The Power of Daimoku

The Power of Daimoku 

(Dr. Daisaku Ikeda)

If you underestimate the power of Daimoku, and use another strategy; you will lose in the end. 

You can accumulate good fortune only when you fight for Kosen-Rufu without begrudging your life. Unless your prayers are united, the fight for Kosen-Rufu cannot gain momentum.

No matter what anybody says, or does, nothing can defeat the power of Daimoku. But without action, you cannot call it faith.

The Gohonzon can penetrate through everything. The word “faith” is very mystic and once you become serious, you can gain one thousand times or ten thousand times more benefits.

When you chant abundant Daimoku, you have the power to open the heaviest iron door that stands in your ways; that is, you can overcome the most massive obstacles in your life.

You can definitely change your negative karma. The world of “faith” is the place where many of us, chant powerful Daimoku in unity, thus create the power like the huge force of the wind.

There is nothing but the Daimoku. Daimoku determines everything. Daimoku has more power than one million guidances or one million books of philosophy.

Chant abundant Daimoku and pray to the Gohonzon. Ask the Gohonzon for whatever you need. Everything will come true as you wished and the path of Kosen-Rufu will open up in front of you.

Everything depends on how much Daimoku you chant. When you chant a lot of Daimoku, your work will become fulfilling.

There may be many nights when tears will not stop flowing, there may also be many times when you are terribly hurt. At such times, my heart will open to you. I am always here to listen to you, I, too, will share your tears with you.

You don’t need to tell me anything. If you care happy, I can just tell by looking at your face. Just tell me about the problems and pains that you have, I will carry half of your heavy burden, and walk together with you.

THE CONCEPT OF TEN WORLDS

THE CONCEPT OF TEN WORLDS

   

Ten Worlds are ten potential life conditions which everyone possesses, and through which we all pass from moment to moment. They all have both positive and negative aspects, with the exception of Buddhahood, which is wholly positive.

  

The first six, collectively known as the ‘six lower worlds’, are characterized by the fact that they arise automatically from within our lives in response to external factors in our surroundings.

1. The World of Hell is a condition of suffering, in which one is devoid of freedom and has very little life force (physical as well as mental). One feels totally trapped by one's circumstances, sometimes dominated by frustrated rage and, in extreme cases, the urge to destroy oneself and others.

The positive side is that without the world of Hell, we would never be able to understand happiness, nor identify with anyone else's suffering. Also the desire not to fall into this condition is a powerful incentive for us to make efforts in daily life.

2. The World of Hunger is a condition characterized by an insatiable desire for food, power, wealth, fame, pleasure and so on. In this state one is tormented by relentless craving and the inability to satisfy it, even when the desire is achieved.

Looked at positively though, hunger is the driving force behind most human activities. Put simply, without the desire to do something, nothing would get done.

3. The World of Animality is a condition in which one is governed by instinct, in which one has no sense of morality and lives only for the present moment. In this state one fears the strong and bullies the weak.

The positive aspects of Animality are our intuitive wisdom and the instinct to protect and nurture life - both our own and the lives of those close to us.

Collectively, Hell, Hunger and Animality are called the Three Evil Paths, because if we are dominated by their negative aspects the inevitable result is suffering for ourselves and others.

4. The World of Anger is a condition in which one is dominated by the selfish ego. Competitiveness, arrogance and the need to be superior in all things. Its positive side is passionate energy, a desire for excellence and, above all, a burning abhorrence of injustice.

Together with Hell, Hunger and Animality, Anger is one of the Four Evil Paths.

5. The World of Humanity (or Tranquility) is the basic 'renting' condition of human beings, in which one's energy is re¬charged before one makes more effort. In this calm state one can pass fair judgment, control instinctive desires with reason, and act in harmony with one's surroundings.

On the other hand, this is also the condition of laziness, the refusal to make effort or challenge obstacles. Moreover, it is a very unstable state and one can quickly find oneself in Hell if it is disturbed.

6. The World of Rapture (or Heaven) is the condition of pleasure, experienced when one's desires are fulfilled. Unlike the true happiness of Buddhahood, however, this state is temporary and, like Humanity, easily disrupted by even a slight change of circumstances. Even if things do not change, Rapture simply disappears with the passage of time.

  

The majority of people spend most of their time moving between these six conditions of life, from Hell to Rapture, totally governed by their reactions to external influences and therefore highly vulnerable to changing circumstances.

  

The four higher worlds - the ‘Four Noble Paths’ - are characterized by the face that one needs to make effort to reveal them from within one's life.

  

7. The World of Learning is a condition in which one seeks some skill, lasting truth or self-improvement through the teachings of others.

  

8. The World of Realization (or Absorption) is a state in which one discovers a partial truth through one's own observations, efforts and concentration.

  

The worlds of Learning and Realization are closely related, but have the defect that people in these states can become arrogant and self-centered, looking down on those less gifted and thinking they have nothing more to learn. Also, those dominated by these states find it difficult to admit mistakes and, tending to be narrow specialists, can often fail to see the wood for the trees.

9. The World of Bodhisattva is a condition in which one not only aspires for personal enlightenment but devotes oneself to relieving the sufferings of others through compassionate and altruistic actions. Even this state can have a negative aspect, however the tendency towards self-sacrifice, the neglect or disrespect of one's own life, which can lead to one acting 'compassionately' but merely from a sense of duty and with resentment.

  

10. And Finally, The World of Buddhahood is the highest of the Ten Worlds, a condition of pure, in¬destructible happiness which is not dependent on one's circumstances. It is a condition of perfect and absolute freedom, characterized by boundless wisdom, courage, compassion and life force.

Since each of the Ten Worlds possesses all Ten Worlds, each has the potential to reveal any of the others at any moment. This means that we have the capacity to reveal our Buddhahood  from the first moment we begin to chant, irrespective of our life condition or past experience.

  

Above all, as we continue to practice and make Buddhahood the dominant state of our lives, so it acts as a kind of filter, revealing the positive aspects of the other nine worlds from Hell to Bodhisativa.

In this way, based on the regular, day-by-day practice of Nichiren Daishonin's Buddhism, our ordinary lives become charged with positive, value-creating activity; and increasingly we are able to transform our environment - our family, circle of friends and work-place - into a vibrant, happy and harmonious one.

Guidance on prayers answered based on our Goals

Guidance on prayers answered based on our Goals - Part 2

By SGI Vice President Kawai

  

There are 3 kinds of directions to drive our practice:

  

Forward "Gear"

Forward Gear practice consists of having a clear and specified target and determination to accomplish it through prayer and action, for example: I want a white cat. She must be of Persian species, 3 yrs old, with blue eyes, female. And I want her in 2 weeks. I will get it. In other words, doing a lot of activities and daimoku with no targets and clear goals is no use, as it will not produce any changes in your life.

Neutral "Gear"

Neutral Gear Practice is chanting out of duty, with no joy. A habitual practice. E.g. I am a leader, I have responsibilities, so I'm doing activities. But there is no effect. Its like the car analogy... the engine is full and ready to go... but nothing happens.

Reverse "Gear"

Reverse Gear Practice is when the more activities and daimoku one is doing, one is still going backwards, rather than forward in one's life. In other words, one may be making a lot of seemingly good causes, but one is also complaining. There is slander and grudges against others. Or one might be Complaining about ones' own situation on not seeing immediate results. This is dangerous practice.

Just like in automatic transmission car, there is very little difference between Forward and Reverse Gears, from outward appearance it is difficult to tell where one's ichinen is. But one's life will ultimately clearly manifest it.

Slander

Even if you commit slander without realizing it, it is still slander. One should never criticize leaders. Right or wrong, one should not complain at all. Instead, one can chant for them to grow and one will benefit from that too. Similarly, never do "onshitsu" in your family. That is do not complain, criticize or carry a negative feeling towards husband /wife, children or parents. This is your karma. You chose your spouse/partner children.Chant for their growth. Further, do not depend / rely on others. Do not complain that they don't do this or that. Criticism will bring no benefit. But it will certainly bring negative effects.

  

In conclusion

We must eradicate the following types of prayer:

  

Out of habit or ritual (that is without any target or determination)

Out of delusion (that is while chanting, trying to find solutions to your problems)

Out of disbelief (that is thinking that this is impossible and will not happen / change)

Instead, pray with your entire heart, your entire being that I am going to build a bridge towards my happiness and those of others by myself, by using the Supreme wisdom of Nam Myoho Renge Kyo. One needs to have the experience of benefits / breakthroughs, so as to encourage others. "I have so many benefits through this practice... what about you?" Especially, senior members must receive many benefits. Buddhism is reason. Otherwise what is the use of practicing this faith? If they don't witness changes/ benefits then their faith has become habitual.

We need to experience benefits through faith and prayer to show power of Gohonzon and encourage others.

President Toda and President Ikeda said there are 10 reasons why no change or benefits occur in senior leaders' lives, even though they have been practicing for a long time.

   

• Unclear Determination
• No concrete targets in faith
• Doing regular Gongyo but no Concrete Prayer
• Passive Gongyo and activities from a sense of obligation
• A complaining and begrudging Attitude about Faith
• Seeking spirit for senior leaders/ guidance has become weaker
• Not working hard in office or home
• Depressed because of various sufferings in life
• Weak of sense of mission for Kosen Rufu
• Sense of responsibility as leader is weaker

Even if one of the above is missing, then faith has become habitual and there is no benefit. We must have dreams, which lead to hope and finally become reality when we chant! Therefore, we must have big dreams!

  

An Experience

The President of a Fisheries Co was very concerned about the drop in catch of fish as it was affecting his sales, so he went for guidance. The leader asked him "You say that you can't get lots of salmon fish. Does this mean that there is no salmon or are you unable to catch them?" "I can't get any," he replied. "Why can't you call them to your net? Did you pray like that?" The leader encouraged. "No I didn't"."There is no natural boundary in the ocean. So why don't you pray like that?" The leader encouraged. So he did. His catch went up from 20 fish to 300 in one day. His company went from deficit to surplus. This is no miracle. This is the Law. This is reason.

What is amazing is when you don't get benefits even though you do chant.

Note: Mr. Kawai's guidance in faith, conveyed by Mr. Noro, based on President Ikeda's guidances 

IS CHANTING A FORM OF MEDITATION OR IS IT POSITIVE THINKING?

IS CHANTING A FORM OF MEDITATION OR IS IT POSITIVE THINKING?

Chanting is neither meditation, nor positive thinking, though it reaps the benefits of both these practices and much more. The essence of chanting Nam-myoho-renge-kyo is that in the very act of doing so we are expressing our Buddha nature. Meditation and positive thinking do not have Buddhahood as their objective. It is not possible to express Buddhahood through these means. Although meditation and positive thinking may have value they cannot change the fundamental element in our lives which makes us unhappy and unfulfilled as human beings — our karma, nor can they bring out the highest condition of life, Buddhahood.

  

Meditation is a more passive exercise than chanting; one usually calms one’s mind by concentrating on a particular phrase or image. At first glance this may seem close to the practice of Nichiren Daishonin’s Buddhism, but actually the difference is apparent. The practice of chanting Nam-myoho-renge-kyo enables us to express and experience our innate Buddhahood and release the powerful energy contained within that, rather than to calm our minds or negate certain ways of thinking.

  

Again, while it is true that our thinking does become more positive as a result of chanting, this is because chanting draws out our Buddhahood which, in turn, influences every aspect of our lives, both mental and physical. Therefore, chanting is not so much a question of “thinking positively” or exercising “mind over matter,” which implies restriction; rather, through chanting, our highest state of life naturally influences our thoughts and actions towards the most valuable ends.

Shared from Soka Gakkai Malaysia site

How to Beat Fundamental Darkness and Achieve Victory in Life

How to Beat Fundamental Darkness and Achieve Victory in Life

 Dr. Daisaku Ikeda Says:

“Fearing hardships and bemoaning and resenting our environment, is to live with the belief that the Law is outside our own life. So is losing confidence in our ability to overcome our circumstances and so is turning to others in the hope that they will save us. So is blaming others for our problems, or giving in to hopelessness and resignation. Irrespective of the obstacles we may encounter in the course of our practice, we must not retreat a single step. We must not be alarmed or startled by them. The power of the Mystic Law can triumph over anything. It’s important to be deeply confident in this.”

  

Do not moan OR whine.

Do not lose your self-confidence.

Never ever blame others for your failure / disappointments.

Never ever give up on yourself AND

Never Never Never RETREAT.

When we are engrossed in our Fundamental Darkness, this is exactly what we do. Every word mentioned in the above passage we do. Our fundamental darkness is an enemy worth knowing so that we can recognize its ways and actions. So that we can fight back more easily with our Buddhahood and create a beautiful life for ourselves and other around us and help people from all that negativity and sufferings. Our Fundamental Darkness is very powerful and is versatile in nature.

This is how our fundamental darkness attempts to defeat us in numerous ways, including:

By pretending that we’re useless and everyone else is amazing.

By pretending we’re amazing but everyone else is useless.

By activating our innate laziness.

By weakening our courage.

By creating negative emotions in our heart.

By draining our energy through useless thinking AND

By turning us into a victim or even worse, an angry victim.

And just at the moment when we think we have identified the real culprit, our fundamental darkness will suddenly change tack and take a different form by showering us with buckets of relative happiness or wrapping up in arms of consolation,

  

And change back again and:

Make us to complain, moan and whine.

Make us try and control other people.

Make us unwise in our actions .

Making us ungrateful.

Make us hide our sense of responsibility.

Make us think we will never win over our weaknesses.

AND the illusions seem like a whole unchanging truth.

And each of these feelings will seem to us, at that time, like the whole and unchanging truth. Like the only conceivable reality when it is happening. Amazingly versatile is our fundamental darkness, a highly resourceful enemy. A master illusionist. An astute swordsman. Sly, seductive, almost impossible to spot sometimes, let alone defeat. Like a shadow. A very smooth talker whose sole purpose is to destroy our faith in our greater self, in our Buddhahood.

And now the good news:

Because we are Buddha, we can beat our fundamental darkness and we can win.

Life is a constant struggle between light and darkness. This is a fact, so the only decision we have to make is whether we make this struggle a joyful combat or a painful ordeal. Whether we accept and enjoy it or refuse and endure it.

When faced with obstacles, learn to rejoice instead of retreating. Say YES when life is asking us to grow.

Face whatever it takes to fulfill your personal mission in life and to become the person you were born to become.

A mighty heart is forged only in the heat of battle with your own Fundamental Darkness. How, after all, can you fight for another’s happiness if you are not battling with your own demons first?

As Nichiren Daishonin wrote, you must develop deep determination, “as if you are trying to strike fire from damp wood or extract water from parched ground.”

There will be times when we will feel that all we have is our determination. And in the end, trust me, it is always enough.

My Buddhahood is, ultimately, more powerful than my Fundamental Darkness.

Thank You