Your Very Own Daimoku Spa!

Context: This is an article excerpt from a wonderful article (Source mentioned below) I had read years back. The buddhist concept in question is Oneness of Body and Mind. It basically describes very wonderfully (and truly) how daimoku works to purify our six senses and helps us look good, become healthy and emerge happy.

While most of us know instinctively that there is a clear connection between our physical well-being and our mental or spiritual state, medical science still tends to separate the mind from the body. Whilst the ‘psychosomatic factor’ in illness may be accepted, this acceptance can be as unbalanced as the view that the physical body is merely a machine in need to repair: if a disease is not purely a matter of cells and tissues it must be ‘all in the mind,’ which to many people is the same thing as saying it does not ‘really’ exist.

Adopting the ‘spiritual’ viewpoint, when we chant Nam-myoho-renge-kyo we are positively affecting every aspect of our inner nature. This is the case however confused and negative we may feel: Buddhism teaches that such feelings are a result of the innate existence within us of what are called ‘the three poisons’ of greed, anger and ignorance.

From a ‘material’ viewpoint, chanting Nam-myoho-renge-kyo also affects every cell of our physical body, whatever our state of health or fitness. This is why people have, through determined practice, often overcome the most serious and apparently incurable illnesses.

Chanting Nam-myoho-renge-kyo to the Gohonzon with sincerity and conviction, we realize for ourselves the inseparability of the spiritual and physical sides of our lives. Through chanting we can manifest our highest potential, the state of Buddhahood. Over time this is revealed in an increasingly vibrant, attractive appearance and in the growing clarity and purity of our mental and perceptive processes.

Again although we may chant for conspicuous proof of the power of Nam-myoho-renge-kyo in material terms – a much needed pay rise, say – our chanting must also affect positively the spiritual side of our lives. Similarly, chanting to purify our ‘inner lives’ will not only bring about this ‘inconspicuous benefit,’ but be reflected in our improved physical and material well –being. We realize, as Nichiren Daishonin states in a letter to one of his disciples, that ‘the body is the palace of the Nine Consciousness [The pure and undefiled amala-consciousness, or Buddhahood], the unchanging reality which reigns over all life’s functions. And with this great practice as our basis, we can work to create value in all areas of life.

Source: Mind over matter by Bob Mann in UKE Jan 1995

Buddhist Concept: Gohonzon (Part 2)

This is a continuation of Part 1

It may at first be difficult to believe that the Gohonzon, a physical object, can have such a transforming effect on the lives of those to chant to it. However, Buddhism views the material and the spiritual as fundamentally inseparable. That is, all life manifests itself in both physical and spiritual aspects. There are many pieces of paper that affect how we feel, for example a letter from a loved one and an unexpected tax bill produce very different feelings within us. Both are physical objects, but what they contain and our relationship to them can transform our mood or even our life.

Just as a painting reflects the life-state of the person who created it, the Gohonzon reflects Nichiren Daishonin’s life-state: Buddhahood. By relating to the Gohonzon through chanting and studying the Daishonin’s writings, our own life-state is gradually but surely influenced by our own Buddhahood. As a piece of steel rubbed against a magnet will become magnetized, so our chanting to the Gohonzon brings forth our Buddhahood.

Many people interpreted the teachings of the first historical Buddha, Shakyamuni, as meaning that attaining enlightenment requires many lifetimes of consistent and dedicated Buddhist practice. However, Nichiren Daishonin recognized that in the Lotus Sutra Shakyamuni is in fact describing the effect of enlightenment. He further recognized that the seed, or cause, for the enlightenment of all Buddhas is the universal law of Nam-myoho-renge-kyo.

The Gohonzon embodies the source of enlightenment, Nichiren Daishonin’s life. It is not merely a symbol, or something to focus on while chanting, it is the actual reality of the Buddha’s life. It is the link between the Buddha state in ourselves and the environment. It is not a luck magic charm, but an instrument to see our true potential and use it.

We can prove the validity of the Gohonzon for ourselves through our experience of putting it to the test again and again. The stronger our faith and trust in the Gohonzon, the more we find balance and harmony emerging in our environment, as Daisaku Ikeda explains:

“A person who attains the state of Buddhahood is similar to the atom triggering a fission reaction. His life flow is pure and profuse, and it causes remarkable changes in the depths of other lives. Just as a grass which ash begun to wither can be restored by a good rain, or a caravan stopping at an oasis is revitalized by the fresh water, individuals and their environment will be infused with the power and joy of living when they find themselves in the life flow of Buddhahood. This chain reaction can spread in any kind of environment: from the individual to the family, and to neighbours and the community…As it spreads it imparts to the environment a new, vibrant quality, changes take place on an ever-larger scale and the world is transformed. (Life, An Enigma, A precious Jewel)”

Source: Gohonzon by James Rourke UKE 2000

Buddhist Concept: Gohonzon (Part 1)

What is the Gohonzon?

The Gohonzon is a paper scroll on which are printed Chinese and Sanskrit characters that depict life in the state of Buddhahood. ‘Go’ means honourable; ‘honzon’ means object of devotion. Nichiren Daishonin explains that the Gohonzon is ‘the object of devotion for observing the mind.’ He clarifies what this means by comparing the Gohonzon to a mirror. Just as we cannot see our face without a mirror, he explains, neither can we see our inherent Buddhahood without the Gohonzon.

Nichiren Daishonin’s sole desire was to enable people to experience the freedom and joy of Buddhahood. He therefore inscribed the Gohonzon for individuals who believed in his teachings. When a significant number for his followers demonstrated the strength of their faith, the Daishonin realized the time had come to inscribe a Gohonzon for all people in perpetuity. So, on the twelfth day of the tenth lunar month, 1279, he inscribed the Dai-Gohonzon (‘dai’ means great) and bestowed it upon the entire world.

What does the inscription on the Gohonzon signify?

The writing on the Gohonzon is composed mainly of Chinese ideograms, which express very profound ideas in a very concise and economical way. The largest characters, written down the centre from top to bottom, are ‘Nam-myoho-renge-kyo, Nichiren.’ This signifies the fusion of the universal law of live and Nichiren Daishonin, the Buddha who realized and expressed this law. The Gohonzon is therefore equivalent to Nichiren Daishonin’s life. Since the universal law of life is also inherent in each one of us: when we chant to the Gohonzon, our own Buddhahood is awakened and emerges.

Each element of life is revealed in relation to the bold central characters of Nam-myoho-renge-kyo, indicating that all aspects of life can be transformed into positive value. 

To be continued

Source: Gohonzon by James Rourke UKE 2000

Valid Criticism or Being Judgemental?

Source: AOL 2003 by Kathy Aitken

Q. Valid criticism or being judgemental -What is the difference?

A. When we encounter the Buddhism of Nichiren Daishonin, one of the first things we learn is the importance of not committing slander. However, many of us are confused as to what this means, possibly due to the imprint left on us by our previous exposure to non-Buddhist doctrines. Does it mean we should never say anything ‘negative’ about anybody or anything? Should we simply keep our mouths shut, even in the face of injustice?

Even a cursory read of Nichiren Daishonin’s writings will show that this was not his approach. On the contrary, he was an outspoken critic of those priests whom he considered embraced inferior teachings, as well as the government of his day. He was not averse to heated debate and remonstrated with the Kamakura shogunate on three occasions. Furthermore, his letters to his disciples, whilst offering hope and encouragement, also contain warnings and admonishments. What can we learn from this?

We need to understand that the Daishonin was motivated solely by his boundless compassion for humanity. As the first person to express in words the fundamental Law governing the universe – Nam-myoho-renge-kyo – his foremost concern was to save the entire world from the injurious effects of teachings that do no embody this truth. There are exists in Nichiren Daishonin’s example, therefore, a very clear precedent for us, his present day followers. Bearing in mind the Buddha’s admonition not to slander – we are warned in one of the Daishonin’s letters ‘The Fourteen Slanders’ against despising, hating, envying and bearing grudges – we would do well to learn how to criticise to good effect. This is not necessarily easy:

For example, we may notice that we are critical of ourselves and others and immediately begin to think of this as bad. However, we are discerning human beings and we all possess a critical faculty. If you are a ‘critical person’ chances are you are also the type of person who reads a newspaper and reads between the lines, or spots the hidden agenda behind political manoeuvring. Kosen-rufu needs people of such discernment – therefor rather than trying to rid ourselves of this tendency per se, Buddhist practice allows us to channel this energy so that it reveals its positive aspects.

Whenever our tendency to be judgemental tries to get the better of us, we might do well to consider whether what we are concerned about really warrants comment or we are simple being pedantic. For instance, we may always chant a certain amount each day – it is our choice – but others may not and that is theirs. All Nichiren Daishonin taught was to continue chanting throughout our lives. We do not have to pick others up on matters to do with Buddhism unless what they are saying or doing represents a serious contradiction to the Daishonin’s teachings. Further whenever we feel tempted to nit-pick about something a fellow member may or may not be doing, perhaps we would do best instead to turn our attention on ourselves and our own practice. More often than not, an imagined fault in someone else is a reflection of something amiss in ourselves.

It is an indictment of our times that being judgemental enjoys such enormous popularity. Frequently though, criticism is made without offering anything positive in return: a case of knocking something down, almost for the sake of it. This is no more than giving vent to personal prejudices, as opposed to valid criticism, which requires thought and effort and aims at being creative rather than destructive. In our relationships with others it is imperative that we draw on our Buddha qualities- particularly in instances of despair and difficulty – and not take the easy way out by responding glibly with comments such as ‘Its’ your karma’ or ‘You’re not practising correctly,’

Such response is tantamount to unhelpful judgement and does nothing to alleviate suffering. If anything, it serves only to make it worse.

Speech being one of the three fundamental ways in which we make causes, it makes sense that we learn to use the faculty wisely and with respect. As SGI President Ikeda says:

‘We are all Buddhas. Therefore, to criticise another is to do the same to a Buddha. Because we are all Buddhas, we should respect each other. The Soka Gakkai should abound with the spirit described in the passage, ‘You should rise and greet him from afar, showing him the same respect you would a Buddha.’

Our aim in practising Buddhism is not only the personal attainment of Buddhahood, but also the creation of a peaceful world based on the Mystic Law. This being an unenlightened age, it will take on accumulation of many actions founded on courage, compassion and wisdom to turn the negative tide of the times in the opposite direction. Whenever we exercise our critical faculties positively, based on chanting to the Gohonzon, we accelerate that process, bringing the time of kosen-rufu that much closer.

The Real Meaning of Karma

Karma - By Sarah Litvinoff UKE 1995

Even people who know very little about Buddhism tend to have heard of karma, a word that has entered the language, and is used even when the concept isn't fully understood. In essence the theory is as simple as the translation of this Sanskrit word: 'action,' though its simplicity is also extremely profound. Buddhism teaches that every word, thought and deed is engraved in our lives. These are causes that will one day lead to noticeable effects. At one level this is something most of us are aware of: the cigarettes we smoke today will have an impact on our health at some time - we don't know when or necessarily how (whether it'll be heart problems, respiratory illness or cancer), but effects there will be. Similarly, the half-hour of exercise we've just completed has no immediate effect, but we know that if we exercise consistently, over time the result will be changed shape and increased fitness.

Buddhism goes further, stating that our lives are shaped in just the same way, by everything we do in the course of each day' and that even our personalities, our looks and our circumstances can be explained by the karma we have accumulated over countless previous lifetimes. As Daisaku Ikeda says:

The late Arnold Toynbee interestingly compared the human karmic situation to a banking account in which entries are always being made in the debit and credit columns to alter the balance, which is the fate of the individual life at any given moment. Buddhists believe that what Dr Toynbee called the karma balance sheet continues in effect after death and into coming lives.

Buddhism also teaches that, as with a bank account, changing our karma is within our control. Just as cutting down on expenses and making the effort to pay in more money can put our account into healthy credit, so making positive changes in our lives, in our interaction with other people, and in our relationship to the world in general, creates ‘good’ karma which can change our destinies. Nichiren Daishonin, in his treatise ‘The Opening of the Eyes,’ quotes from the Contemplation on the Mind Ground Sutra which makes this point strongly, ‘If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in eh future, look at the causes that exist in the present’.

Daisaku Ikeda explains it like so:
Most people in the West accept the idea that effort (causes) produces rewards (effects). In short, the Buddhist law of causes and effect seems to agree with what human beings everywhere experience in actual practice; and although actual karmic links are often very difficult to demonstrate, awareness of a degree of connection between his actions and their outcomes can inspire man to strive to be and do better.

Importantly he makes the point that the potential to change our karma is enormously increased by our Buddhist practice. Think, for example, of a water pipe. If it is not used for a long time, it will rust and the water which first runs through it will become turbid. In this example the turbid water is compared to the unhappy life condition of the human beings which is bound by negative karma. However as you continue chanting to the Gohonzon everyday with strong faith, sending clean water into the water pipe, that is your life, you will eventually change your karma fundamentally without fail just as the water becomes clear. (Buddhism in Action).

How our Karma Changes - The Nine Consciousnesses

The Nine Consciousnesses UKE Jan 1995 by Marina Cantacuzino

Buddhism explains human consciousness in terms of nine levels of consciousness. 

• Levels one to five do not involve complex thought process or emotions, but are the physical sensory functions of the body – namely the five senses of taste, touch, sight, hearing and smell.
• The sixth sense computes in the brain the information given by the five senses (through eyes, ears, nose, tongue and body) and makes judgements accordingly. All living beings with a central nervous system are able to make instinctive judgements through the sixth sense. For example, if you eat a bad plum you will automatically spit it out.
• It is only with the seventh consciousness that human emotions come into play. In the seventh consciousness, the human emotions come into play. In the seventh consciousness we’re able to rationalize, realize, ponder and then take action according to these thought processes. For example, our sixth consciousness may initially disregard a potential partner as ‘not my type,’ but it is in the seventh consciousness that love can blossom with the realization that this person may in fact be a soul mate.
• The eighth consciousness (the alaya vijnan in Sanskrit) is a karmic repository. Every experience or feeling we have in this lifetime – no matter how big or small – will be registered in the eight consciousness and can have an effect on our lives at some time in the future. Similar to Jung’s collective unconscious, all experiences of present and previous lifetimes are stored here and make us into the kind of person we are. For example, abandonment during childhood might mean we don’t trust people easily. The influence of our karma permeates the upper levels of our consciousness, thus affecting our perception and our judgements.
• The ninth consciousness (the amala vijnana) is the consciousness where Buddhahood lies, where we are free from the shackles of past karma. It is necessary to reach this level of consciousness in order to transform our perception of live. As a consequence of transforming our perception, we transform our behavior, thereby transforming the world around us.

Daisaku Ikeda explains how this process works:

“Karma may be good, bad or neutral. A life manifesting predominantly bad karma is at fate’s mercy. The influence of its energy brings misfortune to others and can lead to environmental destruction and even to the annihilation of the human race. It is of the utmost importance to transform bad karma into good karma at the individual level. The transformation of the karma of one individual evokes a similar transformation in other individuals.

Transforming bad karma into good karma cannot be done on the level of the Eighth consciousness alone. Universal life, which subsumes the Eighth Consciousness, is the Night Consciousness (The Amala Vijnana) or the Buddha nature, which must be strengthened as much as possible. Once attained, the Buddha state of life purifies and reforms the Eighth Consciousness (karma storehouse) and orients all karma toward ultimate good (Choose Peach, page 73)

Buddhist Concept: Mutual Possession of Ten worlds

UKE Jan 1995 by Sally Pardo

Each of the Ten Worlds, in turn contains all the ten worlds. this concept is known as 'the Mutual Possession of the Ten Worlds.' It is of great importance because it explains how our lives can continually move from one state to another. it also teaches that since Buddhahood contains the other nine worlds, fundamentally a Buddha is no different from ordinary people. This means that whatever our dominant life state, we all have the same potential for Buddhahood, and that this state of life is available to us at any time.

Regardless of the mood we may be in, every time we chant Nam-myoho-renge-kyo, we naturally manifest our Buddhahood, with all the courage, compassion, wisdom, and life-force that goes with it. Buddhahood transforms the other nine worlds to reveal their positive aspects, and chanting regularly - twice a day, every day - is making the cause for our Buddhahood to dominate our daily lives.

Nichiren Daishonin inscribed the Gohonzon so that we could all reveal the state of Buddhahood. The Ten Worlds are all on the Gohonzon. He wanted us to understand that they will always be present in life and it is impossible to eradicate them. Far better to transform and use them in a positive way.

As we continue our daily practice, our environment will respond to the changes we are achieving in ourselves. We begin to be more positive about our problems, viewing them as challenges for our growth. As we change our inner lives, our outer lives mirror the change, making us happier and stronger people. Every part of our environment will respond and we increasingly feel a desire to help and encourage others.

Buddhist Concept: Ten worlds

UKE January 1995 By Sally Pardo

Ten States of Life

The Buddhism of Nichiren Daishonin teaches us about the Ten Worlds, or ten states of life that every human being constantly expresses. The first six, known as the lower worlds, are Hell, Hunger, Animality, Anger, Humanity (or Tranquillity), Rapture (or Heaven),. In varying degrees, these are the worlds which influence our day-to-day lives, emerging automatically in response to the environment in which we live. Whilst in these six lower worlds, our happiness or suffering depends entirely on external factors: we cannot change until they do.

By contrast, the other four worlds – Learning, Realization, Bodhisattva and Buddhahood – known as the four noble paths’, can only emerge through our deliberate efforts. In these worlds we are not so dependent upon our environment, and our ability to achieve happiness is much more within our own control. All of the nine worlds from Hell to Bodhisattva have both positive and negative aspects, while Buddhahood is completely positive.

Tendencies

Everyone has natural inclinations towards one or two of these states, and in the absence of any strong external influence we naturally revert to these predominant worlds. We view and interpret our lives through whatever life-state we are in, most usually our predominant ‘worlds’. For us, this habitual way of seeing things in reality and helps form our world.

For example, a person dominated by Anger will tend to be very critical of others and will find her life full of conflict. Even if she does not express her criticisms, those around her may very well sense her feelings and so try to avoid her. In her increasing isolation, her negative opinions of others are, to her eyes, confirmed; at the same time she might turn her critical nature back on herself. Either way, she is unlikely to be able to form better relationships with others, and her Anger will probably become deeper and more pronounced.

In this way, our dominant life-states create the environment in which we live, strongly infrluencying the choices we make in all areas of our lives. If the negative aspects of these states are strong, we will create a cycle of misery. In the state of Hunger, for instance, we may feel a great desire to diet, but our Hunger will also make us want to eat all manner of sweet things. Denying that urge makes us unhappy, but giving in to it prevents the desired weight loss. The result is that we often despise ourselves, feeling trapped, helpless and confused about what we really want.

Clearly, we need to find a way of transforming our inner lives so that we can fulfil ourselves here and now, while creating a positive future both for ourselves and for the world around us. Chanting Nam-myoho-renge-kyo, Nichiren Daishonin taught, does just this. But how?

To be continued

Buddhist Concept: Changing Poison into Medicine

UKE January 1995 by Nicko Vince

In a play I saw recently, one of the characters tells how she once found a butterfly struggling to emerge from the cocoon. Pitying the creature, she gently released it from its prison. The butterfly unfurled its wings and fell to the ground. What she hadn’t known was that it is the fight to break free of the cocoon which builds the strength that enables the butterfly to fly.

The same lesson can be applied to people. A man’s business fails and he is left by his wife and children. He blames the economy for the failure of his business and the government for the state of the economy. He blames his wife for not supporting him. He puts his misfortune down to bad luck, or fate, or the displeasure of a deity.

The man goes on to start a new business and a new relationship. Eventually, these too fail. This time he looks harder at himself and realizes some of the mistakes he’s made in business, and the relationships, which caused their failures. However, having resolved to reform his attitude when similar problems arise, he finds himself reacting as he was before. Soon he’s back where he started, cursing his own stupidity and feeling frustrated and angry at his inability to change his life and his habitual attitudes. His attitudes have become his cocoon. Nichiren Daishonin taught us how to reveal the wisdom, courage, compassion and life-force necessary to change the deep-seated attitudes which cause us to repeat suffering in our life. By chanting Nam-myoho-renge-kyo we can reveal our Buddhahood and make this the dominant state in our life, through consistent daily practice.

What’s more, when looked at from the perspective of our Buddhahood we come to see problems and obstacles as opportunities for growth, growth that will lead us to greater happiness than before. This principle is called ‘turning poison into medicine’

This process is not a matter of putting a brave face on things or simply ignoring our problems, but a vigorous philosophy of challenging problems and using our struggles to strengthen us. For example, fellow workers can react very differently to the news of their redundancy. Some will see it as the end of their working life and fall into despair; others will see it as an opportunity to start again or take early and active retirement. When confronted with problems our usual reaction might be to shrivel up and waste our energies on blaming others, or to start trying to work out a solution. The latter attitude is more positive but still may not lead to the best result. As with the man whose business failed in the example earlier, our solution might have the appearance of action but deal only with the immediate situation. Without acknowledging the underlying causes that created it, we rise simply repeating our mistakes in different form.

However, just as we have made those underlying causes ourselves the answers to our problems also lie within us. Viewed this way problems can be seen as opportunities to deepen our understanding of ourselves and our circumstances, and used as a springboard to greater happiness. Daisaku Ikeda, President of the SGI, has written:

Some may suffer sickness even though they practice to the Gohonzon. Others may be under trying circumstances in business. Still others may go through difficulties for the sake of their activities for kosen-rufu. There are many kinds of difficulties and sufferings in life. However, when you are going through a difficult situation, you are actually in the best position to change your destiny and open a road to great benefit.

As our practice continues, we will inevitably have failures, but as long as we continue to practice correctly, these setbacks can be likened to the valleys encountered by a traveller crossing foot-hills towards a mountain. Although the traveller may occasionally move downwards, the overall journey is upwards.

Through focusing our minds on seeking the Buddhahood within us while we chant, we can reveal the qualities of wisdom, courage and compassion. These in turn will help us come to the solutions to our problems that are best both for us and those around us.

Keeping your mind concentrated on that thought can be a problem in itself! However, by winning that battle you gradually train yourself to win others in daily life. These battles may be small, but just succeeding in completing the minor, irksome tasks of daily life strengthens us for more major challenges. The challenge of sticking to a budget, returning a difficult phone call, or simply keeping our space tidy, can all be conquered and help change our attitudes and direction.

It is in the moment-to-moment living of your life that you turn poison into medicine. As you face each new obstacle and decide to challenge it, you will find new strengths you didn’t suspect you possessed. Strength enough to break free of the tightest of ‘cocoons.’