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Nam Myoho Renge Kyo!
Nam Myoho Renge Kyo!
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Chanting Growers Group
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To mix other practices with this Nam-myoho-renge-kyo is a grave error. A lantern is useless when the sun rises. How can dewdrops be beneficial when the rain falls? Should one feed a newborn baby anything other than its mother's milk? No addition of other medicines is needed with a good medicine.
[ The Teaching for the Latter Day, WND Page 903 ]
[ The Teaching for the Latter Day, WND Page 903 ]
"The Daishonin states: “Nam-myoho-renge-kyo is the greatest of all joys” (OTT, 212). Life is eternal. If we work hard to realize kosen-rufu and bring our lives to a joyous and vibrant close, that life-state will remain with us after death and into our next life as well. In the same way that a magnificent sunset promises beautiful weather for the next day, we are certain to experience joy in both life and death."
SGI Newsletter No. 6780, The New Human Revolution—Vol. 18: Chap. 3, Moving Forward 21, translated March 28th, 2006
SGI Newsletter No. 6780, The New Human Revolution—Vol. 18: Chap. 3, Moving Forward 21, translated March 28th, 2006
"Peace and Security"
"Peace and Security"
In There Here and Now
Most people wish to lead a peaceful and secure existence, living free of problems and worries. Often they live in a future of "whens": "When I retire, I’ll start enjoying life," "When I own my house, I’ll feel secure," "When I find my soul-mate, I’ll be a complete person" and so forth. It is one thing to work toward goals and drams, but it is quite another to escape into future fantasies and become absent from the present.
One of the negative effects of such an attitude is we deny ourselves happiness today by postponing its possibility into an elusive future that may never arrive. In other words, we sometimes believe--consciously or unconsciously--that we cannot be happy right now because something is missing from a set of external conditions that we think essential to our happiness, be it an ideal partner, money or whatever. The problem is that those external conditions are bound to change and remain forever in the state of flux. Nichiren Daishonin’s Buddhism, however, offers a different perspective on life and points the way to establish an inner strength that allows us to enjoy happiness in the here and now, regardless of our external conditions.
In the second, "Expedient Means," chapter of the Lotus Sutra, the basis of the Daishonin’s teaching, Shakyamuni states that all people possess the potential for Buddhahood, that is, a supreme state of life full of compassion and wisdom. In subsequent chapters, Shakyamuni’s disciples such as Shariputra and Mahakashyapa begin to understand the true meaning of this teaching. In the fifth, "Parable of the Medicinal Herbs," chapter, Shakyamuni explains the benefit derived from understanding the Dharma or Law that reveals the universality of Buddhahood: "Once these living beings have heard the Law, they will enjoy peace and security in their present existence and good circumstances in future existences, then they will receive joy through the way and again be able to hear the Law" (The Lotus Sutra, trans. Burton Watson, p. 99).
Among the Daishonin’s followers in the thirteenth-century Japan who knew of this passage were those who expected to "enjoy peace and security in their present existence" through their Buddhist practice. Contrary to their expectations, however, the Daishonin and his followers continued to experience governmental persecution because of their faith. During the Daishonin’s exile to Sado Island, many questioned the validity of his teaching. He had been subjected to attempted execution and exile to this cold northern island and appeared to them very far removed from the "peace and security" expounded in the Lotus Sutra.
After the Daishonin’s return from exile, the focus of persecutions shifted from himself to his followers. In 1275, Shijo Kingo, one of the Daishonin’s staunch believers, was facing severe harassment from his lord and fellow samurai warriors because of his faith. Kingo wondered why his life was so full of trouble and worried despite the Lotus Sutra’s promise of "peace and security." Kingo reportedly said to one of the Daishonin’s senior disciples: "I have been practicing the Lotus Sutra correctly since last year, when you told me that those who embrace this sutra will ‘enjoy peace and security in their present existence and good circumstances in future existences.’ Instead, however, great hardships have showered down on me like rain" (The Writings of Nichiren Daishonin, p. 471). When the Daishonin heard about Kingo’s comments, he wrote a letter to his beloved disciple to removed his doubts. In it, he states: "To accept is easy; to continue is difficult. But Buddhahood lies in continuing faith. Those who uphold this sutra should be prepared to meet difficulties" (WND, 471).
Here the Daishonin points out that the true meaning of "peace and security’ as expounded in the Lotus Sutra is not the absence of life’s problems. Rather, to enjoy "peace and security" means to develop the inner strength that allows us to overcome any obstacle we may face and enjoy every moment. We reveal and further strengthen our innate Buddhahood through daily practice. In the course of our progress, it is natural that we face obstacles, fears and doubts from time to time. Further more, to practice Buddhism in a non-Buddhist society is not easy; we are sometimes confronted with misjudgment and prejudice from family and friends. But what is important, as the Daishonin explains, is "continuing faith" through difficulties.
In a subsequent letter in 1276, the Daishonin reiterates this point to Shijo Kingo: "There is no true happiness other than upholding faith in the Lotus Sutra. This is what is meant by ‘peace and security in their present existence and good circumstances in future existences.’ Though worldly troubles may arise, never let them disturb you. No one can avoid problems, not even sages or worthies" (WND, 681). The goal of our Buddhist practice is not to eliminate life’s problems; rather, it is to develop a state of inner life so strong that our sense of "peace and security" is never disturbed by any hardship. The key to developing such inner strength lies in our faith in the Gohonzon and our belief in the existence of Buddhahood in our lives as well as in the lives of others. This is why the Daishonin declares: "There is no true happiness other than upholding faith in the Lotus Sutra." When we develop our faith as the Daishonin encourages us, facing life’s hardships becomes a joyful challenge through which we develop our character instead of a painful struggle that results in misery and loss.
In this sense, the Daishonin states, "The arrival of difficulties should be regarded as ‘peaceful’" (Gosho Zenshu, p. 750). He also states: "To spread the Lotus Sutra, after all, should be regarded as what is meant by ‘peace and security in their present existence and good circumstances in future existences’" (GZ, 825). As we exert ourselves in the faith, practice and study of the Daishonin’s Buddhism while communicating its greatness to others, we are experiencing "peace and security" now and building a stronger foundation for future happiness. With the Daishonin’s Buddhism we can create true happiness in the here and now instead of chasing after an elusive shadow of imaginary happiness for the rest of our lives.
We practice the Daishonin’s Buddhism so that each day we may reach the destination of a happy life in the present. Through living each day to our utmost while challenging our difficulties, we can polish our humanity and experience an unsurpassed sense of fulfillment. This is the irreplaceable treasure of faith. True happiness is much closer to us than we may think.
Living Buddhism
February 2001
Page 6
By Shin Yatomi, vice study department leader, based on Yasashii Kyogaku (Easy Buddhist Study), published by the Seikyo Press in 1994.
"Peace and Security"
In There Here and Now
Most people wish to lead a peaceful and secure existence, living free of problems and worries. Often they live in a future of "whens": "When I retire, I’ll start enjoying life," "When I own my house, I’ll feel secure," "When I find my soul-mate, I’ll be a complete person" and so forth. It is one thing to work toward goals and drams, but it is quite another to escape into future fantasies and become absent from the present.
One of the negative effects of such an attitude is we deny ourselves happiness today by postponing its possibility into an elusive future that may never arrive. In other words, we sometimes believe--consciously or unconsciously--that we cannot be happy right now because something is missing from a set of external conditions that we think essential to our happiness, be it an ideal partner, money or whatever. The problem is that those external conditions are bound to change and remain forever in the state of flux. Nichiren Daishonin’s Buddhism, however, offers a different perspective on life and points the way to establish an inner strength that allows us to enjoy happiness in the here and now, regardless of our external conditions.
In the second, "Expedient Means," chapter of the Lotus Sutra, the basis of the Daishonin’s teaching, Shakyamuni states that all people possess the potential for Buddhahood, that is, a supreme state of life full of compassion and wisdom. In subsequent chapters, Shakyamuni’s disciples such as Shariputra and Mahakashyapa begin to understand the true meaning of this teaching. In the fifth, "Parable of the Medicinal Herbs," chapter, Shakyamuni explains the benefit derived from understanding the Dharma or Law that reveals the universality of Buddhahood: "Once these living beings have heard the Law, they will enjoy peace and security in their present existence and good circumstances in future existences, then they will receive joy through the way and again be able to hear the Law" (The Lotus Sutra, trans. Burton Watson, p. 99).
Among the Daishonin’s followers in the thirteenth-century Japan who knew of this passage were those who expected to "enjoy peace and security in their present existence" through their Buddhist practice. Contrary to their expectations, however, the Daishonin and his followers continued to experience governmental persecution because of their faith. During the Daishonin’s exile to Sado Island, many questioned the validity of his teaching. He had been subjected to attempted execution and exile to this cold northern island and appeared to them very far removed from the "peace and security" expounded in the Lotus Sutra.
After the Daishonin’s return from exile, the focus of persecutions shifted from himself to his followers. In 1275, Shijo Kingo, one of the Daishonin’s staunch believers, was facing severe harassment from his lord and fellow samurai warriors because of his faith. Kingo wondered why his life was so full of trouble and worried despite the Lotus Sutra’s promise of "peace and security." Kingo reportedly said to one of the Daishonin’s senior disciples: "I have been practicing the Lotus Sutra correctly since last year, when you told me that those who embrace this sutra will ‘enjoy peace and security in their present existence and good circumstances in future existences.’ Instead, however, great hardships have showered down on me like rain" (The Writings of Nichiren Daishonin, p. 471). When the Daishonin heard about Kingo’s comments, he wrote a letter to his beloved disciple to removed his doubts. In it, he states: "To accept is easy; to continue is difficult. But Buddhahood lies in continuing faith. Those who uphold this sutra should be prepared to meet difficulties" (WND, 471).
Here the Daishonin points out that the true meaning of "peace and security’ as expounded in the Lotus Sutra is not the absence of life’s problems. Rather, to enjoy "peace and security" means to develop the inner strength that allows us to overcome any obstacle we may face and enjoy every moment. We reveal and further strengthen our innate Buddhahood through daily practice. In the course of our progress, it is natural that we face obstacles, fears and doubts from time to time. Further more, to practice Buddhism in a non-Buddhist society is not easy; we are sometimes confronted with misjudgment and prejudice from family and friends. But what is important, as the Daishonin explains, is "continuing faith" through difficulties.
In a subsequent letter in 1276, the Daishonin reiterates this point to Shijo Kingo: "There is no true happiness other than upholding faith in the Lotus Sutra. This is what is meant by ‘peace and security in their present existence and good circumstances in future existences.’ Though worldly troubles may arise, never let them disturb you. No one can avoid problems, not even sages or worthies" (WND, 681). The goal of our Buddhist practice is not to eliminate life’s problems; rather, it is to develop a state of inner life so strong that our sense of "peace and security" is never disturbed by any hardship. The key to developing such inner strength lies in our faith in the Gohonzon and our belief in the existence of Buddhahood in our lives as well as in the lives of others. This is why the Daishonin declares: "There is no true happiness other than upholding faith in the Lotus Sutra." When we develop our faith as the Daishonin encourages us, facing life’s hardships becomes a joyful challenge through which we develop our character instead of a painful struggle that results in misery and loss.
In this sense, the Daishonin states, "The arrival of difficulties should be regarded as ‘peaceful’" (Gosho Zenshu, p. 750). He also states: "To spread the Lotus Sutra, after all, should be regarded as what is meant by ‘peace and security in their present existence and good circumstances in future existences’" (GZ, 825). As we exert ourselves in the faith, practice and study of the Daishonin’s Buddhism while communicating its greatness to others, we are experiencing "peace and security" now and building a stronger foundation for future happiness. With the Daishonin’s Buddhism we can create true happiness in the here and now instead of chasing after an elusive shadow of imaginary happiness for the rest of our lives.
We practice the Daishonin’s Buddhism so that each day we may reach the destination of a happy life in the present. Through living each day to our utmost while challenging our difficulties, we can polish our humanity and experience an unsurpassed sense of fulfillment. This is the irreplaceable treasure of faith. True happiness is much closer to us than we may think.
Living Buddhism
February 2001
Page 6
By Shin Yatomi, vice study department leader, based on Yasashii Kyogaku (Easy Buddhist Study), published by the Seikyo Press in 1994.
Congratulations easydisco on this dynamic rebirth of your relationship with the Buddha of Beginningless Time. Make the relationship a personal one. KNOW HIM WELL.
The Entity of the Law now resides in your Butsudan! How cool is that!
The Entity of the Law now resides in your Butsudan! How cool is that!
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congrats!
congrats!
Wonderful news easy!! ....im so very happy for you, you are a special person with a wonderful heart, I'm sure theres nothing you cant do if you put your mind to it
Congratulations again my friend and keep on chanting
Nam Myoho Renge Kyo
Hello to everyone else and have a great weekend.
congrats!
Wonderful news easy!! ....im so very happy for you, you are a special person with a wonderful heart, I'm sure theres nothing you cant do if you put your mind to it
Congratulations again my friend and keep on chanting
Nam Myoho Renge Kyo
Hello to everyone else and have a great weekend.
"The Lotus Sutra states, '[The doctrines that they preach ...] will never be contrary to the true reality.' T'ien-tai commented on this, saying that 'no worldly affairs of life or work are ever contrary to the true reality.' A person of wisdom is not one who practices Buddhism apart from worldly affairs but, rather, one who thoroughly understands the principles by which the world is governed."
(The Kalpa of Decrease - The Writings of Nichiren Daishonin, page 1121) Selection source: April Gosho Study, Seikyo Shimbun, March 30th, 2006
(The Kalpa of Decrease - The Writings of Nichiren Daishonin, page 1121) Selection source: April Gosho Study, Seikyo Shimbun, March 30th, 2006
gohonzon
gohonzon
easy i am in awe of the miracles the gohonzon has worked .... i see a happy person .... i know this has been a miracle you could never expect to see so quickly in your life . the gohonzon works miracles when matched up with faith... so happy for you friend ....what an awesome example of faith at work.... thanks for the great lesson
nam myoho renge kyo
gohonzon
easy i am in awe of the miracles the gohonzon has worked .... i see a happy person .... i know this has been a miracle you could never expect to see so quickly in your life . the gohonzon works miracles when matched up with faith... so happy for you friend ....what an awesome example of faith at work.... thanks for the great lesson
nam myoho renge kyo
G
Guest
I love you guys, and love the world
I love you guys, and love the world
Yes I am Happy!
Thank you for all the support but now should we not emphasize further on SHAKUBUKU! Yes lets continue to propagate our faith among those in our world.
Yesterday, I had a small surgery and today I am in some pain but your posts really brighten my day! The love you share with me is the same love your expressing to the universe, its incredible!
If any newcomers recently started reading the thread, seek your Gohonzon, the fruits that come from the Gohonzon are incredible.
I recently joined another web forum that I will quit and have decided this is the only place, this thread, that I want to dwell on the internet. I have found another home. You are all my family.
Nam Myoho Renge Kyo!
Nam Myoho Renge Kyo!
Nam Myoho Renge Kyo!
I love you guys, and love the world
Yes I am Happy!
Thank you for all the support but now should we not emphasize further on SHAKUBUKU! Yes lets continue to propagate our faith among those in our world.
Yesterday, I had a small surgery and today I am in some pain but your posts really brighten my day! The love you share with me is the same love your expressing to the universe, its incredible!
If any newcomers recently started reading the thread, seek your Gohonzon, the fruits that come from the Gohonzon are incredible.
I recently joined another web forum that I will quit and have decided this is the only place, this thread, that I want to dwell on the internet. I have found another home. You are all my family.
Nam Myoho Renge Kyo!
Nam Myoho Renge Kyo!
Nam Myoho Renge Kyo!
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PTD this is a question that i have ?
PTD this is a question that i have ?
PTD i have a question that I was going to ask in private but after a phone conversation i had today i have reconsidered because someone pointed out to me that others might learn from my question if i ask in public forum. This is a question that burns inside of me and i do battle with but im sure you will have the right words for me and i prolly should have asked way sooner. We often talk about its ok to chant for personal items in our lives. I seem to have a problem asking for anything monetary through my chants as i am afraid of the chain reaction it might start. My parents are getting quite old now and i am afraid that if i ask for something monetary the chain reaction could be that i get what i chant for but not till i could possibly pay the price of loosing a parent or a loved one. the thought that the monetay gratification i am seeking could come from a inheritance from my parents. this keeps me from asking for certain things from my gohonzon as part of me is scared of the chain reaction i might start. ive heard many times.... careful what you wish for . so ive found it easier to only ask for general things... although i feel at times i should be more specific. PTD I know this is prolly a tough question ... but i also know what a heavy dude you are and will prolly have the answers ive been seeking ... thanks brother for being here sorry if this looks like a ramble its just how it surfaced .
nam myoho renge kyo
PTD this is a question that i have ?
PTD i have a question that I was going to ask in private but after a phone conversation i had today i have reconsidered because someone pointed out to me that others might learn from my question if i ask in public forum. This is a question that burns inside of me and i do battle with but im sure you will have the right words for me and i prolly should have asked way sooner. We often talk about its ok to chant for personal items in our lives. I seem to have a problem asking for anything monetary through my chants as i am afraid of the chain reaction it might start. My parents are getting quite old now and i am afraid that if i ask for something monetary the chain reaction could be that i get what i chant for but not till i could possibly pay the price of loosing a parent or a loved one. the thought that the monetay gratification i am seeking could come from a inheritance from my parents. this keeps me from asking for certain things from my gohonzon as part of me is scared of the chain reaction i might start. ive heard many times.... careful what you wish for . so ive found it easier to only ask for general things... although i feel at times i should be more specific. PTD I know this is prolly a tough question ... but i also know what a heavy dude you are and will prolly have the answers ive been seeking ... thanks brother for being here
sorry if this looks like a ramble its just how it surfaced . nam myoho renge kyo
always2theLeft
Member
bud, thank you very very very very much for making this public as i will be facing this same dilemma in the not so far future (even though im much younger than you). ill be waiting anxiously for this reply.
"only when the last tree has died and the last river has been poisoned and the last fish has been caught will we realise that we cant eat money"
....
z
"only when the last tree has died and the last river has been poisoned and the last fish has been caught will we realise that we cant eat money"
....
z
"Nichiren Buddhism is not a teaching in which the Daishonin alone shines like the sun. It is a teaching in which each individual can bring the sun to rise in his or her life just as the Daishonin did. We are truly fortunate in that we can manifest the same brilliant life-state of Buddhahood as Nichiren Daishonin.
With respect to this, Nichikan Shonin writes: 'When one embraces and has faith in this Gohonzon and chants Nam-myoho-renge-kyo, one’s life immediately becomes the object of devotion of three thousand realms in a single life-moment. It becomes the life of Nichiren Daishonin.' The practice of chanting daimoku is truly the supreme path to attaining Buddhahood through which each person can become a shining sun in his or her own right.
"The Russian poet Aleksandr Pushkin (1799–1837) sings:
'Before the bright dawn, even so
Shall flicker and die every sophistry jaded
At reason’s unperishing spark.
Salute to the sunrise, and vanish the dark!'
"Nichiren Buddhism is the Buddhism of the sun that opens the path of supreme victory in life for all humankind. With 'Salute to the sunrise!' as our rallying cry, let us dynamically advance in the struggle to dispel the darkness of ignorance in people’s hearts."
SGI Newsletter No. 6785, SGI President Ikeda’s Study Lecture Series, LECTURES ON “ON ATTAINING BUDDHAHOOD IN THIS LIFETIME”, [2] The Significance of Chanting Daimoku—Achieving a Life of Supreme Victory Through Correct Buddhist Practice. From Daibyaku Renge Feb. 2006, translated March 31st 2006
With respect to this, Nichikan Shonin writes: 'When one embraces and has faith in this Gohonzon and chants Nam-myoho-renge-kyo, one’s life immediately becomes the object of devotion of three thousand realms in a single life-moment. It becomes the life of Nichiren Daishonin.' The practice of chanting daimoku is truly the supreme path to attaining Buddhahood through which each person can become a shining sun in his or her own right.
"The Russian poet Aleksandr Pushkin (1799–1837) sings:
'Before the bright dawn, even so
Shall flicker and die every sophistry jaded
At reason’s unperishing spark.
Salute to the sunrise, and vanish the dark!'
"Nichiren Buddhism is the Buddhism of the sun that opens the path of supreme victory in life for all humankind. With 'Salute to the sunrise!' as our rallying cry, let us dynamically advance in the struggle to dispel the darkness of ignorance in people’s hearts."
SGI Newsletter No. 6785, SGI President Ikeda’s Study Lecture Series, LECTURES ON “ON ATTAINING BUDDHAHOOD IN THIS LIFETIME”, [2] The Significance of Chanting Daimoku—Achieving a Life of Supreme Victory Through Correct Buddhist Practice. From Daibyaku Renge Feb. 2006, translated March 31st 2006
Bud! You caught me on a busy day. Give me a sec as I definitely want to respond to your question. I wish you had asked it sooner.
I aint heavy, I'm your Brother...
I aint heavy, I'm your Brother...
Hey Bud! This is just my opinion as always, but if this has been a concern of yours, I am very happy you have asked me my thoughts based on my experience. First of all, I bow in obeisance in deep respect for your correct filial attitude toward your parents.
Such love and concern, coming from a Bodhisattva of the Earth, already provides them with immeasurable good fortune and assures them of a relationship in which they will embrace the Gohonzon, just as you have. You should have confidence that this promise of the Daishonin is guaranteed to occur without exception. How could you more adequately repay your debt of gratitude to your parents?
That said; also understand that we all die. We all eventually wear out. If your parents should meet their demise, always know deep in your heart that your relationship to the Law has extended their lives for the greatest amount of time that karma and the physical rigors of life will allow. There are only Gosho pertaining to the actions for the extension of a parent’s life; none pertaining to actions that may shorten it.
In faith, no prayer will EVER wreak havoc on another. Even one’s enemies are spared their deserved repercussions should we fail to have correct faith and compassion towards them. Only if one appreciates their function and prays for their happiness will their karmic retribution occur.
So the Gohonzon’s power is beyond having to be something like Robin Hood. There is no need to take from one thing to accommodate the prayer of another. How do you know your parents might not just decide to give you some money now before they die? That happened for me. I didn’t even ask. It wasn’t a lot, but it was twice what I prayed for.
The whole thing about the admonishment, “careful what you wish for,” is the fact that because we can chant for ANYTHING, we often do. Many things that we think will make us happy actually don’t. We lack the wisdom to correctly perceive the true nature of life--the impermanence of all things, and the interdependence of all things.
But what we chant for does become reflected in our lives. We can twist our minds and souls with indulgences that may ultimately lead to wisdom, but may not lead to happiness. That wisdom may be from accrued suffering brought upon us by our own lack of wisdom in praying for what we wanted. But then, in my experience, this is the actual life process, which is revealed by the Buddhist term “Earthly Desires Equal Enlightenment.”
Always chant for your financial benefit be a manifestation that reveals the power of the Law to others. If you can do that sincerely, I can guarantee you that you will see that result. I can also guarantee that no one will be harmed for the sake of answering that prayer.
Any prayer that is based on being able to do shakubuku with your life is a correct prayer. The Gohonzon will never fail to hear and answer it. Allow the Gohonzon to show you it's power for the sake of other living beings!
Thanks for waiting for me to get a chance to say this. Feel free to ask me to clarify anything I said. That goes for everyone reading this.
Much love and respect!
Thomas
I aint heavy, I'm your Brother...
Hey Bud! This is just my opinion as always, but if this has been a concern of yours, I am very happy you have asked me my thoughts based on my experience. First of all, I bow in obeisance in deep respect for your correct filial attitude toward your parents.
Such love and concern, coming from a Bodhisattva of the Earth, already provides them with immeasurable good fortune and assures them of a relationship in which they will embrace the Gohonzon, just as you have. You should have confidence that this promise of the Daishonin is guaranteed to occur without exception. How could you more adequately repay your debt of gratitude to your parents?
That said; also understand that we all die. We all eventually wear out. If your parents should meet their demise, always know deep in your heart that your relationship to the Law has extended their lives for the greatest amount of time that karma and the physical rigors of life will allow. There are only Gosho pertaining to the actions for the extension of a parent’s life; none pertaining to actions that may shorten it.
In faith, no prayer will EVER wreak havoc on another. Even one’s enemies are spared their deserved repercussions should we fail to have correct faith and compassion towards them. Only if one appreciates their function and prays for their happiness will their karmic retribution occur.
So the Gohonzon’s power is beyond having to be something like Robin Hood. There is no need to take from one thing to accommodate the prayer of another. How do you know your parents might not just decide to give you some money now before they die? That happened for me. I didn’t even ask. It wasn’t a lot, but it was twice what I prayed for.
The whole thing about the admonishment, “careful what you wish for,” is the fact that because we can chant for ANYTHING, we often do. Many things that we think will make us happy actually don’t. We lack the wisdom to correctly perceive the true nature of life--the impermanence of all things, and the interdependence of all things.
But what we chant for does become reflected in our lives. We can twist our minds and souls with indulgences that may ultimately lead to wisdom, but may not lead to happiness. That wisdom may be from accrued suffering brought upon us by our own lack of wisdom in praying for what we wanted. But then, in my experience, this is the actual life process, which is revealed by the Buddhist term “Earthly Desires Equal Enlightenment.”
Always chant for your financial benefit be a manifestation that reveals the power of the Law to others. If you can do that sincerely, I can guarantee you that you will see that result. I can also guarantee that no one will be harmed for the sake of answering that prayer.
Any prayer that is based on being able to do shakubuku with your life is a correct prayer. The Gohonzon will never fail to hear and answer it. Allow the Gohonzon to show you it's power for the sake of other living beings!
Thanks for waiting for me to get a chance to say this. Feel free to ask me to clarify anything I said. That goes for everyone reading this.
Much love and respect!
Thomas
Prayer in Buddhism
Prayer in Buddhism
Prayer is central to the practice of Nichiren Buddhism. SGI members often relate experiences of "offering earnest prayer," or "praying from the bottom of my heart." They also speak of having their prayers "answered." What do SGI members mean when they make such statements?
The Webster's Third International Dictionary defines prayer as "a solemn and humble approach to Divinity in word or thought, usually involving beseeching, petition, confession, praise, or thanksgiving."
In what ways does the Buddhist understanding of prayer accord with this definition, and how does it differ?
Prayer appears to be a universal human activity. There is evidence to suggest that humans have been engaged in some form of "prayer" since the earliest days of our species. As soon as humans developed a consciousness of their relative powerlessness before the forces of nature, the precariousness of their existence and their own mortality, they no doubt began giving expression to intense feelings of petition, praise or thanksgiving.
SGI President Daisaku Ikeda has written that religion grew from prayer; that the sentiment and act of prayer precedes the forms which different religious traditions have since given this primordial human act. Buddhist prayer likewise may be thought of as a focused expression of these same sentiments of yearning, commitment and appreciation. It is, however, distinguished by the fact that Buddhism locates the divine within the life of the individual practitioner. The purpose of Buddhist prayer is to awaken our innate inner capacities of strength, courage and wisdom rather than to petition external forces.
Also, as in many Eastern spiritual practices, there is an emphasis on a specific physical form of prayer. For practitioners of Nichiren Buddhism this means the reciting of portions of the Lotus Sutra and the repeated chanting of the phrase "Nam-myoho-renge-kyo," the name of the mystic law that lies within all life derived by Nichiren from the title of the Lotus Sutra. That the chant is audibly intoned expresses the fact that in Nichiren Buddhism prayer is not a purely meditative turning inward, but an act making manifest inner qualities, bringing them out into the real world.
SGI members direct their prayer to the Gohonzon, or object of veneration. This is a mandala, a symbolic representation of the ideal state of Buddhahood, or enlightenment, in which all the tendencies and impulses of life--from the most debased to the most noble--function in harmony toward happiness and creativity. The Gohonzon is not an "idol" or "god" to be supplicated or appeased but a means for reflection and a catalyst for inner change.
SGI members are encouraged to make their prayers specific, concrete and focused on the real-life problems, hopes and concerns they confront. Nichiren Buddhism stresses the inseparability of "earthly desires" and enlightenment. Nichiren states that it is by burning the "firewood" of our desires--through the act of prayer--that we are able to bring forth the flame of renewed energy and the light of our inner wisdom. Buddhist prayer is the process by which our intensely felt desires and sufferings are transformed into compassion and wisdom. In this sense, it inevitably involves self-reflection, including a sometimes painful confrontation with our own deeply-rooted destructive tendencies. To quote Nichiren again, "Your mastery of the Buddhist teachings will not relieve you of mortal sufferings in the least unless you perceive the nature of your own life."
SGI members are also encouraged to view prayer as fully integrated with the actions and behavior of daily life. Prayer only becomes genuine prayer when it is acted upon. To succeed in life we need determination and prayer, effort and ingenuity.
Most fundamentally, prayer is the process of bringing forth the supreme state of life referred to as our "Buddha nature." A potential possessed equally by all people, the Buddha nature is the fundamental, compassionate life force inherent in the cosmos. Prayer is the process of realigning our individual lives (the lesser self, with all its impulses and desires) with the rhythm of the living cosmos (the greater self). In doing this we unleash previously untapped sources of self-knowledge, wisdom, vitality and perseverance. And because, in Buddhist philosophy, there is no separation between the internal world of human beings and their environment, changes that occur in our inner life are reflected in our external circumstances. The experience of having one's prayers "answered" is the manifest result of this process.
Daisaku Ikeda has written that the ultimate form of prayer is in fact a vow--a vow to contribute to the happiness of others and the development of human society.
It is this vow and pledge to action that most profoundly attunes our lives to the larger life of the universe and brings forth our highest, most noble "selves."
(from: http://www.sgi.org/english/Buddhism/more/more05.htm )
Prayer in Buddhism
Prayer is central to the practice of Nichiren Buddhism. SGI members often relate experiences of "offering earnest prayer," or "praying from the bottom of my heart." They also speak of having their prayers "answered." What do SGI members mean when they make such statements?
The Webster's Third International Dictionary defines prayer as "a solemn and humble approach to Divinity in word or thought, usually involving beseeching, petition, confession, praise, or thanksgiving."
In what ways does the Buddhist understanding of prayer accord with this definition, and how does it differ?
Prayer appears to be a universal human activity. There is evidence to suggest that humans have been engaged in some form of "prayer" since the earliest days of our species. As soon as humans developed a consciousness of their relative powerlessness before the forces of nature, the precariousness of their existence and their own mortality, they no doubt began giving expression to intense feelings of petition, praise or thanksgiving.
SGI President Daisaku Ikeda has written that religion grew from prayer; that the sentiment and act of prayer precedes the forms which different religious traditions have since given this primordial human act. Buddhist prayer likewise may be thought of as a focused expression of these same sentiments of yearning, commitment and appreciation. It is, however, distinguished by the fact that Buddhism locates the divine within the life of the individual practitioner. The purpose of Buddhist prayer is to awaken our innate inner capacities of strength, courage and wisdom rather than to petition external forces.
Also, as in many Eastern spiritual practices, there is an emphasis on a specific physical form of prayer. For practitioners of Nichiren Buddhism this means the reciting of portions of the Lotus Sutra and the repeated chanting of the phrase "Nam-myoho-renge-kyo," the name of the mystic law that lies within all life derived by Nichiren from the title of the Lotus Sutra. That the chant is audibly intoned expresses the fact that in Nichiren Buddhism prayer is not a purely meditative turning inward, but an act making manifest inner qualities, bringing them out into the real world.
SGI members direct their prayer to the Gohonzon, or object of veneration. This is a mandala, a symbolic representation of the ideal state of Buddhahood, or enlightenment, in which all the tendencies and impulses of life--from the most debased to the most noble--function in harmony toward happiness and creativity. The Gohonzon is not an "idol" or "god" to be supplicated or appeased but a means for reflection and a catalyst for inner change.
SGI members are encouraged to make their prayers specific, concrete and focused on the real-life problems, hopes and concerns they confront. Nichiren Buddhism stresses the inseparability of "earthly desires" and enlightenment. Nichiren states that it is by burning the "firewood" of our desires--through the act of prayer--that we are able to bring forth the flame of renewed energy and the light of our inner wisdom. Buddhist prayer is the process by which our intensely felt desires and sufferings are transformed into compassion and wisdom. In this sense, it inevitably involves self-reflection, including a sometimes painful confrontation with our own deeply-rooted destructive tendencies. To quote Nichiren again, "Your mastery of the Buddhist teachings will not relieve you of mortal sufferings in the least unless you perceive the nature of your own life."
SGI members are also encouraged to view prayer as fully integrated with the actions and behavior of daily life. Prayer only becomes genuine prayer when it is acted upon. To succeed in life we need determination and prayer, effort and ingenuity.
Most fundamentally, prayer is the process of bringing forth the supreme state of life referred to as our "Buddha nature." A potential possessed equally by all people, the Buddha nature is the fundamental, compassionate life force inherent in the cosmos. Prayer is the process of realigning our individual lives (the lesser self, with all its impulses and desires) with the rhythm of the living cosmos (the greater self). In doing this we unleash previously untapped sources of self-knowledge, wisdom, vitality and perseverance. And because, in Buddhist philosophy, there is no separation between the internal world of human beings and their environment, changes that occur in our inner life are reflected in our external circumstances. The experience of having one's prayers "answered" is the manifest result of this process.
Daisaku Ikeda has written that the ultimate form of prayer is in fact a vow--a vow to contribute to the happiness of others and the development of human society.
It is this vow and pledge to action that most profoundly attunes our lives to the larger life of the universe and brings forth our highest, most noble "selves."
(from: http://www.sgi.org/english/Buddhism/more/more05.htm )
Buddhist prayer is the process by which our intensely felt desires and sufferings are transformed into compassion and wisdom. In this sense, it inevitably involves self-reflection, including a sometimes painful confrontation with our own deeply-rooted destructive tendencies. To quote Nichiren again, "Your mastery of the Buddhist teachings will not relieve you of mortal sufferings in the least unless you perceive the nature of your own life."
Yes you are my Brother
Yes you are my Brother
Thanks so much Thomas this is something I have wrestled with in my mind for quite awhile and I really should have asked this much sooner. I love the analogy of Robin Hood. No need to take from one to meet the prayers of another.That really hits home brother.
"Any prayer that is based on being able to do shakubuku with your life is a correct prayer. The Gohonzon will never fail to hear and answer it. Allow the Gohonzon to show you it's power for the sake of other living beings!"
Thankyou so much, these words ring true in my heart and I know my brother leads me up the proper path. This all really does clarify for me what has felt like a guilt behind my heart when I chant at times. Scared to ask for some of the things that might help because of the reaction I feared it may cause. Thanks so much brother thomas
This really is a weight off of my chest. I feel i can chant now without fear of what i ask for. Now that i think about it ....it does kinda seem crazy that the gohonzon could use our prayers like a crazy book keeping system where you take from paul to pay peter..... kind of a crazy thought to begin with i guess
As always your wise words have made me feel much better Thomas .... thanks for being you.... this truly does remove a burden I have carried with me since way before I began chanting.
nam myoho renge kyo
Yes you are my Brother
Thanks so much Thomas this is something I have wrestled with in my mind for quite awhile and I really should have asked this much sooner. I love the analogy of Robin Hood. No need to take from one to meet the prayers of another.That really hits home brother.
"Any prayer that is based on being able to do shakubuku with your life is a correct prayer. The Gohonzon will never fail to hear and answer it. Allow the Gohonzon to show you it's power for the sake of other living beings!"
Thankyou so much, these words ring true in my heart and I know my brother leads me up the proper path. This all really does clarify for me what has felt like a guilt behind my heart when I chant at times. Scared to ask for some of the things that might help because of the reaction I feared it may cause. Thanks so much brother thomas
This really is a weight off of my chest. I feel i can chant now without fear of what i ask for. Now that i think about it ....it does kinda seem crazy that the gohonzon could use our prayers like a crazy book keeping system where you take from paul to pay peter..... kind of a crazy thought to begin with i guess
As always your wise words have made me feel much better Thomas .... thanks for being you.... this truly does remove a burden I have carried with me since way before I began chanting.
nam myoho renge kyo
Bud! NO THANK YOU!!! Someone else was wondering about that, I guarantee you.
I sure as hell miss BOG. Dude if you ever read this, you have no idea how much I chant for you and worry for you. A message conveyed in any manner would be much appreciated and a great relief. Much love to you Brother BOG.
And hey Chris! What's up Brother? With four kids and two more coming out in two more months (dig it, gemini twin girls! what the hell am I getting myself into here!), I am more than a bit busy and very much physically challenged by the demands of fatherhood. Know that you are in my prayers as well.
Thomas
I sure as hell miss BOG. Dude if you ever read this, you have no idea how much I chant for you and worry for you. A message conveyed in any manner would be much appreciated and a great relief. Much love to you Brother BOG.
And hey Chris! What's up Brother? With four kids and two more coming out in two more months (dig it, gemini twin girls! what the hell am I getting myself into here!), I am more than a bit busy and very much physically challenged by the demands of fatherhood. Know that you are in my prayers as well.
Thomas
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