P For Practice

29 Nov 2012 1 Comment

by Anupadin in Buddhism Tags: , , , , , , ,

P For PracticeFor me, my Buddhist Practice is a way of life. A routine that I go through every day, Gongyo, Daimoku, even writing this blog. But routine is also another word for boring, mundane or even hum-drum, so it’s important to keep in mind why we Practice.

We Practice for several reasons …

  • To raise our life-energy levels …
  • To chant for certain outcomes …
  • To move us along the road to Buddhahood …
  • To give a stable anchor in our lives …

and there are many others, often different for every individual.

As a novice, I find that I can learn a little more each day Let’s face it, Buddhism has been around for well over two thousand years, so there’s plenty to learn about.. I can improve or seek to perfect my Practice and to maintain a more focussed attention to the subject of my chanting.

I look forward to the feeling I get during and after Gongyo. I often find that I am quite warm when I finish chanting and in a really good mood, despite any problems I am facing.

I never cease to be amazed by the effectiveness of chanting either. To start with, the word coincidence came into my mind when I saw results, but not any more. But I do get surprised by the way the Universe solves the problems with which I have asked it to help. Not always the way I expected, and often in better, more subtle ways than I could have imagined.

So my Practice is a pleasure, not a chore. It’s something I enjoy and never something I feel I have to do.

As Nichiren Daishonin said, ‘If you practice something, you must test it’s validity with the results you see’. In other words, if it doesn’t work, stop doing it.

For me, it’s working wonders and I think the World would be a better place if more people were to discover those wonders.

Holidays

29 Jun 2012 6 Comments

by Anupadin in Buddhism Tags: , , , ,

LotusAs you may have gathered from a couple of my recent posts, I’m getting excited about the prospect of spending the next week on a narrow boat in the middle of nowhere. Although I doubt that there is too much chance of anyone getting sunstroke, it does promise to be reasonably good weather and it will be much quieter than it is in the office.

Whilst it is a holiday away from work, it’s important to remember that there is no such thing as a holiday from Buddhist practice, and although I can’t take my Gohonzon aboard with me, I will still be chanting as usual.

It will be interesting to see how the other ship mates react to that. Bumble quite often joins me for gongyo, but I have no idea what Sue and Steve make of the practice. B’s mum is also a Nichiren Buddhist, so they are not completely unaware of what it entails. But I will have to find myself a quite corner and try to keep the impact on them to a minimum.

I do try to spread the word about the benefits that Buddhism have brought me, but I’m no evangelist and try to keep my enthusiasm under control when it comes to talking about it. If, on the other hand, the boat comes back painted maroon and gold, everyone will know what has happened.

The Power Of Prayer

25 Jun 2012 Leave a comment

by Anupadin in Buddhism Tags: , , , , , , , , , , ,

During morning Gongyo we say four Prayers, the first out loud, the last three silently to ourselves. During evening Gongyo, the first prayer is omitted.

The First Prayer – Appreciation for Life’s Protective Forces (spoken – morning Gongyo)

lotusI offer appreciation to the Shoten Zenjin, the functions in life and in the environment that serve to protect us, and prey that these protective powers may be further strengthened and enhanced through my practice of the Law.

The Second Prayer – Appreciation for the Gohonzon (silent)

lotusI offer my deepest praise and most sincere gratitude to the Dai-Gohonzon of the Three Great Secret Laws, which was bestowed upon the entire world.

I offer my deepest praise and most sincere gratitude to Nichiren Daishonin, the Buddha  of the Latter Day of the Law.

I offer my deepest praise and most sincere gratitude to Nikko Shonin.

I offer sincere gratitude to Nichimoku Shonin.

The Third Prayer – For the attainment of kosen-rufu (silent)

lotusI pray that the great desire for kosen-rufu is fulfilled, and that the Soka Gakkai International develops eternally in this endeavour.

I offer my most sincere gratitude to the three founding presidents – Tsunesaburo Makiguchi, Josei Toda and Daisaku Ikeda – for their eternal example of selfless dedication to the propagation of the Law.

The Fourth Prayer – Personal prayers and prayer for the deceased (silent)

lotusI pray to bring forth Buddhahood from within my life, change my karma and to fulfil my wishes in the present and the future.

(we may offer additional prayers here)

I pray for my deceased relatives and for all those who have passed away, particularly for these individuals:

(we name our relatives and friends here)

I pray for peace throughout the world and for the happiness of all humanity.

Nam Myoho Renge Kyo

Nam Myoho Renge Kyo Explained

04 Jan 2012 11 Comments

by Anupadin in Buddhism Tags: , , , , ,

Nam Myoho Renge KyoThe most commonly asked questions, when people learn that I am a Buddhist, are ‘do you chant?’ followed by ‘what do you chant?’ and then ‘what does it mean?’. Nichiren Buddhists chant Nam Myoho Renge Kyo in a rhythmic mantra during Gongyo, and quite often at other times, to raise our Life-State and Life-Energy levels.

But what does it mean? Well it encapsulates many things, including affirmation of our devotion to the Lotus Sutra. This explanation comes from the  Soka Gakkai Dictionary of Buddhism.

[南無妙法蓮華経] Nam-myoho-renge-kyo

The ultimate Law or truth of the universe, according to Nichiren’s teaching. Nichiren first taught the invocation of Nam-myoho-renge-kyo to a small group of people at Seicho-ji temple in his native province of Awa, Japan, on the twenty-eighth day of the fourth month in 1253. It literally means devotion to Myoho-renge-kyo. Myoho-renge-kyo is the Japanese title of the Lotus Sutra, which Nichiren regards as the sutra’s essence, and appending nam (a phonetic change of namu ) to that phrase indicates devotion to the title and essence of the Lotus Sutra. Nichiren identifies it with the universal Law or principle implicit in the meaning of the sutra’s text.

The meaning of Nam-myoho-renge-kyo is explained in the opening section of The Record of the Orally Transmitted Teachings, the record of Nichiren’s lectures on the Lotus Sutra compiled by his disciple and successor, Nikko. It states that namu derives from the Sanskrit word namas and is translated as devotion, or as “dedicating one’s life.” What one should dedicate one’s life to, he says, are the Person and the Law. The Person signifies “Shakyamuni,” which means the eternal Buddha, and the Law is “the Lotus Sutra,” which means the ultimate truth, or Myoho-renge-kyo. According to Orally Transmitted Teachings, the act of devotion (namu) has two aspects: One is to devote oneself to, or fuse one’s life with, the eternal and unchanging truth; the other is that, through this fusion of one’s life with the ultimate truth, one simultaneously draws forth inexhaustible wisdom that functions in accordance with changing circumstances.

Orally Transmitted Teachings further states: “We may also note that the nam of Nam-myoho-renge-kyo is a Sanskrit word, while Myoho-renge-kyo are Chinese words. Sanskrit and Chinese join in a single moment to form Nam-myoho-renge-kyo. If we express the title [of the Lotus Sutra] in Sanskrit, it will be Saddharma-pundarika-sutra. This is Myoho-renge-kyo. Sad (a phonetic change of sat ) means myo, or wonderful. Dharma means ho, Law or phenomena. Pundarika means renge, or lotus blossom. Sutra means kyo, or sutra. The nine Chinese characters [that represent the Sanskrit title] are the Buddha bodies of the nine honoured ones. This expresses the idea that the nine worlds are none other than the Buddha world.”

Myo stands for the Dharma nature, or enlightenment, while ho represents darkness, or ignorance. Together as myoho, they express the idea that ignorance and the Dharma nature are a single entity, or one in essence. Renge stands for the two elements of cause and effect. Cause and effect are also a single entity.”

Kyo represents the words and voices of all living beings. A commentary says, ‘The voice carries out the work of the Buddha, and it is called kyo.’ Kyo may also be defined as that which is constant and unchanging in the three existences of past, present, and future. The Dharma realm is myoho, the wonderful Law; the Dharma realm is renge, the lotus blossom; the Dharma realm is kyo, the sutra.”

As Nichiren states, namu derives from Sanskrit, and Myoho-renge-kyo comes from Chinese. Nam-myoho-renge-kyo is, therefore, not simply a Japanese phrase, but a Japanese reading of a Sanskrit and Chinese phrase. In this sense, it contains aspects of the languages of three countries in which Mahayana Buddhism spread. According to Nichiren’s treatise The Entity of the Mystic Law, Nan-yüeh and T’ient’ai of China and Dengyoof Japan recited the invocation meaning devotion to the Lotus Sutra of the Wonderful Law, or Nam-myoho-renge-kyo, as their private practice, but they did not spread this practice to others.

In On the Three Great Secret Laws, Nichiren states that the daimoku Nichiren chants today in the Latter Day of the Law is different from that of the previous ages—the daimoku T’ient’ai and others chanted in the Former Day and Middle Day of the Law—because the practice of daimoku in the Latter Day of the Law involves chanting it oneself and teaching others to do so as well. Nichiren not only established the invocation (daimoku) of Nam-myoho-renge-kyo but embodied it as a mandala, making it the object of devotion called Gohonzon. In Reply to Kyo’o, he states, “I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha’s will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo” (412).

I Love Sundays

21 Aug 2011 2 Comments

by Anupadin in Buddhism Tags: , ,

A wonderful eveningWhat a fantastic day!!! Sunday may well be the best day of the week, and today was a particularly good example. A nice lie-in, followed by gentle, concentrated Gongyo and then a warm, sunny day of pleasant variety. A little bit of work, so tomorrow morning isn’t the deluge of last week, some washing, some cricket, some football and cycling on the telly and a nice walk this evening, just perfect.

This evening, the sun was sinking slowly down behind the boat yard. It was still warm and the baby seagulls were mewing to be fed, so I took a slow stroll along the beach and along to Hamworthy park. There were still a number of families enjoying the seaside, people walking their dogs and others just sitting enjoying the view over to Brownsea island.

The view from the beach

Everyone I encountered was very convivial. It’s funny how the weather affects people’s mood. A nice warm, soft evening and everyone was in a nice warm, soft mood and keen to chat. A golden Labrador decided to join me on my walk, much to the angst of it’s owner, so I pointed him in the right direction and he trotted off.

The view towards Brownsea islandIt was the perfect day to live in the moment, take in every wonderful aspect, and make the most of the day. Maybe it was because I have a nice short week this week, I’m on holiday from Tuesday evening for a few days, or maybe it was just because it was such a nice day, after all the bad weather we had last week. Whatever the reason, I decided today, that I love Sundays.

Tranquillity

14 Aug 2011 1 Comment

by Anupadin in Buddhism Tags: , , , ,

TranquilityToday could not have been more different from yesterday. Other than by phone, I have had no contact with a single person, a day of pure tranquillity. There would have been a time when I would have been lonely, feel isolated and unhappy, but those days are long gone.

Every day starts with Gongyo and that sets me up for the rest of the day. Chanting clears my mind and boosts my life-energy and having Buddhism as the centre of my life puts everything into perspective. I would like to share the tranquillity I now feel with others, it is a very powerful feeling, and something that would benefit anyone.

Yesterday was a wonderful, if rather tiring day, today has been equally wonderful, restful and contemplative. Some people may feel that having days where, outwardly, you do nothing, is a little boring, sad even. But having time to yourself is a luxury, one for which many folks would give a great deal.

So now I’m rested, relaxed, and all ready to face the trials and tribulations of the coming week. I am off to London for meetings one day midweek and I’m also looking forward to having my broadband connection restored this week too. So a day very, very well spent.

The Four Virtues

17 Jul 2011 2 Comments

by Anupadin in Buddhism Tags: , , , , , ,

Juzu BeadsNichiren Buddhism demands that we test ourselves and that we test the results of our Practice. To do this we must know why we do, what we do, and this covers every aspect of our Practice.

In my previous post about The Significance Of Prayer Beads we saw that the four smaller beads in the body represent the four Great Bodhisattvas of the Earth. These in turn represent The Four Virtues of the Buddha, and here is a much fuller explanation.

Nichiren Daishonin attributes the four virtues of the Buddha to the four leaders of the Bodhisattvas of the Earth. Bodhisattva Superior Practices (Jogyo) represents true self. Revealing true self means for us to chant Nam-myoho-renge-kyo to the Gohonzon, thus manifesting our innate Buddhahood and shedding the lesser self of egotism. Bodhisattva Boundless Practices (Muhengyo) signifies eternity. Through establishing our true self of Buddhahood, we come to understand, perhaps not intellectually but with our innermost heart, the eternity of life, and remain unswayed by our ever-changing circumstances while confidently challenging ourselves. Bodhisattva Pure Practices (Jyogyo) represents purity. Once we are awakened to the greater self of Buddhahood, we are no longer tainted by delusions. With a secure sense of self, we can even positively influence our environment, thus purifying it. Finally Bodhisattva Firmly Established Practices (Anryugyo) signifies happiness—a kind of happiness that withstands all the ups and downs of our lives, including death. Through developing confidence in the Buddha nature as our true self, we free ourselves from trivial concerns for any unnecessary artifice of life and remain at peace with ourselves, knowing that we will ultimately triumph over any obstacle.

It is significant that the four leaders of the Bodhisattvas of the Earth represent the four virtues of the Buddha. As the names of those bodhisattvas indicate, only through our dedicated practice as bodhisattvas—practice dedicated to the happiness of others—can we break through our lesser self and reveal the greater self of Buddhahood. In other words, our bodhisattva practice is the cause for the Buddha’s four virtues to manifest in our lives. Yet from another perspective, it may be also said that Buddhas are in essence those who are awakened to their greater self and act for the well-being of others. In this sense, the altruism of Bodhisattva practice is not only the means to overcome the lesser self and develop the four virtues; it is also a direct expression of these four virtues inherent in life, in our Buddha nature. This is why chanting Nam-myoho-renge-kyo, which calls forth our inherent Buddhahood and its corresponding virtues, provides the greatest basis for an altruistic life—a life dedicated to the happiness of others.

The four virtues of the Buddha, from the standpoint of the Daishonin’s Buddhism, describe the ideal characteristics of human beings whose view of self is not hindered in any way by selfish ego. Their understanding of self is so encompassing that their own existence and the world around them become indistinguishable. A limited understanding of self, however, leads to egotism, bringing suffering and misery to both oneself and others. True self-knowledge—an awakening to our true, greater self—in this sense is a key to overcoming selfishness.

The Significance Of Prayer Beads

01 Jul 2011 10 Comments

by Anupadin in Buddhism Tags: , , , , ,

Click for a larger imageIn the practice of Nichiren Buddhism, we hold juzu beads in our hands while reciting Gongyo and chanting Daimoku.

There are 108 beads in the main body, signifying the 108 Earthly Desires.

The 4 smaller beads in the main body represent the 4 Great Bodhisattvas of the Earth….Jogyo, Muhengyo, Jyogyo, and Anryugyo.

The 2 large beads at each end of the main body, are the “parent” beads.  The “mother” bead, representing “mystic” is on the side with 3 dangles, and is placed over the middle finger of the right hand.  The “father” bead, representing “law” is on the side with 2 dangles, and is placed on the middle finger of the left hand.

We cross the beads in the middle, which shows our oneness with THE LAW.  Also, we cross the beads so our benefits do not fall through our hands and lives.  By placing the beads on our hands this way, we are accepting the reality that Buddhahood exists within our lives.

When we press our hands together while we hold our juzu beads, our 10 fingers represent the 10 Worlds which fuse together simultaneously in the life of a Buddha, our lives.  Our life is now one with the Mystic Law!

The one small bead that sits below the “father” bead, represents Absolute Truth.

Prior to Nichiren Buddhism, there were only 2 dangles on each end of juzu beads.  The third dangle, consisting of 10 beads and a “Kosen-Rufu” bead, on the side of the “mother” was added, actually tied on, to signify Nichiren Buddhism and distinguish it from other Buddhist sects.

On the remaining 4 dangles, there is a differently shaped bead part way down each string.  This bead is called the “jar” bead and holds the benefits of our practice.

The 5 larger beads at the bottom of each dangle are the “Kosen-Rufu” beads, and represent our desire to spread Nichiren Buddhism,  Kosen-Rufu, throughout the World.

My huge thanks are due to my lovely friend Lily Rose of Myoho Beads for researching the meanings of the individual beads and for allowing me to use her explanation.

As Lily Rose says on her site, be careful buying juzu beads on line.  Use this description or the juzu purchased in SGI bookstores as a guide.  Make sure the beads you purchase have been created in an ethical and politically correct manner. Sorry to say, but many are not.

Human Revolution

20 Jun 2011 2 Comments

by Anupadin in Buddhism Tags: , , , ,

Introducing Human Revolution

Human Revolution - Change For The BetterIn today’s world where global issues are so important, many people feel a sense of powerlessness and resignation; a feeling that no individual’s efforts can change the way things are. But the Buddhist viewpoint is that the world should be seen from the perspective of the individual, and that the human life contains the entire universe. That is why changing our own lives one by one will bring a change in our family, our community, and the society in which we live. It will change the age we live in, our history, and indeed all aspects of our world.

If we look for the true causes of war, we see that it is essentially caused by the human mind. War stems from the desire to control and conquer others, to have power, and from hatred and antipathy. Such is a human being in the grip of the negative force of life. World peace starts with the inner transformation of the individual, and the struggle to elevate our state of life, and free ourselves from the domination of the negative force of life.

A single sunflower contains the seeds for more than a thousand new plants. Similarly, when one brave person stands up for peace, his or her resolve spreads out into the environment in thousands of ways. Courage always brings a response. One person’s human revolution can therefore eventually change the destiny of the entire human race.
The Spirit of Human Revolution

In his writing On Attaining Buddhahood, Nichiren Daishonin conveys the basic spirit of human revolution: “You must never think that any of the eighty thousand sacred teachings of Shakyamuni’s lifetime or any of the Buddhas and bodhisattvas of the ten directions and three existences are outside yourself. Your practice of the Buddhist teachings will not relieve you of the sufferings of birth and death in the least unless you perceive the true nature of your own life.” [WND p3]

We could summarise the spirit of this teaching as being, “It’s not up to others; nor can I blame anyone else. I have to change myself first.” It is a viewpoint which says, everything in life is part of our own training; it is for our benefit and development. Human revolution takes place right now, in the situation we find ourselves at this moment.

World peace starts with this inner transformation of the individual. And yes it is a struggle to develop and elevate our state of life but human revolution is the foundation for world peace and also for individual peace and happiness. It is at the heart of our Buddhist practise. It is about changing our heart and drawing out our humanity.

It is the most amazing feeling as you discover that if the cause of your suffering is within the realms of your own life then you and only you can change that aspect of your life. This is the most freeing feeling. This is human revolution and the door to your Buddhahood.

Human revolution brings into play all the principles and processes that make up the Buddhist teachings of life. Learning to be able to live our lives on the basis of correct teachings is part of our human revolution. The process is a transformation of the heart.

Transforming the Self, Living the Teachings

When we commit our lives to chanting we embark on a journey of self-discovery and challenge. By taking responsibility for our feelings and emotions, especially those we most dislike, we come to realise we have the ability to transform our lives from within. As we broaden our experiences of chanting daimoku we get experiences of our environment reflecting the transformation of our inner lives. This could be in our family relationships, at work or in other aspects of life.

It is usually within one of these arenas that we find life can be difficult or cause us to suffer. As we continue chanting, the more we start to see our lives very differently. At first this process may seem a little uncomfortable because it is quite unique and new to us. We may or may not like what we see. Perhaps we realise we have set attitudes or opinions about others or various issues that make us suffer. It may seem that others have a problem with us. This can draw out all sorts of feelings and emotions that can make us uneasy, or uncomfortable.

Getting this kind of reaction does not mean that chanting is not working or that it is working in a negative way. On the contrary you are actually in the process of transforming exactly that which has always led you to suffer in that particular area of your life. Your chanting is illuminating an area of your life that needs to change for your own happiness. The realisation that this opinion or attitude stems from our own lives and not from others opinions of us, leads us to uncover the Buddha nature inherent in our lives. The quickest way to transform these feelings or attitude is to keep chanting until you realise the cause of these uncomfortable feelings.

However, it may be that is exactly when you find it the most difficult time to chant. You are on the brink of changing a part of your life that always stops you from progressing or being happy. It will probably feel like walking up a hill backwards. At such times obstacles and devils arise. You will probably be able to justify why it is more beneficial to watch TV than do gongyo or chant or tell a friend about Nam-myoho-renge-kyo or study some of Nichiren Daishonin`s writings. But this is exactly the time to do these things in order to break through and win over something that has always held you back. This is the time to muster a fighting spirit and to be courageous.

In his book Seven Paths to Peace, Daisaku Ikeda talks about human revolution in terms of self-mastery. Simply put, this means winning control over oneself, overcoming the small self that is dominated by narrow self-interest and awakening to the larger self that works for the good of all humanity. From this standpoint a major obstacle to developing ourselves is to pursue a way of life bound by our small ego or self. Expanding from the lesser self to the greater self is the path of human revolution.

Through our practice of introducing others to Nichiren Daishonin’s Buddhism, and through efforts to share Buddhism with others, we ourselves grow immensely, we can carry out our human revolution, and transform our karma. Therefore by guiding another individual towards happiness, we also guide ourselves towards happiness. The act of introducing others to Buddhism, which enables us to profoundly benefit both ourselves and others, is the formula of hope for humanity.

At a time when an ordinary person attains Buddhahood, or at a time when a person is at a turning point in doing their human revolution, the negative aspect of life will always appear in some form. This is an unavoidable fact of life! Nichiren Daishonin assures us of this and asks us to transmit it as an axiom or principle of faith so that it is understood by all those who practise.

Taken from the SGI-UK study notes, this encapsulates the meaning of Human Revolution. It beautifully explains the way that self discipline through practice makes us examine our own thoughts and deeds and promotes an inner change by increasing our self awareness.

Chanting Nam Myoho Renge Kyo (at least) twice a day, every day may seem a mindless practice, but it enables us to devote our whole lives to changing for the better.

Back On Track

08 Jun 2011 Leave a comment

by Anupadin in Buddhism Tags: , ,

SmileAfter a few pills from the Doc, I’m feeling a whole lot better this evening. I’m in a higher life-state and able to give Gongyo one hundred percent.

I have to admit that I was going to work from home today, you know how your inbox fills up when you have some time away from the coal face. But the boss told me to have a rest and come back restored tomorrow, so thanks to him for that.

Having time to just sit and think can be very productive, and I’ve been able to put a few things straight in my own mind. Not that I was way off track, but the odd tweak now and then always helps.

So thanks to all those who rang or send texts wishing me well. In the same way as sending Daimoku can help others, knowing that your loved ones are thinking of you helps too.

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