tag:blogger.com,1999:blog-49094537454457655852024-02-20T17:42:46.547+08:00Nichiren Daishonin's GoshoExplanation of Nichiren Daishonin's writings on BuddhismUnknownnoreply@blogger.comBlogger90125tag:blogger.com,1999:blog-4909453745445765585.post-74414929016068848402015-11-01T10:57:00.000+08:002015-11-04T10:58:11.568+08:00On Reprimanding Hachiman - The Practice of Propagation is An Expression of Compassion<br /><div align="justify"><span style="font-family: georgia;"><strong><em>Now for the past 28 years, since the 5th year of the Kencho era (1253), cyclical sign mizunoto-ushi, the 28th day of the 4th month, until the present, the 12th month of the 3rd year of the Koan era (1280), cyclical sign knoe-tatsu, I, Nichiren, have done nothing else, but have laboured solely to put the 5 or 7 characters of Myoho-rengekyo into the mouths of all the living beings of the country of Japan. In doing so, I have shown the kind of compassion that a mother does when she labours to put milk into the mouth of her infant child.</em></strong><br /><br />(The Writings of Nichiren Daishonin-2, p931)<br /><br />
Nichiren Daishonin wrote this work at Minobu in December 1280 and addressed it to the body of his followers.<br /><br />
Hachiman, the subject of this letter is a major god in Japan and had a special significance to the Kamakura shogunate as its patron deity.<br /><br />
One month before this writing in November, a fire destroyed the Hachiman shrine at Tsurugaoia in Kamakura. It was a critical time for the shogunate as the Mongol Empire was preparing for a second invasion of Japan. The burning of the shrine to the patron deity of the Kamakura regime was thus, a cause of widespread alarm.<br /><br />
In this writing, Nichiren Daishonin addressed the significance of events such as the burning of the Hachiman shrine and the Mongol invasion of Japan from the viewpoint of Buddhism, particularly the Lotus Sutra. The Daishonin reprimanded Hachiman for his negligence in failing to protect the Lotus Sutra and its votary, the Daishonin. <br/><br/>Hachiman was believed to have vowed before the Buddha to protect those who uphold and propagate the Lotus Sutra. But because he had failed to do so, the Daishonin asserted, major gods such as Brahma and Shakra had seen fit to punish Hackman by burning his shrine. The Daishonin strictly admonished Hachiman to lend protection to the votary of the Lotus Sutra.</span><br /><br/>
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This passage is where Nichiren Daishonin taught on propagation, a practice based on the spirit of compassion to realise the salvation of all people.
<br /><br />On 28 April 1253 (5th year of the Kencho era), Nichiren Daishonin proclaimed his teaching of Nam-myoho-renge-kyo for the first time. The Daishonin was fully aware that great persecutions would certainly befall him by doing so but he was prepared to confront every oppression based on the vow to never regress in his endeavour to lead all people to enlightenment.
<br /><br />In actual fact, when the Daishonin started to propagate the teachings of the Mystic Law and refute the erroneous teachings, he encountered a succession of life-threatening persecutions one after another. However, the Daishonin did not retreat even a single step and continued to strive single-mindedly for the realisation of kosen-rufu. This is what the Dashonin was referring to when he said, “Now for the past 28 years,… I, Nichiren, have done nothing else…”
<br /><br />The Daishonin then described the spirit with which he had struggled to propagate the Mystic Law so that all living beings can attained enlightenment by using the example of the kind of profound compassion that a mother does when she labours to put milk into the mouth of her infant child.
<br /><br />Today, it is the SGI that is advancing kosen-rufu in the same spirit of profound compassion with which the Daishonin waged an intense struggle.
<br /><br />A mother loves, protects and fosters the life of her infant child without seeking any rewards in return. Likewise, all of us SGI members are carrying out the compassionate practice of propagation to realise the happiness for oneself and others by engaging ourselves in dialogues with friends regardless of whether they understand Buddhism or not.
<br /><br />SGI President Ikea said, “Nichiren Daishonin continued to wage a great struggle in the spirit of selfless dedication out of his singleminded wish to lead all people to happiness. All of us who have succeeded this noble mission from the Daishonin are all respectworthy Bodhisattvas of the Earth. All of us have been blessed with great good fortune from the past existences to be emissaries of the Buddha. Today, we see a stream of youthful and courageous Bodhisattvas of the Earth leaping forth one after another. Lets scale a news mountain of kosen-rufu as we continue to share and propagate the teachings of the Mystic Law with our friends around us.”<br /><br />
As we set forth into the 2nd half of this year, let us challenge ourselves in the practice of propagation and expansion in our movement of kosen-rufu.
<br /><br /><em>Translated and adapted from the April 2014 issue of the Daibyakurenge, the Soka Gakkai’s monthly study journal.</em></span></div>
Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-3166258702680834092015-10-07T10:41:00.002+08:002015-11-04T10:55:37.929+08:00Persecution by Sword and Staff - Achieve a Life of Happiness and Victory through Faith Based on the Spirit of Ungrudging Devotion<br /><div align="justify"><span style="font-family: georgia;"><strong><em>Be that as it may, commit yourself to the Lotus Sutra and have faith in its teaching. You must not only believe in them yourself, but also encourage others to do the same, so that you may save those who were your parents in all your past existences. From the time I was born until today, I have never known a moment’s ease; I have only thought of propagating the daimoku of Lotus Sutra.</em></strong><br /><br />(The Writings of Nichiren Daishonin-1, p964-965)<br /><br />
Nichiren Daishonin composed this writing, “Persecution by Sword and Staff”, while in residence on Mount Minobu in April 1279. It was addressed to his youthful disciple, Nanjo Tokimitsu, the steward of Ueno Village in Fuji District, Suruga Province (present day central Shizuka Prefecture). This was just around the time when the Atsuhara Persecution began to intensify in earnest.
<br /><br />After citing the numerous harsh persecutions that the Daishonin had personally gone through and prevailed over, he encouraged Tokimitsu who was courageously confronting the persecutions in Atskhara to commit himself wholeheartedly to the Lotus Sutra.</span><br /><br/>
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This is a passage in which Nichiren Daishonin taught us that those who persevere in faith till the very end will not only be able to prevail over all hardships but can ultimately lead all people towards happiness.<br /><br />
When the 21-year old Nanjo Tokimitsu received this letter from the Daishonin, he was waging an all-out struggle with youthful passion against the increasingly tense situation on Atukhara. In this letter, the Daishonin encouraged Tokimitsu to commit himself “to the Lotus Sutra and have faith in its teachings”. This statement can well be called the ultimate message of this letter.<br /><br />
By calling forth to Tokimitsu to “commit yourself to the Lotus Sutra and have faith in its teachings”, the Daishonin was urging him to live and strive alongside the mentor who had read the Lotus Sutra with his life and emerged victorious against all persecutions, remained steadfast in faith and dedicate his life to the great struggle for kosen-rufu.<br /><br />
The Daishonin also stated in this passage, “You must not only believe in them yourself, but also encourage others to do the same…” The Daishonin was teaching here that by deepening our faith and sharing Buddhism with the people around us, we will not only be able to attain enlightenment ourselves, but we will be able to lead those “who were our parents in all past existences” to enlightenment as well. This means, in other words, that we can help guide all those we encounter or have connections with in this lifetime to the path of Buddhahood.<br /><br />
Next, the Daishonin reflected on his life of unending struggles and expressed his sentiment by stating, “From the time I was born until today, I have never known a moment’s ease; I have thought only of propagating the daimoku of the Lotus Sutra”. The Daishonin waged an intense struggle against numerous harsh persecutions without begrudging his own life and dedicated his life to the compassionate vow to realise the happiness of all people.<br /><br />
It was the three successive presidents of the Soka Gakkai who inherited the same spirit of selfless dedication as the Daishonin to realise the happiness for oneself and for others and tirelessly dedicated themselves to the propagation of the teachings of the Mystic Law throughout Japan and the world. And this includes all of us, SGI members, who are engaging ourselves in the great shared struggle as mentor and disciple.<br /><br />
SGI President Ikea said, “Those who wish to transform their karma, who pray for the realisation of kosen-rufu, and who strive for that cause with ungrudging devotion are guaranteed to achieve a life of happiness and victory. Those who sincerely persevere in their Buddhist practice will be victors; they will win in the end. This is the ultimate purpose of faith in Nichiren Buddhism.”<br /><br />
Let us forge ahead with courage and joy to create a new era of worldwide kosen-rufu.<br /><br />
<em>(Translated and adapted from the February 2014 issue of The Daibyakurenge, the Soka Gakkai’s monthly study journal.)</em></span></div>
Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-45227519144743858482015-09-30T10:05:00.000+08:002015-10-07T10:16:41.956+08:00On Persecutions Befalling the Sage<br><div align="justify"><span style="font-family:georgia;"><strong><em>You may rest assured that nothing, not even a person possessed by a powerful demon, can harm Nichiren, because Brahma, Shakra, the gods of the sun and moon, the four heavenly kings, the Sun Goddess, and Hachiman are safe-guarding him. Strengthen your faith day by day and months after month. Should you slacken in your resolve even a bit, devils will take advantage. </em></strong><br /><br />(Passage from “On Persecutions Befalling the Sage”, The Writings of Nichiren Daishonin, p996-999)<br /><br /><strong>Background</strong><br />Nichiren Daishonin wrote this letter at Minobu in the midst of the Atsuhara Persecution on the first day of the tenth month of 1279 to his followers in general. The Daishonin specifically indicated at the end of that this letter should be kept by Shijo Kingo, who was leading the community of believers in Kamakura.<br /><br />Around 1275, propagation efforts in the Fuji area began to produce significant results under the leadership of Nikko Shonin. There were a number of converts among both priests and laity, but as the number of new believers increased, so did official pressures. In Atsuhara, a village in the Fuji District of Suruga Province, believers were subjected to a series of threats and harassments known collectively as the Atsuhara Persecution. On the twenty-first day of the ninth month in 1279, 20 believers, all farmers, were arrested on false charges. They were brought to the residence of Hei no Saemon, the deputy chief of the Office of Military and Police Affairs, in Kamakura where they were detained and interrogated.<br /><br />Upon receiving reports on the persecution, the Daishonin wrote this letter in which he explained the significance of such persecutions for the Law and encouraged his disciples that they must now “summon up the courage of a lion king” to confront and overcome this persecution. <br /><br /><strong>Explanation</strong><br />Through his own experiences of overcoming severe hardships such as his exiles to Izu and Sado, Nichiren Daishonin declared in this passage that no one, “not even a person possessed by a powerful demon”, could harm him because of the protective functions f life and the universe that he summoned forth through his resolute faith.<br /><br />The Daishonin was expressing his conviction that as long as our faith is strong and steadfast, any malicious scheme or hardship cannot defeat us due to the powerful protection we receive from our environment.<br /><br />This letter was written in the midst of the Atsuhara Persecution, while 20 peasant believers – arrested and detained on account of trumped-up charges – were being severely interrogated. The Daishonin encouraged all his disciples to never fear any threat or persecution and to face their difficulties with courage.<br /><br />He told his disciples in this passage to strengthen their resolve all the more and advance with faith, urging them to “strengthen your faith day by day and month after month”.<br /><br />To carry on with our faith is, in one sense, a battle between the strength of our innate Buddhahood and the negative functions, both internal and external, to deny it.<br /><br />In this regard, the Daishonin cautioned us, “Should you slacken in your resolve even a bit, devils will take advantage.”<br /><br />If we succumb to doubts and fears in the face of difficulties without trying to resolve them, or if we become complacent and oblivious to the need to constantly challenge against our weaknesses, then life’s negative influence will find its way into our innermost selves.<br /><br />If an airplane loses the power o propel itself, it will lose speed and eventually crash. The plane is in its most stable state when it is powerfully moving forward.<br /><br />The same is true of our faith. It is of utmost importance to ceaselessly advance towards the realisation of kosen-rufu and out individual happiness. The ultimate serenity and stability of our lives are to be found in constant challenge. When we cease to advance in faith, we have already begun to backslide and be defeated in faith.<br /><br />SGI President Ikeda said in his guidance, “Our work to advance the movement of kosen-rufu is also an unending struggle. The Daishonin taught that it is a battle between the Buddha and the devilish forces. Therefore any slackening in our efforts to strive against the incessant onslaught of enemies – namely, devilish functions – represents not stagnation but rather regression and, ultimately, defeat.”<br /><br />Faith for absolute victory is found in our constant challenge against our weaknesses and in our daily discovery of our innate Buddhahood through resolute prayer to the Gohonzon. Those who keep challenging themselves are already winning over their own limitations, and that is the greatest victory one can achieve in life. </span></div>Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-4909453745445765585.post-43004928150053398382015-08-31T18:58:00.000+08:002015-10-07T10:16:21.972+08:00The Properties of Rice<br><div align="justify"><span style="font-family:georgia;"><strong><em>I entrust you with the propagation of Buddhism in your province. It is stated that “the seeds of Buddhahood sprout as a result of conditions, and for this reason they preach the single vehicle.” </em></strong><br /><br />(Passage from “The Properties of Rice”, The Writings of Nichiren Daishonin, p1,117-1,118)<br /><br /><strong>Background</strong><br />Although the date and recipient of this letter remain unknown, judging from the style and content, Nichiren Daishonin probably wrote it after he moved to Mount Minobu, and it was likely addresses to the lay priest Takahashi Rokuro Hyoe. He was a central figure among believers in Fuji District of Suruga Province.<br /><br />The wife of lay priest Tahahashi was Nikko Shonin’s aunt. As such, he was converted by Nikko Shonin and since then, he played an active role in assisting Nikko Shonin to spread the Daishonin’s teaching in the area. His residence was used as a venue for believers in the Fuji community to gather.<br /><br /><strong>Explanation</strong><br />By writing “I entrust you with the propagation of Buddhism in your province”, Nichiren Daishonin showed his profound trust in his followers and encourages their initiative and sense of responsibility to spread Buddhism in their own communities.<br /><br />The wide spread of Nichiren Buddhism in each community depends solely on the sense of responsibility of those who live and practice there, since there were no limitations on how much those living elsewhere can do.<br /><br />In light of the Buddhist principle of “the oneness of life and its environment”, our environment and the land in which we live will begin to change when our lives change. As we strengthen our resolve to spread peace and happiness in our community and take consistent action, we will without doubt begin to see positive changes.<br /><br />All people, no matter who they are, possess the Buddha nature, that is, the cause for attaining enlightenment. This Buddha nature is stimulated when one comes into contact with Buddhism, blossoming into the life condition of Buddhahood and bears the fruit of indestructible happiness. For this reason, the Buddha nature is sometimes referred to as the seed of Buddhahood.<br /><br />In this passage, the Daishonin encourages us to share the teaching of the single vehicle – the Mystic Law – with others so that their seed of Buddhahood may be awakened.<br /><br />Sharing Buddhism is an act of helping other open up their Buddha nature. It can be said to be an act of planting seeds of happiness in the lives of others. Although they may not immediately start practicing, their Buddha nature, once awakened, will undoubtedly become manifest in time. It is therefore of utmost importance that we communicate Buddhism with sincerity.<br /><br />Human relationships begin with dialogue. Even if we ourselves are convinced of the validity of Nichiren Buddhism, unless we express our confidence in words, others may not understand. In this sense, dialogue and words possess great power to initiate a fundamental change in people and thereby create peace and happiness for all.<br /><br />SGI President Ikeda said in his guidance, “Only human beings can fill the society and the world with dialogue. Dialogue has the power to create great value, irrespective of the wealth or social position of participants… Though meetings with people might be brief and involve an exchange of only a few words, those few words can open up and completely change people’s hearts.”<br /><br />Let us create a positive change in our communities and move the times towards peace by engaging ourselves in sincere and honest dialogue with friends.<br /><br /><em><strong>Footnotes:</strong></em> <br />“The seeds of Buddhahood sprout as a result of conditions, and for this reason they preach the single vehicle”: Passage from the “Expedient Means” (2nd) chapter of the Lotus Sutra. “Vehicle” refers to the Buddha’s teaching which helps to bring people to different life states, e.g. Learning, Realisation, Bodhisattva or Buddhahood. The “single vehicle” refers to the teaching that will lead people to Buddhahood. This passage expounds that the Buddha preaches the single vehicle because the Buddha nature inherent in all living beings are manifested as a results of conditions. The “seeds of Buddhahood” refers to the life state of Buddhahood inherent in all living beings. Specifically, “the single vehicle” refers to the implicit teachings hidden in the depths of the Lotus Sutra – Nam-myoho-renge-kyo. </span></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-53283245536990306522015-07-31T10:30:00.000+08:002015-10-07T10:15:58.064+08:00Propagating the Correct Teaching is the Direct Path to Peace<br><div align="justify"><span style="font-family:georgia;"><strong><em>Therefore you must quickly reform the tenets that you hold in your heart and embrace the one true vehicle, the single good doctrine [of the Lotus Sutra]. If you do so, then the threefold world will become the Buddha land, and how could a Buddha land ever decline? The regions in the ten directions will all become treasure realms, and how could a treasure realm ever suffer harm? If you live in a country that knows no decline or diminution, in a land that suffers no harm or disruption, then your body will find peace and security, and your mind will be calm and untroubled. </em></strong><br /><br />(Passage from “On Establishing the Correct Teaching for the Peace of the Land”, The Writings of Nichiren Daishonin, p6-32)<br /><br /><br /><strong>Background</strong><br /><em>On Establishing the Correct Teaching for the Peace of the Land </em>is a treatise submitted by Nichiren Daishonin at the age of 39 to Hojo Tokiyori, the most influential figure in the Kamakura shogunate then, on the sixteenth day of the seventh month in 1260.<br /><br />During that time, Japan was plagued by natural disasters, including violent earthquakes which took many lives. In addition, famines and epidemics swept throughout the land.<br /><br /><br />Nichiren Daishonin, who was agonising over the great suffering of the people, was prompted by the frightful earthquake of unprecedented scale in 1257 to seek an answer to the cause of these disasters in the scriptural writings of Buddhism. In an effort to clarify the cause, he went to Jisso-ji temple at Iwamoto in Suruga Province and pored over the entire collection of Buddhist scriptures in the temple library.<br /><br />The Daishonin summarised the conclusion he arrived at in the form of a treatise, <em>On Establishing the Correct Teaching for the Peace of the Land</em>, and submitted it to Hojo Tokiyori.<br /><br /><strong>Explanation</strong><br />This passage aptly summarises the principles of “establishing the correct teaching for the peace of the land” (rissho ankoku). This passage can also be said to be the conclusion of the entire treatise. The statement, “Therefore you must quickly reform the tenets that you hold in your heart and embrace the one true vehicle, the single good doctrine [of the Lotus Sutra]”, corresponds to “establishing the correct teaching” (rissho) while “if you do so, then the threefold world will become the Buddha land” corresponds to “peace of the land” (ankoku).<br /><br />The statement, “Therefore you must quickly reform the tenets that you hold in your heart and embrace the one true vehicle, the single good doctrine [of the Lotus Sutra]”, means that one should discard one’s belief in erroneous teachings and embrace the correct ones. This is because when the people uphold the belief in partial or erroneous teachings, their lives will be “distorted” due to the negative effects that arise from their erroneous beliefs. This will in turn give rise to negative effects in society. On the other hand, when correct teachings are established in the lives of people, they will bring forth wisdom, strength and virtues and their lives will be in peace and harmony. The lives of the people will then exert a positive influence on their surroundings that will eventually lead to the realization of a peaceful society.<br /><br />The “threefold world” refers to the world of desire, the world of form and the world of formlessness. It refers to the actual world where living beings in the lower six worlds live in. In addition, “ten directions” refer to the entire universe.<br /><br />The “one true vehicle, the single good doctrine” refers to the Lotus Sutra which expounds the universal teachings of the Mystic Law that will lead all living beings to happiness. By stating that by embracing the Mystic Law, the threefold world and the regions in the ten directions will become the Buddha land, the Daishonin taught that the principle of “establishing the correct teachings for the peace of the land” transcends the framework of time and national boundaries. It is the principle that will bring about the realization of global peace.<br /><br />The Daishonin also said in this passage, “If you live in a country that knows no decline or diminution, in a land that suffers no harm or disruption, then your body will find peace and security, and your mind will be calm and untroubled.” This statement indicates that one can find genuine peace and security in one’s life only with the realization of peace in the society and nation.<br /><br />This is because our daily lives can never exist separately from the society or surroundings. When there is instability and decline in our society, there can be no individual happiness. For this reason, Nichiren Daishonin taught that if one seeks personal security and happiness, one should first of all pray and strive for peace and order in the world.<br /><br />SGI President Ikeda said in his guidance, “The Daishonin’s Buddhism is the great teaching for ‘securing peace of the land’. As the number of people who chant the Mystic Law increases, that country and society will naturally be led on a rhythm towards prosperity. There can be no greater and more lasting contribution to the people than this.” In this manner, it is essential that we propagate the Mystic Law far and wide in order to realize peace and prosperity in the world.<br /><br /><em><strong>Footnotes:</strong></em><br />1. The one true vehicle, the single good doctrine [of the Lotus Sutra]: In the Latter Day of the Law, it refers to Nam-myoho-renge-kyo of the Three Great Secret Laws.<br /><br />2. The threefold world: The world of desire, the world of form and the world of formlessness derived from the six paths (world of hell to rapture). It refers to the actual world where we live in.<br /><br />3. Treasure realms: Refers to a realm filled with benefits. It is expounded in the “Life Span of the Thus Come One”, (16th) chapter of the Lotus Sutra that the saha world in which the Buddha constantly dwell is the Land of Eternally Tranquil Light (treasure realm). </span></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-51252576546339868382015-06-30T00:00:00.000+08:002015-06-30T00:00:08.475+08:00A Gift of Rice - One Who Dedicates Oneself to Kosen-Rufu Will Receive Protection Without Fail<div align="justify">
<span style="font-family: georgia;"><strong><em>In a time of famine, offering the food that is the only means for sustaining one’s life that day to the Buddha is offering one’s life to the Buddha. </em></strong><br /><br />(Passage from “The Three Kinds of Treasure”, The Writings of Nichiren Daishonin-1, 1,125)<br /><br /><br />
The addressee and the date of the composition of this letter are unknown. The title, “The Gift of Rice”, derived from the opening passage of the letter, in which Nichiren Daishonin gave thanks for the offerings made. </span><br />
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<span style="font-family: georgia;"> In this passage we are studying this month, the Daishonin stated that giving what sustains or is of value to one’s life is equivalent to offering one’s life to the Buddha. In this way, the Daishonin extended his highest praise to the sincere offerings made by his disciple. Thereafter, the Daishonin said in the same letter that “earnest resolve” is the key for ordinary beings to attain Buddhahood. </span><br />
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<span style="font-family: georgia;"> SGI President once said in his guidance: “One cannot fathom how noble it is to sincerely devote oneself to the Mystic Law and the realization of kosen-rufu. The benefit such an individual enjoys is truly immeasurable. Such an individual will be protected at the crucial and the family will prosper. Such an individual is able to realize his or her human revolution. The children, grandchildren and future generations will all be embraced in abundant good fortune. There is no doubt about this. Such an individual will enjoy a life state of the world’s foremost champion.” </span><br />
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<span style="font-family: georgia;">My family took up faith in 1955. We belonged to the Adachi chapter and offered our home in Ibaragi Prefecture as a venue for Soka Gakkai activities. However, when I was in primary 4, my father was left with a huge debt when he became a loan guarantor to his friend. Eventually, we had to let go of our house. On the day that we moved out of our house, I heard our neighbors whispering: “It must have been due to that dubious religion they are practicing.” I was greatly upset and clenched my fist in vexation. </span><br />
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<span style="font-family: georgia;">When I was in the first year of high school, my father died of heart attack. On that occasion again, I heard my relatives and neighbors talking amongst themselves: “All who become members of the Soka Gakkai will suffer misfortune.” </span><br />
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<span style="font-family: georgia;"> I was left with my mother and younger sister. Although my mother was weak in health and often fell sick, she worked hard to raise us and exerted herself in Gakkai activities at the same time. Though I was poor, I had great pride in being a member of the High School Division. I challenged and engaged myself joyfully in activities. </span><br />
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<span style="font-family: georgia;">As I did not have enough money to take the bus, I rode my bicycle over uneven paths to visit members of the High School Division and encouraged them as best as I could.
Three months after my father’s passing, I became a member of the second batch of the Tokyo Hosu Group (a special training group in the High School Division established by President Ikeda). My mother worked hard to save enough money for me to travel to Tokyo from Ibaragi twice a month to attend the Hosu Group Meeting at the Soka Gakkai Headquarters. </span><br />
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<span style="font-family: georgia;"> At the Hosu Group Meeting, President Ikeda told us, “There will come a day when you are in your 50s and 60s and tell yourselves that you are indeed so glad that you have striven in the Soka Gakkai. Therefore, you must continue to hold up high the banner as a Soka Gakkai member and never bring it down.” </span><br />
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<span style="font-family: georgia;"> Through my encounters with President Ikeda, I consolidated my vow to live out my life together with the Soka Gakkai and my mentor till the very end.
After my marriage, I brought along my two young children to all the Gakkai activities that I attended. I have never stopped nor looked back till today. </span><br />
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<span style="font-family: georgia;">Now, I drive around the whole of Ibaragi Prefecture in my car, attending meetings and giving personal guidance. I travel an average of 100 km a day. At times, I travel more than 150 km in a day.
Over these decades, I have literally devoted myself to kosen-rufu without begrudging my time or money with the resolve to offer my life to the Law. </span><br />
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<span style="font-family: georgia;"> Today, my husband is now the president of our town council, having received nominations from 1250 families in this area. He is striving to his utmost to expand the circle of friendship and understanding towards the Soka Gakkai.
I also joyfully participate in various community activities, by cooking food for the participants, organizing performances and songs to enable all participants to enjoy themselves. </span><br />
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<span style="font-family: georgia;">Through our sincere efforts, I have been able to earn the trust of the people in my community. They say, “We feel assured whenever Mrs Asano is around,” and come to me to discuss various issues that they are facing in life and the community. </span><br />
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<span style="font-family: georgia;"> Just as President Ikeda said, I now enjoy the luxury of being able to lead a life that is completely dedicated to the betterment of others without having to worry about anything else. I am truly indebted to my mentor and fellow members. </span><br />
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<span style="font-family: georgia;">Mrs Okazaki, a fellow WD member living in Shimotsuma city in Ibaragi, also lived out her life in accord with the Gosho passage we are studying this month. </span><br />
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<span style="font-family: georgia;">Together with her husband who was transferred to Ibaragi by his company, Mrs Okazaki moved to the city, a completely strange land. Her only source of hope and trust was fellow Soka Gakkai members. </span><br />
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<span style="font-family: georgia;">Bringing along her three young children, she exerted herself in Gakkai activities without retreating a single step. She continued striving as a district leader, then as a chapter leader and later as a zone leader, single-mindedly working for the happiness of fellow members.
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<span style="font-family: georgia;">Mrs Okazaki’s greatest concern was the future of her eldest son, who had speech impairment. </span><br />
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<span style="font-family: georgia;">Her house was one of the three houses in Ibaragi affected by ground liquefaction due to the 11 March Great Eastern Japan Earthquake. Half of her house was destroyed and no longer livable.
“Why is this happening to me even though I am practicing faith?” For a split second, this thought crossed her mind. </span><br />
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<span style="font-family: georgia;">However, she recalled President Ikeda’s guidance: “Your karma is actually your mission.” </span><br />
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<span style="font-family: georgia;">With this guidance, she blew away all negative thoughts and renewed her vow to devote her life to kosen-rufu. With intense and powerful prayers, Mrs Okazaki visited every family who were victims of the earthquake, one by one, to offer wholehearted encouragement. </span><br />
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<span style="font-family: georgia;">Two months after the disaster, she was able to buy over a house that was about 10 years old and unaffected by the earthquake at a bargain. The new house was 2.5 times larger than her previous house. She decided to use the first floor of her home and as a venue for Gakkai activities and rent out the second floor. </span><br />
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<span style="font-family: georgia;">With this arrangement, she would have a regular income and no longer had to worry about the future livelihood of her eldest son. </span><br />
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<span style="font-family: georgia;">Furthermore, her eldest son volunteered to take over his parents’ task of delivering the Seikyo Shimbun. His parents had been delivering the paper for 20 years. Her prayers that her eldest son would grow into a person who can contribute to kosen-rufu were also answered. </span><br />
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<span style="font-family: georgia;">Having practiced President Ikeda’s guidance and advanced together with the Soka Gakkai both in good and bad times, Mrs Okazaki prevailed over her karma and now enjoys a remarkable life state. </span><br />
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<span style="font-family: georgia;"> We have now entered into a new era of kosen-rufu. </span><br />
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<span style="font-family: georgia;">Let us be deeply grateful for having the great good fortune to be able to live in this wonderful age and continue to strive to our utmost best and live a victorious life. </span><br />
<span style="font-family: georgia;"><br /></span>
<span style="font-family: georgia;"><i>Written by Hideko Asano, General WD Prefectural Chief of Ibaragi. Translated and adapted from the October 2013 issue of The Daibyakurange, the Soka Gakkai’s monthly study journal.
</i></span></div>
Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-48959588126577588392015-05-31T12:00:00.000+08:002015-06-11T10:33:42.906+08:00The Three Kinds of Treasure - The Essence of Buddhist Practice is to Respect All People<br><div align="justify"><span style="font-family:georgia;"><strong><em>The heart of the Buddha’s lifetime of teachings is the Lotus Sutra, and the heart of the practice of the Lotus Sutra is found in the “Never Disparaging” chapter. What does Bodhisattva Never Disparaging’s profound respect for people signify? The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behaviour as human being. The wise may be called human, but the thoughtless are more than animals. </em></strong><br /><br />(Passage from “The Three Kinds of Treasure”, The Writings of Nichiren Daishonin, p851-2)<br /><br /><br /><strong>Background</strong><br />This letter was written on the eleventh day of the ninth month of the year 1277 to Shijo Kingo.<br /><br />In the sixth month of the same year, Kingo happened to be an observer at a debate during which the Tendau priest Ryuzo-bo (who had the patronage of Ryokan, the chief priest of Gokuraku-ji temple) was bested by the Daishonin’s disciple Sammi-bo (Kuwagayatsu Debate). After the debate, Ryuzo-bo’s group filed a report to Kingo’s lord, Ema, falsely accusing Kingo of fomenting trouble at the debate by using his weapon to threaten Ryuzo-bo.<br /><br />Upon receiving this report, Ema threathened to banish Kingo from the Ema residence unless he abandon faith in the Lotus Sutra. However, not long later, Ema fell critically ill and it was Kingo, a skilled physician, who helped to cure him. Through this, Ema’s trust in Kingo was restored. However, because of this, Kingo incurred further jealousy from his fellow colleagues and his life was in grave danger. In this letter, Nichiren Daishonin cautioned Shijo Kingo and instructed him on the most appropriate behaviour in his trying circumstances.<br /><br /><strong>Explanation</strong><br />When he received this letter from Nichiren Daishonin in 1277, Shijo Kingo was in grave danger of being killed by his jealous colleagues. The Daishonin urged Kingo to be careful of his words and to conduct himself wisely to overcome the crisis.<br /><br />In this passage, the Daishonin taught that “the heart of the Buddha’s lifetime of teachings is the Lotus Sutra and the heart of the practice of the Lotus Sutra is found in the ‘Never Disparaging’ chapter”. This chapter described how Bodhisattva Never Disparaging, who is Shakyamuni Buddha in a previous life, spread the Lotus Sutra despite encountering “curses and abuses” from people, some of whom “would take sticks of wood or tiles and stones and beat and pelt him”. (The Lotus Sutra, p267)<br /><br />The practice of Bodhisattva Never Disparaging was to “bow in obeisance” to all people whom he encountered, and to preach that all of them could attain Buddhahood. (cf, The Lotus Sutra, p266) His actions signified that because all people possess the Buddha nature, the utmost respect should be accorded to them. The significance of Bodhisattva Never Disparaging’s practice of revering all living beings is, as the Daishonin explained, synonymous with the revelation that the purpose of Shakyamuni Buddha’s appearance in this world lies in his behaviour as a human being.<br /><br />The Buddha’s essential purpose in this world is to lead all people to awaken their innate Buddhahood. This universality of Buddhahood is the teaching of the Lotus Sutra. Bodhisattva Never Disparaging’s actions were an expression of the Buddha’s intent. To act humanely in the midst of reality is the reason we practice Buddhism, and the essence of Buddhist practice is to respect all people.<br /><br />The Daishonin wrote, “The wise may be called human, but the thoughtless are no more than animals.” Here he stressed the importance of conducting oneself wisely. Self-control through reason and value creation through wisdom – these are proofs of humanity. It is foolish to be at the mercy of immediate interests or transient emotions, and such a tendency is akin to the stage of Animality.<br /><br />SGI President Ikeda said in his guidance, “However we choose to live, we have one life. If we are to live, therefore, why not leave behind a history of our lives? Animals are not capable of creating a history of their moral existences… People who are creating a history of their virtuous lives are truly living as humans; they are genuine sages and victors.”<br /><br />Let us continue to win the trust of others in our community by conducting ourselves wisely and achieve victory with our exemplary behaviour. </span></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-23245386351864377532015-04-30T00:00:00.000+08:002015-06-11T10:33:25.005+08:00The Good Medicine for All People<br><div align="justify"><span style="font-family:georgia;"><strong><em>Moreover, the Lotus Sutra states that it is “good medicine for the ills of the people of Jambudvipa.” The people of this world of Jambudvipa are suffering from illness, but they have the medicine of the Lotus Sutra. Now in your case, the three requirements are already present, so how could you fail to recover? But if you have doubts, I am powerless to help you. </em></strong><br /><br />(Passage from “Reply to the Lay Priest Takahashi”, The Writings of Nichiren Daishonin, p610)<br /><br /><br /><strong>Background</strong><br />Nichiren Daishonin wrote this letter in 1275 at Minobu to the lay priest Takahashi Rokuro Hyoe, who lived in Kajima, in Fuji District of Suruga Province. Takahashi’s wife was the aunt of Nikko Shonin, and it was through this connection that he converted to the Daishonin’s teaching. He appeared to have been a leading figure among the lay believers in the Fuji area. It is said that Nikko Shonin stayed at his residence when Nikko Shonin waged the propagation movement in the Fuji area, using it as a central base for this movement.<br /><br />At the beginning of 1275, the year that this letter was written, Takahashi fell seriously ill. This letter was written by Nichiren Daishonin in response to news of Takahashi’s illness and was entrusted to Nikki Shonin to be delivered to Takahashi.<br /><br />The Daishonin taught in this Gosho that the “good medicine” in the Latter Day of the Law is none other than the teaching of Nam-myoho-renge-kyo. In the concluding portion, the Daishonin encouraged Takahashi by citing examples of King Ajatashatru who overcame his illness through the good medicine of the Lotus Sutra. Shortly after receiving this letter from the Daishonin, Takahashi fully recovered from his illness.<br /><br /><strong>Explanation</strong><br />In the passage, Nichiren Daishonin offered warm encouragement to the lay priest Takahashi, who was suffering from a grave illness.<br /><br />Quoting a passage from the “Former Affairs of the Bodhisattva Medicine King” (23rd) Chapter of the Lotus Sutra which states “… this sutra provides good medicine for the ills of the people of Jambudvipa” (The Lotus Sutra, p288), the Daishonin taught that the Lotus Sutra, specifically, the teachings of Nam-myoho-renge-kyo is the good medicine for the ills of all people in the world.<br /><br />By stating that “the people of this world of Jambudvipa are suffering from illness”, the Daishonin was speaking in both literal and figurative sense. Not only was he referring to physical sickness of which the recipient of this letter, Takahashi, was suffering, but also of people’s delusions, which Buddhism describes as the three poisons of greed, anger and foolishness.<br /><br />The Daishonin then explained that the great Law of Nam-myoho-renge-kyo is the good medicine that will cure the ills of the body and mind.<br /><br />By saying that “the three requirements are already present”, the Daishonin was referring to the three elements necessary for the fulfillment of one’s prayers, namely, the sutra, the Buddha and the practitioner.<br /><br />The sutra that Takahashi is embracing is the teaching of Nam-myoho-renge-kyo, the fundamental seed of Buddhahood while the Buddha is none other than Nichiren Daishonin, the original Buddha of the Latter Day of the Law. Furthermore, Takahashi himself was sincerely dedicated to Buddhism and had contributed tremendously to kosen-rufu. Thus, Takahashi possessed all that he needed to become well. For this reason, the Daishonin encouraged him that with all three requirements fulfilled, he will overcome his illness without fail.<br /><br />After Takahashi received his guidance, he did in fact overcome his illness. We can imagine that he must have struggled earnestly through faith and prayer to get well. In the final analysis, it all boils down to one’s determination. No matter how much encouragement we receive, if we have doubt or are weak in faith, our prayers will not be answered.<br /><br />In the course of our journey in life, there will be times when we experience illness or painful difficulties. However, if we continue to practice sincere faith without harbouring any doubts during such adversities, our lives will never fail to move in the direction of happiness.<br /><br />SGI President Ikeda said in his guidance, “It is in the midst of adversity that we should arouse a profound and strong ichinen of faith. Only then will we be able to elevate and expand our state of life to be as vast as the great ocean. The resolute ichinen of faith brings about happiness and victory in life.”<br /><br />Let us always remember that with any struggle, standing up in faith based on firm determination and elevating our life condition is the powerful means to achieving a magnificent victory. </span></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-60188622254531475082015-03-31T12:00:00.000+08:002015-06-11T10:33:04.614+08:00On Prolonging One’s Life Span<br><div align="justify"><span style="font-family:georgia;"><strong><em>If you are unwilling to make efforts to heal yourself, it will be very difficult to cure your illness. One day of life is more valuable than all the treasures of the major world system, so first you must muster sincere faith. This is the meaning of the passage in the seventh volume of the Lotus Sutra that states that burning a finger is an offering to the Buddha and the Lotus Sutra is better than donating all the treasures of the major world system. A single life is worth more than the major world system. You still have many years ahead of you, and moreover you have encountered the Lotus Sutra. If you live even one day longer, you can accumulate that much more benefit. How truly precious your life is! </em></strong><br /><br />(Passage from “On Prolonging One’s Life Span”, The Writings of Nichiren Daishonin, p955)<br /><br /><br /><strong>Background</strong><br />Nichiren Daishonin sent this letter in 1279 to the lay nun, Toki, the wife of Toki Jonin. Toki Jonin was one of Nichiren Daishonin’s earliest disciples who maintained strong faith throughout his life, exerting himself in protecting the Daishonin through all ordeals. He received many important Gosho from the Daishonin, including “The Object of Devotion for Observing the Mind”. His wife, Toki, supported him throughout and maintained pure faith till the end.<br /><br />When this letter was written, Toki was suffering from an illness. Upon receiving report on her illness, Nichiren Daishonin encouraged her in this letter by stating that the power of the Mystic Law can transform even fixed karma and prolong one’s life.<br /><br /><strong>Explanation</strong><br />Nichiren Daishonin taught the preciousness of life in the light of Buddhism, that even a single day of life surpasses all the treasures in the entire universe. The Lotus Sutra explains that because life is a treasure surpassing all others, dedicating one’s life for the good of others is a cause for creating one’s eternal good fortune. Since life is that precious, the Daishonin encouraged us to try to live even one day longer.<br /><br />Lay nun, Toki, recipient of this letter, had been suffering from illness. Upon hearing this, the Daishonin penned this letter, encouraging her to first and foremost summon up courage and take action to confront her illness.<br /><br />People tend to resign themselves to their circumstances, especially when faced with pain and suffering. The Daishonin urged us to challenge such a passive mindset and sense of resignation. He told Toki to keep fighting her illness with profound conviction in the words of the Lotus Sutra that expounds that “one’s life can be prolonged”.<br /><br />He went on to tell Toki that because she encountered the Lotus Sutra (Nichiren Daishonin’s Buddhism) in her present lifetime, she could accumulate that much more benefit. Upholding this teaching is itself accumulating good fortune. Furthermore, despite their adverse circumstances, those who uphold the Mystic Law of Nam-myoho-renge-kyo are already teaching others through their lives, the greatness of the Law.<br /><br />Therefore, the Daishonin was encouraging Toki, “You must never be defeated by your illness. You must live out your life to the fullest by dedicating it to the happiness of others and to the Mystic Law.”<br /><br />SGI President Ikeda once said, “So long as we live, while ceaselessly chanting the daimoku of the Mystic Law, let us continually blaze with passionate determination and take action for kosen-rufu. The strong mind of faith forged thereby is the sole driving force which can enable us to confidently overcome the sufferings of birth and death.”<br /><br />With passionate faith devoted to kosen-rufu, let us forge ahead with power and strength. </span></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-13426729652804447162015-02-28T00:00:00.000+08:002015-06-11T10:32:38.637+08:00The Farther the Source, the Longer the Stream<br><div align="justify"><span style="font-family:georgia;"><strong><em>Then how does one recognise the sage of the Lotus Sutra in this latter age? The sutra states that one who “can preach this sutra” or who “uphold this sutra” is “the envoy of the Thus Come One”. In other words, one who embraces the eight volumes, or a single volume, chapter, or verse of the Lotus Sutra, or who chants the daimoku, is the Thus Come One’s emissary. Also, one who perseveres through great persecutions and embraces the sutra from beginning to the end is the Thus Come One’s emissary. </em></strong><br /><br />(Passage from “The Farther the Source, the Longer the Stream”, The Writings of Nichiren Daishonin, p942)<br /><br /><br /><strong>Background</strong><br />This letter was written on the fifteenth day of the ninth month in the year 1278 to Shinjo Kingo. <br /><br />When Kingo tried to convert his lord, Ema, in September 1274, he incurred the lord’s wrath. False accusations made against Kingo by jealous colleagues aggravated the situation and brought great agony to him. In June 1277, Lord Ema ordered Kingo to abandon his faith in the Daishonin’s teachings or face the consequence of having his service to the Ema family terminated.<br /><br />However, Kingo continued to struggle based on faith in exact accordance with the Daishonin’s guidance. As a result, Kingo achieved great victory at the end. Eventually, Ema could clearly perceive Kingo’s sincere and dedicated service and renewed his trust in him. Ema bestowed upon Kingo a fief far larger than the one he already has. He reported this news to the Daishonin immediately. This letter was written in response to Kingo’s report.<br /><br /><strong>Explanation</strong><br />In this passage, Nichiren Daishonin quoted from the Lotus Sutra to explain in simple terms what “a sage of the Lotus Sutra is, in the Latter Day of the Law.<br /><br />The Lotus Sutra explains that “a sage of the Lotus Sutra” is an envoy of the Thus Come One, the Buddha and is a person who can preach the Lotus Sutra and also uphold it.<br /><br />In the present day context, “one who embraces the eight volumes, or a single volume, chapter, or verse of the Lotus Sutra, or who chants the daimoku” refers to anyone who upholds faith in the Gohonzon and shares the benefits of practising the Daishonin’s Buddhism.<br /><br />The Daishonin also stated, “One who perseveres through great persecutions and embraces the sutra from beginning to the end is the Thus Come One’s emissary.” The true envoys of the Buddha are those who maintain their faith no matter what sort of hardships they encounter.<br /><br />In light of this passage, SGI members – who embrace the Daishonin’s correct teachings and exert themselves for the sake of others – are the noble envoys of the Buddha.<br /><br />Social position and wealth do not determine how noble we are. True nobility is determined by the philosophy we choose to uphold, the kind of action we take and by how we live our lives. People who uphold the Mystic Law and strive earnestly in the frontlines of kosen-rufu activities are worthy of the greatest respect.<br /><br />It is essential, therefore, that we have heartfelt respect for one another and treat one another with utmost kindness and care. By cherishing our fellow members, we are also raising our own state of life and accumulating good fortune. <br /><br />SGI President Ikeda explained this point in his guidance, “SGI members who are earnestly striving for the realisation of kosen-rufu are the Daishonin’s envoys and the Buddha’s heirs. By praising the members, one accumulates benefits for oneself and strengthens one’s Buddhahood. In fact, though one is praising the other person, one is, in effect, praising one’s own Buddhahood. This is the Buddhist principle of the oneness of oneself and others – that we and others are one and indivisible.”<br /><br />Let us forge ahead together in the spirit if mutual respect and harmony for the attainment of kosen-rufu.</span></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-81796286137766498292015-01-31T11:14:00.000+08:002015-06-11T10:31:38.713+08:00Questions and Answers about Embracing the Lotus Sutra<br><div align="justify"><span style="font-family:georgia;"><strong><em>All the various teachings of the Buddha are spread by persons. As T’ien-t’ai said: “Even during the Buddha’s lifetime, the Law was revealed by people. How, then, in the latter age, can one say that the Law is worthy of respect, but that the person who upholds it is to be despised?” Hence, if the Law that one embraces is supreme, then the person who embraces it must accordingly be foremost among all others. </em></strong><br /><br />(Passage from “Questions and Answers about Embracing the Lotus Sutra”, The Writings of Nichiren Daishonin, p61)<br /><br /><strong>Background </strong><br />Although there are different opinions concerning the date of this letter, it is generally accepted that Nichiren Daishonin wrote it in the third month of the year 1263, shortly after he had been pardoned from exile on the Izu Peninsular and had returned to Kamakura. The recipient is not known.<br /><br />As the title indicates, this work discusses the significance of embracing the Lotus Sutra and is written in the form of questions and answers.<br /><br /><strong>Explanation </strong><br />Nichiren Buddhism, no matter how wonderful its teaching may be, cannot be spread by itself. Nor can it reveal its greatness without practitioners who embrace and spread it widely in society. The future of Nichiren Buddhism is, therefore, determined by its practitioners.<br /><br />In other words, no matter which era, the people who practice and spread Nichiren Daishonin’s teachings are most essential. So it is important to strengthen our resolve and capacity for the widespread of Buddhism and at the same time, to help others develop themselves into able successors in our community of faith. <br /><br />Because the Buddhist teaching is important in bringing peace and happiness, the people who uphold and spread it become worthy of respect. This is precisely why T’ien-t’ai expounded that it is erroneous to esteem the Mystic Law while despising its practitioners. He taught that if one finds the Law worthy of respect, one must also respect those who embrace the Law.<br /><br />As Nichiren Daishonin wrote, “if the Law that one embraces is supreme, then the person who embraces it, must accordingly be foremost among all others”, those who uphold and spread the Mystic Law are worthy of utmost respect, regardless of their social status or secular circumstances.<br /><br />Because it is the people who spread Buddhism, cherishing each person dedicated to the spread of Buddhism amounts to valuing Buddhism itself. Conversely, despising or slandering the people who uphold Buddhism is equivalent to despising or slandering Buddhism.<br /><br />In this sense, it is absolutely vital to cherish and encourage one another as fellow members who are practicing Nichiren Buddhism. Protecting and encouraging one person leads to the advancement of all.<br /><br />Only with unity and solidarity forged through mutual respect and encouragement can the movement of kosen-rufu be advanced. SGI President Ikeda said in his guidance, “Cherishing every person – this is the tradition of the Soka Gakkai spirit passed down through generations. Extending ourselves to those who are suffering and encouraging them wholeheartedly through dialogue – we must never forget this tradition. There can be no genuine Buddhist practice without wholeheartedly encouraging each person, without taking action for the sake of each person.”<br /><br />Let us extend mutual respect and encouragement to our fellow members as we continue to advance kosen-rufu with courage and fervour. </span></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4909453745445765585.post-17538529105383336612014-12-31T11:32:00.000+08:002015-06-11T10:31:03.749+08:00Sowing the Seed of the Law<br><div align="justify"><span style="font-family:georgia;"><strong><em> Shakyamuni Buddha is the original teacher for all people, and moreover, he is endowed with the virtues of sovereign and parent. Because I have expounded this teaching, I have been exiled and almost killed. As the saying goes, “Good advice grates on the ear.” But still I am not discouraged. The Lotus Sutra is like the seed, the Buddha like the shower, and the people like the field.<br /></em></strong><br />(Passage from “The Essentials for Attaining Buddhahood”, The Writings of Nichiren Daishonin, p748)<br /><br /><strong> Background </strong><br />This letter was written in the right month of 1276 at Minobu. It is addressed to Soya, a lay follower who lived in Soya Village in Shimosa Province. His full name and title were Soya Jiro Hyoe-no-jo Kyoshin, and he is thought to have been a samurai who governed this province.<br /><br />He was converted to Nichiren Daishonin’s teaching around 1260 and became one of the leading believers in the area, together with Akimoto Taro and Ota Jomyo. Soya had social standing and most comparatively more affluent. The fact that most letters addressed to Soya by Nichiren Daishonin were written in classical Chinese indicates that he was also well-educated.<br /><br /><strong> Explanation </strong><br />In this passage, Nichiren Daishonin made the point that people should understand who their fundamental teacher is. The word, “Shakyamuni”, here indicates that people should revere Shakyamuni Buddha as their teacher, as opposed to other Buddhas like Amida. The Japanese people during the Daishonin’s time had to an extent “lost sight” of Shakyamuni Buddha and his most important teaching, the Lotus Sutra. Here, the Daishonin tried to establish the importance of following the original teacher, Shakyamuni Buddha in the hope of leading people to the Lotus Sutra and ultimately to his teachings of Nam-myoho-renge-kyo.<br /><br />From the viewpoint of Nichiren Buddhism however, the Daishonin himself is the fundamental teacher who taught that the source of enlightenment is Nam-myoho-renge-kyo. Because the Daishonin dedicated his life to the spread of Nam-myoho-renge-kyo, he faced a series of life-threatening persecutions. He was exiled to Izu and Sado, he was attacked with a sword at Komatsubara, and he was nearly beheaded at Tatsunokuchi.<br /><br />In the face of all this, the Daishonin said, “Still I am not discouraged.” He courageously expressed he determination to never stop – to always propagate the great Law and lead people to happiness – no matter how great the difficulty. <br /><br />As SGI members, it is our challenge to maintain the determination to practice faith and strive for kosen-rufu no matter what obstacles we may face. However, if we become stagnant and backslide in faith, we will be going against the teachings of the Daishonin.<br /><br />An important point of the determination to practice as the Daishonin intended involves telling others about the Law. The Daishonin taught in this passage, “The Lotus Sutra is like the seed, the Buddha like the shower, and the people like the field.” Nam-myoho-renge-kyo is the fundamental seed of Buddhahood that allows people to attain limitless happiness and joy. Naturally, we should direct the lives of our friends and family towards enlightenment by “sowing the seed” of Buddhahood. Simply sharing Buddhism with others, regardless of whether they choose to practice or not, implants benefit in their lives.<br /><br />Because we are calling forth the Buddha nature of others when we share the Mystic Law with them, it is important to talk about Buddhism with sincerity.<br /><br />President Ikeda said, “Nichiren Buddhism is the Buddhism of sowing. By sharing the teachings of the Daishonin, we are advancing kosen-rufu. For this reason, such actions accrue boundless benefits and good fortune. Such actions constitute upholding justice and the eternal posterity of the true Law.”<br /><br />Strengthening our Buddhist practice and sharing it with others promotes the advancement of our kosen-rufu movement. Good fortune and virtue lie in our efforts to spread Nam-myoho-renge-kyo. This is the correct way to sow the seed of happiness in people’s lives. </span></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-52728913269510195752014-11-30T23:37:00.000+08:002015-06-11T10:30:32.297+08:00Connecting Directly to Nichiren Daishonin<br><div align="justify"><span style="font-family:georgia;"><strong><em>Now at the beginning of the Latter Day of the Law, I, Nichiren, am the first to embark on propagating, throughout Jambudvipa, the five characters of Myoho-renge-kyo, which are the heart of the Lotus Sutra and the eye of all Buddhas. During the 2,200 or more years since the Buddha’s passing, not even Mahakashyapa, Ananda, Ashvaghosha, Nagarjuna, Nan-yueh, T’ien-t’ai, Miao-lo, or Dengyo has propagated them. My disciples, form your ranks and follow me, and surpass even Mahakashyapa or Ananda, T’ien-t’ai or Dengyo!<br /></em></strong><br />(Passage from “The Actions of the Votary of the Lotus Sutra”, The Writings of Nichiren Daishonin, p764-5)<br /><br /><strong>Background </strong><br />This letter was written in 1276 and addressed to the lay nun Konichi, a widow who lives in Awa, the Daishonin’s native province. Lay nun Konichi is also known as Sage Konichi. Her son, Yashiro, had earlier converted to the Daishonin’s teachings, and through him she and her husband became Daishonin’s disciples.<br /><br />Some time after her conversion, she lost both her beloved son and her husband. But through the Daishonin’s continuous and wholehearted encouragement, she overcame her deep sorrow and remained a sincere believer in the Daishonin’s Buddhism to the end of her life.<br /><br />This Gosho, The Actions of the Votary of the Lotus Sutra, is an autobiographical account covering the events of an important period in Nichiren Daishonin’s life – from the arrival of a delegate from the Mongol empire in 1268 shortly before the Tatsunokuchi Persecution, through his two-and-a-half year exile on Sado Island, to his eventual retirement to Mount Monobu. In this Gosho, the Daishonin penned his struggles and persecutions over this period of nine years in great detail.<br /><br /><strong>Explanation </strong><br />In this passage, Nichiren Daishonin expressed that the teachings to be spread throughout the entire world (Jambudvipa) in the Latter Day of the Law is Nam-myoho-renge-kyo, the heart of the Lotus Sutra. The Daishonin revealed that this Mystic Law is a great teaching which has never been propagated before – not even by the great teachers of the Former and Middle Days of the Law.<br /><br />Mahakashyapa and Anada were direct disciples of Shakyamuni Buddha. They were considered the Buddhist teachers who had correctly propagated Hinayana teachings for the first 500 years of the Former Day of the Law. Ashvaghosha and Nagarjuna were active as teachers who spread the teachings of Mahayana Buddhism in the second half of the Former Day of the Law in India.<br /><br />Nan-yueh, T’ien-t’ai, Miao-lo and Dengyo are Buddhist teachers who appeared in China and Japan in the Middle Day of the Law and propagated the theoretical teachings of the Lotus Sutra. All these individuals propagated the appropriate teachings in accord with the age and time in which they appeared but did not spread Nam-myoho-renge-kyo, the essential teaching hidden in the depths of the Lotus Sutra.<br /><br />Nam-myoho-renge-kyo is the fundamental source of Buddhahood that has led and leads all Buddhas to enlightenment. For this reason, the Daishonin referred to Nam-myoho-renge-kyo as the “eye of all Buddhas”. He also called it the “heart of the Lotus Sutra” because its teaching is found in the depths of the Lotus Sutra.<br /><br />It was Nichiren Daishonin who first spread the fundamental teachings of the Mystic Law in the Latter Day of the Law, which the Buddhist teachers of the Former and Middle Days did not propagate. For this reason, the Daishonin is revered as the original Buddha of the Latter Day of the Law.<br /><br />The Daishonin opened the way for kosen-rufu in the current age of the Latter Day while enduring life-threatening persecutions. Based on the Buddhist principle of “oneness of mentor and disciple”, we must strive to develop and maintain this direct connection with Nichiren Daishonin and practice faith in exact accordance with the Daishonin’s teachings throughout our lives.<br /><br />The Daishonin calls to us in this passage, “My disciples, form your ranks and follow me.” The Daishonin is teaching us that the quintessence of faith is to advance on the path of kosen-rufu opened by the Daishonin in the same mind and spirit as him.<br /><br />The SGI has all along maintained faith that is directly connected to the Daishonin and advanced the movement of worldwide kosen-rufu in accord with the Daishonin’s decree. This basis of the SGI movement is the greatest proof of the validity of the organization.<br /><br />While exerting ourselves in our practice of faith on the world stage of kosen-rufu, let us also strive to foster new capable leaders who can join us in “forming our ranks” in following the footsteps of the Daishonin. Based on the spirit of harmonious unity, let us together strive to open a new age for worldwide kosen-rufu. </span></div>Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-4909453745445765585.post-51186735329802387122014-10-31T10:09:00.000+08:002015-06-11T10:29:50.625+08:00Determination, Prayer and Action<br><div align="justify"><span style="font-family:georgia;"><em><strong>When the head swings, the hair sways; when the mind is at work, the body moves; when strong winds blow, trees and grasses do not remain still; when the ground shakes, the great ocean churns. Since this is the case, if one moves Shakyamuni, the lord of teachings*, can any trees or grasses remain unshaken or waters unperturbed?<br /></strong></em><br />(Passage from “On Consecrating an Image of Shakyamuni Buddha Made by Nichigen-nyo”, Gosho Zenshu, p 1,187)<br /><br /></span><span style="font-family:georgia;"><span style="font-size:85%;">* The lord of teachings: The “lord of teachings” refers to one who expounds the Law. In other words, it refers to the Buddha. Nichiren Daishonin refered Shakyamuni who expounded the Lotus Sutra as the “lord of teachings”, in the context of the Latter Day of the Law, the lord of teachings refer to the fundamental Buddha who expounded Nam-myoho-renge-kyo. This refers to the Daishonin himself. In addition, in accord with the principle of the oneness of the person and the Law, it refers to the Gohonzon.<br /></span><br /></span><span style="font-family:georgia;"><strong>Background<br /></strong>Nichiren Daishonin wrote this letter in the second day of the second month of 1279 to Nichigen-nyo, the wife of Shingo Kingo. This letter was written in response to Nichigen-nyo’s offerings and reports that she had erected a wooden image of Shakyamuni Buddha.<br /><br /></span><span style="font-family:georgia;"><strong>Explanation<br /></strong>When she turned 37, traditionally an unlucky age on Japan, Nichigen-nyo, the wife of Shinjo Kingo, made offerings to Nichiren Daishonin and reported to him that she has made a three-inch image of Shakyamuni.<br /><br />In response, the Daishonin wrote back to her and praised her faith. This is because many people at that time worshipped Amida Buddha of the Pure Land school and Danichi Buddha of the True Word school as the object of devotion, and she did not. The Daishonin therefore saw her acts of sincerity towards Shakyamuni Buddha as one that is directed towards the Lotus Sutra and the true Law of Nam-myoho-renge-kyo.<br /><br />In Nichiren Buddhism, the object of devotion is the Gohonzon. The Daishonin realizing Nichigen-nyo’s undeveloped understanding of his teachings, considered her act of making the statue of Shakyamuni as one that is directed to this true Law. Considering the time and capacity of the people during that period, the Daishonin often acknowledged that a statue of Shakyamuni was a means to lead followers to the Lotus Sutra and eventually to the Gohonzon.<br /><br />In this passage, the Daishonin used various analogies of human activity and natural phenomena to explain that the changes and movements one observed actually begin with the changes of a source. The swaying of the hair begins with the swing of the head, the body’s movements begin with the workings of the mind and so on. The Daishonin used these analogies to portray the important principle that one’s circumstances can be changed when the fundamental basis upon which one places one’s belief and determination changes.<br /><br />When the Daishonin referred to Shakyamuni as the “lord of teachings”, he actually meant the fundamental Buddha, which is the Gohonzon in terms of our practice today.<br /><br />When we have strong faith in the Gohonzon, pray earnestly and take action towards our goals, everything will move in the direction of our prayer by virtue of the Gohonzon’s power. The Gohonzon’s power is of course, reflective of our life’s innate power of wisdom, life force, courage as well as our ability to draw forth the universal protective functions (or functions of Buddhist gods).<br /><br />Nam-myoho-renge-kyo, inscribed down the centre of the Gohonzon, is the fundamental law which forms the very basis of the existence of all things and phenomena in the universe. When we pray based on this Law, our prayers permeate everything. That is why with the Gohonzon, no prayer goes unanswered. Everything changes for the better with our faith and prayer, but the extent of changes will depend on the power of our faith and practice.<br /><br />To bring for the power of the Gohonzon, we must base our faith and practice on a strong determination. When we pray and practise with the strong resolve to change our circumstances, we can make the impossible possible.<br /><br />SGI President Ikeda said, “Prayer is the energy of life, permeating the entire universe and becoming the driving force for change. Radioactivity and ultraviolet rays are invisible, but they definitely exist and affect things. The ‘energy’ of your prayers to the Mystic Law, though invisible, has infinite power.”<br /><br />With a strong prayer and determination, we can change anything and open up new paths for victory for ourselves and for others.</span></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-62351643841534466762014-09-30T17:13:00.000+08:002015-01-20T17:13:31.345+08:00On Rebuking Slander of the Law and Eradicating Sins - No Prayer Will Go Unanswered<div align="justify">
<span style="font-family: georgia;"><b><i>I am praying that, no matter how troubled the times may become, the Lotus Sutra and the ten demon daughters will protect all of you, praying as earnestly as though to produce fire from damp wood, or to obtain water from parched ground. </i></b></span><br />
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(The Writings of Nichiren Daishonin Vol 1, p444)<br />
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Nichiren Daishonin wrote this letter on Sado Island in 1273 to his devoted follower Shijo Kingo, who lived in Kamakura. <br />
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During this time, persecutions from the authorities were not only directed to the Daishonin but also to his disciples. The community of the Daishonin’s disciples in Kamakura especially, was subjected to harsh persecutions. <br />
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However, the Daishonin encouraged his disciples based on his absolute conviction in this letter. For instance, the Daishonin said that, though in exile, his overriding emotion is one of joy, stating with conviction that he has been banished precisely because he denounced the errors of those who slander the Lotus Sutra. Because he had met this great trial for the Sutra’s sake, the Daishonin explained, he was certain to thereby eradicate in this lifetime his evil karma accumulated since the distant past. <br />
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The Daishonin concluded thi letter by stating that no matter how tumultuous the times, he was earnestly praying that the heavenly beings and benevolent deities (protective functions of the universe) would protect each and every one of his disciples.<br />
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This is a passage in which Nichiren Daishonin taught the importance of offering powerful prayers to make the impossible possible. <br />
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As the Daishonin stated here, “no matter how troubled the times may become”, the living conditions when this letter was written was indeed one of chaos and turmoil with the appearance of the three calamities and seven disasters. One year before this letter was written in 1272, the calamity of revolt within one’s own domain happened with the occurrence of the “February Disturbance”. The following year after this letter was written; in 1274 the calamity of invasion from foreign lands occurred when the Mongol army invaded Japan. <br />
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Amidst such turbulent conditions, Nichiren Daishonin’s disciples were going through intense oppression from the authorities because of their practice of faith. Moreover, the Daishonin himself was confronting one of the harshest persecutions of exile to Sado, which was deemed as good as the death penalty. Living conditions in Sado were so hostile that the Daishonin was not sure if he could survive till the next day. <br />
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Despite living in such extreme conditions, the Daishonin continued to offer powerful prayers for the protective forces of the universe to protect his disciples. The Daishonin’s profound compassion and powerful determination must have been a great source of inspiration to his disciples to resolutely stir up their faith to confront and overcome the persecutions they were facing. In this way, the path of the disciples in Nichiren Buddhism is to stand up in response to the mentor’s callings and consistently offer prayers based on the united spirit of mentor and disciple. <br />
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Moreover, the Daishonin also taught us the mindset and determination with which we should offer such prayers by using an analogy: he stated “… praying as earnestly as though to produce fire from damp wood or to obtain water from parched ground”. Through this illustration, the Daishonin was teaching us the essence of faith to never give up even though things may seem impossible in reality, and that we must continue to pray till our prayers are realized. <br />
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Only when we continue to offer such powerful prayers with perseverance will wisdom and courage well forth from the depths of our lives and the power of all Buddhas, bodhisattvas, heavenly beings and benevolent deities (protective forces in the universe) be activated to render their protection, thereby opening the way forward. <br />
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Quoting this Gosho passage, SGI President Ikeda gave the following guidance: <br />
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“While deeply cherishing the profound meaning of this Gosho, both my wife and I are sincerely sending daimoku to all fellow members every day. Precisely because the times are so troubled and turbulent, we must never, ever forget the absolute conviction that ‘no prayer will go unanswered’! This is what we call faith.” <br />
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Let’s us continue to advance with hope based on prayers infused with the united spirit of mentor and disciple and absolute conviction. <br />
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<b>Footnote:</b> <br />
Ten demon daughters – refers to the ten female rakshasa who protect those who uphold the Lotus Sutra as heavenly gods and benevolent deities (protective functions of the universe). The Sanskirt word, rakshasa means demon. In the “Dharani” (26th) chapter of the Lotus Sutra, they vow to shield and guard the sutra’s votaries. <br />
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<i>Translated and adapted from the May 2014 issue of The Daibyakurenge, the Soka Gakkai’s monthly study journal</i>.
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Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-51098149789951703782014-08-31T14:49:00.000+08:002014-10-07T14:50:38.141+08:00The Three Kinds of Treasure - The Practice of Revering Others<div align="justify"><span style="font-family: georgia;"><b><i>The heart of the Buddha’s lifetime of teachings is the Lotus Sutra, and the heart of the practice of the Lotus Sutra is found in the “Never Disparaging” chapter. What does Bodhisattva Never Disparaging’s profound respect for people signify? The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies his behaviour as a human being.</i></b></span><br />
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(The Writings of Nichiren Daishonin Vol 1, p851-852)<br />
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This letter was written at Minobu on 11 September 1277 and addressed to Shijo Kingo in Kamakura and titled, “The Three Kinds of Treasure”.
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<br />Sometime back, Shijo Kingo had begun making efforts to convert his Lord, Ema, to Nichiren Daishonin’s teaching. Lord Ema, however, did not respond positively. On top of this, Kingo’s colleagues spread scurrilous reports about him, and Kingo was accused of fomenting trouble at a religious debate at Kuwagayatsu in June the same year. Kingo faced his greatest crisis in life when his angry lord gave him the ultimatum to discard his faith or have all his lands confiscated.
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<br />Later that year Lord Ema fell illm and Kingo, being a skilled physician, was told to treat his lord. This letter was written in response to Kingo’s report that he was going to administer medicate treatment to his lord.
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Eventually, Kingo managed to cure him and his grateful lord later increased Kingo’s land-holdings.
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This is a passage in which Nichiren Daishonin taught that the essence of the practice of Buddhism lies in “the behaviour as a human being in revering others” based on the firm belief that Buddhahood exists in one’s life and in that of others.
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“The heart of the Buddha’s lifetime of teachings” is none other than the Lotus Sutra - the teaching that expounds the universal enlightenment of all living beings. The Daishonin continued to state that the heart of the practice of the Lotus Sutra is found in the practice of Bodhisattva Never Disparaging described in the “Never Disparaging” chapter of the Lotus Sutra.
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Bodhisattva Never Disparaging accorded everyone he met the highest respect, repeating the words from the “Twenty-four-character Lotus Sutra”, bowing to them in reverence as he recited the words. He was thus names because he was a bodhisattva who never disparaged others.
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However, he was struck with sticks of wood, tiles and stones, and was vilified and persecuted by people who simply cannot believe that ordinary beings can attain Buddhahood. Nevertheless, Bodhisattva Never Disparaging persevered in his practice of revering others and as a result, achieved the purification of his six senses (purification of his life state) through the benefit of the Lotus Sutrs and attained Buddhahood. The Lotus Sutra expounds Bodhisattva Never Disparaging as Shakyamuni Buddha in a past existence.
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In this way, when one perseveres in the Buddhist practice of revering others, it becomes the power source in transforming one’s life, which in fact, is the transformation of one’s karma and the purification of the six senses.
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In other words, the conduct of revering others is equivalent to spreading the teachings of the Lotus Sutra and it is this practice of propagation that enables one to attain Buddhahood, that is, the fundamental victory in life.
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The conduct of “the universal reverence for all living beings” demonstrated by Bodhisattva Never Disparaging is the very embodiment of the concept of the “universal enlightenment of all living beings”, the central theme underscoring the Lotus Sutra, the scripture that contains the true intent of the Buddha.
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And, the conduct of revering all living beings can be said to be an indispensable practice for an individual aspiring to attain Buddhahood. For this reason, the Daishonin concluded here that “the purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behaviour as a human being”.
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In this age of the Latter Day of the Law characterised by mistrust, disbelief and insecurity arising from the contempt of human life and all life entities, we are holding high the banner of the sanctity and dignity of life as we continue to engage others in dialogue to help them form connections with Buddhism. In this sense, our daily practice is in exact accord with the original spirit of Buddhism.
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SGI President Ikeda said, “Those who sincerely revere and praise others will in turn be revered and praised. Likewise, those who sincerely rejoice at the happiness of others are those who are truly happy themselves.”
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Let us expand the circle of friendship and trust as we strive for the happiness of ourselves and others while conducting ourselves with wisdom when engaging in sincere dialogues.
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Translated and adapted from the September 2012 issue of <i>The Daibyakurenge</i>, the Soka Gakkai’s monthly study journal.
</div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-38492580707859878972014-07-31T00:00:00.000+08:002014-08-11T14:24:04.080+08:00On Persecutions Befalling the Sage - The "Courage of the Lion King" is the Soka Gakkai Spirit<div align="justify"><span style="font-family: georgia;"><b><i>Each of you should summon up the courage of a lion king and never succumb to threats from anyone. The lion king fears no other beasts, nor do its cubs. Slanderers are like barking foxes, but Nichiren’s followers are like roaring lions. </i></b></span><br />
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(The Writings of Nichiren Daishonin Vol 1, p997)<br />
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Nichiren Daishonin wrote this letter at Minobu on the 1st day of the 10th month in 1279 to his followers in general. The Daishonin also instructed that this letter be kept by Shijo Kingo.
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Around this time, propagation around the Fuji area began to produce significant results under the leadership of Nikko Shonin. There were a number of converts among both priests and laity, especially farmer believers.
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However, as the number of new believers increased, so did the pressures from the religious and secular authorities as they deemed it a threat. It especially incurred the wrath of Gyochi, the deputy chief priest of Ryusen-ji temple, whose opposition to the Daishonin’s teachings eventually led to the Atsuhara Persecution whereby 20 farmer believers were arrested on false charges, and three of them, Jinshiro, Yagoro and Tarokuro, were later beheaded. In spite of these persecutions, not one of the twenty farmers abandoned their faith.
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Seeing that his followers were now ready to give their lives if necessary to protect the Law, the Daishonin realized that the time had come to fulfill the purpose of his life – that is, the inscription of the object of devotion for the sake of all humankind.
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This is a passage in which Nichiren Daishonin taught us that the key to surmounting obstacles in life through our practice of faith is none other than “courage” and the “mentor-disciple spirit”.
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Simply put, the “heart of the lion king” refers to “courage”, and at the same time, the fundamental life force that wells forth in our lives. It also refers to the latent strength we possess within us.
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The Daishonin said we must “summon up” the “courage of the lion king”.
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We cannot bring forth something that does not already exist. Qualities such as courage and life force do not belong solely to an exclusive group of individuals. We all inherently possess it inside us. Since it already exists within our lives, all we need to do is to summon forth this courageous spirit to defeat cowardice and delusion clouding our lives.
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To reiterate that we must remain absolutely fearless no matter what oppression or adversity may befall us, the Daishonin added, “The lion king fears no other beasts, nor do its cubs.”
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The spirit of selfless dedication without begrudging his life, which the Daishonin opened the way for kosen-rufu to lead all people to happiness, is itself “the heart of a lion king”. We, the disciples are the cubs of a lion king. Therefore, when we strive with the same spirit as our mentor in the same commitment of faith, we too cannot fail to bring forth this courage of the lion king that remains undefeated in the face of all kinds of obstacles, no matter how harsh.
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Faith based on the shared commitment of mentor and disciple is what enables us to summon up that heart of a lion king. When disciples stand up and chant the daimoku o the Mystic Law in the same mind as the mentor and strive to uphold justice, our lion roar will surely prevail over the devilish functions and powerful enemies, who are like “barking foxes”.
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SGI President Ikeda said, “The courage of the lion King is none other than the Gakkai spirit. This courageous spirit is to be summoned forth. There is not a single individual in this world who does not possess courage. It is there in the lives of all but for some, it is in the state of latency. It has yet to be summoned forth… Losers use adversities and words like ‘impossible’ as excuses to limit their own potential without taking any actions. Victors, on the other hand, fearlessly take action with courage and audacity. Herein lies the deciding point between losers and victors.”
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Let’s summon forth the Gakkai spirit from within our lives and boldly move forward in order to breakthrough all barriers of obstacles and impossibilities to emerge as shining victors in life.
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Translated and adapted from the July 2012 issue of <i>The Daibyakurenge</i>, the Soka Gakkai’s monthly study journal.
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Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-28378931415968752952014-06-30T13:56:00.000+08:002014-08-11T13:57:38.214+08:00Heritage of the Ultimate Law of Life - The Spirit of "Many in Body, One in Mind" is the Driving Force of Kosen-rufu<div align="justify"><span style="font-family: georgia;"><b><i>All disciples and lay supporters of Nichiren should chant Nam-myo-ho-renge-kyo with the spirit of many in body but one in mind, transcending all differences among themselves to become as inseparable as fish and the water in which they swim. This spiritual bond is the basis for the universal transmission of the ultimate Law of life and death. Herein lies the true goal of Nichiren’s propagation. When you are so united, even the great desire for widespread propagation (kosen-rufu) can be fulfilled. But if any of Nichiren’s disciples disrupt the unity of many in body but one in mind, they would be like warriors who destroy their own castle from within. </i></b></span><br />
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(The Writings of Nichiren Daishonin Vol 1, p217)<br />
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This letter, dated the 11th day of the second month in 1272, was sent by Nichiren Daishonin Daishonin to Sairen-bo Nichijo, who, for reasons that are unclear, was also living in exile on Sado Island.
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Details about Sairen-bo are scarce but it is known that he was a learned priest formerly of the Tendai school who had become a follower of the Daishonin while on Sado Island.
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It would seem that Sairen-bo had written to him asking about “the heritage of the ultimate Law of life and death”, a term used in the esoteric doctrine of the Tendai school at the time and “The Heritage of the Ultimate Law of Life” was written in response to his question.
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In this passage, Nichiren Daishonin taught that the heritage of the ultimate Law of life flows in the united spirit of many in body, one in mind.
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Right at the outset of this passage, the Daishonin used the phrase, “All disciples and lay supporters of Nichiren”, to address what he was about to say. In other words, the Daishonin was addressing this vital guideline to all practitioners who base themselves on the true spirit of mentor and disciple with the shared commitment to realize kosen-rufu – that is, the harmonious community of practitioners.
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Next, the Daishonin cited three key requirements in voicing his expectation of an ideal vision of a harmonious community of practitioners. He urged his disciples to “transcend all differences among themselves”; to “become as inseparable as fish and water”; and to “unite in the spirit of ‘many in body but one in mind’”.
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Let’s us first look at the term “differences” in the phrase “transcending all differences among themselves”. What the Daishonin specifically means here are feelings of antagonism, discrimination and selfishness that arise from the tendency to see self and others, or diverse phenomena or events, as separate and disconnected – a tendency that obstructs empathy and understanding.
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To “transcend” such differences means to wage an intense struggle against one’s own self-centeredness.
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In addition, the Daishonin said that his followers should “become as inseparable as fish and water in which they swim”. This indicates a spirit of mutual respect, understanding, support and caring, regardless of superficial differences in circumstances or position.
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Finally, the Daishonin stressed the importance of uniting in the spirit of “many in body but one in mind”. This is the very foundation of the harmonious community of practitioners. It also encompasses the two preceding points.
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“Many in body” – which can also be translated as “different in body” – means that we each have our own unique personalities, talent, roles to play; and so on.
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In general sense, “one in mind” – or “one in heart” – means sharing a common goal or values. More specifically for us, it means sharing faith in the Mystic Law and the great vow for kosen-rufu.
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The Daishonin concluded that the heritage of the ultimate Law of life and death flows in the lives of those who chant Nam-myoho-renge-kyo and advances with this spirit of many in body, one in mind.
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In this passage, the Daishonin went on to clarify the crucial point that the “true goal” of his propagation lies in ensuring that his followers embody the spirit of “many in body but one in mind”.
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The Daishonin stated with conviction, “When you are so united, even the great desire for widespread propagation (kosen-rufu) can be fulfilled.” The Daishonin was teaching here that only by putting into practice the principle of many in body, one in mind, based on “faith grounded in the shared commitment of mentor and disciple” and “unity built on genuine respect for our fellow practitioners”, can the great vow of the Buddha to realize kosen-rufu be achieved.
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SGI President Ikeda said, “Let us continue exerting ourselves wholeheartedly in faith and taking sincere action to create unity in diversity – ‘many in body but one in mind’ – and thereby further expand our harmonious community of practitioners, built by the first three presidents through the shared commitment of mentor and disciple. For this itself is the path of kosen-rufu and is a sure step towards world peace.”
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While emphasizing the importance of harmonious unity, the Daishonin also admonished those who disrupt the unity of “many in body but one in mind” as being “like warriors who destroy their own castle from within”. In other words, they are like “worms within the lion’s body”, destroying the kosen-rufu movement from the inside. Hence, the Daishonin instructed his followers about the importance of “transcending all differences among themselves” and to protect the community from such destructive forces.
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Let’s consolidate the solidarity among all fellow practitioners and boldly open the way forward for the realization of happiness for all people.
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Translated and adapted from the July 2012 issue of <i>The Daibyakurenge</i>, the Soka Gakkai’s monthly study journal.
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Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-45495322087419157622014-05-31T17:32:00.000+08:002014-06-27T17:33:18.688+08:00The Blessings of the Lotus Sutra - The Benefit of Supporting the Votary of the Lotus Sutra<div align="justify"><span style="font-family: georgia;"><b><i>Every being, from the highest sage on down to the smallest mosquito or gnat, holds life to be its most precious possession. To deprive a being of life is to commit the gravest kind of sin… In providing another with sustenance, one obtains three kinds of benefit. First, one sustains one’s own life. Second, one brings colour to one’s face. Third, one gains strength. </i></b></span><br />
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(The Writings of Nichiren Daishonin Vol 1, p667)<br />
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This letter was written at Minobu in the intercalary third month of the second year of Kenji (1276) and addressed to Myomitsu, a believer who lived at Kuwagayatsu in Kamakura. While detailed information about Myomitsu is not available, it appeared that he and his wife frequently made offerings to the Daishonin at his small dwelling in the wilderness of Mount Minobu.
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Miyomitsu and his wife, together with other followers centering around Shinjo Kingo, maintained their sinere faith in the Daishonin’s teachings even during the most difficult times of the Atsuhara Persecution.
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<em>The following explanation is based on SGI President Ikeda’s study series: “Learning from the Writings of Nichiren Daishonin: The Teachings for Victory” on the Gosho, “The Blessings of the Lotus Sutra”.</em>
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The Buddhism of Nichiren Daishonin teaches that all people can manifest the sublime power of the Mystic Law within their lives. It is a teaching that elucidates the fundamental dignity and sanctity of all life.
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The Daishonin began this writing by stating that life is the most precious of all treasures. All living beings, even mosquitoes and gnats, he observed, prized their lives.
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Shakyamuni Buddha himself valued all living beings and had immense compassion for them. Regarded as equally important, he added, is making offerings of sustenance, which sustain life.
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By starting his letter in this way, the Daishonin seek to lavish the highest praise on Myomitsu for his invaluable offerings that supported and sustained the life of the votary of the Lotus Sutra, an act that will bring the giver unimaginably great benefit.
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The Daishonin noted that because such offerings benefit the recipient by sustaining his life, brightening his complexion, and increasing his strength, the same benefits are also gained by the giver. (cf WND-1, p667)
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In other words, offerings of sustenance function to support life, bring inner radiance, and strengthen vitality and life-force.
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The Daishonin then went on to explain that the givers of such offerings are assured of receiving three kinds ofwondrous karmic reward.
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First of all, in the human and heavenly realms, the benefit of having sustained another’s life will manifest as gaining long life; the benefit of having given strength to another will manifest as possessing virtue and influence and winning the trust and respect of many people; and the benefit of bringing colour to another’s face will manifest as being endowed with the thirty-two features and being as graceful and dignified as a lotus flower. (cf WND-1, p667)
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The Daishonin also described the karmic rewards of such offerings in the realm of Buddhahood, which appear as the “three bodies of the Buddha” [embodiments of ultimate truth, wisdom, and compassion].
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These benefits respectively consist of manifesting oneself as a Buddha of the Dharma body, a body that is as vast and boundless as space; manifesting oneself as a Buddha of the reward body, emanating the pure and brilliant light of supreme wisdom; and manifesting oneself as a Buddha of the manifested body, overflowing with compassion like Shakyamuni. (cf WND-1, p667)
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Thus, because actions that support and nurture life are the very heart of Buddhist practice, the benefit of providing another with sustenance manifests not only as immense good fortune for the giver in the human and heavenly realms, but also manifests in the realm of Buddhahood by one’s life perfectly endowed with the three bodies of the Buddha in a single body.
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Making offerings enables one to achieve good – the highest expression of which is the supreme good of attaining Buddhahood. In the Daishonin’s Buddhism, especially, the person or teaching to whom the offering is made is also very important.
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The provisional teachings teach that if one makes offerings to a sage, one will be reborn in the human and heavenly realms. But by making offerings to the Lotus Sutra, the teaching for attaining Buddhahood, once can manifest the three bodies of the Buddha in one’s own life.
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Accordingly, supporting and protecting a votary of the Lotus Sutra, who expounds and spreads the ultimate teaching for gaining enlightenment, is particularly praiseworthy. </div>
Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-51007516863072192372014-04-30T14:24:00.000+08:002014-05-12T14:25:27.696+08:00The Opening of the Eyes - Establishing Faith to Strive On "When the Crucial Moment Comes"<div align="justify"><span style="font-family: georgia;"><b><i>Although I and my disciples may encounter various difficulties, if we do not harbour doubts in our hearts, we will as a matter of course attain Buddhahood. Do not have any doubts simply because heaven does not lend you protection. Do not be discouraged because you do not enjoy an easy and secure existence in this life. This is what I have taught my disciples morning and evening, and yet they begin to harbor doubts and abandon their faith. Foolish men are likely to forget the promise they have made when the crucial moment comes. </i></b></span><br />
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(The Writings of Nichiren Daishonin Vol 1, p283)<br />
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“The Opening of the Eyes” was a treatise in which Nichiren Daishonin revealed his identity as the Buddha of the Latter of the Law, thereby establishing the basis for this treatise being designated as the writing that clarified the object of devotion in terms of the Person.
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The Daishonin began writing this treatise immediately after arriving on Sado Island and completed it in February 1272. It was addressed to Shijo Kingo, on behalf of his followers.
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The title, “The Opening of the Eyes” means exactly that: “To open the eyes”. It is a call to all people in the Latter Day of the Law to “open their eyes to Nichiren”, who would lead them to happiness.
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After experiencing a near execution at Tatsunokuchi on 12 September in the previous year, the Daishonin was exiled to Sado by the authorities. In the aftermath of the Tatsunokuchi Persecution, many of his disciples were imprisoned, banished to exile, or had their lands confiscated.
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As a result, a majority of his followers in Kamakura began to harbor doubts and abandoned their faith. The Daishonin described this situation in one of his writings in this manner: “…in Kamakura, among 999 out of 1,000 people… gave up their faith when I was arrested.” (WND-1, p469)
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Many in society, including his disciples scathingly asked why, if the Daishonin were truly the votary of the Lotus Sutra as he claimed, he and his followers did not enjoy protection from the heaven.
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It was against this setting that the Daishonin composed this treatise. In order to dispel people’s negativity and doubt and instill them with confidence and conviction, it was imperative that the Daishonin provided clear answers to the doubts raised by both his followers and the general populace.
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The greater part of this treatise is devoted to clarifying such doubts.
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This is an important passage in which Nichiren Daishonin taught us on establishing faith for surmounting difficulties.
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Prior to this passage, the Daishonin wrote: “This I will state. Let the gods forsake me. Let all persecutions assil me. Still I will give my life for the sake of the Law”. (WND-1 p280)
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Ready to brave all consequences, the Daishonin articulated his own unshakeable vow to persevere in his efforts to spread the Mystic Law in order to lead all people of the Latter Day to enlightenment., irrespective of the difficulties this may entail and even though he may not receive any protection from the heavens.
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The Daishonin then called forth to his disciples to respond to this lion’s roar and share his resolve to stand up and struggle aslongside him through this passage that we are studying this month which begins with the words, “Although I and my disciples…”
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It is expounded in the Lotus Sutra that in the course of our endeavor to attain Buddhahood in this lifetime, the three obstacles and four devils will vie with one another to appear and the three powerful enemies will surely appear in our journey of kosen-rufu.
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It I for this reason that the Daishonin empahsised here inthis passage that we must not harbor doubts because heaven does not lend us protection or be discouraged because we do not enjoy an easy and secure existence in this life.
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Another reason for this admonition is because disbelief is the root of slander and this will destroy one’s faith.
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Now, the question is how do we surmount and prevail over these hardships?
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The Daishonin stated here very clearly, “if we do not harbor doubts in our hearts” – in other words, by sharing and maintaining strong faith based on the spirit of not begrudging one’s life demonstrated by the Daishonin himself, one will be able to summon forth the great life force that enables one to surmount and prevail over all kinds of obstacles. By doing so, we will “as a matter of course” attain Buddhahood.
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This was what the Daishonin had been teaching his disciples all along but when obstacles appear in reality, many began to harbor doubts and abandon their faith.
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“Crucial moments” are precisely the time when one should uphold and never forget the promises they made to their mentor and rise up to take on the challenges.
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SGI President Ikeda said, “The principles that ‘obstacles lead to enlightenment’ and ‘persecutions lead to attaining Buddhahood’ signify that all obstacles we encounter in life or in the course of our practice of faith appear so that we can attain Buddhahood. Attaining Buddhahood means to attain absolute happiness and eternal victory. It means we can enjoy the same life state as the eternal Buddha and thereby manifest the ultimate strength as a human being.”
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Let us be convicted that it is courageous faith to fight all obstacles at crucial moments that will enable us to manifest Buddhahood from within and charge ahead fearlessly.
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(Translated and adapted from the May 2012 issue of <i>The Daibyakurenge</i>, the Soka Gakkai's monthly study journal.)</div>
Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-50985618148197528042014-03-31T00:00:00.000+08:002014-05-12T14:29:39.602+08:00Letter to the Brothers - Times of Difficulties is Precisely the Opportunity to Attain Buddhahood<div align="justify"><span style="font-family: georgia;"><b><i>If you propagate it, devils will rise without fail. If they did not, there would be no way of knowing that this is the correct teaching. Once passage from the same volume reads: “As practice progresses and understanding grows, the three obstacles and four devils emerge in confusing form, vying with one another to interfere… One should be neither influenced or frightened by them. If one falls under their influence, one will be led into the paths of evil. If one is frightened by them, one will be prevented from practicing the correct teaching.” This statement not only applies to me, but also is a guide for my followers. Reverently make this teaching your own, and transmit it as an axiom of faith for future generations.</i></b></span><br />
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(The Writings of Nichiren Daishonin Vol 1, p501)<br />
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This is a letter that Nichiren Daishonin wrote to the Ikegami brothers who lived in Ikegami in the province of Musashi (present day Ota Ward in Tokyo) and their wives in which he taught the essence of “faith for surmounting obstacles”. The letter was originally thought to be written in 1275 but recent studies indicate that it was 1276.
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It is not clear when the Ikegami brothers took faith in the Daishonin’s teachings but they were generally thought to have been the Daishonin’s earliest followers. The brothers belonged to the Ikegami clan, a prominent samurai family that served as a leading construction contractor for government building projects.
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However, after the Daishonin went to live in Mount Minobu, their father opposed their faith in the Lotus Sutra disowned Munenaka, the elder of the two. The guidance in this letter was written in response to the report of this development.
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The Daishonin revealed the the true nature of hardships that the brothers were confronting. He explained that hardships arise due to the devil king of the sixth heaven harassing practitioners by negatively influencing those around them.
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The Daishonin also explained that practitioners encounter hardships due to their own karma from past lifetimes and that they should in fact be considered a benefit in the form of lessening one’s karmic retribution.
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Finally, the Daishonin further explained that hardships can also be seen as an ordeal devised by the heavenly deities - the protective functions of the universe - to test the strength of a person’s faith.
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In addition, the Daishonin taught that the appearance of the three obstacles and four devils serves to show that the Ikegami brothers were on the correct path of Buddhist practice and urged them to remain united, and together with their wives, prevailed over the adversity that they were confronting then, based on faith.
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Some time after this letter was written, the elder brother was disowned for the second time (after he was reinstated after the first disownment). However, the brothers practiced exactly in accordance with the Daishonin’s teachings and finally wn their father over by successfully converting him to the Daishonin’s Buddhism.
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The practice of Buddhism entails a struggle between the forces of the Buddha and devilish functions.
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To the beleaguered Ikegami brothers who were confronting one of the most serious crises in their lives, the Daishonin encouraged them that they must on no account be defeated by such negative forces.
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The first point that the Daishon encouraged them that they must on no account be beaten be defeated by such negative functions.
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The first point that the Daishonin revealed in this passage is that when one carries out one’s Buddhist practice correctly, the working of negative forces will surely appear.
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The Daishonin’s Buddhism is a religion of transformation that uphold the universal enlightenment of al people. It is preciously for this reason, when once strives in one’s Buddhist practice based on resolute faith, that negative functions appear to hinder one’s progress in one’s faith and practice.
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In this passage the Daishonin cited a message from the Great Teacher T’ien T’ai’s Great Concentration and Insight which reads: “As practice regresses and understanding grows, the three obstacles three obstacles and four devils emerge in confusing form, vying with one another to interfere.” In our context, we can say that when we strive on the two paths of study and practice and when our conviction in faith is about to be further strengthened, that is the crucial when negative forces will appear to hintder us from doing so.
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On top of this, the point to note is that the passage stated that the “three obstacles and four devils emerge in confusing form”.
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These negative functions seek to catch practitioners of the Daishonin’s Buddhism off guard, and through various insidious means, they vie with one another to tempt, discourage or exhaust them.
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Now, the question is how do we remain unaffected by the three obstacles and four devils? Here, the Daishonin outlined two key ingredients for the find of faith needed to conquer them - (1) “not being influenced by them” and (2) “not being frightened by them”.
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“Not being influenced by them” manifest the “wisdom” to see devilish functions for what they are and not be swayed by them, while “not being frightened by them” means to summon forth the “courage” to stand up to them without fear. In terms of our daily practice, it is by carrying out the practice of chanting Nam-myoho-renge kyo that will enable us to manifest the wisdom and courage from within our lives to defeat such negative forces.
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Nichiren Daishon himself set an example by walking along this very path of battling and thoroughly triumphing over devilish functions in exact accordance with the passage from Great Concentration and Insight expounds. Based on the actual proof, the Daishonin stated, “This statement not only applies to me, but also is a guide for my followers. Reverently make this teaching your own, and transmit it as an axiom of faith for future generations.”
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In this way, the Daishonin called forth to his disciples to courageously wage a struggle against all obstacles that appear before us in the shared commitment of mentor and disciple.
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SGI President said, “It is because we strive to realise kosen-rufu that devilish functions appear to obstruct us. And their appearance is precisely your opportunity to attain Buddhahood. Struggling against the three obstacles and four devils is the path to Buddhahood. This is the formula for attaining Buddhahood in this lifetime.”
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Let’s us strive based on faith that remains undaunted in the face of the three obstacles and four devils and open forth a victorious state of life.
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(Translated and adapted from the April 2012 issue of <i>The Daibyakurenge</i>, the Soka Gakkai's monthly study journal.)</div>
Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-90272786636821302312014-02-28T19:52:00.000+08:002014-05-12T14:29:31.052+08:00The Essentials for Attaining Buddhahood - Sowing Seeds of Happiness in Life of Others<div align="justify"><span style="font-family: georgia;"><b><i>Because I have expounded this teaching, I have been exiled and almost killed. As the saying goes, “Good advice grates not the ear”. But still I am not discouraged. The Lotus Sutra is like the seed, the Buddha like the sower, and the people like the field.</i></b></span><br />
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(The Writings of Nichiren Daishonin Vol 1, p748)<br />
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This letter was written from Mount Minobu on August 1276 to Soya, a lay follower who had lived in Soya Village in Shimosa Province.
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His full name and title were Soya Jiro Hyoe-no-jo Kyoshin, and he was thought to have been an officer of the high court of the Kamakura shogunate. Together with Toki Jonin and Ota Jomyo, he was one of the leading believers in Shimosa.
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He received many important writings containing the essential doctrines of Nichiren Daishonin’s Buddhism. The content of these letter clearly indicated that he had strong faith and was highly educated.
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In this letter, the Daishonin first explained that Nam-myoho-renge-kyo constitutes the two elements of reality and wisdom, the way to Buddhahood.
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The Daishonin also pointed out at the end of the letter that one who ignores those who commit slander will not be able to attain Buddhahood. In this way, as the title of the Gosho suggested, the Daishonin laid down the essentials for attaining Buddhahood.
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To whom do we owe this debt of gratitude for the fact that we are practising the teaching of the Mystic Law today? As memories raced through our minds, probably the faces of seniors in faith, fellow members or family members who did their utmost best to share Nichiren Daishonin’s teachings with us appear vividly.
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However, if we were to trace to the beginning of it all, the wellspring is none other that Nichiren Daishonin himself.
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The Daishonon established the teaching of Nam-myoho-renge-kyo, the essence of the Lotus Sutra, as the fundamental teaching for all people in the Latter Day of the Law to enjoy peace and happiness in their lives. Thereafter, he initiated a movement to spread this teaching far and wide.
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In this letter, the Daishonin taught that if one forgets the original teacher, one would surely lose sight of the correct path to enlightenment. During the Daishonin’s time, various Buddhist schools slandered and criticised Shakyamuni Buddha and the Lotus Sutra.
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It was in response to this religious landscape that the Daishonin called forth that one should never forget the originsl teacher for all people, and tried to awaken these schools from their erroneous thoughts by expounding “this teaching”.
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For this reason, as the Daishonin said in this Gosho, “Good advice grates on the ear”, the Daishonin was intensely hated by people with deep attachments to erroneous thoughts and teachings.
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As a result, the Daishonin was harshly persecuted, experiencing life-threathening oppressions, including a near-execution and exiles.
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Despite having experienced such adversities, the Daishon stated, “But still I am not discouraged.” Though short, this statement expresses the Daishonin’s indomitable resolve to continue waging the struggle for kosen-rufu and that he would never give up this endeavour no matter what happens.
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This is because the Daishonin was well aware that he did not overcome these great obstacles and spread the teachings of the Lotus Sutra, the Law that would lead all people of the Latter Day to happiness will perish.
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The Daishonin revealed the underlying profound significance of the teaching he had establish in this manner: “The Lotus Sutra is like the seed, the Buddha like the sower, and the people like the field.”
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Nam-myoho-renge-kyo is the seed of Buddhahood that enables all ordinary beings to become a Buddha.
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<br />The Buddha is like a sower, who sow the seeds of Buddhahood in the lives of the people.
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Likewise, when we share the teachings of the Mystic Law with someone, our efforts can help awaken the innate Buddhahood that exists in the depths of his or her life.
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In this way, there is no doubt the practice of propagation constitutes the “Buddha’s action” of sowing the seed of Buddhahood in life of the others.
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<br />SGI President Ikeda explained in this guidance: “Kosen-rufu is an endeavour to sow the seeds of absolute happiness - seeds that enable people to feel that living is itself a joy - in the lives of all people.”
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<br />Let’s us continue carrying out the noble endeavour of sowing seeds of happiness in the lives of others by initiating sincere dialogues based on prayers for the happiness of our friends.
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(Translated and adapted from the November 2011 issue of <i>The Daibyakurenge</i>, the Soka Gakkai's monthly study journal.)</div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-39495641935433796092014-01-31T11:42:00.000+08:002014-02-01T11:45:44.817+08:00Winter Always Turns to Spring - Advancing Fearlessly towards the Spring of Victory<div align="justify"><span style="font-family: georgia;"><b><i>Those who believe in the Lotus Sutra are a if in winter, but winter always turn to spring. Never, from ancient times on, has anyone heard or seen of winter turning back to autumn. Nor have we ever heard of a believer in the Lotus Sutra who turned into an ordinary person. The sutra reads, “If there are those who hear the Law, then not one will fail to attain Buddhahood.”</i></b></span><br />
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(The Writings of Nichiren Daishonin Vol 1, p997)<br />
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This letter, written in the fifth month of 1275 when Nichiren Daishonin was 54, was addressed to lay nun Myoichi, who lived in Kamakura.
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Lay nun Myoichi and her husband were strong believers who maintained pure faith throughout the most difficult times of the Daishonin’s life from the Tatsunokuchi Persecution to the Sado exile.
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But because of their faith in the Lotus Sutra, their estate was confiscated and on top of this, Myoichi’s husband passed away before the Daishonin was pardoned from his sentence of exile on Sado. Besides losing her husband, Myoichi was struggling to raise her children alone. Despite her many difficulties, Myoichi sent her attendant to where the Daishonin was in Sado to serve and protect him.
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Nichiren Daishonin wrote this letter to encourage her, explaining that believers of the Lotus Sutra are as if in the midst of winter, but that winter unfailingly turns to spring. The Daishonin assured her that there is no doubt about her husband’s attainment of enlightenment since he displayed strong faith by continuing to follow the Daishonin even when his estate was confiscated because of his faith.
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Nichiren Daishonin’s Buddhism is a teaching of hope that expounds the possibility of changing any kind of karma. The purpose of our practice of faith is to accumulate good fortune each time we overcome hardships in life to attain a life state of absolute happiness that remain indestructible for eternity.
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Even though we may be in the midst of a harsh winter in life, there is no doubt that we will usher in the spring of life underscored by victory. The winter of life is filled with harsh adversities is in fact, a turning point that serves as an opportunity for us to establish a life state of Buddhahood, that is, absolute happiness.
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This was precisely what Nichiren Daishonin perceived in the life of Myoichi. The Daishonin perceived that this was the crucial moment for Myoichi. She must have been experiencing extreme hardship having lost her husband and left alone to raise her children, one of whom was sickly.
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However, from the perspective of the eternity of life, there is absolutely no doubt that both Myoichi and her husband who strove together with the Daishonin through the most difficult times, had already entered the orbit of attaining Buddhahood, that is, realising a life state of absolute happiness that remains indestructible for eternity.
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The Daishonin experienced successive persecutions, some of which were life-threatening, for the sake of propagating the teaching of the Mystic Law that leads all people in the Latter Day to happiness. However, no matter how great the persecution, the Daishonin’s heart remained undefeated. Even in the midst of adversities, the Daishonin wrote, “Not once have I thought of retreat” (WND-2, p465); “I feel immeasurable delight” (WND-1, p386).
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The Daishonin established a magnificent life state that remained unaffected by the trials and tribulations in life. Not only did he remain undefeated, the Daishonin waged a tremendous struggle and turned the tables around by actually returning to mainland Japan alive from his exile on Sado, scoring an unprecedented victory.
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On top of this, the righteousness of the Daishonin’s teachings was proven when his prediction of foreign invasion was realised with the Mongols’ invasion of Japan.
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Based on these actual proofs of victories that the Daishonin demonstrated with his life, the Daishonin called forth to Myoichi with absolute conviction: “Those who believe in the Lotus Sutra are as if in winter, but winter always turns to spring.” The Daishonin powerfully convinced Myoichi that it is simply not possible that one who believes in the Lotus Sutra would continue suffering forever.
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Through these words, the Daishonin urged Myoichi that she must never harbour any doubts in her practice of faith and that she must continue forging ahead, no matter how difficult it is.
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SGI President said in his novel, The New Human Revolution, “When the spring of victory comes after a winter of harsh trials, everything is transformed into happiness and joy. Without having cried, you cannot genuinely laugh; without having suffered, you cannot savour real joy. I’m sure there are times when, in the midst of some difficulties, you think, ‘Why me?’ But that in fact is your change to fulfil the mission you have chosen. The deeper your suffering, the greater your mission.”
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Let’s us be convinced of the spring of victory in our lives and continue in our courageous endeavour to construct a youthful SGI.
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(Translated and adapted from the February 2012 issue of <i>The Daibyakurenge</i>, the Soka Gakkai's monthly study journal.)</div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-3023961126339404822013-12-31T12:48:00.000+08:002014-01-01T12:49:35.550+08:00The True Aspect of All Phenomena - The "Two Ways of Practice and Study" is the Way to Happiness<div align="justify"><span style="font-family: georgia;"><b><i>Believe in the Gohonzon, the supreme object of devotion in all of Jambudvipa. Be sure to strengthen your faith, and receive the protection of Shakyamuni, Many Treasures, and the Buddhas of the ten directions. Exert yourself in 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 otters. Both practice and study arise from faith. Teach otters to the best of our ability, even if it is only a single sentence or phrase.</i></b></span><br />
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(The Writings of Nichiren Daishonin-1, p386)<br />
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Nichiren Daishonin wrote this letter to Sairen-bo Nichijo while at Ichinosawa on Sado Island in the fifth month of the tenth year of Bun’ei (1273). For some reasons, Sairen-bo was also exiled on Sado, where he had been converted by the Daishonin in the second month of 1272.
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<br />A former Tendai priest, he was a disciple with a strong seeking mind and passionately asked the Daishonin on the significance and meaning of various important Buddhist doctrines. In response, the Daishonin explained many fundamental and important doctrines in his reply to Sairen-bo, including Budhist doctrinal thesis, such as “The Heritage of the Ultimate Law of Life” (WND-1, p216) and “The Oral Tradition regarding the Enlightenment of Plants” (WND-2, P429).
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“The True Aspect of All Phenomena” was also in the Daishonin’s reply to Sairen-bo’s request for the Daishonin to explain the term, “true aspect of all phenomena”.
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Right at the outset of this passage, Nichiren Daishonin declared that the Gohonzon, the mandala he inscribed with his life, as “the supreme object of devotion in all Jambudvipa”. In modern terms, it means “the foremost object of devotion in the world”.
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The Gohonzon is the manifestation of the great teaching that enables all people, regardless of who they are or how harsh their current circumstances may be, to manifest their Buddhahood, a life state of supreme victory. It is for this reason that the Daishonin stated that the Gohonzon is “the foremost in the world”.
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However, there is one important point to remember. No matter how great the power, there is no way of tapping it without strong faith. This is why the Daishonin said, “Be sure to strengthen your faith, and receive the protection of Shakyamuni, Many Treasures, and the Buddhas of the ten directions.”
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The Daishonin is encouraging us that the greater the adversities, the stronger our faith should be. Only by summoning forth such firm faith will we be able to activate the protective forces of Shakyamuni , Many Treasures, and the Buddhas of the ten directions.
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And, in order to cultivate such strong faith, one must exert oneself in “the two ways of practice and study”. Faith is not simply an issue of having a positive mind. Without carrying out the concrete practice of sharing Buddhism with others, chanting daimoku and reciting the gongyo, studying Buddhism, there can be no Buddhism.
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On top of this, what is most important in our practice is not only carrying out these Buddhist practice ourselves but to enable others to do the same. With the spirit of compassion and courage, we strive to encourage others to stand up on their feet again and together, we advance towards victory. This is what our Buddhist practice entails.
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Faith, practice and study is enhanced and works in mutual synchronisation with faith as its axis. It is faith that motivates one to practice and study while the enhancement of practice and study in turn strengthens one’s faith. Furthermore, contact with the vibrant life states of fellow practitioners will serve as stimulus that accelerates the momentum of one’s practice.
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In concluding this passage, the Daishonin stated, “Teach others to the best of your ability, even if it is only a single sentence or phrase.” The Daishonin is urging us to share Buddhism with others to the best of our ability, in whatever way we can. Summoning forth the courage to take this first step will help open up a refreshing life state and a new way forward in kosen-rufu.
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SGI President Ikeda said, “Maintaining courageous faith throughout one’s life; striving against the evil forces that obstruct the flow of kosen-rufu; always basing oneself on faith in the Gohonzon and on the writings of Nichiren Daishonin - these are the key requirements that make possible the momentous advancement of kosen-rufu. It is because the Soka Gakkai had advanced along this path of champion that it will continue to grow and prosper for eternity.”
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<br />While anchoring our lives on the basic practice of faith, practice and study, let us initiate new challenges with renewed determination and invigorating life force.
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<br />(Translated and adapted from the October 2009 issue of The Daibyakurenge, the Soka Gakkai’s monthly study journal.)</div>
Unknownnoreply@blogger.comtag:blogger.com,1999:blog-4909453745445765585.post-80943049902392458702013-11-30T00:00:00.000+08:002013-12-01T11:40:23.685+08:00On Attaining Buddhahood in this Lifetime - The Practice of Chanting Daimoku is the key to Inner Change<div align="justify"><span style="font-family: georgia;"><b><i>It is the same with a Buddha and an ordinary being. When deeded, one is called an ordinary being, but when enlightened, one is called a Buddha. This is similar to a tarnished mirror that will shine like a jewel when polished. A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo.
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(The Writings of Nichiren Daishonin-1, p4)<br />
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Although the original is no longer extant and the precise date and name of the recipient are unknown, this letter is traditionally held to have been written around 1255 and addressed to Toki Jonin.
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The title, “On Attaining Buddhahood in this Lifetime”, refers to an ordinary person becoming enlightened during the curse of his or her present existence.
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In this writing, Nichiren Daishonin revealed that the practice of chanting daimoku is the key to attaining Buddhahood in this lifetime and explained the significance of chanting daimoku in terms of both theory and practice.
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Nichiren Daishonin’s Buddhism is a religion that is based on the transformative principles of life. And the key to attaining Buddhahood - the ultimate transformation of our life-state - lies in our inner transformation, that is, a change in our heart or mind.
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Generally, it is thought that an “ordinary being” and “Buddha” are completely separate and removed from one another. But the Daishonin overturned this common concept by revealing that there is no chasm whatsoever between the two and revealed that the difference between “delusion” and “enlightenment” in the minds of ordinary people.
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How then, can we transform delusion into enlightenment?
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What makes this transformation possible is the practice of chanting the daimoku of Nam-myoho-renge-kyo. Here in this passage, the Daishonin used the metaphor of a mirror to explain this point in simple terms.
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The Daishonin likened the suffering life state of an ordinary being shrouded by the innate darkness of life, which is he fundamental root cause of delusion, to “a tarnished mirror”. On the other hand, he likened the enlightened life state that is awakened to the true aspect of reality to “a clear mirror”.
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A “tarnished mirror” will not reflect anything, but by polishing it, it will become a clear mirror that reflects everything clearly. Likewise, by chanting the daimoku of Nam-myoho-renge-kyo with sincere faith, our lives will be polished, thereby wiping away the dust of innate darkness and manifest the Buddhahood with which we are originally endowed.
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The practice of chanting daimoku, which is the practice for polishing our lives, may be seen as having two aspects. In this passage, the Daishonin elucidated the first aspect when he said “arouse deep faith” while the second aspect is articulated through the phrase, “diligently polish your mirror day and night”.
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Through this, the Daishonin taught us the importance of summoning the “courageous fighting spirit” to battle our inner darkness, the fundamental delusion that hinders the attainment of enlightenment and to continue making steadfast efforts to maintain “continuing faith” for attaining Buddhahood in this lifetime.
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SGI President Ikeda said, “Sonorously chanting the daimoku of the Mystic Law and courageously engaging ourselves in Gakkai activities on a daily basis is the greatest way of polishing our lives. Our lives will be polished into a clear mirror that correctly reflects the view of life, the society, the world and the universe without any distortions in one’s life. The brilliance of the wisdom of value creation will shine forth, enabling you to correctly discern all phenomena in the most appropriate manner and thereby remain undefeated no matter what happens.”
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Let us base our lives in the practice of chanting daimoku, which is the key to polishing and changing our lives, and construct an indestructible life state of absolute happiness.
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(Translated and adapted from the January 2012 issue of The Daibyakurenge, the Soka Gakkai’s monthly study journal.)</div>
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