Wednesday 30 January 2013

Daily Gosho - The Great Battle

So today, it's win or lose time for me. I am in a critical situation which I must transform into a victory. This guidance from Sensei and this Gosho extract from "The Great Battle" really sum up the attitude I must muster today...

"Buddhism concerns itself with winning. When we battle a powerful enemy, either we will triumph or we will be defeated--there is no middle ground. Battling against life's negative functions is an integral part of Buddhism. It is through victory in this struggle that we become Buddhas." http://www.sgi.org/buddhism/buddhist-concepts/win-or-lose.html 

"Not once have I thought of retreat."

(The Great Battle - The Writings of Nichiren Daishonin, Volume 2, page 465) Selection source: SGI President Ikeda's guidance, Seikyo Shimbun, October 21st, 2012

Monday 28 January 2013

Daily Gosho - On Repaying Debts of Gratitude


Over the last couple of months, I have noticed a fair bit of opposition to my practice. It's not aggressive but it's there and when it involves slander, it doesn't feel that nice! My mission is so clear in my mind that I would  never be swayed - the opposition just proves to me the correctness of the Mystic Law - but even so, I can be affected by it. This quote helps me to remember to be courageous just like Sensei who has endured slander and criticism throughout.

"Shakyamuni taught that the shallow is easy to embrace, but the profound is difficult. To discard the shallow and seek the profound is the way of a person of courage."

(On Repaying Debts of Gratitude - The Writings of Nichiren Daishonin, Volume 1, page 712) http://www.sgilibrary.org/view.php?page=690 Selection source: Kyo no Hosshin, Seikyo Shimbun, October 20th, 2012


Background
This lengthy treatise is one of Nichiren Daishonin’s five major writings. It is dated the twenty-first day of the seventh month, 1276, a little more than two years after the Daishonin had taken up residence at Minobu. It was prompted by the news of the death of Dozen-bo, a priest of Seicho-ji temple in Awa Province, who had been the Daishonin’s teacher when he first entered the temple as a boy of twelve. Nichiren Daishonin wrote this treatise to express his gratitude to Dozen-bo and sent it to Joken-bo and Gijo-bo, senior priests at the time he entered the temple, who later became his followers. He entrusted this text to Niko, one of his disciples, and requested that it be taken to Seicho-ji on his behalf and read aloud at Kasagamori on the summit of Mount Kiyosumi where he had first chanted Nam-myoho-renge-kyo, and again in front of the tomb of his late teacher.
In 1233, Nichiren Daishonin entered Seicho-ji temple to study under Dozenbo. At that time, temples served as centers of learning as well as religion. During his stay at this temple, the Daishonin developed his extraordinary literary skills that later proved so valuable in propagating his teachings. He also embarked on a lifelong journey to find and proclaim the unique truth of Buddhism, which had been all but obscured by the emergence of various misleading schools.
On the twenty-eighth day of the fourth month, 1253, the Daishonin proclaimed Nam-myoho-renge-kyo to be the sole teaching leading directly to enlightenment in the Latter Day of the Law, while denouncing the doctrines of the then prevalent Pure Land school. Tojo Kagenobu, the steward of the area and a fervent Pure Land believer, became furious on hearing of this and sent his men to the temple to arrest the
Daishonin. Dozen-bo, a devotee of the Pure Land teaching, could not defend him openly, but instructed the two senior priests, Joken-bo and Gijo-bo, to guide his young disciple to safety.
Nichiren Daishonin and his former teacher met again in 1264, when the Daishonin visited his home in Awa after returning from exile on the Izu Peninsula. He later wrote that Dozen- bo had asked him on this occasion if his practice of the Pure Land teaching would lead him into the hell of incessant suffering. In reply, the Daishonin told Dozen-bo that he could not free himself from the effects of his slander unless he revered the Lotus Sutra as the fundamental teaching. Afterward, though Dozen-bo did not entirely abandon his belief in Amida, he carved a statue of Shakyamuni Buddha. The Daishonin rejoiced that Dozen-bo was apparently beginning to see his error because he felt indebted to this man who had initiated him into the priesthood and earnestly desired to lead him to the correct teaching.
Nichiren Daishonin begins this treatise by emphasizing the need to repay one’s obligations to one’s parents, teacher, the three treasures of Buddhism, and one’s sovereign. He teaches the importance of repaying debts of gratitude as a fundamental aspect of human behavior. Of these four debts of gratitude, this work stresses specifically repaying the debt owed to one’s teacher. Next, the Daishonin states that to repay such debts one must master the truth of Buddhism and attain enlightenment. To accomplish this goal, one must dedicate oneself single-mindedly to the Buddhist practice. However, to attain enlightenment, one must also practice the correct Buddhist teaching. The Daishonin traces the development of the various schools of Buddhism in India, China, and Japan, and examines their doctrines in terms of the relative superiority of the sutras on which they are based, emphasizing the supremacy of the Lotus Sutra. In particular, he refutes the erroneous doctrines of the True Word school. He vehemently denounces Jikaku and Chisho who, though they were patriarchs of the Japanese Tendai school, corrupted the school’s profound teachings, which are based on the Lotus Sutra, by mixing them with esoteric elements. The Daishonin concludes that only the Lotus Sutra contains the ultimate truth and, moreover, that the essence of the sutra, and of the whole of Buddhism, is Nam-myoho-renge-kyo. This is the teaching to be propagated in the Latter Day of the Law.
The concluding part of this work makes clear that the Buddha of the Latter Day is none other than Nichiren Daishonin himself, and that the Buddhism he teaches comprises the Three Great Secret Laws - the invocation or daimoku of Nam-myoho-renge-kyo, the object of devotion, and the sanctuary - which are implicit in the “Life Span” chapter of the Lotus Sutra but have never before been revealed. The Daishonin also makes it clear that, in establishing the Three Great Secret Laws for the enlightenment of all people, he is at the same time repaying his debt of gratitude to the deceased Dozen-bo. Flowering and Bearing Grain, written two years later, states, “The blessings that Nichiren obtains from propagating the Lotus Sutra will always return to Dozen-bo” (p. 909). This passage restates the message of the concluding part of this letter.
The present treatise is particularly important because it is the first extant writing in which Nichiren Daishonin specifies each of the Three Great Secret Laws, declaring that this teaching will save people for the ten thousand years of the Latter Day and more, for all eternity. These three, the core of the Daishonin’s Buddhism, represent the Law that was transferred to the Bodhisattvas of the Earth in the “Supernatural Powers” chapter for propagation in the Latter Day. The object of devotion is the Gohonzon that enables all people to attain Buddhahood; the daimoku is the chanting of Nam-myoho-renge-kyo with faith in the object of devotion; and the sanctuary is the place where the object of devotion is enshrined and the daimoku is chanted to it.

Sunday 27 January 2013

Daily Gosho - The Unanimous Declaration by the Buddhas of the Three Existences regarding the Classification of the Teachings and Which Are to be Abandoned and Which Upheld


In our discussion meeting last week, we spoke about Karma and how what part karma plays in our lives. Gosho extract below reminds me of the concept of "thought, word, deed" and that our karma is made up from all three. In my days prior to meeting the practice, I had a strong tendency to slander those around me - thinking it, voicing it and creating slanderous causes. One of the many benefits I've received from practicing Nichiren Daishonin's Buddhism has been to really recognise that tendency about myself, and purify it through chanting.  
I'm not perfect; during my lesser-self days, I have to fight this tendency, but you know, that's why I chant. To take responsibility for my life, and make continual efforts for self-improvement. It's a journey, but I know I'm on the right road :)

"Words echo the thoughts of the mind and find expression through the voice."

(The Unanimous Declaration by the Buddhas of the Three Existences regarding the Classification of the Teachings and Which Are to be Abandoned and Which Upheld - The Writings of Nichiren Daishonin, Volume 2, page 843) Selection source: Kyo no Hosshin, Seikyo Shimbun, October 18th, 2012

Saturday 26 January 2013

Happy SGI Day!

Wishing all fellow Buddhas a very happy SGI Day! Morning gongyo was full of gratitude today to our mentor and his selfless, continual efforts to foster bonds of friendship around the world, based on the philosphies of Nichiren Daishonin's Buddhism.  http://www.sgi.org/resource-center/study-materials/january-26-sgi-day.html

Friday 25 January 2013

Daily Gosho - The Three Kinds of Treasure


Following on from last night's Discussion Meeting where we discussed what karma means to us, and what causes we must have made in our past lives to be born in this age, practicing Nichiren Daishonin's Buddhism.

Nichiren is urging Shijo Kingo to create the maximum amount of value from his life on earth and behave with the conduct of a Buddha. Living a life of no regrets, striving ever forward...

"It is rare to be born a human being. The number of those endowed with human life is as small as the amount of earth one can place on a fingernail. Life as a human being is hard to sustain— as hard as it is for the dew to remain on the grass. But it is better to live a single day with honour than to live to 120 and die in disgrace."

(The Three Kinds of Treasure - The Writings of Nichiren Daishonin, page 851) http://www.sgilibrary.org/view.php?page=848 Selection source: Kyo no Hosshin, Seikyo Shimbun, October 18th, 2012

Background

This letter was written at Minobu in the ninth month of 1277 and addressed to Shijo Nakatsukasa Saburo Saemon-no-jo Yorimoto, commonly known as Shijo Kingo, in Kamakura. Sometime around 1274, Shijo Kingo had begun making efforts to convert his lord, who was named Ema, to the Daishonin’s teachings. Lord Ema, however, did not respond positively. Instead, he reduced the size of Kingo’s landholdings and threatened to send him to the remote province of Echigo. Kingo’s colleagues spread scurrilous reports about him, and Kingo was accused of fomenting trouble at a debate in the sixth month of , during which the Tendai priest Ryuzo-bo was bested by the Daishonin’s disciple Sammi-bo.
Nichiren Daishonin cautions Shijo Kingo and instructs him on the best course of behavior in his trying circumstances. Later that year Lord Ema fell ill, and Kingo, applying his medical skills, helped cure him. The lord was most grateful and in 1278 restored, and later even increased, Kingo’s landholdings.
At the outset of this letter, the Daishonin tells Kingo that he should remember his debt of gratitude to his lord, and stresses the Buddhist teaching that fundamental changes within oneself inevitably result in changes in the environment. He mentions that when he was about to be executed at Tatsunokuchi Kingo vowed to die by his side. Now Kingo is undergoing a severe ordeal and the Daishonin is exerting all his powers to protect him. The Daishonin says that, since Kingo was fortunate enough to have been born human and encountered the true teaching, he should accumulate “the treasures of the heart” and win the respect of others. Finally, through historical references to Emperor Sushun and others, the Daishonin teaches Kingo that as a Buddhist he should conduct his daily life admirably and be considerate of others.

Wednesday 23 January 2013

Daily Study - Reply to Kyo'o

http://www.sgilibrary.org/view.php?page=412 

This Gosho from Nichiren Daishonin was written to the parents of Kyo'o, a one-year old baby who was suffering with a serious illness. I would like us to discuss and share our views on how our faith can overcome all obstacles.
This letter was addressed to Kyo'o, but in fact it was meant for her parents, Shijo Kingo and Nichigen-nyo. When Kyo'o became ill, Shijo Kingo wrote to Nichiren Daishonin to tell him of her illness. Even though he was a doctor, he wanted guidance in faith on the matter, which shows his absolute trust in Nichiren Daishonin as his mentor.

Just when I was longing to hear from you once again, the messenger whom you took the trouble to send arrived. In my present circumstances, your gift of money is far more valuable than any treasure to be found on land or sea.

As we know, Shijo Kingo was a true and loyal disciple of Nichiren Daishonin and received 37 letters from him - more than any other follower. At times he was stern with Shijo Kingo, despatching guidance with strict-compassion, but this letter shows Nichiren Daishonin's affection and compassion for this youthful-spirited man. By the way Shijo Kingo is often described as youthful - actually he was in his 40's - but his spirit was youthful, just as Sensei encourages us to live. 
What struck me from this first sentence was the word 'longing'. Sometimes in the West, we perceive the Mentor to be the Big Boss, and the Disciple to be the lowly servant. Not so! Nichiren Daishonin is 'longing' to hear how his disciple is faring, how his family are doing and to hear of his victories. I would like to suggest that we each report to Sensei, who I know, is longing to hear of SGI-UK's development, progress and victories.
Nichiren Daishonin is sincerely thanking Shijo Kingo for his gift of money; something Nichiren Daishonin was in desperate need of. He's not just expecting his disciples to take care of him cause he's the leader; his gratitude is apparent.

Since I heard from you about Kyo’o, I have been praying to the gods of the sun and moon for her every moment of the day. Always cherish the Gohonzon that I gave you some time ago for her protection. The Gohonzon was never known, let alone inscribed, by anyone in the Former or Middle Day of the Law. The lion king is said to advance three steps, then gather himself to spring, unleashing the same power whether he traps a tiny ant or attacks a fierce animal. In inscribing this Gohonzon for her protection, Nichiren was like the lion king. This is what the sutra means by “the power [of the Buddhas] that has the lion’s ferocity.” Believe in this mandala with all your heart. Nam-myoho-renge-kyo is like the roar of a lion. What sickness can therefore be an obstacle?

When we talk about protection in terms of Buddhism, we don't mean god-like adoration - like 'pleading for rescue or reward' but more that the universe responds to our daimoku.  So for example in the case of illness, this could be finding the right doctor, or right course of medication for example. 
Nichiren Daishonin goes on to say that they should trust the Gohonzon absolutely i.e. base their decisions on their Buddha wisdom. That means to take correct action after chanting - not before!   
As he says, the Gohonzon was inscribed in the Latter Day of the Law. That means, us the Bodhisattvas of the Earth who chose to be born in the evil age of Mappo, have an absolute responsibility to repay Nichiren's compassion for the whole world, with our own efforts to propagate the Mystic Law. We  made such causes in the past to have the great good fortune of being here, in England, practising Nichiren Daishonin's Buddhism in a free country, building up a network of friendship and happiness with both our Soka family and beyond.
We then see Nam-myoho-renge-kyo described as the roar of a lion. A lion - the bravest animal in the jungle.  So when we chant, how lion-like are we? Do we have absolute conviction that Nam-myoho-renge-kyo can overcome all obstacles - or just the ones that we think realistically could potentially be solved.
We all perform many different roles in our lives - wife, partner, friend and many more - but perhaps the most genetically natural to women, is our role as mothers. How frightening therefore when we see our children suffer or become ill. Our natural instinct is to relieve them of their pain, even take their place in terms of suffering. 
So imagine that feeling, but in 1273 with few of the facilities that we have access to today. How strongly did Shijo and his wife believe that Kyo'o could be cured?

It is written that those who embrace the daimoku of the Lotus Sutra will be protected by the Mother of Demon Children and by the ten demon daughters. Such persons will enjoy the happiness of the wisdom king Craving-Filled and the good fortune of the heavenly king Vaishravana. Wherever your daughter may frolic or play, no harm will come to her; she will move about without fear like the lion king. Among the ten demon daughters, the protection of Kunti is the most profound. But your faith alone will determine all these things. A sword is useless in the hands of a coward. The mighty sword of the Lotus Sutra must be wielded by one courageous in faith. Then one will be as strong as a demon armed with an iron staff.

In this paragraph, we see Nichiren's compassion again. He really wants his disciple to win.  So he's asking Shijo Kingo and his wife to muster their faith and understand that the mighty sword of the Lotus Sutra is best wielded with determination, conviction and courage. The coward's way is to slander the Mystic Law by not believing its power.  It's a bit like trying to do something with one hand tied behind your back.  We're chanting in one breath, saying I'm a Buddha, but every time we listen to that little voice in our head, telling us we're rubbish, and that we're powerless to change a situation, we are denigrating our Buddha nature, slandering the Mystic Law and repeating the causes which lead us to suffer. When we chant with our 'no matter what, this will happen' attitude, we are using our sword of faith to its best ability, and not restricting its effectiveness.

I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha’s will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo. Miao-lo states in his commentary that the heart of this sutra is the revelation of the Buddha’s original enlightenment and his immeasurable life span.

So when Nichiren writes that he inscribed his life in the form of the Gohonzon, he is saying that when we chant, his lifestate, his lifeforce can be activated by our daimoku. Well, Nichiren wouldn't chant with a half-hearted attitude would he? He knew that anything could be achieved with our determined daimoku, our strong determination and clear goals. Sensei says:

"The life of Nichiren Daishonin and the power of the Gohonzon are as vast and boundless as the universe itself. Our own lives also contain infinite potential. Whether we can actualise that potential depends entirely on the strength and depth of our determination in faith." Conversations and Lectures on the Lotus Sutra, vol 1, p311.

So the next time we sit in front of the Gohonzon, let's really chant with the spirit of Nichiren in our mind. I will overcome this obstacle! I will transform my karmic tendencies and banish my fundamental darkness!

Kyo’o’s misfortune will change into fortune. Muster your faith, and pray to this Gohonzon. Then what is there that cannot be achieved? There can be no doubt about the sutra passages that say, “This sutra can fulfill their desires, as a clear cool pond can satisfy all those who are thirsty,” and “They will enjoy peace and security in their present existence and good circumstances in future existences.” I will write you again.
When I am pardoned from exile in this province, I will hasten to Kamakura where we will meet. If we consider the power of the Lotus Sutra, we will find perpetual youth and eternal life before our eyes. My only worry is that her life may be as short-lived as dew; therefore, I am praying with all my might for the heavenly gods to protect her. [Kyo’o,] follow in the footsteps of Lady Pure Virtue or the dragon king’s daughter. Nam-myoho-renge- kyo, Nam-myoho-renge-kyo.
Respectfully,
Nichiren
The fifteenth day of the eighth month
Reply to Kyo’o

So the last paragraph is referring to our fortune in both this life and our future existences. Fundamentally, we chant to transform our life-state into one of a Buddha, enjoying all the great fortune and absolute happiness that that means. A life of absolute freedom, in which we get to a stage of actually welcoming obstacles into our lives, because we know we have the best possible tool in our possession - Nam-myoho-renge- kyo which can solve anything. And if we can change our karma in this lifetime, we don't need to carry that 'baggage' into the next. How wondrous to know that we don't have to repeat the same cycle of misery that is particular to our own lives and karma.
And with that power, we can show tremendous actual proof in our own lives - a form of shakubuku. Sensei's guidance from Buddhism in Action:

"There is no way that the power of a person of strong faith will not be answered. Although it might seem to go unanswered from a short-range view, later when that person views the matter from the long-range perspective of his lifetime, he will see that he has in no way failed to become happy, and will come, by himself, to understand that there was some profound meaning in the fact that he had to suffer that particular problem at that time. This is something you should be convinced of."

OK, the million-dollar question. Did Kyo'o recover? What would have happened if Kyo'o had died at such a young age? Would that daimoku have failed? This is something I have struggled to understand in the past. Listening to Mrs Takahashi's lecture in May, I finally understood that if someone dies at a young age (like my mum at 26 for example), it means their mission for this lifetime is complete. I always thought it was a tragedy. And as Kyo'o's parents would have chanted abundant daimoku, we know that her lifestate would have been one of Buddhahood at the time of her death, ready to be reborn quickly into an environment where she could have met the practice once more - or even be born into a family who practices.  I think it's so much harder when we hear people say 'they have lost their lives' which feels like a failure. We don't know when our mission will be complete, our time of death, but what we can ensure is that we use this lifetime to its best possible potential and carry on chanting throughout. 
Happy to report that Kyo'o did recover fully. This Gosho however, is more about using our practice to develop such strong faith that we have no doubt whatsoever that any obstacle can be overcome, no matter what.


Background
This brief letter was written in the eighth month of the tenth year of Bun’ei (1273) and was addressed to Kyo’o, Shijo Kingo’s infant daughter. Since Kyo’o was then only one year old, however, it may be assumed that the letter was meant for Shijo Kingo and his wife, Nichigen-nyo. They had two children, Kyo’o (Sutra King) and another daughter, Tsukimaro (Full Moon), who was a year older. Both were apparently named by Nichiren Daishonin.
This letter was written in response to news that Kyo’o had become seriously ill. At this time the Daishonin was living in exile on Sado Island.
The Daishonin explains the significance of the Gohonzon, the object of devotion. At the Tatsunokuchi Persecution in 1271, the Daishonin revealed his identity as the Buddha of the Latter Day of the Law. Only after this did he begin to inscribe the Gohonzon and bestow it on his followers, particularly those who had staunch faith in his teachings.
In this letter, the Daishonin says that the boundless benefits of the Gohonzon will surely cure Kyo’o’s sickness and urges Kingo and his wife to believe firmly in the Gohonzon.

Tuesday 22 January 2013

Daily Gosho - On Attaining Buddhahood in This Lifetime


And following on from this sentence - 'summoning up the courage to believe that Nam-Myoho-Renge-Kyo is our life itself'... Of course, this doesn't mean we should all become religious fanatics, caring only about propagating the Mystic Law, but rather, understanding with our whole being that chanting Nam-Myoho-Renge-Kyo is the way for us to achieve Buddhahood, right now in this lifetime, that our daimoku is the most powerful tool for happiness that we could possibly possess, and that via our practice, we lead lives of absolute happiness. I'm in - who's with me? :) 

"Nevertheless, even though you chant and believe in Myoho-renge-kyo, if you think the Law is outside yourself, you are embracing not the Mystic Law but an inferior teaching."

(On Attaining Buddhahood in This Lifetime - The Writings of Nichiren Daishonin, Volume 1, page 3) http://www.sgilibrary.org/view.php?page=3 Selection source: Kyo no Hosshin, Seikyo Shimbun, October 17th, 2012

Background
This letter was written to Toki Jonin in the seventh year of Kencho (1255), two years after Nichiren Daishonin established his teaching of Nam-myoho-renge-kyo. At the time of this letter, the Daishonin was thirty-four years old and was living in Kamakura, the seat of the military government. Toki was a staunch follower of the Daishonin who lived in Wakamiya in Shimosa Province. He received some thirty letters, including Letter from Sado and one of the major treatises, The Object of Devotion for Observing the Mind. A retainer of Lord Chiba, the constable of Shimosa, Toki had become a follower of the Daishonin around 1254.
Of all his writings from the mids, On Attaining Buddhahood in This Lifetime focuses most clearly on the tenets of the Daishonin’s Buddhism; many of the other works of this period are aimed chiefly at refuting the erroneous doctrines of other schools and discussing theoretical questions. This short essay not only reflects the theories T’ien-t’ai formulated based on the Lotus Sutra, but also reveals the concrete practice for attaining Buddhahood—namely, chanting Nam-myoho-renge-kyo—that is missing in T’ient’ai’s theoretical framework.
Myoho-renge-kyo is the title of the Lotus Sutra, but to the Daishonin it is much more; it is the essence of the sutra, the revelation of the supreme Law itself. Apparent in this work are both the depth of his thought and his conviction that Nam-myoho-renge-kyo is the only teaching that can lead people to Buddhahood in this lifetime.

Monday 21 January 2013

Daily Gosho - The Supremacy of the Law


Reminding us of our great good fortune to be practicing as part of the Soka family, united with our mentor. Our strength of faith and belief in each other, practitioners who have made achieving kosen-rufu their mission in life, is truly wondrous.

"In battles soldiers regard the general as their soul. If the general were to lose heart, his soldiers would become cowards."

(The Supremacy of the Law - The Writings of Nichiren Daishonin, Vol.1, page 613) http://www.sgilibrary.org/view.php?page=612&m=0&q= Selection Source: President Ikeda's Essay - Conversing with the Protagonists of the New Age, Seikyo Shinbun, October 5th, 2012


Background
Nichiren Daishonin wrote this letter at Minobu in the eighth month of the first year of Kenji (1275). It was addressed to Oto, the daughter of Nichimyo, an earnest believer living in Kamakura. This letter, though addressed to Oto, was obviously meant for her mother, whom the Daishonin had called the Sage Nichimyo in a letter dated the fifth month of 1272.
Virtually nothing is known about Nichimyo other than that she visited the Daishonin, with her daughter, while he was in exile on Sado Island. The journey to Sado was a dangerous one, and the Daishonin was greatly impressed by the strength of faith she demonstrated.
In this letter, the Daishonin says, “Ice is made of water, but it is colder than water. Blue dye comes from indigo, but when something is repeatedly dyed in it, the color is better than that of the indigo plant.” With this paraphrase of a passage in the well-known Chinese classic, Hsün Tzu, he encourages Nichimyo to strengthen her faith still more so she can gain even greater vitality and good fortune.
The title for this letter derives from a passage in The Annotations on the Nirvana Sutra that reads, “One’s body is insignificant while the Law is supreme. One should give one’s life in order to propagate the Law.” The Daishonin declares that however much people hate and persecute him, because the Law is supreme, it will spread without fail. Then, after his death, his remains, he adds, will be respected, as will those who have aided him.

Friday 18 January 2013

Daily Gosho - The Hero of the World


Love this line in the Gosho, Hero of the World. A member and I were discussing this today and a situation that seemingly wasn't changing. The member started to take more action based on their daimoku, and of course, the situation changed very quickly. They described an amazing victory which they could not have foreseen when they started to chant about the problem. So to me, this line really reminds me that while I can sit and chant for hours, I need to absolutely determine that I'll win. A satisfactory conclusion is not an option!

"Buddhism primarily concerns itself with victory or defeat."

(The Hero of the World - The Writings of Nichiren Daishonin, Vol.1, page 835) http://www.sgilibrary.org/view.php?page=835 Selection Source: SGI President Ikeda's guidance, Seikyo Shinbun, October 14th, 2012


Background
Around the third year of Kenji (1277), when this letter was written, Shijo Kingo was in great personal danger, having incurred the wrath of his lord Ema. Lord Ema’s antagonism toward Shijo Kingo dated back to the Kuwagayatsu Debate, which took place in the sixth month, 1277. Taking advantage of their discord, Kingo’s colleagues were watching for a chance to do away with him. In response to Kingo’s report on the plight in which he was placed, Nichiren Daishonin wrote a petition to Lord Ema on Kingo’s behalf, explaining what had happened at the Kuwagayatsu Debate and the relative superiority of the Buddhist teachings.
In the present letter, the Daishonin clarifies the difference between Buddhism and government. Reward and punishment are means that a government employs to pursue its goals, while there is no such conscious manipulation in the world of Buddhism. Buddhism, based on an absolute Law, means victory or defeat - in other words, happiness or unhappiness - depending on whether one supports it or opposes it. In the last part of the letter, the Daishonin strongly advises Kingo to take great care to avoid being attacked by his enemies.

Felicidades SGI de México! Banzai!

With many congratulations to SGI-Mexico as their new culture centre opens! http://www.sgi.org/news/events/events2012/new-sgi-center-opens-in-mexico.html 

Thursday 17 January 2013

Daily Gosho - The True Aspect of All Phenomena

So, you know those days that you get, where that inner voice is shouting a bit too loud? Telling us we're rubbish, that we can't achieve our dreams and to get back in our box. That's the kind of day to rouse our dominant lifestate back into Buddhahood, because as Nichiren says, we can chant, therefore, we must be Buddhas. Kinda like that "I think, therefore I am" but much more empowering :)

"Were they not Bodhisattvas of the Earth, they could not chant the daimoku."

(The True Aspect of All Phenomena - The Writings of Nichiren Daishonin, Vol.1, page 385) http://www.sgilibrary.org/view.php?page=383 Selection Source: SGI President Ikeda's guidance, Seikyo Shinbun, October 14th, 2012


Background
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 reason Sairen-bo was also in exile on Sado, where he had been converted by the Daishonin in the second month of 1272. A former Tendai priest, he already knew something about “the true aspect of all phenomena”; it was a fundamental concept in the Tendai school of Buddhism. He could not, however, satisfactorily come to grips with this concept through T’ien-t’ai’s theory alone, so he asked the Daishonin for an explanation. The True Aspect of All Phenomena is the Daishonin’s reply.
Though comparatively short, this document elucidates two important elements of the Daishonin’s Buddhism. It was completed a month after Nichiren Daishonin wrote The Object of Devotion for Observing the Mind, in which he explained the Gohonzon, the object of devotion that can lead all people in the Latter Day of the Law to enlightenment. True Aspect of All Phenomena begins with a passage from the “Expedient Means” chapter — the heart of the theoretical teaching of the Lotus Sutra — that implies that no phenomenon is in any way different from the true aspect, or Myoho-renge-kyo. It also implies that all the innumerable forms and realities that exist, both concrete and abstract, are manifestations of Myoho-renge-kyo. The Daishonin then explains the essence of the Lotus Sutra, Myoho-renge-kyo, and its embodiment, the Gohonzon. This is the first element — the object of devotion in terms of the Law.
After clarifying the ultimate teaching of the Lotus Sutra, the Daishonin states that Bodhisattva Superior Practices, the leader of the Bodhisattvas of the Earth, will propagate that teaching, and that he himself is carrying out the mission entrusted to that bodhisattva. In light of his own behavior and his fulfillment of the predictions in the Lotus Sutra, Nichiren Daishonin suggests that he himself is Bodhisattva Superior Practices. A more profound interpretation, however, identifies him as the Buddha of the Latter Day of the Law, whose purpose was to establish the Gohonzon for the enlightenment of all people in the Latter Day. Thus True Aspect of All Phenomena also explains the object of devotion in terms of the Person. This is the second element. Referring to both the Person and the Law, the Daishonin clarifies the fundamental object of devotion for the people of the Latter Day. He brings together the points he expounded in The Opening of the Eyes completed in 1272, which focuses on the second element, and in The Object of Devotion for Observing the Mind, which focuses on the first element.
The latter half of this letter explains to Sairen-bo that those who devote themselves to propagating the correct teaching in the same spirit as the Daishonin are themselves Bodhisattvas of the Earth. The Daishonin predicts that Nam-myoho-renge-kyo will spread widely in the future, and concludes by setting forth the key elements of Buddhist practice in the Latter Day of the Law— namely, faith, practice, and study.


Friday 11 January 2013

Daily Gosho - Reply to a Believer


Reminded me of a conversation I had with another member this week. We were discussing the attractiveness of running away from a particular situation and how much freedom that would afford them. Not so! We cannot escape our realities just by fleeing from them. No matter what we're facing in our environment, whether that be work, home (or both!), we have to stand up and win. Let's achieve abundant victories by transforming our 'reality' into 'Eagle Peak'!

"Regard your service to your lord as the practice of the Lotus Sutra. This is what is meant by 'No worldly affairs of life or work are ever contrary to the true reality.'"

(Reply to a Believer - The Writings of Nichiren Daishonin, Vol.1, page 905) http://www.sgilibrary.org/view.php?page=905 Selection Source: Kyo no Hosshin, Seikyo Shinbun, October 13th, 2012


Background
This letter is thought to have been written at Minobu in the fourth month of the first year of Koan (1278), when Nichiren Daishonin was fifty-seven. The year and recipient of the letter are not certain. Judging from its content, it is probable that it was addressed to Shijo Kingo, one of the Daishonin’s staunch followers in Kamakura. Shijo Kingo, who was then in a precarious situation, must have wished to abandon the secular world to escape from his trouble with his lord and fellow warriors. However, the Daishonin teaches him to regard his service to his lord as the practice of the Lotus Sutra. As a ranking samurai, Shijo Kingo’s service to his lord was his vocation and occupation. In modern terms, therefore, “service to one’s lord” would equate to one’s job.

Thursday 10 January 2013

Daily Gosho - Questions and Answers about Embracing the Lotus Sutra


Let's lead a life of victory with no regrets!

"Single-mindedly chant Nam-myoho-renge-kyo and urge others to do the same; that will remain as the only memory of your present life in this human world."

(Questions and Answers about Embracing the Lotus Sutra  - The Writings of Nichiren Daishonin, Vol.1, page 64) http://www.sgilibrary.org/view.php?page=64&m Selection Source: Kyo no Hosshin, Seikyo Shinbun, October 12th, 2012

Background
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 third year of Kocho (1263), shortly after he had been pardoned and had returned to Kamakura following two years of exile on the Izu Peninsula. The Daishonin was then forty-two years old.
As the title indicates, this work discusses the significance of embracing the Lotus Sutra and is written in the form of five questions and answers. In the first section, the questioner asks: Which teaching should one practice in order to attain Buddhahood quickly? In answer, the Daishonin declares that the Lotus Sutra enables all people to achieve Buddhahood without exception and is therefore the highest of all the sutras.
In the second section, the questioner objects to such exclusive emphasis on the Lotus Sutra as narrow-minded. The Daishonin replies that his assertion of the sutra’s supremacy among all the Buddhist teachings is based on the Buddha’s own words as they appear in the sutras themselves, and not on the arbitrary theories or commentaries of later scholars and teachers. When the questioner points out that other sutras also identify themselves as “the foremost sutra” or “the king of sutras,” the Daishonin explains that such statements are relative. Only the Lotus declares itself to be supreme among all the sutras preached in the past, now being preached, or to be preached in the future. Next, the Daishonin says that Shakyamuni Buddha did not reveal the truth during the first forty years and more of his preaching, and that only the Lotus Sutra is the true way that leads to Buddhahood.
The questioner then asks about an interpretation put forth by the Dharma Characteristics school, which claims that the Lotus Sutra is a provisional teaching, expounded solely for the purpose of leading to Buddhahood the people of the two vehicles, voicehearers and cause-awakened ones, and not for the sake of the bodhisattvas, who had already gained benefit through the pre-Lotus Sutra teachings. The Daishonin acknowledges that the Lotus Sutra was indeed expounded chiefly for the people of the two vehicles, whose capacity for supreme enlightenment had been denied in the earlier Mahayana sutras. However, he continues, this does not mean that the Lotus Sutra is a provisional teaching, or that it benefits only the people of the two vehicles. Rather, by singling out those of the two vehicles, for whom Buddhahood is especially difficult to attain, and asserting that even these people can become Buddhas through the power of the Lotus Sutra, Shakyamuni made clear that this sutra is the one vehicle that opens the way to Buddhahood for all people.
In the last section, the questioner, now convinced, asks how one should embrace the Lotus Sutra in order to reach enlightenment quickly. Nichiren Daishonin replies that one need not master the principle of three thousand realms in a single moment of life, or perfect the threefold contemplation in a single mind, as the Tendai scholars asserted. Rather, the essential thing is simply to have a heart of faith in the sutra. Faith, he explains, is the fundamental cause for attaining enlightenment, and to slander the Lotus Sutra and its votary is an act that invites indescribable misery.
A concluding passage of great poetic beauty stresses the fleeting nature of human existence. To be born as a human and, moreover, to encounter the supreme teaching of Buddhism are rare opportunities. Rather than wasting one’s brief yet precious life in the pursuit of worldly fame and profit, the Daishonin says, one should dedicate oneself to faith in the Lotus Sutra and so attain the everlasting joy of enlightenment. He declares that to chant Nam-myoho-renge-kyo oneself and to enable others to do the same are the most important tasks in this present existence.

Tuesday 8 January 2013

Sunday 6 January 2013

SGI-USA member's experience and violin performance!

From SGI-USA, Violinist Sae Chonabayashi shares with us her beautiful violin performance and an experience on how practicising Nichiren Daishonin's Buddhism allows her to reach her full potential http://youtu.be/znL5-wPLM9A

Saturday 5 January 2013

Daily Gosho - The Receipt of New Fiefs


Reading this Gosho extract, I am reminded of the passage "The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being" from the Gosho 'The Three Kinds of Treasure'. Shijo Kingo had a great victory - Lord Ema gave him three new fiefs - and Nichiren warns his disciple against voicing any kind of complaint, i.e. using his Buddha wisdom when communicating to his employer. Whilst we may not always enjoy our work environment, let's chant to reveal our Buddhahood whilst striving for the right job for our lives - the one that provides 'beauty, benefit and good' according to President Makiguchi's guidance. For more detail on this, please visit The Meaning of Work.

President Ikeda's study lecture on Shijo Kingo and The Three Kinds of Treasure can be viewed at The Teachings for Victory.

"No matter how poor these estates might be, avoid complaining of it, either to others or to your lord. If you say, 'They are excellent, excellent lands,' your lord may add to your fiefs again. But if you say things like, 'The lands are poor,' or 'There are no profits,' you could very well be forsaken by both heaven and other people. You should bear this in mind."

(The Receipt of New Fiefs - The Writings of Nichiren Daishonin, Vol.1, page 945) http://www.sgilibrary.org/view.php?page=945  Selection Source: Suntetsu, Seikyo Shinbun, October 11th, 2012


Background
This letter was written at Minobu to Shijo Kingo. Lord Ema, whom Shijo Kingo served, had for some time opposed his retainer’s belief in the Lotus Sutra and even harassed him by, for example, threatening to transfer him to a remote province unless he abandoned his faith. Kingo’s fellow samurai also treated him with hostility, and for a time it appeared that he might be ousted from the clan and lose his livelihood altogether. Kingo endured several years of adversity until finally, in 1277, his circumstances changed for the better. This improvement came about partially because in his capacity as a physician he was able to cure Lord Ema of a serious illness. Around the first month of 1278 he was permitted to accompany his lord on official errands. And in the tenth month, when this letter was written, Kingo was granted no less than three new fiefs.
From the content of this letter, however, it appears that he was not altogether pleased with what he had received. The new estates are thought to have been located on Sado Island or in some other remote area, which may have caused his dissatisfaction. In this letter, the Daishonin admonishes him against such feelings and urges him instead to appreciate the fact that circumstances are now improving.

Friday 4 January 2013

Daily Gosho - General Stone Tiger


The next line in this Gosho states "The Lotus Sutra is a fine sword, but its might depends on the one who wields it." This is a common theme in Nichiren Daishonin's writings (see Reply to Kyo'o for example) - the fact that whilst our daimoku can overcome all obstacles - its power is roused by our strong determination and faith. 

"In the eighth volume of The Annotations on 'Great Concentration and Insight' it says, 'The stronger one's faith, the greater the protection of the gods.' This means that the protection of the gods depends on the strength of one's faith."

(General Stone Tiger - The Writings of Nichiren Daishonin, Vol.1, page 953) http://www.sgilibrary.org/view.php?page=952 Selection Source: Kyo no Hosshin, Seikyo Shinbun, October 10th, 2012


Background
This letter was written at Minobu in the intercalary tenth month of 1278 to Shijo Nakatsukasa Saburo Saemon, commonly called Shijo Kingo. Kingo was accomplished in both the practice of medicine and the martial arts. For nearly the entire first half of 1278, Nichiren Daishonin had suffered from debilitating and chronic diarrhea. Evidently Kingo had sent the Daishonin various medicines that had helped alleviate his illness.
In the fall of 1277 a virulent epidemic swept Japan, and Kingo’s lord became violently ill. Despite the lord’s deep-seated antagonism toward the Daishonin’s teachings, he turned to Kingo for help. Lord Ema was most grateful for Kingo’s ministrations and rewarded him with an estate three times larger than the one he already had. Yet the Daishonin warns Kingo to be constantly on guard and to take particularly great care to protect himself from attack while traveling.


Thursday 3 January 2013

Daily Practice - latest SGI-UK e-bulletin out now!

Latest issue of the SGI-UK e-bulletin is online now at http://www.sgi-uk.info/wp-content/uploads/2013/01/sgi_e_bulletin_issue87.pdf 

Let's make it a great start to the Year of Victory for a Youthful SGI!


Daily Gosho - Winter Always Turns to Spring


The well-known Gosho passage which encourages us to 'hang on in there'. Our victory will happen! Due to the simultaneity of cause and effect, we have already created the victory...the effect...in our lives. President Ikeda gives us this wonderful guidance on the subject:


"Practising Nichiren Buddhism means putting down deep roots. Even if buds progress may not appear right away, continue living with strength and fortitude. Even if things at present may not be going the way you hoped, a great tree of happiness will eventually come to grow and blossom in your life without fail. A springtime of complete fulfillment and satisfaction is certain to arrive for those who possess such deeply rooted faith."

So, with the roar of a lion king, let's advance bravely, knowing our victory is a certainty...


"Winter always turns to spring."

(Winter Always Turns to Spring  - The Writings of Nichiren Daishonin, Vol.1, page 536) http://www.sgilibrary.org/view.php?page=535  Selection Source: Myoji no Gen, Seikyo Shinbun, October 9th, 2012


Background
This letter, written in the fifth month of the first year of Kenji (1275), is one of several that Nichiren Daishonin wrote to the lay nun Myoichi, who lived in Kamakura and was related to Nissho, one of the Daishonin’s six senior priest-disciples. Myoichi was an educated woman who had lost her husband and was struggling with the difficulties of raising her children alone. Nichiren Daishonin wrote 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.
This letter reveals that the lay nun’s husband was a strong believer, since he continued to follow the Daishonin even when his estate was confiscated because of his faith. He died worrying about the Daishonin, who was then in exile, and about his wife, whose constitution was frail, and who would have to support their two children. But the Daishonin assures Myoichi that her husband has received the same benefits as sages such as the boy Snow Mountains and Bodhisattva Medicine King, and that he is protecting his bereaved family. One theory maintains that the lay nun is the same person as a believer named Myoichi-nyo who received the letter The Doctrine of Attaining Buddhahood in One’s Present Form.

Wednesday 2 January 2013

Happy Birthday Sensei!

Happy birthday Sensei! 85 years' worth of Youthful Spirit! 
Wishing President Ikeda continued good health and happiness!

http://www.sgi.org/sgi-president/biography-of-daisaku-ikeda.html



Tuesday 1 January 2013

President Ikeda's New Year's Message 2013




Spreading Our Harmonious Network throughout the World

The Year of Victory for a Youthful SGI has begun with bright hope, as we vibrantly continue to expand our network of peace and happiness.
            I wish all of you, my dedicated fellow members and precious friends around the world, the best of health in the coming year, praying that you will open the door to fresh victories and brilliant achievements in your life.
            The Mystic Law, the ultimate law of the universe, gives us the power to make our lives shine their brightest and also to bring forth the most wonderful potential of the lands in which we dwell. As such, you, our SGI members in 192 countries and territories, are truly irreplaceable treasures of your respective communities. I fervently pray that the lands in which you are spreading friendship and trust will be blessed with peace and prosperity.

*

Both Tsunesaburo Makiguchi and Josei Toda, the Soka Gakkai’s founding presidents, deeply took to heart the following passage from the “Supernatural Powers” chapter of the Lotus Sutra, which describes the mission of a Bodhisattva of the Earth:

As the light of the sun and moon  
can banish all obscurity and gloom,  
so this person as he advances through the world  
can wipe out the darkness of living beings. (LSOC21, 318) 

            Genuine bodhisattvas do not shun the real world, which is filled with suffering and hardships, nor do they content themselves only with attaining their own enlightenment in quiet solitude. They do not seek some far-off utopia divorced from the harsh realities of society, but are committed to striving for the happiness of the people, alongside the people, in this troubled saha realm. Through their efforts, they illuminate the lives of those around them, and dispel the darkness and confusion that prevails.
            We of the SGI are putting this Mahayana bodhisattva spirit into practice, and our activities are gaining wide support and understanding from many respected thinkers throughout the globe today.
            Observing secular humanism’s emphasis on the intellect at the expense of spirituality, Dr. Lou Marinoff, founding president of the American Philosophical Practitioners Association with whom I have published a dialogue,[1] has remarked: “How do we feel compassion for others if we are only guided by our head? I think that is not enough. There has to be a practice of the heart, too.”[2]
            Action is the essence of Nichiren Daishonin’s Buddhism. As its practitioners, we turn our problems and suffering into a source of compassion and wisdom with which to encourage others. We change karma into mission. We pursue the path of human revolution—the most difficult and fundamental challenge of inner transformation—and seek to inspire others to do the same.
            Based on this spirit, we respect and value each person. We place importance on one-on-one dialogue and on small group meetings where we study Buddhism and encourage one another. By doing so, we are building an egalitarian community that transcends differences of race, ethnicity, gender, and age.
            Engaging in dialogue in small groups, Dr. Marinoff notes, is “the philosophical way.” He adds that this kind of dialogue, by permitting meaningful interchange to take place, can help forge mutual trust and foster greater awareness.[3]
            Let’s take renewed pride in our daily efforts to promote our movement for peace, culture, and education based on the life-affirming philosophy of Nichiren Buddhism, for they embody a new humanism that shines as a guiding light for all the world. Let’s joyfully continue to reach out to others in dialogue to further our noble cause of kosen-rufu.

*

Six decades ago (in 1953), at the First Youth Division General Meeting, President Toda delivered a lecture that he referred to as being his “first message to the world.”[4] On that occasion, he said: “The ardor and energy of youth have the power to change the course of world history.”[5] He further stated: “We possess the unparalleled life philosophy of Nichiren Daishonin’s Buddhism, which elucidates the means for helping all people become happy. And through faith in the Gohonzon, we are able to apply this philosophy in our lives and in our efforts to overcome our negative karma.”[6] Mr. Toda also declared that Soka youth who embrace this life philosophy are “leaders of the world.”[7]
            This lecture can be regarded as the starting point of our youthful SGI, which today has spread around the globe. Back in those early days, however, the Soka Gakkai was still a very small organization. It thus was imperative for us to make dynamic strides forward to realize President Toda’s cherished goal of a membership of 750,000 households.
            In 1953, I was 25 years old. In order to actualize my mentor’s grand vision of worldwide kosen-rufu, I embarked on a fresh challenge on the front lines of our movement as the young men’s division 1st Corps leader and as the acting chapter leader of Bunkyo Chapter. While struggling with poor health, I earnestly took the lead to expand and advance a youthful Soka Gakkai.
            I chanted and exerted myself tirelessly to meet with, talk to, and encourage our sincere members, wishing to give them greater confidence, energy, and joy. I also resolved to treasure my juniors and foster them to become even more capable than myself. And I encouraged those who were facing various struggles, telling them: “Don’t be disheartened if things seem like they couldn’t get worse! What matters is that you win in the end. You can definitely turn things around. Let’s do our best together!”
            Leaders in our organization exist to sincerely encourage each member. Both leaders and seniors in faith are there to help others confidently face hardships, break through their personal limitations, and achieve a life of victory.
            I reached out to one member after another, steadily increasing the ranks of fellow Bodhisattvas of the Earth who were actively committed to realizing Mr. Toda’s great aspiration for kosen-rufu. I also read and studied the Gosho with them.
            Taking to heart the Daishonin’s words, “The more one praises the blessings of the Lotus Sutra, the more one’s own blessings will increase” (WND-1, 673), we also joyfully shared our personal experiences in faith, applauded each other’s efforts, and strengthened our unity and oneness of purpose. 
            As joy spread from one person to another, the young men’s division 1st Corps tripled its membership in the space of a year. In addition, Bunkyo Chapter, which had been experiencing stagnant growth, also achieved a phenomenal increase in membership and became a model for the rest of Japan. Mr. Toda was overjoyed by both these achievements—breakthroughs that gave fresh momentum to our organization as a whole.

*

Nichiren Daishonin writes: “Although Nichiren and his followers are few, because they are different in body, but united in mind [i.e., many in body, one in mind], they will definitely accomplish their great mission of widely propagating the Lotus Sutra. Though evils may be numerous, they cannot prevail over a single great truth” (WND-1, 618). These words constitute the SGI’s eternal guideline. The spirited chorus of the youthful leaders of Africa whom I met in September last year, as representatives of the entire SGI, still resounds in heart: “Itai doshin! (Many in Body, One in Mind!)” “Victoire! (Victory!)”   
            Let us bring the great light of hope to shine even more brightly in our local communities and in the world by strengthening and expanding our network of supreme human harmony, the epitome of unity in diversity.
            In the coming Year of Victory for a Youthful SGI, let’s resolve together to raise high the banner of victory in both our lives and in our endeavors for kosen-rufu as we continue to forge ahead bravely and vigorously with ever-youthful hearts!

Daisaku Ikeda
President
Soka Gakkai International





[1] Lou Marinoff and Daisaku Ikeda, The Inner Philosopher: Conversations on Philosophy’s Transformative Power (Cambridge, Massachusetts: Dialogue Path Press, 2012).
[2] From an interview featured in the January 2012 issue of the Daibyakurenge, the Soka Gakkai’s monthly study journal. 
[3] Ibid.
[4] Translated from Japanese. Josei Toda, Toda Josei Zenshu (Collected Writings of Josei Toda), (Tokyo: Seikyo Shimbunsha, 1989), vol. 4, p. 29.
[5] Ibid., p. 27.
[6] Ibid., p. 28.
[7] Ibid., p. 29.