Mr. Kawai's guidance in faith: How to pray

Mr. Kawai's guidance in faith, conveyed by Mr. Noro, based on President Ikeda's guidance.

We practice this faith not for mere exertion, that is, not for the sake of practice, but for change and progress and as quickly as possible.

Members may say, I'm doing many SGI activities, but so what? The real question is how much have I changed my life, my environment, and my livelihood? How much benefit have I received?

There are many members who are doing lots of daimoku, but there is no change in their lives. Something is wrong. Buddhism is not the Law of Cause and Effect in Action. It is the Law of cause and effect in ichinen (determined prayer). For example, faith is not "feeling refreshed" after prayers and activities. Faith exists for us to change our lives.

When we wish to travel somewhere, first we decide on the destination, then we plan on the action (route/ mode of transport) and then we travel and reach that destination. Faith is the same.

In faith, we must first have
1. clear targets
2. prayer
3. action

It is important to pray strongly and then take action and we will see the results without fail. It is important to determine to change. That is to pray "I want to change", and then take necessary action. It is absolutely no use to ask the Gohonzon, "What should I do?" There will be no answer. YOU must decide what you want to accomplish, not the Gohonzon.

Once we decide / determine on some goal, there may seem no solution. But that is precisely why we pray. If it were possible, we would not need the Gohonzon. If there is a way out, then there really is no need to chant. But we pray to change the impossible to possible. Do not engage in "what shall I do..." daimoku, that is, while chanting to think of strategies / look for options in your mind. There is absolutely no need to think of methodology, because there is no way out! We should simply pray like this "I want to accomplish this. I will accomplish this."

If, while chanting, we think that our desires are unattainable / impossible, then that is the prayer that will be reflected onto the universe. And that is exactly the answer we will get back from the gohonzon... "impossible - no solution".

We must pray with 100% confidence in the Gohonzon. I believe in the Gohonzon, my prayer will definitely be answered, just as the Gosho states "no prayer to the Gohonzon will go unanswered". This is the Buddhist formula, which is 100% correct. It is our doubts that get in the way. While chanting, we always try to find ways out of our problem. Therefore, our ichinen is not directed towards the Gohonzon, but directed elsewhere. Thus it follows, that there is no real joy in daimoku and activities. We just keep doing what were told to do.

There was a young lady (student division) who wanted to go to USA from Japan to study. It was impossible, as she had no money etc. So she prayed, not chanted, but deeply prayed "I want to go to USA to study - I will go" One year later, she reported positive results. There had seemed no solution, but a "bridge" was formed through her sincere daimoku. This is the Mystic Law. It is beyond our understanding, which is why it is called Mystic. So there is no need to think, just trust and pray...

There was a WD who came for guidance. Her husband had terminal cancer and doctors said he would not live longer than 3 months. Her question was "can he be cured?" The answer was "I don't know". The leader went on to say that President Toda's guidance was that when we determine that the only one thing we can trust is the gohonzon, then the body begins to recover from sickness.

This means to cure ones own illness by oneself, through faith. The human body is capable of producing 700 types of medicines. But when our life force is weak, then nothing is produced. When our life philosophy is polluted by slander, and impurities then our life cannot produce its healing power. Buddhism is great. Our life is great! It is supreme. It is Divine. It is the life of the Buddha. So through faith we can always manifest this supreme state of the Buddha, this power of the Gohonzon.

People call Buddhism great, but actually it teaches us that our own lives are great. With determination, great life force and wisdom can be manifested from our lives and bodies to overcome sickness which is one's negative karma -the source of which is slander. So the real question is not whether the illness is curable, rather, the question is whether i can determine it is curable. The woman told her husband about this guidance and together both corrected their ichinen and prayed and he was cured.

A Woman's Division leader in Japan could not walk due to pain in her legs caused by rheumatism. She was asked "do you think that your disease can be cured?” She replied "No!" "So then that is your desire. Your state of mind and that is why the answer from the Gohonzon is - - no cure!" replied the senior leader.

The leader continued by saying that if the medical doctor has given up, if he says there is no cure for your condition, then that is the time to summon up your determination to change the impossible to possible. The very next day, the woman called the leader to report that when she determined, the pain disappeared from her legs and 2 weeks later she was completely cured. Her suffering had been caused by her thinking that it was impossible to be cured, that she would have to live with this life condition. But the moment she determined (ichinen) to overcome through faith in the gohonzon, the power of the mystic law was manifested through her life.

There are 3 kinds of directions:

1. Forward "Gear".
   Forward Gear practice consists of: having a clear and specified target and determination to accomplish it through prayer and action, for example: I want a white cat. She must be of Persian species, 3 yrs old, with blue eyes, female. And I want her in 2 weeks. I will get it. In other words, doing a lot of activities and daimoku with no targets and clear goals is no use, as it will not produce any changes in your life.
   
2. Neutral "Gear"
   Neutral Gear Practice is chanting out of duty, with no joy. A habitual practice. E.g.: I am a leader, I have responsibilities, so I'm doing activities. But there is no effect. Its like the car analogy... the engine is full and ready to go... but nothing happens.
   
3. Reverse "Gear"
   Reverse Gear Practice is when the more activities and daimoku one is doing, one is still going backwards, rather than forward in one's life. In other words, one may be making a lot of seemingly good causes, but one is also complaining. There is slander and grudges against others. Or one might be Complaining about ones' own situation on not seeing immediate results. This is dangerous practice.
   

Just like in automatic transmission car, there is very little difference between Forward and Reverse Gears, from outward appearance it is difficult to tell where one's ichinen is. But one's life will ultimately clearly manifest it.

Slander

Even if you commit slander without realizing it, it is still slander. One should never criticize leaders. Right or wrong, one should not complain at all. Instead, one can chant for them to grow and one will benefit from that too.

Similarly, never do "onshitsu" in your family. That is do not complain, criticize or carry a negative feeling towards husband /wife, children or parents. This is your karma. You chose your spouse / partner / children.Chant for their growth.

Further, do not depend / rely on others. Do not complain that they don't do this or that. Criticism will bring no benefit. But it will certainly bring negative effects.

In conclusion
We must eradicate the following types of prayer:
1. Out of habit or ritual (that is without any target or determination)
2. Out of delusion (that is while chanting, trying to find solutions to your problems)
3. Out of disbelief (that is thinking that this is impossible and will not happen / change)

Instead, pray with your entire heart, your entire being that I am going to build a bridge towards my happiness and those of others by myself, by using the Supreme wisdom of Nam Myoho Renge Kyo.

One needs to have the experience of benefits / breakthroughs, so as to encourage others. "I have so many benefits through this practice... what about you?" Especially, senior members must receive many benefits. Buddhism is reason. Otherwise what is the use of practicing this faith? If they don't witness changes/ benefits then their faith has become habitual.

Experiences
There was a Men's Division Chapter Chief in Japan, which had a small trading company, which was almost bankrupt. The sales had dropped by half. At that time he prayed deeply that the sales should climb to $3 million. And it became so. The next year, his target was $5 million and the year later $7million. So it is important to determine first, then chant.

An owner of a barber-shop reported drop of sales due to lack of customers. He was advised to determine and pray concretely and in specific detail e.g. exact number of customers for haircuts, for blow dry etc. - detailed prayer, with a deadline.

One member prayed to sell his car. He did, but with no profit at all. Because he did not pray for it.

One woman had severe economic / financial problems. She prayed 3 hours daily in the morning - I want this amount of benefit today. I need it. And she received it.

We need to experience benefits through faith and prayer to show power of Gohonzon and encourage others. President Toda and President Ikeda said there are 10 reasons why no change or benefits occur in senior leaders' lives, even though they have been practicing for a long time.

1. Unclear determination
2. No concrete targets in faith
3. Doing regular Gongyo but no concrete prayer
4. Passive gongyo and activities from a sense of obligation
5. A complaining and begrudging attitude about faith
6. Seeking spirit for senior leaders/ guidance has become weaker
7. Not working hard in office or home
8. Depressed because of various sufferings in life
9. Weak sense of mission for Kosen Rufu
10. Sense of responsibility as leader is weak

Even if one of the above is missing, then faith has become habitual and there is no benefit. We must have dreams, which lead to hope and finally become reality when we chant! Therefore, we must have big dreams!

Experience
The President of a Fisheries Co was very concerned about the drop in catch of fish as it was affecting his sales, so he went for guidance. The leader asked him "You say that you can't get lots of salmon fish. Does this mean that there is no salmon or are you unable to catch them?"

"I can't get any, he replied."Why can't you call them to your net? Did you pray like that?” The leader encouraged. “No I didn't"."There is no natural boundary in the ocean. So why don't you pray like that?" The leader encouraged. So he did. His catch went up from 20 fish to 300 in one day. His company went from deficit to surplus. This is no miracle. This is the Law. This is reason.
What is amazing is when you don't get benefits even though you do chant.

Significance of May 3rd

May 3rd is celebrated as Soka Gakkai Day.

On May 3rd 1951, Josei Toda was inaugurated as the second president of Soka Gakkai. Setting a target of 750,000 households to be achieved by the time of his death, he initiated a great advance for kosen-rufu, declaring: ‘If I do not achieve this goal, it is useless to celebrate my funeral at my death. You should only throw my ashes in the bay of Shinagawa.’ 3 May is therefore celebrated as Soka Gakkai Day.

Daisaku Ikeda writes:
"That day, an intrepid lion rose up. On 3 May 1951, our mentor Josei Toda was inaugurated as the second president of the Soka Gakkai. A mighty roar for the propagation of Buddhism for the sake of world peace and the happiness of all humanity reverberated across the land: ‘I will give my life for the propagation of Buddhism! I vow to convert, through my own efforts, 750,000 households during my life time!’ He did not say, ‘through our efforts’; he said, ‘through my own efforts.’ "

Overcoming many great difficulties, the membership target of 750.000 households was achieved at the end of 1957. Shortly before his passing away in 1958, Toda said to Ikeda, ‘The rest will be up to you, Daisaku, I’m counting on you.’

On May 3rd 1960, at the age of 32, Daisaku Ikeda was officially inaugurated as 3rd President in a ceremony at the auditorium of Nihon University in Tokyo. On that occasion, he declared: ‘From today onward, on behalf of President Toda’s disciples, I will take the leadership to move a step forward towards the substantiation of kosen-rufu.’

May 3rd is a day for fresh resolve and to take on the responsibility for Kosen-rufu.

The great glory of "May 3rd" is a symbol of the victories we have achieved as "Mentor and Disciple".

Like all of our fellow SGI friends throughout the world,* let's spread this Buddhism and its philosophy throughout the nation and achieve one more important step in our advancement of kosen-rufu!

* It has been announced that the SGI has now members in 192 countries and territories in the world.

Prominent subdivisions of Buddhism - by BBC

Nichiren Buddhism (as described by BBC)

Individual empowerment -
Nichiren Buddhism is a Japanese Buddhist movement in the Mahayana tradition.
Nichiren Buddhism differs from other schools of Buddhism in focusing on this world, and in its view that it is the only correct tradition. It also emphasises the importance of individuals taking responsibility for improving themselves.

Although it can be seen as a highly self-focused religion, followers of Nichiren Buddhism believe that individual empowerment and inner transformation contribute, in turn, to a better and more peaceful world. Nichiren Buddhism began in medieval Japan.

It has its roots in the teachings of Nichiren Daishonin (1222-1282), a 13th century Japanese monk who tried to reform Buddhism and Japanese society. In many ways he was a Buddhist Martin Luther who lived centuries before the great Protestant reformer. His teaching was based on the Mahayana sutra (scripture) known as the Lotus Sutra. The book of 28 chapters of poems and stories is the main scripture of Nichiren Buddhism. The Lotus Sutra was probably compiled over 200 years and completed around 50-150 CE.

Nichiren came to regard the Lotus Sutra as a supremely authoritative scripture. He taught that it should always be read and applied to the contemporary context -- to the time and place in which the reader happened to be.

Nichiren followed the Lotus Sutra in his teaching that all living beings could attain enlightenment on earth and could do this through chanting and 'human revolution'.

Today there are many schools of Nichiren Buddhism. The largest are the Soka Gakkai, Nichiren Shoshu and Nichiren Shu. The Soka Gakkai is the only Buddhist group in the West that has attracted a significant multi-racial membership.

Nichiren Daishonin's Buddhism was passed from generation to generation in Japan for 700 years giving rise to over thirty different Nichiren denominations in Japan. In 1930 a lay society known as the Soka Gakkai (Value Creating Society) started to spread its teachings.

Soka Gakkai was founded by the educators Tsunesaburo Makiguchi and Josei Toda, who had found parallels between Nichiren's teaching and their philosophy of education. They followed in Nichiren's political footsteps, challenged the militaristic government during World War Two and were imprisoned for opposing government interference in religion. Makiguchi, who was the society's first president, died in jail on November 18 1944.

After the war, the Japanese constitution allowed freedom of religion for the first time. Toda reconstructed the Soka Gakkai as a movement for people in all aspects of society, not just in education. By the time he died on April 2 1958 the organisation had reached more than 750,000 households and some of its members had been elected to the Japanese Parliament.

Daisaku Ikeda became the third President on May 3 1960, aged only 32. Under his leadership the organisation grew rapidly and expanded abroad. In 1975 Soka Gakkai International was established and he became its first president. There are now more than 12 million members in 188 countries worldwide. Soka Gakkai is a distilled form of Nichiren Buddhism, and its teaching that spiritual (and perhaps material) happiness for an individual are achievable in this world through a simple spiritual practice has gained great popularity.

Although this teaching sounds egotistical, Soka Gakkai members are greatly concerned with others, and believe that world peace can be attained by people developing basic -of altruism, supporting others, non-violence and self development.
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Theravada Buddhism:

Theravada Buddhism is strongest in Sri Lanka, Cambodia, Thailand, Laos and Burma (Myanmar). It is sometimes called 'Southern Buddhism'.

The name means 'the doctrine of the elders' - the elders being the senior Buddhist monks.
This school of Buddhism believes that it has remained closest to the original teachings of the Buddha. However, it does not over-emphasise the status of these teachings in a fundamentalist way - they are seen as tools to help people understand the truth, and not as having merit of their own.

Theravada Buddhism emphasises attaining self-liberation through one's own efforts. Meditation and concentration are vital elements of the way to enlightenment. The ideal road is to dedicate oneself to full-time monastic life.

The follower is expected to "abstain from all kinds of evil, to accumulate all that is good and to purify their mind".

Meditation is one of the main tools by which a Theravada Buddhist transforms themselves, and so a monk spends a great deal of time in meditation.
When a person achieves liberation they are called a 'worthy person' - an Arhat or Arahat.
Despite the monastic emphasis, Theravada Buddhism has a substantial role and place for lay followers.

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Mahayana Buddhism:

Mahayana Buddhism is strongest in Tibet, China, Taiwan, Japan, Korea, and Mongolia.
Mahayana Buddhism is not a single group but a collection of Buddhist traditions: Zen Buddhism, Pure Land Buddhism, and Tibetan Buddhism are all forms of Mahayana Buddhism.
Theravada and Mahayana are both rooted in the basic teachings of the historical Buddha, and both emphasise the individual search for liberation from the cycle of samsara (birth, death, rebirth...). The methods or practices for doing that, however, can be very different.

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Son Buddhism - Korean Zen:

The Korean word for Ch'an or Zen is Son.
Buddhism is highly significant in Korea. The latest figures (1991) show 26 Buddhist sects and 9,231 temples with more than 11 million followers in Korea.
The largest Son sect today in Korea is the Chogye Order which includes about 90% of Korean Buddhists.

Buddhism arrived in Korea in the 4th century CE. It spread widely and became the state religion when the three kingdoms that made up the country were united in 688 CE.

Son was introduced there in approximately the 7th century CE by a Korean monk named Pomnang, said to have studied under the fourth Chinese patriarch, but little is known of him or of these early times.

Son remained significant in Korea until 1392 CE, when a revolt replaced the pro-Buddhist government with one that favoured Confucianism and regarded Buddhism as an un-Korean influence.
Buddhists were still allowed to practise, but official oppression drove them from the centres of power into remote mountain monasteries, changing Buddhism in Korea from a people's religion into a largely monastic practice.

This also changed the nature of Buddhism, and the Son tradition moved away from textual study to focusing on meditation practice with the aim of reaching the same state that the Buddha had reached.

Son Buddhists see a basic unity between truth as described in Buddhist doctrine and truth as experienced through meditation. In other words, they find the true meaning of the texts through personal experience.

Son Buddhism focuses on the enlightenment of a sudden awakening, but even if a person achieves the realisation that they are innately Buddha, that doesn't mean they cease to practise. On the contrary, the sentiment is "sudden enlightenment followed by gradual practise" -- the practice of enlightenment, or of being Awakened.

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Pure Land Buddhism:

Pure Land Buddhism offers a way to enlightenment for people who can't handle the subtleties of meditation, endure long rituals, or just live especially good lives.
The essential practice in Pure Land Buddhism is the chanting of the name of Amitabha Buddha with total concentration, trusting that one will be reborn in the Pure Land, a place where it is much easier for a being to work towards enlightenment.

Pure Land Buddhism adds mystical elements to the basic Buddhist teachings which make those teachings easier (and more comforting) to work with.
These elements include faith and trust and a personal relationship with Amitabha Buddha, who is regarded by Pure Land Buddhists as a sort of saviour; and belief in the Pure Land, a place which provides a stepping stone towards enlightenment and liberation.
Pure Land Buddhism is particularly popular in China and Japan.

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Tibetan Buddhism:

Tibetan Buddhism is a religion in exile, forced from its homeland when Tibet was conquered by the Chinese. At one time it was thought that 1 in 6 Tibetan men were Buddhist monks.

The best known face of Tibetan Buddhism is the Dalai Lama, who has lived in exile in India since he fled Chinese occupation of his country in 1959.

Tibetan Buddhism combines the essential teachings of Mahayana Buddhism with Tantric and Shamanic, and material from an ancient Tibetan religion called Bon.

Tibetan Buddhist practice features a number of rituals, and spiritual practices such as the use of mantras and yogic techniques. Supernatural beings are prominent in Tibetan Buddhism.

Tibetan Buddhism is strong in both monastic communities and among lay people.
The lay version has a strong emphasis on outwardly religious activities rather than the inner spiritual life: there is much ritual practice at temples, pilgrimage is popular - often including many prostrations, and prayers are repeated over and over - with the use of personal or public prayer wheels and flags. There are many festivals, and funerals are very important ceremonies.
Lay people provide physical support to the monasteries as well as relying on the monks to organise the rituals.

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Zen Buddhism:

Zen Buddhism is a mixture of Indian Mahayana Buddhism and Taoism. It began in China, spread to Korea and Japan, and became very popular in the West from the mid 20th century.
The essence of Zen is attempting to understand the meaning of life directly, without being misled by logical thought, or language.

Zen techniques are compatible with other faiths and are often used, for example, by Christians seeking a mystical understanding of their faith.

Zen often seems paradoxical - it requires an intense discipline which, when practised properly, results in total spontaneity and ultimate freedom. This natural spontaneity should not be confused with impulsiveness.

Zen Buddhists pay less attention to scripture as a means of learning than they do to various methods of practising Zen. The most common way of teaching is for enlightenment to be communicated direct from master to pupil.

Zen practices are aimed at taking the rational and intellectual mind out of the mental loop, so that the student can become more aware and realise their own Buddha-nature.

Zen is not a philosophy or a religion.
Zen tries to free the mind from the slavery of words and the constriction of logic.
Zen is meditation.

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Kadampa Buddhism:

The New Kadampa Tradition is one of the fastest growing Mahayana Buddhist traditions in the West, with 900 meditation centres in 37 countries. Founded by the Tibetan-born meditation master, Geshe Kelsang Gyatso, supporters claim it offers local access to Buddha's teachings, meditation practice and an alternative view to life that promotes peace and harmony.

Kelsang teaches that the deity Dorje Shugden is the Dharma protector for the New Kadampa Tradition and is a manifestation of the Buddha.

The importance of Appreciation

Excerpts from Guidance by Mr. Sonoda

In Buddhism, appreciation is for our own life. We strive to appreciate the essence of our life, whatever we are going through at the moment. Learning appreciation is difficult, because our society always teaches us about good and bad. If we have the things we want we are happy, if we don't have them, we begrudge our lives. Two of the "Fourteen Slanders" that prevent us from becoming happy are:

1. A mistaken view of life - we don't know who we are
2. Too much attachment to material things

We do not live in harmony with our true nature, and we are swayed by the opinions and thoughts of those outside of us. We embrace our mistaken identities so deeply that they become our reality.

Appreciation does not refer to things outside of yourself. Appreciate your own life first. Appreciate when you fail. Appreciate when you try and try again and still fail. Appreciate when you embarrass yourself.

Our fundamental problem is that we are unhappy. So how do we turn it around? Appreciate who you are. You are a buddha. You are the best thing that ever appeared on this whole planet. If you believe there is nothing you cannot do with your life, then there IS nothing you cannot do.
To believe that you can do anything is to bring your life into harmony.

To chant Nam-myoho-renge-kyo is to put yourself in harmony.

But it comes from appreciating your own life.

When your life is falling apart, try and chant in that moment to appreciate your own life. If you are in harmony, it will turn around. Our life has unbelievable power and wisdom, but we do not trust ourselves and let it come forth. We always look for validation outside and we'll never get it. If we validate ourselves, we will be able to influence everything around us.

No matter where my life is at, I will chant with the determination that I will turn this situation around within one month. I will take the responsibility to make it happen, and in that one month, I will create the biggest benefit of my life.

To turn your life around in one month:
1. Perceive the truth of your life
2. Take responsibility for creating the biggest benefit you have ever had
3. Everything begins and ends with you: the principal of Kyochi Myogo* is the oneness of the person and the law. When you chant, you and the law become one.
Nam-myoho-renge-kyo encompasses everything in the universe. Chant that your life and your goal become one. You are the centre of the universe. Chant Nam-myoho­renge-kyo for the harmony of your life. Chant to perceive your own truth.

We usually think of appreciation as something outside of us. We appreciate our possessions or what someone does for us. But in Buddhism, appreciation is for our own life. We strive to appreciate the essence of our life, whatever we are going through in the moment.

We are all programmed from a very early age - by our families, and teachers, TV etc to believe that we are a certain person. But Buddhism says that we have an incorrect view of life. Our goal as Buddhists is to develop a correct view of our life. Nichiren Daishonin said; "He who perceives the greatness of his life is a Buddha. He who doesn't is a fool." Chant to realize that you are the Buddha just as you are. Nam­Myoho-Renge-Kyo gives you the opportunity to perceive who you truly are. When you perceive who you are, you will naturally impact your environment.

It is not easy to appreciate your life, because your life does not want to appreciate itself. Just try chanting daimoku for fifteen minutes exclusively focusing on appreciating your life. Your mind will get distracted and you will think about everything but appreciation. But strive to stay focused on appreciation. Just as you are.

In our minds we judge our lives. We see part of our self as good and part as bad. We believe we have to push everything to the positive side to be happy. But you cannot do that. You are just who you are. There is no such thing as Good Buddha Bad Buddha. There is only the Buddha. Just as you are.

Being a Buddha does not mean you are perfect. It means you always turn the negative into a benefit.

We are all just Buddha, and sometimes we do terrible things. Good and bad exist because we are human beings. The only thing our stupidity proves is that we are human, and there is nothing wrong with that. Being a Buddha means that we take the negative and turn it into benefit.

We need to find out how wonderful and powerful our life is. We can do it in one night if we really appreciate our self. Appreciation does not mean that you accept the circumstances. Again, it is not about something outside of you.

What does it mean to appreciate another person? It means that you have no judgments about them. No matter what their condition, you will do anything for that person's happiness. Don't use anger as a form of judgment. It is fine to get angry, but don't judge another persons life just because today you are feeling anger towards them.

Appreciation has three qualities:

1. No matter what happens, you do not betray your dreams, your goals or yourself.
2. No matter what happens, you do not make any judgments about yourself.
3. No matter what (unhappy) situation is in your life, you must turn it around.

It is unacceptable to be in a place where you are depressed - this must be our fundamental attitude. If you are angry, make it a function of the Buddha. Whatever quality is fundamental to your life, chant to appreciate it and you will bring forth unbelievable power.

* Kyochi Myoga = Oneness of person and the law

The Seafarer

Not for him is the sound of the harp
nor the giving of rings
nor pleasure in woman
nor worldly glory--
nor anything at all
unless the tossing of waves;

but he always has a longing,
he who strives on the waves.
Groves take on blossoms,
the cities grow fair,
the fields are comely,
the world seems new:
all these things urge on
the eager of spirit,
the mind to travel,
in one who so thinks
to travel far on the paths of the sea. . . .

And now my spirit twists
out of my breast,
my spirit
out in the waterways,
over the whale's path
it soars widely
through all the corners of the world--
it comes back to me
eager and unsated;
the lone-flier screams,
urges on the whale-road
the unresisting heart
across the waves of the sea.

Excerpt from translation by Sean Miller

Excerpts from "How faith works".

“There are many elements involved in a prayer being answered, but the important thing is to keep praying until it is. By continuing to pray, you can reflect on yourself with unflinching honesty and begin to move your life in a positive direction on the path of earnest, steady effort. Even if your prayer doesn’t produce results immediately, your continual prayer will at some time manifest itself in a form greater than you had ever hoped.” (Faith Into Action, p. 151-152).

“Those who do not have their faith and their daily lives firmly rooted in reality will eventually be defeated. In short, those who win in faith are those who win in daily life. And the fundamental source of victory in daily life is faith.” (Buddhism in Action, Vol. II, p. 37)

“One should pray earnestly to the Gohonzon about his desires with total honesty and straightforwardness. Beyond that, since we are human beings, I do not deny the role of pride or appearance in secular affairs, but honest faith in the Gohonzon should be the basis of one’s existence. Nothing is more delicate than the human mind. However, if one can only maintain determined faith toward the Gohonzon and carry through with his practice, that in itself will become the means to break through any difficult.” (Buddhism in Action, Vol. II, p. 39)

“We can further increase our good fortune when we maintain ‘faith full of joy’ and ‘faith full of gratitude.’ People who always complain and feel dissatisfied, and accordingly act only from a sense of duty, will not feel invigorated or accumulate benefits. In contrast, those who have a positive ichinen or the spirit that they will do anything related to faith with joy and courage will gain great blessings from the Gohonzon.” (Buddhism in Action, Vol. II, p. 91)

Mentor-Disciple

The mentor desires that the disciple will grow in capability, to the point of eventually surpassing the mentor. Embracing a profound sense of respect for the disciple, the mentor pours his or her life’s blood into the effort of fostering and training the disciple. Inspired by the mentor’s faith and expectations, the disciple in turn commits to a process of open-ended growth, determined to live with the same sense of responsibility to the mentor, to develop the same expansive life-state as the mentor (Message to the Opening of Soka University of America, August 24, 2001; World Tribune, September 7, 2001).

The bond of mentor and disciple comes down to the awareness of the disciple. It’s not about formality. Meeting he mentor on numerous occasions, or spending time at the mentor’s side, or being entrusted with a leadership position — these are all form [rather than essence]. Even if someone is physically far away from the mentor, or has never had the opportunity to speak directly with the mentor, if they are aware of their role as a disciple and strive to put the mentor’s words into practice, then the mentor-disciple relationship is alive and intact (Living Buddhism, January 2000).

Dr. Ikeda on 'Human Revolution'

Life is a struggle with ourselves; it is a tug-of-war between moving forward and slipping backward, between happiness and misery. We are changing constantly, but the real issue is whether we change for the better or the worse, whether or not we succeed in enlarging our narrow, self-centered focus to take a broader view.

Every day we are faced with countless choices and decisions. We have to decide which path to take in order to feel good about ourselves and become better, more generous-spirited individuals? If we just allow ourselves to be ruled by force of habit, the way we've always reacted to a given situation, we will be drawn down the path of least resistance and stop growing as a person.

But if we succeed in challenging ourselves on a fundamental level, we can change from someone who is buffeted about by the environment or the people around us, to someone who can positively influence our situation and surroundings. We actually create the unique shape of our lives by the infinite choices we make each day.

True individuality and character never come to full flower without hard work. I feel it is a mistake to think that who you are right now represents all you are capable of. If you passively decide, "I'm a quiet person, so I'll just go through life being quiet," you won't ever fully realize your unique potential. Without having to change your character completely, you can become a person who, while still basically quiet, will say the right thing at the right time with real conviction. In the same way, a negative tendency toward impatience could be developed into a useful knack for getting things done quickly and efficiently.

Special words

"Words are very important. Use heartfelt consideration and wisdom in your words. This is something we need to rememer in the realm of faith as well". ~ Ikeda

"Always be cheerful and light hearted. Be filled with hope and perseverance. Let's advance with the resolve to let nothing defeat us and to triumph over all in the coming year". ~ Ikeda

A fresh resolve

April 24th was a significant date - a day to chant for Justice and to pledge to protect our mentor and the organization. It translates into a struggle for victory on every front.

How can I protect my mentor? Only by becoming a capable disciple.

Who is a capable disciple?
To me, in the second phase of Kosen-rufu, it means taking on my mentor's vision to work towards peace. To spread happiness through Nichiren Buddhism to those who truly seek wisdom, courage and compassion. To become the best person I can be - in other words to explore my limitless potential. To work tirelessly towards improving myself and the environment I live in. To spread hope.

On April 24th this year I made fresh determinations. I started my target of chanting 1 million daimoku to be achieved by October 6th, 2008.

"Buddhism is not an empty theory or abstraction. Actions and results are what matter. The disciples vow to their teacher to achieve victory, and then do just that. It is in the disciples' vow and victory that the lifeblood of Buddhism flows". ~ Daisaku Ikeda

Global Warming - What can I do?

With the recent hype about Earth Day on April 22nd and of course the screening of "An Inconvenient Truth" on HBO one does wonder if any of it had an impact on the worst culprits of pollution. That's us, you and me, the educated, affluent, self engrossed public with little focus on natural resources or the environment. I don't mean to attack us but it's important that we open our eyes.

The International Earth Day celebrated on 22nd April is intended to inspire awareness of and appreciation for the Earth's environment. [Wikipedia]

I came across the Carbon Footprint calculator while reading up on Eco-activism and recent areas of concern. What started as a fun quiz ended in a bit of realization - that my carbon footprint is bigger than India's average - and I don't even know it!

Most of us are in the above average income group and unwittingly add incredible amounts of pollution every single day... I think it's important to know how this impacts everything around us.

Urge you strongly to take this quiz, it is a remarkable tool for self awareness; and as you go through various steps and calculations you will realize, just as I did, how impactful some of our actions are.

http://www.carbonfootprint.com/calculator.aspx

What can I do? The first step is awareness and taking responsibility. It has to begin with me.

Josei Toda: April 2nd, 1958

Josei Toda was a founding member of the Soka Gakkai and a worthy disciple of his mentor, Tsunesaburo Makiguchi. During the Second World War he followed his mentor to prison, refusing to accept the state imposed Shinto religion. The experience of imprisonment was crucial in awakening Toda to his mission to encourage the widespread practice of Nichiren Buddhism in order to build the foundations for a peaceful society.

Josei Toda passed away on April 2, 1958. A man of unadorned and overflowing humanity, Toda embraced everyone he met with his passionate encouragement. His 58 years of life were dedicated to restoring and revitalizing the spirit of Buddhism in the present age. His convictions continue to inspire and inform the peace activism and social engagement of Soka Gakkai.

April 2nd is a day to renew our pledge to our Mentor as it signifies the passing on of his legacy. It is a day to reaffirm our vow to work in rhythm with the mentor for sake of Kosen-rufu. A few days before his death, Toda had encouraged his young disciple, Ikeda by saying 'Never slacken in your pursuit against evil.'

IF by Rudyard Kipling: An old inspiration

IF you can keep your head when all about you

Are losing theirs and blaming it on you,

If you can trust yourself when all men doubt you,

But make allowance for their doubting too;

If you can wait and not be tired by waiting,

Or being lied about, don't deal in lies,

Or being hated, don't give way to hating,

And yet don't look too good, nor talk too wise:

If you can dream - and not make dreams your master;

If you can think - and not make thoughts your aim;

If you can meet with Triumph and Disaster

And treat those two impostors just the same;

If you can bear to hear the truth you've spoken

Twisted by knaves to make a trap for fools,

Or watch the things you gave your life to, broken,

And stoop and build 'em up with worn-out tools:

If you can make one heap of all your winnings

And risk it on one turn of pitch-and-toss,

And lose, and start again at your beginnings

And never breathe a word about your loss;

If you can force your heart and nerve and sinew

To serve your turn long after they are gone,

And so hold on when there is nothing in you

Except the Will which says to them: 'Hold on!'

If you can talk with crowds and keep your virtue,

Or walk with Kings - nor lose the common touch,

if neither foes nor loving friends can hurt you,

If all men count with you, but none too much;

If you can fill the unforgiving minute

With sixty seconds' worth of distance run,

Yours is the Earth and everything that's in it,

And - which is more - you'll be a Man, my son!

April 28, 1253 - Significance in Buddhism

Nichiren Daishonin at age 12 declared that he wanted to become “the wisest person in all Japan”. Even at such tender age he sought wisdom to answer fundamental questions of life. He thus decided at 16 to become a priest and devote himself entirely to Buddhist study. Carefully studying all the scriptures available to him, he delved into essential doctrines of both Hinayana and Mahayana Buddhism.

In the course of his study he arrived at some key conclusions – that the Lotus Sutra is supreme among all sutras. That the Mystic Law to which he had awakened is Nam Myo Ho Renge Kyo, the core teaching of Lotus Sutra.

Nichiren Daishonin realized his mission to propagate the Mystic Law and decided on the means to accomplish this. At noon on April 28th, 1253 he chanted Nam Myo Ho Renge Kyo, proclaiming it as the one and only correct teaching capable of saving the people of the latter day of the law. He thus established a form of practice that would open the way to Buddhahood for all people--regardless of class or educational background.

Thus by declaring Nam Myo Ho Renge Kyo on April 28th, 1253 the Daishonin made it possible for all humankind to practice the Law and attain Buddhahood. He faced endless persecution for propagating the law and establishing correct teaching.

April 28th is a day to pay tribute to the Original Buddha of the latter day of the law and chant in gratitude.

April 24th, 1979 - Call for Justice

Daisaku Ikeda became the third president of Soka Gakkai on May 3, 1960, in Japan. He was forced to resign from its presidency on April 24, 1979, to ease the tension between the Nichiren Shoshu priesthood and the Soka Gakkai lay organization.

Relations between priesthood and the Gakkai had been tense throughout 1970s. This was primarily due to the rising popularity of Daisaku Ikeda and the Soka Gakkai. In March 1979, due to an insensitive speech by the Vice President of Gakkai, the priesthood took a stand against Ikeda. He was asked not to attend large meetings or give guidance. His name was not allowed to be published in Gakkai’s newspapers, Seikyo Shinbun.
Even the Gakkai leaders at the time supported the priesthood instead of standing up for Ikeda.

After the announcement of his resignation on April 24th, Daisaku Ikeda did not go home. He went straight to the Kanagawa Culture Center and reflected upon the significance of Daishonin’s persecution. He took a brush with ink and wrote the calligraphy “Justice,” and in the margin he added “I will carry the banner of justice alone.”

When Daisaku Ikeda was removed as president, his reasoning was that he could protect SGI members from the priesthood’s attacks if he sacrificed himself. He moved out of the president’s office, but he continued to lead the world peace movement from wherever he was. He encouraged members with home visitations, playing piano, composing songs, writing poems, and holding small meetings.

If you are acting to encourage even one person, you are protecting the whole organization.

April 24th is day to pledge to protect our mentor and the members of Gakkai. It is a day to determine that no matter what, we will not cease our efforts for Kosen-rufu.

Introduction

Blogs are a beautiful tool to connect with people at a very human level. I have so often shied away from starting my own pulic blog. Of course I have attempted a couple of anonymous ones just as personal diaries. Feelings stored away in my little pieces of internet, beyond the reach of all those who know me.

Today is different. I want to write about things that make a difference. Things that inspire me and hopefully others. This blog is not about events in my life, though there will be some of those; It is about living and being the best we can be.

I don't intend to preach but I hope to bring messages from my mentor to those who seek. This is my way of contributing in some small way to peace in this world.