Showing posts with label Faith. Show all posts
Showing posts with label Faith. Show all posts
Aug 16, 2015
Jul 3, 2014
Source of Victory
~ Living Buddhism 2012
Aug 3, 2013
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)
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)
Jun 28, 2013
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
Jun 20, 2013
Freeing the Caged Bird Within
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by indraajeet |
The Buddha nature refers to the potential for attaining
Buddhahood, a state of awakening filled with compassion and wisdom.
Shin Yatomi SGI-USA Study Department LeaderKey Points
1) The Lotus Sutra stresses the universality of Buddhahood by recognizing its potential in those denied enlightenment in other Buddhist teachings. The tradition of the Buddha nature concept teaches that we must challenge our delusions to reveal our Buddha nature.
2) Nichiren Daishonin teaches that when we chant Nam-myoho-renge-kyo, we are praising the Buddha nature of all living beings and, at the same time, bringing forth this supreme potential of life from within our own lives. The key to manifesting our Buddha nature lies in our confidence in its existence.
Food for Thoughts
- Do you sometimes feel like "I can never attain enlightenment" or "I'm already a Buddha, so I don't have to do anything"?
- What is wrong with these two attitudes?
- How does each attitude distort the teaching of the Buddha nature?
The Buddha nature refers to the potential for attaining Buddhahood, a state of awakening filled with compassion and wisdom. Although the Buddha nature and Buddhahood are sometimes used interchangeably, strictly speaking, the Buddha nature is one's potential for becoming a Buddha, and Buddhahood is the manifest state of that potential. Through the development of the Buddha nature concept, Buddhahood became the universal principle of authentic happiness rather than the isolated awakening of one gifted person.
Of all the early Mahayana scriptures, the Lotus Sutra stands out in terms of representing the view of salvation from within. The Lotus Sutra-part of which possibly dates from the first century bce-repeatedly emphasizes the universality of Buddhahood. For example, it states, "If there are those who hear the Law, / then not a one will fail to attain Buddhahood" (ls, 41). It also states, "The original vow of the Buddhas / was that the Buddha way, which they themselves practice, / should be shared universally among living beings / so that they too may attain this same way" (ls, 41).
The Lotus Sutra stresses the universality of Buddhahood by recognizing its potential in those denied enlightenment in other Buddhist teachings. For example, many Mahayana sutras asserted that monastics and solitary mendicants were incapable of attaining Buddhahood. Incapable as well, in some Buddhist traditions, were women and evil men. The Lotus Sutra, however, recognizes the potential for Buddhahood in all categories of people denied enlightenment elsewhere.
Another important feature of the Lotus Sutra is that all people are acknowledged as the children of the Buddha. The Buddha's disciples proclaim: "So we did not know that we were in truth the sons of the Buddha. But now at last we know it" (ls, 86). The sutra also explains, "And if in future existences / one can read and uphold this sutra, / he will be a true son of the Buddha" (ls, 181). All people, the sutra teaches, are related to Shakyamuni-that is, they share the Buddha's spiritual makeup and therefore will eventually develop into Buddhas, just as a child inevitably grows into an adult.
Nichiren writes: "Myoho-renge-kyo is the Buddha nature of all living beings.... The Buddha nature that all these beings possess is called by the name Myoho-rengekyo" (wnd, 131). Regarding how to manifest one's innate Buddha nature, Nichiren explains: "When we revere Myoho-renge-kyo inherent in our own life as the object of devotion, the Buddha nature within us is summoned forth and manifested by our chanting of Nam-myoho-renge-kyo. This is what is meant by 'Buddha.' To illustrate, when a caged bird sings, birds who are flying in the sky are thereby summoned and gather around, and when the birds flying in the sky gather around, the bird in the cage strives to get out. When with our mouths we chant the Mystic Law, our Buddha nature, being summoned, will invariably emerge" (wnd, 887).
In Nichiren's metaphor, our innate Buddha nature, whose name is Nam-myoho-renge-kyo, is a bird trapped in the cage of ignorance. In other words, our deluded minds create this cage that imprisons our Buddha nature. But when we chant Nam-myoho-renge-kyo to the Gohonzon, which expresses Nichiren's enlightened life and the potential of all people, our dormant Buddha nature becomes activated.
The singing of the caged bird is our chanting, and the birds flying in the sky are the Buddha nature in our environment, particularly as it is expressed in the Gohonzon. Through our chanting, the Buddha nature within our lives and the Buddha nature inherent in the universe begin their dynamic interaction.
For Nichiren's metaphor to work, however, it is necessary for the caged bird to recognize the birds in the sky as being its own kind. In other words, when we pray to the Gohonzon, rather than thinking of it as an external power or deity, we must think of it as the mirror image of our own Buddha nature. If the caged bird thinks of itself as an elephant, it is unlikely to give the slightest thought to flying.
Nichiren Buddhism clarifies that the teaching of the Buddha nature is a teaching of faith and practice. All people have it, but not many can believe in it. Furthermore, some of those who believe in their Buddha nature may not practice to manifest it, erroneously thinking-I'm already a Buddha, so I don't have to do anything. One's faith in the Buddha nature must be expressed in one's actions to manifest it.
Those who see the universal Buddha nature of oneself and others and work to awaken it in all people are already Buddhas, for such actions belong to none other than a Buddha. As we cultivate our inherent Buddha nature through our conviction and actions to manifest it no matter our circumstances, we begin to see it and experience it. In our everyday lives, seeing may be believing. But in the world of Buddhism, believing in the Buddha nature is the first step toward seeing it.
May 14, 2013
Building Blocks of Happiness
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We all have roles to play in our lives – whether parents or partners,
workers or students. Faith in Nichiren Daishonin’s teachings enables us
to fulfill those roles and realize the human potential unique to each of
us. The more we strive to apply the Buddhist practice, we uncover its
validity and thus further deepen our faith. Nichiren Buddhism is rooted
in reality and stresses the inseparability of faith and daily life.
We are not Buddhist only when praying or attending meetings. As we
utilize the inner strength, wisdom and compassion from our practice at
home or work, we can truly experience the value of Buddhism. Therefore,
if we neglect the responsibilities and challenges we find in our
families, communities or society, we cannot be said to have a proper
understanding of faith. Faith permeates daily activities, and our homes
and offices are the very places to show the Daishonin’s teaching of
humanism and compassion.
We all have many challenges in life. Sometimes we use our faith as an
excuse for inaction or as an escape from harsh realities. If we take the
easy-going attitude, "The Gohonzon will take care of all my problems
for me," we are being irresponsible and disguising it as faith. Or, if
we use our practice as a license to cause suffering – whether to
Buddhist or non-Buddhists, thinking, "I can do whatever I please because
I chant," then such an attitude must be considered arrogant.
As we pray to the Gohonzon we should take concrete action, challenging
ourselves each step of the way. As we know more about the Daishonin's
teachings, we should practice what we learn. Action without prayer is
like a spinning wheel, but prayer without action is merely wishful
thinking.
When we pray to the Gohonzon "as earnestly as though to
produce fire from damp wood, or to obtain water from parched ground,"
(WND, pg 444), we can definitely make possible what previously seemed
impossible. Buddhism flourishes only when it takes deep root in the
midst of reality.
(From the March 200 issue of Living Buddhism, the SGI-USA's monthly
publication)
|
Apr 18, 2013
Mind of Faith
By Daisaku Ikeda
No matter how healthy, intelligent or affluent we may be, if our minds are weak, then our happiness will also be frail and brittle. Our minds of faith, moreover, enable us to bring out the full positive potential in all things and situations, so it is crucial that we strive to forge our minds of faith. (2/2/93)
Mahatma Gandhi (1869—1948) once said that people become the people they expect themselves to be. Your mind, your ichinen, determines your future, your life. (3/9/93)
Faith is the secret to happiness for all people. When you truly forge your mind of faith, you will become an eternal victor throughout the three existences of past, present and future. Strong faith enables you to display appropriate wisdom, so that you can take advantage of change and move forward in the direction of hope and victory. (1/31/93)
It may seem perfectly all right to put ourselves and our wishes first, to simply follow the dictates of our emotions and cravings, but the truth is that there is nothing more unreliable than our own minds. Life doesn't always go like clockwork and things will not necessarily turn out as we had hoped or planned. Consequently, Nichiren Daishonin frequently stressed that you should become the master of your mind, not let your mind master you. We mustn't allow ourselves to be ruled by a self-centered mind. Rather, we have to discipline our mind and gain mastery over it. This is the Daishonin's strict admonition. (8/27/97)
As long as our mind of faith is connected to the Gohonzon, our benefits will never disappear. That's why it is vital to per-severe in our Buddhist practice throughout our lives, no matter what, even if on some days our physical condition or other circumstances prevent us from doing gongyo and chanting daimoku to our full satisfaction. Those who continue to challenge themselves to the end savor ultimate victory.(1/31/
The mind of faith is invisible. Those who advance together with this organization dedicated to kosen-rufu will evolve the correct mind of faith that matches the time. With this mind of faith, you can fill the canvas of your lives with portraits of happiness in which all your wishes are fulfilled.(1/
No matter how healthy, intelligent or affluent we may be, if our minds are weak, then our happiness will also be frail and brittle. Our minds of faith, moreover, enable us to bring out the full positive potential in all things and situations, so it is crucial that we strive to forge our minds of faith. (2/2/93)
Mahatma Gandhi (1869—1948) once said that people become the people they expect themselves to be. Your mind, your ichinen, determines your future, your life. (3/9/93)
Faith is the secret to happiness for all people. When you truly forge your mind of faith, you will become an eternal victor throughout the three existences of past, present and future. Strong faith enables you to display appropriate wisdom, so that you can take advantage of change and move forward in the direction of hope and victory. (1/31/93)
It may seem perfectly all right to put ourselves and our wishes first, to simply follow the dictates of our emotions and cravings, but the truth is that there is nothing more unreliable than our own minds. Life doesn't always go like clockwork and things will not necessarily turn out as we had hoped or planned. Consequently, Nichiren Daishonin frequently stressed that you should become the master of your mind, not let your mind master you. We mustn't allow ourselves to be ruled by a self-centered mind. Rather, we have to discipline our mind and gain mastery over it. This is the Daishonin's strict admonition. (8/27/97)
As long as our mind of faith is connected to the Gohonzon, our benefits will never disappear. That's why it is vital to per-severe in our Buddhist practice throughout our lives, no matter what, even if on some days our physical condition or other circumstances prevent us from doing gongyo and chanting daimoku to our full satisfaction. Those who continue to challenge themselves to the end savor ultimate victory.(1/31/
The mind of faith is invisible. Those who advance together with this organization dedicated to kosen-rufu will evolve the correct mind of faith that matches the time. With this mind of faith, you can fill the canvas of your lives with portraits of happiness in which all your wishes are fulfilled.(1/
Mar 20, 2013
Mar 27, 2011
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.
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.
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.
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.
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.
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
DECIDE
Clarify the goal and make a determination
DECIDE CHANT CHANT
If you have a problem,
Chant one million daimoku
If you have a problem,
Chant one million daimoku
ACT ACT
Make maximum effort;
strive to resolve the problem
Make maximum effort;
strive to resolve the problem
EXPERIENCE
Accumulating experiences deepens one’s faith
Theories without experiences are
no more than pure idealism
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
BELIEVEShow actual proof DON’T DOUBT
Faith means having no doubts
Mar 24, 2011
Feb 24, 2011
Result is a Reflection of Your Faith in the Gohonzon
(Thanks to Donna for this)
Whatever you are thinking in front of the Gohonzon will be true for you. Are you thinking failure or victory? Are you trying to tell the Gohonzon how to solve your problems or are you turning over your heart's desire with unlimited trust to the Gohonzon? The Gohonzon's power is beyond comprehension of our minds. This is why we call it mystic. Our challenge is to dream of results as big as the power of the Gohonzon, which has no limit. With this attitude of faith, you can tap the infinite power of joy, gratitude and victory. If you find you are stuck, pray to the release the chains of doubt and fear clouding your mind of faith. Pray for unbounded confidence and courage to win over your past and joyfully step into your bright future.
~ Daisaku Ikeda
Dec 8, 2010
Action
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| 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. Oct 26, 2010
Obstacles and Devils (Sansho Shima)
UKE March 1997 by Catherine Cinnnamon
The three obstacles and four devils is a literal translation of the
Japanese
term sansho shima. This is a traditional classification of the types
of difficulties
and obstacles we encounter when we practise Buddhism.
Obstacles usually refers to external problems we may meet, whereas devils refers not to scary demonic spirits, which do not really exist, but rather to our own innermost negative tendencies, or the workings of life's innate deluded nature. We could say that obstacles are anything that functions to obstruct our practice of faith, whereas devils are self-destructive and destroy the quality of life itself.
The two best-known letters in which Nichiren Daishonin explains these obstacles and devils were both written to the Ikegami brothers, whose father threatening to disinherit them because of their refusal to give up their faith. This was a serious matter in those days. In the first of these, 'Letter to the Brothers', Nichiren Daishonin warns:
As practice progresses and understanding grows, the three obstacles
and four
devils emerge, vying with one another to interfere (MW-V1 p.145, WND
p.501)
Once we start practicing we soon realize that constant effort is
necessary
to maintain a consistent practice; the same is true of attaining the
supreme
life-condition of Buddhahood. Even the difficulty of believing we can
manifest
this condition, or that everyone has it, can in itself be an obstacle.
In 'Letter to Misawa', Nichiren Daishonin writes, "Even if you should manage to overcome the first six (of the three obstacles and four devils), if you are defeated by the seventh, you will not be able to become a Buddha".
(MW-V3 p.252, WND p.894)
It is important, therefore, to recognize sansho shima and overcome it. The support of people who are more experienced in practicing Buddhism is often very helpful in enabling us to identify and overcome this negativity, as President Ikeda points out:
The human mind wavers and changes from moment to moment. Over time,
one experiences
confusion even regarding things that one has previously decided on.
This is
an unchanging aspect of life. For precisely this reason, guidance and
encouragement
in the correct practice of faith are very important.
(Buddhism in Action, Vol.6, p.8)
(Buddhism in Action, Vol.6, p.8)
He also says:
During the past forty years, I have been the target of unjustifiable
criticism
and faced raging waves of persecution again and again. However I have
never
been defeated in my struggles for kosen rufu… Time and again, I have
transcended
the raging waves of the three powerful enemies and the three obstacles
and four
devils. Each time, I did my utmost to carry out my faith exactly as
the Daishonin
taught. (ibid., Vol.6, p.360-1)
Nichiren Daishonin wrote: "Where it not for these (obstacles), there
would
be no way of knowing that this is the true teaching" (MW-V1, p.145,
WND
p.501).
It is precisely because the Mystic Law is a great positive force that the negativity inherent within us and our environment resists our attempts to strengthen it through our practice. If chanting Nam-myoho-renge-kyo had no power to change karma or draw out our Buddha nature, no one would experience any difficulty in practising it!
It is at a crucial time that obstacles or devils are most likely to
appear.
That is why the Daishonin emphasizes that we should neither fear them
nor give
in to them. In the second of his letters to the Ikegami brothers, 'The
Three
Obstacles and Four Devils', he says:
There is definitely something extraordinary in the ebb and flow of
the tide,
the rising and setting of the moon, and the way in which summer,
autumn, winter
and spring give way to each other. Something uncommon also occurs when
an ordinary
person attains Buddhahood. At such times, the three obstacles and four
devils
will invariably appear, and the wise will rejoice while the foolish
will retreat.
(MW-V2 p.288, WND p.637)
The important thing is to realize that when difficulties appear, they
present
an opportunity to make renewed efforts in our practice so that we are
able to
grow further and show proof of the power of Nam-myoho-renge-kyo.
Obstacles and
devils are a natural function of our practice and we should not be
afraid of
them - as our practice and faith deepens, we come to recognize the
form our
own particular demons take, tailor-made for each of us, so that we can
continue
to challenge ourselves in our quest to become really great human
beings.
The three obstacles are:
1. Earthly desires (bonno-sho), or obstacles arising from the three
poisons
of greed, anger and stupidity.
2. Karma (go-sho), or obstacles due to karma created by committing any of the five cardinal sins or ten evil acts (this category is also interpreted as opposition from one's partner or children).
3. Retribution (ho-sho), or obstacles due to painful retribution for actions in the three evil paths (Hell, Hunger and Animality). This category also indicates obstacles caused by one's sovereign, parents or other persons who carry some sort of secular authority.
2. Karma (go-sho), or obstacles due to karma created by committing any of the five cardinal sins or ten evil acts (this category is also interpreted as opposition from one's partner or children).
3. Retribution (ho-sho), or obstacles due to painful retribution for actions in the three evil paths (Hell, Hunger and Animality). This category also indicates obstacles caused by one's sovereign, parents or other persons who carry some sort of secular authority.
The four devils are the hindrance of:
2. Earthly desires (bonno-ma), or illusions arising from the three poisons.
3. Death (shima), because the fear and suffering that death entails, whether our own or someone else's can shake our faith and obstruct our practice of Buddhism, especially if death seems untimely.
4. The Devil of the Sixth Heaven (tenji-ma). This is regarded as the most serious hindrance; in Indian cosmology this king of devils represents the fundamental darkness inherent in life itself. This can assume any number of forms to obstruct believers and is often said to take the form of persecution by those in power. It is the most powerful of all the negative forces, and takes the form most likely to trouble us or cause us to suffer from doubt or illusion.
Sep 26, 2010
Jul 25, 2010
Hope- the Fuel for Faith
...Hopes set on tomorrow,
Aspiring to the rainbow,
Looking beyond our present woes!
- Pres. Ikeda, "The Joy of Living"
Without hope, every obstacle to our happiness would be perceived as insurmountable.
Hope is the fuel for faith- we hope that embracing faith with all of ourselves, again and again, will lead us to become happy, capable people. Without that spark of hope, faith has little chance to flourish.
And developing a hopeful outlook, in the face of life's hardships, struggles and disappointments, is no small task to set ourselves to each day. We are surrounded by people and events that belie our hopeful intentions. Just snapping on the radio in the morning can immediately drain our hope. Catastrophes abound. One side of the country is burning, the other flooded. Someone trusted their child to a "professional's" care, and now the child is dead. Our political factions bicker and snipe at one another, while revolution erupts in a country where American's political influence proves futile. Sometimes simply waiting at a stoplight and glancing into another person's face will quickly tell you how desperate we are for the clear light if hope.
It is important in the face of all these things to recognize that hope is not the same as wishful thinking. Nor can it cover deep-seated negativity with a thin veneer of positive thinking. "aspiring to the rainbow," in President Ikeda's words, is not meant to imply that we should be wishing things were somehow different from what they are- or using positive affirmations as a substitute for shouldering the responsibility for our happiness.
Alexander Pope's phrase "Hope springs eternal" suggests this differentiation, by the active verb springs. This word qualified by eternal speaks of inner workings on a profound level. Learning to imbue our lives with hope, then, is engaging in an act of expansion-springing, as it were.
This, by definition, entails pushing the envelope of our very being. It entails moving the known borders out, up and beyond what we can at present conceive of. When we despair of ever changing any one problem or concern, or we become discouraged by what we perceive as a stalemate in our lives, rekindling hope is fundamental to our ability to take further action.
Hope can seem whimsical, intangible, or widly unscientific realm to inhabit. But it is actually a springboard for compelling life-discovery and the hare's breath between surrender to our inner darkness and will to struggle on. Learning to hold fast to hope's expansive vision is the work of faith.
The experiences we accumulate in the process deepen our faith and teach us that remaining hopeful, no matter what the circumstances, is within our power if we "look beyond our present woes," as President Ikeda poem urges, striving to make hope tangible not only for ourselves but for others.
When hope is ignitied from within, we immediately feel ourselves relieved form the weight of worry or sorrow is pressing us. These defining moments need to be recorded, etched in our spirit. Remembering that it is from our hearts, not our minds, that hope springs eternal, we can train our lives a little at a time to retain hope.
The moment hope swells within is a catalyst for prayer- for action. It is an impetus to study or seek out guidance or encourage someone else. We are sustained by the feeling that despite what we have failed to accomplish todaym we can renew our determination to try again tomorrow. Without hope, tomorrow is a bleak prospect. In fact, without it tomorrow doesn't exist.
Hope is necessary to the human spirit as oxygen and water are essential to our bodies.
World Tribune, 11-28-97 n. 3167 p. 2
Photos by tumblr
Jun 24, 2010
Chanting With Our Entire Being
By TED MORINO
What is the correct approach to chanting?
Fundamentally, I think it can be said that if after chanting daimoku you feel refreshed and revitalized, then you chanted great daimoku.
In many of his writings, Nichiren Daishonin states that chanting Nam-myoho-renge-kyo is the core of his teachings. It seems the Daishonin felt the need to establish first and foremost the act of chanting Nam-myoho-renge-kyo itself in order to guide the people of his time away from misguided practices and beliefs that opposed the original intent of Buddhism. While emphasizing the importance of having faith in the power of the Mystic Law, he appears to forgo addressing any other specific details of exactly how to chant.
What the Daishonin does stress, however, is our attitude—the realization or conviction that we should have when chanting. He writes: “Shakyamuni Buddha who attained enlightenment countless kalpas ago, the Lotus Sutra that leads all people to Buddhahood, and we ordinary human beings are in no way different or separate from one another. To chant Myoho-renge-kyo with this realization is to inherit the ultimate Law of life and death” (The Writings of Nichiren Daishonin, p. 216). He also explains: “You, yourself, are a Thus Come One who is originally enlightened and endowed with the three bodies. You should chant Nam-myoho-renge-kyo with this conviction” (WND, 299–300).
We can discuss the purpose behind the act of chanting from two different levels. On one level, we chant to open our innate Buddhahood, the universal existence and cultivation of which is the ultimate message of the Lotus Sutra and the basis of human happiness. On another level, we can say that we chant to have our specific prayers answered—an intriguing element in the practice of Buddhist faith.
Ultimately, it is important that we chant with our entire being. This is indicated by a phrase the Daishonin quotes from the verse portion of “Life Span” chapter of the Lotus Sutra, which reads, “single-mindedly desiring to see the Buddha, not hesitating even if it costs them their lives” (WND, 389). For us, this translates into an earnest desire to reveal our Buddha nature each time we chant. He states, “As a result of this passage, I have revealed the Buddhahood in my own life” (WND, 389). Explaining the principle of having our prayers answered through the power of faith underlying our act of chanting, Nichiren Daishonin exhorts: “Muster your faith, and pray to this Gohonzon. Then what is there that cannot be achieved?” (WND, 412). And: “Believe in this mandala with all your heart. Nam-myoho-renge-kyo is like the roar of a lion. What sickness can therefore be an obstacle?” (WND, 412).
From another perspective, Nichiren Daishonin cautions, “A coward cannot have any of his prayers answered” (WND, 1001). In this passage, cowardice can be interpreted as the benighted quality of life that is not rooted in our Buddhahood. In other words, cowardice can be defined in Buddhism as the impure elements in life, which, if allowed to take control of the self, separate us from our Buddha nature or the Mystic Law. Conversely, if we are continuously developing our Buddha nature, taking action with the wisdom we tap through chanting and thus courageous in our life-condition, then we are moving toward and becoming the type of person who can have all their prayers answered.
SGI President Ikeda states: “The more specific and detailed the blueprint we have
in our hearts, the better. The point is to continue vividly painting the target we have and to advance toward that goal single-mindedly. Then, at each instant, the reality of our lives will gradually approach the painting that is our aspiration. “Everything depends on what is in our hearts. Heartfelt prayers will definitely be answered” (Learning from the Gosho, p. 129). In praying to the Gohonzon, we should drop all pretense and just be ourselves, offering sincere prayers for the realization of all our desires. By so doing, we can elevate our life-condition and strengthen our life force to the point where we start sensing what to do about each of our specific goals.
In the final analysis, we should first decide that we are going to win before we chant. This strong determination coupled with our chanting enables us to summon forth the appropriate wisdom to deal with any of the inevitable difficulties we will encounter on the way toward achieving our goals. With this resolution, something positive will start welling up from within our lives through chanting. Worry should not be basis of our prayer, as this can undermine the power of chanting. Rather we should to resolve to win first, so that through each daimoku we chant we are tapping every human quality necessary for our victory.
By chanting such heartfelt daimoku to the Gohonzon, the very core of our lives aligns with the purest life force of the universe, melting away whatever negative effects we may otherwise have to experience due to our karma. “Various sins are just like dewdrops,” wrote the Daishonin. “The ‘sun of wisdom’ (Nam-myoho-renge-kyo) is capable of dissolving them all” (Gosho Zenshu, p. 786).
Chanting from the heart solidifies the condition of Buddhahood as the basis of our existence, which is described by the Daishonin as “the unchanging reality which reigns over all of life’s functions” (WND, 832). When Buddhahood is firmly established as the basis of our lives, we gain self-control without being defeated by the five poisons—greed, anger, foolishness, arrogance and doubt.
After chanting, we can return to the reality of our daily lives, acting with renewed confidence to touch the lives of other people and reach our goals. As the Daishonin states, “The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being” (WND, 852).
Lastly, President Ikeda writes about the meaning of prayer in Buddhism, referring to the concept of a pledge or vow in The New Human Revolution. He says to a pioneer member in Brazil: “Prayer in Nichiren Buddhism means to chant daimoku based on a pledge or vow. At its very core, this vow is to attain kosen-rufu. It means chanting resolutely with the determination: ‘I will attain kosen-rufu in Brazil. Therefore, I will show magnificent actual proof in my work. Please enable me to bring forth my greatest potential.’ This is what our prayer should be like. “It is also important that we establish clear and concrete goals for what we hope to achieve each day and then pray and challenge ourselves to achieve each of them. This earnest determination gives rise to wisdom and resourcefulness, thereby leading to success. In short, to win in life we need determination and prayer, effort and ingenuity. It is misguided to dream of getting rich quick, expecting to encounter a rare stroke of luck or some shrewd moneymaking scheme. This is not faith. It is mere fantasy” (The New Human Revolution, vol. 1, pp. 250–251).
Special Thanks to Milind Shirke
What is the correct approach to chanting?
Fundamentally, I think it can be said that if after chanting daimoku you feel refreshed and revitalized, then you chanted great daimoku.
In many of his writings, Nichiren Daishonin states that chanting Nam-myoho-renge-kyo is the core of his teachings. It seems the Daishonin felt the need to establish first and foremost the act of chanting Nam-myoho-renge-kyo itself in order to guide the people of his time away from misguided practices and beliefs that opposed the original intent of Buddhism. While emphasizing the importance of having faith in the power of the Mystic Law, he appears to forgo addressing any other specific details of exactly how to chant.
What the Daishonin does stress, however, is our attitude—the realization or conviction that we should have when chanting. He writes: “Shakyamuni Buddha who attained enlightenment countless kalpas ago, the Lotus Sutra that leads all people to Buddhahood, and we ordinary human beings are in no way different or separate from one another. To chant Myoho-renge-kyo with this realization is to inherit the ultimate Law of life and death” (The Writings of Nichiren Daishonin, p. 216). He also explains: “You, yourself, are a Thus Come One who is originally enlightened and endowed with the three bodies. You should chant Nam-myoho-renge-kyo with this conviction” (WND, 299–300).
We can discuss the purpose behind the act of chanting from two different levels. On one level, we chant to open our innate Buddhahood, the universal existence and cultivation of which is the ultimate message of the Lotus Sutra and the basis of human happiness. On another level, we can say that we chant to have our specific prayers answered—an intriguing element in the practice of Buddhist faith.
Ultimately, it is important that we chant with our entire being. This is indicated by a phrase the Daishonin quotes from the verse portion of “Life Span” chapter of the Lotus Sutra, which reads, “single-mindedly desiring to see the Buddha, not hesitating even if it costs them their lives” (WND, 389). For us, this translates into an earnest desire to reveal our Buddha nature each time we chant. He states, “As a result of this passage, I have revealed the Buddhahood in my own life” (WND, 389). Explaining the principle of having our prayers answered through the power of faith underlying our act of chanting, Nichiren Daishonin exhorts: “Muster your faith, and pray to this Gohonzon. Then what is there that cannot be achieved?” (WND, 412). And: “Believe in this mandala with all your heart. Nam-myoho-renge-kyo is like the roar of a lion. What sickness can therefore be an obstacle?” (WND, 412).
From another perspective, Nichiren Daishonin cautions, “A coward cannot have any of his prayers answered” (WND, 1001). In this passage, cowardice can be interpreted as the benighted quality of life that is not rooted in our Buddhahood. In other words, cowardice can be defined in Buddhism as the impure elements in life, which, if allowed to take control of the self, separate us from our Buddha nature or the Mystic Law. Conversely, if we are continuously developing our Buddha nature, taking action with the wisdom we tap through chanting and thus courageous in our life-condition, then we are moving toward and becoming the type of person who can have all their prayers answered.
SGI President Ikeda states: “The more specific and detailed the blueprint we have
in our hearts, the better. The point is to continue vividly painting the target we have and to advance toward that goal single-mindedly. Then, at each instant, the reality of our lives will gradually approach the painting that is our aspiration. “Everything depends on what is in our hearts. Heartfelt prayers will definitely be answered” (Learning from the Gosho, p. 129). In praying to the Gohonzon, we should drop all pretense and just be ourselves, offering sincere prayers for the realization of all our desires. By so doing, we can elevate our life-condition and strengthen our life force to the point where we start sensing what to do about each of our specific goals.
In the final analysis, we should first decide that we are going to win before we chant. This strong determination coupled with our chanting enables us to summon forth the appropriate wisdom to deal with any of the inevitable difficulties we will encounter on the way toward achieving our goals. With this resolution, something positive will start welling up from within our lives through chanting. Worry should not be basis of our prayer, as this can undermine the power of chanting. Rather we should to resolve to win first, so that through each daimoku we chant we are tapping every human quality necessary for our victory.
By chanting such heartfelt daimoku to the Gohonzon, the very core of our lives aligns with the purest life force of the universe, melting away whatever negative effects we may otherwise have to experience due to our karma. “Various sins are just like dewdrops,” wrote the Daishonin. “The ‘sun of wisdom’ (Nam-myoho-renge-kyo) is capable of dissolving them all” (Gosho Zenshu, p. 786).
Chanting from the heart solidifies the condition of Buddhahood as the basis of our existence, which is described by the Daishonin as “the unchanging reality which reigns over all of life’s functions” (WND, 832). When Buddhahood is firmly established as the basis of our lives, we gain self-control without being defeated by the five poisons—greed, anger, foolishness, arrogance and doubt.
After chanting, we can return to the reality of our daily lives, acting with renewed confidence to touch the lives of other people and reach our goals. As the Daishonin states, “The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being” (WND, 852).
Lastly, President Ikeda writes about the meaning of prayer in Buddhism, referring to the concept of a pledge or vow in The New Human Revolution. He says to a pioneer member in Brazil: “Prayer in Nichiren Buddhism means to chant daimoku based on a pledge or vow. At its very core, this vow is to attain kosen-rufu. It means chanting resolutely with the determination: ‘I will attain kosen-rufu in Brazil. Therefore, I will show magnificent actual proof in my work. Please enable me to bring forth my greatest potential.’ This is what our prayer should be like. “It is also important that we establish clear and concrete goals for what we hope to achieve each day and then pray and challenge ourselves to achieve each of them. This earnest determination gives rise to wisdom and resourcefulness, thereby leading to success. In short, to win in life we need determination and prayer, effort and ingenuity. It is misguided to dream of getting rich quick, expecting to encounter a rare stroke of luck or some shrewd moneymaking scheme. This is not faith. It is mere fantasy” (The New Human Revolution, vol. 1, pp. 250–251).
Special Thanks to Milind Shirke
Jun 21, 2010
Star in Your Own Life
I got my name in lights with notcelebrity.co.uk
By Seleus Blelis
You're the star of your own life. The leading man or woman. You choose not to play the wise-cracking best friend or funny sidekick. Maybe you've play that role long enough. But now is the time to shine and show the world what you're made of. We all have that chance to change even the littlest things, into something beautiful and lasting. This comes from a pure place because you want to evolve and understand past actions that have caused you such unhappiness. But that cannot happen if you are blinded by ignorance and arrogance.
Once you begin to question the same patterns that keep repeating themselves in your life, then you can begin to replace them with a whole new set of tools. My tools are Faith, Practice and Study. Always remember the one thing that is constant in your environment- YOU. And if YOU put the blame on others for your own misery, you will never see a change.
Even if you don't believe in this practice. The same rules apply. It all starts with you. The beauty of this practice, is that you can be the star of your own life and be freed from delusion. You can see clearly why and how you are suffering. What lead to it? And then, what you can do about it. You can win by having a indestructible spirit. By knowing that you at least tried and fought.
When you clearly envision a victorious outcome, engrave it in your heart and are firmly convinced that you will attain it, your brain makes every effort to realize the mental image you have created. Then, through unceasing efforts, that victory is finally made reality. You are the playwright of your own victory.
(3/9/93 Faith In Action)
Apr 19, 2010
Change is Chanting Daimoku
"Human beings" at the outset carried great significance. This means all humankind; the Daishonin's teaching can benefit all people without exception. Buddhism is a teaching that exists for all human beings. It is not only for the Japanese or the people of one particular country or ethnic group. Nichiren Daishonin declares that, ultimately, for all people- whether poor or wealthy, famous or unknown, powerful individuals pr ordinary citizens, artists or scientists- apart from chanting Nam myoho renge kyo, there is no true happiness, no true joy or fulfillment in life. That's because when we chant daimoku, our lives become one with the life of the Buddha, enabling us to draw forth the inexhaustible strength to carry out our human revolution and to help others to the same.
Fame, wealth and social status alone do not guarantee happiness. May wealthy individuals suffer terribly within their mansions. Some people may be bound up in vanity that they can find no peace of mind. Many famous people feel miserable the moment they slip from the limelight. Let's say there are two people who work in the same company, perform identical jobs and have equivalent material resources and social standing; yet one feels happy while the other feels nothing but despair. It is not all uncommon to find such disparities arise due to differences in people's inner states, differences in their hearts.
Nor can it be said that the advance of science or economics necessarily brings happiness. In ever case, whether we feel happy or unhappy ultimately depends on US. Without changing our state of life, we can find no true happiness. But when we do change our inner state, our entire world is transformed. The ultimate means for effecting such change is chanting daimoku.
We are born in this world to enjoy life. We are not born to suffer. This is a basic premise of the Lotus Sutra on the nature of human existence. To live happy and at ease in this world means to enjoy our work and family life, to enjoy helping others through Buddhist activities. If we have a truly high state of life, then even when unpleasant things happen we view them as making life all the more interesting, just as a pinch of salt can actually improve the flavor of a sweet dish. We feel true delight in life, whatever happens.
To experience the "joy derived from the Law" means to fully savor the eternally unchanging Mystic Law and the power and wisdom that derive from it. In contrast to this joy, there is the "joy derived from desires,"- enjoyment that comes from fulfilling desires of various kinds. While is might seem like genuine happiness, such joy is only TEMPORARY and SUPERFICIAL. It does not arise from the depths of our lives and it soon gives way to unhappiness and dissatisfaction.
Faith enables us to receive the eternal joy derived from the Law. So let us engrave in our hearts this point: We ourselves receive this joy. Because we receive it ourselves, our happiness does not depend on others. No one else can make us happy. Only by our own efforts can we become happy.
Therefore, there is no need to feel envious of others. There is no need to bear a grudge against someone or depend on another person for our happiness. Everything comes down to our state of life. It is within our power to take our lives in any direction we wish. To be dragged around by other people or the environment is not the way of life the Lotus Sutra teaches. True happiness is not feeling happiness one moment and misery the next. Rather, overcoming the tendency to blame our sufferings on others or on the environment enables us to greatly expand our state of life.
Also, at the most fundamental level, faith is for our sake, not for anyone else's. While we of course practice for ourselves and others and to realize kosen-rufu, ultimately we are the prime beneficiaries of all our efforts in faith. Everything is for our growth; everything contributes to the development of our state of life and the establishment of Buddhahood in our lives. When we practice with this determination, all complaints vanish. The world of Buddhahood that had been covered by the dust of complaints begins to shine, and we can freely and fully savor the joy deriving from the Law.
Jan 18, 2010
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.
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)
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.
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.
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.
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.
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)
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.
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