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Chanting Growers Group (2013-∞)
- Thread starter PassTheDoobie
- Start date
Interconnectedness
"When we realize the extent of the myriad interconnections which link us to all other life, we realize that our existence only becomes meaningful through interaction with, and in relation to, others."
Buddhism teaches that all life is interrelated. Through the concept of "dependent origination," it holds that nothing exists in isolation, independent of other life. The Japanese term for dependent origination is engi, literally "arising in relation." In other words, all beings and phenomena exist or occur only because of their relationship with other beings or phenomena. Everything in the world comes into existence in response to causes and conditions. Nothing can exist in absolute independence of other things or arise of its own accord.
Shakyamuni used the image of two bundles of reeds leaning against each other to explain this deep interconnectedness. He described how the two bundles of reeds can remain standing as long as they lean against each other. In the same way, because this exists, that exists, and because that exists, this exists. If one of the two bundles is removed, then the other will fall. Similarly, without this existence, that cannot exist, and without that existence, this cannot exist.
More specifically, Buddhism teaches that our lives are constantly developing in a dynamic way, in a synergy of the internal causes within our own life (our personality, experiences, outlook on life and so on) and the external conditions and relations around us. Each individual existence contributes to creating the environment which sustains all other existences. All things, mutually supportive and related, form a living cosmos, a single living whole.
When we realize the extent of the myriad interconnections which link us to all other life, we realize that our existence only becomes meaningful through interaction with, and in relation to, others. By engaging ourselves with others, our identity is developed, established and enhanced. We then understand that it is impossible to build our own happiness on the unhappiness of others. We also see that our constructive actions affect the world around us. And, as Nichiren wrote, "If you light a lamp for another, your own way will be lit."
There is an intimate mutual interconnection in the web of nature, in the relationship between humankind and its environment--and also between the individual and society, parents and children, husband and wife.
If as individuals we can embrace the view that "because of that, this exists," or, in other words, "because of that person, I can develop," then we need never experience pointless conflicts in human relations. In the case of a young married woman, for instance, her present existence is in relation to her husband and mother-in-law, regardless of what sort of people they may be. Someone who realizes this can turn everything, both good and bad, into an impetus for personal growth.
Buddhism teaches that we "choose" the family and circumstances into which we are born in order to learn and grow and to be able to fulfill our unique role and respective mission in life.
On a deeper level, we are connected and related not just to those physically close to us, but to every living being. If we can realize this, feelings of loneliness and isolation, which cause so much suffering, begin to vanish, as we realize that we are part of a dynamic, mutually interconnected whole.
As Daisaku Ikeda has written, an understanding of the interconnectedness of all life can lead to a more peaceful world:
"We're all human beings who, through some mystic bond, were born to share the same limited life span on this planet, a small green oasis in the vast universe. Why do we quarrel and victimize one another? If we could all keep the image of the vast heavens in mind, I believe that it would go a long way toward resolving conflicts and disputes. If our eyes are fixed on eternity, we come to realize that the conflicts of our little egos are really sad and unimportant."
[Courtesy July 1999 SGI Quarterly]
http://www.sgi.org/buddhism/buddhist-concepts/interconnectedness.html
"When we realize the extent of the myriad interconnections which link us to all other life, we realize that our existence only becomes meaningful through interaction with, and in relation to, others."
Buddhism teaches that all life is interrelated. Through the concept of "dependent origination," it holds that nothing exists in isolation, independent of other life. The Japanese term for dependent origination is engi, literally "arising in relation." In other words, all beings and phenomena exist or occur only because of their relationship with other beings or phenomena. Everything in the world comes into existence in response to causes and conditions. Nothing can exist in absolute independence of other things or arise of its own accord.
Shakyamuni used the image of two bundles of reeds leaning against each other to explain this deep interconnectedness. He described how the two bundles of reeds can remain standing as long as they lean against each other. In the same way, because this exists, that exists, and because that exists, this exists. If one of the two bundles is removed, then the other will fall. Similarly, without this existence, that cannot exist, and without that existence, this cannot exist.
More specifically, Buddhism teaches that our lives are constantly developing in a dynamic way, in a synergy of the internal causes within our own life (our personality, experiences, outlook on life and so on) and the external conditions and relations around us. Each individual existence contributes to creating the environment which sustains all other existences. All things, mutually supportive and related, form a living cosmos, a single living whole.
When we realize the extent of the myriad interconnections which link us to all other life, we realize that our existence only becomes meaningful through interaction with, and in relation to, others. By engaging ourselves with others, our identity is developed, established and enhanced. We then understand that it is impossible to build our own happiness on the unhappiness of others. We also see that our constructive actions affect the world around us. And, as Nichiren wrote, "If you light a lamp for another, your own way will be lit."
There is an intimate mutual interconnection in the web of nature, in the relationship between humankind and its environment--and also between the individual and society, parents and children, husband and wife.
If as individuals we can embrace the view that "because of that, this exists," or, in other words, "because of that person, I can develop," then we need never experience pointless conflicts in human relations. In the case of a young married woman, for instance, her present existence is in relation to her husband and mother-in-law, regardless of what sort of people they may be. Someone who realizes this can turn everything, both good and bad, into an impetus for personal growth.
Buddhism teaches that we "choose" the family and circumstances into which we are born in order to learn and grow and to be able to fulfill our unique role and respective mission in life.
On a deeper level, we are connected and related not just to those physically close to us, but to every living being. If we can realize this, feelings of loneliness and isolation, which cause so much suffering, begin to vanish, as we realize that we are part of a dynamic, mutually interconnected whole.
As Daisaku Ikeda has written, an understanding of the interconnectedness of all life can lead to a more peaceful world:
"We're all human beings who, through some mystic bond, were born to share the same limited life span on this planet, a small green oasis in the vast universe. Why do we quarrel and victimize one another? If we could all keep the image of the vast heavens in mind, I believe that it would go a long way toward resolving conflicts and disputes. If our eyes are fixed on eternity, we come to realize that the conflicts of our little egos are really sad and unimportant."
[Courtesy July 1999 SGI Quarterly]
http://www.sgi.org/buddhism/buddhist-concepts/interconnectedness.html
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Origins of Buddhism
Buddhism originated in the Indian subcontinent around 2,500 years ago. Its teachings derive from Shakyamuni, also known as Gautama or Siddhartha, who dedicated his life to finding the means to liberate people from the universal sufferings of life and develop spiritual strength. His teachings were later compiled into sutras, and numerous schools of Buddhism sprang up as his teachings spread after his death.
The Lotus Sutra is highly revered in the Mahayana tradition that reached East Asia. It emphasizes the bodhisattva ideal of helping others to come to a true understanding of life and clarifies that all people possess the life-state of Buddhahood. Nichiren, a 13th-century Japanese priest, found that the Lotus Sutra contained the fullest expression of Shakyamuni''s compassionate intention.
SGI's Buddhist Practice
Video: http://www.sgi.org/resource-center/video-and-audio/what-is-sgi-videos/sgis-daily-practice1.html
The core element of the Buddhist practice conducted by members of the SGI is chanting the phrase "Nam-myoho-renge-kyo," or devotion to the Lotus Sutra, which was identified by the 13th-century Japanese priest Nichiren as the key to developing the Buddha nature.
Chanting Nam-myoho-renge-kyo enables people to unleash their hidden potential and unlock the courage and compassion to transform their lives and create positive value in their family, community and society. Members usually chant to a mandala called a Gohonzon which is enshrined in their homes.
This primary practice is supported by reciting passages of the Lotus Sutra, as well as studying Buddhist teachings. Another key activity is the discussion meeting, which provides members and guests with the opportunity to share their experiences in faith and support and learn from others. The practice of Buddhism is proactive and engaged with society, and members of the SGI are active in all walks of life as citizens working for a better world.
http://www.sgi.org/buddhism/buddhism-overview.html
Buddhism originated in the Indian subcontinent around 2,500 years ago. Its teachings derive from Shakyamuni, also known as Gautama or Siddhartha, who dedicated his life to finding the means to liberate people from the universal sufferings of life and develop spiritual strength. His teachings were later compiled into sutras, and numerous schools of Buddhism sprang up as his teachings spread after his death.
The Lotus Sutra is highly revered in the Mahayana tradition that reached East Asia. It emphasizes the bodhisattva ideal of helping others to come to a true understanding of life and clarifies that all people possess the life-state of Buddhahood. Nichiren, a 13th-century Japanese priest, found that the Lotus Sutra contained the fullest expression of Shakyamuni''s compassionate intention.
SGI's Buddhist Practice
Video: http://www.sgi.org/resource-center/video-and-audio/what-is-sgi-videos/sgis-daily-practice1.html
The core element of the Buddhist practice conducted by members of the SGI is chanting the phrase "Nam-myoho-renge-kyo," or devotion to the Lotus Sutra, which was identified by the 13th-century Japanese priest Nichiren as the key to developing the Buddha nature.
Chanting Nam-myoho-renge-kyo enables people to unleash their hidden potential and unlock the courage and compassion to transform their lives and create positive value in their family, community and society. Members usually chant to a mandala called a Gohonzon which is enshrined in their homes.
This primary practice is supported by reciting passages of the Lotus Sutra, as well as studying Buddhist teachings. Another key activity is the discussion meeting, which provides members and guests with the opportunity to share their experiences in faith and support and learn from others. The practice of Buddhism is proactive and engaged with society, and members of the SGI are active in all walks of life as citizens working for a better world.
http://www.sgi.org/buddhism/buddhism-overview.html
The sutra expounded prior to the Lotus Sutra cannot lead to Buddhahood because
they are provisional and expedient teachings that separate reality and wisdom.
The Lotus Sutra, however, unites the two as single entity. The sutra says that
the Buddhas open the door of Buddha wisdom to all living beings, show it, cause
them to awaken to it, and induce them to enter this path. By realizing this
Buddha wisdom, one attains Buddhahood.
(WND, 746)
The Essentials for Attaining Buddhahood
Written to Soya Jiro Hyoe-no-jo Kyoshin on August 3, 1276
they are provisional and expedient teachings that separate reality and wisdom.
The Lotus Sutra, however, unites the two as single entity. The sutra says that
the Buddhas open the door of Buddha wisdom to all living beings, show it, cause
them to awaken to it, and induce them to enter this path. By realizing this
Buddha wisdom, one attains Buddhahood.
(WND, 746)
The Essentials for Attaining Buddhahood
Written to Soya Jiro Hyoe-no-jo Kyoshin on August 3, 1276
"The present, as I am sure you all sense, is an age pervaded by great weariness
and apathy. I would like you to be aware that the power and energy to serve
humanity in such an enervated age can only be born from a vigorous, indomitable,
noble will. Though the times may be rife with petty human conflicts, a pervading
sense of hopelessness and all manner of turbulent storms, I hope that all of you
will forge ahead boldly with unflagging good cheer."
Daisaku Ikeda
Nam Myoho Renge Kyo
and apathy. I would like you to be aware that the power and energy to serve
humanity in such an enervated age can only be born from a vigorous, indomitable,
noble will. Though the times may be rife with petty human conflicts, a pervading
sense of hopelessness and all manner of turbulent storms, I hope that all of you
will forge ahead boldly with unflagging good cheer."
Daisaku Ikeda
Nam Myoho Renge Kyo
Becoming a Buddha is nothing extraordinary. If you chant Nam-myoho-renge-kyo
with your whole heart, you will naturally become endowed with the Buddha's
thirty-two features and eighty characteristics. As the sutra says, "hoping to
make all persons equal to me, without any distinction between us," you can
readily become as noble a Buddha as Shakyamuni.
(WND, 1030)
Letter to Niike
Written to Niike Saemon-no-jo in February 1280
from "Daily Wisdom - from the writings of Nichiren Daishonin"
with your whole heart, you will naturally become endowed with the Buddha's
thirty-two features and eighty characteristics. As the sutra says, "hoping to
make all persons equal to me, without any distinction between us," you can
readily become as noble a Buddha as Shakyamuni.
(WND, 1030)
Letter to Niike
Written to Niike Saemon-no-jo in February 1280
from "Daily Wisdom - from the writings of Nichiren Daishonin"
A woman who embraces the lion king of the Lotus Sutra never fears any of the
beasts of hell or of the realms of hungry spirits and animals. All the offenses
committed by a woman in her lifetime are like dry grass, and the single
character myo of the Lotus Sutra is like a small spark. When a small spark is
set to a large expanse of grass, not only the grass but also the big trees and
large stones will all be consumed. Such is the power of the fire of wisdom in
the single character myo. Not only will all offenses vanish, but they will
become sources of benefit. This is what changing poison into amrita means.
(WND, 949)
The Drum at the Gate of Thunder
Written to the lay nun Sennichi on October 19, 1278
beasts of hell or of the realms of hungry spirits and animals. All the offenses
committed by a woman in her lifetime are like dry grass, and the single
character myo of the Lotus Sutra is like a small spark. When a small spark is
set to a large expanse of grass, not only the grass but also the big trees and
large stones will all be consumed. Such is the power of the fire of wisdom in
the single character myo. Not only will all offenses vanish, but they will
become sources of benefit. This is what changing poison into amrita means.
(WND, 949)
The Drum at the Gate of Thunder
Written to the lay nun Sennichi on October 19, 1278
This person as he advances through the world" means that the first five hundred
years of the Latter Day of the Law will witness the advent of Bodhisattva
Superior Practices, who will illuminate the darkness of ignorance and earthly
desires with the light of the five characters of Nam-myoho-renge-kyo. In
accordance with this passage, Nichiren, as this bodhisattva's envoy, has urged
the people of Japan to accept and uphold the Lotus Sutra. His unremitting
efforts never slacken, even here on this mountain.
(WND, 993)
Letter to Jakunichi-bo
Written to Jakunichi-bo Nikke on September 16, 1279
years of the Latter Day of the Law will witness the advent of Bodhisattva
Superior Practices, who will illuminate the darkness of ignorance and earthly
desires with the light of the five characters of Nam-myoho-renge-kyo. In
accordance with this passage, Nichiren, as this bodhisattva's envoy, has urged
the people of Japan to accept and uphold the Lotus Sutra. His unremitting
efforts never slacken, even here on this mountain.
(WND, 993)
Letter to Jakunichi-bo
Written to Jakunichi-bo Nikke on September 16, 1279
President Toda used to say: "Don't be impatient. Since you have embraced the
Gohonzon, your situation will definitely improve. There's no need to worry. Sure
there will be hard times, times when you feel like crying. But as long as you
have the Gohonzon, your life will become bright and joyful." As long as we
persevere in faith, we will become happy. We must never doubt this no matter
what happens but always advance resolutely, staunchly enduring all hardships and
obstacles along the way. This is what true faith is.
Daisaku Ikeda
Nam Myoho Renge Kyo
Gohonzon, your situation will definitely improve. There's no need to worry. Sure
there will be hard times, times when you feel like crying. But as long as you
have the Gohonzon, your life will become bright and joyful." As long as we
persevere in faith, we will become happy. We must never doubt this no matter
what happens but always advance resolutely, staunchly enduring all hardships and
obstacles along the way. This is what true faith is.
Daisaku Ikeda
Nam Myoho Renge Kyo
Happy Holidaze! Post from 12/26/2006 on the thread that started this movement:
Happy Holidaze! Post from 12/26/2006 on the thread that started this movement:
PassTheDoobie
Bodhisattva of the Earth
HAPPY BIRTHDAY! Wonderful Babba, great friends everywhere! Faith, is in our hearts and flowing through our lips in this life.
These days we have the gift of the Gohonzon to help guide us through this world in every life, every where we go. Faith, strong and powerful; Faith guiding our way. To those who gift themselves, happy holidays!
Happy Holidaze! Post from 12/26/2006 on the thread that started this movement:
PassTheDoobie
Bodhisattva of the Earth
HAPPY BIRTHDAY! Wonderful Babba, great friends everywhere! Faith, is in our hearts and flowing through our lips in this life.
These days we have the gift of the Gohonzon to help guide us through this world in every life, every where we go. Faith, strong and powerful; Faith guiding our way. To those who gift themselves, happy holidays!
"Anyone who embraces the Mystic Law will attain Buddhahood. Therefore, even when Bodhisattva Never Disparaging meets with antagonism and hostility, he never lets it deter him from his efforts. He just summons even more life-force, and continues to go about teaching and spreading the Law. His tireless struggle eventually inspires even those who initially scorned him to become his followers and join the ranks of those who uphold the correct teaching of the Lotus Sutra"
(cf. LSOC20, 310).
(cf. LSOC20, 310).
"In the Record of The Orally Transmitted Teachings, the Daishonin says, 'One
should regard meeting obstacles as true peace and comfort (Gosho Zenshu, p.
750).
You may wonder how encountering obstacles could be a source of peace and
comfort. But the truth of the matter is that through struggling against and
overcoming difficulties, we can transform our destiny and attain Buddhahood.
Confronting adversity, therefore, represents peace and comfort."
Daisaku Ikeda
Nam Myoho Renge Kyo
should regard meeting obstacles as true peace and comfort (Gosho Zenshu, p.
750).
You may wonder how encountering obstacles could be a source of peace and
comfort. But the truth of the matter is that through struggling against and
overcoming difficulties, we can transform our destiny and attain Buddhahood.
Confronting adversity, therefore, represents peace and comfort."
Daisaku Ikeda
Nam Myoho Renge Kyo
"Saion (1682–1761) was a great Okinawan philosopher-statesman who, in the 18th century, built the foundation for the golden age of the Ryukyu Kingdom (present-day Okinawa). He is one of the most respected figures in Okinawan history. . . . A person with remarkable insight into human thought and behaviour, Saion told the following story about an encounter between a boy and an old man. It is a story of advice and encouragement....
"The young Okinawan lad in Saion’s story proudly told the old man, 'I have a sword that has been handed down in my family for generations. I polish it every day, never missing a single one!’ The old man then asked, ‘Do you have any treasure other than the sword?' The young man replied, ‘No, I don’t.'
"The old man continued quietly, 'That sword is just a small treasure. You have the most wonderful treasure of all: you yourself.’[1]
"The old man’s inference was, Why don’t you polish the treasure that is your own life? The boy was deeply moved by the old man’s words and grateful for this very important lesson.
"This story also resonates with the teachings of Buddhism. What I want to say is that we must always come back to our original point of departure, to us and to life itself. To live with dignity and reveal the full shining potential of our humanity—nothing surpasses this. Only by so doing can we as human beings find true happiness, peace, and coexistence with the natural world. . . .
“It is time we return to the starting point of the human being.”
SGI Newsletter No. 8893, The following are excerpts from the 48th Soka Gakkai Headquarters Leaders Meeting in Tokyo on July 18th, 2000. These excerpts were featured in a video of the speech, which was shown during the 2nd Soka Gakkai Headquarters Leaders Meeting of the New Era of Worldwide Kosen-rufu, held in conjunction with the Okinawa Prefecture General Meeting, in Okinawa on Dec. 8th, 2013. The excerpted text appeared in the Dec. 17th, 2013, issue of the Seikyo Shimbun, the Soka Gakkai daily newspaper.
[1] Cf. Saion Zenshu (The Collected Writings of Saion), edited by Hideaki Sakihama (Tokyo: Hompo Shoseki, 1984), p. 27.
"The young Okinawan lad in Saion’s story proudly told the old man, 'I have a sword that has been handed down in my family for generations. I polish it every day, never missing a single one!’ The old man then asked, ‘Do you have any treasure other than the sword?' The young man replied, ‘No, I don’t.'
"The old man continued quietly, 'That sword is just a small treasure. You have the most wonderful treasure of all: you yourself.’[1]
"The old man’s inference was, Why don’t you polish the treasure that is your own life? The boy was deeply moved by the old man’s words and grateful for this very important lesson.
"This story also resonates with the teachings of Buddhism. What I want to say is that we must always come back to our original point of departure, to us and to life itself. To live with dignity and reveal the full shining potential of our humanity—nothing surpasses this. Only by so doing can we as human beings find true happiness, peace, and coexistence with the natural world. . . .
“It is time we return to the starting point of the human being.”
SGI Newsletter No. 8893, The following are excerpts from the 48th Soka Gakkai Headquarters Leaders Meeting in Tokyo on July 18th, 2000. These excerpts were featured in a video of the speech, which was shown during the 2nd Soka Gakkai Headquarters Leaders Meeting of the New Era of Worldwide Kosen-rufu, held in conjunction with the Okinawa Prefecture General Meeting, in Okinawa on Dec. 8th, 2013. The excerpted text appeared in the Dec. 17th, 2013, issue of the Seikyo Shimbun, the Soka Gakkai daily newspaper.
[1] Cf. Saion Zenshu (The Collected Writings of Saion), edited by Hideaki Sakihama (Tokyo: Hompo Shoseki, 1984), p. 27.
Let's make sure to convey our heartfelt appreciation
to the people we interact with in our local community and work place
for all that they have done for us throughout the year!
It is the sincerity of our actions that strengthens and deepens
the ties of friendship and trust between us.
Daisaku Ikeda
to the people we interact with in our local community and work place
for all that they have done for us throughout the year!
It is the sincerity of our actions that strengthens and deepens
the ties of friendship and trust between us.
Daisaku Ikeda
"It must be ties of karma from the distant past that have destined you to become my disciple at a time like this. Shakyamuni and Many Treasures certainly realised this truth. The sutra's statement, 'Those persons who had heard the Law dwelled here and there in various Buddha lands, constantly reborn in company with their teachers,' cannot be false in any way."
(The Heritage of the Ultimate Law of Life - The Writings of Nichiren Daishonin, Vol. 1, page 217) Selection source: "Kyo no Hosshin", Seikyo Shimbun, Decmeber 26th, 2013
(The Heritage of the Ultimate Law of Life - The Writings of Nichiren Daishonin, Vol. 1, page 217) Selection source: "Kyo no Hosshin", Seikyo Shimbun, Decmeber 26th, 2013
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