Understanding Negative Internal Functions

"The fifth cause of disease is the working of 'devils' from within that manifest in the form of mental illness.....
Devils in Buddhist mythology are personificationsof negative internal functions. They represent selfish attachments of bad influences that hinder people's pursuit of truth and that work to prevent them from cultivating a strong, positive life force. Devliish functions are aspects of our own lives that damage our health and hamper the practice of Buddhist teachings.

"Devils represent the fundmental tendency of an individual's life toward disharmony of body and mind. Unlike the other four causes of illness, this affects the relam of the mind. Its source is located not in external influences but within the individual, so that the person's life is robbed of its brilliance. The result is the emergence of life's fundamental darkness or delusion.

"From darkness and delusion arise the three poisons- greed, anger and foolishness. These poisons are understood as the source of all destructive, selfish desires or attachments, and are essentially devilish"
(Unlocking the Mysteries of Birth and Death, pg. 67).

Daisaku Ikeda
Living Buddhism -Nov/Dec 2006

Sympathy for the Devil

“Please allow me to introduce myself,” says The Devil in the Rolling Stones’ classic tune “Sympathy for the Devil.” 

by *mimulux

Unfortunately, devils are not usually so obvious. By nature, they are devious and hard to identify. In addition, our powers to discern good and evil are diminished by two things: our own ignorance or delusion and the cunning of “the devil himself.”

In Nichiren Buddhism “devils” symbolize a function of life. No one actually is a devil, but everyone has the potential to think and behave in a devilish fashion. Terms like devil and evil define modes of human behavior—our own or others’—that can hinder our ability to respect the Buddha nature in ourselves or in others.

Nichiren Daishonin writes of how difficult it is to discern good from evil while in an unenlightened state. He refers to this as a “dream realm,” in which our minds are “invariably engaged with phantoms, and so it gives rise to phantom capacities, phantom receptiveness, phantom responses…” (The Writings of Nichiren Daishonin, vol. 2, p. 836). Or, he writes, that people have “become drunk on the bad liquor of inner darkness” (WND-1, 478). To awaken from our dream state, to sober from our drunkenness of ignorance, we practice Buddhism as members of the SGI, dedicated to awakening and encouraging one another.

Sneakiness and cunning are the devil’s calling cards; according to Nichiren, obstacles and devilish functions arise in “confusing form” (WND-1, 281) to hinder one’s Buddhist practice, or to create division and mistrust among fellow Buddhists. For one who is taken in by these, he says, “The devil will watch over him like a parent” (WND-1, 770).

Devilish functions or the people who embody them often take on an attractive and sympathetic appearance like the “man of wealth and taste” in the Stones’ song. But to sympathize with those who behave in a devilish manner, who hinder the advancement of kosen-rufu, serves neither them nor ourselves. Their error is critical and driven by the worst in human nature—to diminish the value of others, to use others for their own gain, with the effect of estranging people from the community of believers who propagate the most powerful Law, which can relieve suffering.

Shakyamuni Buddha thoroughly reproached his follower Devadatta, who, out of jealousy, tried to destroy the Buddhist Order. The Buddha harshly criticized him in public to alert everyone, including the transgressor, to the seriousness of the offense. SGI President Ikeda explains: “It is by denouncing evil that we can cause such people to open their eyes. That is because hearing voices resounding with the justice of the Mystic Law has the effect of activating the Buddha nature that lies dormant in an evil person’s heart” (June 2003 Living Buddhism, pp. 37–38). When we do this, Nichiren says, we are acting as the offender’s “parent.”

Buddhism does not view good and evil as a duality, as existing independent of one another. Even a Buddha possesses the potential for evil. If this were not so, the principles of “mutual possession of the ten worlds” or “three thousand realms in a single moment of life” would not be true. The potential inherent in any condition of life are all the other possible conditions. The Buddhist principle called the “oneness of good and evil” means that where there is evil, good is an ever-present potential, where there is good, evil is always a possibility. As Nichiren writes, “Good and evil have been inherent in life since time without beginning” (WND-1, 1113). Since both good and evil are always present in all life, it becomes each person’s continual challenge to encourage and nurture good and to suppress evil.

Also, the good and evil we may see in others reflects the good and evil in our own lives. They are universal potentials. “I can see me in you” and “I can see you in me” is a viewpoint basic to Buddhism.

As Buddhists, we do not presume that anyone is exclusively evil, with no potential for good. Nor do we assume ourselves to be exclusively good and incapable of error. Such attitudes are non-Buddhist. To identify evil and discuss it with the conviction that this will lead to the growth and benefit of all involved is the purpose of Buddhist dialogue. In doing so, our aim should always be to inspire and empower others and to unite people rather than divide them.

—Dave Baldschun 

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.

Try and Get Me!

By Seleus Blelis 2007

I visualize my devilish functions as gangsters in a 40's style film-noir. They linger in the shadows, in dark corners, up on rooftops, sitting in cars- awaiting for the very moment to make their move on you. So when you experience just a bit or slither of happiness- you can bet - they will appear, right on schedule, on time..ringing your doorbell, jumping out from those shadows, flying down from those rooftops, jumping you and wrestling you to the ground. Not a word is spoken because you know what they want. They're holding a gun to your head or any weapon of their choice- because you got them ANGRY.

Who are you to be happy? You have pissed them off. And because they know you so well, they say to themselves 'hmm let's see, how can we mess you up, hit you where you live, destroy your life condition?'

They hit you in places they know is going to get you down, stop you from your mission, stand in the way of your human revolution- (i.e. unresolved anger, resentment, relationship, financial, personal problems).

 "In Buddhism, demons represent functions of human nature and the environment that bring misery and suffering.  These demons and devils- the robbers of life and benefit-are actually the negativity inherent in our lives.  They can appear as negative internal feelings and as external influences that try to obstruct our Buddhist practice."- sgi.org

In the beginning of my practice. I knew the one area I had to address right away. It wasn't the thing that brought me to the practice (or so I thought- but that's another discussion..lol)

I was abused when I was child and when I began my practice- the first thing I did was forgive that person and chanted for their happiness. You see for me..as long as you hold on to whoever it was that wronged you- you will never be free. Its not about vengeance or the fact that you think by letting this go the person will think its OK what they did to you. Its how this is affecting you, not them. Whoever hurts you- because they made a bad cause, will eventually suffer a bad effect.

Knowing this, you slowly learn to let this go. Have faith in the practice, that things of this nature take care of themselves on their own in due time. Its not your responsibility. Your only responsibility is to be happy and for you to create it. Don't you owe yourself that much?

In other words, its like you've been taking poison all along hoping they get sick. They wont, your just wasting valuable time. Because all this time, you've been the one whose slowly been poisoning yourself.
The number one thing I chant for the most is to be a woman of unlimited self-esteem. I believe it all starts there, for all of us.

When we take back our power- those gangsters (the robbers of your life) will get the picture. You turn the gun back on them, shoot them all down one by one. And I think that's what this practice means to me. Its not easy, it takes time..but we learn and grow from it. Blossoming, emerging from the muddy waters as a survivor.

And when we find ourselves outnumbered- call a member..they certainly have enough ammunition to give you. :D

Artwork by www.impawards.com

Be Steps Ahead of your Devilish Functions

by Seleus Blelis

Today I had many thoughts and questions about devilish functions. Everyone knows what they look like or do they? They can be so transparent to some people. So obvious. Ever wonder why they keep disturbing us right where we live (our financial pockets, relationships, etc).

For example, say your having money problems. Finding work. You book a show, a gig, a project, etc. You’re constantly finding ways to survive. So one day, you get a call for a show...great right? You’ve been chanting like wildfire to get it. Then a half an hour after that, you get a call that says the show you’re were banking on to pay your bills, just got cancelled. Then you chant again. Now the show or job that you did book requires you to be there on time. So you get into your car and hit every frigging light. You’re running late. etc etc...lol there’s a obvious pattern here.

Your DF (devilish functions), are trying to thwart your every move. After a while, they become so obvious to you. They know where to strike you and like I’ve said before, they get angry when you succeed. They’re rejoicing! Say now, you’ve conquer a challenge. You didn’t resort back to your old tendencies or way of doing things/reacting etc. Now your DFs, are having a meeting. A meeting to discuss how and where they’re going to get you next.

Our practice helps us to be steps ahead of them, to keep moving. We have to anticipate their next moves. Sure you chanted, but did you chant with faith? There lies the difference. Your DFs will always be there if don’t have faith in yourself and in this practice. You have to no matter what be steps ahead of them.