The Wonderful Mystic Law of Nam-myoho-renge-kyo!

Ted Osaki - My Mentor's Mentor

2010-01-12T13:19:00.001-08:00

My Mentor's Mentor - Ted Osaki — Part 1 of 2

Ted Osaki was born into an American-Japanese Catholic family. His father loved to fish. One day while his father was fishing on a lake, the boat's gas tank leaked gasoline, caught fire, and the boat sank. The gasoline on top of the water continued to burn, so his father was faced with drowning or burning. Even when he came up for air, there was little oxygen. He drowned, burned, and suffocated.

Young Ted Osaki went to his parish priest to ask why this happened to his father. He was told that it was God's will. Mr. Osaki found this answer lacking. Later, Mr. Osaki encountered a Buddhist priest who told him that it must have been his father's karma to have died that way; perhaps, he said, as punishment for killing fish. Mr. Osaki found this explanation unsatisfying as well.

Mr. Osaki became cynical about religion. After marrying and having two children, his wife was diagnosed with cancer of the liver. The doctors told her that they could not do anything to keep her from dying an early death.

Mrs. Osaki was determined to see her children grow.

She became involved with the fanatical Soka Gakkai. They told her that she could definitely overcome cancer if she practiced Buddhism with the Soka Gakkai. This angered Mr. Osaki. He thought it was cruel to give her false hope and use her to promote their religion. He knew that all religion, including that of the Soka Gakkai, was powerless.

His wife ignored him and spent much of her remaining days doing Soka Gakkai activities. She was dying. He felt that she was neglecting him and their children. He was furious. He was sure the Soka Gakkai was a Communist front. (Communism was the scapegoat de jour at that time.)
He decided to infiltrate the Soka Gakkai. He would pretend to believe, and when he had enough information, he would expose the Soka Gakkai for the fraud that it was, and rescue his wife.
But then his wife overcame cancer. The doctors were amazed. Osaki was happy, but confused.

Part 2-

The Soka Gakkai that Mr. Osaki joined (hoping to discredit it) is much different than the SGI of today. Most of the American members were Japanese war brides. They were miserable, often poor, often abandoned, often with children. They could not drive. They spoke little English. They were trapped by poverty and circumstances in a vast racist nation that hated them and let them know it. They were homesick to the core of their being, but they could not go home. (See "Kazoo's Song")

When they were introduced to the Gakkai, they met other Japanese women just as miserable as they were, facing the same life challenges. They could talk in Japanese, sing Japanese songs, and share recipes. The best hours of the day were spent doing Gakkai activities.

One by one they began to experience the benefits of practicing the Buddhism of Nichiren Daishonin. They shared hope. The Gakkai is the architecture of hope built on a landscape of despair.

Though he could barely do Gongyo, and he knew virtually nothing about Buddhism (he was an ex-Catholic), they made Ted Osaki a leader. He was articulate. He was smart. He was handsome. He was an officer in the U.S. Army. He was a hero in the eyes of the local Soka Gakkai and his wife. Their love grew deep and strong.

He was a person that Japanese war brides could bring their husbands to and he would convince them to try the practice. He was perfect for the job. His understanding of Buddhism grew. He came to do the most perfect Gongyo I have ever heard. Even long-time members from Japan would remark "I wish people in Japan could do Gongyo like him."

With the absolute devotion and support of his wife and Gakkai peers, he became a Buddhist dynamo.

Daisaku Ikeda was coming to visit America and he was visiting the town that Mr. Osaki lived in. Mr. Osaki went to the airport to meet him.

I will save that story for another time...

2009-12-05T23:03:00.000-08:00

kuon-ganjo [久遠元初] ( Jpn)

Literally kuon means the remote past, and ganjo, beginning or foundation. This term appears in On the Mystic Principle of the True Cause, a work written by Nichiren in 1282. This work refers to "the Mystic Law, uncreated and eternal, of the Buddha of beginningless time (kuonganjo), " and states that the Mystic Law lies in the depths of the "Life Span" (sixteenth) chapter of the Lotus Sutra. Nichiren interprets kuonganjo on two different levels: (1) In the context of the "Life Span" chapter, kuon refers to the remote past when Shakyamuni originally attained enlightenment, and ganjo, to the foundation of his original enlightenment. (2) In The Record of the Orally Transmitted Teachings, Nichiren's oral teachings on the Lotus Sutra compiled by Nikkoin 1278, it is stated: "Kuon means something that was not worked for, that was not improved upon, but that exists just as it always has." Orally Transmitted Teachings continues: "Because we are speaking here of the Buddha eternally endowed with the three bodies, it is not a question of something attained for the first time at a certain time, or of something that was worked for. This is not the kind of Buddhahood that is adorned with the thirty-two features and eighty characteristics or that needs to be improved on in any way. Because this is the eternal and immutable Buddha in his original state, he exists just as he always has. This is what is meant by kuon." The same section of Orally Transmitted Teachings con-cludes, "Kuon is Nam-myoho-renge-kyo, and 'true attainment' means awakening to the fact that one is eternally endowed with the three bodies." In essence, for Nichiren, kuon, or kuonganjo, means the eternal Law of Nam-myoho-renge-kyo and the original state of life that embodies Buddhahood.

I'm just like you, ALIVE AND KICKING!

2008-09-04T08:57:00.000-07:00

In Nichiren Daishonin's Buddhism we learn some truly amazing points that can really change our lives and supplement our existence. Primarily the fact that Myoho-renge-kyo! your Buddhahood or Buddhanature exists within your life is the main source of this universal river to enlightenment. Another fact about this Buddhism is that a great multitude of Nichiren Buddhist practicioners have used this practice to heal illness, change karma, and also help the world and environments we live in through leading happier lives. These two points consisting of recognizing one's Buddhahood and invoking the power within coupled with the documentary and actual proof continuously provided by practicioners of this practices leads me to strongly believe this practice works! The daily practice of chanting Nam-myoho-renge-kyo! in the morning coupled with the supplementary practice of chanting two short portions of the Lotus Sutra including the 10 Factors, is a tool we can all use to start our days off correctly.

Making the argument on "how to start your day correctly" is not easy to interpret to other people without first making a deeper reference to how Nichiren Daishonin's Buddhism works for me and how I understand it to function universally. Myoho-renge-kyo! is the title of The Lotus Sutra translated by Kumarajiva then finally interpretted by Nichiren Daishonin as the Framework substantiating The Mystic Law as we know it. By invoking the prayer of Nam-myoho-renge-kyo! our lives uncover and polish a diamond within that compresses the good and bad into our lives into an ever more precious jewel of the self. The state of Buddhahood can be found within the lives of common mortals so to cultivate faith in oneself the practice of chanting or repeating the words Myoho-renge-kyo! and adding the prefix Nam which means devotion helps us to perfectly phrase our spiritual means to manifest our fullest potential in our physical and emotional lives. Nam-myoho-renge-kyo! is our parent, our husband or wife, our child, our friend, it is our very cause! Nam-myoho-renge-kyo! is not entirely dependant upon wisdom or how articulate one may be but instead is directly accessible to all who develope enough faith in themselves to begin to chant.

How then is Nam-myoho-renge-kyo! the source of the river to enlightment that I speak of? The source of a river is potential to lead a path towards the ocean. All humans breath air to live and struggle at one moment or another in their lives to continue to live so our bodies involuntarily performs acts that sustain our life. When we voluntarily take action or make determinations to take actions in our life the basis for those actions may or may not be a matter of life and death. So then, to take voluntary action towards bolstering and improving your life and or the lives of others is relative to the involutary acts we make towards our continued existance. The point I'm trying to make is when we work in sync with our natural function to live and expand upon that natural function by bettering our lives and going further and helping other people's lives we extend the reach of our influence and propagate what exists within. If you then percieve the source of your life to be Nam-myoho-renge-kyo! and you follow the river of "The Middle Way" which is a practice of chanting Nam-myoho-renge-kyo! you will invariably reach the ocean of enlightenment! This ocean of enlightenment is the universe we live in, all the sentient and non-sentient objects and phenomenom found in our life is nourished by the same fundamental source of The Mystic Law. To percieve and act upon this understanding is a Buddhist practice, or the start of a method to help lead others to attaining enlightenment in this life.

Nichiren Daishonin left strict guidance for his successors to follow in the form of letters to those who practiced with him during his lifetime. This guidance and encouragement has been used by his successors to derive a means to encourage all the universal sources of Buddhahood to find there way to the universal ocean of kosen-rufu. Kosen-rufu means to widely propagate and Nichiren Daishonin's Buddhists employ the means of shakubuku to accomplish this task. The textbook definition of shakubuku is:

shakubuku [折伏] ( Jpn): A method of expounding Buddhism, the aim of which is to suppress others' illusions and to subdue their attachment to error or evil. This refers to the Buddhist method of leading people, particularly its opponents, to the correct Buddhist teaching by refuting their erroneous views and eliminating their attachment to opinions they have formed. The practice of shakubuku thus means to correct another's false views and awaken that person to the truth of Buddhism.The term shakubuku is used in contrast with shoju, which means to lead others to the correct teaching gradually, according to their capacity and without directly refuting their religious misconceptions. These two methods of propagation are described in the ShrimalaSutra, Great Con- centration and Insight by T'ient'ai (538-597), and other works. Nichiren, who employed shakubuku in his propagation, writes in his 1272 treatise The Opening of the Eyes: "When the country is full of evil people without wisdom, then shoju is the primary method to be applied, as described in the 'Peaceful Practices' chapter [of the Lotus Sutra]. But at a time when there are many people of perverse views who slander the Law, then shakubuku should come first, as described in the 'Never Disparaging' chapter [of the sutra]" (285). Here "evil people without wisdom" means those who are ignorant of the Buddhist teachings. "Evil" means the unhappiness of acquiring no roots of goodness. It is contrasted with "people of perverse views who slander the Law," i.e., those who have a biased view of Buddhism and slander its correct teaching.Nichiren describes Bodhisattva Never Disparaging, who bowed in respect to everyone he met and praised them as potential Buddhas, as a practitioner of shakubuku. In citing Never Disparaging as an example, Nichiren made clear that shakubuku is not a form of verbal or rhetorical aggression, but an expression of reverence for the truth that everyone possesses a Buddha nature, and of compassion for people. At the same time, in bowing and praising people as potential Buddhas, Never Disparaging was in effect challenging and refuting their misconceptions about Buddhahood, and was for this reason attacked.

The reason why I refer to Nichiren Daishonin's guidance as strict is because Nichiren Daishonin proved with his life the value of an impregnable faith that could overcome severely harsh adversity. Strict means to be stringent in requirement or control or exact and percise. The precision comes with a universal phrase that any verbal human being can invoke - Nam-myoho-renge-kyo! As we know from the previous post that in this religion we do not follow a blind faith, rather we substitute wisdom for faith and begin our practice by just chanting Nam-myoho-renge-kyo! The reason and purpose for just chanting changes on an individual to individual basis yet from Nichiren Daishonin's strict practice we also learn that chanting is the mechanism that accelerates, propagates, and carries out kosen-rufu. How could someone ever be lax in overcoming the biggest obstacles or attaining their farthest reaching goals and also savore the joy in climbing those mountains? Only through the example of Nichiren Daishonin have I been able to learn how to be the best possible student to the best possible philosophy life has to offer. Striving to be more strict in my application of such a simple rule is to make the daily cause in my life to chant in the morning and also support others throughout my day in their Buddhist practice as well.

Recognizing everyone possesses the Buddhanature and also compassion for all mankind in theory sounds very fantastic until you try it. Since this practice continues to grow in our global community and new people begin chanting regularly the basic understanding within our consensus is that there must be experiences to substantiate the ongoing motives of existing and new members to chant Nam-myoho-renge-kyo! The truth is that the Soka Gakkai International provides regular publications that emphasize and document the experiences of members and leaders in our organization. These publications not only encourage existing members to keep chanting they also serve to introduce new members to this amazing practice and also support new members to remain encouraged while they begin a revolution from within to "be the change they wish to see in the world". I have personally experienced upon introducing my friends to Nichiren Buddhism mainly two main results; those who continue to practice or are interested in practicing this Buddhism can set aside prejudice/hate/and their personal negativity in order to grow in their life and supplement their existance with this practice, or their karma or life tendancy is not open to exploring the new world of options created from this dynamic practice. The latter of the two (those who do not continue to chant after an introduction to this Buddhism) are still winners in my book because their life was introduced to the possibility that they will reencounter this Buddhism or hear an experience connected to this Buddhism that will rekindle the connection they previously made through someone else's effort for shakubuku.

This is the Buddhism of Win-Win, The Buddhism of Perenial Optimism. Those are terms I am creating and do not reflect my religious affliation with the SGI but they do go slightly against my previous understanding. When I began to practice this Buddhism I was missing something very valuable and that was a truly open mind. I absorbed countless hours of textbook studies, various deep lectures on The Goshos and Buddhist principles, heated debates and conversations challenging my beliefs and self opinions and the knowledge I would gain was mostly theoretical on the basis that it was pre-established by another person and I was learning of it secondhand. Until I began to accumulate my own expiriences and utilize trial and error in my daily application of my "newly acquired" faith the theories, stories, parables, and guidance I learned was merely words. Upon realizing that the true value of this Buddhism lies in determined actions I was able to uncover the most amazingly long and difficult path I could ever chose to follow, that is chanting Nam-myoho-renge-kyo! for the rest of my life.

I'm very early into my practice with just less than 3 years actually chanting Nam-myoho-renge-kyo! but everyday I make the cause during my silent prayers to keep chanting in the forefront of my life and support existing chanters and new chanters going forward. I actually chant to have the Gohonzon in my life for the rest of my life and into the next life, this is a very powerful prayer. Going all out today in my pursuit of happiness is a daily endeavor, which uncovers the reality that there are no limits in life. My worst enemy in life has proven on many occassions to be myself, now that I am creating harmony for myself and others things are going very quickly in the desired direction leading me to further accept the saying "Earthly Desires Equal Enlightenment" (Bonno Soku Bodai). My desire is for all mankind to learn about this way of life and how it could help anyone, anywhere, anytime!

Let's keep practicing Mugi Wasshin (Doubt-free faith) and make sure we do all we can for everyting we put our mind to including kosen-rufu!

P.S.- I'll do my best to post more often! Thank you so much for your time!

MUGI WASSHIN - THE CONCEPT OF DOUBT FREE FAITH

2008-07-23T09:09:00.000-07:00

Doubt-free faith (mugi wasshin)

Doubt-free faith is not to be confused with blind faith, which does not exist in Nichiren Daishonin’s Buddhism. The Japanese term, mugi wasshin, can help us understand - ‘no doubt (mugi) means faith (wasshin)’. We are encouraged to always maintain a seeking spirit and continually challenge our doubts in order to deepen our faith and understanding. As the Daishonin says, ‘If you do not question and resolve your doubts, you cannot dispel the dark clouds of illusion, any more than you could travel a thousand miles without legs.’[1] On the basis of practice and study, we can use any doubts we might have actually to deepen our faith, if we choose to look at them from a positive angle. The same doubt can constitute an opportunity to reflect on ourselves, and to test the power of the Gohonzon and the truth of Buddhist teachings; or an insurmountable obstacle that leads to a decline in our faith. What is most important is that we always consider our lives and experiences from the standpoint of faith, and use our practice to the Gohonzon to all our problems. With this attitude, we will always be able to confront difficult circumstances in the best possible way.

Moreover, in Buddhism faith and reason support one another, as second Soka Gakkai president Josei Toda noted: ‘Reason produces faith, and faith seeks reason. The reasons sought further deepen one’s faith.’[2] Together, reason and faith work to build unshakable belief.

[1] WND, p. 1031

[2] from a speech at the Soka Gakkai leaders meeting, February 1953.

As a result of seeking answers in life in a "more meaningful" fashion, my emphasis in daily life became a very brutal self assessment that has continue until present day and catalyzed my life to seek wisdom beyond Solomon's legendary smarts and study Nichiren Daishonin's Buddhism. I first learned about this sort of Buddhism through a very unlikely source that was once a friend yet lost contact with me, little did I know that my next closest friend whom lived on the other side of the country at the time began his Buddhist practice after years of trying (unsuccessfully) to empty himself with Taoism. I was still attending catholic mass seeking God and seeking passage to heaven even though I did not believe in any of those things yet wanted to be prepared since I anticipated death at any moment for quite some time. Eventually the catholics, christians and jews I associated with abandoned me one by one til I was completely alone and faithless. The church was always available for my donations but I could not find truth or substantial answers that were not provisional or subject to constant change or further lies to mask the lack of truth.

Then my good friend tells me about his friend whom introduced him to the practice that lives in Taiwan and is an american expatriate that is proof this practice of Nichiren Daishonin's Buddhism works. I sincerely created seemingly insurmountable obstacles, challenges and benchmarks that this individual in Taiwan would have to overcome in order for me to even believe in the slightest degree that this practice may work. So I joined an internet discussion group that can be accessed via Google and began to read the entire thread (now with more than 3000 posts and 500 pages long + still going!) then began to ask tough questions and before I could dissect any falsehood from my studies I began to feel really positive about what I was reading, in fact I was spiritually climbing out of the self inflicted abyss that my life encapsulated at the time by countless hours of reading as much information as possible with respect to anything Nichiren Daishonin related. Then within a month of diligent study it became apparent that the wisdom I have always been seeking has existed within me, the doubts I was hoping to uncover were merely my conditioning in this life and to my surprise this Buddhist Philosophy founded by Nichiren Daishonin is universally flawless and perfectly TRUE! So simple that even a child can assume Buddhahood or reach their peak life condition by chanting Nam-myoho-renge-kyo! even Evil Men (just as I once considered myself to be) could make the impossible possible and turn poison into medicine via the incredible power of invoking The Mystic Law of Cause and Effect by chanting the daimoku of The Lotus Sutra or "Nam-myoho-renge-kyo!".

Being as cerebral as I am, I initially thought that if I read all of Nichiren Daishonin's Writings and the subsequent commentaries available in English I would clearly in no time reach supreme and perfect enlightenment. That is not the case in this Buddhism and I'll tell you why, because if this Buddhism is truly universal and available to Humans, it must possess a universal quality. In fact there is only one universal quality and means to reach/attain your goals/desires/determinations and that is through FAITH AND FAITH ALONE! Faith must be substituted for Wisdom giving all practitioners a universal foundation to shine their lives and begin to advance fearlessly in this world. Faith is not blind but rather aware and firmly based in reality. To better explain- growing up in a Christian household faith was Fear of God, Hope to end up in Heaven after following the Ten Commandments, donations to the poor and to church and repentance of sins, whereas in Nichiren Daishonin's Buddhism we practice for ourselves and for others with the ultimate goal of world peace, reincarnation is understood differently than in Indian or Chinese Buddhist Schools because we believe we are constantly reborn in the company of our teachers in life after life in order to serve The Mystic Law as Bodhisattvas of the Earth and facilitate the happiness of all human kind, additionally the devil in Christianity is considered in Nichiren Daishonin's Buddhism as fundamental darkness innately found within each individual and throughout the cosmos. The concept of Nirvana or Heaven can be achieved in this life as can the concept of Hell or a Hellish environment, not only can these states of life both exist but are understood to coexist within each other as states of life that any individual can experience among others (see: The concept of The Ten Worlds). The ten commandments or the 10,000+ commandments of other religions and practices have helped societies and religions identify themselves yet in this Buddhism we have only one rule in order to continue and that is to chant "Nam-myoho-renge-kyo!" the historical Buddha Shakymuni and the Buddha of Beginningless Time Nichiren Daishonin both emphasized that in the latter day of the Law hundreds of years of alms giving and painful austerities will be equivalent to chanting the daimoku ("Nam-myoho-renge-kyo!") one time!

How is this possible, am I being clear enough in my explanation? I believe it will be the basis of this thread and my purpose for this blog going forward to be - Explain The Practice of Nichiren Daishonin's Buddhism and how it applies to me, and help others begin to understand how it will apply to them. In our age the greatest revolution will begin from within- The Human Revolution we undertake as a result of our Buddhist Practice will continue to evolve and change the world.

Ten Worlds [十界] (Jpn jikkai ): Ten distinct realms or categories of beings referred to in Buddhist scriptures. From the lowest to the highest, the realms of (1) hell, (2) hungry spirits, (3) animals, (4) asuras, (5) hu-man beings, (6) heavenly beings, (7) voice-hearers, (8) cause-awakened ones, (9) bodhisattvas, and (10) Buddhas. The Ten Worlds were viewed originally as distinct physical locations, each with its own particular inhabitants. The Lotus Sutra, however, teaches that each of the Ten Worlds contains all ten within it, making it possible to interpret them as potential states of life inherent in each individual being. In other words, from the standpoint of the Lotus Sutra, the Ten Worlds indicates ten potential states or conditions that a person can manifest or experience. The mutual possession of the Ten Worlds is a component principle of three thousand realms in a single moment of life, which T'ient'ai (538-597) set forth in Great Concentration and Insight.The Ten Worlds may be described as follows: (1) The world of hell. Nichiren's 1273 treatise The Object of Devotion for Observing the Mind states, "Rage is the world of hell" (358). Hell indicates a condition in which living itself is misery and suffering, and in which, devoid of all freedom, one's anger and rage become a source of further self-destruc-tion. (2) The world of hungry spirits. Also called the world of hunger. A condition governed by endless desire for such things as food, profit, pleasure, power, recognition, or fame, in which one is never truly satisfied. The above work reads, "Greed is the world of hungry spirits" (358). (3) The world of animals. Also called the world of animality. It is a condi-tion driven by instinct and lacking in reason, morality, or wisdom with which to control oneself. In this condition, one is ruled by the "law of the jungle," standing in fear of the strong, but despising and preying upon those weaker than oneself. The same work states, "Foolishness is the world of animals" (358). The worlds of hell, hungry spirits, and ani-mals are collectively known as the three evil paths. (4) The world of asuras. Also called the world of animosity or the world of anger. In Indian mythology, asuras are arrogant and belligerent demons. This condition is called the world of animosity because it is characterized by persistent, though not necessarily overt, aggressiveness. The Object of Devotion for Observing the Mind states, "Perversity is the world of asuras " (358). It is a condition dominated by ego, in which excessive pride prevents one from revealing one's true self or seeing others as they really are. Com-pelled by the need to be superior to others or surpass them at any cost, one may feign politeness and even flatter others while inwardly despising them. The worlds of hell, hungry spirits, animals, and asuras are col-lectively called the four evil paths. (5) The world of human beings. Also called the world of humanity. The same work reads, "Calmness is the world of human beings" (358). In this state, one tries to control one's desires and impulses with reason and act in harmony with one's sur-roundings and other people, while also aspiring for a higher state of life. (6) The world of heavenly beings. Also called the world of heaven. The same work states, "Joy is the world of heaven" (358). This is a condition of contentment and joy that one feels when released from suffering or upon satisfaction of some desire. It is a temporary joy that is dependent upon and may easily change with circumstances. The six worlds from hell through the world of heavenly beings are called the six paths. Beings in the six paths, or those who tend toward these states of life, are largely controlled by the restrictions of their surroundings and are therefore extremely vulnerable to changing circumstances.The remaining states, in which one transcends the uncertainty of the six paths, are called the four noble worlds: (7) The world of voice-hearers, a condition in which one awakens to the impermanence of all things and the instability of the six paths. Also called the world of learn-ing. In this state, one dedicates oneself to creating a better life through self-reformation and self-development by learning from the ideas, knowledge, and experience of one's predecessors and contemporaries. "Voice-hearers" (Skt shravaka ) originally meant those who listen to the Buddha preach the four noble truths and practice the eightfold path in order to acquire emancipation from earthly desires. (8) The world of cause-awakened ones, a condition in which one perceives the impermanence of all phenomena and strives to free oneself from the sufferings of the six paths by seeing some lasting truth through one's own observations and effort. Also called the world of realization. "Cause-awakened ones," also known as "self-awakened ones" (pratyekabuddha), originally meant those who attain a form of emancipation by perceiving the twelve-linked chain of causation or by observing natural phenomena. Persons in the worlds of voice-hearers and cause-awakened ones, which are together called persons of the two vehicles, are given more to the pursuit of self-perfection than to altruism. They are also willing to look squarely at the reality of death and seek the eternal, in contrast to those in the world of heaven, who are distracted from life's harsh realities. (9) The world of bodhisattvas, a state of compassion in which one thinks of and works for others' happiness even before becoming happy oneself. Bodhisattva, which consists of bodhi (enlightenment) and sattva (beings), means a person who seeks enlightenment while leading others to enlightenment. Bodhisattvas find that the way to self-perfection lies only in altruism, working for the enlightenment of others even before their own enlightenment. Nichiren states in The Object of Devotion for Observing the Mind: "Even a heartless villain loves his wife and children. He too has a por-tion of the bodhisattva world within him" (358). (10) The world of Buddhas, or Buddhahood. This is a state of perfect and absolute freedom in which one realizes the true aspect of all phenomena or the true nature of life. One can achieve this state by manifesting the Buddha nature inherent in one's life. From the standpoint of the philosophy of the mutual possession of the Ten Worlds, Buddhahood should not be viewed as a state removed from the sufferings and imperfections of ordinary persons. Attaining Buddhahood does not mean becoming a special being. In this state, one still continues to work against and defeat the negative functions of life and transform any and all difficulty into causes for further development. It is a state of complete access to the boundless wisdom, compassion, courage, and other qualities inherent in life; with these one can create harmony with and among others and between human life and nature. In the above work, Nichiren states, "Buddhahood is the most difficult to demonstrate" (358), but he also says, "That ordinary people born in the latter age can believe in the Lotus Sutra is due to the fact that the world of Buddhahood is present in the human world" (358).

My personal imagination examining The Mystic Law

2008-02-07T09:14:00.001-08:00

The philosophical nature of the Ontological Argument is a query into the collective human understanding of a reality versus conceptual observational understanding of whether there exists a being greater than all and whether the opposite is also true; whether there exists a being lesser than all. I believe that the arguments presented to substantiate the existence of a greater being are very biased on the basis of they are limited to the perceptual reality of the observer. I will argue how “The nothing greater… and The nothing worse…” argument are internal perceptions based on expectations relative to the observers limited understanding of space and time mechanics and how they apply to abstract human thought processes not reality based truth, by examining how reality loses its properties when there is no space and time references to substantiate the undefined values existing within those constructs which are infinitesimal and cannot mechanically be distinguished beyond a theoretical basis because there exists no quantified basis for interaction in the area where there is a lack of space and time.

Conceptual constructs vary greatly from reality based constructs because the methods of observation are limited to the observer’s potential understanding and the concept of a being greater than those conceivable cannot exist on a plane where there is no basis for quantification. Within the human realm of understanding there are known truths that substantiate many arguments, thus the thoughts are materially reality based and can be proven with an intrinsic value. On the other hand, mathematics and physics have opened the realm of understanding to a staggering number of paradoxes that lead one to believe in a greater entity than those conceived to be the greatest reality based entities. The human senses are limited in nature but supplemented with the mind which has boundless potential and has yet to be fully understood just as the perception of our universe and the ontological argument is limited to our expectations, experiences and current beliefs further limiting the rational within the reality because of inherent bias based on non-reasonable ideology primarily the desire to prove an ancient idea of whether a there exists an omniscient, perfect being beyond the capacity of human reasoning and thought. This ‘greater’ entity is not practically plausible within the realm of human understanding because it is thought to exist in reality but possesses “ethereal”(non-reality based) qualities that countermand the factual basis for the current state of human understanding which is firmly rooted in space and time analogies and distinctions.

Whereas, humans believe to be consistently existing on a timeline that is based in the present with the former timeframe being the past and the ensuing timeframe as the future there are other perpendicular and skewed directions this perceived linear model may divert to. This creates an anomaly which arbitrarily conforms human perception to: how limited is the observer’s understanding? Clearly each human is the microcosm for the collective properties of mankind which is the macrocosm, thus the individual understanding thereof by a singular human is limited to the singular individuals perception. Similarly, the understanding of humans collectively is subject to endless debate yet has a reality based mechanical process that is continuous on the linear time model with a “foggy” beginning and an “unclear” future. When discussing an idea or perception other human perceptions and thoughts are taken into account and move the original idea or perception in an unintelligible direction which immediately surpasses the current basis for reasoning and understanding and also does not (another paradox). Thus theories of this nature (ontological) are flawed if they do not unify perceptual reality with conceptual reality and prove themselves within perceptual and conceptual reality simultaneously.

To imagine that humans are interconnected and that the human understanding of space is limited to only the interpretation of the human senses, physical properties such as Distance, Mass, Shape, Density can be perceived as constants but are still limited to how humans chose to use physical properties to understand concepts that are purely imaginary. Creating the idea of a being greater than oneself leads one to abandon logical arguments regarding self-creation or self-awareness and arbitrarily leads one to accept halve-truths or conform to ideas that do not have a logical basis and this is the definition of faith, the lack of reason coupled with belief in that incomplete property which could be real or conceptual.

If humans are truly capable of unlimited potential as I happen to believe, then it is critical to acknowledge that all humans are capable of such potential and this goes beyond the comprehension of humanity collectively or on an individual basis. My faith in humanity’s unlimited potential is an argument in favor of the concept of God but can only be substantiated with a swiss-cheese theory that humans are interconnected and the perception of actual space is flawed and limited to only the current set of human senses and humanity’s interpersonal interaction. I can almost envision a matrix of unlimited potential that is infinite or eternal in nature and is the True Cause precipitating the effects that we consider the universe that we live in.

The simultaneity of cause and effect essentially creates a framework for the abstract universe beyond our reality based perceptions, wherein the interconnectivity of all phenomena creates the Original cause or the event which precipitated our understanding of the creation of the universe. There are many theories describing potential realities based on a explanation of the creation of the universe which attempt to unify mathematics and science into a coherent universal theory which may or may not exist, I happen to currently favor my argument of the inter-connective nature of all phenomena and the statement “If a butterfly flaps its wings in Osaka, Japan, you can feel it in Waco, Texas”. I believe that space is only perception and not fully based in reality, I further believe that inherent in all phenomena is the Original cause which maybe a “sub-atomic particle” that has no mass and is both energy and anti-energy (physically ‘lighter and darker’ than a quark) but cohesively functioning together to create mass in our reality and the idea of mass in our conceptual reality. This fundamental if proven to be true creates the unlimited potential I see inherent in humanity and takes the ontological argument in a new direction. Is the concept of God akin to an inexplicable potential possibility of the collective function of all of the minds that comprise humanity, which is or could be some sort of matrix that holds together all the various properties we consider to be true within the realm of our individual understanding?

I must digress and reference that to perceive such notions would indicate a very advanced state of comprehension and capacity. Further indicating a potential for a misallocation of known truths, to understand True Cause or the simultaneity of True Cause with the subsequent effects would be similar to applying a finite principle to infinite possibilities, this is what happens when the argument of ‘Does God exist’ is asked. The amount of possibilities are inconsequential because the argument creates a dead end immediately upon rationalization, therefore the lack of faith or abundance of faith skews the anticipated linear understanding in multiple directions simultaneously and creates a vacuum which forces the observer to become biased and lean towards their personal experiences which deny the observer an objective choice because humans are manifestations of their minds and environmental interactions. Furthermore, if society could collectively perceive such incredible entities how could they not simultaneously manifest those properties within their own lives unless its an abstract imaginary based rouse to force a certain outcome with no reasonable or factual basis soundly substantiating such principles.

I will continue to examine this argument throughout my life, currently I find the term Mystic Law akin to the concept of a God. It makes me feel more comfortable to validate the Universal Law with the word Mystic because its very meaning is: induces a feeling of awe or wonder. Could this desire be the impulse inherent in all humanity to be more than what they (individually) are? Could the basis for a desire to answer an ancient question be anything more than the mechanical application of True Cause forcing random and infinite effects? I think if a method to perceive reality outside the constraints of what we consider to be space and time could be abstracted from our infinite potential I believe the infinite fabric which underlies reality would become observable and quantifiable, yielding new properties of understanding and assimilation of knowledge regardless of capacity. I also tend to agree with beliefs shared by Martin Luther King and Mahatma Ghandi that humans are all equals, so then if we are all equal values then following the reasoning outlined in this paper every human is not discriminated upon when it comes to realizing or attaining this inherent wisdom yet to be fully unmasked. It seems that instead of answering the argument ‘Does God exist’, I just opened a Pandora’s Box of possibilities that may take my entire life if not longer to unravel, unless the mere cause of such a pursuit already manifested a corresponding and in this case fruitful effect!

Part II- Examining the Theory a bit Deeper and Offering evidence to substantiate

From Paragraph 6 of the above essay going forward

…I further believe that inherent in all phenomena is the Original cause which maybe a “sub-atomic particle” that has no mass and is both energy and anti-energy (physically ‘lighter and darker’ than a quark) but cohesively functioning together to create mass in our reality and the idea of mass in our conceptual reality. I further envision the universe we can physically “see” is a very cold and slow effectualisation of the True Cause universal matrix which is wiggling or moving at a speed greater than the speed of light squared...

I believe the True Causes origins are so early on our linear time scale that there has not been a number big enough using any numeric sequence (Fibonacci, et al.) to even meet the creation of the universe from the cooling of the True Cause universal matrix’s explosion. I envision wiggling because I know when Rubidium (with an atomic mass of 85.4678 (3) g·mol⁻¹) is converted into a Bose-Einstein condensate (another phase of matter) it is a mere fraction away from absolute zero and observable properties of waves that slip off each other become present sans the introduction of heat. Per wikipedia- ‘Under such supercooled conditions, a large fraction of the atoms collapse into the lowest quantum state of the external potential, at which point quantum effects become apparent on a macroscopic scale.’ If Rubidium with such a high atomic mass in comparison to Helium and Hydrogen could be manipulated into such a state of existence, its very probable that in the near future the universe should prove to have a lining of ‘wiggling’ fabric that is absolute zero in what we consider to be thermal properties but the purest energy that maybe conceptualized as an ocean of infinite waves that could somehow mimic the Superstring Theory which I am not very familiar with. I think that the speed of these waves relative to our understanding is beyond the speed of light squared because E=mc2 and the properties of this matrix are so diverse that they ripple in random directions and the impacts cause the energy to slow down into what we consider as matter. If this is true then there must also be an equal or greater than amount of anti-matter produced but repelled in another direction because I think matter and anti-matter explode on impact and if they initially explode to then separate this would further randomly ripple the waves of the True Cause matrix.

Using a Bose-Einstein condensate it has been possible to turn a slow beam of light into matter momentarily until it warmed up beyond the Bose-Einstien condensate threshold. Perhaps what we consider to be time is nothing other than the True Cause matrix’s manifestation of the universe reverting back to the True Cause matrix by cooling down after warming up from the explosion within the matrix which warmed up the matrix enough to create both matter and anti-matter. Does this mean that life and death are sub-manifestations of the True Causes Matrix waves causing an “inhalation and exhalation” within our perceivable realm? Perhaps then the interaction of matter and anti-matter with the True Cause Matrix further varies the quantum universe creating all the celestial and earthly manifestations we perceive to be reality. Perhaps science will allow us the privilege in the near future to look beyond our current scope of our collective vision and delve deeper into the persistent truth encouraging us to discover the unseen.

Please reference this wikipedia page for the above quotation:

{ http://en.wikipedia.org/wiki/Bose%E2%80%93Einstein_condensate }.

Nichiren Daishonin and The Modern Day Buddhist Practice

2008-01-30T10:42:00.000-08:00

The Writings of Nichiren Daishonin

The Writings of Nichiren Daishonin can be found on the www.sgi.org website.

You can go directly to www.sgilibrary.org which is the Writings of Nichiren Daishonin (Gosho) and Dictionary on the www.SGI.org web site in Tokyo.

Excerpts on Nichiren Daishonin from the www.sgi.org website:

SGI members follow the teachings of Nichiren, a Buddhist monk who lived in thirteenth-century Japan. Nichiren's teachings provide a way for anybody to readily draw out the enlightened wisdom and energy of Buddhahood from within their lives, regardless of their individual circumstances. Each person has the power to overcome all of life's challenges, to live a life of value and become a positive influence in their community, society and the world. In Search of the Solution to Human Suffering Nichiren was born in 1222 in Japan, a time rife with social unrest and natural disasters. The common people, especially, suffered enormously. Nichiren wondered why the Buddhist teachings had lost their power to enable people to lead happy, empowered lives. While a young priest, he set out to find an answer to the suffering and chaos that surrounded him. His intensive study of the Buddhist sutras convinced him that the Lotus Sutra contained the essence of the Buddha's enlightenment and that it held the key to transforming people's suffering and enabling society to flourish. The Essence of Buddhism

The Lotus Sutra affirms that all people, regardless of gender, capacity or social standing, inherently possess the qualities of a Buddha, and are therefore equally worthy of the utmost respect.

Based on his study of the sutra Nichiren established the invocation (chant) of Nam-myoho-renge-kyo as a universal practice to enable people to manifest the Buddhahood inherent in their lives and gain the strength and wisdom to challenge and overcome any adverse circumstances. Nichiren saw the Lotus Sutra as a vehicle for people's empowerment--stressing that everyone can attain enlightenment and enjoy happiness while they are alive.

Persecution

Nichiren was critical of the established schools of Buddhism that relied on state patronage and merely served the interests of the powerful while encouraging passivity in the suffering masses. He called the feudal authorities to task, insisting that the leaders bear responsibility for the suffering of the population and act to remedy it. His stance, that the state exists for the sake of the people, was revolutionary for its time.

Nichiren's claims invited an onslaught of often-violent persecutions from the military government and the established Buddhist schools. Throughout, he refused to compromise his principles to appease those in authority.

Nichiren's legacy lies in his unrelenting struggle for people's happiness and the desire to transform society into one which respects the dignity and potential of each individual life.

At the core of Nichiren's Buddhism are the phrase Nam-myoho-renge-kyo and a mandala referred to as the Gohonzon.

There are three basic elements to the practice of Nichiren Buddhism: chanting the phrase Nam-myoho-renge-kyo as a prayer for oneself and others; studying the teachings of Nichiren; and making efforts to share the teachings of Buddhism, to spread the Buddhist perspective of life's inherent dignity and potential. SGI members perform a morning and evening practice known as Gongyo, which consists of chanting Nam-myoho-renge-kyo and reciting portions of the Lotus Sutra. The "Law" Buddhism teaches that a universal Law (Dharma) underlies everything in the universe. This is the very essence of life. One could also think of it as the fundamental rhythm of life and the universe. Nichiren identified this Law or essence as Nam-myoho-renge-kyo. He taught that by correctly carrying out the practice of Buddhism anyone is able to bring their individual life into harmony with the greater life of the universe. The result of this is that one is able to experience greater wisdom, courage, life force and compassion (the qualities of this life-essence). This, practically, is what it means to manifest Buddhahood, or an enlightened life condition. Buddhahood in Daily Life

SGI members are encouraged to employ their Buddhist practice to squarely confront and overcome the specific challenges of their daily lives. Through this process, one is able to appreciate and manifest the profound potential of one's life. Buddhist practice is also a means to realize and unfold one's unique life purpose. SGI members believe that this process of inner spiritual transformation or "human revolution" not only leads to individual empowerment and constructive action but is the surest way to direct humankind's energies toward creating a peaceful and prosperous world. Discussion Meetings SGI members carry out their daily practice at home and meet at regular local discussion meetings to study Buddhist principles and how to apply them in everyday life. At these gatherings, members also exchange ideas, hopes, challenges and experiences of their Buddhist faith and practice. These small group meetings are a place of mutual encouragement as well as for sharing Buddhist faith with friends.

The invocation of Nam-myoho-renge-kyo was established by Nichiren on April 28, 1253. Having studied widely among all the Buddhist sutras, he had concluded that the Lotus Sutra contains the ultimate truth of Buddhism: that everyone without exception has the potential to attain Buddhahood. The title of the Lotus Sutra in its Japanese translation is Myoho-renge-kyo. But to Nichiren, Myoho-renge-kyo was far more than the title of a Buddhist text, it was the expression, in words, of the Law of life which all Buddhist teachings in one way or another seek to clarify. What follows is a brief and unavoidably limited explanation of some of the key concepts expressed by this phrase. Nam The word nam derives from Sanskrit. A close translation of its meaning is "to devote oneself." Nichiren established the practice of chanting Nam-myoho-renge-kyo as a means to enable all people to put their lives in harmony or rhythm with the law of life, or Dharma. In the original Sanskrit, nam indicates the elements of action and attitude, and refers therefore to the correct action one needs to take and the attitude one needs to develop in order to attain Buddhahood in this lifetime. Myoho Myoho literally means the Mystic Law, and expresses the relationship between the life inherent in the universe and the many different ways this life expresses itself. Myo refers to the very essence of life, which is "invisible" and beyond intellectual understanding. This essence always expresses itself in a tangible form (ho) that can be apprehended by the senses. Phenomena (ho) are changeable, but pervading all such phenomena is a constant reality known as myo. Renge Renge means lotus flower. The lotus blooms and produces seeds at the same time, and thus represents the simultaneity of cause and effect. The circumstances and quality of our individual lives are determined by the causes and effects, both good and bad, that we accumulate (through our thoughts, words and actions) at each moment. This is called our "karma." The law of cause and effect explains that we each have personal responsibility for our own destiny. We create our destiny and we can change it. The most powerful cause we can make is to chant Nam-myoho-renge-kyo; the effect of Buddhahood is simultaneously created in the depths of our life and will definitely manifest in time.

The lotus flower grows and blooms in a muddy pond, and yet remains pristine and free from any defilement, symbolizing the emergence of Buddhahood from within the life of an ordinary person. Kyo Kyo literally means sutra, the voice or teaching of a Buddha. In this sense, it also means sound, rhythm or vibration. Also, the Chinese character for kyo originally meant the warp in a piece of woven cloth, symbolizing the continuity of life throughout past, present and future. In a broad sense, kyo conveys the concept that all things in the universe are a manifestation of the Mystic Law. Primary Practice Chanting Nam-myoho-renge-kyo--also known as "Daimoku"--is the primary practice of SGI members. Through this practice, one is able to reveal the state of Buddhahood in one's life, experienced as the natural development of joy, increased vitality, courage, wisdom and compassion.

"When deluded, one is called an ordinary being, but when enlightened, one is called a Buddha. This is similar to a tarnished mirror that will shine like a jewel when polished. A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo."
--Nichiren, On Attaining Buddhahood in This Lifetime

Definitions

2008-01-25T13:03:00.000-08:00

kosen-rufu [広宣流布] ( Jpn): Wide propagation, or wide proclamation and propagation. A term from the Lotus Sutra that literally means to declare and spread widely. The "Medicine King" (twenty-third) chapter of the Lotus Sutra reads, "After I [Shakyamuni Buddha] have passed into extinction, in the last five-hundred-year period you must spread it abroad widely (kosen-rufu) throughout Jambudvipa and never allow it to be cut off." Nichiren (1222-1282), identifying himself as the votary of the Lotus Sutra, made it his lifelong mission to fulfill the above injunction of the Buddha, that is, kosen-rufu. He saw widely propagating his teaching of Nam-myoho-renge-kyo, which he identified as the essence of the sutra, as the fulfillment of that mission. Nichiren wrote in his Selection of the Time, "Can there be any doubt that, after this period described in the Great Collection Sutra when 'the pure Law will become obscured and lost,' the great pure Law of the Lotus Sutra will be spread far and wide (kosen-rufu) throughout Japan and all the other countries of Jambudvipa?" (550). In The True Aspect of All Phe-nomena, he also wrote, "At the time when the Law has spread far and wide (kosen-rufu), the entire Japanese nation will chant Nam-myoho-renge-kyo, as surely as an arrow aimed at the earth cannot miss the tar-get" (385).In On Practicing the Buddha's Teachings, he wrote: "The time will come when all people will abandon the various kinds of vehicles and take up the single vehicle of Buddhahood, and the Mystic Law alone will flour-ish throughout the land. When the people all chant Nam-myoho-renge-kyo, the wind will no longer buffet the branches, and the rain will no longer break the clods of soil. The world will become as it was in the ages of Fu Hsi and Shen Nung" (392). He meant that the spread of the Mystic Law would bring about peace in society and nature.

Nam-myoho-renge-kyo [南無妙法�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 honored 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 rep-resents 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 blos-som; 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-yyeh 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 invo-cation (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).

Mystic Law [妙法] (Chin miao-fa; Jpn myoho ): The ultimate law, principle, or truth of life and the universe in Nichiren's teachings; the Law of Nam-myoho-renge-kyo. This term derives from Kumarajiva's Chinese translation of the Sanskrit word saddharma, from the title of the Sad-dharma-pundarika-sutra, or the Lotus Sutra. It has been translated into English also as Wonderful Law, Wonderful Dharma, Fine Dharma, etc. (In this dictionary, in accord with published translations, it is rendered as Wonderful Law when referring to the title of the Lotus Sutra, and as Mystic Law when referring to the underlying principle it represents in Nichiren's teaching.) See also Nam-myoho-renge-kyo.

From: http://www.sgilibrary.org/search_dict.php - The SGI Buddhist Library

Calling all Bodhisattvas of the Earth!

2008-01-25T12:32:00.000-08:00

Welcome! This Blog is based on Nichiren Daishonin's Buddhism and the practice of chanting Nam-myoho-renge-kyo! The premise of this thread is to facilitate others to know about this modern humanistic approach to Buddhism that encompasses every race, religion, creed, national origin and creates a foundation for peace in the world and the happiness of all living beings.

I belong to an organization based in this Buddhism which is the Soka Gakkai International. The Soka Gakkai International is relatively new Buddhist organization formalized after World War II in war torn Japan. Since its inception millions of people have been able to learn the joy of chanting Nam-myoho-renge-kyo! Our mission is to spread the wonderful Mystic Law of Cause and Effect and the practice of chanting Nam-myoho-renge-kyo! for your personal happiness and the happiness of others as well.

The historical Buddha Shakymuni (or Siddhartha Gautama) expounded over 80,000 teachings or sutras in his lifetime. Within the vast volumes of teachings is found The Lotus Sutra, which is unique in the sense that: this teaching creates a way for all to achieve enlightenment in their present form and not have to endure painful austerities and follow countless rules in order to achieve enlightenment. There is only one rule called the Diamond Precept “Chant Nam-myoho-renge-kyo! with faith it is your very life. By chanting and living your life to the fullest and manifesting peace and happiness in your life others also become aware of such a beneficial and dynamic practice.

Nichiren Daishonin a Buddhist monk in 13th century Japan studied The Buddha's teachings and countless commentaries written after The Buddha’s passing and realized that within The Lotus Sutra was a way we could reveal our inherent Buddhahood. By chanting the Title of the Lotus Sutra (Myoho-renge-kyo!) we could instantly reveal our Buddhahood and embrace our Buddha nature! It was such a revolutionary practice that the other Buddhist schools persecuted Nichiren and exiled him twice from Japan, yet they could not defeat him. Nichiren challenged the various Buddhist schools to debates and proved the validity of his faith in The Lotus Sutra. Later in Nichiren Daishonin's life he inscribed The Gohonzon, or Object of Devotion for Observing the Mind, while in his Buddha state for the happiness of all Mankind.

Today The SGI led by President Daisaku Ikeda seeks to have all its members live the most beneficial lives possible as we work together in making the world a better place because Buddhism is Daily Life and this is the basis for our Blog titled “Myoho-renge-kyo!” which I would like to open to the Public.

Enjoy and please be as respectful as possible because this mission of this Blog is Kosen-rufu and that is a serious mission I undertake each and everyday! Kosen-rufu is translated as wide propagation, or wide proclamation and propagation. It is a term from the Lotus Sutra that literally means to declare and spread widely. Why tell other about this? Because it works and I’m proof!!!