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)