Marital Discord and the Law of Cause and Effect

Marital Discord and the Law of Cause and Effect

Kinu Sasai was new to the practice. "How has everything been lately?" -- Toda must have known of her family discord. Her husband, physically weak, was nonetheles...s a tyrant, and his factory was suffering financially. As a woman of firm character she was struggling with all her might, rearing a number of children; but her strength seemed to have left her. When she joined, she was totally at a loss as to the future, but it also attracted intense opposition from her despotic husband. Already facing severe circumstances, this only made her difficulties all the worse.

These thoughts seemed to dog Kinu Sasai all day and night: "I was told that if I took faith in this religion, everything would go well, but my life is becoming harder. Last night my husband resorted to violence to force me to give up my practice. He has become even more unbearable than before I took up this faith. Why is this? If things continue like this, I'm afraid I'll only end up suffering more unhappiness."

"Maybe this religion is wrong for me, but everyone keeps telling me again and again that this religion is absolutely correct. Well I can't take it anymore. No woman in the world could be more unhappy than I am."

After painful contemplation, she finally reached a conclusion: "If this religion is correct, then my husband's intense opposition may be a sign that I should divorce him. At any rate, I can no longer endure this situation. Yes, I will divorce him. I must. Of course I will experience troubles even after the divorce, but they must be more endurable than my current problems."

When she came to the evening's meeting, Kinu Sasai already had firmly made this resolution. The first words that passed from her lips were those of the conclusion she had reached: "Sensei, I have made up my mind to divorce my husband, no matter what."

Toda gazed at Mrs. Sasai's Gaunt face, but kept his silence for some time. The audience was all ears waiting for Toda's reply to her desperation.

He began calmly,

"Your pains and troubles are very understandable, but I cannot interfere in marital affairs. There is, however, one thing I must tell you."

His words, resounding, were nevertheless touching.

"So long as you do not change the underlying Karma which causes you to have such a husband, you will remarry the same kind of man even if you divorce this one. If you are going to face more of the same anyway -- and since you have many children and have managed to live together this long -- why not suffer with your present husband?"

People felt smiles emerging from within, but Toda's expression remained serious.

"If you continue your faith without yielding, no matter what the trouble facing you, you will thereby be able to change your Karma and your husband will become a better man. Looking at your situation from a deeper point of faith, it could be likened to the interval between winter and spring, or nothing more than the changing of the tides from low to high. If your husband, however, should never change despite your devoted faith, he himself will opt to leave. Then you can think of divorcing him.

Let me clarify my point. I'm not saying you should not divorce him. Nor am I saying you should do so. In order for you to prove the validity of this faith, I want you to do your best for one year, or at least six months, to shape the nucleus of your family revolution. Try to carry through the practice of your faith valiantly for the sake of changing your misfortune for the better."

Mrs. Sasai raised her head with an embarrassed look, then lowered it, showing some disappointment. Indifferent, Toda continued,

"You may not easily accept what I have said to you. With your troubles you may well be thinking, 'No matter what you say, there is little I can do. In reality what choice do I have? I want to ask you about this.'"

Sasai Nodded like a child.

With a smile, Toda continued,

"You are an honest person I see that you desire a medicine which produces an immediate effect. If I had any, I would naturally give it to you. Yet, there is no medicine available for illnesses like yours, which are so hard to cure. I think no one has ever discovered a virus causing marital discord."

"Viewed from the law of cause and effect over your three existences, however, you can more easily discern the reason. As soon as you took up this faith, your husband began to raise severe objections. This is not a coincidence, but a result. Misleading new religions and old dying sects do not bring about such results, but our religion has power. It is a living faith."

"What do you think is the main reason for your being so afflicted with troubles despite having taken faith in true Buddhism? Is it because you lack faith, as inferior religions often preach, or because your opposing husband is all wrong. No, these are not the fundamental reasons. Rather, it is because of the strict law of cause and effect. Even if you never heard of this law, you cannot excape its workings. It is the teaching of the Buddha. It is completely different from the deceitful words of vainglorious sect-founders and professional religionists. It is not falsehood but truth. Even if you become conversant with the law of cause and effect, however, solutions are still not easily attained. For the sake of finding the most basic solution, Nichiren Daishonin inscribed for all posterity the True Object of Worship, the Gohonzon. All you have to do is to strive for the revolution of your life by devotedly chanting Daimoku to the Gohonzon. A sapling does not grow into a great tree in a day, nor does a baby mature in a day or two. It takes years of faith in order to change one's bad destiny."

Toda's guidance finally began to touch Kinu Sasai's heart.

What counts is whether you will practice this principle with confidence or be overcome by doubt and discontinue. The result will be determined accordingly, for good or for bad. Be determined that the more opposition you meet in your faith, the sooner you will be able to purify your life, which is stained with bad Karma. You will no doubt be able to understand this at a later date. Once you remove the cause of your evil Karma, you will naturally be free of it for all time. Then the course of your life will be greatly changed for the better."

The Fugen Sutra reads, 'The sea of all Karmic obstacles arises from illusions. If you wish to make amends [for your past karma], sit upright and meditate on the true entity of life, and all your offenses will vanish like frost and dewdrops in the light of enlightened wisdom.'"

Unless you carry through your faith to this extent, all will be for naught. If you continue your faith amid difficulties, whether you like it or not, and whether you feel tortured or not, you will later feel a refreshed feeling as if you had applied "moxa" to an injury. Compared with the eternity of life, a trial period of a year or even six months is but a mere flash. So long as you embrace strong faith. I guarantee you with my whole life that things will change for the better....

Excerpt From page 24 Volume 3 No.5 of the "Human Revolution: "New Start"

ERADICATING KARMA

ERADICATING KARMA THROUGH OUR BUDDHIST PRACTICE - By JEANNY CHEN

In my humble opinion, as practitioners of Nichiren Buddhism, once we understand the true aspect of karma, we have the wisdom and compassion to embrace all occurrences and all people that appear in our environment. We don’t need to place blame on other people anymore. Because we now know how to turn around our situation through this Buddhism, we are motivated to muster a strong life force with which to face our difficulties head on. 

Our wisdom is powerful only when accompanied by the correct action. Well, we understand karma. But how do we eradicate karma so that we can move on to a brand new life? We may work through two channels: through our Buddhist practice and through working in the real world. Let’s talk about eradicating karma through Buddhist practice:

1. We SET GOALS of how we wish to change our karma and chant for the goals. If we suffer from financial karma, we set a goal to become rich! If we suffer from the karma of illness, we set a goal to become as strong as a bull! And if our relationship is a pain in the neck, we set a goal to become women of irresistible charisma, wisdom and virtue who could enjoy their sweetheart’s love more and more each day!

2. But besides chanting for the goal, we have to TAKE ACTION to make the goal come true. I set the goal for my husband to love me more and more each day over ten years ago. Since then he has been working very hard and non-stop to keep my goal a reality. It is the smartest goal I have ever set for my life. But, I don’t just chant and do nothing. I work hard to make myself deserve his infinite love.

3. We INTRODUCE THIS BUDDHISM to as many people as possible, to fulfil our mission. This way, we are showing that we have moved to our true mission and that we are too busy to suffer any more. Shakubuku is one of the most effective ways to eradicate karma and to bring us fortune.

4. We CHANT to eradicate our karma. Chanting Nam-myoho-renge-kyo puts us on the right track and in perfect rhythm with the universe. According to what the Daishonin writes in “On Prolonging One’s Life Span”: “Sincere repentance will eradicate even fixed karma, to say nothing of karma that is unfixed.” (WND p 954)

(This is a presentation delivered at the first SGIPy National WD and YWD Conference in October, 2002. My trip to Paraguay was approved and permitted by Sensei and the SGI-Japan Headquarters. During my six-day stay I dialogued with the SGIPy members, and had the most incredible experience in my 13 years of practice.)

THE KEY TO HAPPY RELATIONSHIPS

THE KEY TO HAPPY RELATIONSHIPS

Relationships are a major part of the human existence and having one is pretty much inescapable. While the depth of our connections with others may vary, they are nevertheless an important part of our lives. ...Often, the relationships we form with others are sources of joy. However, there are two sides to every coin and experiencing pain from time to time is a matter of certainty. When our most cherished relationships become challenging, it can feel as though our whole world just turned upside down. Usually, when difficulties arise our instinct is to blame the other person. However, blame may not the best route for getting things back on track. More often than not, what we really need to do is take a good hard look at ourselves.

The following important points from the wonderful article in Living Buddhism, called “The Key to Happy Relationships" highlight how we can improve the important connections we share with others. 

THE KEYS TO HAPPY RELATIONSHIPS

#1 The key to developing healthy, happy, and meaningful relationships is you.

#2 Happiness is not something someone else can give us. Only we can give this to ourselves.

#3 How we feel in response to another person’s actions is our responsibility. “It’s not the other person’s behavior but our experience and response to it that causes us to feel happy or unhappy.”

#4 Happiness is achievable when we make a commitment to our own personal development and realize our full potential as human beings.

#5 If we want to improve the quality of our relationships, then we must work to change and improve ourselves first. “When we change, the people around us respond to that change.”

#6 Relationships and our interactions with others are a reflection of ourselves. For example, if my relationships are negative or filled with strife, that is a reflection of my own internal state of life. So, when I change and become more positive, the people in my life respond to that change. In this way, my interactions with others become a more positive experience.

  

In the end, relationships provide wonderful opportunities for us to learn, grow, and improve ourselves.

SHOULD I FACE CHALLENGES OR RUN AWAY

SHOULD I FACE CHALLENGES OR RUN AWAY

QUESTION: When I face problems, running away sometimes seems like the easiest solution. Any advice? 

Daisaku Ikeda: You can run away, of course. That freedom exists. But it is a very small, petty freedom. It only leads to a life of great hardship, a life in which you will be powerless, weak and completely frustrated. 

Alongside this small freedom, however, exists a much greater freedom. The Japanese novelist Eiji Yoshikawa writes, "Great character is forged through hardship." Only by polishing yourself through repeated difficulties can you build a self that sparkles as brightly as a gem. When you have developed such a state of being, nothing will faze you. You will be free. You will be victorious. Hardships will even become enjoyable. Daring to take on tough challenges - that in itself is immense freedom. 

Freedom is relative. You may run away from hard work and effort, declaring yourself a free spirit, but you cannot run away from yourself - from your own weaknesses, personality and destiny. It is like trying to run from your own shadow. It is even more impossible to escape from the sufferings of ageing, sickness and death inherent in the human condition. The more you try to avoid hardships, the more doggedly they pursue you, like so many relentless hounds chasing at your heels. That's why it's important that you turn and face your troubles head-on. It is impossible to have absolutely everything go your way all the time. In fact, if it weren't for the various obstacles life presents us with, we probably wouldn't appreciate what it is to be free.

The springtime of our youth is meant to be lived with our faces turned toward the sun. As a season of growth, youth is a time of both great joy and great suffering. It is filled with problems and worries of all kinds. But rather than run away from them, the key is to keep seeking the sun, to keep moving in the direction of the sunlight, to challenge the pain and agony that are a part of growing up. 

Never give in to defeat. For a seed to sprout, it must exert tremendous effort to break out of its hard outer covering. That sprout must then valiantly push its way up through a thick layer of soil to reach the blue sky above. The hardships you experience now will all contribute to your growth. Therefore, the important thing is to keep pressing forward no matter how tough or painful the going may get. 

Youth is the time to develop a spirit of persistence. And those who keep striving for improvement remain youthful no matter what’s there age. Conversely, those who fail to do so, even if they are young in years, will be old and weak in spirit. 

Life is a battle to win ultimate and unlimited freedom.

(Excerpted from The Way of Youth and reprinted with permission from Middleway Press.)

Ten Good Reasons to do Gongyo & Daimoku

Ten Good Reasons to do Gongyo & Daimoku

1. Use the Ultimate Law of the Universe for Your Real Happiness (a.k.a., Enlightenment or Buddhahood).

2. Get Rid of Bad Karma and Build Good Karma.... Change Defeat into Victory; Loss into Gain; Poison into Medicine.

3. Overcome Your Fears, Painful Memories and Phobias.

4. Understand Your Life Condition With an Enlightened Mind.

5. Relate to People in Your Environment on the Highest Level.

6. Control the Lower Four Worlds of Hell, Hunger, Dominant/Submissive Attitudes and Anger.

7. Find and Keep Actual Love - Understand and Get What You Really Need for Your Happiness. (What Do I want out of life?)

8. Increase the Span of Your Life; 

9. Overcome the Sufferings of Birth, Old Age, Sickness, Death and Re-birth.

10. Get Stuff You May Want, Including Freedom, Wealth, Love, Friends, Work Satisfaction and Joy by Buddhafying Yourself.

Daimoku as Foundation of our Lives - Importance of chanting Daimoku

Daimoku as Foundation of our Lives - Importance of chanting Daimoku

  

Chanting Daimoku establishes a foundation of good fortune in young people’s lives. If you establish a solid foundation now, there is no limit to the size of the structure you can build upon it later. Many things contribute to building that foundation. Diligent application to one’s studies helps build that foundation, as does exercising to develop physical fitness and stamina. But our inner state of life lies at the core of our mental and physical well-being. Buddhist practice is the only means by which we can strengthen, purify and develop our inner-life. We have to exercise our minds through study. We have to exercise our bodies through physical activity and sports. We also have to exercise our internal life condition through Daimoku. When our inner condition of life changes, our minds and bodies also change. They will be refreshed and revitalised. Daimoku charges our batteries. If we take care to regularly charge our batteries, then we’ll always be full of energy and vitality. If we fail to keep our batteries charged, we won’t have energy when we need it most and, as a result, may be defeated by our environment. Those who saturate their lives with Daimoku and learn to keep their batteries charged while they’re young are building a foundation for lifelong happiness. 

  

Daisaku Ikeda - DOY-2, Page 42-43

  

WHAT TO THINK ABOUT WHEN YOU CHANT

WHAT TO THINK ABOUT WHEN YOU CHANT

"People often worry about what they should be thinking about when they chant, but there are no hard and fast rules on this score. 

Generally it is a good idea when you begin each chanting session to try... to concentrate on establishing a precise and clear rhythm and to listen to the sound of your daimoku. 

Then, quite naturally, any problems you may be facing, or your current preoccupations or desires, will probably come into your mind as prayers, to be bathed, as it were, in your own intuitive buddha wisdom. 

Gradually, as you repeat this process, you will find that the decisions you start to make (not while you are chanting, but in your daily life) will be based more and more on this wisdom - an expression of your true self - and you will begin to orientate your life towards the kind of happy future you begin to realize could be yours...

Through chanting at times, you will be able to re-inspire yourself with courage and confidence to keep battling when things look black; at other times you will be able suddenly to see a solution in what seemed like a hopeless situation; or at times you may simply be able to keep fatigue at bay to finish an urgent task. 

In short, chanting Nam Myo Ho Renge kyo to the Gohonzon is designed for any problem or circumstance, no matter how insignificant it might seem. 

Finally in the same way as when we began, we should listen to our voice chanting during the last few moments of our daimoku when, quite naturally, we can feel joy rising up within us; indeed, ideally we should continue to chant until we feel this joy welling up from deep within our lives."

Excerpt from 'The Buddha In Daily Life', by Richard Causton

GONGYO FOR DAILY VICTORIES

GONGYO FOR DAILY VICTORIES

  

When we recite gongyo and chant daimoku, we conduct a ceremony in which we praise Nam-myoho-renge-kyo, the Law of the Universe, and the Buddha. We also praise the eternal life of the universe, and the World of Buddhahood in our own lives.

  

Doing gongyo regularly helps reflect on the day-to-day priorities and puts our lives in rhythm with the positive and vast energy of the universe.

  

President Ikeda says: “Morning gongyo is most crucial. It determines today’s victory or defeat, whether this day will be one of prosperity or decline” (ayd, 214).

  

Similarly, while chanting Nam-myoho-renge-kyo is considered the basic practice, gongyo is the supplementary prayer that accelerates the beneficial power of the basic practice. It is important to do gongyo each day as it revitalizes us from the very depths our being.

  

PRESIDENT IKEDA'S GUIDANCE ON DOING GONGYO

  

Just like eating regular meals each day, our daily practice of gongyo gets us going mentally and physically, and establishes a positive rhythm for our lives. It jump-starts our engine each day and it recharges us. (VC, December 2012, 61)

  

Basically, you do gongyo and chant Daimoku for yourself. Your practice of gongyo and Daimoku is not an obligation, it is a right … An attitude of appreciation in being able to chant to the Gohonzon is the heart of faith. The more you exert yourself in faith—in doing gongyo and chanting daimoku—the more you stand to gain. (doy-2, 29-30).

  

The way to victory is to banish all negligence and complacence and to face each day’s tasks with renewed energy. We get that fresh energy from doing a vigorous gongyo and chanting daimoku each morning. (VC, May 2013, 151).

  

If we continue to do gongyo and chant daimoku, then even when we feel depressed or face daunting problems, we will be able to recharge our life-force and shine vibrantly in our own unique way. (VC, September 2013, 42)

  

Chanting daimoku nourishes our spirit and is the way to polish and forge our lives. The time we spend chanting and doing gongyo is a precious time when we can align our lives with the rhythm of the universe. (VC, November 2013, 82)

  

CONVICTION IN OUR PRAYERS IS MOST CRUCIAL

  

Initially, we may not know or comprehend the meaning of daimoku or gongyo. 

  

The efficacy of our prayers depends on our faith, not on our knowledge of different terms and words in the liturgy book. Nichiren Daishonin explains, “If a physician gives medicine to a sick person, even though the sick person may not know the origin and nature of the medicine, if he takes it, then in the natural course of events his illness will be cured” (‘Conversation between a Sage and an Unenlightened Man (1)’, wnd-1, 132). Thus, faith or conviction in our prayer is most crucial.

  

President Ikeda explains that prayer is simply wishing for something with all our hearts and putting our trust in the Lotus Sutra. Quoting the Daishonin, he says we need to chant Nam-myoho-renge-kyo with the same trust as “parents [who] refuse to abandon their children, or as a child refuses to leave its mother” (‘The Meaning of Faith’, wnd-1, 1036).

  

Our prayers actually come from the heart, praising the Gohonzon and our own Buddhahood. Even though we may not know the meaning of words of a foreign language, when we pronounce them correctly, the message gets communicated.

  

From: ESSENTIALS OF FAITH 

Your attitude in Front of the Gohonzon

Your attitude in Front of the Gohonzon - by Dr. Yamazaki

Your attitude in front of the Gohonzon is like being on a holiday.

It is necessary to cut yourself off from work, from daily life.

This is important in order to regenerate, to be free of tension and relaxed.

If your practice is a prolongation of your social life, it will not be effective.

In the ceremony in the air (Gongyo), you cut yourself off from the earth rising above. If you are dominated by your problems in front of the Gohonzon nothing good appears. It is necessary to rise above, to make it a special moment relaxing. This is a ceremony of " Ku". I am a Buddha in front of the Gohonzon!

The Gohonzon is like a mirror, it is not necessary to be either imprisoned,nor attached, nor dominated, nor guilty, nor worthless, nor have arrogance in order enter the world of the Gohonzon.

It is necessary to be indifferent to your own thoughts. You do not fight in front of the Gohonzon. Be relaxed as though being in the air without limits.

With this kind of ichinen for 15 minutes........this is enough.

From your first daimoku, change the world, feel the universe, realize " Ku", "Ke", and "Chu"! ("Ku" is the world of the Buddha; "Ke" is oneself, "Chu" is all the strength and wisdom of the universe.)

You can recuperate all the forces of the universe. The wisdom to listen, to believe, to meditate, and to decide. Reject your own arrogance in order to allow your own wisdom to appear, going beyond time and space to Detoxify yourself in front of the Gohonzon. Nothing is too far away in the morning and in the evening.....this is when you are Buddha.

You must have confidence to find a sense of the Ceremony in the Air and declare your conviction to be the Buddha of eternal life, the Buddha of Ichinen Sanzen, and the Buddha of confidence and joy!

What is Love

What is love ? - By Daisaku Ikeda

The agonies of love are many and varied. Each person has their own character and personality; they have different backgrounds and circumstances. So there is no set rule that applies equally to everyone . . . When a person dates is also a matter of personal choice. No one has any right to meddle in your private affairs.

However, I would like to stress at the outset how important it is not to lose sight of pursuing your own personal development.

Love should be a force that helps you expand your life and bring forth your innate potential with fresh and dynamic vitality. That is the ideal but, as the saying "Love is blind" illustrates, people often lose all objectivity when they fall in love.

If the relationship you're in is causing your parents to worry, or making you neglect your studies or engage in destructive behaviour, then you and the person you're seeing are only being a negative influence and hindrance to each other. Neither of you will be happy if you both just end up hurting each other.

If you are neglecting the things you should be doing, forgetting your purpose in life because of the relationship you're in, then you're on the wrong path. A healthy relationship is one in which two people encourage each other to reach their respective goals while sharing each other's hopes and dreams. A relationship should be a source of inspiration, invigoration and hope.

Love is a complex matter that is a reflection of each person's attitude and philosophy toward life. That is why I believe people shouldn't get involved in relationships lightly.

The bottom line is that, without respect, no relationship will last for very long, nor will two people be able to bring out the best in each other.

Rather than becoming so love-struck that you create a world where only the two of you exist, it is much healthier to learn from those aspects of your partner that you respect and admire, and continue to make efforts to improve and develop yourself. Antoine de Saint-Exupéry, the author of The Little Prince, once wrote, "Love is not two people gazing at each other, but two people looking ahead together in the same direction." It follows then that relationships last longer when both partners share similar values and beliefs.

Furthermore, please don't succumb to the view that love is the be-all and end-all, deluding yourself that as long as you are in love, nothing else matters. Nor, I hope, will you buy into the misguided notion that sinking ever deeper into a painful and destructive relationship is somehow cool.

All too often when a relationship ends, the great passion it once inspired seems nothing more than an illusion. The things you learn through studying, on the other hand, are much more permanent. It is important, therefore, that you never extinguish the flame of your intellectual curiosity.

Far too many people nip their own brilliant promise in the bud because of their blind pursuit of love.

Much of daily life tends to be ordinary and unexciting. Making steady efforts day-to-day can be trying. It's not always going to be fun. But, when you fall in love, life seems filled with drama and excitement; you feel like the leading character in a novel.

But if you lose yourself in love just because you're bored, and consequently veer from the path you should be following, then love is nothing more than escapism. What you are doing is retreating into a dream world, believing that what is only an illusion is actually real.

Even if you try to use love as an escape, the fact is that the euphoria is unlikely to last for long. If anything, you may only find yourself with even more problems along with a great deal of pain and sadness. However much you may try, you can never run away from yourself. If you remain weak, suffering will only follow you wherever you go. You will never find happiness if you don't change yourself from within. Happiness is not something that someone else, like a lover, for instance, can give to you. You have to achieve it for yourself. And the only way to do so is by developing your own character and capacity as a human being; by fully maximising your potential. If you sacrifice your own growth and talent for love, you will absolutely not find happiness. True happiness is obtained through fully realising your own potential.

I would also like to add that to embark on a relationship as an escape from something is extremely disrespectful to both your partner and yourself.

Each of you has a precious mission that only you can fulfill . . . To neglect one's mission and seek only personal pleasure is a sign of selfishness. It is impossible for an egotistic, self-centred individual to truly love another person.

On the other hand, if you genuinely love someone, then through your relationship with them, you can develop into a person whose love extends to all humanity. Such a relationship serves to strengthen, elevate and enrich the inner realm of your life. Ultimately, the relationships you form are a reflection of your own state of life. The same is true of friendship. Only to the extent that you polish yourself now can you hope to develop wonderful bonds of the heart in the future.

Part 1- Excerpted from Discussions on Youth Vol. 1(SGI-USA, 1998)

WHY WE SHOULD DO GONGYO CONSISTENTLY EVERY DAY, TWICE A DAY

WHY WE SHOULD DO GONGYO CONSISTENTLY EVERY DAY, TWICE A DAY 

"Because it's easy to practice, Nichiren Daishonin's Buddhism is available to everyone. However, because it is hard to practice, it contains the power to lead people to enlightenment. The prime point of Buddhist practice is chanting daimoku and reciting gongyo twice a day. Anyone can learn to chant and pronounce gongyo. But it is difficult to do it every day, twice a day. The goal should be never to miss gongyo. That would mean doing gongyo 730 times a year. But if you do miss gongyo, it is not the end of the world. You may notice a little drag in your life condition that day. As Ikeda writes: 'If you miss gongyo, no matter what you attempt, your actions are like hacking at the air. No matter how sharp your sword, you can never sever the chains of destiny which imprison your life.' But you need not feel guilty. We lead busy lives. Sometimes it is impossible to take time out and make an effective prayer. Just redetermine to carve out the time to do an even more powerful gongyo at the next available opportunity. Ikeda adds: 

'On some occasions, you may be unable to do gongyo or you may be able only to just chant daimoku. Nevertheless, so long as you maintain faith you will not experience negative effects on account of your occasional failure to carry out a complete practice of gongyo. While you should not take advantage of this statement or misconstrue it as condoning a lax or lazy attitude, you do not have to be overly strict or inflexible in your practice.'

"Ikeda has often emphasized that the daily ritual of gongyo is really the only opportunity the human being has to connect to the macrocosm. We can worship nature all we like, hike to the highest mountaintops, but we never really connect to the universe as we do during gongyo. 'The powerful reverberations of your gongyo attune you to the pulsing wavelength of the macrocosmic life,' he writes. 'It is the cry of your ichinen summoning forth 'Buddha'—the ultimate reality of the life of the universe. When you face the Gohonzon and chant daimoku, you yourself become the entity of Buddha.' That is why it is important to make this connection consistently every day." 

—The Buddha In Your Rearview Mirror, Chapter 8: Tips on Practice, p. 230-231

How Can I Focus More on the Gohonzon?

How Can I Focus More on the Gohonzon?

 

In discussing the proper stance we should have in front of the Gohonzon, the most important point to bear in mind is that we should chant wholeheartedly — to the point where we enjoy chanting. In a sense, it can be like a warm, open-hearted exchange with a trusted, respected friend or mentor. The experience should be refreshing; it’s not like going to boot camp.

 

Of course, this is a practice that we strive to do every day of our lives, so there is the same tendency to develop bad habits as in any part of our lives. And these can interfere with how we focus on chanting to the Gohonzon.

 

Our minds may begin to wander from time to time, or we may catch ourselves fidgeting or squirming. When this happens, it is important that to the best of our ability we try to keep our mind on the right track. Becoming aware of these negative tendencies is nothing to feel guilty about. The very nature of habits necessitates that we make conscious efforts to change them; recognising an unwanted behaviour is the first step in eradicating it.

 

If you were standing face-to-face with someone you held in high esteem, you would never allow yourself to bite your fingernails or tug at your hair. Think of world leaders meeting at an international summit: They greet each other confidently and with mutual respect, not biting their nails and tugging their hair. We should view our time in front of the Gohonzon similarly.

 

In February when SGI President Ikeda was in Hong Kong, he gave the following guidance about how to do morning and evening prayers, based on instructions from his mentor, second Soka Gakkai president Josei Toda:

 

President Toda spoke on the essential practice of our faith, gongyo: “When you do gongyo in front of the Gohonzon, it is the same as if you are sitting before Nichiren Daishonin himself. You should never have a careless or sloppy attitude, nor should you doze off or yawn while doing gongyo. Chant resonately and joyfully.”

 

Mr. Toda is not saying that we have to be rigid and tense when doing gongyo. The Daishonin is “the Buddha originally endowed with the three properties” - (Gosho Zenshu, p. 759), so we should just be ourselves in our “originally endowed” form, as if we were in his presence.

 

When we realise that chanting is the fundamental cause to awaken our “originally endowed” selves and develop the life force and wisdom to change any problem, we begin to settle down and fuse with the Gohonzon. We chant with a voice that is clear and sonorous, focused on our prayer. With conviction and hope for the future, sensing that we are clearing away doubt and worry. With the determination that “I will make this happen,” tapping into the Buddhahood inherent within us. The challenge we face each day is to master the act of enjoying chanting in this way. Our earnest prayer when chanting is the source of all solutions.

 

World Tribune 11/21/97 n.3166 p.11 WT971121p11

 

ENCOURAGING GUIDANCE FROM PRESIDENT IKEDA

ENCOURAGING GUIDANCE FROM PRESIDENT IKEDA

  

"There is no way that all of you, who chant daimoku to the Gohonzon and earnestly strive for kosen-rufu, will fail to become happy. You will not only enjoy happiness in this lifetime, but eternally throughout the three existences of past, present, and future.

  

"Real life, however, is filled with an unending series of problems, including such things as financial troubles, sickness, and family disharmony. But even though, at such times, your circumstances may seem unfortunate on the surface, if you keep chanting Nam-myoho-renge-kyo throughout, you will definitely be able to transform all that is negative into something positive in accord with the Buddhist principle of 'changing poison into medicine.' You can ride out every difficulty, turning it into an opportunity for growth. In this sense, it can be said that, on a fundamental level, you have already won.

"Your life could be likened to a play. You may be performing the role of someone suffering right now, but the play is certain to have a happy and triumphant ending. There is no way that it could conclude in misery. You will be able to enjoy happiness in lifetime after lifetime. You will be able to win eternally. So you have nothing to worry about."

Excerpt - YOUNG WOMEN’S DIVISION COMMEMORATIVE GATHERING--PART 1 [OF 5] Be Cheerful Suns of Happiness, from the June 7th, 2009, issue of the Seikyo Shimbun, translated July 3rd, 2009

CORRECT RELATIONSHIP WITH THE GOHONZON

CORRECT RELATIONSHIP WITH THE GOHONZON

Vice President Tsuji once said, "We all have the same Gohonzon and practice in the same way; however, we find that while some people find tremendous benefits, nothing much happens for others, and still others find tremendous loss. What is the correct relationship with the Gohonzon? How can we practice to it to receive benefit?"

"The Gohonzon that is outside ourselves brings joy from within ourselves. And, when we establish a relationship with the Gohonzon in front of us by chanting Nam-Myoho-Renge-Kyo, that Nam-Myoho-Renge-Kyo within ourselves will well up. 

If we look at the Gohonzon and think to ourselves that by doing this, `I'm going to get something,' it is like a beggar asking for something. Even under these circumstances, we will probably receive a benefit; however, the type of benefit we receive in this way will be as tiny as the tip a waiter gets compared to full payment for a meal."

"We should chant daimoku with the attitude that through our prayers to the Gohonzon, whether it be for a new home, our business or our health, we will be able to contribute to the cause of kosen-rufu. Ask the Gohonzon, `For kosen-rufu, please let me overcome these difficulties.' Buddhist gods will render protection based on our prayer for kosen-rufu. Without thinking about kosen-rufu and simply chanting Nam-Myoho-Renge-Kyo, we will find little benefit. Benefit derived from our prayers based on kosen-rufu is as dynamic as flying in an airplane, while chanting just for our own sake is as slow as walking in terms of gaining benefit."

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

BODY POSTURE WHILE CHANTING

BODY POSTURE WHILE CHANTING

An excess of formality runs counter to the true spirit of our Buddhist practice. Guidelines exist primarily so that we can correct ourselves, not criticise others. The following points, therefore, are essentially communicated by example, by those who have been practising for a longer time.

The Body

It is best to sit upright, with a straight back. Japanese people get used to kneeling from childhood but for Westerners, kneeling for long periods of time can be uncomfortable, resulting in cramp or ‘pins and needles,’ which disrupt concentration. For this reason, most SGI members sit in chairs to chant, making certain not to cross their legs or sit in any other unbalanced way. The Buddhist principle of zuiho bini, adapting to local customs whilst never departing from the spirit of the original teachings is clearly applicable here.

The Hands

We chant with hands joined, palms together, holding the juzu (prayer beads).

The Eyes

We chant with our eyes open. Praying with closed eyes is a tendency for which there may be several reasons, not all of them conscious: the wish to escape from concrete reality; to dream of an other-worldly paradise; the habit of praying to a supernatural or transcendent being; or quite simply the desire to sleep.

So where should we fix our gaze? The Gosho offers no advice on this matter. We can look at any part of the Gohonzon we wish. The central, vertical row of characters of the Gohonzon reads ‘Na-mu,myo-ho,ren-ge,kyo,Nichi-ren’. The character myo in the upper part of the Gohonzon, a little above the line of vision. It is best to keep our eyes open and look at the Gohonzon, when speaking to someone, it’s usually considered impolite not to look them directly in the eye. I believe that the same holds true when we’re in front of the Gohonzon, which we’re addressing with Gongyo or daimoku.

The Essence

Having given there guidelines, it’s important to remember that in Nichiren Daishonin’s Buddhism, it is our heart, our profound intention, rather than ritual or formality, that really counts. The real value of the silent prayers, for example, is what’s actually in our hearts and minds at that very moment, not the words we’re reading the liturgy book.

  

The best way to practice is joyfully and naturally, without too much tension or absent-mindedness. We strive to practice correctly according to the principle of body and the shadow- that ‘the practice is the body (the essential reality of our life) and daily life is the shadow’. If our practice is in disarray, then our daily life is, too. When we respect the Law of life, it in turn respects us – and we receive both protection and benefits. It is our ichinen, our profound determination, and not some external factor that determines the important things in our life.

Thus, by establishing our Buddhist practice correctly, we are making profound causes to bring about a constant improvement in our lives, both materially and spiritually, according to the principle of the oneness of self and environment.

Source: Q&A, answer by Dr Yamazaki, honorary chairman of SGI Europe, UKE Oct 1999

THE TEN WORLDS

THE TEN WORLDS

Life is in a constant state of change. In every moment that we breathe, some aspect of our lives may be just beginning, reaching a peak, plummeting to an all time low, or reaching an end. This is the ebb and flow of life. ... One minute you can feel like you are experiencing a slice of heaven and the next find yourself plummeting into the depths of hell. You may wake in the morning feeling happy and rested, but then an unusual amount of traffic promises to make you late for work and suddenly your stress level rises. No longer do you feel rested and happy. Instead you may feel frustration or anger. In Nichiren Buddhism, this is referred to as the ten states of life. There are ten worlds that exist within our lives and we can experience a series of these life states throughout the day. That is why chanting Nam-myoho-renge-kyo is so important. It can transform our suffering and raise our state of life by lifting us out of the world of hell and into the world of Buddhahood.

The following descriptions of the ten states of life are from the book The Basics of Buddhism by Pat Allwright.

1. The world of hell: This state of life is filled with extreme suffering and closely resembles that of a prison. It is a world filled with misery, hopelessness, and helpless rage. In this state of being one may feel trapped and powerless.

2. The world of hunger: Have you ever felt like no matter how much you accumulated and no matter how much you accomplished, you still wanted more? This state of life is dominated by greed.

3. The world of animality: In this world life is dominated by instinct. The weak fear the strong, and the strong prey upon the weak. Human qualities of love, compassion, and mercy are not present.

Note: Collectively, these three worlds are referred to as the three evil paths as they are the source of great suffering.

4. The world of anger: The ego is the great ruler and conflict is a constant occurrence.

5. The world of tranquillity: This world is dominated by the human being. A sense of humanity, peace, sound judgment, and calm state of mind is ever present. However, since the times are so turbulent it is difficult for one to remain here for too long. Folks quickly find themselves plummeting into one of the lower states already mentioned above.

6. The world of rapture: This is a slice of heaven spurred on oftentimes by an achieved desire, physical gratification, or creativity. This experience is short-lived once the euphoria of achievement falls away.

7. The world of learning: Here one has an open mind and seeks a deeper, more meaningful way of life. Learning from others is a primary focus.

8. The world of realization or absorption: This is also a learning state of life. However, the focus is attuned to gaining wisdom and experiencing growth through introspection and intuition. Essentially, it is learning from one’s own life.

9. The world of bodhisattva: One is devoted to caring and helping others. Through this state of life, one can perfect their life by developing compassion, taking action, and overcoming selfishness. Personal development focuses on the greater self of reason, compassion, wisdom, courage, and conscience. Here, one can tap into the creative life force and experience great joy by dedicating one’s life to helping others overcome personal struggles.

10. The world of Buddhahood: This is a state of enlightenment traditionally thought to be superhuman and experienced only by a single person, the Buddha. However, Buddhahood is a state of being that exists in all of us. It is our potential as human beings to overcome suffering and experience true happiness through compassion, wisdom, and service to others. “The essential nature of the universe is compassion, so that in Buddhahood one’s main concern is to save all life from suffering”.

In reference to the life state of hell and the world of Buddhahood, Nichiren Daishonin states:

“First of all, as to the question of where exactly hell and the Buddha exist, one sutra states that hell exists underground, and another sutra says that the Buddha is in the west. Closer examination, however, reveals that both exist in our five-foot body. This must be true because hell is in the heart of a person who inwardly despises his father and disregards his mother. It is like the lotus seed, which contains both blossom and fruit. In the same way, the Buddha dwells within our hearts”

Self Confidence

Self Confidence

Ques.: Sometimes I feel so hopeless & pessimistic. What can I do to increase my self-confidence? 

DAISAKU IKEDA: First, please understand, life is long! The way things are now will not last forever. Even if you have problems, even if you have made mistakes or have done things you regret, your whole future still lies ahead of you. Don't worry endlessly over every obstacle or problem. Above all, do not despair or be defeated by your impatience.

Nothing is hopeless. The worst mistake you can make when young is to give up on a dream, to not challenge yourself for fear of failure. The past is the past and the future is the future. Keep moving forward with a steady eye on what is ahead, telling yourself: "I'll start from today!" "I'll start fresh from this moment!"

Happiness in life does not depend on how well things go in your youth. No matter how many mistakes you make, you always have another chance. Be ambitious and keep striving toward the future. If you're not happy with your achievements in school, then give it your all in college. If that's not to your satisfaction, there's still hope after graduation as you challenge yourself as an active member of society. True success in life does not reveal itself until we reach our forties or fifties. If you experience setbacks along the way, continue with a fighting spirit into your forties, fifties, sixties and seventies.

My experience after more than seventy years of life has taught me to clearly recognize the human patterns that determine victory or defeat.

Many of the most famous people in our history appeared far from outstanding in their youth. Winston Churchill was well known for his many failures at school. Mahatma Gandhi wasn't a remarkable student, either; he was shy, timid and a poor speaker.

So don't be too hard on yourself. You are still young - a work in progress and still developing. To be growing and improving are wonderful things. Just continue to press on tenaciously to find your way forward despite the suffering and pain that are a part of youth and growing up. Indeed, that's the only way to grow.

It is important not to lose hope. Losing hope is, in a way, like living in a winter of the spirit The English Romantic poet Shelley said, "If Winter comes, can spring be far behind?" No matter how long and bitter the winter may be, spring always follows. This is the law of the universe, the law of life.

The same applies to us. If we seem to be weathering an endless winter, we mustn’t abandon hope. As long as we have hope, spring is near. It will come without fail.

Spring is a time of blossoming. Every person has a singular mission, his or her individuality and way of living. It's important to recognise that truth and respect it. That is the natural order of things. That is how it works in the world of flowers - and in the world of human beings, different kinds of flowers bloom harmoniously in beautiful profusion."

(Excerpted from The Way of Youth and reprinted with permission from Middleway Press.)

Attitude towards Gongyo

Attitude towards Gongyo

Concerning our attitude toward Gongyo, Mr. Toda has stated:

“Doing gongyo in front of Gohonzon is no different than doing of Nichiren Daishonin himself. Therefore, your posture should be upright; during gongyo you should not yawn, much les...s doze off”. His guidance was that we should pray to the Gohonzon with the solemn attitude that we would assume in the presence of the Daishonin.

Gongyo is a solemn ceremony in which we common mortal are able to manifest Buddhahood in our everyday lives and in society. Only the practice of gongyo enables us to do this. And when we return once again to our daily activities, we dwell in the nine worlds. Only during gongyo can we experience life of Buddhahood; consequently, from this state of Buddhahood we plunge into the complex and harsh realities of the nine worlds and then come back to the Gohonzon and chant Daimoku. This is the rhythm we repeat everyday.

For this reason, we should do gongyo in a rich sonorous voice, and conduct it with a genuine and pure mind. Leaders in our organization, as generals among generals, have the responsibility of vigorously leading the junior members to the Gohonzon. Accordingly, they in particular should have a correct posture in doing gongyo. Their Gongyo must never be conducted in an oppressive rhythm, nor should they do a sleepy or careless gongyo. Aware that, as senior leaders, a great number of junior members are watching you, please diligently carry out the practice of gongyo as the most solemn discipline in the course of your lives. 

President Ikeda

(Buddhism in Action 4, page 127)