Which Way Are You Practicing?

Vice President Karwei's Guidance, 1996

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

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

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

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

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

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

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

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

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

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

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

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

Richard Causton: Buddha in Daily Life

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1.02.28

The Looking-Outside-Oneself Delusion

From "The Buddha in Your Mirror", Woody Hochswender, Greg Martin and Ted Morino 

 

Hell in relationships comes from trying to change the behavior of anyone other than yourself. When we exercise self-control, beginning with becoming happy within ourselves, we have the ability to move the hearts of others. It is only when we stop trying to control others that we gain the power to actually influence them. For example, have you ever found yourself saying "You're making me angry – stop doing that" to people whose behavior disturbs or frustrates you? The implication of that statement, "You're making me angry", is that somehow you don't have control of your anger, they do. And since you have ceded them the control and power, it is their behavior that must change if your anger is to be eliminated. But, of course, you don't control their behavior, so the more you try to do so, the angrier you get.

Not that all anger is bad. There are, of course, real situations of injustice in which anger is appropriate. Even in such cases, however, self-control is the key to influencing change. Buddhism teaches us that in response to any situation, depending on the choices we make, we find ourselves in one of the Ten Worlds: Hell, Hunger, Animality, Anger, Tranquility, Rapture, Learning, Realization, Bodhisattva or Buddhahood. Recognizing that we are choosing and taking responsibility for those choices empowers us to choose our life state, It give us our control back.



The Downside of Expectations

Expectations are important. Research indicates that children develop only as far as the expectations of the adults around them. But expectations can also destroy good relationships. We have expectations of other people. We expect them to be good husbands, good wives, good children, good friends, good bosses and so on. These expectations are sometimes higher than our expectations of ourselves.

While every situations is unique, there is at least one common but subtle delusion at work here, a delusion that is a challenge to all of us in our relationships with significant others, family, friends. The problem is that although we are motivated by the best intentions, the other person often hears from us a steady stream of criticism and disappointment. This is not encouraging, and in spite of the love in our hearts, the other person becomes unresponsive, even rebellious. The problem here is that although the heart is in the right place, we lack wisdom. Motivated by love but lacking wisdom, we get a response to our efforts that is the opposite of what we expected. Once this downward trend begins, unfortunately, it is difficult to reverse.

People do not respond well to criticism and negativity. Does that mean we simply have to settle for something less? No, it means, once again, that we're trying to change the wrong person. If we want people to do more, we need to praise and appreciate what they are already doing for us. Pay attention to the positives, and not what you feel is missing. People love appreciation and will try very hard to get it. Making these two the basis of all your relationships can have a powerful and encouraging influence. For the gardener of relationships, they are like sunlight and water. People will strive and thrive when they are praised and appreciated. 

Criticism and disappointment create a dark environment, a garden where relationships cannot thrive. It is a major delusion to think that others will be motivated by criticism. Nichiren wrote: "When praised, one does not consider his personal risk, and when criticized, he can recklessly cause his own ruin. Such is the way of common mortals."

In any relationship, we must keep our power, developing a strong self-identity and the ability to be happy on the inside. Standing alone upon the firm foundation of our own happiness, we can then seek out and nurture contributive, sharing relationships, relationships in which we give our love freely without attachments and expectations. We are not needy of the other. Nor are we addicted to the other. A relationship between two such people brings a deep and abiding love.

Before going out to look for a contributive partner, we must first strive to develop that ability within ourselves. Only then will it be possible to draw forth and nurture the same quality in others.

Happiness is not something that someone else can give us.

A Buddhist view of Relationships Pt 1

by Eddy Canfor-Dumas

1990 was a bad year for divorce in Britain. Or rather, it was a good year for divorce, but not such a good year for marriage. 153,386 of them broke down ‘irretrievably’, the sole grounds for divorce in English law. Currently, that figure (the most up-to-date available) represents forty-six per cent – almost a half – of all new marriages in England and Wales (331,150).

It’s a sobering thought. Yet for many people the sorry wreckage of so many marriages in our society has not proved a deterrent to splicing the knot. In love, it seems, hope truly does spring eternal.

To many others, though, the number of failed marriages they can see has put them off the idea of matrimony, but not, it seems, the idea of living together in a marriage-type relationship. Even here, though, there is no guarantee that such a relationship is any more likely to succeed than a ‘formal’ marriage. In fact, if the number of marriage-type relationships that broke down could be counted, the overall proportion of ‘divorces’ to enduring relationships might be even higher.

And this is just counting heterosexual relationships. Add in the number of homosexual partnerships that fail and one might wonder how it is that any two people ever manage to stay together and build a successful relationship through their lives.

There have been many reasons put forward as to why so many relationships fail today – amongst others, the decline of the influence of the Church, the advent of the Pill, the growing financial-independence of women and a rise of intolerance generally between people. But whatever the reasons, two conclusions at least can be drawn from the present state of affairs.

First, our judgement as to who would make a good partner is not, on present statistics, all that reliable. And second, even if we do manage to meet and marry (or live with) Mr or Miss Right, our ability to sustain and develop that relationship is frequently tested to breaking point.

Given that, for many people, an enduring and emotionally satisfying (and almost certainly monogamous) relationship with another person is a goal most devoutly to be wished, what does Nichiren Daishonin’s Buddhism have to offer on these two fundamental problems. – finding the right partner and then working at the relationship so it grows and flourishes, ‘till death do us part’?

Happiness
Before answering those questions, it is important to understand that, for those practising Nichiren Daishonin’s teachings, the most fundamental relationship he or she can have is with the Gohonzon, not with another person. This is because the purpose of Buddhist practice is to establish absolute and unshakeable happiness within one’s own life, and to teach others how to do the same. Essentially this is achieved through chanting Nam myoho renge kyo to the Gohonzon. As Nichiren Daishonin states:

A woman who devotes herself to the Gohonzon invites happiness in this life; and in the next, the Gohonzon will be with her and protect her always (Major Writings, Vol.1, p.213).

He is even more direct in the Gosho Happiness in this World:

There is no greater happiness for human beings than chanting Nam myoho renge kyo… There is no greater happiness than having faith in the Lotus Sutra [Gohonzon] (Major Writings, Vol.1, p.161).

This is a difficult lesson to learn, however, living as we do in a society which places romantic love alongside wealth, fame and beauty as perhaps the most desirable of all goals. One might actually say that the real struggle in practising Nichiren Daishonin’s Buddhism lies in truly accepting the reality that happiness lies within your own life; in developing and revealing your Buddha nature more and more; in discovering your own unique mission in this world; and should not rely on external – and ultimately unreliable – factors like your relationship with your lover or spouse.

In fact, Buddhism has traditionally viewed romantic love with ambivalence, if not downright negativity. This is because desire – including romantic desire – is intimately and inevitably bound up with suffering. . (see ‘Basics of Buddhism, pp31-2) Only the altruistic ‘love’ for others – comparable to the compassionate love of parents for their children – is seen in a positive light. This love – called jihi in Buddhism – is best exemplified in traditional Buddhist teachings by the merciful actions of Shakyamuni Buddha, based on his desire to remove suffering and five happiness to all living beings.

All very well, you might think, but what has this got to do with the real world, where we often find it difficult to get on with our nearest and dearest, let alone feel any stirrings of compassion for ‘all living beings’? Where we fancy each other, fall in love, have affairs and one-night stands? Where we fight and scream, then kiss and make up – or break up?

The answer touches on the basic difference between the ‘traditional’ Buddhism associated with Shakyamuni and the Buddhism of Nichiren Daishonin. Whereas traditional Buddhist teachings stress the necessity of trying to eliminate desire to avoid suffering, Nichiren Daishonin teaches that desire is an unavoidable and fundamental aspect of human life. Quite simply, if we had no desires we would never do anything. Even to live, for example, we have to want to go on living.

So instead of suppressing our earthly desires, Nichiren Daishonin taught that through chanting for them we can attain enlightened happiness. As he states:

When one chants Nam myoho renge kyo even during the sexual union of man and woman, then earthly desires are enlightenment and the sufferings of life and death are nirvana (Major Writings, Vol 2, p.229).

In short, what this means in the context of relationships is that, through chanting Nam myoho renge kyo to find the right partner or to improve our relationship with our existing partner, we reveal our Buddhahood. And it is this process of revealing and strengthening our Buddhahood, with its characteristic qualities of wisdom, courage, compassion and life force, which puts us on the right path towards a happy and fulfilling relationship; a relationship based on mutual respect and a deep spiritual bond, and one in which we share the same dreams, goals and aspirations as our partner. So how does this work in practice?

Why a relationship?
A good starting-point in answering this question might be to ask why one wants ‘a relationship’ – put in apostrophes, thus, because often we seem to regard this intimate connection with another human being almost as a commodity; a ‘thing’ to be desired and possessed and then, as with a car whose performance doesn’t quite match our expectations, discarded or exchanged for another. (Perhaps we should add the dominance of the values of materialism to the list of why so many relationships fail these days.)

Of course, there are many reasons why one should want a close relationship with another person: for company; for sex; for a family; for status; security, money; to be ‘grown-up’ or to escape from one’s family; for vanity – the kudos of ‘catching’ someone generally admired or desired; or the impulse to mother or lord it over another person. And then there’s the intoxicating rapture of simply falling head over heels in love – the true ‘magic’ of romantic love, where reason flies out of the window and we are borne along on a tide of passion.

More prosaically, though, our motives are usually mixed together into a vague, generalized longing for ‘a relationship’, which often seems to proceed meeting anyone ‘special’. Rather, we simply look for someone to fit the template of the ideal partner we have constructed in our minds.

One thing these motives have in common, however, is that they are directed outwards. They are based on the assumption that the other person will make us happy by filling some kind of void in our lives. This, Buddhism teaches, is a mistake.

A relationship with another person might provide many of the things listed above – stimulating companionship, a fulfilling sexual relationship and a happy, healthy family life are among the basic joys of human existence. But to base one’s happiness on it is to fail to recognize the essential instability of the situation. A lifelong companion, however wonderful, will eventually die. Even the best sexual relationship can suffer if other factors alter. And as one’s children grow and mature, their attitude towards their parents can often change for the worse.

So one of the main purposes of chanting about our attitude to relationships is to understand what lies at its root. Is it fear of loneliness? The desire to be loved because, in our heart of hearts, we are so unsure of our true worth? Or simply a restless sexual energy?

Why him? Why her?
In fact, as we chant and study the life-philosophy of Nichiren Daishonin, we can go even deeper into ourselves and begin to see and understand the pattern of our attraction to certain people. For, as Nichiren Daishonin teaches, two people who have chosen to live in a close relationship fit each other perfectly, in all their strengths and weaknesses. Describing the relationship of husband and wife in thirteenth century Japan, he says:

When a husband is happy, his wife will be fulfilled. If a husband is a thief, his wife will become one, too. This is not a matter of this life alone. A man and wife are as close as a body and shadow, flowers and fruit, or roots and leaves, in every existence of life (Major writings, Vol.1, p.146).

This observation is based on the Buddhist principle of the Ten Worlds. Buddhism teaches that all people share ten basic life conditions – Hell, Hunger, Animality, Anger, Tranquility, Rapture, Learning, Realization, Bodhisattva and Buddhahood, all of which have certain characteristics.

Hell is the world of suffering; Hunger is the world of insatiable desire; Animality is the world of the instinct. Anger is dominated by the ego, Tranquility (Humanity) by calmness, Rapture by momentary pleasure, Learning is characterized by the desire to learn from the teachings of others, Realization by the desire to improve oneself through one’s own efforts, and Bodhisattva by the exercise of compassion. Buddhahood, which is revealed through chanting Nam myoho renge kyo, acts as a kind of positive filter which brings out all of the beneficial, value-creating aspects of the other nine worlds.

Everyone tends to live predominantly in one or two of these life conditions, which, although they are displayed according to the personality of each individual, retain their basic characteristics. Thus, one person might be brash and boastful and another quietly superior, but both are exhibiting aspects of the world of Anger, the ego.

The important thing about this, as far as relationships go, is that we tend to be attracted to those people who share the same basic life condition as ourselves.

A person in the grip of Animality, for instance, will take every opportunity to indulge in instinctive pleasures – sex, food, drink, sleep – usually with little thought for the consequences of his actions. He will tend to be attracted to someone who is also in the grip of Animality, even though the object of his attentions might not exhibit all the same aspects of the life condition. For instance, both might share an appetite for sex and alcohol, but one might consistently defer to the wishes of the other in all other matters – as Nichiren Daishonin says of Animality, ‘It is the nature of beasts to threaten the weak and fear the strong’ (Major Writings, Vol.1, p.34).

Exactly how the Ten Worlds operate in individuals can be extremely subtle, and there is no space here to analyse all their various nuances. And they are by no means all bad. Each of the Ten Worlds has both negative and positive aspects (except Buddhahood, which is wholly positive), so if we are fortunate enough to be dominated by, say, the positive aspects of the world of Tranquility (or Humanity) – clear, reasoned judgement – our chances of forging a successful relationship will be much higher than if we are in the clutches of Hell, whether or not we chant Nam myoho renge kyo.

Even so, as we chant about our present and past relationships, we begin to identify which of the Ten Worlds have been dominant in them. Almost invariably, we see that we have been attracted to the same type of person, ‘chosen’ by our own dominant life state.

This pattern Buddhism calls our ‘karma’, habitual behaviour which we are bound to repeat. Take the couple described above. If the man begins to despise his partner’s weakness and continual deference – one of the very things that attracts him in the first place – he might eventually end the relationship. Being dominated by Animality, however, he is only attracted to those who share characteristics similar to the person he has just left. They might appear in a different form –this time, for instance, he might play the subservient role – but essentially he will find himself in the same kind of relationship.

Breaking the pattern.
It is to break out of the pattern imposed on us by our karma that we chant. As we do so and reflect on our actions, we begin to see our motives more clearly. And after a time (it varies from person to person), if we conclude that our attitude is based on the negative aspects of one of the Ten Worlds – especially the ‘lower worlds’ of Hell, Hunger, Animality, Anger, Tranquility or Rapture – we determine to challenge and change it, for the happiness of both ourselves and our partner (present or future).

At the same time we struggle to base our relationships increasingly on the world of Buddhahood, with its deep respect for the inherent dignity of life and for the fundamental equality of all people. For ultimately, Buddhism teaches, it is a relationship based on shared goals, respect and equality that stands more chance of enduring and growing than one based on passion, romance or unrealistic expectations of our partner’s ability to make us happy. As Nichiren Daishonin states:

Explain all this to your wife, and work together like the sun and the moon, a pair of eyes, or the two winds of a bird. With the sun and the moon, how can you fall into the path of darkness? With a pair of eyes, how can you fail to behold the faces of Shakyamuni, Taho and all the other Buddhas of the universe? With a pair of wings, you will surely be able to fly in an instant to the Buddha land of eternal happiness (Major Writings, Vol.2, p.231).

What does this mean in practical terms? First, if we are not involved with anyone at present but wish to be, it means making a strong determination to meet the right person for our happiness – which also means the right person for kosen-rufu – and then, effectively, forgetting about it. Lodged deep in our lives, the desire to meet the right person, coupled with a strong daily practice, will eventually draw that person to us when the time is right.

In the meantime, instead of being obsessed with having ‘a relationship’ and feeling sorry for ourselves that we are alone, we can concentrate on creating value in our society and growing as strong and independent individuals – who are, anyway, generally more attractive to others than those who are always desperately seeking someone.

‘The right partner for kosen-rufu’ does not mean, however, that there will only ever be one person ‘out there’ with whom we can possibly build a happy relationship, whom we somehow hunt out with our chanting; neither does it mean that he or she should necessarily be a Buddhist.

There may, in fact, be more than one person with whom we forge successful, creative relationships on the path of our human revolution towards finding our partner for life. They may or may not be Buddhists (although this would be hard with someone vehemently and consistently opposed to our practice). And even if our partner never chants, if we do our utmost to respect and support him or her in the fulfillment of his or her unique purpose in this life, he or she will respect and support us in turn, and help us fulfil our unique purpose, too.

In this context, chanting is a means of developing sufficient good fortune, through our thoughts, words and deeds based on Buddhahood, to be in the right position to meet the right person at the right time. Chanting also helps us develop enough wisdom to recognize the potential that exists in that other person (and any existing relationship we might have), and then to decide whether to act or not.

So, secondly, once we meet someone to whom we are attracted, we should chant seriously before we become romantically (or sexually) involved with him or her. We need the wisdom (and courage) of our Buddhahood to look clearly and honestly at the nature of our attraction. And if our wisdom counsels against involvement, we must listen to it – or face the inevitable consequences. Our karma to be drawn to a certain type of person may be very strong, but if we have suffered from it in the past, it is only by not succumbing to it now that we can hope to change our pattern of unhappy relationships.

Sex and ‘the learning curve’
But isn’t all this chanting before falling into someone’s arms (or bed) just frankly unrealistic? What about passion? Excitement? Romance? Does Buddhism really advocate sex only within the bounds of marriage or a life-long commitment? If we don’t become involved in the first place, how can we ever know whether or not we want to commit ourselves to this other person? And surely people learn from experience and even ‘failed’ relationships can teach us something?

These are all good questions. In addressing them, it might be useful to bear a couple of points in mind.

First, attitudes to relationships, particularly sexual relationships, vary according to the age and the culture of any society. Broadly speaking, in this country, we have alternated between eras of sexual repression and sexual permissiveness, often running the two in parallel – historically (and hypocritically), for example, there have been different standards of sexual behavior for men and women. Currently, we are going through a stage of sexual permissiveness, where many people feel that it is perfectly natural – indeed, even healthy – to have a number of different sexual partners before settling down with ‘the chosen one’, supposedly for life.

The important question – certainly in terms of Nichiren Daishonin’s Buddhism – is not one of morality but pragmatism. Quite simply, have our current fashions led to greater happiness? To longer, stronger relationships? The answer can hardly be an unqualified ‘yes’.

Take ‘trial marriages’ – living together before deciding to make a legal commitment. A recent study by the Office of Population Censuses and Surveys came to the startling conclusion that, of couples who married for the first time in the early 1980’s, those who had previously lived together were fifty per cent more likely to have divorced after five years of marriage – and sixty per cent more likely to have divorced after eight years of marriage – than similar couples who had not lived together.

(Photos by deviantart,photobucket)

Groundhog Day

"When Chekhov saw the long winter, he saw a winter bleak and dark and bereft of hope. Yet we know that winter is just another step in the cycle of life. But standing here among the people of Punxsutawney and basking in the warmth of their hearths and hearts, I couldn't imagine a better fate than a long and lustrous winter."- Phil Connors

That is a line from the funny 1993 Harold Ramis film "Groundhog Day. It stars Bill Murray as a egotistical and cynical weatherman Phil Connor who is sent to Punxatawney, Penn., to cover Groundhog Day. He rather be anywhere than near that darn groundhog. He's accompanied on this trip by Rita (Andie McDowell), the segment producer. Because of a snowstorm, they are forced to stay another day. When he wakes up the next morning at 6am (with Sonny and Cher singing "I Got You Babe" on the clock radio), he discovers that it's Groundhog Day all over again. Everyone and everything is the same except for him. And it keeps happening over and over, day after day after day.

Just like my review of the film "Harold & Maude", this film also has a Buddhist theme. According to Buddhist critic Tom Armstrong, its "the greatest Buddhist movie ever made". 

I really enjoy this film and upon re-watching this past weekend, you yourself will feel like your stuck in a time loop and want to catch the next greyhound bus out of town for good. But more importantly, you can see that change is possible. The kind of change that affects you, your environment and your karma. 

You leave the film thinking, man Phil is one enlightened guy! Phil is not a god. He never says he is but believes he's like a god. But he's an ordinary person like all of us. We may see what he was able to accomplished as extraordinary (like having super powers or something, which I will address in a upcoming post), but its fact is not. Phil perfectly depicts what a Bodhisattva is. 

So we know that Phil relives the same day over and over again. The same events happen, day in and day out. But how is he like a Bodhisattva? As witness his journey into the Ten Worlds (some say his character is in a time loop for about 8.5 years or more) ,he begins to realize that in order to break this cycle he needs to change himself. Here is what we know about Phil and a general sequence of events that happen to him:

• He's not a nice guy, arrogant, insincere, egocentric.
• He cannot believe the day is repeating itself, aggravated.
• He tests how far he can go without ever paying for any consequences for his actions (punching out a man, overeating, robbing money),  "I don't worry about anything anymore".
• He has fun getting information to use the following day to take advantage of people, testing his memory of events.
• He uses the same tactics on the segment producer Rita so he can woo her. 
• She repeatedly slaps and rebuffs his advances.
• He looks terrible, tired and defeated, and figures he has to stop the groundhog so Winter could end 

PHIL (sarcastic, to camera) Well, that's it.  Sorry you couldn't be here in person to share the electric moment.  This is one event where television really fails to capture the excitement of thousands of people gathered to watch a large squirrel predict the weather, and I for one am deeply grateful to have been a part of it. Reporting for Channel 9, this is Phil Connors. 
RITA You want to try one that's a little sweeter? 
PHIL That's as sweet as I get.  I'm outa here.

• He drives off a cliff (with the groundhog in tow) to his suppose death
• He survives that so begins his quest find other ways to off himself (stabbed, poisoned, hanged, frozen, jumps off a building, burned, electrocuted.
• He thinks he's a god because he survived all of those attempts and tries to convince Rita by telling her all the things he knows about her, Punxatawney and its people.

After spending the day with Rita, she realizes this is not the same jerk she once knew. He is being honest, opened, and there is this kind of realization that sets in for him. But not the realization you think. He's close to it though. He thought he had the power to control everyone and everything. He wasted his days for selfish reasons, but once that idea got tired. He tried to kill himself to escape his suffering, but that didn't work- he thought okay now what? I thought that even though he was experiencing the same day over and over again, he was creating new experiences. The more you learn about what works and what doesn't work, you begin to expand and grow as a person. He was discovering parts of himself that maybe he never knew existed or was possible.


RITA I'm just amazed. And I'm not easily amazed.
PHIL About what?? 
RITA How you can start a day with one kind of expectation and end up so completely different.

In other words, change you, change your environment. 

To me the turning points happens when he's with Rita flipping cards in a hat and he says that its always the same day, February 2nd and there is nothing I can do about it. Rita tells him:

"I don't know, Phil. Maybe it's not a curse. It just depends on how you look at it."

Later when she falls asleep, he speaks from his heart to Rita and says:  "It doesn't matter what happens tomorrow or for the rest of my life. I'm happy now."

• Now he wakes up with a different more positive attitude.
• Learns how to play the piano, ice sculpt, speak french, attempts to save man' life who once before he completely ignored.
• Saves a kid falling out of a tree, fixes a flat tire for a bunch of elderly women, helps a choking man, shows his piano playing abilities at the groundhog banquet..slowly but surely impressing Rita.
• He unveils his ice sculpture of Rita and says "I'm happy now because I love you no matter what happens. 
• He wakes up again, next to Rita...its a brand new day, February 3rd

"Groundhog Day" really illustrates the Buddhist concept of samsara, the continuing cycle of birth and death that ordinary people undergo in the the world of illusion and suffering. Buddhists regard this suffering one must escape. This rebirth is referred to as "transmigration in the six paths." The six paths are the realms of hell, hungry spirits, animals, asuras, human beings, and heavenly beings. Unenlightened beings are born into one of the six paths in accordance with their actions in their previous existence; when the present life is over,they are reborn in the same or another of the six paths, REPEATING this process so long as they fail to free themselves from it. Sound familiar? Freeing oneself from transmigration is our goal. The causes for such transmigration are regarded as ignorance of the true nature of life and selfish craving. In order to free yourself from this, you must awaken to the truth of your life and eliminate selfish craving, which leads to attaining nirvana.

The film also illustrates the Buddhist concept of attachment. Because of our attachment to ignorance, hatred, greed or things outside ourselves, we are never satisfied. And the more attach we become, the more we experience misery, complaints and doubt.

Phil awakened to the truth which is why he would be considered a Bodhisattva. A Bodhisattva is one who aspires to attain enlightenment or Buddhahood and carries altruistic practice. Phil displays this in many forms when he begins to give back, save lives and more importantly shows compassion for the citizens of Punxsutawney. In Nichiren Buddhism, one can attain Buddhahood in your present form and completed in a single lifetime. Phil goes through the lower ten worlds over and over and in the end, finds happiness and satisfaction in devoting himself to relieving the suffering of others. His early selfish actions (bad causes), did not yield good results (effects) for him either. When he began to embrace his life, his existence- he changed the people around him. They were magnetized to him or as we say attracted to his high life condition. And as a result, finds a genuine love relationship with Rita.

Many may wonder how he gets there. One could say because he really heard what Rita said and changed his perceptions when he stopped trying and began to care or when he stopped making bad causes and surrendered to the truth of his heart. I like to think its because he had a omamori with him (traveling case that holds your Gohonzon) in his room or somewhere, he was shakabukued. And after every failed day, he chanted to find clarity and wisdom. It was trial and error each time but he finally found the key to unlock his suffering. Here the eightfold path is evident. He had the self-awareness, optimism and courage to change his life. We all do. Its about acknowledging that the mistakes we make, can be improved upon and by making one small or big change, you can significantly achieve whatever it is you want. In other words, you are ultimately responsible for your own happiness.

According to Dean Sluyter, the author of Cinema Nirvana: Enlightenment Lessons from the Movies, the film repeat parts of the same day forty-two times, or six weeks, exactly the time we will wait for winter to end if the groundhog sees his shadow. “In other words,” he said, “we are the groundhog and we are afraid of our own shadow, a shadow created by light. That light is truth, reality. Ultimate truth, then, is not a bummer. It’s nothing.”

But that can't be done if you stay in your groundhog shadow because you will never see the Spring. He saw Winter has an opportunity, a challenge to change himself and his environment. And as we learned from our Buddhist practice Winter never fails to turn into Spring.

By Seleus Blelis
 

The 3 Realms of Existence

Living Buddhism January 2000 p.9

The Three Realms of Existence are: 1) The realm of the five components, 2) the realm of living beings, and 3) the realm of the environment (or land). Of these, the third, the "realm of the environment" is perhaps the easiest to explain and understand. It refers to the place where living beings exist and carry out their activities. The natural environment, for example, is a "realm of the environment" as is a city in which many people live. This concept is extremely important as it expands the Buddhist view of life from the individual to the dynamic relationship between the individual, society and the environment. 

(Deviantart)

"Realm" here comes from the Japanese term seken, which, in Buddhism, also means "distinction" or "difference." For our purpose, we can also think of it as "diversity." Thus the term "three realms" can also be taken to mean "three spheres of diversity" or "three kinds of distinction." 

These differences mean differences in how life’s potential conditions, known as the Ten Worlds, express or manifest themselves. In other words, a living being who manifests the world of Hell is quite different or distinct from one who manifests the world of, say, Humanity, or Learning, even if it is the very same being. Our "angry" self is quite different from our "grateful and caring" self, or our "inquisitive" self, for example. 

People who are in depths of suffering are "living beings in the states of Hell." People overwhelmed with joy at some development in their lives are “people in the state of Heaven." And people who dwell in a condition of absolute happiness and satisfaction are "living beings of the world of Buddhahood." These are distinctions in the realm of living beings.

And as I suggested above, the realm of living beings represents such distinctions even within the same individual from one moment to the next.

Distinctions of the Ten Worlds within the Constituent Elements of Life

While the realm of living beings and the realm of the environment are fairly self-explanatory, the "realm of the five components" is a bit more complex. Buddhism traditionally defines living beings as being formed of five constituent elements, or "components." There are form, perception, conception, volition and consciousness. The realm of the five components refers to the way each of the ten worlds expresses itself throughout these five components.

"Form" means the body and its five sensory organs that perceive the world. "Perception" means the reception of sensory information through those sense organs. "Conceptions" is the function of becoming aware of and forming an idea or conclusion about what we have perceived. "Volition" means the will to initiate action is in response to what we have perceived and conceived. And "consciousness" is the integrating factor of life, the discerning function that makes value-judgments, distinguishes right from wrong, etc. It is both the source of and the harmonizing force behind the other components. While "form" describes life’s physical aspect and the other four the "spiritual," none can exist in a living being without the others.

A single human life is viewed as a merging and harmonizing of the physical and spiritual potentials of life. And the differences these components display in response to each of the Ten Worlds describes the "realm of the five components."

Thus the realm of living beings and the realm of the five components indicate distinctions within life itself—different states manifested by life’s constituent elements and within the living being as an integrated whole. The realm of living beings can also be described as including all of human society, since Buddhism teaches that no single living being arises or exists independently of others.

But what do these distinctions have to do the ultimate goal of Buddhism which is the attainment of enlightenment, or absolute happiness?

The Principle of Human Revolution and Reformation of the Environment

From the perspective of life and its environment, the realms of the five components and of living beings represent life in its many diverse forms and modes. The realm of the environment corresponds to the external world—the environment, and the diversity and potential for change it contains. A human life at each moment encompasses both life and its environment. When there is a change in the depths of a person's life, that change is reflected in the whole person—in all of his or her component functions, activities and relationships—and in the surrounding environment. The principle of the three realms of existence explains the potential for transforming an individual human life. This is what human revolution means. It also predicts how that inner revolution can transform the environment.

If the environment had no relationship to the inner condition of people’s lives, then changes in the environment would be independent of and unrelated to the human condition. The doctrine of the three realms of existence thus forms an important basis for our understanding of both human resolution and "environmental revolution," and of how the two are related. It tells us that when there is a distortion in the inner lives of individuals, this will invite a negative change in the environment. When the inner lives of human beings and their interrelationships are harmonious and enriched, their environment will flourish and be at peace.

The three realms of existence gives us hope in that is explains that life possesses tremendous flexibility and potential for change. When we change our inner condition, everything changes. It also explains why no two people are alike. With regard to the five components, for example, no two people possess the same form, nor will they perceive, conceive or act on the same stimulus in the same way. Even if they are both "people of the world of Learning," for example, their five components will function differently, uniquely.

This concept also reminds us, then, that human life is infinitely diverse, yet that everyone, no matter how different from ourselves, has the potential for the most noble state of Buddhahood and is therefore a precious being.

The Ten Worlds

One way that Buddhism explains life is through a concept known as "the ten worlds." These are ten states or conditions of life that we experience within ourselves and are then manifested throughout all aspects of our lives. Each of us possesses the potential for all ten, and we shift from one to another at any moment, according to our interaction with the environment. That is, at each moment, one of the ten worlds is being manifested and the other nine are dormant. From lowest to highest, they are:

Hell -- This is a state of suffering and despair, in which we perceive we have no freedom of action. It is characterized by the impulse to destroy ourselves and everything around us.

Hunger -- Hunger is the state of being controlled by insatiable desire for money, power, status, or whatever. While desires are inherent in any of the ten worlds, in this state we are at the mercy of our cravings and cannot control them.

Animality -- In this state, we are ruled by instinct. We exhibit neither reason nor moral sense nor the ability to make long-range judgments. In the world of Animality, we operate by the law of the jungle, so to speak. We will not hesitate to take advantage of those weaker than ourselves and fawn on those who are stronger.

Anger -- In this next state, awareness of ego emerges, but it is a selfish, greedy, distorted ego, determined to best others at all costs and seeing everything as a potential threat to itself. In this state we value only ourselves and tend to hold others in contempt. We are strongly attached to the idea of our own superiority and cannot bear to admit that anyone exceeds us in anything.


Humanity (also called Tranquillity) -- This is a flat, passive state of life, from which we can easily shift into the lower four worlds. While we may generally behave in a humane fashion in this state, we are highly vulnerable to strong external influences.

Heaven (or Rapture) -- This is a state of intense joy stemming, for example, from the fulfillment of some desire, a sense of physical well-being, or inner contentment. Though intense, the joy experienced in this state is short-lived and also vulnerable to external influences.

The six states from Hell to Heaven are called the six paths or six lower worlds. They have in common the fact that their emergence or disappearance is governed by external circumstances. Take the example of a man obsessed by the desire to find someone to love him (Hunger). When he at last does meet that person, he feels ecstatic and fulfilled (Heaven). By and by, potential rivals appear on the scene, and he is seized by jealousy (Anger). Eventually, his possessiveness drives his loved one away. Crushed by despair (Hell), he feels life is no longer worth living. In this way, many of us spend time shuttling back and forth among the six paths without ever realizing we are being controlled by our reactions to the environment. Any happiness or satisfaction to be gained in these states depends totally upon circumstances and is therefore transient and subject to change.

In these six lower worlds, we base our entire happiness, indeed our whole identity, on externals.

The next two states, Learning and Realization, come about when we recognize that everything experienced in the six paths is impermanent, and we begin to seek some lasting truth. These two states plus the next two, Bodhisattva and Buddhahood, are together called the four noble worlds. Unlike the six paths, which are passive reactions to the environment, these four higher states are achieved through deliberate effort.

Learning -- In this state, we seek the truth through the teachings or experience of others.

Realization -- This state is similar to Learning, except that we seek the truth not through others' teachings but through our own direct perception of the world.

Learning and Realization are together called the "two vehicles." Having realized the impermanence of things, people in these states have won a measure of independence and are no longer prisoner to their own reactions as in the six paths. However, they often tend to be contemptuous of people in the six paths who have not yet reached this understanding. In addition, their search for truth is primarily self-oriented, so there is a great potential for egotism in these two states; and they may become satisfied with their progress without discovering the highest potential of human life in the ninth and tenth worlds.

Bodhisattva -- Bodhisattvas are those who aspire to achieve enlightenment and at the same time are equally determined to enable all other beings to do the same. Conscious of the bonds that link us to all others, in this state we realize that any happiness we alone enjoy is incomplete, and we devote ourselves to alleviating others' suffering. Those in this state find their greatest satisfaction in altruistic behavior.

The states from Hell to Bodhisattva are collectively termed "the nine worlds." This expression is often used in contrast to the tenth world, the enlightened state of Buddhahood.

Buddhahood -- Buddhahood is a dynamic state that is difficult to describe. We can partially describe it as a state of perfect freedom, in which we are enlightened to the ultimate truth of life. It is characterized by infinite compassion and boundless wisdom. In this state, we can resolve harmoniously what appear from the standpoint of the nine worlds to be insoluble contradictions. A Buddhist sutra describes the attributes of the Buddha's life as a true self, perfect freedom from karmic bonds throughout eternity, a life purified of illusion, and absolute happiness. Also, the state of Buddhahood is physically expressed in the Bodhisattva Way or actions of a Bodhisattva.


The Mutual Possession of the Ten Worlds
The ten worlds were originally thought of as distinct physical realms into which beings were born as a result of accumulated karma. For example, human beings were born in the world of Humanity, animals in the world of Animality and gods in the world of Heaven. In Nichiren Daishonin's Buddhism, the ten worlds are instead viewed as conditions of life that all people have the potential to experience. At any moment, one of the ten will be manifest and the other nine dormant, but there is always the potential for change.

This principle is further expressed as the mutual possession of the ten worlds -- the concept that each of the ten worlds possesses all ten within itself. For example, a person now in the state of Hell may, at the next moment, either remain in Hell or manifest any of the other nine states. The vital implication of this principle is that all people, in whatever state of life, have the ever-present potential to manifest Buddhahood. And equally important is that Buddhahood is found within the reality of our lives in the other nine worlds, not somewhere separate.
In the course of a day, we experience different states from moment to moment in response to our interaction with the environment. The sight of another's suffering may call forth the compassionate world of Bodhisattva, and the loss of a loved one will plunge us into Hell. However, all of us have one or more worlds around which our life-activities usually center and to which we tend to revert when external stimuli subside. This is one's basic life-tendency, and it has been established by each individual through prior actions. Some people's lives revolve around the three evil paths, some move back and forth among the six lower worlds, and some are primarily motivated by the desire to seek the truth that characterizes the two vehicles. The purpose of Buddhist practice is to elevate the basic life-tendency and eventually establish Buddhahood as one's fundamental state.

Establishing Buddhahood as our basic life-tendency does not mean we rid ourselves of the other nine worlds. All these states are integral and necessary aspects of life. Without experiencing the sufferings of Hell ourselves, we could never feel true compassion for others. Without the instinctive desires represented by Hunger and Animality, we would forget to eat, sleep and reproduce ourselves, and soon become extinct. Even if we establish Buddhahood as our fundamental life-tendency, we will still continue to experience the joys and sorrows of the nine worlds. However, they will not control us, and we will not define ourselves in terms of them. Based on the life-tendency of Buddhahood, our nine worlds will be harmonized and function to benefit both ourselves and those around us.