Question: What is the meaning of the concept of Fusion of Reality and Wisdom?
Answer: The concept of Fusion and Reality is a philosophical concept in Buddhism of Nichiren Daishonin and has its roots in the “Treasure Tower” chapter of the Lotus Sutra. Its fundamental point is to teach us how praying to the Gohonzon with faith enables us to tap the unlimited potential inherent within in our lives and manifest it in our daily lives.
Let us try to understand this through a simple example first. The human capacity to create value in daily life depends on interaction between and object and subject. For example, when a musician plays his instrument he is able to produce music.
Here the instrument represents the object or reality and the musician’s ability to play it represents subject or wisdom. The act of playing the instrument represents the fusion of this objective reality and subjective wisdom, and the result of this fusion is fine music.
Separated from each other the musician and the instrument can do nothing. Only when this fusion of the object and the subject takes place, something of value is created.
Question: How does this example relate to our Buddhist practice of chanting Nam MyoHo Renge Kyo to the Gohonzon?
Answer: This example of musician and his instrument is one of the many such interactions that happen in daily life. But one must remember that the value that is created in any such single interaction is very limited. For example, if the same musician is asked to fly an airplane he would feel challenged. Similarly if the same musical instrument is given to you and me no music would probably be produced. So it is clear that the extent to which value is created or human wisdom is drawn out depends on what object is relating to which subject.
In terms of Buddhism, the objective reality is represented by the Buddha Nature that is inherent in our lives and Faith in the Gohonzon corresponds to subjective wisdom. Praying to the Gohonzon with faith represents the fusion of this reality and wisdom.
Question: Can you explain that further? How does prayer to the Gohonzon work?
Answer: Sensei says, “When we pray to the Gohonzon, the fusion of reality and wisdom is at work. The objective reality of the Gohonzon and the wisdom of our minds are fused at the deepest level. Prayer in other words, constitutes the ultimate Law of the universe and our minds. When we synchronize the microcosm of our own lives with the macrocosm of the life of the universe, we can tap unlimited power to overcome any problem.”
Question: Why is the Gohonzon called the entity of this fusion of reality and wisdom?
Answer: It was in order to show the full, limitless potential of human life that Nichiren Daishonin inscribed the Gohonzon. The Gohonzon can be described as the objective reality of Buddhahood or the external reality that encompasses all power of the universe. The Daishonin inscribed, in an objective form, the Buddhahood that he realized from within his own life and which he knew to be inherent in all life. As the musical instrument brings out a musician’s creative ability, the Gohonzon brings out the universal wisdom which is often untapped within human life. This is why the Gohonzon is called the entity of this fusion of reality and wisdom.
Question: How do we make this fusion happen in our lives?
Answer: When we chant Nam Myoho Renge Kyo with deep faith, we fuse our lives with the Gohonzon and are able to manifest our Buddha nature. The important thing to remember is that this fusion happens within our own lives. Sincere prayer to the Gohonzon is the fundamental which makes this fusion happen and brings out our highest potential.
Showing posts with label Buddhist Concepts. Show all posts
Showing posts with label Buddhist Concepts. Show all posts
Sunday, November 20, 2011
Thursday, August 25, 2011
The True Entity of Life - A lecture by Daisaku Ikeda
“Exert yourself in the two ways of practice and study. Without practice and study, there can be no Buddhism. You must not only persevere yourself; you must also teach others. Both practice and study arise from faith. Teach others to the best of your ability, even if only a single sentence or phrase.”
Nichiren Daishonin wrote the letter (of which this is an extract) in May 1273 on the island of Sado and sent it to one of his disciples, Sairen-bo. Sairen-bo was a learned priest who had formerly belonged to the Tendai sect, but he was drawn to the Daishonin’s noble character and became his disciple around February 1272. He followed his new teacher’s guidance faithfully, and out of his profound desire for understanding, asked the Daishonin to explain some fundamental Buddhist doctrines. In answer, the Daishonin wrote such important letters as “Heritage of the Ultimate Law of Life”, “The Oral Teachings”, and “On the Attainment of Buddhahood by Insentient Beings”. “The True Entity of Life” is another of these letters. Its title comes from the phrases shoho jisso, or ‘the true entity of all phenomena”, which appears in the second chapter of the Lotus Sutra. Rather than giving a purely literal explanation, the Daishonin clarified the profound meaning of this phrase from the view point of his own enlightenment.
The passage above appears in the concluding section of the “The True Entity of Life” and explains the fundamental path of faith and practice for all followers of Nichiren Daishonin. As SGI members, we carry out the fundamentals of faith, practice and study just as the Daishonin taught us.
The three elements of faith, practice and study are actually inseparable. In this passage, however, Nichiren Daishonin with great insight draws a distinction between faith on the one hand and practice and study on the other. By doing so, he teaches us to base all our actions, including practice and study, on our faith in the Gohonzon.
I believe that one of his reasons for distinguishing faith from study and practice can be grasped from the sentence preceding aforementioned passage. It states:
“Believe in the Gohonzon, the supreme object of worship in the world. Forge strong faith and receive the protection of Shakyamuni, Taho and all the other Buddhas.”
If your faith in the Gohonzon is strong and profound, you will enjoy the protection of all the Buddhas in the universe. For this reason, it is important to maintain faith wholeheartedly, day by day, month after month and year after year.
In a similar vein, Nichikan Shonin, the 26th High Priest of Nichiren Shoshu, writes in the Threefold Secret Teaching that, “Strong faith in the Lotus Sutra is in itself Buddhahood”.
Both this quotation and the passage I just cited suggest that the purpose of our constant practice and study is to strengthen our faith in the Gohonzon. In conclusion, faith is deepened through practice and study, and at the same time, practice and study should be based on faith. We must understand this relationship and bear it in mind.
“Exert yourself in the two ways of practice and study”.
Practice and Study are like the two wheels of a cart or the two wings of a bird. Sometimes you may find it very difficult to continue both practice and study, but both are essential aspects of Nichiren Daishonin’s Buddhism. As long as we pursue practice and study, we advance steadily towards the individual goal of attaining Buddhahood and the common goal of Kosen rufu. Some people may want to keep faith by themselves. However, it is not easy for someone practicing alone to make constant efforts up until the last moment of his life to strengthen his practice and study. This is why we need an organization in which we encourage each other. Moreover, in order to promote our noble goal of kosen rufu and foster the unity of many in body, one in mind, we must maintain close communication amongst ourselves.
Nichiren Daishonin’s Buddhism is not theoretical but actual. By this I mean that it is found in the three specific elements of faith in the Gohonzon, the practice of Gongyo and Shakubuku and the study of Daishonin’s teachings. By developing these three, we show clearly to others the way by which all people can attain true happiness.
Those who practice, but neglect study cannot explain this Buddhism convincingly or lead others to it. They will not only fail to fulfill their responsibility of propagating the great law but may even cause people to disrespect it.
On the other hand, those who devote themselves to study without practice cannot obtain real benefit. No matter how much they may know about the writings of Nichiren Daishonin, they cannot draw great good fortune from the Mystic Law. The ultimate aim of Nichiren Daishonin’s Buddhism lies in attaining Buddhahood, and for this, practice is indispensible. One who boasts of his knowledge of Buddhism and finds self satisfaction in the study of abstract theory alone is no longer a Buddhist, much less a follower of Nichiren Daishonin. Many people of this sort neglect practice and make no effort to transmit the law into society or into the future. They assume a critical attitude towards those who embrace the Lotus Sutra, thereby creating bad karma for themselves.
Practice is divided into two: practice for oneself and practice for others. Simply stated, the former means to do Gongyo and chant Nam-myoho-renge-kyo; the latter means to do shakubuku and spread faith in the Gohonzon. These are the fundamental disciplines of Nichiren Daishonin’s Buddhism. When you read the letters of Daishonin, you will find that some emphasize practice for oneself while others emphasize practice for others. “The True Object of Worship” written in April 1273, explains the Gohonzon theoretically, and reveals the path of enlightenment, setting forth the principle that embracing the Gohonzon is in itself attaining Buddhahood. It deals primarily with practice for oneself. However, ‘On Practicing the Buddha’s Teaching’, which was written in the following month, urges us to carry out practice for others, that is shakubuku.
In essence, as the Daishonin clearly declares in “The Three Great Secret Laws”:
“Now in the latter day of the law, the daimoku (i.e. Nam-myoho-renge-kyo) which Nichiren chants is different from that of previous ages. Nam-myoho-renge-kyo entails practice both for oneself and others.”
In short, one who courageously devotes himself to practice both for himself and for the benefit of other people, can be said to have strong and correct faith.
Of course, the most fundamental practice is to do Gongyo and chant Nam-myoho-renge-kyo to the Gohonzon. However, we sometimes find people who self righteously insist that because embracing the Gohonzon is in itself attaining Buddhahood, they need not practice Shakubuku to lead others to the Gohonzon, I want you to understand that such people lack compassion.
When we feel joy in faith and gratitude for the Gohonzon’s boundless mercy, that joy will be reflected in our daily lives and spread outwards into the society. At the same time, we will quite naturally desire to share our joy with others. All sincere efforts based on this desire produce great benefit, serve to deepen our faith and are definitely linked to the spread of Buddhism.
From another viewpoint, we do shakubuku and propagate this teaching because we wish to help people overcome their unhappiness. Fundamentally, people are unhappy because, ignorant of the Gohonzon which is the enlightenment of Nichiren Daishonin and the essence of all Buddhism, they live trapped in the six lower worlds and cannot overcome the sufferings of birth and death. They do not realize that the storms of the nine worlds are coming and think they are safe, when in reality they base their happiness on relatively transient and superficial things.
There is a widespread misunderstanding that religious faith is only a matter of a human being’s inner world, or that a religious person is one who withdraws to some quiet place and devotes himself to contemplation. If this were the case, religion would be too egoistic. As long as faith remains limited to one’s inner world, its significance will not be great. It should spread outwards and influence the realities of life and society. This is the meaning of Nichiren Daishonin’s ‘Rissho Ankoku Ron’. It is precisely because our faith can positively influence the environment that we dedicate ourselves to the cause of Kosen rufu.
The practice of shakubuku further strengthens the pillar of faith in your heart. Propagating the eternal and universal law of Nam-myoho-renge-kyo is an action of mercy, justice and conviction. In terms of time, Nam-myoho-renge-kyo is eternal, and in terms of space, it pervades the entire universe. Therefore, our activities to propagate this Law will definitely contribute to lasting world peace and human welfare. In this sense, our Buddhist movement is laying the groundwork for peace and culture at the most fundamental level.
Source: The Buddhism of the Sun (Pg.109-112)
Nichiren Daishonin wrote the letter (of which this is an extract) in May 1273 on the island of Sado and sent it to one of his disciples, Sairen-bo. Sairen-bo was a learned priest who had formerly belonged to the Tendai sect, but he was drawn to the Daishonin’s noble character and became his disciple around February 1272. He followed his new teacher’s guidance faithfully, and out of his profound desire for understanding, asked the Daishonin to explain some fundamental Buddhist doctrines. In answer, the Daishonin wrote such important letters as “Heritage of the Ultimate Law of Life”, “The Oral Teachings”, and “On the Attainment of Buddhahood by Insentient Beings”. “The True Entity of Life” is another of these letters. Its title comes from the phrases shoho jisso, or ‘the true entity of all phenomena”, which appears in the second chapter of the Lotus Sutra. Rather than giving a purely literal explanation, the Daishonin clarified the profound meaning of this phrase from the view point of his own enlightenment.
The passage above appears in the concluding section of the “The True Entity of Life” and explains the fundamental path of faith and practice for all followers of Nichiren Daishonin. As SGI members, we carry out the fundamentals of faith, practice and study just as the Daishonin taught us.
The three elements of faith, practice and study are actually inseparable. In this passage, however, Nichiren Daishonin with great insight draws a distinction between faith on the one hand and practice and study on the other. By doing so, he teaches us to base all our actions, including practice and study, on our faith in the Gohonzon.
I believe that one of his reasons for distinguishing faith from study and practice can be grasped from the sentence preceding aforementioned passage. It states:
“Believe in the Gohonzon, the supreme object of worship in the world. Forge strong faith and receive the protection of Shakyamuni, Taho and all the other Buddhas.”
If your faith in the Gohonzon is strong and profound, you will enjoy the protection of all the Buddhas in the universe. For this reason, it is important to maintain faith wholeheartedly, day by day, month after month and year after year.
In a similar vein, Nichikan Shonin, the 26th High Priest of Nichiren Shoshu, writes in the Threefold Secret Teaching that, “Strong faith in the Lotus Sutra is in itself Buddhahood”.
Both this quotation and the passage I just cited suggest that the purpose of our constant practice and study is to strengthen our faith in the Gohonzon. In conclusion, faith is deepened through practice and study, and at the same time, practice and study should be based on faith. We must understand this relationship and bear it in mind.
“Exert yourself in the two ways of practice and study”.
Practice and Study are like the two wheels of a cart or the two wings of a bird. Sometimes you may find it very difficult to continue both practice and study, but both are essential aspects of Nichiren Daishonin’s Buddhism. As long as we pursue practice and study, we advance steadily towards the individual goal of attaining Buddhahood and the common goal of Kosen rufu. Some people may want to keep faith by themselves. However, it is not easy for someone practicing alone to make constant efforts up until the last moment of his life to strengthen his practice and study. This is why we need an organization in which we encourage each other. Moreover, in order to promote our noble goal of kosen rufu and foster the unity of many in body, one in mind, we must maintain close communication amongst ourselves.
Nichiren Daishonin’s Buddhism is not theoretical but actual. By this I mean that it is found in the three specific elements of faith in the Gohonzon, the practice of Gongyo and Shakubuku and the study of Daishonin’s teachings. By developing these three, we show clearly to others the way by which all people can attain true happiness.
Those who practice, but neglect study cannot explain this Buddhism convincingly or lead others to it. They will not only fail to fulfill their responsibility of propagating the great law but may even cause people to disrespect it.
On the other hand, those who devote themselves to study without practice cannot obtain real benefit. No matter how much they may know about the writings of Nichiren Daishonin, they cannot draw great good fortune from the Mystic Law. The ultimate aim of Nichiren Daishonin’s Buddhism lies in attaining Buddhahood, and for this, practice is indispensible. One who boasts of his knowledge of Buddhism and finds self satisfaction in the study of abstract theory alone is no longer a Buddhist, much less a follower of Nichiren Daishonin. Many people of this sort neglect practice and make no effort to transmit the law into society or into the future. They assume a critical attitude towards those who embrace the Lotus Sutra, thereby creating bad karma for themselves.
Practice is divided into two: practice for oneself and practice for others. Simply stated, the former means to do Gongyo and chant Nam-myoho-renge-kyo; the latter means to do shakubuku and spread faith in the Gohonzon. These are the fundamental disciplines of Nichiren Daishonin’s Buddhism. When you read the letters of Daishonin, you will find that some emphasize practice for oneself while others emphasize practice for others. “The True Object of Worship” written in April 1273, explains the Gohonzon theoretically, and reveals the path of enlightenment, setting forth the principle that embracing the Gohonzon is in itself attaining Buddhahood. It deals primarily with practice for oneself. However, ‘On Practicing the Buddha’s Teaching’, which was written in the following month, urges us to carry out practice for others, that is shakubuku.
In essence, as the Daishonin clearly declares in “The Three Great Secret Laws”:
“Now in the latter day of the law, the daimoku (i.e. Nam-myoho-renge-kyo) which Nichiren chants is different from that of previous ages. Nam-myoho-renge-kyo entails practice both for oneself and others.”
In short, one who courageously devotes himself to practice both for himself and for the benefit of other people, can be said to have strong and correct faith.
Of course, the most fundamental practice is to do Gongyo and chant Nam-myoho-renge-kyo to the Gohonzon. However, we sometimes find people who self righteously insist that because embracing the Gohonzon is in itself attaining Buddhahood, they need not practice Shakubuku to lead others to the Gohonzon, I want you to understand that such people lack compassion.
When we feel joy in faith and gratitude for the Gohonzon’s boundless mercy, that joy will be reflected in our daily lives and spread outwards into the society. At the same time, we will quite naturally desire to share our joy with others. All sincere efforts based on this desire produce great benefit, serve to deepen our faith and are definitely linked to the spread of Buddhism.
From another viewpoint, we do shakubuku and propagate this teaching because we wish to help people overcome their unhappiness. Fundamentally, people are unhappy because, ignorant of the Gohonzon which is the enlightenment of Nichiren Daishonin and the essence of all Buddhism, they live trapped in the six lower worlds and cannot overcome the sufferings of birth and death. They do not realize that the storms of the nine worlds are coming and think they are safe, when in reality they base their happiness on relatively transient and superficial things.
There is a widespread misunderstanding that religious faith is only a matter of a human being’s inner world, or that a religious person is one who withdraws to some quiet place and devotes himself to contemplation. If this were the case, religion would be too egoistic. As long as faith remains limited to one’s inner world, its significance will not be great. It should spread outwards and influence the realities of life and society. This is the meaning of Nichiren Daishonin’s ‘Rissho Ankoku Ron’. It is precisely because our faith can positively influence the environment that we dedicate ourselves to the cause of Kosen rufu.
The practice of shakubuku further strengthens the pillar of faith in your heart. Propagating the eternal and universal law of Nam-myoho-renge-kyo is an action of mercy, justice and conviction. In terms of time, Nam-myoho-renge-kyo is eternal, and in terms of space, it pervades the entire universe. Therefore, our activities to propagate this Law will definitely contribute to lasting world peace and human welfare. In this sense, our Buddhist movement is laying the groundwork for peace and culture at the most fundamental level.
Source: The Buddhism of the Sun (Pg.109-112)
Sunday, August 21, 2011
Oneness of Life and its Environment - A Fundamental Concept of Buddhism
People live in different environments. Although one's environment may appear to look the same, there are always slight changes that take place from day to day. It is also true that one person may look at something and feel differently from another person.
For example, there are people who may look at an apple falling from a tree and be reminded of Newton’s law of gravity. There are others who may think of it as being delicious. There could also be merchants who may think of how much it could be sold for.
As ten people have ten different views, every person has his or her own unique way of perceiving things. People create their own lives spurred on by their environments. In this sense, people cannot exist without the environment in which they live and the environment cannot exist without them.
Buddhism looks into this relationship between life and its environment and explains the principle of Esho Funi (The Oneness of Life and its Environment). Esho is the combination of the first syllables of Eho and Shoho. Shoho denotes a living being and eho its environment on which it is dependent for its life activities and survival.
Funi is short for nini-funi, which means two in phenomenon but not two in essence. Esho Funi means that life and its environment are two independent phenomenon but one in their fundamental essence.
Ho of shoho and eho also means reward or effect. It indicates that life constitutes a subjective self that experiences the effect of its past actions, and its environment is an objective realm in which the individual’s karmic reward finds expression. Each living being has its own unique environment. The effects of karma appear in oneself and in one’s objective environment because the self and environment are two integral aspects of an individual.
Man and his environment are inseparable, but Esho Funi as a concept goes further than just denoting the inseparable relationship between the two. Oneness of life and its environment is a principle that shows how people can influence and reform their environment through inner change, or the elevation of their life condition. Contained within is the idea that just as the environment influences the individual, the individual can also effect a change in the environment.
We are integrated with and live in harmony with our environment. In turn, we form our own unique existence in accordance with the laws of individualization, and each one of us shapes an individual environment that is compatible to oneself. Each of us has an environment and all are essentially distinct so we all relate to our surroundings differently. The way we see the environment differs depending on our life condition and circumstances.
An environment is a reflection of the inner life of the individual living within it. It takes on characteristics which accord with the life condition of the person in question. In other words, life extends its influence into the surroundings.
Nichiren Daishonin states in the Gosho: “The ten directions are the environment and the living beings are life. To illustrate, environment is like the shadow and life the body. Without the body, no shadow can exist, and without life no environment. In the same way life is shaped by its environments.” (WND-1, Pg. 644).
He also writes in ‘On Attaining Buddhahood in This Lifetime’: “If the minds of living beings are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds.” (WND-1, Pg. 4).
Whether we turn the land that we live in (environment) into a pure and rich world or into an impure land full of suffering all depends on our own life. Nichiren Daishonin’s Buddhism enables us to transform the place where we are now into a ‘Land of Eternally Tranquil Light’ and there construct a palace of happiness. In order to do that, we have to dramatically transform our own life condition. When we change our own state of life our environment will naturally start changing as well. This is the principle of the oneness of life and its environment. A grand palace of happiness exists within our own heart. Faith is the key that opens the door to that palace.
For example, there are people who may look at an apple falling from a tree and be reminded of Newton’s law of gravity. There are others who may think of it as being delicious. There could also be merchants who may think of how much it could be sold for.
As ten people have ten different views, every person has his or her own unique way of perceiving things. People create their own lives spurred on by their environments. In this sense, people cannot exist without the environment in which they live and the environment cannot exist without them.
Buddhism looks into this relationship between life and its environment and explains the principle of Esho Funi (The Oneness of Life and its Environment). Esho is the combination of the first syllables of Eho and Shoho. Shoho denotes a living being and eho its environment on which it is dependent for its life activities and survival.
Funi is short for nini-funi, which means two in phenomenon but not two in essence. Esho Funi means that life and its environment are two independent phenomenon but one in their fundamental essence.
Ho of shoho and eho also means reward or effect. It indicates that life constitutes a subjective self that experiences the effect of its past actions, and its environment is an objective realm in which the individual’s karmic reward finds expression. Each living being has its own unique environment. The effects of karma appear in oneself and in one’s objective environment because the self and environment are two integral aspects of an individual.
Man and his environment are inseparable, but Esho Funi as a concept goes further than just denoting the inseparable relationship between the two. Oneness of life and its environment is a principle that shows how people can influence and reform their environment through inner change, or the elevation of their life condition. Contained within is the idea that just as the environment influences the individual, the individual can also effect a change in the environment.
We are integrated with and live in harmony with our environment. In turn, we form our own unique existence in accordance with the laws of individualization, and each one of us shapes an individual environment that is compatible to oneself. Each of us has an environment and all are essentially distinct so we all relate to our surroundings differently. The way we see the environment differs depending on our life condition and circumstances.
An environment is a reflection of the inner life of the individual living within it. It takes on characteristics which accord with the life condition of the person in question. In other words, life extends its influence into the surroundings.
Nichiren Daishonin states in the Gosho: “The ten directions are the environment and the living beings are life. To illustrate, environment is like the shadow and life the body. Without the body, no shadow can exist, and without life no environment. In the same way life is shaped by its environments.” (WND-1, Pg. 644).
He also writes in ‘On Attaining Buddhahood in This Lifetime’: “If the minds of living beings are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds.” (WND-1, Pg. 4).
Whether we turn the land that we live in (environment) into a pure and rich world or into an impure land full of suffering all depends on our own life. Nichiren Daishonin’s Buddhism enables us to transform the place where we are now into a ‘Land of Eternally Tranquil Light’ and there construct a palace of happiness. In order to do that, we have to dramatically transform our own life condition. When we change our own state of life our environment will naturally start changing as well. This is the principle of the oneness of life and its environment. A grand palace of happiness exists within our own heart. Faith is the key that opens the door to that palace.
Monday, August 15, 2011
The Fusion of Reality and Wisdom - Essay by Sue Thornton
In a television interview, Paul Tortellier, the famous cellist was asked by the interviewer, 'Has playing music taught you anything about life?' Without pausing for a moment's thought Tortellier replied, 'Through playing the cello and playing with other musicians I have learned that to enjoy life, you must know how to play your instrument really well'. He then added, 'It does not matter what instrument we play, what matters is that we play in the same key'.
The capacity to create value in life depends on the fusion of objective reality and subjective wisdom. Tortellier's cello is the objective reality, he himself having the subjective wisdom, or ability to play it. The cello and man produce a fusion of two things. The result is fine music.
In case of Tortellier, he is an outstanding musician playing a fine instrument, thereby creating beautiful music; separated they can create nothing. If Tortellier offered his cello to a five year old boy, he would probably produce nothing resembling music. Alternatively, we could ask Tortellier to fly an aeroplane, and he would porbably never get it off the ground. What is required is the interaction between the ability to create value inherent within Tortellier as the subject, and the corresponding value capable of being produced by the object, the cello. When the subject and the object are perfectly fused, something of great value is created.
There are many ways of relating to our surroundings to produce something valuable. However, only limited human potential is tapped by any single relationship. The fusion between wisdom and reality derived from Buddhist practice, however, opens up a much wider area of creativity. It reaches the essential nature of each individual and taps the richest source contained within a person and this has a far-reaching influence over his interaction with the outside world.
How is this possible? The extent to which wisdom is drawn out of a individual depends on what object is relating to which subject. Most objects have their limitations. They may produce, with human application, certain creativity; they may produce some self knowledge or happiness in the process.
It was in order to show the full, limitless potential of human life that Nichiren Daishonin inscribed the Gohonzon. This scroll, or mandala, can be be described as the objective reality of Buddhahood or the external reality that encompasses all the power of the universe. The Gohonzon can exist only because every human being has the same rich condition within, even though it is latent or undeveloped.
Nichiren Daishonin inscribed, in an objective form, the Buddhahood that he realized from wihtin his own life and which he knew to be inherent in all life. As the cello brings out Toretellier's musical creative ability, the Gohonzon, representing objectively the highest condition within man brings out the universal wisdom often untapped within human life. This is called the Buddha wisdom. Chanting to the Gohonzon reveals this condition. The Gohonzon is the perfect mirror of this inner potential.
Source: The Buddhism of the Sun (Pg. 28-29)
The capacity to create value in life depends on the fusion of objective reality and subjective wisdom. Tortellier's cello is the objective reality, he himself having the subjective wisdom, or ability to play it. The cello and man produce a fusion of two things. The result is fine music.
In case of Tortellier, he is an outstanding musician playing a fine instrument, thereby creating beautiful music; separated they can create nothing. If Tortellier offered his cello to a five year old boy, he would probably produce nothing resembling music. Alternatively, we could ask Tortellier to fly an aeroplane, and he would porbably never get it off the ground. What is required is the interaction between the ability to create value inherent within Tortellier as the subject, and the corresponding value capable of being produced by the object, the cello. When the subject and the object are perfectly fused, something of great value is created.
There are many ways of relating to our surroundings to produce something valuable. However, only limited human potential is tapped by any single relationship. The fusion between wisdom and reality derived from Buddhist practice, however, opens up a much wider area of creativity. It reaches the essential nature of each individual and taps the richest source contained within a person and this has a far-reaching influence over his interaction with the outside world.
How is this possible? The extent to which wisdom is drawn out of a individual depends on what object is relating to which subject. Most objects have their limitations. They may produce, with human application, certain creativity; they may produce some self knowledge or happiness in the process.
It was in order to show the full, limitless potential of human life that Nichiren Daishonin inscribed the Gohonzon. This scroll, or mandala, can be be described as the objective reality of Buddhahood or the external reality that encompasses all the power of the universe. The Gohonzon can exist only because every human being has the same rich condition within, even though it is latent or undeveloped.
Nichiren Daishonin inscribed, in an objective form, the Buddhahood that he realized from wihtin his own life and which he knew to be inherent in all life. As the cello brings out Toretellier's musical creative ability, the Gohonzon, representing objectively the highest condition within man brings out the universal wisdom often untapped within human life. This is called the Buddha wisdom. Chanting to the Gohonzon reveals this condition. The Gohonzon is the perfect mirror of this inner potential.
Source: The Buddhism of the Sun (Pg. 28-29)
Sunday, January 23, 2011
Lessening One's Karmic Retribution
Experiencing The Effects of Bad Karma To A Lesser Degree
The Significance of Faith That Can Overcome Any Difficulty
Just as all people look different, no two people can have the same physical or psychological characteristics. Some may be gifted with talent while others are not. Some may be wise while others may be foolish. In the same way, some may be wealthy while others may be poor. Yet, such innate differences are not things that one may choose when born into this life.
Although one may exert the same amount of effort, he may not be as fortunate as another.
This helplessness of life is generally referred to as destiny. People vaguely think of fate and destiny when they realize there are so many differences between themselves and others or when they are confronted with difficulties in the course of life.
A true religion should serve to resolve the problem of fate while bringing forth the courage, power and wisdom to challenge such difficulties to bring out happiness in one's life. What is the Buddhist view of fate and destiny?
First of all, let's have a look at the Buddhist view of life and death. Buddhism teaches that the cycle of birth and death repeats itself constantly in the three existences of past, present and future. Only upon realization of this eternity of life is one able to understand correctly the concept of fate and destiny.
Nichiren Daishonin wrote a thesis called ''The Opening of the Eyes" which consists of two volumes. In this thesis, the Daishonin quotes a passage from the Shinjikan Sutra which reads, "If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And, if you want to understand what results will be manifested in the future, look at the causes that exist in the present." (MW 2, 197-198)
This passage teaches us that fate is not something given to us by God or some other supreme being, but rather it is entirely up to us to decide our own fate. This means that whatever effect one may experience in life is completely due to the causes that one has accumulated in the past. Furthermore, whatever causes created at present will serve to determine the future. The factors that constitute fate and destiny are called karma in Buddhism.
When doing the same thing continuously for long periods of time, it becomes second nature without our realizing it. Karma works in the same way, it is habits and behavioral patterns that have been accumulated through one's behavior from the distant past up to the present.
Accumulating Good Causes Is Just Like Saving Money In A Bank Account
The concept of destiny, or karma, can be better understood when thought of in terms of an account book that records all our 'behavior. This account may at times be in the red while at other times it may be in the black. If the account of our life is negative, we must put a lot of effort into resolving the situation. The lessening of karmic retribution is a Buddhist principle that teaches the way to resolve such situations in life.
This principle of lessening karmic retribution is taught in the Nirvana Sutra. Nichiren Daishonin explains this principle as follows, "If one's heavy karma from the past is not expiated within this lifetime, he must undergo the sufferings of hell in the future, but if he experiences extreme hardship in this life, the sufferings of hell will vanish instantly." (MW 1, 17)
Developing The Strength To Vanquish The Evil Sins In One's Life
Thus how can we lessen our karmic retribution? “The Letter from Sado” quotes a passage the Hatsunaion Sutra that reads, “lt is due to the blessings obtained by protecting the Law that one can diminish in this lifetime his suffering and retribution." (MW 1, 40) The blessings obtained by protecting the Law refer to the act of embracing the Gohonzon, chanting daimoku as well as the actions one takes for the sake of kosen-rufu. Even though one may have created karma heavy enough to experience sufferings for countless lifetimes, by believing in the Gohonzon and by practicing Buddhism, one is able not only to diminish the sufferings but also to vanquish them completely. The great benefit of changing one's karma is made known in this way in the “Letter from Sado."
Why are we able to change our karma by taking faith in the Buddhism of Nichiren Daishonin? This is because Nam-myoho-renge-kyo is the one and only pure Law that penetrates the origin of life and the universe and is deeper than the dimension of life that generates karma. When drawing out this karma from within one's life, one is able to eradicate all tendencies that have been produced by karma created in the past.
Of course, the process of changing karma is not an easy task. It certainly requires tremendous hardship. To change negative karma or the filth in one's life, one must first get out the dirt before getting rid of it. Hardships will thus appear as the filth which enables one to eradicate one’s negative karma through the practice of the Mystic Law. Only by overcoming such difficulties is one able to achieve true happiness and growth in one's life.
When we confront hardships in life, we must have firm conviction that each one is the chance to change our karma and put the principle of lessening karmic retribution into effect. This kind of practice leads to human revolution.
(Source: Buddhist Studies, Pg: 11-13)
The Significance of Faith That Can Overcome Any Difficulty
Just as all people look different, no two people can have the same physical or psychological characteristics. Some may be gifted with talent while others are not. Some may be wise while others may be foolish. In the same way, some may be wealthy while others may be poor. Yet, such innate differences are not things that one may choose when born into this life.
Although one may exert the same amount of effort, he may not be as fortunate as another.
This helplessness of life is generally referred to as destiny. People vaguely think of fate and destiny when they realize there are so many differences between themselves and others or when they are confronted with difficulties in the course of life.
A true religion should serve to resolve the problem of fate while bringing forth the courage, power and wisdom to challenge such difficulties to bring out happiness in one's life. What is the Buddhist view of fate and destiny?
First of all, let's have a look at the Buddhist view of life and death. Buddhism teaches that the cycle of birth and death repeats itself constantly in the three existences of past, present and future. Only upon realization of this eternity of life is one able to understand correctly the concept of fate and destiny.
Nichiren Daishonin wrote a thesis called ''The Opening of the Eyes" which consists of two volumes. In this thesis, the Daishonin quotes a passage from the Shinjikan Sutra which reads, "If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And, if you want to understand what results will be manifested in the future, look at the causes that exist in the present." (MW 2, 197-198)
This passage teaches us that fate is not something given to us by God or some other supreme being, but rather it is entirely up to us to decide our own fate. This means that whatever effect one may experience in life is completely due to the causes that one has accumulated in the past. Furthermore, whatever causes created at present will serve to determine the future. The factors that constitute fate and destiny are called karma in Buddhism.
When doing the same thing continuously for long periods of time, it becomes second nature without our realizing it. Karma works in the same way, it is habits and behavioral patterns that have been accumulated through one's behavior from the distant past up to the present.
Accumulating Good Causes Is Just Like Saving Money In A Bank Account
The concept of destiny, or karma, can be better understood when thought of in terms of an account book that records all our 'behavior. This account may at times be in the red while at other times it may be in the black. If the account of our life is negative, we must put a lot of effort into resolving the situation. The lessening of karmic retribution is a Buddhist principle that teaches the way to resolve such situations in life.
This principle of lessening karmic retribution is taught in the Nirvana Sutra. Nichiren Daishonin explains this principle as follows, "If one's heavy karma from the past is not expiated within this lifetime, he must undergo the sufferings of hell in the future, but if he experiences extreme hardship in this life, the sufferings of hell will vanish instantly." (MW 1, 17)
Developing The Strength To Vanquish The Evil Sins In One's Life
Thus how can we lessen our karmic retribution? “The Letter from Sado” quotes a passage the Hatsunaion Sutra that reads, “lt is due to the blessings obtained by protecting the Law that one can diminish in this lifetime his suffering and retribution." (MW 1, 40) The blessings obtained by protecting the Law refer to the act of embracing the Gohonzon, chanting daimoku as well as the actions one takes for the sake of kosen-rufu. Even though one may have created karma heavy enough to experience sufferings for countless lifetimes, by believing in the Gohonzon and by practicing Buddhism, one is able not only to diminish the sufferings but also to vanquish them completely. The great benefit of changing one's karma is made known in this way in the “Letter from Sado."
Why are we able to change our karma by taking faith in the Buddhism of Nichiren Daishonin? This is because Nam-myoho-renge-kyo is the one and only pure Law that penetrates the origin of life and the universe and is deeper than the dimension of life that generates karma. When drawing out this karma from within one's life, one is able to eradicate all tendencies that have been produced by karma created in the past.
Of course, the process of changing karma is not an easy task. It certainly requires tremendous hardship. To change negative karma or the filth in one's life, one must first get out the dirt before getting rid of it. Hardships will thus appear as the filth which enables one to eradicate one’s negative karma through the practice of the Mystic Law. Only by overcoming such difficulties is one able to achieve true happiness and growth in one's life.
When we confront hardships in life, we must have firm conviction that each one is the chance to change our karma and put the principle of lessening karmic retribution into effect. This kind of practice leads to human revolution.
(Source: Buddhist Studies, Pg: 11-13)
Tuesday, April 6, 2010
Learning from the Gosho - The Difficulty of Sustaining Faith
This is in regard to the passage “This sutra is hard to uphold.” According to Acharya Ben, you said to him: “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.” Is this true, or did he give me a false report? In either case, I will take advantage of this opportunity to resolve any doubts you may have.
A passage from the Lotus Sutra reads that it is “the most difficult to believe and the most difficult to understand.” Many hear about and accept this sutra, but when great obstacles arise, just as they were told would happen, few remember it and bear it firmly in mind. 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. It is certain, however, that they will “quickly attain the unsurpassed Buddha way.”
To “continue” means to cherish Nam-myoho-renge-kyo, the most important principle for all the Buddhas of the three existences. The sutra reads, “We will protect and uphold what the Buddha has entrusted to us.”
The Great Teacher T’ien-t’ai stated, “One accepts because of one’s power of faith and continues because of one’s power of constant thought.” Another part of the sutra reads, “This sutra is hard to uphold; if one can uphold it even for a short while I will surely rejoice and so will the other Buddhas.”
A fire burns higher when logs are added, and a strong wind makes a kalakula grow larger. The pine tree lives for ten thousand years, and therefore its boughs become bent and twisted. The votary of the Lotus Sutra is like the fire and the kalakula, while his persecutions are like the logs and the wind. The votary of the Lotus Sutra is the Thus Come One whose life span is immeasurable; no wonder his practice is hindered, just as the pine tree’s branches are bent or broken.
From now on, always remember the words “This sutra is hard to uphold.”
Source: Writings of Nichiren Daishonin - I (Pg. 471)
A passage from the Lotus Sutra reads that it is “the most difficult to believe and the most difficult to understand.” Many hear about and accept this sutra, but when great obstacles arise, just as they were told would happen, few remember it and bear it firmly in mind. 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. It is certain, however, that they will “quickly attain the unsurpassed Buddha way.”
To “continue” means to cherish Nam-myoho-renge-kyo, the most important principle for all the Buddhas of the three existences. The sutra reads, “We will protect and uphold what the Buddha has entrusted to us.”
The Great Teacher T’ien-t’ai stated, “One accepts because of one’s power of faith and continues because of one’s power of constant thought.” Another part of the sutra reads, “This sutra is hard to uphold; if one can uphold it even for a short while I will surely rejoice and so will the other Buddhas.”
A fire burns higher when logs are added, and a strong wind makes a kalakula grow larger. The pine tree lives for ten thousand years, and therefore its boughs become bent and twisted. The votary of the Lotus Sutra is like the fire and the kalakula, while his persecutions are like the logs and the wind. The votary of the Lotus Sutra is the Thus Come One whose life span is immeasurable; no wonder his practice is hindered, just as the pine tree’s branches are bent or broken.
From now on, always remember the words “This sutra is hard to uphold.”
Source: Writings of Nichiren Daishonin - I (Pg. 471)
Sunday, April 4, 2010
The Principle of the Buddha Nature Manifesting from Within And Bringing Forth Protection from Without
Here, the Daishonin explains one of the key Buddhist principles – namely, the principle of “the Buddha nature manifesting itself from within and bringing forth protection from without “. In other words when we activate the Buddha nature inside us, it will induce the protective functions to work from without.
It is we ourselves who posses the Buddha nature, and as such it is also up to us to awaken to it and manifest it. When we practice the Daishonin`s Buddhism, the mystic life comes to “permeate our life and exert its influence“; that is our Buddha nature once revealed pervades in our life in the same way as the burning incense imbues our clothings with its fragrance. Our Buddha nature emerges like a fragrance wafting in the breeze. And while we speak of receiving protection from the heavenly deities or the positive forces of the universe, the first step in that process is to embark on our own inner transformation.
Chanting Nam Myoho Renge Kyo to the Gohonzon, the object of devotion in the Nichiren Daishonin`s Buddhism, is infact the same as summoning forth and praising the Buddha nature that is inherent in our own life and resides in all things in the universe. In response to the sound of our chanting, by which means we reveal our Buddha nature, all benevolent deities throughout the universe move into action to protect us. This principle succinctly expresses the unique character of Nichiren Daishonin`s Buddhism, which is completely different from faith that pins hope for salvation on the agency of some external power.
This concept of “Buddha nature manifesting itself from within“indicates a power that is existing and is generated from inside us. Buddhism is known as the inner way. Therefore we do not seek Buddhahood, or the life of Buddha, outside of us, but rather within.The life state of Buddha that is characterized by the four noble virtues of eternity, purity, trueself and happiness is found within our own mortal being that experiences the delusion of earthly desires and sufferings of birth and death .The Daishonin`s Buddhism enables us to tap into and manifest that benefit in our life.
In other words, because we all possess the Buddha nature, when we chant Nam Myoho Renge Kyo with a clearly focused mind, the life of the Buddha is summoned forth within us and emerges. Manifesting our inner Buddhahood causes protection to arise from without. All of this hinges on our inner focus or resolve.
In the light of the principle of “The Buddha nature manifesting itself from within and bringing forth protection from without “, we can definitely change any situation or environment by transforming our fundamental mindset and revealing our Buddha nature. All fear vanishes the moment we believe with all our heart “ I alone am the scriptwriter of my life“.
Next, in this letter the Daishonin states: “What is hidden turns into manifest virtue“. Unseen virtue turns into conspicuous rewards. To practice the mystic law is to proceed along the path of victory; all virtue will manifest in visible form without fail. When we forge ahead with this deep, unshakable conviction, our future will open up in wonderful ways that we could never possibly have imagined. This is the conviction and the declaration of the Daishonin, The Buddha of the latter day of the law.
Source : Value Creation Jan 2010/Vol 5 /Issue 1: Pg. 69-71
It is we ourselves who posses the Buddha nature, and as such it is also up to us to awaken to it and manifest it. When we practice the Daishonin`s Buddhism, the mystic life comes to “permeate our life and exert its influence“; that is our Buddha nature once revealed pervades in our life in the same way as the burning incense imbues our clothings with its fragrance. Our Buddha nature emerges like a fragrance wafting in the breeze. And while we speak of receiving protection from the heavenly deities or the positive forces of the universe, the first step in that process is to embark on our own inner transformation.
Chanting Nam Myoho Renge Kyo to the Gohonzon, the object of devotion in the Nichiren Daishonin`s Buddhism, is infact the same as summoning forth and praising the Buddha nature that is inherent in our own life and resides in all things in the universe. In response to the sound of our chanting, by which means we reveal our Buddha nature, all benevolent deities throughout the universe move into action to protect us. This principle succinctly expresses the unique character of Nichiren Daishonin`s Buddhism, which is completely different from faith that pins hope for salvation on the agency of some external power.
This concept of “Buddha nature manifesting itself from within“indicates a power that is existing and is generated from inside us. Buddhism is known as the inner way. Therefore we do not seek Buddhahood, or the life of Buddha, outside of us, but rather within.The life state of Buddha that is characterized by the four noble virtues of eternity, purity, trueself and happiness is found within our own mortal being that experiences the delusion of earthly desires and sufferings of birth and death .The Daishonin`s Buddhism enables us to tap into and manifest that benefit in our life.
In other words, because we all possess the Buddha nature, when we chant Nam Myoho Renge Kyo with a clearly focused mind, the life of the Buddha is summoned forth within us and emerges. Manifesting our inner Buddhahood causes protection to arise from without. All of this hinges on our inner focus or resolve.
In the light of the principle of “The Buddha nature manifesting itself from within and bringing forth protection from without “, we can definitely change any situation or environment by transforming our fundamental mindset and revealing our Buddha nature. All fear vanishes the moment we believe with all our heart “ I alone am the scriptwriter of my life“.
Next, in this letter the Daishonin states: “What is hidden turns into manifest virtue“. Unseen virtue turns into conspicuous rewards. To practice the mystic law is to proceed along the path of victory; all virtue will manifest in visible form without fail. When we forge ahead with this deep, unshakable conviction, our future will open up in wonderful ways that we could never possibly have imagined. This is the conviction and the declaration of the Daishonin, The Buddha of the latter day of the law.
Source : Value Creation Jan 2010/Vol 5 /Issue 1: Pg. 69-71
Tuesday, January 26, 2010
The Two Vehicles (Attaining One’s Own Identity Through “Reflection Upon Oneself”)
Overcoming Our Egotistical and Arrogant Selves
Learning and Realization, two of the Ten Worlds, are referred to as the Two Vehicles. Originally learning means Buddhist disciples listening to the teachings of the Buddha . In ancient Sanskrit, it was called shitsurabaka. In terms of life condition, it is the life condition of joy and fulfillment one experiences when learning ancient sutras, reading books, grasping concepts and theories. In general terms, intellectuals such as scholars and critics tend to be in the world of Learning. Those who pursue academic studies, study philosophy and learn from others’ experience, for example, are in the world of Learning.
Realization literally means enlightenment through karmic relation. It was called hyakushibutsu in Sanskrit. Various phenomena are included in karmic relationship. For instance, one may be watching flower petals or leaves falling and be enlightened to one aspect of the true meaning of life. Upon reading an article in the newspaper, a brilliant idea flashes across our mind, and we feels personal enlightenment. The fulfillment that we feel at these times is called the world of Realization. Another example is creative and artistic activities in which people feel the joy of creation. People who tend to predominantly manifest Realization in their lives include artists, innovative scientists and famous experts in their respective fields of endeavor. However, it can be said that ordinary people can also experience Realization. The example of fulfillment that someone feels when that person is totally absorbed in their work comes to mind. They are in the world of Realization at that moment. Therefore, Realization is distinct from Learning, because one attains enlightenment by oneself. Since creativity is involved, Realization is sometimes called independent enlightenment.
In any case, both Learning and Realization are attempts to attain an independent identity and are on a level a step above the Six Paths of Hell, Hunger, Animality, Anger, Humanity and Rapture. In the Gosho, the “True Object of Worship”, it states, “The fact that all things in this world are transient is perfectly clear to us. Is this not because the worlds of the two vehicles are present in the world of Humanity?” People of the two vehicles try to attain enlightenment by understanding the transience of the world and by reflecting on the way they live.
Through their penetrating logic the people of the Two Vehicles discover the Laws of nature and clarify the meaning of Human life and society. Without the attributes of the Two Vehicles, advancement in culture or academic areas would be unimaginable. The life condition of people of the Two Vehicles is significantly higher than that of the people in the Six Paths. Shariputra and Mahakashyapa, two disciples of Shakyamuni, understood everything about Shakyamuni’s Hinayana teachings and attained the state of Arhat, the highest state of enlightenment in Hinayana Buddhism. However, in order to attain this state they had to eradicate their minds and bodies before they could overcome the pain and sorrow of life. However, in terms of Buddhism, the state of Arhat does not mean the attainment of enlightenment. Moreover, if we destroy our minds and bodies, we are eradicating the seed of Buddhahood, and Buddhahood becomes impossible to achieve. For this very reason, the pre-Lotus Sutra teachings teach that enlightenment can never be achieved through the Two Vehicles. Furthermore, when one attains this kind of shallow, superficial enlightenment, one overestimates one’s enlightenment and tends to become arrogant. People of the two vehicles tend to seek only their own enlightenment without giving any thought to saving others, which results in egotism. Due to this people of the Two Vehicles were condemned and thoroughly scorned in the provisional Mahayana teachings.
Nichiren Daishonin said in the “The Opening of the Eyes”, “Suppose that a person falls into a deep pit. That person will be unable to benefit himself or to benefit others.” This clarifies the weakness of the people of the Two Vehicles, namely, that by believing that one has already attained enlightenment, one will fall into a selfish pit of arrogance and not seek the true and profound enlightenment of the Buddha. Thus they can not save themselves nor can they conduct good deeds for others, let alone save them.
However, the Lotus Sutra preaches for the first time that people of the two vehicles can attain enlightenment. If not, the concept of the Mutual possession of the Ten Worlds must be false. Thus the true law with real power was clarified. In the present age of the Latter Day of the Law, the only law that allows people of the Two Vehicles to attain Buddhahood is none other than the Nam-MyoHo-Renge-Kyo of the Three Great Secret Laws.
In conclusion, the worlds of Learning and Realization induce self reflection to build an independent identity and facilitate attainment of only a shallow enlightenment. This results in an arrogant nature without consideration for others or the desire to save them. In other words, one becomes caught up with “Life’s Evil Nature”. However, that same weakness of the Two Vehicles can be overcome through the world of Bodhisattva, or having compassion for others, which in turn manifests the pure, supreme and powerful life condition of Buddhahood. By believing in the Gohonzon and by practicing the Daishonin’s Buddhism people of the Two Vehicles can be saved.
If they advance putting the Gohonzon first, people can reach the real state of the Two Vehicles in which they can establish their true identity and also help other people. With Buddhahood as the fundamental underlying principle, the real aspect of the Two Vehicles can be hoped for.
Source: Buddhist Studies Pg. 125-127
Learning and Realization, two of the Ten Worlds, are referred to as the Two Vehicles. Originally learning means Buddhist disciples listening to the teachings of the Buddha . In ancient Sanskrit, it was called shitsurabaka. In terms of life condition, it is the life condition of joy and fulfillment one experiences when learning ancient sutras, reading books, grasping concepts and theories. In general terms, intellectuals such as scholars and critics tend to be in the world of Learning. Those who pursue academic studies, study philosophy and learn from others’ experience, for example, are in the world of Learning.
Realization literally means enlightenment through karmic relation. It was called hyakushibutsu in Sanskrit. Various phenomena are included in karmic relationship. For instance, one may be watching flower petals or leaves falling and be enlightened to one aspect of the true meaning of life. Upon reading an article in the newspaper, a brilliant idea flashes across our mind, and we feels personal enlightenment. The fulfillment that we feel at these times is called the world of Realization. Another example is creative and artistic activities in which people feel the joy of creation. People who tend to predominantly manifest Realization in their lives include artists, innovative scientists and famous experts in their respective fields of endeavor. However, it can be said that ordinary people can also experience Realization. The example of fulfillment that someone feels when that person is totally absorbed in their work comes to mind. They are in the world of Realization at that moment. Therefore, Realization is distinct from Learning, because one attains enlightenment by oneself. Since creativity is involved, Realization is sometimes called independent enlightenment.
In any case, both Learning and Realization are attempts to attain an independent identity and are on a level a step above the Six Paths of Hell, Hunger, Animality, Anger, Humanity and Rapture. In the Gosho, the “True Object of Worship”, it states, “The fact that all things in this world are transient is perfectly clear to us. Is this not because the worlds of the two vehicles are present in the world of Humanity?” People of the two vehicles try to attain enlightenment by understanding the transience of the world and by reflecting on the way they live.
Through their penetrating logic the people of the Two Vehicles discover the Laws of nature and clarify the meaning of Human life and society. Without the attributes of the Two Vehicles, advancement in culture or academic areas would be unimaginable. The life condition of people of the Two Vehicles is significantly higher than that of the people in the Six Paths. Shariputra and Mahakashyapa, two disciples of Shakyamuni, understood everything about Shakyamuni’s Hinayana teachings and attained the state of Arhat, the highest state of enlightenment in Hinayana Buddhism. However, in order to attain this state they had to eradicate their minds and bodies before they could overcome the pain and sorrow of life. However, in terms of Buddhism, the state of Arhat does not mean the attainment of enlightenment. Moreover, if we destroy our minds and bodies, we are eradicating the seed of Buddhahood, and Buddhahood becomes impossible to achieve. For this very reason, the pre-Lotus Sutra teachings teach that enlightenment can never be achieved through the Two Vehicles. Furthermore, when one attains this kind of shallow, superficial enlightenment, one overestimates one’s enlightenment and tends to become arrogant. People of the two vehicles tend to seek only their own enlightenment without giving any thought to saving others, which results in egotism. Due to this people of the Two Vehicles were condemned and thoroughly scorned in the provisional Mahayana teachings.
Nichiren Daishonin said in the “The Opening of the Eyes”, “Suppose that a person falls into a deep pit. That person will be unable to benefit himself or to benefit others.” This clarifies the weakness of the people of the Two Vehicles, namely, that by believing that one has already attained enlightenment, one will fall into a selfish pit of arrogance and not seek the true and profound enlightenment of the Buddha. Thus they can not save themselves nor can they conduct good deeds for others, let alone save them.
However, the Lotus Sutra preaches for the first time that people of the two vehicles can attain enlightenment. If not, the concept of the Mutual possession of the Ten Worlds must be false. Thus the true law with real power was clarified. In the present age of the Latter Day of the Law, the only law that allows people of the Two Vehicles to attain Buddhahood is none other than the Nam-MyoHo-Renge-Kyo of the Three Great Secret Laws.
In conclusion, the worlds of Learning and Realization induce self reflection to build an independent identity and facilitate attainment of only a shallow enlightenment. This results in an arrogant nature without consideration for others or the desire to save them. In other words, one becomes caught up with “Life’s Evil Nature”. However, that same weakness of the Two Vehicles can be overcome through the world of Bodhisattva, or having compassion for others, which in turn manifests the pure, supreme and powerful life condition of Buddhahood. By believing in the Gohonzon and by practicing the Daishonin’s Buddhism people of the Two Vehicles can be saved.
If they advance putting the Gohonzon first, people can reach the real state of the Two Vehicles in which they can establish their true identity and also help other people. With Buddhahood as the fundamental underlying principle, the real aspect of the Two Vehicles can be hoped for.
Source: Buddhist Studies Pg. 125-127
Monday, December 28, 2009
The Meaning of Nam-Myoho-Renge-Kyo : By Pat Allwright
The title of the Lotus Sutra is Myoho-Renge-Kyo. Nichiren Daishonin added the word ‘Nam’, meaning devotion or dedication. Translated superficially, Nam-Myoho-Renge-Kyo means, ‘I devote myself to the inexpressibly profound and wonderful truth, the Law of Life, expounded in the Lotus Sutra, which embodies the loftiest teachings of Buddhism’.
Nichiren Daishonin said: “To practice only the seven characters of Nam-Myoho-Renge-Kyo may appear limited, yet since this law is the master of all Buddhas of the past, present and the future, the teacher of all bodhisattvas in the universe, and the guide that enables all human beings to attain Buddhahood, its practice is incomparably profound.”
In another writing he says: “Since all laws and phenomena are included in the five characters Myoho-Renge-Kyo, the word kyo (literally sutra) is the crown of all sutras. It thus envelops all the sutras”.
In other words, the title, Myoho-Renge-Kyo contains the essence of teachings of the Lotus Sutra which itself contains all Buddhist teachings. ‘The One Essential Phrase’ explains the importance of name. An extract reads: “… included within the title, Nam-Myoho-Renge-Kyo, is the entire sutra consisting of all eight volumes, twenty eight chapters and 69,384 characters without exception”.
Each Chinese character has a wealth of meaning which makes it the most suitable language for written teaching. It is not possible here to study all the aspects of the meaning of Nam-Myoho-Renge-Kyo because, as explained above this would be to explain the entirety of the Buddhist philosophy. What follows is a basic outline.
Myoho is often translated as Mystic Law. Mystic implies difficult to discern. Myo refers to inherent enlightenment and ho to inherent ignorance. Myo refers to death and ho to life. Ho relates to all phenomena which can be seen or experienced through the senses, whereas myo relates to those aspects of life which are unseen. For example, if someone is very sad it is obvious from their facial expression and reactions. But when the same person becomes happy and starts laughing, where does the sadness go? We cannot say that it exists as it did before, but on the other hand it does still exist somewhere within that person’s life and can reappear at some other time. This is called the state of ‘neither existence nor non-existence’ and is described as Mystic. Thus life in all its myriad manifestations, both physical and non-physical, is following a continuous cycle of myo and ho, latent and manifest, death (the unseen or latent state) and life (comprising birth, growth, and physical decline).
Myo has three more meanings which Nichiren Daishonin explained in ‘On the Daimoku of the Lotus Sutra’: To Open, To be Endowed and Perfect, and To Revive. The inherent energy of life is expansion. This is what to open means. To be endowed and perfect means that every element in life has this quality; for example, every drop of water in the ocean contains the properties and elements of the ocean itself. To revive refers to the regenerating and recreating the force of life.
Myoho describes life in its entirety, which is difficult to comprehend and is therefore called Mystic. Ho refers to individual phenomena whereas myo refers to universal rhythm of life, which harmonizes and unifies. Ho is the nine states, whereas myo is the Buddha state. Both aspects are, of course, inseparable. This is why a life based merely on ho, that is, on symptoms or outward appearances, tends towards defeat and destruction whereas life based on myoho is always tending towards creativity and harmony.
Renge means lotus flower and signifies the simultaneous nature of cause and effect, since in the lotus, the flower and the seed pod appear at the same time. Renge indicates the simultaneity of myo (Buddha) and ho (Nine states). In terms of our Buddhist practice the nine states are the cause and the Buddha state the effect.
There are actually two causes, the inherent cause and the external cause, and two effects, the latent effect and the manifest effect. We all have the inherent cause for enlightenment to Buddhahood. The external cause is the Gohonzon and our relationship with it is chanting Nam-Myoho-Renge-Kyo. This instantly creates the manifest effect of Buddhahood and we also create a tendency (latent effect) to experience the Buddha state in the future. We should be clear that Renge does not mean that we can live now and pay later. Renge explains the simultaneity of cause and effect which means we suffer right now when we act in a destructive way.
“As to the question of where exactly hell and the Buddha exist, one sutra reads that hell exists underground and another sutra reads that the Buddha is in the west. However, closer examination reveals that both exist in our five foot body. The reason I see it this way is that hell is the heart of a man who inwardly despises his father and disregards his mother, just like the lotus seed, which contains both flower and fruit at the same time.”
Finally, since the Lotus flower blooms in muddy swamps, renge also signifies life’s ability to purify itself.
Kyo has two meanings. The first is sutra, teaching, sound or vibration. Sounds never stop. Everything affects everything else in the boundless universe.
“Kyo denotes the voices and sounds of all living beings. One interpretation says, ‘voice makes an essential part of the Buddhist practice’. This is called kyo and the three existences of life are also called kyo”.
Thus kyo also means thread as in the weft of cloth. This signifies continuity or the flow of past, present and future; the perfect teaching which explains the eternal flow of life.
Through this explanation, limited though it must be, it can be seen that Myoho-Renge-Kyo has infinite depth. All Buddhist principles and philosophies arise through deeper study of these characters. But how can we use it in our lives? Myoho-Renge-Kyo is a beautiful, all-embracing truth, but if remains pure theory it is useless. This is where Nam comes in.
Nam is derived from the Sanskrit word Namas which means devotion or salutation. In Chinese, it was translated as kimyo. Ki means to return to the unchangeable, unshakable truth, and myo (a different myo from that of myoho) means to be based on wisdom which functions according to the circumstances. So the action of Nam, devoting or concentrating ourselves on chanting Nam-Myoho-Renge-Kyo to the Gohonzon, means to return to this unchangeable truth of Myoho-Renge-Kyo and then live our lives based on the wisdom which arises, according to whatever situations occur in our daily lives. In terms of action kimyo means to unify one’s individual life with the rhythm of the life of the universe.
Ultimately, happiness does not depend on anything outside us. A good job, marriage, or any other situation in life can just easily be a source of suffering as it can be of happiness. This is why we chant Nam-Myoho-Renge-Kyo: TO ENSURE AN UNSHAKEABLE CONDITION OF LIFE.
Source: The Buddhism of the Sun (Pg. 54-56)
Nichiren Daishonin said: “To practice only the seven characters of Nam-Myoho-Renge-Kyo may appear limited, yet since this law is the master of all Buddhas of the past, present and the future, the teacher of all bodhisattvas in the universe, and the guide that enables all human beings to attain Buddhahood, its practice is incomparably profound.”
In another writing he says: “Since all laws and phenomena are included in the five characters Myoho-Renge-Kyo, the word kyo (literally sutra) is the crown of all sutras. It thus envelops all the sutras”.
In other words, the title, Myoho-Renge-Kyo contains the essence of teachings of the Lotus Sutra which itself contains all Buddhist teachings. ‘The One Essential Phrase’ explains the importance of name. An extract reads: “… included within the title, Nam-Myoho-Renge-Kyo, is the entire sutra consisting of all eight volumes, twenty eight chapters and 69,384 characters without exception”.
Each Chinese character has a wealth of meaning which makes it the most suitable language for written teaching. It is not possible here to study all the aspects of the meaning of Nam-Myoho-Renge-Kyo because, as explained above this would be to explain the entirety of the Buddhist philosophy. What follows is a basic outline.
Myoho is often translated as Mystic Law. Mystic implies difficult to discern. Myo refers to inherent enlightenment and ho to inherent ignorance. Myo refers to death and ho to life. Ho relates to all phenomena which can be seen or experienced through the senses, whereas myo relates to those aspects of life which are unseen. For example, if someone is very sad it is obvious from their facial expression and reactions. But when the same person becomes happy and starts laughing, where does the sadness go? We cannot say that it exists as it did before, but on the other hand it does still exist somewhere within that person’s life and can reappear at some other time. This is called the state of ‘neither existence nor non-existence’ and is described as Mystic. Thus life in all its myriad manifestations, both physical and non-physical, is following a continuous cycle of myo and ho, latent and manifest, death (the unseen or latent state) and life (comprising birth, growth, and physical decline).
Myo has three more meanings which Nichiren Daishonin explained in ‘On the Daimoku of the Lotus Sutra’: To Open, To be Endowed and Perfect, and To Revive. The inherent energy of life is expansion. This is what to open means. To be endowed and perfect means that every element in life has this quality; for example, every drop of water in the ocean contains the properties and elements of the ocean itself. To revive refers to the regenerating and recreating the force of life.
Myoho describes life in its entirety, which is difficult to comprehend and is therefore called Mystic. Ho refers to individual phenomena whereas myo refers to universal rhythm of life, which harmonizes and unifies. Ho is the nine states, whereas myo is the Buddha state. Both aspects are, of course, inseparable. This is why a life based merely on ho, that is, on symptoms or outward appearances, tends towards defeat and destruction whereas life based on myoho is always tending towards creativity and harmony.
Renge means lotus flower and signifies the simultaneous nature of cause and effect, since in the lotus, the flower and the seed pod appear at the same time. Renge indicates the simultaneity of myo (Buddha) and ho (Nine states). In terms of our Buddhist practice the nine states are the cause and the Buddha state the effect.
There are actually two causes, the inherent cause and the external cause, and two effects, the latent effect and the manifest effect. We all have the inherent cause for enlightenment to Buddhahood. The external cause is the Gohonzon and our relationship with it is chanting Nam-Myoho-Renge-Kyo. This instantly creates the manifest effect of Buddhahood and we also create a tendency (latent effect) to experience the Buddha state in the future. We should be clear that Renge does not mean that we can live now and pay later. Renge explains the simultaneity of cause and effect which means we suffer right now when we act in a destructive way.
“As to the question of where exactly hell and the Buddha exist, one sutra reads that hell exists underground and another sutra reads that the Buddha is in the west. However, closer examination reveals that both exist in our five foot body. The reason I see it this way is that hell is the heart of a man who inwardly despises his father and disregards his mother, just like the lotus seed, which contains both flower and fruit at the same time.”
Finally, since the Lotus flower blooms in muddy swamps, renge also signifies life’s ability to purify itself.
Kyo has two meanings. The first is sutra, teaching, sound or vibration. Sounds never stop. Everything affects everything else in the boundless universe.
“Kyo denotes the voices and sounds of all living beings. One interpretation says, ‘voice makes an essential part of the Buddhist practice’. This is called kyo and the three existences of life are also called kyo”.
Thus kyo also means thread as in the weft of cloth. This signifies continuity or the flow of past, present and future; the perfect teaching which explains the eternal flow of life.
Through this explanation, limited though it must be, it can be seen that Myoho-Renge-Kyo has infinite depth. All Buddhist principles and philosophies arise through deeper study of these characters. But how can we use it in our lives? Myoho-Renge-Kyo is a beautiful, all-embracing truth, but if remains pure theory it is useless. This is where Nam comes in.
Nam is derived from the Sanskrit word Namas which means devotion or salutation. In Chinese, it was translated as kimyo. Ki means to return to the unchangeable, unshakable truth, and myo (a different myo from that of myoho) means to be based on wisdom which functions according to the circumstances. So the action of Nam, devoting or concentrating ourselves on chanting Nam-Myoho-Renge-Kyo to the Gohonzon, means to return to this unchangeable truth of Myoho-Renge-Kyo and then live our lives based on the wisdom which arises, according to whatever situations occur in our daily lives. In terms of action kimyo means to unify one’s individual life with the rhythm of the life of the universe.
Ultimately, happiness does not depend on anything outside us. A good job, marriage, or any other situation in life can just easily be a source of suffering as it can be of happiness. This is why we chant Nam-Myoho-Renge-Kyo: TO ENSURE AN UNSHAKEABLE CONDITION OF LIFE.
Source: The Buddhism of the Sun (Pg. 54-56)
Wednesday, December 16, 2009
Cause and Effect – By Daisaku Ikeda
The people and the society of our age might be compared to a ship in the middle of the ocean which has lost its compass. Without an accurate guide to lead them, they sail aimlessly along towards the future.
Everyone hopes to lead a happy life. For this reason, people throughout the ages have sought religion and various theories have been expounded as to how to become happy. In reality, however, how many have ever succeeded in realizing this objective? There is a widespread tendency throughout society to belittle human life. I cannot help but believe that this trend originates from the ignorance about the principle of cause and effect.
Economics has its principles. Science has its criteria. Likewise Buddhism has discerned the Law or fundamental principles at work in all phenomena in the universe. A passage in the collected writings of Nichiren Daishonin reads:
‘There are shadows in the darkness, but man fails to discern them. There are routes in the sky by which birds fly, yet man cannot see them. Though invisible to us, there are certain currents in the sky and in the ocean for fish and birds to follow.’
Likewise, the principle of causality may remain imperceptible to the eyes of us ordinary people. Another passage states:
‘A person writing at night may put out the lamp, but the words he has written still remain. It is the same with the destiny that we create for ourselves in the threefold world.’
Although we cannot see the works because of the darkness, they nevertheless remain written. Similarly, according to the principle of cause and effect, the karma we have formed remains an inseparable part of our lives. '
We ordinary people tend to be engulfed by the rapid changes of the society, caring only for praise or to avoid blame. However, as long as we allow ourselves to be carried away by such continual flux, we can never expect to obtain a sure guarantee of happiness. A passage reads:
‘If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at the causes that exist in the present.’
Causality as taught in Buddhism is strict. It permeates the past, present and future. Furthermore, it is not something imposed on us by others, some God for example. Both causes and effects are entirely of our own making. All our actions without exceptions are imprinted in our lives as either good or bad karma.
The law of causality is invisible, but each single moment of our lives contains all phenomena in the universe including ourselves, cause as well as the effect, without exception. Therefore it is described as strict. If things we are dealing with are tangible, we may be able to contrive various ways of evading them. The common law of society and the law of land fall into this category. In contrast, the universal law is a net that no one can escape. No matter what deception, disguise or cunning we may employ, we can never expect to slip through this invisible net.
‘Letter from Sado’ by Nichiren Daishonin states the following with regard to cause and effect:
‘One who climbs a high mountain must eventually descend. One who slights another will in turn be despised. One who deprecates those of handsome appearance will be born ugly. One who robs another of food and clothing is sure to fall into the world of hunger… This is the general law of cause and effect.’
No matter where we may be, we always live with the karmic retribution of everything that we have done in the past. Because we are governed by the general law of causality, we will be forced to agonize under the harshness of our karma throughout our lives. There will be nothing but total darkness ahead, and we, as common mortals, will find it impossible to change our destiny. For instance, Buddhism condemns killing. One who takes life (the most precious treasure of the universe) whether it is another person’s or his own, is certain to receive the retribution of being killed in this existence or the next.
However, this is a shallow view of the law of cause and effect and if this were all that Buddhism taught, we would have to consider our destiny fixed and unchangeable. We would be compelled to live passively and timidly, lest we commit some evil act or other. Nichiren Dashonin’s Buddhism goes far beyond the general law of cause and effect by teaching a supreme law which enables people to break through the fixed chain of causes and effects by opening up the Buddha nature innate within them, which is untouched by karma.
Most people are unknowingly, but profoundly, affected by their destiny or karma. Some are at the mercy of their fate. Others, battered by their own destiny, lapse into a life of resignation. As long as they remain ignorant of the causal law they will have no choice but to repeat the cycle of birth and death in this turbulent sea of suffering. In order to change this tragic destiny of mankind, Nichiren Daishonin established the Buddhism of the essential cause: the cause to manifest one’s innate Buddhahood. It enables the pure life force of the Buddha state, which has existed within us from time without beginning, to well forth in an unceasing current. It changes all the tragic causes and effects that lie between and unveils the pure causes and effects which exist from the beginningless past towards the present and future. This is liberation from the heavy shackles of destiny we have carried from the past. This is the establishment of free individuals in the truest sense of the term.
Source: The Buddhism of the Sun (Pg. 19-21)
Everyone hopes to lead a happy life. For this reason, people throughout the ages have sought religion and various theories have been expounded as to how to become happy. In reality, however, how many have ever succeeded in realizing this objective? There is a widespread tendency throughout society to belittle human life. I cannot help but believe that this trend originates from the ignorance about the principle of cause and effect.
Economics has its principles. Science has its criteria. Likewise Buddhism has discerned the Law or fundamental principles at work in all phenomena in the universe. A passage in the collected writings of Nichiren Daishonin reads:
‘There are shadows in the darkness, but man fails to discern them. There are routes in the sky by which birds fly, yet man cannot see them. Though invisible to us, there are certain currents in the sky and in the ocean for fish and birds to follow.’
Likewise, the principle of causality may remain imperceptible to the eyes of us ordinary people. Another passage states:
‘A person writing at night may put out the lamp, but the words he has written still remain. It is the same with the destiny that we create for ourselves in the threefold world.’
Although we cannot see the works because of the darkness, they nevertheless remain written. Similarly, according to the principle of cause and effect, the karma we have formed remains an inseparable part of our lives. '
We ordinary people tend to be engulfed by the rapid changes of the society, caring only for praise or to avoid blame. However, as long as we allow ourselves to be carried away by such continual flux, we can never expect to obtain a sure guarantee of happiness. A passage reads:
‘If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at the causes that exist in the present.’
Causality as taught in Buddhism is strict. It permeates the past, present and future. Furthermore, it is not something imposed on us by others, some God for example. Both causes and effects are entirely of our own making. All our actions without exceptions are imprinted in our lives as either good or bad karma.
The law of causality is invisible, but each single moment of our lives contains all phenomena in the universe including ourselves, cause as well as the effect, without exception. Therefore it is described as strict. If things we are dealing with are tangible, we may be able to contrive various ways of evading them. The common law of society and the law of land fall into this category. In contrast, the universal law is a net that no one can escape. No matter what deception, disguise or cunning we may employ, we can never expect to slip through this invisible net.
‘Letter from Sado’ by Nichiren Daishonin states the following with regard to cause and effect:
‘One who climbs a high mountain must eventually descend. One who slights another will in turn be despised. One who deprecates those of handsome appearance will be born ugly. One who robs another of food and clothing is sure to fall into the world of hunger… This is the general law of cause and effect.’
No matter where we may be, we always live with the karmic retribution of everything that we have done in the past. Because we are governed by the general law of causality, we will be forced to agonize under the harshness of our karma throughout our lives. There will be nothing but total darkness ahead, and we, as common mortals, will find it impossible to change our destiny. For instance, Buddhism condemns killing. One who takes life (the most precious treasure of the universe) whether it is another person’s or his own, is certain to receive the retribution of being killed in this existence or the next.
However, this is a shallow view of the law of cause and effect and if this were all that Buddhism taught, we would have to consider our destiny fixed and unchangeable. We would be compelled to live passively and timidly, lest we commit some evil act or other. Nichiren Dashonin’s Buddhism goes far beyond the general law of cause and effect by teaching a supreme law which enables people to break through the fixed chain of causes and effects by opening up the Buddha nature innate within them, which is untouched by karma.
Most people are unknowingly, but profoundly, affected by their destiny or karma. Some are at the mercy of their fate. Others, battered by their own destiny, lapse into a life of resignation. As long as they remain ignorant of the causal law they will have no choice but to repeat the cycle of birth and death in this turbulent sea of suffering. In order to change this tragic destiny of mankind, Nichiren Daishonin established the Buddhism of the essential cause: the cause to manifest one’s innate Buddhahood. It enables the pure life force of the Buddha state, which has existed within us from time without beginning, to well forth in an unceasing current. It changes all the tragic causes and effects that lie between and unveils the pure causes and effects which exist from the beginningless past towards the present and future. This is liberation from the heavy shackles of destiny we have carried from the past. This is the establishment of free individuals in the truest sense of the term.
Source: The Buddhism of the Sun (Pg. 19-21)
Sunday, September 28, 2008
Changing One's Karma
Bathing in the Clear Stream of the Mystic Law Leads One to Happiness
Changing one's karma is to redirect the unhappiness embedded in one's life to a life of happiness through faith in the Mystic Law.
Each one of our lives is likened to a vessel. Depending on the contents, one's vessel of Life can either be deluded, full of vitality or weak. Karma is like the content of one's vessel. That is why Karma includes not only bad karma but also good karma, depending on the contents of one's vessel.
In the reality of today's world, it seems that there are a lot of people who suffer from bad karma instead of good. The word 'Karma' connotes a bad image. It is important to change bad karma into good karma.
The question here is what should one do to change one's karma. First of all, before we even attempt to answer this question, it is important to understand just how karma came to be formed. Buddhism explains that karma is the accumulation of actions and deeds in our lives up until now. There are both good and bad actions that one accumulates in one's lifetime. The actions that enrich one's life automatically become embedded in one's life and take the form of good karma. On the other hand, the bad actions are the causes that create bad results such as unhappiness and also become embedded in one's life, taking the form of bad karma.
Buddhism teaches that the earthly desires of greed, anger, delusion (inability to see things for what they really are), vanity, and mistrust cause us to make bad causes. The workings of these distorted earthly desires cause us to accumulate bad actions and have illusions about our lives. It is said that common mortals are unable to escape from this vicious cycle.
If one repeats a single action based on greed for example, it tends to take root in one's life and makes one deluded. From the Buddhist point of view, changing one's karma is considered in the context of the three existences of past, present and future.
Morally bad actions such as crimes must be properly admonished. If one is strongly conscious of one's actions, one can stop making bad causes to some extent through one's strong efforts.
Nichiren Daishonin warns of the kind of bad karma that should be feared the most, namely slander of the Law. For people who do not know about Buddhism it could be a difficult concept to grasp, but in this case slander means to go against the fundamental Law of Nam-myoho-renge-kyo which harmonizes the universe and life at their source. It is an undeniable fact that the Mystic Law exists. To ignore or despise it because of earthly desires such as self conceit, mistrust, and one's own foolishness is to distort one's life in its very roots and to deepen the causes of misfortune in one's life.
Brighten Up One's Life With Faith
Since the Mystic Law is the fundamental Law of life itself, to continuously ignore it throughout one's life is to create obstacles in one's life. For example, it is easy to imagine what would happen if one drove a car and ignored all traffic regulations.
In the Daishonin's Buddhism, the basis of creating bad karma for oneself is in the action of ignoring the Mystic Law. Karma is elucidated as a stern reality of life in the context of the eternity of life not only in this life time but in the past and future as well.
In contrast, if one were to carrry out the action of embracing the Mystic law, correctly and steadfastly, in other words, putting the Mystic Law into practice, this action itself serves as a source that allows one to change bad karma into good karma.
Since we have created bad karma by slandering the Mystic law unknowingly in the distant past, the vessels of our lives have taken on ugly distortions and have become muddied and deluded. By putting our faith in the Mystic Law into action, we are able to wash away the deluded vessel of our lives and make it into a strong and pure treasure vessel. As a result, our lives become bright and robust.
Source: Buddhist Studies - Pg 89-90.
Changing one's karma is to redirect the unhappiness embedded in one's life to a life of happiness through faith in the Mystic Law.
Each one of our lives is likened to a vessel. Depending on the contents, one's vessel of Life can either be deluded, full of vitality or weak. Karma is like the content of one's vessel. That is why Karma includes not only bad karma but also good karma, depending on the contents of one's vessel.
In the reality of today's world, it seems that there are a lot of people who suffer from bad karma instead of good. The word 'Karma' connotes a bad image. It is important to change bad karma into good karma.
The question here is what should one do to change one's karma. First of all, before we even attempt to answer this question, it is important to understand just how karma came to be formed. Buddhism explains that karma is the accumulation of actions and deeds in our lives up until now. There are both good and bad actions that one accumulates in one's lifetime. The actions that enrich one's life automatically become embedded in one's life and take the form of good karma. On the other hand, the bad actions are the causes that create bad results such as unhappiness and also become embedded in one's life, taking the form of bad karma.
Buddhism teaches that the earthly desires of greed, anger, delusion (inability to see things for what they really are), vanity, and mistrust cause us to make bad causes. The workings of these distorted earthly desires cause us to accumulate bad actions and have illusions about our lives. It is said that common mortals are unable to escape from this vicious cycle.
If one repeats a single action based on greed for example, it tends to take root in one's life and makes one deluded. From the Buddhist point of view, changing one's karma is considered in the context of the three existences of past, present and future.
Morally bad actions such as crimes must be properly admonished. If one is strongly conscious of one's actions, one can stop making bad causes to some extent through one's strong efforts.
Nichiren Daishonin warns of the kind of bad karma that should be feared the most, namely slander of the Law. For people who do not know about Buddhism it could be a difficult concept to grasp, but in this case slander means to go against the fundamental Law of Nam-myoho-renge-kyo which harmonizes the universe and life at their source. It is an undeniable fact that the Mystic Law exists. To ignore or despise it because of earthly desires such as self conceit, mistrust, and one's own foolishness is to distort one's life in its very roots and to deepen the causes of misfortune in one's life.
Brighten Up One's Life With Faith
Since the Mystic Law is the fundamental Law of life itself, to continuously ignore it throughout one's life is to create obstacles in one's life. For example, it is easy to imagine what would happen if one drove a car and ignored all traffic regulations.
In the Daishonin's Buddhism, the basis of creating bad karma for oneself is in the action of ignoring the Mystic Law. Karma is elucidated as a stern reality of life in the context of the eternity of life not only in this life time but in the past and future as well.
In contrast, if one were to carrry out the action of embracing the Mystic law, correctly and steadfastly, in other words, putting the Mystic Law into practice, this action itself serves as a source that allows one to change bad karma into good karma.
Since we have created bad karma by slandering the Mystic law unknowingly in the distant past, the vessels of our lives have taken on ugly distortions and have become muddied and deluded. By putting our faith in the Mystic Law into action, we are able to wash away the deluded vessel of our lives and make it into a strong and pure treasure vessel. As a result, our lives become bright and robust.
Source: Buddhist Studies - Pg 89-90.
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