HOW TO ENSURE THAT YOUR ICHINEN / DETERMINATION IS CHANNELLED IN A POSITIVE DIRECTION

HOW TO ENSURE THAT YOUR ICHINEN / DETERMINATION IS CHANNELLED IN A POSITIVE DIRECTION

"When you begin to practice Buddhism, all the infinitesimal angles of inclination—all the ways you relate to the universe—subtly change. You are positioned differently in life. The way you look at things, and the direction in which you stand in relation to things, changes. The ichinen or moment-to-moment determination, which comes bubbling up inside you when you chant, seeks a direction or an object or a goal, just as water seeks its own level. Beginning early in your practice, there are five steps to take to ensure that your ichinen is channelled in a positive direction:

1) Chant with courage. 

2) Make a strong determination or vow. 

3) Develop a concrete goal or goals. 

4) Offer resolute prayer. 

5) Take action until you see clear actual proof. 

"In the morning, it is a good idea to chant for the specific goals you want to accomplish that day, as well as the specific causes or actions you want to take in order to achieve those goals. So the day begins with determinations. 

"In the evening, you should take stock of how the day went. Report back to yourself on how well you did in terms of making your determinations come true. If some of the goals were not clearly achieved, perhaps only partially realised, then you should re-determine to accomplish them tomorrow. Each morning, make determinations and chant with determination. Each evening, re-determine to do what you need to do. When you do this over and over again, day after day—determining and re-determining to achieve your dreams—you become, in essence, a more determined person!

"When you summon the inner will or ichinen to accomplish an objective, everything about you shifts in the direction of that goal. It is as if the 'differential' of your entire being has been altered or moved a degree or so."

The Buddha In Your Rearview Mirror; 

Chapter 3: How to Practice; p.117-118

 

Difference between praying to a God and Chanting to Gohonzon?

Difference between praying to a God and Chanting to Gohonzon?

Chanting is somewhat different from conventional Western concepts of prayer. Instead of beseeching some outside force for solutions, the Buddhist musters his or her own inner resources to meet the problems. Chanting can be compared to priming a pump to bring the Buddha nature welling forth from the depths of your life.

When one chants, a vow or determination is being formed. Instead of "I wish such and such would happen" or " Lord give me the strength to make such and such happen", the Buddhist's prayer is more along the lines of "I vow to make the following changes in my life so that such and such will happen."(The Buddha in Your Mirror, p. 51)

SGI members direct their prayer to the Gohonzon, or object of veneration. This is a mandala, a symbolic representation of the ideal state of Buddhahood, or enlightenment, in which all the tendencies and impulses of life--from the most debased to the most noble--function in harmony toward happiness and creativity. The Gohonzon is not an "idol" or "god" to be supplicated or appeased but a means for reflection and a catalyst for inner change.

Daisaku Ikeda has written that the ultimate form of prayer is in fact a vow--a vow to contribute to the happiness of others and the development of human society.

It is this vow and pledge to action that most profoundly attunes our lives to the larger life of the universe and brings forth our highest, most noble "selves." 

[Excerpt - January 2001 SGI Quarterly]

GRATITUDE & APPRECIATION INCREASES OUR GOOD FORTUNE

GRATITUDE & APPRECIATION INCREASES OUR GOOD FORTUNE

Ikeda: You can’t expect to get paid a salary unless you work. Similarly, in Buddhism, our prayers are answered only to the extent that we exert ourselves to realize the Buddha’s wish for the happiness of all humanity. The Gohonzon (Mystic Law) has no obligation to answer our prayers. It hasn’t asked us to chant to it. We request the privilege of being allowed to pray to the Gohonzon. If we have such a sense of gratitude and appreciation, our prayers will be answered more quickly.

Ueda: A member has asked a question that seems related to that point : `Why are some prayers unfulfilled ? Do those unrealized prayers also contribute to our personal growth ?’

Ikeda: There are times when our prayers seem to take an age to be fulfilled, or when they remained unrealized despite our most impassioned daimoku. But the important thing to remember is to keep chanting until they are answered. Our continued daimoku gives us a chance to take a good hard look at ourselves, while also leading to positive changes in our daily lives. It’s like work – you get a job and go to work the first day, but you don’t get paid right away. Or it’s like gardening – you plant a sapling and water it every day, but it still takes a long time for it to grow into a tall tree.

Kimura: There’s an old Japanese saying about time and patience : `Peaches and chestnuts take three years to bear fruit, and persimmons take eight.’

CONSPICUOUS AND INCONSPICUOUS BENEFIT

Ikeda: The benefit we receive as a result of chanting to the Gohonzon is comprised of both conspicuous and inconspicuous benefit. Conspicuous benefit refers to such instances of benefit where we are clearly protected in times of trouble and able to find a speedy solution to a problem we’re facing. Inconspicuous benefits, meanwhile, are like the sapling growing into a mighty tree. We accumulate good fortune little by little and this manifests itself gradually over time. In life, it is the inconspicuous benefits that matter most. Conspicuous benefits may help in a pinch, but what really counts in life is coming out on top in the long run.

Ueda: So it can take an age for inconspicuous benefit to manifest in a visible, concrete form, can’t it?

Ikeda: Yes. With regular watering each day, a sapling steadily grows into a solid and sturdy tree. With diligent application every day, you can progress gradually in your studies. All good things are the result of, incremental efforts.

Kimura: Buddhism is the law of life, so all of its teachings accord with reason and the principles of the universe, don’t they ?

Ikeda: Yes. Just because we’ve prayed for something doesn’t mean that we’ll automatically get it. But even if our prayers are not immediately answered, if we keep chanting every day, we are creating the causes for a momentous positive change in the future. Without exception, you will look back and say to yourself that things worked out for the best.

Kimura: That’s why it is so important to keep chanting every day, isn’t it ?

Ikeda: Many factors are at work when it comes to our prayers being realized. But by chanting sincerely with those prayers in our heart, we can correct our life’s orbit and move in a more positive direction. Our prayers have a far-reaching impact on our lives. Though you may chant to do well in your studies, for example, the effect of your prayers will extend much further, rippling across the whole spectrum of your life. When all is said and done, to have the desire to sit in front of the Gohonzon and chant daimoku is very important. It is an -- expression of one’s determination to improve oneself. That spirit is important. That spirit is the proof of our humanity, an -- expression of the noble spirit to accomplish something with our lives.

Source: Discussions on youth, between SGI President Ikeda and Soka Gakkai high school division chiefs Hidenobu Kimura (young men’s chief) and Yoshiko Ueda (young women’s chief), representing the members of the high school division.

Transforming Relationships

IT’S ALL UPTO YOU

The Key to transforming relationships lies in the process of transforming ourselves. 

Whether you experience a relationship in a positive or a negative way is determined by you – by your own beliefs and attitudes. This idea may at first seem hard to accept. Nonetheless, developing successful relationships begins with accepting full responsibility for your life and your role in those relationships.

“It’s hard to soar like an eagle, when you’re surrounded by turkeys”, reads a familiar bumper sticker,. Buddhism teaches that one’s environment reflects his or her inner state of life. Buddhism suggests that if you are surrounded by turkeys, it’s very likely that instead of the eagle you may think yourself to be, you are, in fact, a turkey yourself. And, by extension, your environment is a turkey farm. The problem is not, however that your fellow turkeys are preventing you from soaring. Rather, it is that you must transform yourself into the eagle you desire to be.

As each of us is, at the most essential level, a Buddha, there is nothing wrong with us. We are not impure or flawed. It is our unenlightened mind that is flawed. This is not the same as trying to say that the victim is at fault. Certainly there are people behaving badly, causing others, perhaps you, to suffer. We are not, however responsible for the behavior of others, only for ourselves. When you understand this, you will realize that there is something ultimately liberating in this idea. Since we control the choices in our own lives, we have the power to do something about our unsatisfactory relationships.

Nichiren taught us that sufferings arise from “looking outside of oneself” for the cause or the solution to problems. The fact that it is you who are suffering means that it is your problem to solve, not someone else’s. If you are looking for others to change, you may wait for a very long time. Still, people make extraordinary efforts to modify the behavior of others in an effort to make relationships work. But ultimately this is as futile as cleaning the mirror in an attempt to clean your face. The mirror will keep reflecting back the same image.

Through Buddhist practice, we start to see ourselves more accurately perhaps for the first time in our lives, with all our weaknesses and strengths. Day after day, we come to an ever-deepening realization (although sudden, remarkable flashes of self-realization are quite common) that the relationships we have formed are a reflection of our own state of life. Then we can embark on the steady, long term process of developing our wisdom and capacity as human beings.

The key to transforming relationships lies in the process of transforming ourselves. Since the only person whose behavior you can control is yourself, use that power to the utmost. Work from the inside out.

Buddhism teaches that false attitudes or beliefs about the self and others, which lead to misery and suffering, can be traced to the “three poisons”: Greed, Anger and Foolishness. In particular, anger, the poison compounded of equal measures of arrogance and self-centeredness destroys relationships. The poison of anger leads inevitably to strife and conflict among people, whether individuals, groups or nations. War too has its roots in the poison of anger.

Buddhism calls the poisoned self, the arrogant, self-regarding egomaniac within all of us, the lesser self. The ultimate purpose of Buddhist practice is to manifest a greater or true self. Understanding the purpose of relationships and purifying ourselves of the three poisons go hand in hand.

Source: The Buddha In Your Mirror (Pg. 127 - 130)

HOW MUCH DAIMOKU WE SHOULD CHANT

HOW MUCH DAIMOKU WE SHOULD CHANT

  

"Chanting is a process of polishing and forging our lives, which is why our faith is so important. Consequently, the benefit of chanting Nam Myoho Renge Kyo is absolutely not dependent on the amount we chant. What matters is that we chant to our own heart's content, the amount that feels right and satisfying for us. Nowhere in his writings does the Daishonin say we should chant a specific quantity. The efficacy of our prayers is influenced by the strength and depth of our faith, and by our determination and attitude. At the same time, sincerely resolving to chant a specific amount is also an expression of faith. We can chant the amount we've decided on each day, while continually renewing and deepening our resolve. It's also important that we chant honestly and openly, just as we are. All of us face times of worry, anguish and sadness in our lives. When we do, we can feel free to go straight to the Gohonzon with our suffering and chant about it wholeheartedly, just like a child seeking its mother's warm embrace."(Living Buddhism, Sep/Oct 2011, pg. 74 & 75)

  

"There’s no need to worry. You don’t need to feel pressured about the amount of daimoku you have to chant. Even chanting Nam-myoho-renge-kyo just once has incredible power. Nichiren Daishonin writes: “If you recite . . . the daimoku [even] once, then the Buddha nature of all living beings will be summoned and gather around you” (WND-1, 131). You will receive tremendous benefit from just a single, sincere utterance of Nam-myoho-renge-kyo. That’s how powerful the Mystic Law is. On the other hand, just because that’s true, doesn’t mean we should use it as an excuse to avoid chanting daimoku! After all, as the Daishonin says: “IT IS THE HEART THAT IS IMPORTANT” (WND-1, 1000)"

 - Daisaku Ikeda

Victory through Chanting Vibrant Daimoku

Victory through Chanting Vibrant Daimoku

Summon forth the power of faith and power of practice and fill our lives with limitless and inexhaustible good fortune and blessings.

  

Nam-myoho-renge-kyo is the ultimate Law of the universe, the fundamental rhythm of life itself. Through the practice of chanting daimoku, we can bring forth our inner Buddhahood and increase the splendor and power of our lives. Chanting Nam-myoho-renge-kyo with deep faith, even if just a single recitation, has infinitely vast and immeasurable power to revitalize our lives. What amazing benefit, then is bound to manifest itself in our lives when we continue chanting day after day, assiduously summoning forth the power of faith and the power of practice. In the light of the Daishonin's teachings, there is no doubt that our lives will be filled with limitless and inexhaustible good fortune and blessings. 

(Excerpt from President Ikeda's study lecture series, "Learning from the Writings of Nichiren Daishonin: The Teachings for Victory" [24]: "King Rinda", "Opening the Great Path to Absolute Victory through Chanting Vibrant Daimoku")

GUIDANCE ON WORK AND SELECTING A JOB

GUIDANCE ON WORK AND SELECTING A JOB

"There are three standards for selecting a job: the three values of beauty, benefit and good. Everyone's ideal is to get a job they like (beauty), that is materially rewarding (benefit...), and where you can contribute to society (good). The real world, however, is not as accommodating a place as you may think. Those who find a job that meets their ideal from the outset are doubtless few and far between. More often than not, people have to work at a job they never expected to have to do.

"Without running away from a disagreeable job, you should continue to work hard while praying to the Gohonzon. By continuing in this way, in the end you will definitely find yourself in a position that you like, that is profitable, and, moreover, that creates great good for society.

"Not only that, when you later look back on this period of struggle, you will see that none of your hard work was wasted, that your past efforts have all become precious assets. You will then understand that everything you have been through had meaning."

- Josei Toda

GONGYO AND DAIMOKU

GONGYO AND DAIMOKU

Let me now talk about why we do Gongyo and Chant Daimoku. 

Life is eternal, without beginning or end. It continues from the past to the present and from the present to the future, strictly at the mercy of the individual’s karma and fate, according to the law of the cause and effect."The Opening of the eyes”, reads 

“If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at causes that exist in the present”. 

At this present moment, we are creating causes while at the same time receiving the results of the causes we have created since the infinite past. Think, for example, of a water pipe. If it is not used for a long time, it will rust and the water which runs through it will become turbid. In this example, the turbid water is compared to the unhappy life-condition of the human being which is bound by the negative karma. One’s life has stored up negative karma, and it has become “turbid” for aeons from the infinite past. However, as you continue chanting to the Gohonzon everyday with strong faith, sending clean water into the water pipe, that is, your life, you will eventually change your karma fundamentally without fail just as the water becomes clear. Therefore it is necessary to do Gongyo and chant Daimoku every day without interruption.

Daisaku Ikeda

(Buddhism in Action 1, page 61-2)

Unity That Embraces Diversity

Unity That Embraces Diversity

  

Nichiren Daishonin taught his disciples to proceed in the spirit of “many in body, one in mind.” This was his clear guidance. Acting in accord with the Daishonin’s teachings is the mark of a true practitioner.

  

In modern terms, “many in body, one in mind” means an organization. “Many in body” means that each person is different—that people differ in their appearances, positions, circumstances, and individual missions. But as for their hearts—their hearts should be one; each person should be “one in mind,” united in spirit.

  

In contrast, if a group of people are “many in body, many in mind,” there is no unity of purpose. Likewise, if they are “one in body, one in mind,” it means they have been coerced into uniformity and compelled to think, look, and act alike. This is akin to fascism, where people have no freedom, and it ultimately only leads to a state where people are “one in body, many in mind”—a situation where people give the appearance of being united and committed to the same goal on the surface but, in reality, don’t accept that goal in their hearts.

  

“Many in body” means that each person gives full play to their unique potential and individuality. “One in mind” means that everyone works together based on faith, sharing the same goal and purpose. This is true unity.

  

One can liken the unity of “many in body, one in mind” to a bamboo grove. Each bamboo stalk sprouts up independently, yet underground, their roots are firmly intertwined. The world of faith is the same. Because we share the same “roots,” because we share a common spirit and purpose, each one of us can grow limitlessly, reaching for the sky in our personal development and achievements.

  

True unity is achieved when each person has the strength to stand alone—the conviction and fortitude to advance, even if you are the only one. It’s not just passively depending on the support of others or finding strength in numbers.

  

Newsletter 9604

Repaying Our Debt of Gratitude to Our Parents

Repaying Our Debt of Gratitude to Our Parents

A person who upholds the Lotus Sutra [Nam-myoho- renge-kyo] is repaying the debt of gratitude owed to father and mother. Even if one does not feel in one’s own heart that one can do so, one can repay it through the power of this sutra.

From “The Four Virtues and the Four Debts of Gratitude” (WND-2, 638).

Explanation

Upholding faith in the Mystic Law is the best possible way to repay our debt of gratitude to our parents. That is because we can send them the light of eternal happiness that is Buddhahood.

Youth don’t need to try and impress others. Move forward just as you are, chanting Nam-myoho-renge-kyo, studying hard, and developing yourselves. That’s the way to lead a youth of true fulfilment, spreading hope and joy to everyone around you.

To you, my young friends, who will create the future, continue to grow with a cheerful spirit!

(Translated from the April 26, 2017, issue of the Seikyo Shimbun, the Soka Gakkai daily newspaper)

  

FAITH AND ATTITUDE

FAITH AND ATTITUDE

Today I’d like to talk to you about how to make your prayers as effective as possible.

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

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

WHY WE NEED TO PRAY

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

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

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

QUALITY OF PRAYER

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

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

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

TAKING ACTION

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

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

So, even when people chant a lot of daimoku, other factors such as personality and human character come into play and prevent people from taking action, even if they are praying. 

Of course, taking action also includes Soka Gakkai activities. When you participate in Soka Gakkai activities, you are encouraging others. So you are actually working as a messenger of the Buddha. Inevitably, therefore, all those who participate in Gakkai activities will accumulate good fortune. And because these people accumulate good fortune, they will be able to achieve their goals and show actual proof.

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

MAKE UP YOUR MIND

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

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

You may laugh at this story but please, reflect on your own life.

To sum up, to put Nichiren Daishonin’s Buddhism into practice, we need to decide, chant and take action.

FAITH AND PRACTICE DOUBT-FREE FAITH

DECIDE

Clarify the goal and make a determination

DECIDE CHANT CHANT

If you have a problem,

Chant one million Daimoku

ACT ACT

Make maximum effort;

strive to resolve the problem

EXPERIENCE

Accumulating experiences deepens one’s faith

Theories without experiences are 

no more than pure idealism

RESULT

Show actual proof DON’T DOUBT

Faith means having no doubts

BELIEVE 

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

Faith, Practice and Study

Concept of Faith, Practice and Study

  

Some religions place primary emphasis on faith. Others strongly stress practice or acts of kindness. Some promote philosophical inquiry, while others discourage it, leaving such pursuits to religious professionals. Nichiren Buddhism encourages a dynamic balance of faith, practice and study.

  

Nichiren Daishonin writes: “Exert yourself in the two ways of practice and study. Without practice and study, there can be no Buddhism. You must not only persevere yourself; you must also teach others. Both practice and study arise from faith” (“The True Aspect of All Phenomena,” The Writings of Nichiren Daishonin, vol. 1, p. 386).

  

Faith

Faith in Buddhism is belief in our own vast potential and the limitless potential of all people to establish lives of unshakable happiness. This belief is expressed in the practice of chanting Nam-myoho-renge-kyo, the Mystic Law, the fundamental Law permeating our lives and the universe.

Nichiren Daishonin faced numerous persecutions and hardships in the course of establishing his teaching and triumphed in every instance. He inscribed the Gohonzon as an expression of his winning state of life, so that future generations could bring forth the same life condition. He writes, “I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart” (“Reply to Kyo’o,” WND-1, 412).

The basis of Nichiren Buddhist practice is believing deeply that chanting Nam-myoho-renge-kyo to the Gohonzon enables all people to reveal their innate Buddhahood. When we chant to the Gohonzon with faith, we fuse our lives with the Mystic Law and reveal the wisdom, courage, compassion and all that is necessary to overcome any hardship and to help those around us do the same.

Nichiren tells us never to seek the Gohonzon or enlightenment outside our own lives ( “The Real Aspect of the Gohonzon,” WND-1, 832, and “On Attaining Buddhahood in This Lifetime,” WND-1, 3). Faith in the Gohonzon, therefore, means faith in the tremendous power and nobility inherent in our lives and the lives of others. Buddhist practice and study strengthen our faith. And the stronger our faith, the more benefit and growth will result from practice and study.

Practice for Oneself and Others

Faith often begins as a simple expectation of how Buddhism can help improve one’s life. With consistent practice, this expectation develops into conviction. Nichiren Buddhist practice consists of practice for oneself and practice for others. These are compared to the two wheels of a cart; both are necessary for the cart to move ahead properly.

Practice for oneself refers to chanting and reciting the sutra on a daily basis. We do this to bring about and maintain the high life condition necessary to establish enduring happiness. Practice for others constitutes teaching people about Nam-myoho-renge-kyo and helping them establish their Buddhist practice and thereby create fulfilling lives. SGI activities aimed at further spreading Nichiren Buddhism and its humanistic philosophy are also part of this practice for others.

Nichiren writes, “Single-mindedly chant Nam-myoho-renge-kyo and urge others to do the same; that will remain as the only memory of your present life in this human world” (“Questions and Answers

about Embracing the Lotus Sutra,” WND-1, 64). The happiness we create through chanting is eternal, transcending the boundaries of birth and death. By chanting Nam-myoho-renge-kyo and teaching others, we break through the negativity that keeps us from becoming absolutely happy. When we practice consistently, we continue to strengthen and develop ourselves, paving the way for a joyful and rewarding life.

Study

Study in Nichiren Buddhism means reading Nichiren’s writings in order to correctly understand the Buddhist teachings and apply them more effectively in our lives. By deepening our knowledge of the

teachings of Nichiren Buddhism, we strengthen our confidence and conviction and learn what it means to practice correctly. Nichiren states: “Both practice and study, arise from faith. Teach others to the best of your ability” (“The True Aspect of All Phenomena,” WND-1, 386). By continually studying and seeking the correct Buddhist teaching, we can avoid the pitfall of forming shallow views based on personal opinion or the incorrect interpretations of others. To be misled by such things will prevent us from fully bringing forth our Buddha nature and enjoying the true benefit of our practice.

Therefore, we also study the words and examples of the three Soka Gakkai presidents—Tsunesaburo Makiguchi, Josei Toda and Daisaku Ikeda—who have fully applied and validated the teachings of the Daishonin in this modern age.

Second president Josei Toda once remarked, “Reason gives rise to faith; faith, in turn, seeks reason; reason thus gained elevates faith; and faith thus elevated further deepens reason.” In other words, as we deepen our understanding of Nichiren Buddhism, we can establish stronger faith. And with stronger faith, we will seek further understanding of Nichiren Buddhism. In the course of our lives, we will certainly experience difficulties and at times may wonder, If I’m practicing Buddhism, why do I have this problem? As we deepen our faith through study, we come to see the opportunity within problems and obstacles and fortify our ability to overcome them. “Buddhist study,” President Ikeda says, “provides us with a great philosophy that serves as a compass to traverse the stormy and perilous seas of life. The more solid our foundation in Buddhist study, the stronger our faith will grow” (December 9, 2005, World Tribune, p. 2).

Through deepening our understanding of Nichiren Buddhism, we can resolve our doubts and continue toward establishing a state of unshakable happiness.

Perfect Relationship

The Perfect Relationship :Two People Standing Alone Together

A Buddhist teacher once explained that there are three stages in the character development of human beings: dependent, independent and contributive. Unfortunately, most people are completely unaware of the third, the contributive (or interdependent), state of life. For them, there are only two options, independence or dependence.

Independence, the stand alone self, can be a happy state because we are in control, a n...ecessary condition for happiness. The strong, confident self, however, can easily become arrogant and isolated. But arrogance and companionsip do not mix well. It is all too likely that an arrogant person will be unable to sustain fulfilling relationships. Instead, those relationships will most often end in conflict and strife.

The alternative for most is dependent (or codependent) relationships. People give respect and love, but not freely; strings are attached. This is the let's-make-a-deal approach to relationships, "I'll love you as long as you give me what I need."

Life in this sort of relationship can only be an emotional roller coaster, climbing to exhilirating highs and plunging into desperate lows. This is because your happiness is dependent upon another's behavior - upon his or her validation of your worthiness of being loved.

Happiness in any situation cannot be achieved without a sense of control. Depending upon another to validate that we are worthy of love gives that person control over our emotions and our self esteem. We have given up our power.

In any relationship, we must keep our power, developing a strong self-identity and ability to be happy on the inside. Standing alone upon the firm foundation of our own happiness, we can 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 for us to draw forth and nurture the same quality in others. "Happiness is not something that someone else, like a boyfriend or girlfriend, can give to us," Daisaku Ikeda wrote in his book The Way of Youth. We have to achieve it for ourselves. And the only way to do so is by developing our character and capacity as human beings, by fully realizing our own potential. If we sacrifice our growth and talent for love, we absolutely will not find happiness.

Source: Excerpt - The Buddha In Your Mirror (Pg. 129-135)

RECIPE FOR A HAPPY MARRIAGE

RECIPE FOR A HAPPY MARRIAGE 

How a husband and wife should be with each other is not a simple matter. Sometimes circumstances conspire in a strange way, so that wealth or an easy life can actually drive a couple apart, whereas what looks l...ike a mountain of problems to an outsider can be the time of greatest happiness that draws the two closer together. 

Unlike the kind of trust, which wavers, depending on the situation, true love, in the deepest sense of a bond between two people, is something that develops in the face of rough seas. But this doesn't mean that one partner has to always give in to the other, or that the happiness of one can be built on the suffering of the other. 

The husband is not the center of the relationship, nor is the wife. It's not a question of who is the leader or who must make himself or herself a sacrifice for the other's success and happiness. Just as a song is a marriage of music and lyrics, husband and wife are equal individuals who, at the same time, perform a single melody of life together. What is important, I think, is how beautiful a song these two life partners can create together. 

In order to achieve a deep and harmonious relationship, I believe the two most important ingredients are a sense of gratitude and a common goal. 

In today's society perhaps a family should be thought of as an airplane. Buffeted by winds of change, the co-pilots have the responsibility of assuring safe arrival. The stability of a plane in flight requires clear direction, momentum and constant effort. And a successful flight requires that the co-pilots keep the same destination in sight. 

I heard a story about a wife who felt depressed for a long time and eventually spent her days in bed. A doctor who knew her and her husband well wrote a prescription and gave it to her husband. When the wife saw the prescription she was shocked. It said "When your husband gives you the medicine, please make sure to take it after you have said "thank you" clearly to him three times". She thought this was strange, but since it was underlined, she did say "thank you" three times before taking the medicine. She then realized that she hadn't used those words for a long time. Every time she repeated "thank you" three times, her health and happiness came back bit by bit. A humble expression of gratitude makes a person beautiful not only in heart, but also in appearance. (Needless to say, this lesson applies equally to husbands!) 

One English proverb says "Keep your eyes wide open before marriage and half shut afterwards". Both husband and wife must try to be tolerant, and have a big heart, which forgives minor faults and mistakes by the other. If you are being constantly scrutinized and criticized, you will not feel like trying to change, even if you know what has been pointed out is true. 

I'd like to share another story, which says a lot about the love between husband and wife. This is from "Gift of the Magi" by 0. Henry. It is about a young married couple called Della and Jim who are poor and live a barely furnished rented apartment. It is the day 

before Christmas and they have both been working out what to give each other to show their love. The wife, Della, wants to give her husband a watch chain to go with the gold watch he inherited from his grand father, which he is very proud of. She finds it costs $21 and all she has is $1.87. She decides that the only thing to do is to sell her beautiful brown hair, which is so long it reaches to her knees. In whatever country or culture, a woman's hair means as much as life itself to her. But Della makes the sacrifice, selling the 

hair to a wigmaker and she buys a platinum watch chain with the money. 

Her heart pounding with excitement, she waits for her husband to come home. He returns at last, and when he sees her, he is dumbfounded. 

The present he has brought for her is a pair of beautiful tortoiseshell combs to wear in her long hair. Della assures him that her hair will grow long again in no time and holds out her hand with the platinum watch chain gleaming in it. Jim collapses on the couch, then says with a smile, "Dell, let's put our Christmas presents away and keep them a while. They're too nice to use just now. I sold the watch to get the money to buy your combs." 

This story, with humor and pathos, demonstrates through the gifts they give each other, just how deep is the love between them. Each has sacrificed something very dear to buy a suitable present. But when they present their gifts, they discover that there is no longer a gold watch to attach the chain to, and no longer any beautiful brown hair to wear the tortoiseshell combs in. Both gifts have turned out to be useless to them. A practical minded young couple of today 

might point out that if the husband and wife had only discussed before what they were going to give each other, they could have saved themselves the waste. But the story deals with something that far transcends that kind of calculating logic. It concerns the beauty of the deep love between husband and wife. 

Love takes a thousand different forms. Sometimes the husband may appear to outsiders to be impossibly domineering, yet the couple manage to get along with a surprising degree of harmony. On the other hand, there are cases where the wife seems to have her way in everything, but still an atmosphere of peace prevails. It is not, in fact, the outward appearance that matters. I always think that when a couple have shared the joys and sorrows of life over a long period of time, a deep tie grows between them that cannot be severed by outside forces. This is not the kind of open, direct love we might see amongst young couples. It is something broad and deep, a sense of a shared destiny. 

I have known some 20 or 30 older couples who seem to possess this power, and I have felt the atmosphere of indescribable fullness and maturity it creates. You will find among such couples none of the tedious, whining talk of some old people. And, although many of them have not lived easy lives, there is no gloom in their expressions. 

You will find only the sense of deep self-sufficiency that comes when two people have successfully made their way over life's rough places together, along with an appreciation of the preciousness of their remaining time together.

SGI PRESIDENT IKEDA'S ESSAY

`Recipe for a Happy Marriage', By SGI President Ikeda's `My Recollections'

Guidance on Finance & Job Karma

Guidance on Finance & Job Karma

A man came to see me recently and told me that he needed help with his "financial karma." He went on to explain how deep and profound his "financial karma" was. He hadn't been able to fix it in his ten years of practice. My first question to him was, "What kind of work do you do?" He said he was out of work. I asked him why. He said he quit his job six months before. I asked him why. He said he got into a disagreement with his boss and felt that he had to quit.

I asked about the job he had before that. He said that he got fired because he got angry with his boss. He told me he quit the job before that one. This person, in his ten years of practice, had eight jobs and lost them. I asked him how he expected to have financial fortune if he didn't have a job. There is no magic in Buddhism; it is unreasonable to think that one can acquire financial fortune without having a job.

He then said that his real question to me was, "Why do I have the karma to have authoritarian bosses?"

Most of us think that the bad things that happen to us are our karma. We think that our karma exists outside of us, but this is not correct. We are not the only ones that bad things are happening to. Bad things happen to everyone. Then what is karma?

Karma is our inability to deal with the "stuff." We don't know how to handle the stuff when it hits us, and we end up doing the wrong thing. We end up creating more "stuff" for ourselves.

In any case, I pointed out to this person his tendency to get angry with his bosses. There was a clear pattern. It was very difficult for this person to realise that his problem was anger. Buddhism says that if you have anger, you have the poison of arrogance. I told this person that until he was able to control his arrogant mind and his anger, he wouldn't be able to keep a job. He was actually a very talented person at his job, but this lead to him thinking he could do as he wished at his workplace and treat others badly.

I told him that since he needed a way to stop losing jobs, he needed to deal with his karma. I told him to not let his anger defeat him and to sincerely pray for the wisdom to respond to situations in a way other than with anger. To date, he has been employed for three years and has just bought a house.

What is the greater benefit: another job (which he would probably lose), or wisdom to see the root cause of his problem and never have to repeat it? People would pay millions of dollars for wisdom about the true nature of their suffering.

Of course, as we change, our environment reflects this change, and we experience benefit. However, if we try to seek out only the benefit without going through the inner process, eventually nothing will happen. The Gohonzon has almost no power to transform your environment. The Gohonzon does have power to transform you. When you use the Gohonzon to transform you, then you transform your environment. There's a big difference. We should determine in front of the Gohonzon that we will solve our problem or that we will overcome our suffering.

When you pray to the Gohonzon with that prayer, you will be amazed to find out what you see about yourself and what you need to fix in your life. Buddhism is about the inner reformation, not about the external reformation. Of course, benefits in the outside environment do come, but really that's not the point at all. It's really about inner change.

Excerpt from a lecture given by SGI-USA Vice General Director Greg Martin at the Seattle Culture Centre on June 9, 1995

The Real Meaning of Karma

The Real Meaning of Karma

Even people who know very little about Buddhism tend to have heard of karma, a word that has entered the language, and is used even when the concept isn't fully understood. In essence the theory is as simple as the translation of this Sanskrit word: 'action,' though its simplicity is also extremely profound. Buddhism teaches that every word, thought and deed is engraved in our lives. These are causes that will one day lead to noticeable effects. At one level this is something most of us are aware of: the cigarettes we smoke today will have an impact on our health at some time - we don't know when or necessarily how (whether it'll be heart problems, respiratory illness or cancer), but effects there will be. Similarly, the half-hour of exercise we've just completed has no immediate effect, but we know that if we exercise consistently, over time the result will be changed shape and increased fitness.

Buddhism goes further, stating that our lives are shaped in just the same way, by everything we do in the course of each day and that even our personalities, our looks and our circumstances can be explained by the karma we have accumulated over countless previous lifetimes. As Daisaku Ikeda says:

The late Arnold Toynbee interestingly compared the human karmic situation to a banking account in which entries are always being made in the debit and credit columns to alter the balance, which is the fate of the individual life at any given moment. Buddhists believe that what Dr Toynbee called the karma balance sheet continues in effect after death and into coming lives.

Buddhism also teaches that, as with a bank account, changing our karma is within our control. Just as cutting down on expenses and making the effort to pay in more money can put our account into healthy credit, so making positive changes in our lives, in our interaction with other people, and in our relationship to the world in general, creates ‘good’ karma which can change our destinies. Nichiren Daishonin, in his treatise ‘The Opening of the Eyes,’ quotes from the Contemplation on the Mind Ground Sutra which makes this point strongly, ‘If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at the causes that exist in the present’.

Daisaku Ikeda explains it like this:

Most people in the West accept the idea that effort (causes) produces rewards (effects). In short, the Buddhist law of causes and effect seems to agree with what human beings everywhere experience in actual practice; and although actual karmic links are often very difficult to demonstrate, awareness of a degree of connection between his actions and their outcomes can inspire man to strive to be and do better.

Importantly he makes the point that the potential to change our karma is enormously increased by our Buddhist practice. Think, for example, of a water pipe. If it is not used for a long time, it will rust and the water which first runs through it will become turbid. In this example the turbid water is compared to the unhappy life condition of the human beings which is bound by negative karma. However as you continue chanting to the Gohonzon everyday with strong faith, sending clean water into the water pipe, that is your life, you will eventually change your karma fundamentally without fail just as the water becomes clear. (Buddhism in Action).

By Sarah Litvinoff UKE 1995

GOHONZON HAS NO LIMITS

GOHONZON HAS NO LIMITS

  

"Many of us have some problems that we avoid chanting about, because we are afraid to look at it directly and prefer not to think about it. Others have dreams locked up in their hearts that they are afraid to admit to even themselves let alone chant for, because they are afraid of being disappointed should they not succeed in attaining their goal. 

  

The Daishonin teaches us that power of Gohonzon has no limits. It is we who impose limits on it with our doubts and fears. How tragic it would be if we having encountered the Mystic Law, we could not fully enjoy its benefits because we lacked the courage to pray with all our hearts for what we truly wanted. Surely nothing would be more bitter than to look back over one's life and feel, 'I never accomplished what I really wanted.'"

  

President Ikeda

  

Daimoku of Practice / Daimoku of Faith

Daimoku of Practice/Daimoku of Faith

In the fall of 1996, Mr. T, who was in his forties, underwent surgery for a tumor in his brain stem. The surgeons were unable to remove all of the tumor. His wife joined the SGI in the hopes of a quick recovery for her husband.

In the summer of 1997 Mr. T's headaches and nausea worsened and he began having consistent convulsions.

The doctors told Mrs. T that while the tumor had not metastasized or spread, he was experiencing these symptoms because water had built up on his brain and that surgery to remove the fluid was necessary. Mr. T could barely walk and his speech was limited to grunts and moans.

Mrs. T told her district chief that she had been chanting for her husband's recovery for a year but he was not improving. The district chief talked to a member of the Nurses' Division. The nurse said: "The fact that the tumor has not metastasized is the benefit of the daimoku. This is really remarkable. Mrs. T's questions about whether he will recover, or whether her prayers will be effective, are simply barriers that she has created in her own life. But there is no barrier, there is no limit, to the great power of daimoku. Now is the time she needs to offer strong prayer! It's a matter of overcoming any feelings of confusion or doubt, and offering whole-hearted prayer with the strongest possible determination and focus. She needs to pray in such a way as to send a 'beam' of daimoku to the diseased area."

When the district leader related what the nurse had told her, Mrs. T became all the more earnest. That evening, there was a change in Mr. T's condition. He suddenly started producing more urine, and a continuous stream of tears and mucus began flowing from his eyes and nose — so much so that his pillow became soaked.

This went on for three days. On the fourth day, he showed startling signs of recovery. He became able to carry on ordinary conversations with the members of his family and could walk without assistance. The doctors were surprised at this change in his condition and brought him in for more tests. They concluded that he had fully recovered and that surgery was no longer necessary.

Mr. T made a complete recovery. On seeing this, his son, who was in the seventh grade, remarked, "Daimoku is incredible! I want to join the Soka Gakkai too. I want to start right away." He urged his sister, who was in elementary school, to practice Buddhism also, and the siblings joined together.

[This experience is related in the October Living Buddhism, pp. 27-29. It is part of the ongoing "Dialogue on the Lotus Sutra".]

LOOK AT MYO WHILE CHANTING

LOOK AT MYO WHILE CHANTING

Looking at the Gohonzon is like looking at the universe, like having a vast, commanding view of its entirety. The Gohonzon is a representation of the driving force and the essence of the universe itself. Therefore, whatever part we look at, it is just as if we are looking at the universe. In that respect, it doesn’t really matter where we fix our gaze. Still, it is easier to chant if we focus on the centre. I have also been told in the past ...by my seniors that myo represents the human head, and I should look at it when I chant. Just look at the part of the Gohonzon that you feel most comfortable focusing on. The Lotus Sutra says that one should perceive the true aspects by sitting straight (Sutra on How to Practice Meditation on the Bodhisattva Universal Worthy). From the point of view of Nichiren Buddhism, “the true aspect” means “Gohonzon”, to perceive means “to have faith”. Sitting up straight, facing the Gohonzon and Chanting Daimoku with firm faith in the Gohonzon is what it means to have sincere, dedicated faith. The Gosho does not tell us where we should fix our gaze when we chant. There is no rigidity in this practice. In his great compassion, Nichiren Daishonin has permitted us the freedom to chant in the way best suited to us.

President Ikeda (DIscussions On Youth, 137-8)