Reaches the Bodhisattvas of the Ten Directions

By Daisaku Ikeda 

Next I would like to reply to the question whether there is any value in chanting daimoku and reciting sutra passages without understanding their meaning. 

 

Of course it is better if you understand their meaning. That will strengthen your commitment to the Law. But if you understand and yet fail to practice, it’s all of no use. Not only that, but you can’t understand the real depth of the teachings through reason alone. 

 

Birds, for example, have their own language, their own speech. People don’t understand it, but other birds do. There are many examples among humans as well — codes, abbreviations, or foreign languages are well understood by experts or native speakers but unintelligible to others.

 

In the same way, the language of gongyo, of chanting daimoku, reaches the Gohonzon and the realms of the Buddhas and bodhisattvas of the three existences and the ten directions. We might call it the language of the realms of the Buddhas and bodhisattvas. 

 

That’s why the voice of gongyo and daimoku directed to the Gohonzon, whether we understand it or not, reaches all the Buddhas, bodhisattvas, and heavenly deities. They hear it and say, "Excellent, excellent!" in response, rejoicing and praising us, and the entire universe envelops us in light.

Groovy Daimoku

The Music Emporium: "Nam Myo Ho Renge Kyo / Times Like This" Sentinel Records 4-501 Promo 1969

Initially called "The Cage", "THE MUSIC EMPORIUM" was a Los Angeles creative quartet, comprised of "Dora Wahl" (drums), "Carolyn Lee", (bass guitar and also played piano and sometimes, organ), "Dave Padwin" (guitar), and "Bill 'Casey' Cosby" ("Farfisa Compact Organ").

Daimoku Bird

Yes you have to see and hear it to believe it. LOL!

This is a full-length, unedited video of a  parrot doing Daimoku. His name is Congo and he speaks at the times, 00:36; 00:42; 05:42; 07:49. 

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1.02.28

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.

Ichinen

David Bloomfield discusses the meaning of this vital concept
from UKE January 1998 

                                                      by Bonita

We sometimes hear of people accomplishing superhuman feats in the face of extreme adversity: a mother lifting the impossible weight of a truck that threatens to crush her offspring; a crippled dancer who, advised by medical experts that she will never walk again, goes on to prove that she can; a prisoner of war who, against all the odds, survives his torturous ordeals to escape. These people have incredible determination. In Buddhist terms, the actions of these people are a manifestation of their strong ichinen.

The renowned Buddhist scholar and priest T'ien-t'ai (538-97) used this term in his analysis of life, based on the Lotus Sutra. His theory, known as ichinen sanzen, outlines the enormous scope of expression which life is able to manifest from moment to moment. Ichinen (one mind or life-moment) refers to the entity of life, and sanzen (three thousand) to the various aspects that this entity expresses. Together they mean the totality of life in a single moment.

What we do, what we think and the way we behave, are all manifestations of our ichinen. it is the motivating force which permeates every aspect of our existence, even beyond our conscious thoughts. Most importantly, this theory signifies that all people have the potential to reveal Buddhahood.

By inscribing the Gohonzon, Nichiren Daishonin established the means whereby anyone can actually realize Buddhahood in their daily lives. Through the fusion of our lives with the Gohonzon in our daily practice, and our determination to realize our goals, we are able to achieve what we had previously thought unachievable. Like the engines and rudder of a powerful ship on the high seas, our strong ichinen faultlessly guides us to our destination. If our ichinen is weak however, we drift aimlessly, and inevitably succumb to the raging torrents of our own negativity.

Second Soka Gakkai President, Josei Toda, explained that ichinen has six meanings.
Firstly, he said, ichinen is revealed in thoughts, appearance and behaviour, thus encompassing the oneness of body and mind (shiki shin funi).

Secondly, ichinen comprises both positive and negative tendencies. Our lives can be directed towards happiness and fulfillment, or suffering and destruction. Take, for example, the continuing conflict over Northern Ireland. A positive approach to its resolution is taken by those prepared to enter into dialogue based on respect, with the objective of securing lasting peace through peaceful means. On the other hand, terrorists, who are prepared to destroy lives, including perhaps even their own, reveal their ichinen in a negative way. However, with a change of heart, even such negative intentions can be instantly transformed and start to create value. Equally, we can devote ourselves to creating value and helping others, only to give in to our negativity at the crucial moment when our positive intentions are undermined.

Thirdly, our ichinen expresses the oneness of self and environment (esho funi). Whatever our life-state, it pervades the entire universe and affects everything:
…"if the minds of the people are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds" (MW-1, p. 4).

Fourthly, the simultaneity of cause and effect (inga guji) is contained within our ichinen. In a single moment our ichinen is revealed in each cause we make (through thought, word and deed) the effect being created simultaneously, simply waiting for the right circumstances to appear. The moment our ichinen changes, our situation changes, even though it may not be apparent immediately. The act of chanting Nam-myoho-renge-kyo to the Gohonzon contains both cause, faith in the Gohonzon, and effect, revealing our Buddhahood.

The above four meanings of ichinen deal with life's reality at each moment from a general point of view. Whether people practise Buddhism or not, their ichinen encompasses every aspect of their existence. The fifth and sixth meanings deal specifically with those who practise to the Gohonzon. In theory everyone possesses Buddhahood but in reality, few can actually reveal it unless they chant Nam-myoho-renge-kyo with faith in the Gohonzon.

This is the fifth meaning of ichinen, as outlined by Josei Toda. Through faith in the Gohonzon, we can activate our Buddha nature and the power of the Law, and live, moment by moment, in the highest possible life condition.

Finally, ichinen encompasses the Oneness of the Person and the Law, which is inscribed in the centre of the Gohonzon as 'Nam-myoho-renge-kyo Nichiren'. The Gohonzon embodies ichinen sanzen as a concrete reality. We reveal Buddhahood through the fusion of our enlightened life with the Law of the universe.

"Even our eternal journey through time is included in this single moment of life. An individual's daimoku and determination in faith at this moment form causes that will later become manifest, based on the principle of the simultaneity of cause and effect. For this reason, your ichinen at this very moment is the most important issue in the Daishonin's Buddhism". (Daisaku Ikeda, Daily Guidance, Vol. 3, p. 235).

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

Change is Chanting Daimoku

"Human beings" at the outset carried great significance. This means all humankind; the Daishonin's teaching can benefit all people without exception. Buddhism is a teaching that exists for all human beings. It is not only for the Japanese or the people of one particular country or ethnic group. Nichiren Daishonin declares that, ultimately, for all people- whether poor or wealthy, famous or unknown, powerful individuals pr ordinary citizens, artists or scientists- apart from chanting Nam myoho renge kyo, there is no true happiness, no true joy or fulfillment in life. That's because when we chant daimoku, our lives become one with the life of the Buddha, enabling us to draw forth the inexhaustible strength to carry out our human revolution and to help others to the same.

Fame, wealth and social status alone do not guarantee happiness. May wealthy individuals suffer terribly within their mansions. Some people may be bound up in vanity that they can find no peace of mind. Many famous people feel miserable the moment they slip from the limelight. Let's say there are two people who work in the same company, perform identical jobs and have equivalent material resources and social standing; yet one feels happy while the other feels nothing but despair. It is not all uncommon to find such disparities arise due to differences in people's inner states, differences in their hearts.

Nor can it be said that the advance of science or economics necessarily brings happiness. In ever case, whether we feel happy or unhappy ultimately depends on US. Without changing our state of life, we can find no true happiness. But when we do change our inner state, our entire world is transformed. The ultimate means for effecting such change is chanting daimoku.

We are born in this world to enjoy life. We are not born to suffer. This is a basic premise of the Lotus Sutra on the nature of human existence. To live happy and at ease in this world means to enjoy our work and family life, to enjoy helping others through Buddhist activities. If we have a truly high state of life, then even when unpleasant things happen we view them as making life all the more interesting, just as a pinch of salt can actually improve the flavor of a sweet dish. We feel true delight in life, whatever happens.

                                            Source

To experience the "joy derived from the Law" means to fully savor the eternally unchanging Mystic Law and the power and wisdom that derive from it.  In contrast to this joy, there is the "joy derived from desires,"- enjoyment that comes from fulfilling desires of various kinds. While is might seem like genuine happiness, such joy is only TEMPORARY and SUPERFICIAL. It does not arise from the depths of our lives and it soon gives way to unhappiness and dissatisfaction.

Faith enables us to receive the eternal joy derived from the Law.  So let us engrave in our hearts this point: We ourselves receive this joy. Because we receive it ourselves, our happiness does not depend on others. No one else can make us happy. Only by our own efforts can we become happy.

Therefore, there is no need to feel envious of others. There is no need to bear a grudge against someone or depend on another person for our happiness. Everything comes down to our state of life. It is within our power to take our lives in any direction we wish. To be dragged around by other people or the environment is not the way of life the Lotus Sutra teaches. True happiness is not feeling happiness one moment and misery the next. Rather, overcoming the tendency to blame our sufferings on others or on the environment enables us to greatly expand our state of life.

Also, at the most fundamental level, faith is for our sake, not for anyone else's. While we of course practice for ourselves and others and to realize kosen-rufu, ultimately we are the prime beneficiaries of all our efforts in faith. Everything is for our growth; everything contributes to the development of our state of life and the establishment of Buddhahood in our lives. When we practice with this determination, all complaints vanish. The world of Buddhahood that had been covered by the dust of complaints begins to shine, and we can freely and fully savor the joy deriving from the Law.

Source: Learning from the Gosho: The Eternal teachings of Nichiren Daishonin

Breaking Through Our Limitations

Culled from General Lecture by Linda Johnson,
SGI-USA 21.3.98

Nothing is impossible with Nam-myoho-renge-kyo. That is the spirit with which we have to learn to live everyday in order to live our lives to the fullest.
Too often we limit ourselves, we settle too frequently for less than what we want. We all started practicing because we wanted to achieve something beyond what we currently had. We have to reawaken to that fact and re-inspire and remind each other of the power of Nam-myoho-renge-kyo.

In the gosho "On Attaining Buddhahood", Nichiren Daishonin says: If you wish to free yourself, from the sufferings of birth and death you have endured through eternity and attain supreme enlightenment in this lifetime, you must awaken to the mystic truth which has always been within your life. This truth is Myohorenge-kyo (MW,Vol. 1, pg.3)

Nichiren Daishonin says the only difference between Buddha and common mortal is that a common mortal is still deluded. Too often we spend our days denying our potential. We only see our weakness and allow them to frustrate us. We are always looking for answer outside ourselves. But if we're looking outside ourselves, we're looking in the wrong place. We already have the answer. We already possess everything that we need. The solution to our problems is in the wisdom that is already inside of ourselves. We tap it every time we chant Nam-myoho-renge-kyo with the knowledge and the expectations that "I have the answer. I just need to chant to pull out."

It is very important that we start practicing aggressively. Whatever you need each moment of your life, you already have it with Nam-myoho-renge-kyo you can connect to it. You are no longer at the mercy of your environment unless you choose to be.

In the gosho, Reply to Kyo-O, Nichiren Daishonin says: Nam-myoho-renge-kyo is like the roar of a lion. What sickness can therefore be an obstacle? (MW, Vol.l, pg.119) In this gosho, Nichiren Daishonin is not just referring to physical illness. He is talking about any problem, any obstacle. It is no mistake that he chose to refer to the lion, which is known as the king of the jungle. A lion uses the same energy to attack any prey, no matter what its size. Nichiren Daishonin goes on in that same gosho to say: "A sword will be useless in the hands of a coward." (MW,Vol.pg.120)

LouiseyLemur

The Lion King

We limit our happiness every single day. We have conditioned ourselves to limits and we limit ourselves. As soon as things get difficult we decide and we convince ourselves that "reality" is telling us that we cannot have it and we retreat. We change our goals and give in to our limitations.

President Ikeda says: When your determination changes, everything else begins to move in the direction you desire. The moment you resolve to be victorious, every nerve and fiber in your being immediately orient themselves toward your success. On the other hand, if you think, "this is never going to work out," at that instant, every cell in your being will be deflated, giving up the fight. Everything then will move in the direction of failure. I want you to understand the subtle workings of the mind. How you orient your mind, the kind of attitude you have, greatly influence both yourself and your environment.

The Buddhist principle of a single life-moment possessing 3,000 realms completely elucidates the true aspect of life's inner workings. Through the power of strong inner resolve, we can transform ourselves, those around us and the land where we live. Each of us has this tool, this "secret weapon." There is no greater treasure. (World Tribune. July 11, 1997 pg.14)

Many times we've been chanting and give up when things don't move. But with what attitude have we been chanting? We must go for our dreams 100%! Never do anything half-hearted. If in your heart you don't believe it will happen, it will not happen. It matters what you do in front of and away from the Gohonzon. Your attitude always matters.

The solution is always daimoku and if you don’t believe that, then chant to believe it. Chant to have the courage to take action. Chant to pullout of your life what you need and when you need it. The moment you feel weak,fight back. President Ikeda says even if you get knocked down five times, get up six. Always have the spirit to get up. We can change anything in the moment. We can change this moment and tomorrow. We must be courageous; we must challenge those things that we do not believe we can achieve. If we never challenge the impossible, we can never, ever know the full power of Nam-myoho-renge-kyo.

Marilyn Monroe

The only person who can achieve our dreams is ourselves. We have to rely on ourselves to achieve it, to do it. Nothing in life brings greater joy than achieving a goal through your own effort. If you are not a coward who quits, you can achieve anything. President Ikeda has been writing a lot to the youth lately, but I tell you he's talking to all of us. He says youth isn't just age. It is spiritual strength. Youth means not to be resistant to
change, to never settle for mediocrity and to continually seek growth.

Making constant effort over our lifetime is the key to our happiness. Always be on guard: look at yourself and ask: Am I limiting myself? It is human nature to want to take the path of least resistance. But the path of least resistance is the path of little change, little growth and a lifetime of unhappiness and frustration.

Chanting abundant daimoku is the key to everything. It puts our lives in rhythm so that we can accomplish everything we need to do. It is important to enjoy morning and evening gongyo and daimoku. It is a very mystical experience when you put your practice first, which in effect is putting your life first. You'd be amazed how much you will get done and enjoy doing it. Chanting lots of daimoku is the gift we give ourselves; it is the key to enjoy life.

Aren't we worth it?
We have to encourage each other to stop settling for less and really test this practice. It means a lot of hard work. When we challenge ourselves, a lot of inner resistance comes out. It's about what we do to ourselves to sabotage ourselves. In reality, there are those who demonstrate exception to every rule. Why can't you be the exception all the time? You have the power within you to do that. Faith is to believe in yourself. Stop denying
that you are a Buddha. All you have to do is manifest it from within. Chant to believe you can manifest it. With the right attitude, you can go forward wholeheartedly. Our reality changes from moment to moment. Do not give in to one perception and let it totally take control over your life.

We have the ability to be completely happy, totally victorious, regardless of what another person says or does: irrespective of what's going on in our environment. But if we don't take charge, we won't achieve it. Every time you find yourself putting limitations on yourself, use it as an opportunity to prove that what you can achieve with Nam-myoho-renge-kyo.

Our mission is to show the greatness of the law. Nothing is a problem unless we allow it to be. You must use your Buddha nature. Inspire each other to remember from today onward to go for big dreams and big goals. It's time to go for the impossible so that you can really express yourself. It will be the best possible gift you could ever give yourself.

Tina Turner rocking Daimoku

 In Tina Turner's autobiography, I, Tina (basis of the film What's Love got to do with it?), she describes  her inability to summon the inner strength to escape the long-term abuse and brutality of her husband.  This is a well known story and analogous to situations in our own lives in which we feel totally trapped. Nothing seems to work; there is no apparent way out of the suffering and circumstances. But after an acquaintance teaches Tina to chant Nam Myoho Renge Kyo, she immediately begins to battle back. Conquering her own timidity, Tina strike out to gain her freedom. Eventually, of course, she launches a fabulously successful independent career. In this instance, chanting Nam Myoho Renge Kyo galvanized her into action, giving her the impetus to change her destiny for the better. Her overriding need was not for inner peace  but for outward determination.

Source: the Buddha in your Mirror.pg 42

Disclaimer: I have recently come across members who are against me posting this video here and over at sgibuddhism.org- I just want to make sure that everyone knows that we do not chant in front of statues. I believe we can own statues or own anything we like. Its all about the power you give to them. If your chanting is sincere and your determination strong, then all is well. But I do not slander those who own statues. Its judgmental to do so and to believe that they are not practicing correctly because they have one is wrong.  I personally own statues but I don' t chant to them.  But just because there is one in my room does not mean I haven't received benefits and actual proof. Because I have. I will defend Tina and won't stand for slander or assumptions. She has been a huge force in our practice and we do not know the circumstances surrounding the production of this video. I really believe we have the responsibility to set the record straight on this but not to do it in a way that's going to alienate new members and slander existing ones. Give the people more credit than that. Thank you and Nam Myoho Renge Kyo!

 Tina chants Nam Myoho Renge Kyo and parts of the Lotus Sutra (Gongyo)

Sing it Lionel

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.)