When with our mouths we chant the Mystic Law, our Buddha nature, being summoned, will invariably emerge. One’s life state may fluctuate from one moment to the next, but from a broader perspective, there is always one state or several states around which our activities revolve and to which we are most likely to revert. '5 But the process of changing our karma is not merely to eradicate the negative from our lives. As I reveal my value-creating potential, and encourage others to reveal their infinite potential too, the world will change. For example, people or misperceptions, prejudice or speculation.
When observing the same ze riki): inherent energy. The theory known as 'dependent origination'1 (but `web of interconnectedness` is also a good description) explains that everything is connected and interdependent.
These passages clearly indicate the Daishonin’s emphasis on chanting daimoku over reciting the sutra. Much like other Buddhist schools in Japan, Nichiren Shoshu had lapsed into “funeral Buddhism” whose only function was to conduct memorials, funerals and ceremonies. T'ien-t'ai also explained that at each moment this process is happening in each of us as individuals, and also in those people around us and in the place where we live. We can exist quite comfortably within a limited view of ourselves and the world, but when challenged by a problem or obstacle, we may suffer as a result of feeling overwhelmed, helpless or afraid.
When we are in this state, things in the world appear to be 'just right'.
Alongside working with doctors to find the best medical solution to our physical ailments, we can also positively affect the situation through tackling our own attitude towards the problem we are facing. posture and so on comprise the "appearance" of
Our sense of values or purpose, what we tend to focus our energies on or how we define happiness all affect how we perceive and experience our environment. This analysis shows us what the collective life-condition is for a person and the circumstances around them. observing an apple fall from a tree. This principle also explains how our Buddhist practice can draw out our inherent potential and positively affect the way we engage with life. The philosophical system of the three thousand realms in a single moment of life provides a basis for hope, for it posits that our reality at each moment is a function of our life state, that when our life state changes, the world itself appears in a new light.
The deliberate intention to change the cycle of negative and deluded causes sets the whole of life on a new course. of life. As Nichiren writes: “When we revere Myoho-renge-kyo inherent in our own life as the object of devotion, the Buddha nature within us is summoned forth and manifested by our chanting of Nam-myoho-renge-kyo.
Nichiren Daishonin explains how we can bring forth our innate Buddha nature by chanting Nam-myoho-renge-kyo to the Gohonzon: “When we revere Myoho-renge-kyo inherent in our own life as the object of devotion, the Buddha nature within us is summoned forth and manifested by our chanting of Nam-myoho-renge-kyo.
Or rather than the neighbour's music, perhaps you receive a pleasant message on your phone - someone you are fond of has told you that they love you and as a result your heart sings! Your life thus becomes a cause ("internal cause") a mirror, then phenomena would be comparable to the images The word ‘gongyo’ literally means ‘to exert oneself in practice’. The “ten factors of life,” expounded in the second chapter of the Lotus Sutra, are a key component in the theoretical explanation of this truth. It is a condition dominated by ego and the need to surpass others. In conclusion then, how should we view ourselves? Again this chair is the result of many different causes and conditions.
The ten factors (listed in chapter 2 of The Lotus Sutra) are: appearance, nature, entity, power, influence, internal cause, relation (or external cause), latent effect, manifest effect, and consistency. These are the ten worlds, their mutual inclusion, the ten factors and the three realms. Factors listed below, as well as other factors, may cause actual results to differ significantly from these forward-looking statements.
While we may not all be suffering sleepless nights because of others' disturbance, there are plenty of situations around for us to see the opportunity of applying the principle of the interconnectedness of the self and the environment and so create a happier world.
A person in tranquillity will react differently to a person in the state of hell.
eye of Buddhism and the eye of faith. Then there is the compassionate and altruistic state of 'Bodhisattva1 in which we make efforts to take away the sufferings of others and to replace it with something more positive. I can bring anything that is on my mind to the Gohonzon.
Nichiren Daishonin,'Letter from Sado' (WND-1, p. 303). entity, power, influence, internal cause, relation (or external cause), latent effect, We can usually see it in their face, or in their appearance. This analysis shows us what the collective life-condition is for a person and the circumstances around them.
It deals less with the external, material world and is more concerned with the inner, spiritual realm.
tend to make those around them feel buoyant and cheerful, truly claim not to have a personality, not to have any energy,
Each human life, together with its environment, is an expression of the fundamental life-force of the entire cosmos. The three realms are (1) the realm of the five components (form, perception, conception, volition, and consciousness; form corresponds to the physical aspect of life, the other four components to the spiritual aspect), (2) the realm of living beings (the individual living being, formed of a temporary union of the five components, that manifests or experiences any of the Ten Worlds), and (3) the realm of the environment (the individual environment that supports the existence of the living being).
So while we are shown that there are both physical and non-substantial aspects to our lives, we also realise that we cannot ignore either of them. The devastation and senseless horror he witnessed as a teenager during World War II gave birth to a lifelong passion to work for peace, rooting out the fundamental causes of human conflict. I am no longer powerless.
Together with the Ten Worlds and their mutual possession, the next component of the three thousand realms is the principle of “the ten factors of life.” While the Ten Worlds describe life’s differing expressions, the ten factors describe elements common to all things. For this reason, this passage is termed the "true entity of the 10 factors." The principle of three thousand realms in a single moment of life teaches us that the change of life-condition of an individual is a cause for the change of the world itself. . The thing that is consistently me, the aspect of life that ensures I am a continuation of the person that I was ten, twenty, thirty, forty years ago; what is that? Perhaps if the noisy neighbours had a reputation for causing trouble our instinctive reaction would be fear that they might react dangerously to any complaint. Disclaimer. To put it another way, all living beings are entities of © Soka Gakkai International 2015.
of the 10 factors of appearance, nature, entity, power, It follows that any change in the inner life-condition of a single human being can, at the deepest level of life itself, exert an influence on other human lives.5 •. is a world shining with life, a world resounding with the
Fortunately, however, we don't need to know the details of every cause we ever made in order to change our karma.
In one of Nichiren Daishonin's letters he talks about the significance of where a Buddhist practitioner lives. The third component – 10 x 10 x 10 Session four: Transforming our environment through self-reformation The three realms - the fourth component 10 x 10 x 10 x 3 Sessions one and two are in the April issue of Indigo Sessions three and four are in this issue.
The tenth factor, consistency from beginning to end, indicates that all of the other nine factors are interrelated and perfectly consistent in expressing the same condition of existence at any given moment.
When we pray to the Gohonzon, change arises from the depths of our being.
Such a person would be invisible. You can use this to get in touch with people practising near you.
Unlike the hell which some cultures or faiths describe as being underground, this is a very real experience where we feel imprisoned by our circumstances. the "phenomenon" of your life. Despite the apparently complicated mathematics required to get to this figure of three thousand realms, the most important aspect of this principle is to ask this question: What is in my heart right now? © Soka Gakkai International 2015.
He described these three aspects of the individual, society and our environment as three distinct yet inter-connected realms.
As we chant we draw on the power of this consciousness and are able to purify the other layers of consciousness. Waves are produced by the ocean, and wave
Nichiren Daishonin, 'Letter to Gijo-bo' (WND-1, p. 389).
Likewise, the states of life corresponding to the six lower worlds can be characterized as the states of: hell, hunger, animality, anger, humanity, and heaven (or rapture).
This might be followed by a desire to see that person, and the yearning is likely to be a manifestation of the world of 'Hunger'. What, if anything, can you smell or taste? embrace the Lotus Sutra.’”. He fiercely opposed corrupt educational practices and was forced into early retirement as a result.
(WND-1, 130), “Everything has its essential point, and the heart of the Lotus Sutra is its title, or the daimoku, of Nam-myoho-renge-kyo. Words of Wisdom, Buddhist Inspiration for Daily Living by Daisaku Ikeda, I asked why they thought they had found themselves in this situation.
Buddha perceives that they are inherently endowed with the appearing therein.
Those in the world of voice-hearers come to this awakening through listening to Buddhist teachings, while those in the world of cause-awakened ones awaken to these truths on their own. It is in the depths of the lives of all people. Then there is the eighth consciousness which is sometimes called the alaya consciousness, or karmic storehouse.
I sometimes think of my seventh consciousness mind like a puppy, skipping around to attract my attention.
Nyo ze en.
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