Wednesday, February 20, 2019
Via Daily Dharma: What to Give Up
We
need to give up something. We can’t have it all. We can’t try to layer
wisdom on top of confusion. The spiritual path is about what we give up,
not what we get.
—Interview with Tim Olmsted by Helen Tworkov, “The Great Experiment”
—Interview with Tim Olmsted by Helen Tworkov, “The Great Experiment”
Via Ram Dass / Words of Wisdom - February 20, 2019 💌
If you keep examining your mind, you'll come to see that thoughts of who you are and how it all is are creating the reality you're experiencing.
- Ram Dass -
Tuesday, February 19, 2019
Via Daily Dharma: The Middle Way
Just
as meditation requires an understanding of the practice as well as
determination to carry it out, likewise it requires a sense of balance
to determine when to push ourselves harder and when to step back and
relax where we are, without falling into either of two extremes.
—Lama Dudjom Dorjee, “Heartfelt Advice”
—Lama Dudjom Dorjee, “Heartfelt Advice”
Monday, February 18, 2019
Daily Dharma: Emptiness in the Everyday
Experiencing
emptiness is also experiencing peace, and the potential of peace is its
unfolding as harmony among all people, animals, plants, and things.
—Robert Aitken, “The Nature of the Precepts”
—Robert Aitken, “The Nature of the Precepts”
Sunday, February 17, 2019
Via Ram Dass / Words of Wisdom - February 17, 2019 💌
The way we regard death is critical to the way we experience life. When
your fear of death changes, the way you live your life changes.
- Ram Dass -
Via Daily Dharma: Letting it Settle
Learning
to drop what we’re doing, however momentarily, and to genuinely pay
attention in the present moment, without attachment or bias, helps us
become clear, just as a snow globe becomes clear when we stop shaking it
and its flakes settle.
—Lama Surya Das, “The Heart-Essence of Buddhist Meditation”
—Lama Surya Das, “The Heart-Essence of Buddhist Meditation”
Saturday, February 16, 2019
What are the views of a SGI member on homosexuality?
President of SGI, Daisaku Ikeda addressed the LGTBQ community within SGI at their cultural meetings and celebrations: “Daisaku
Ikeda, recently circulated a message to LGBT members, Robert proudly
recites it off by heart, “Nature is diverse, human Beings are diverse,
that is the natural way of things.”
Daisaku
Ikeda also regularly sends messages to annual meetings of SGI’s gay
groups, his most recent said: “Buddhism makes it possible for us to
bring forth our innate, brilliant humanity to the fullest, enabling us
to manifest it through our unpretentious, natural behavior as genuinely
human beings”.
The Meaning of Nam-myoho-renge-kyo
The essence of Buddhism is the conviction that we have within us at each moment the ability to overcome any problem or difficulty that we may encounter in life; a capacity to transform any suffering. Our lives possess this power because they are inseparable from the fundamental law that underlies the workings of all life and the universe.
Nichiren, the 13th-century Buddhist monk upon whose teachings the SGI is based, awakened to this law, or principle, and named it “Nam-myoho-renge-kyo.” Through the Buddhist practice he developed, he provided a way for all people to activate it within their own lives and experience the joy that comes from being able to liberate oneself from suffering at the most fundamental level.
Shakyamuni, the founder of Buddhism, who lived some 2,500 years ago in India, first awoke to this law out of a compassionate yearning to find the means to enable all people to be free of the inevitable pains of life. It is because of this that he is known as Buddha, or “Awakened One.” Discovering that the capacity to transform suffering was innate within his own life, he saw too that it is innate within all beings.
The record of Shakyamuni’s teachings to awaken others was captured for posterity in numerous Buddhist sutras. The culmination of these teachings is the Lotus Sutra. In Japanese, “Lotus Sutra” is rendered as Myoho-renge-kyo.
Courage What may to one person seem a simple problem may be experienced by another as overwhelming and insurmountable. But the process of summoning up the courage required to take action is always the same regardless of how seemingly big or small the challenge. Over a thousand years after Shakyamuni, amidst the turbulence of 13th-century Japan, Nichiren similarly began a quest to recover the essence of Buddhism for the sake of the suffering masses. Awakening to the law of life himself, Nichiren was able to discern that this fundamental law is contained within Shakyamuni’s Lotus Sutra and that it is encapsulated and concisely expressed in the sutra’s title—Myoho-renge-kyo. Nichiren designated the title of the sutra as the name of the law and established the practice of reciting Nam-myoho-renge-kyo as a practical way for all people to focus their hearts and minds upon this law and manifest its transformative power in reality. Nam comes from the Sanskrit namas, meaning to devote or dedicate oneself.
Nam-myoho-renge-kyo is thus a vow, an expression of determination, to embrace and manifest our Buddha nature. It is a pledge to oneself to never yield to difficulties and to win over one’s suffering. At the same time, it is a vow to help others reveal this law in their own lives and achieve happiness.
The individual characters that make up Myoho-renge-kyo express key characteristics of this law. Myo can be translated as mystic or wonderful, and ho means law. This law is called mystic because it is difficult to comprehend. What exactly is it that is difficult to comprehend? It is the wonder of ordinary people, beset by delusion and suffering, awakening to the fundamental law in their own lives, bringing forth wisdom and compassion and realizing that they are inherently Buddhas able to solve their own problems and those of others. The Mystic Law transforms the life of anyone—even the unhappiest person, at any time and in any circumstances—into a life of supreme happiness.
Renge, meaning lotus blossom, is a metaphor that offers further insight into the qualities of this Mystic Law. The lotus flower is pure and fragrant, unsullied by the muddy water in which it grows. Similarly, the beauty and dignity of our humanity is brought forth amidst the sufferings of daily reality.
Further, unlike other plants, the lotus puts forth flowers and fruit at the same time. In most plants, the fruit develops after the flower has bloomed and the petals of the flower have fallen away. The fruit of the lotus plant, however, develops simultaneously with the flower, and when the flower opens, the fruit is there within it. This illustrates the principle of the simultaneity of cause and effect; we do not have to wait to become someone perfect in the future, we can bring forth the power of the Mystic Law from within our lives at any time.
The principle of the simultaneity of cause and effect clarifies that our lives are fundamentally equipped with the great life state of the Buddha and that the attainment of Buddhahood is possible by simply opening up and bringing forth this state. Sutras other than the Lotus Sutra taught that people could attain Buddhahood only by carrying out Buddhist practice over several lifetimes, acquiring the traits of the Buddha one by one. The Lotus Sutra overturns this idea, teaching that all the traits of the Buddha are present within our lives from the beginning.
Kyo literally means sutra and here indicates the Mystic Law likened to a lotus flower, the fundamental law that permeates life and the universe, the eternal truth. The Chinese character kyo also implies the idea of a “thread.” When a fabric is woven, first, the vertical threads are put in place. These represent the basic reality of life.
They are the stable framework through which the horizontal threads are woven. These horizontal threads, representing the varied activities of our daily lives, make up the pattern of the fabric, imparting color and variation. The fabric of our lives is comprised of both a fundamental and enduring truth as well as the busy reality of our daily existence with its uniqueness and variety. A life that is only horizontal threads quickly unravels.
These are some of the ways in which the name “Myoho-renge-kyo” describes the Mystic Law, of which our lives are an expression. To chant Nam-myoho-renge-kyo is an act of faith in the Mystic Law and in the magnitude of life’s inherent possibilities. Throughout his writings, Nichiren emphasizes the primacy of faith. He writes, for instance: “The Lotus Sutra . . . says that one can ‘gain entrance through faith alone.’ . . . Thus faith is the basic requirement for entering the way of the Buddha.” The Mystic Law is the unlimited strength inherent in one’s life. To believe in the Mystic Law and chant Nam-myoho-renge-kyo is to have faith in one’s unlimited potential. It is not a mystical phrase that brings forth supernatural power, nor is Nam-myoho-renge-kyo an entity transcending ourselves that we rely upon. It is the principle that those who live normal lives and make consistent efforts will duly triumph.
To chant Nam-myoho-renge-kyo is to bring forth the pure and fundamental energy of life, honoring the dignity and possibility of our ordinary lives.
How to Chant
A short film demonstrating how to begin chanting Nam-myoho-renge-kyo, explaining its meaning and introducing the daily Buddhist practice of SGI members around the world.
Orlando Bloom on Buddhism, Nam-myoho-renge-kyo and Daisaku Ikeda
In SGI-USA’s latest video, actor Orlando Bloom discusses his practice
of Nichiren Buddhism. Mr. Bloom also details his encounter with SGI
President Ikeda in 2006 and how his message to “be your authentic
self” became foundational guidance for his life.
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