Thursday, July 30, 2015

Key to creating good fortune: Faith and daimoku

Soka Gakkai International
Buddhism in Action for Peace


Daily Encouragement
July 31

What is the secret to victory? Mr. Toda once described that in a certain sense life is a gamble. "If you are lucky, you will win," he said. "But if you are unlucky, then sometimes no matter how hard you try you lose. This is a hard fact." That is why, in addition to ability, good fortune is essential. The key to creating good fortune is found in faith and daimoku. I hope that you will all act in accord with the fundamental Law of Buddhism and lead victorious lives filled with unsurpassed good fortune.

Daisaku Ikeda, SGI President

每日指导
7月 31日
面临生死关头时,地位、虚荣、财产毫无用处,只剩下赤裸裸的自己。佛法能改变生命,让其更充实。
国际创价学会会长池田大作

Sent from my iPhone

Wednesday, July 29, 2015

Buddhahood is the ultimate goal of life n Buddhism

29/7/15 8:18:31 am: Kwee! Chang: 每日指导
7月 29日
好的启发能培育好的性格,性格因教育、家庭环境以及自觉的努力而形成。看一本好书、交好友是非常重要的。
国际创价学会会长池田大作

29/7/15 8:18:31 am: Kwee! Chang: July 29

The ultimate essence of Nichiren Buddhism lies in living on through to the very end, pressing ever forward, courageously taking on each new challenge we encounter and never giving up. Constructing eternal glory--the state of Buddhahood--within our own lives is the purpose of our Buddhist practice in this lifetime; hence Nichiren's constant urging that we make tenacious efforts in the present.

Daisaku Ikeda, SGI President


Sent from my iPhone

Tuesday, July 28, 2015

Fwd:


"Courage" comes from the Latin word "Cor" meaning "Heart"....




--
Regards,

Mr Chang C.L.

Fwd: Mauro's Way of Human Revolution


---------- Forwarded message ----------
From: Leslie Chang <lesliecck@gmail.com>
Date: Tue, Jul 28, 2015 at 11:27 PM
Subject: Fwd: Mauro's Way of Human Revolution
To:




".....I learned from this that the time to open up and encourage others is always right now. "

http://www.sgi.org/people-and-perspectives/small-interactions-lead-to-big-results.html

Small Interactions Lead To Big Results

by Mauro Ciullo, Italy

85

culture of peacesocial change

Mauro Ciullo

I live in Milan, Italy, and, inspired by being part of preparations for a showing of the SGI anti-nuclear weapons exhibition "From a Culture of Violence to a Culture of Peace: Transforming the Human Spirit," I began to think about what I could challenge and transform in my own life.

I decided that my goal would be to fight against the mistrust I saw in society and find a way to bring hope to people, but where could I start?

SGI President Daisaku Ikeda is always encouraging us to start where we are, to take care of the people right in front of us. There are several apartments in the building where I live. The situation there was dire--we had problems in maintaining the building, a lack of communication between us and then there was the "mystery" apartment. A lot of people seemed to live in this apartment, although we never saw any of them. They were clearly involved in some illegal activity, such as drug dealing. The police regularly came to the building looking for them and sometimes knocked on our door very early in the morning to ask for information.

New, separate mailboxes for each apartment in Mauro's building

Another problem was that there was not a separate mailbox for each of the apartments. Sometimes my neighbors would open my post, or I would find my mail--and sometimes my Buddhist magazines--abandoned in the courtyard between the apartment buildings.

I started to chant Nam-myoho-renge-kyo for the happiness of all the residents in the building, including those living in the mystery apartment. I also started talking about Nichiren Buddhism with my neighbors. It wasn't hard because some people had already read my Buddhist magazines when they were left in the courtyard!

I realized that nobody smiled at each other. It wasn't surprising, given the situation. There were not many reasons to smile. Indeed, I found it hard myself. Sometimes the biggest challenge is to do the simplest things. President Ikeda writes:

As the French author Antoine de Saint-Exupéry (1900-1944) wrote: "A smile is often the most essential thing. One is repaid by a smile. One is rewarded by a smile. One is animated by a smile. There are smiles that are worth giving your very life for" . . . A sincere smile is a kind of "switch" that puts you, your family and your community on the track to developing a higher state of life.

I understood that smiling was the cause for change, rather than the result of change. In other words, I didn't need to wait until I had something to smile about. So I decided to make the effort to smile and to speak warmly to people in the building, even when I was in a hurry.

I talked with many people in my building, and, over time, every one of them became more and more open and friendly. One day, a woman who used to look through my Buddhist magazines, gave me a present--a little Buddha statue. It was her way of showing me her appreciation. A few months later she passed away. I learned from this that the time to open up and encourage others is always right now. As Nichiren says, "Though one may live to a great age, in the end one cannot escape this impermanence. In this world of ours, life lasts a hundred years or so at most. When we stop to think of it, it is a mere dream within a dream."

I continued to chant with strong determination and to carry out small acts of friendship. I began to see the results of my efforts with the people in my building. We got together as residents and, between us, solved some problems ourselves and resolved other issues by communicating with the caretaker. Suddenly, the people living in the mystery apartment all disappeared and now a wonderful family lives there. On top of this, we all now have our own mailboxes. This means that I have to find new ways to introduce people to Buddhism!

The final proof of the effects of taking action based on chanting Nam-myoho-renge-kyo came when one day a woman in my building commented, "When I meet you I feel better!" I think that this is part of our Buddhist practice of respecting others. When people meet us, they should feel better.

[Adapted from an article in the May 2013 issue of the Art of Living, SGI-UK; photos courtesy of SGI-UK]




--
Regards,

Mr Chang C.L.

Fwd: Hell is the Land of Tranquil Light -- Sensei's Lecture from WT

Adapted from compilation of gosho lectures by sensei that :
Learning from the Gosho: The Hope-filled Writings Of Nichiren Daishonin

Very interesting lecture....Sensei spoke about many things.

You all might have read it....


SGI President Ikeda's Study Lecture Series

 
Learning from the Gosho: The Hope-filled Writings

Of Nichiren Daishonin

[4] "Hell Is the Land of Tranquil Light"

A Buddha in Both Life and Death—Attaining Buddhahood in One's

Present Form Means Savoring Joy in Both Life and Death

 I have received your offering of various articles. Nothing would please me more than to know that you have communicated with the late Ueno [your husband Nanjo Hyoe Shichiro], but I know that that is impossible. Unless it was in a dream, it is unlikely that you have seen him. Unless it was an illusion, how could you have seen him? Surely your late husband is in the pure land of EaglePeak, listening and watching over this saha world day and night. You, his wife, and your children have only mortal senses, so you cannot see or hear him, but be assured that you will eventually be reunited [in the pure land of Eagle Peak].

         The men with whom you have exchanged marriage vows over the course of all your previous lifetimes must outnumber even the grains of sand in the ocean. Your vows this time, however, were ones made with your true husband. The reason is that it was due to his encouragement that you became a practitioner of the Lotus Sutra. Thus you should revere him as a Buddha. When he was alive, he was a Buddha in life, and now he is a Buddha in death. He is a Buddha in both life and death. This is what is meant by that most important doctrine called attaining Buddhahood in one's present form. The fourth volume of the Lotus Sutra states, "If one can uphold this [sutra], one will be upholding the Buddha's body."

         Neither the pure land nor hell exists outside oneself; both lie only within one's own heart. Awakened to this, one is called a Buddha; deluded about it, one is called an ordinary person. The Lotus Sutra reveals this truth, and one who embraces the Lotus Sutra will realize that hell is itself the Land of Tranquil Light. . . .

         This teaching is of prime importance, but I will impart it to you just as Bodhisattva Manjushri explained the secret teaching of the attainment of Buddhahood in one's present form to the dragon king's daughter. After hearing it, strive even more earnestly in faith. One who, on hearing the teachings of the Lotus Sutra, makes even greater efforts in faith is a true seeker of the way. T'ien-t'ai states, "From the indigo, an even deeper blue." This passage means that, if one dyes something repeatedly in indigo, it becomes even bluer than the indigo leaves. The Lotus Sutra is like the indigo, and the strength of one's practice is like the deepening blue. (WND-1, 456–57)

 

***

 

          Since your deceased husband was a votary of this [Lotus] sutra, he doubtless attained Buddhahood just as he was. You need not grieve so much over his passing. On the other hand, to grieve is only natural for ordinary people. However, even sages are sometimes sad. Could the lamenting of all the great enlightened disciples of Shakyamuni Buddha at his passing have been meant to show the behavior of ordinary people?

         You should by all means perform as much good as you possibly can for the sake of your deceased husband. The words of a wise man of old also teach that "you should base your mind on the ninth consciousness, and carry out your practice in the six consciousnesses." How reasonable it is too! In this letter I have written my long-cherished teachings. Keep them deep within your heart. (WND-1, 458)

 

Lecture

 

In 1950, my mentor Josei Toda, facing dire circumstances in his business, stepped down as Soka Gakkai general director to shield the Soka Gakkai from any negative repercussions. His lively study lectures at the Gakkai Headquarters, which had been regularly attended by dozens of people, grew more infrequent. Yet he still made time in the midst of this intense period to give Gosho lectures to small groups of people. He solemnly declared: "I will give every ounce of my strength for those of you who wish to study, even if there is only one of you." And he also said: "Even if I should fall into hell, that wouldn't matter to me in the least. I would simply share the correct teaching with the inhabitants there and turn it into the Land of Tranquil Light. But my concern is what would happen to you who are still so young in faith."

            No matter how trying the hardships that beset him, no matter how exhausted he was, Mr. Toda would summon all the compassion and energy he could in an effort to encourage those who sought him out—whether it was a member struggling with their karma and wishing to receive guidance in faith, or a young person eager to learn about Buddhism.

            Mr. Toda eventually broke through his business difficulties, and was inaugurated as president of the Soka Gakkai in 1951. A short time before that, Mr. Toda moved his company office to a room in the Ichigaya Building near Ichigaya Station in Tokyo. He also established a branch office of the Soka Gakkai Headquarters in a separate small room in the same building. There, he devoted many hours each day to giving guidance and encouragement to members who came to see him.

            The Buddhism of Nichiren Daishonin enables those experiencing the greatest suffering to gain the greatest happiness. The Mystic Law has the power to change even hell into the Landof Tranquil Light.

            I have heard a wonderful testimony about this related by a former receptionist at theIchigaya Building. A women's division member who was a close friend of hers conveyed the woman's remarks to me.

            The former receptionist vividly recalled the situation back in those days. A great many people would come to visit the room that served as our branch office. Moreover, people who arrived looking weighed down by problems and worries would leave looking like completely different people, bright smiles lighting their faces. This transformation always amazed her, she said.

            Both Tsunesaburo Makiguchi and Josei Toda, the first and second presidents of the Soka Gakkai, taught a way of life of striving continuously to kindle flames of courage and great confidence in people's hearts—illuminating this friend or that family's future—so that they could come to view karma as mission. To thoroughly encourage each individual, to inspire them to stand up together in the most noble mission of worldwide kosen-rufu—that is the fundamental spirit that pervades the mentor-disciple relationship in the Soka Gakkai. As long as this spirit is passed on, the Soka Gakkai will without doubt continue to develop eternally.

            In this installment, let's study the writing "Hell Is the Land of Tranquil Light" and learn from the Daishonin's earnest, lifelong struggle to encourage his followers.

 

***

 

I have received your offering of various articles. Nothing would please me more than to know that you have communicated with the late Ueno [your husband Nanjo Hyoe Shichiro],[1] but I know that that is impossible. Unless it was in a dream, it is unlikely that you have seen him. Unless it was an illusion, how could you have seen him? Surely your late husband is in the pure land of EaglePeak,[2] listening and watching over this saha world[3] day and night. You, his wife, and your children have only mortal senses, so you cannot see or hear him, but be assured that you will eventually be reunited [in the pure land of Eagle Peak].

         The men with whom you have exchanged marriage vows over the course of all your previous lifetimes must outnumber even the grains of sand in the ocean. Your vows this time, however, were ones made with your true husband. The reason is that it was due to his encouragement that you became a practitioner of the Lotus Sutra. Thus you should revere him as a Buddha. When he was alive, he was a Buddha in life, and now he is a Buddha in death. He is a Buddha in both life and death. This is what is meant by that most important doctrine called attaining Buddhahood in one's present form.[4]The fourth volume of the Lotus Sutra states, "If one can uphold this [sutra], one will be upholding the Buddha's body" [LS11, 180]. (WND-1, 456)

 

Both Life and Death Are Pervaded with Joy

 

Nichiren Daishonin writes: "When he was alive, he was a Buddha in life, and now he is a Buddha in death. He is a Buddha in both life and death" (WND-1, 456). The great teaching of the Daishonin's Buddhism makes it possible for us to attain Buddhahood within this present lifetime, and to eternally undergo the cycle of birth and death with complete freedom and boundless hope.

            If our life is filled with joy, then our death will also be filled with joy. And if our death is filled with joy, then our next life will also be filled with joy. The Daishonin teaches that the cycle of birth and death is a continuum of joy, and that the essence of life lies in dedicating ourselves to actually making that joy the reality of our existence and helping others do the same.

            The writing "Hell Is the Land of Tranquil Light" is a letter addressed to the lay nun Ueno, who was the wife of the late Ueno, or Nanjo Hyoe Shichiro. Scholars are divided over exactly when this letter was composed. Some suggest it was written immediately after Hyoe Shichiro's death in 1265. Others speculate that it was written around 1274, after the Daishonin returned from Sado and went to live at Mount Minobu, during which time he resumed a frequent correspondence with the Nanjo family.

            The first member of the Nanjo family to convert to the Daishonin's teaching was Hyoe Shichiro. A retainer of the Kamakura shogunate whom the Daishonin valued greatly, he passed away in 1265 due to a serious illness. He had sincerely followed the Daishonin's guidance and maintained faith in the Mystic Law to the end of his life. His surviving family members carried on their own Buddhist practice with the same pure spirit of faith.

            At the time of Hyoe Shichiro's death, his second son Tokimitsu[5]—who later became the head of the Nanjo family—was seven years old. In addition, Hyoe Shichiro's wife was then pregnant with their fifth son. No doubt she had to put aside her own feelings of loss and grief as she struggled valiantly to protect and raise her family on her own.

            The Daishonin felt the irrepressible grief and sadness that resided in this mother's heart, and encouraged her in an effort to relieve her suffering. In this letter, he comments that even should she be able to see her husband in a dream, it was not possible for her in reality to receive any communication from him. The Daishonin tells her that, from the standpoint of Buddhism, her husband is in the pure land ofEagle Peak, constantly watching over his family. And he assures her that in the end they will be reunited there.

            The Daishonin warmly consoles the lay nun Ueno, saying that all those united by the deep bonds of faith—be they fellow practitioners, family members, or friends—are certain to be reunited.

 

The Pure Land of Eagle Peak Is the Eternal"Home" of Life Itself

 

The pure land of Eagle Peak of which the Daishonin speaks certainly does not indicate some imaginary other world like the paradise of the Pure Land of Perfect Bliss in the west[6] that is expounded in the Pure Land (Nembutsu) school of Buddhism. Simply put, the pure land ofEagle Peak represents the realm of Buddhahood within the universe itself. In the Daishonin's writings, we find the words: "One's body and mind at a single moment pervade the entire realm of phenomena"[7] (WND-1, 366). The life of a person who passes away having steadfastly upheld the Mystic Law will enter a vast and boundless state encompassing the entire universe and be pervaded by great joy. Mr. Toda described this as "merging with the realm of Buddhahood within the universe."

            In the Daishonin's writings, we frequently find passages such as: "Let us meet in the pure land of Eagle Peak" (WND-1, 596), and "Without fail both mother and child will go to the pure land of Eagle Peak" (WND-2, 964).

            The pure land of Eagle Peak represents the realm of Buddhahood that can be reached by all who maintain faith in the Mystic Law to the very end of their lives. There, mentor and disciple, fellow members, parents and children, spouses, family members—and, indeed, all those who are joined by deep life-to-life bonds—can share a joyous reunion.

            The Bodhisattvas of the Earth appear in this strife-filled saha world from the realm of Buddhahood to carry out the mission of leading people to enlightenment. And after fulfilling their mission in this life, they return once more to the realm of Buddhahood within the universe. This is the pure land of Eagle Peak. It is the eternal "home"—on the profound dimension of life—of courageous Bodhisattvas of the Earth who are forever committed to widely propagating the Mystic Law; it is a realm of comrades from time without beginning.

            To be a "Buddha in life" means to bring forth our innate Buddhahood based on this awareness and to stand up valiantly on the stage of our mission in the midst of life's painful realities to work for the happiness of ourselves and others. To be a "Buddha in death" means to enter the eternal path of boundless joy of the Law[8] after having completed our mission in this lifetime and to embark on our next journey on the bodhisattva path to continue fulfilling our vow to lead others to enlightenment.

            The purpose of this present existence is to attain the lofty spiritual state in which we truly sense that we are Buddhas in both life and death and that both life and death are pervaded by joy. Or rather, each moment of this existence is a struggle to achieve this state of life.

            In this writing, the Daishonin cites a passage from the Lotus Sutra: "If one can uphold this [sutra], one will be upholding the Buddha's body" [LS11, 180] (WND-1, 456).[9] Just as this passage states, Nanjo Hyoe Shichiro was able to enter the eternal path of birth and death in the realm of Buddhahood because he persevered in his Buddhist practice and established the life-state of Buddhahood in the course of that existence. The Daishonin thus assures the lay nun Ueno, his message implying: "Your late husband is certainly a Buddha as indicated in the Lotus Sutra." "Your husband won! Now it's your turn to win!"  

 

***

 

          Neither the pure land nor hell exists outside oneself; both lie only within one's own heart. Awakened to this, one is called a Buddha; deluded about it, one is called an ordinary person. The Lotus Sutra reveals this truth, and one who embraces the Lotus Sutra will realize that hell is itself the Land of Tranquil Light. . . .[10]

         This teaching is of prime importance, but I will impart it to you just as Bodhisattva Manjushri[11] explained the secret teaching of the attainment of Buddhahood in one's present form to the dragon king's daughter.[12] After hearing it, strive even more earnestly in faith. One who, on hearing the teachings of the Lotus Sutra, makes even greater efforts in faith is a true seeker of the way. T'ien-t'ai states, "From the indigo, an even deeper blue." This passage means that, if one dyes something repeatedly in indigo, it becomes even bluer than the indigo leaves. The Lotus Sutra is like the indigo, and the strength of one's practice is like the deepening blue. (WND-1, 456–57)

 

The Beneficial Power of the Mystic Law: Transforming Hell into the Land of Tranquil Light

 

Both the pure land and hell exist within us. To suppose that they exist somewhere else is an illusion. That is Nichiren Daishonin's teaching.

            Here, the Daishonin goes on to encourage the lay nun Ueno by shifting his focus from her late husband's attainment of Buddhahood to her own attainment of Buddhahood.

            Those who uphold the Lotus Sutra can actualize in their own lives the principle that "hell is itself the Land of Tranquil Light." In one of his other writings, the Daishonin tells Shijo Kingo that if it were necessary in order to protect him, he would accompany him even to hell. He writes: "For if you and I should fall into hell together, we would find Shakyamuni Buddha and the Lotus Sutra there" (WND-1, 850). The implication here is that if Nichiren Daishonin and Shakyamuni Buddha were both present, hell would no longer be hell; it would become a Buddha land. And if that were so, then the wardens of hell[13] would not attack the followers of the Buddha, nor would King Yama, the king of hell, have any choice but to become a protector of the Lotus Sutra.

            The Lotus Sutra is a teaching of changing the place we are right now into a Buddha land. Faith in the Lotus Sutra means undertaking the challenge to do just that. Consequently, the Daishonin's followers who persevere in the practice of the Lotus Sutra will not possibly suffer in the world of Hell. They are guaranteed to enjoy a state of life of complete freedom.

            The Daishonin wanted to deeply impress this point on the lay nun Ueno. Though she perhaps had already heard a number of times before about this principle of "hell is itself theLand of Tranquil Light," the Daishonin no doubt wanted her to grasp it on a more profound level and to manifest it in her own life. These passages also convey the Daishonin's sincere wish that she exert herself in her Buddhist practice with stronger resolve.

 

Attaining Buddhahood in One's Present Form Is a Principle of Joy and Hope

 

The reason why the Daishonin spoke of the principle that "hell is itself the Land of Tranquil Light" was to reassure the lay nun Ueno that her late husband had most certainly attained Buddhahood. It was also to teach her that Buddhahood existed in her own life—a realization that was a source of supreme hope and inspiration—even as she struggled intrepidly to raise her young children on her own.

            To further encourage her, the Daishonin discusses the episode in the Lotus Sutra where the dragon king's daughter attains Buddhahood in her present form. At the behest of Shakyamuni Buddha in the "Devadatta" (12th) chapter, Bodhisattva Manjushri explains the beneficial power of the Mystic Law to Bodhisattva Wisdom Accumulated [a follower of the Buddha Many Treasures]. At that time, to provide concrete evidence that the Mystic Law has the power to enable one to attain Buddhahood in one's present form, he calls forth and introduces the dragon king's daughter.

            But individuals such as Bodhisattva Wisdom Accumulated and one of Shakyamuni's leading disciples, Shariputra, were not inclined to believe that Buddhahood could be attained either by a woman or in one's present form. In front of men harboring such disbelief, the dragon girl vows to Shakyamuni: "I unfold the doctrines of the Great Vehicle [the Lotus Sutra] / to rescue living beings from suffering" (LS12, 188), and then demonstrates actual proof of attaining Buddhahood in her present form. As for the multitudes who witness this feat, the sutra states: "Their hearts were filled with great joy" (LS12, 189). Brimming with delight, they entered the path of attaining Buddhahood. Meanwhile, all the doubters were dumbstruck with admiration at the dragon girl's achievement, and forced to silently accept its reality. The thrilling drama of the dragon girl attaining Buddhahood illuminated the assembly with a brilliant flash of hope and set off waves of joy.

            The principle of attaining Buddhahood in one's present form has the power to call forth hope and joy in the lives of all people. The Daishonin teaches this fundamental principle to the lay nun Ueno in this writing in order to bring true hope to shine in her heart.

 

Nichiren Buddhism: Actualizing the Principles of the Lotus Sutra

 

"Strive even more earnestly in faith," says the Daishonin to the lay nun Ueno. "One who . . . makes even greater efforts in faith is a true seeker of the way" (WND-1, 457).

            The Daishonin explains such profound principles as "attaining Buddhahood in one's present form" and "hell is itself the Land ofTranquil Light" to help his disciples deepen their faith. Buddhism is not a game of words or concepts.

            The fundamental principles explained in this writing all teach that the source of supreme hope that is Buddhahood resides within us. If we can accept this as being true of our own lives and maintain firm belief in this, then that very faith and conviction will dispel the darkness or ignorance[14] that obscures our Buddhahood and allow it to shine forth.

            Therefore, the important thing is faith. The more we deepen our faith, the more our lives will be dyed with the hues of Buddhahood. To illustrate this, the Daishonin cites the words of the Great Teacher T'ien-t'ai of China: "From the indigo, an even deeper blue."[15]

            The leaves of the indigo plant are a green color with a faint bluish tint. But if something is soaked many times in the dye extracted from these leaves, it will become a deep, vibrant blue. Our practice for attaining Buddhahood in this lifetime is the same. The Lotus Sutra that expounds this principle can be likened to the leaves of the indigo plant, while practicing the Daishonin's Buddhism can be likened to being repeatedly soaked in the dye produced from these leaves. In other words, in the Daishonin's Buddhism, when we deepen our faith through hearing the teachings and strive ever harder in our Buddhist practice, we can manifest our Buddhahood in our actual lives and attain enlightenment in this existence.

            The purpose of studying the Daishonin's writings is not only to understand the Daishonin's spirit and deepen our own faith, but, by learning about the profound principles of Buddhism, to gain the solid conviction that hope and peace reside within our hearts, and to strive earnestly for the happiness of ourselves and others. It is also to summon the courage to challenge difficulties by learning from the example of the Daishonin who triumphed over enormous trials and obstacles. This is the key to practical Buddhist study—study that we can apply to our daily lives. Let us always bear this deeply in mind.

 

***

 

          Since your deceased husband was a votary of this sutra, he doubtless attained Buddhahood just as he was. You need not grieve so much over his passing. On the other hand, to grieve is only natural for ordinary people. However, even sages are sometimes sad. Could the lamenting of all the great enlightened disciples of Shakyamuni Buddha at his passing have been meant to show the behavior of ordinary people?

         You should by all means perform as much good as you possibly can for the sake of your deceased husband. The words of a wise man of old also teach that "you should base your mind on the ninth consciousness, and carry out your practice in the six consciousnesses."[16] How reasonable it is too! In this letter I have written my long-cherished teachings. Keep them deep within your heart. (WND-1, 458)

 

Follow the Path of Your Mission, Just As You Are

 

Attaining Buddhahood in one's present form is not about acquiring some kind of special, superhuman qualities, but rather it means achieving as ordinary human beings an eternal and boundless state of life characterized by the virtues of eternity, happiness, true self, and purity.[17]

            The benefits and blessings of the Mystic Law are immeasurable. All life—no matter in which of the Ten Worlds it may reside—is originally an entity of the Mystic Law. Therefore, even if at present we are in a state of Hell, by changing our mind-set or focus at that moment, we can immediately manifest our pure and highest state of life as entities of the Mystic Law. This is what it means to attain Buddhahood in one's present form.

            Naturally, "in one's present form" doesn't mean attaining Buddhahood while wallowing in suffering or surrendering to indolence. A struggle to transform the moment-to-moment focus of our minds is required. Nichiren Daishonin revealed the Gohonzon, the object of devotion, so that anyone can undertake this struggle.

            The Daishonin gave expression to the supreme state of life he had attained, by inscribing it in the form of the Gohonzon. Those who chant Nam-myoho-renge-kyo with faith in this Gohonzon can break through the darkness or ignorance that shrouds their lives and bring forth from within the state of Buddhahood that is one with the Mystic Law.

            Believing in the Gohonzon means believing that the supremely noble state of life manifested by the Daishonin also exists within our own lives. This means persevering in faith and practice as a votary of the Lotus Sutra, just as the Daishonin did. Only by striving in faith with the same spirit that he teaches can we vanquish the ignorance or darkness that clouds our lives.

            In this writing, the Daishonin declares that Hyoe Shichiro, having been a votary of the Lotus Sutra, most definitely attained Buddhahood in his present form. In other words, by virtue of being a votary of the Lotus Sutra, he had been a "Buddha in life" while alive, and now was a "Buddha in death." As such, the Daishonin assures the lay nun Ueno that her late husband had surely enjoyed peace of mind during his lifetime, and after death surely dwelled in the eternal and indestructible realm of Buddhahood within the universe. Based on his profound insight into the true nature of life, he warmly encourages her to the effect: "There is essentially no reason for you to grieve or lament."   

 

Become a Winner in the Real World

 

The Daishonin goes on to say, however, that even though we may understand this intellectually, it is only natural that we, as ordinary human beings, grieve over the loss of a loved one. He points out that even sages are sad on occasion. This being the case, he encourages the lay nun Ueno to perform as much good as she can so as to benefit her deceased husband. In other words, he is telling her to turn her grief into prayer for the sake of her husband's eternal happiness.

            Nichiren Daishonin always treasured the feelings of his followers. Every single word in this letter warmly embraces the lay nun Ueno. This immense heart, as vast as the sky or the ocean, is the heart of the Buddha of the Latter Day of the Law.

            Here, the Daishonin urges the lay nun Ueno to strive in faith as much as she can. For by elevating her sorrow at losing her husband into prayer based on the Mystic Law, she will be making efforts in faith that will ennoble her own life and enable her to actualize the principle of attaining Buddhahood in this lifetime. Offering prayers for the deceased based on the Mystic Law constitutes an admirable part of Buddhist practice.

            There is absolutely no need for us to pretend in front of the Gohonzon. We should pray to the Gohonzon just as we are—with joy when we're elated, and with sadness when we're feeling down. We should regard both suffering and joy as facts of life and continue chanting Nam-myoho-renge-kyo steadfastly to the very end. Through the vast power of the Mystic Law, all of our prayers form part of our Buddhist practice. Those who continue to resolutely chant Nam-myoho-renge-kyo, come what may, will achieve true victory. A person who chants with this spirit and manifests the power of the Mystic Law in their lives is truly a "Buddha in life."

            Mr. Toda said:

 

To enjoy complete peace of mind in the depths of one's being is what it means to be a Buddha. . . . As a result of embracing the Gohonzon, the life of one who is ill, for example, will be transformed into one of complete peace of mind. Because of this deep underlying sense of serenity, one will find pleasure in the simple act of living. . . . Don't you think that finding life itself an absolute joy is what it means to be a Buddha? Isn't this what it means to attain the same life-state as the Daishonin?[18]

 

            It is to explain this state of life to the lay nun Ueno that the Daishonin cites the words: "You should base your mind on the ninth consciousness, and carry out your practice in the six consciousnesses" (WND-1, 458).  

            The "ninth consciousness" is life that is pure of all defilements and one with the Mystic Law, the ultimate truth. It means the Buddha nature innate in all life. Our life is inherently a palace wherein dwells the "mind king,"[19] or the fundamental entity of the mind, known as the ninth consciousness. In the Gosho, we find the expression the "palace of the ninth consciousness, the unchanging reality that reigns over all of life's functions"[20] (WND -1, 832). The Daishonin inscribed this inherent reality of our lives in the form of the Gohonzon. Therefore, to "base one's mind on the ninth consciousness" means simply to chant Nam-myoho-renge-kyo with faith in the Gohonzon.

            The "six consciousnesses" means the five senses (of sight, sound, smell, taste, and touch) that function in response to the phenomena of the world around us, plus the awareness that integrates these five senses. In other words, the six consciousnesses indicate our actual lives in this world. "To carry out one's practice in the six consciousnesses" means to firmly establish the state of Buddhahood within us by making our daily lives our place of practice. This is the principle of "faith manifesting itself in daily life."

            It could further be said that "basing one's mind on the ninth consciousness" and "carrying out one's practice in the six consciousnesses" encompasses all of our Gakkai activities. This is because, while grounding our lives solidly in the world of Buddhahood, we go out to spread the Mystic Law and lead people to enlightenment in the midst of society with all of its problems and suffering.

            Encouraging others in faith requires an earnest, all-out effort. It entails a powerful interaction on the dimension of life itself, invoking the dynamics of the "three thousand realms in a single life-moment" of each person. It is a dedicated challenge in which we polish our own lives so that we can consolidate our Buddhahood, while seeking to elevate the lives of our friends so they may do the same.

            What a source of strength and courage this letter from the Daishonin must have been to the lay nun Ueno.

            Later in life, this admirable mother suddenly lost her fifth son when he was 16 years old. Her second son and head of the family, Tokimitsu, was also struck by a severe illness that nearly cost him his life. Even while battling such painful destiny, the lay nun Ueno continued to seek out the Daishonin's teachings. She fought on tenaciously and won splendid victory.

            How wonderful it is to be able to struggle together with a teacher in faith who has a profound understanding of the Buddhist view of life and death. The principle of attaining Buddhahood in one's present form is actualized when both teacher and disciple are able to savor joy in both life and death.

 

(Translated from the December 2007 issue of theDaibyakurenge, the Soka Gakkai study journal)

 

[1] The late Ueno, or Nanjo Hyoe Shichiro, was the steward of Ueno Village in Fuji District and a retainer of the Kamakura government. He was originally a believer in the Pure Land (Nembutsu) teachings, but heard Nichiren Daishonin preach and became his follower. He became ill in 1264, received a letter of encouragement from the Daishonin toward the end of that year, and passed away the following year.

[2] Pure land of Eagle Peak: Eagle Peak is the place where Shakyamuni preached the Lotus Sutra. It also symbolizes the Buddha land or the state of Buddhahood, as in the expression "the pure land of Eagle Peak."

[3] Saha world: This world, which is filled with suffering. Often translated as the world of endurance. Saha means the earth; it derives from a root meaning "to bear" or "to endure." In this context, the saha world indicates a world in which people must endure suffering.

[4] Attaining Buddhahood in one's present form: This means to attain Buddhahood just as one is, without discarding the body of an ordinary person. According to many of the teachings other than the Lotus Sutra, one can attain Buddhahood only after practicing for an incredibly long period of time spanning countless lifetimes, and severing any connection with the nine worlds. But the Lotus Sutra teaches that one can attain Buddhahood in one's present form or as an ordinary person. This principle is often illustrated by the example of the dragon king's daughter who, according to the "Devadatta" (12th) chapter, attained Buddhahood in a single moment without changing her dragon form, through the beneficial power of the Mystic Law.

[5] Nanjo Tokimitsu (1259–1332): A lay follower of Nichiren Daishonin and the second son of Nanjo Hyoe Shichiro. In addition to supporting the Daishonin, Tokimitsu aided Nikko Shonin, the Daishonin's direct disciple and subsequent successor, in his propagation efforts in the Fujiarea. He also provided crucial assistance to fellow practitioners at the time of the Atsuhara Persecution, which began in 1278.  

[6] Pure Land of Perfect Bliss in the west: A pure land described in the Pure Land sutras. It is said to be located "a hundred thousand million Buddha lands away in the west" where Amida Buddha lives.

[7] A passage from Miao-lo's The Annotations on "Great Concentration and Insight." Because the Ten Worlds in their entirety, and all of the three thousand realms, originally exist in people's lives at each moment, when people attain Buddhahood, in accordance with this original principle, their bodies and minds pervade the phenomenal realm and they attain a state of complete freedom.

[8] Boundless joy of the Law: The supreme and ultimate happiness of the Buddha, the benefit of the Mystic Law.  

[9] With regard to this passage from the "Treasure Tower" (11th) chapter of the Lotus Sutra, Nichiren Daishonin states in The Record of the Orally Transmitted Teachings: "To uphold the Lotus Sutra is to uphold belief in the fact that our bodies are the Buddha's body. . . . To uphold the body of the Buddha means to uphold the belief that outside of our own bodies there is no Buddha. That is, the ordinary mortal at . . . the stage of being a Buddha in theory, is not different from the Buddha at . . . the stage of ultimate enlightenment" (OTT, 96–97).

[10] "Hell is itself the Land of Eternally Tranquil Light": This means that the world of hell, a life-state of suffering, can become, just as it is, theLand of Eternally Tranquil Light where the Buddha dwells. "Hell" means a world of extreme suffering, and "the Land of Eternally Tranquil Light" means the world of Buddhahood. That the world of hell is itself the world of Buddhahood figuratively expresses the principle of the mutual possession of the Ten Worlds.

[11] Bodhisattva Manjushri: A bodhisattva who appears in the sutras as the leader of the bodhisattvas and is regarded as symbolic of the perfection of wisdom.

[12] Dragon king's daughter: Also, known as the dragon girl. The eight-year-old daughter of Sagara, one of the eight great dragon kings said to dwell in a palace at the bottom of the sea. She conceives the desire for enlightenment upon hearing Bodhisattva Manjushri preach the Lotus Sutra. She then appears in front of the assembly of the Lotus Sutra and instantaneously attains Buddhahood in her present form.

[13] Wardens of hell: Demons in Buddhist mythology who torment transgressors who have fallen into hell. They work for King Yama, the king of hell who is said to judge and determine the rewards and punishments of the dead.

[14] In Buddhism, this means ignorance about the true nature of existence. It is deemed the fundamental cause of suffering and delusion. It prevents people from recognizing the true nature of their lives and taking faith in the Mystic Law, which enables all to attain enlightenment.

[15] These words appear in T'ien-t'ai's Great Concentration and Insight and elsewhere. This analogy is used to explain that through continued study one can gain a more profound understanding, just as repeated dyeing will cause something to acquire a deeper hue than the original dye itself.

[16] Nine consciousnesses and six consciousnesses: The doctrine of the nine consciousnesses identifies nine types of discernment. Proceeding from shallow to deep, they are the five senses (sight, hearing, smell, taste, and touch), mind-consciousness (which integrates the perceptions of the five senses into coherent images), mano-consciouness (which corresponds to the inner spiritual world), alaya-consciousness (or karmic storehouse), andamala-consciousness (which remains free of karmic impurity and is the basis of all life's functions). The ninth consciousness means the most profound amala-consciousness. The six consciousnesses means the first six of the nine consciousnesses, or the five senses plus mind-consciousness, the spiritual function that draws judgments and inferences in response to external stimuli.

[17] Eternity, happiness, true self, and purity: Four noble qualities or virtues of a Buddha's life. "Eternity" means that the Buddha nature is unchanging and everlasting. "Happiness" means tranquility and joy transcending any suffering. "True self" means that the Buddha nature is one's foundation and truth. And "purity" means free of deluded or erroneous conduct.

[18] Translated from Japanese. Josei Toda, Toda Josei Zenshu (Collected Writings of Josei Toda) (Tokyo: Seikyo Shimbunsha, 1982), vol. 2, pp. 446–47.

[19] The "mind king" refers to the core of the mind, which controls the various workings of the mind.

[20] "Palace of the ninth consciousness, the unchanging reality that reigns over all of life's functions": The ninth consciousness is likened to a palace because it is life's central function, and it is one with the eternal and immutable truth.

.




--
Best Regards,

Have a nice day.

Leslie Chang



--
Regards,

Mr Chang C.L.

Faith n Gohonzon

28/7/15 12:35:02 pm: Kwee! Chang: In time of need your faith can help you through , by daimoku in your head. If your head is sorted out, the whole environment can be sorted out.
Page 191 from the book 'A time to chant".

Gohonzon is not an external object of worship. It is a representation of Buddha nature; we all -everything has it. Through chanting , we draw out our Buddha nature.
28/7/15 12:35:02 pm: Kwee! Chang: Quote from sensei
"Faith has nothing to do with formality or ritual; it depends on one's heart, one's mind. It depends on one's conviction.

From the book : A time to chant page 194


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Sunday, July 26, 2015

Must not have 2 minds

27/7/15 8:10:35 am: Kwee! Chang: Sensei's guidance:
"The Daishonin sternly warns that even if one calls
oneself a disciple of Nichiren, one must not be of 'two minds' practising both the 'others' and the Lotus Sutra. He seeks to drive home the importance of establishing unshakeable faith in the correct teaching.

"Two minds' refers to the weakness that prevents one from being able to believe solely and fully in the Lotus Sutra.

"Buddhism is rigorous (严格).
There can no compromise in its faith and practice. One must always remain completely committed to it, and not of 'two minds'.

"Being of 'two minds' is having weak faith that can be affected by things and events around us, that which constitute slander of the Law!!"


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Thursday, July 23, 2015

9 quotes from Sensei

http://chantforhappiness.blogspot.sg/2015/07/9-powerfull-quotes-by-daisaku-ikeda-on.html


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White House-U.S. Buddhist Leaders Conference a First – Soka Gakkai International - USA

White House-U.S. Buddhist Leaders Conference a First – Soka Gakkai International - USA

White House-U.S. Buddhist Leaders Conference a First

Posted on July 20th 2015

Climate change, racial justice and peace building were the main focus of discussion in the first White House-U.S. Buddhist Leaders Conference. Under the theme "Voices in the Square— Action in the World," 125 leaders, monks and scholars from 62 Buddhist communities and 13 universities, representing each of the major Buddhist traditions and ethnicities, gathered on May 14 at George Washington University and then the White House to discuss these topics among themselves and with officials from the Obama Administration.

The SGI helped spearhead the conference, which marked the first time in U.S. history that such a broad representative gathering of Buddhist leaders had taken place. Together, they discussed their roles as socially engaged Buddhists in addressing social concerns. WASHINGTON, D.C., May 14— By any standard, it was a remarkable sight. Buddhist leaders, monks and scholars representing each of the major religious traditions and ethnicities had come together for the first White House-U.S. Buddhist Leaders Conference.

In light of the estimated 3.5 million people in the U.S. who identify as Buddhists, there was a shared sense that the Buddhist tradition, with its emphasis on interconnectedness, wisdom and compassion, could contribute much to the national conversation.

During the conference, participants considered from a Buddhist perspective the issues of climate change, racism and war, learning from those communities and activists who are engaging in these issues.

It was a day filled with exploring ways in which we can take action and best engage in social change. We learned from Dr. Mary Evelyn Tucker of the Yale Forum on Religion and Ecology, who pointed out the power of faith groups uniting to bring an educated and moral force to bear on the issue of climate change. The Rev. Angel Kyodo Williams of the Center for Transformative Change meanwhile reflected on the need to continue to challenge the insidious effects of racism, which, like the degrading of the environment, is rooted in that human tendency that disregards the supreme dignity of life.

This was followed by reports from several U.S. Buddhist communities on their efforts— from disaster relief to environmental advocacy—to act to address the needs of our times. Included was a presentation by Danny Hall, the SGI-USA Director of Peace and Community Relations for West Territory, who spoke about the SGI's commitment to rid the world of nuclear weapons and cultivate a culture of peace.

In the afternoon, participants gathered in the South Court Auditorium of the White House for briefings and earnest dialogues with several officials of the Obama Administration, including the special assistant to the president and executive director of the White House Office of Faith-based and Neighborhood Partnerships, as well as the administration's point persons on Asian American, LGBT and environmental issues.

The White House program was emceed by actor/director and SGI-USA member Patrick Duffy, who introduced a message from SGI President Ikeda in which he emphasized that the foremost purpose of religion is to respond to the fundamental questions of "How can we inspire hope in people?" and "How can we give meaning to life?"

President Ikeda also reminded us that "Buddhists best express the spirit of the teachings by taking initiative to bring about positive change in the communities and places where they live."

In the course of the White House meeting, we also presented a Buddhist Declaration on Climate Change as well as a Call for Racial Justice, signed by the participants.

The path to this historic event began in the spring of 2012 during a meeting I had with Melissa Rogers, who serves as the Special Assistant to President Obama and Executive Director of the White House Office of Faith-Based and Neighborhood Partnerships. This conversation laid the groundwork for initiating a dialogue between representatives of the diverse American Buddhist community and White House officials.

The event concluded with great appreciation being expressed for the key role played by the SGI-USA. To help identify and reach out to the 125 representatives who would make up this conference, I was fortunate in gaining the invaluable support of noted Buddhist scholars, Dr. Sallie King of James Madison University and Dr. Duncan Williams of the University of Southern California. Also assisting was Ven. Bhikkhu Bodhi of Buddhist Global Relief, Rev. T.K. Nakagaki of the Buddhist Council of New York and Matthew Regan of the International Buddhist Committee.

Reflecting on the event's significance, Clark Strand, spiritual writer and former Zen Buddhist monk, who last year published his book Waking the Buddha, noted: "For many decades now, American Buddhism has been dominated by the quest for personal enlightenment. It's good to see other Buddhist schools opening their eyes to the kinds of social and political realities that have concerned the SGI from its very creation. That is a very hopeful sign."



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Tuesday, July 14, 2015

Absolute happiness

Reforming Islam??

14/7/15 10:24:31 pm: Kwee! Chang: Reforming Islam -- https://www.youtube.com/watch?v=TQznBekLBCI
14/7/15
10:27:54 pm: Kwee! Chang: The map is not really that accurate though. Buddhism did go as far as the indo greek region but the video did not show.
14/7/15 10:27:55 pm: Kwee! Chang: also, thanks to the himalayas, Buddhism was protected from Islamic warlords from entering China to destory Buddhism.


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Sunday, July 12, 2015

Mecca was a multi-religious

12/7/15 11:57:00 am: Kwee! Chang: this 5mins of a documentary, You can see that Mecca was a multi-religious place.
https://www.youtube.com/watch?v=uLdTrntOKCA
12/7/15
11:57:00 am: Kwee! Chang: Islam and Pagan Rituals: The Pilgrimage to Mecca (Hajj)
https://www.youtube.com/watch?v=N2i_mE_1F-s
12/7/15
11:57:18 am: Kwee! Chang: Some history for your study


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Remove labels this Ramadan

: Watch "شوف الناس بقلبك في رمضان | Remove labels this Ramadan" on YouTube - https://youtu.be/84OT0NLlqfM

12/7/15 11:11:02 am: Kwee! Chang: Watch "2015.7.6 - Wong Chen (Missing Plane, Missing Billions: Malaysia in Crisis and the Politics of Hope)" on YouTube - https://youtu.be/TN06VA-SbEo


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Chanting

Interconnectedness --- a Buddhist perspective

http://www.sgi.org/about-us/buddhism-in-daily-life/interconnectedness.html

Interconnectedness

0

philosophy

"When we realize the extent of the myriad interconnections which link us to all other life, we realize that our existence only becomes meaningful through interaction with, and in relation to, others."

Buddhism teaches that all life is interrelated. Through the concept of "dependent origination," it holds that nothing exists in isolation, independent of other life. The Japanese term for dependent origination is engi, literally "arising in relation." In other words, all beings and phenomena exist or occur only because of their relationship with other beings or phenomena. Everything in the world comes into existence in response to causes and conditions. Nothing can exist in absolute independence of other things or arise of its own accord.

Shakyamuni used the image of two bundles of reeds leaning against each other to explain this deep interconnectedness. He described how the two bundles of reeds can remain standing as long as they lean against each other. In the same way, because this exists, that exists, and because that exists, this exists. If one of the two bundles is removed, then the other will fall. Similarly, without this existence, that cannot exist, and without that existence, this cannot exist.

More specifically, Buddhism teaches that our lives are constantly developing in a dynamic way, in a synergy of the internal causes within our own life (our personality, experiences, outlook on life and so on) and the external conditions and relations around us. Each individual existence contributes to creating the environment which sustains all other existences. All things, mutually supportive and related, form a living cosmos, a single living whole.

When we realize the extent of the myriad interconnections which link us to all other life, we realize that our existence only becomes meaningful through interaction with, and in relation to, others. By engaging ourselves with others, our identity is developed, established and enhanced. We then understand that it is impossible to build our own happiness on the unhappiness of others. We also see that our constructive actions affect the world around us. And, as Nichiren wrote, "If you light a lamp for another, your own way will be lit."

There is an intimate mutual interconnection in the web of nature, in the relationship between humankind and its environment--and also between the individual and society, parents and children, husband and wife.

If as individuals we can embrace the view that "because of that, this exists," or, in other words, "because of that person, I can develop," then we need never experience pointless conflicts in human relations. In the case of a young married woman, for instance, her present existence is in relation to her husband and mother-in-law, regardless of what sort of people they may be. Someone who realizes this can turn everything, both good and bad, into an impetus for personal growth.

Buddhism teaches that we "choose" the family and circumstances into which we are born in order to learn and grow and to be able to fulfill our unique role and respective mission in life.

On a deeper level, we are connected and related not just to those physically close to us, but to every living being. If we can realize this, feelings of loneliness and isolation, which cause so much suffering, begin to vanish, as we realize that we are part of a dynamic, mutually interconnected whole.

As Daisaku Ikeda has written, an understanding of the interconnectedness of all life can lead to a more peaceful world:

"We're all human beings who, through some mystic bond, were born to share the same limited life span on this planet, a small green oasis in the vast universe. Why do we quarrel and victimize one another? If we could all keep the image of the vast heavens in mind, I believe that it would go a long way toward resolving conflicts and disputes. If our eyes are fixed on eternity, we come to realize that the conflicts of our little egos are really sad and unimportant."

[Courtesy July 1999 SGI Quarterly]




--
Regards,

Mr Chang C.L.


Tuesday, July 7, 2015

Fwd: Daily Guidance Tue 07/07


     For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda
Wednesday, July 7, 2010
Vital are wisdom, tenacity and self-expression, as well as the strong life force that makes these things possible. Buddhism is an earnest struggle to win. This is what the Daishonin teaches. A Buddhist, therefore, must not be defeated. I hope you will maintain an alert and winning spirit in your work and daily life, taking courageous action and showing triumphant actual proof time and again.




      Buddhism Day by Day
Wisdom for Modern Life by Daisaku Ikeda
Tuesday, July 7, 2015
Buddhism, which is founded on the law of cause and effect, stresses the concept of karma. This principle explains that life at each moment is subject to the cumulative effects of causes made in the past. What we do, what we say and what we think are all causes. And according to Buddhism, the moment we do something, say something or think something, an effect is registered in the depths of our being. Then, as our lives meet the right circumstances, the effect becomes apparent. Personality traits are strongly connected to our karma. The good news is that, unlike fate, our karma can be changed by causes we make from this moment forward. In fact, the practice of Buddhism is essentially the practice of continually changing our karma.




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              Daily Wisdom
From the Writings of Nichiren Daishonin
Tuesday, July 7, 2015
Perhaps your deceased son has become a Buddha and, in order to guide his father and mother, has entered your hearts. The king Wonderful Adornment was an evil king. However, because his two sons, Pure Storehouse and Pure Eye, guided him to the way, he and his wife were both able to place their trust in the Lotus Sutra and become Buddhas. Mysteriously enough, your own circumstances are much the same.
The Writings of Nichiren Daishonin, page 1050
The Sons Pure Storehouse and Pure Eye
Recipient unknown; written on July 7, 1280
 
  

Fwd: Daily Guidance Sun 07/05


               For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda
Sunday, July 5, 2015
What does attaining Buddhahood mean for us? It does not mean that one day we suddenly turn into a Buddha or become magically enlightened. In a sense, attaining Buddhahood means that we have securely entered the path, or orbit, of Buddhahood inherent in the cosmos. Rather than a final static destination at which we arrive and remain, achieving enlightenment means firmly establishing the faith needed to keep advancing along the path of absolute happiness limitlessly, without end.




http://farm4.static.flickr.com/3240/3109933475_1618a96fe2.jpg
         Buddhism Day by Day
Wisdom for Modern Life by Daisaku Ikeda
Sunday, July 5, 2015
Having the energy to argue is a sign of good health! When the two people in a relationship share similar conditions, it is only natural that they will lock horns from time to time. On the other hand, if one party begins to outgrow the other, then the two will probably not have serious confrontations, because their states of life are so different.
It would be great if we could live cheerfully, enjoying life to the extent that we regard our partner's nagging as a sign of his or her good health and proof that he or she is still alive and kicking. When we develop a broad state of life, then even our partner's ranting and raving will sound like the sweet song of a bird.




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                Daily Wisdom
From the Writings of Nichiren Daishonin
Sunday, July 5, 2015
It is a rare thing to be born as a human being. And if, having been born as such, you do not do your best to distinguish between the correct doctrine and the incorrect so that in the future you may attain Buddhahood, then you are certainly not fulfilling your true worth as a human being.
The Writings of Nichiren Daishonin, page 350
On Prayer
Written to Sairen-bo in September 1272