I sometimes hear members talking about 'the Ten Worlds'. What are they?

The Ten Worlds are ten potential conditions of life which everyone possesses, and through which we all pass from moment to moment. They all have both positive and negative aspects, with the exception of Buddhahood, which is wholly positive.

The first six (known collectively as the ‘six lower worlds’) are characterized by the fact that they arise automatically from within our lives in response to external factors in our surroundings.

Hell is a condition of suffering, in which one is devoid of freedom and has very little life force (physical or mental energy). One feels totally trapped by one's circumstances, sometimes dominated by frustrated rage and, in extreme cases, the urge to destroy oneself and everything else.

Without the world of Hell, however, we should never be able to understand happiness, nor identify with anyone else's suffering. Also the desire not to fall into this condi­tion is a powerful incentive for us to make efforts in daily life.

Hunger is a condition characterized by an insatiable desire for food, sex, power, wealth, fame, pleasure and so on. In this state one is tormented by relentless craving and the inability to satisfy it, even when the desire is achieved.

Looked at positively, though, hunger is the driving force behind most human activity. Put simply, without the desire to do something, nothing would get done.

Animality is a condition in which one is governed by instinct, in which one has no sense of morality and lives only for the present moment. In this state one fears the strong and bullies the weak.

The positive aspects of animality are our intuitive wisdom and the instinct to protect and nurture life - both our own and the lives of chose close to us.

Collectively, Hell, Hunger and Animality are called the Three Evil Paths, because if we are dominated by their negative aspects the inevi­table result is suffering for ourselves and others.

Anger is the condition in which one is dominated by the selfish ego. competitiveness, arrogance and the need to be superior in all things. Its positive side is passionate energy, a desire for excellence and, above all, a burning abhorrence of injustice.

Together with Hell, Hunger and Animality. Anger is one of the Four Evil Paths.

Humanity (or Tranquillity) is the basic 'renting' condition of human beings, in which one's energy is re­charged before one makes more effort. In this calm state one can pass fair judgement, control instinctive desires with reason, and act in har­mony with one's sur­roundings.

On the other hand, this is also the condi­tion of laziness, the refusal to make effort or challenge obstacles. Moreover, it is a very unstable state and one can quickly find oneself in Hell if it is disturbed.

Rapture (or Heaven) is the con­dition of pleasure, experienced when one's desires are fulfilled. Un­like the true   happiness  of Buddhahood, however, this state is temporary and, like Humanity, eas­ily disrupted by even a slight change of circumstances. Even if things do not change, Rapture simply disap­pears with the passage of time.

The majority of people spend most of their time moving between these six conditions of life, from Hell to Rapture, totally governed by their reactions to external influences and therefore highly vulnerable to changing circumstances.

The four higher worlds - the ‘Four Noble Paths’ - are character­ized by the face that one needs to make effort to reveal them from within one's life.

Learning is a condition in which one seeks some skill, lasting truth or self-improvement through the teachings of others.

Realization (or Absorption) is a state in one discovers a partial truth through one's own observations, efforts and concentration.

The worlds of Learning and Realization are closely related, but have the defect that people in these states can be­come arrogant and self-centred, look­ing down on those less gifted than themselves and thinking they have nothing to learn. Also, chose domi­nated by these states find it difficult to admit mistakes and, tending to be narrow specialists, can often fail to see the wood for the trees.

Bodhisattva is a condition in which one not only aspires for per­sonal enlightenment but devotes oneself to relieving the sufferings of others through compassionate and altruistic actions. Even this state can have a negative aspect, however the tendency towards self-secrifice, the neglect or disrespect of one's own life, which can lead to one acting 'compassionately' but merely from a sense of duty and with resentment.

Buddhahood is the highest of the Ten Worlds, a condition of pure, in­destructible happiness which is not dependent on one's circumstances. It is a condition of perfect and abso­lute freedom, characterized by boundless wisdom, courage, com­passion and life force.

Since each of the Ten Worlds possesses all Ten Worlds, each has the potential to reveal any of the others at any moment. This means that we have the capacity to reveal our Buddhahood from the first moment we begin to chant, what­ever our life condition or past experience to that time.

Above all, as we continue to prac­tise and make Buddhahood the dominant state of our lives, so it acts as a kind of filter, revealing the positive aspects of the other nine worlds from Hell to Bodhisativa.

In this way, based on the regular, day-by-day practice of Nichiren Daishonin's Buddhism, our ordinary lives become  charged  with  positive, value-creating activity; and increas­ingly we are able to transform our environment - our family, circle of friends and work-place - into a vibrant, happy and harmonious one.

Even if things do not change. Rapture simply disappears with the passage of time.

(by Richard Causton)

Why chant 'Nam-myoho-renge-kyo' and not, say, 'bacon and eggs'?

Do the words themselves have power?

There are two parts to this question: the first concerns the fundamental Law of life, Nam-myoho-renge-kyo, and the second our relationship to it.

We could ask 'why?' of many things we don't fully understand; indeed why do we call the universe, 'universe' or Great Britain. 'Great Britain'? Of course, every word has a history, but exactly why particular sounds were chosen to designate particular objects or ideas is very difficult to see even when those objects and ideas are familiar to us. Then again, the process by which the sounds of words conjure up images of their meaning in our minds is itself obscure and difficult to understand, and the effect they can have on us is even more incredible.

In short, all words have power. Words can make people happy or sad, angry or loving, and so on. Even the innocent words 'bacon and eggs’ can send you off to the shops to buy some. Language has a more profound effect on our lives than we know. Nichircn Daishonin says:

They say that.... if you so much as hear the words 'pickled plum', your mouth will begin to water. Even in everyday life there are such wonders, so how much greater are the wonders of the Lotus Sutra. (Major Writings. Vol. 3. pp. 3-4)

Historically, Myoho-renge-kyo is the title and essence of the Lotus Sutra, the highest of Shakyamuni's teachings, as translated from Sanskrit into ancient Chinese characters. Nichiren Daishonin placed nam, a Sanskrit word meaning 'devotion', in front of these characters; so that in simple terms Nam-myoho-renge-kyo means to devote one's life to the ultimate Law of the universe. Each of the characters themselves contain extremely profound principles of life, however, and together they express how everything in the cosmos works in one harmonious relationship.

Of course this is extremely difficult to believe and understand, but that does not mean it cannot be understood, or that chanting this phrase does not have a profound effect on our lives. Scientists and mathematicians use formular and language which are quite incomprehensible to most other people, but they can convey even the most difficult concepts to each other with accurate use of these expressions. Daisaku Ikeda, president of Soka Gakkai International (SGI). says:

In the same manner when we chant Nam-myoho-renge-kyo….with faith in the Gohonzon, even if we don't understand its profound meaning, we can tap the condition of Buddhahood. Our voice chanting Nam-myoho-renge-kyo permeates the cosmos and reaches the life condition of Buddnahood and all the Buddhas in the universe. It also penetrates our lives, enabling us to unlock the palace of Buddhahood or the supreme life condition of eternity, happiness, true self and purity. It is the same as music that, without any explanation, reaches and filters into people's hearts, calling forth a sympathetic response from them.

The most important point to remember is that everyone who chants Nam-myoho-renge-kyo, whether highly intellectual or

totally illiterate, can draw out of themselves the state of Buddhahood which influences all the other states in our life and guides our actions in the very midst of our day-to-day struggles and problems. Although it is very difficult to believe at first, Nam-myoho-renge-kyo is the essence of everyone's life, and when we chant this phrase it affects us in countless positive ways, from the very core of our lives, from the inside out.

The extent to which we can benefit from chanting depends not on the power inherent in the characters Nam-myoho-renge-kyo, which is limitless, but entirely on how much sincere effort we make when we practise. The natural Law of life is in everything, but only by chanting Nam-myoho-renge-kyo and taking action in our daily lives can we tap or activate it, and so enable it to work for the happiness of ourselves and other people.

Buddhism talks about the principle of the 'four powers': the power of the Buddha, the power of the Law, the power of faith and the power of practice. The first two are embodied in the Gohonzon, but are only activated by the powers of faith and practice of the person who chants to it. In other words it is the power of our faith and practice which determines the extent to which the power of the Gohonzon can appear in our lives. Josei Toda, the second president of the Soka Gakkai, said that it is vital to understand this point:

I often hear new members complain that they have not yet received any benefit. I find the majority of those people are preoccupied solely with getting benefit and pay no attention in strengthening their own powers of faith and practice. The statement 'Knock and it shall be opened unto you’ serves as a good illustration of the four powers. For example, if one exerts his powers of faith and practice to a factor of 100, the powers of the Buddha and the Law will also be manifested to the power of 100. Likewise, the powers of faith and practice exerted to a factor of 10.000 will manifest the powers of the Buddha and the Law to a factor of 10,000. We should fix this principle in our minds and dedicate ourselves to faith and practice without reservation.

Ultimately this means that we can see the power of Nam-myoho-renge-kyo only by putting it into practice - that is, by chanting sincerely, and taking action based on the wisdom gained from our chanting. What's more, if we do so while bearing in mind the principle of the four powers outlined above, we will begin to see that we can gradually reveal more and more of the power we inherently possess. And when we do this, we will un­derstand that it really is much better to eat bacon and eggs - and chant only Nam-myoho-renge-kyo.

(by Richard Causton)

All religions are just a crutch, aren't they?

A crutch is very useful if you have a broken leg - and we all have 'broken legs' at some time during our lives. If this were to be all that religion gave us - that is, support in times of need - then that in itself would be sufficient reason to have a religion. However, a religion should provide more than this.

Fundamentally, all human beings are seeking happiness. Whether or not we an achieve happiness, while not denying the reality of life's inherent suffering, depends on our attitudes. Positive attitudes consist of such feelings as hope, confidence, energy and sensitivity to others. Whether we can sustain such positive attitudes to living depends on what we most value. The thing we value most can be called our 'religion'.

With the swing away from spiritual values to materialistic ones, many people nowadays most value money and power. However, these things are obviously transient and provide no solid foundation for happiness in themselves. Of course, material needs are an important contributory factor to happiness, but they are not the whole picture - if we lose all our money, for example, where do we get our hope?

One of the most important things for people's happiness is to keep progressing, to keep searching for self-improvement and the betterment of society. The pursuit of truth maybe unfashionable these days in some quarters, but this is what religion should provide. Religion should teach us truths and values to which we can aspire; values that are much more profound than those we would have thought of ourselves in our mundane, day-to-day lives, but which, very importantly, are not unattainable.

In Buddhism, the truth of Nam-rnyoho-renge-kyo and the Gohonzon, with its limitless, profound philosophical basis, took over 2,000 years of Buddhist thinking and practice to crystallize into its essential form. In fact, one can spend a whole lifetime studying and practising Buddhism and find that the whole philosophy keeps expanding, becoming more and more profound.

Secondly, and perhaps more importantly. religion should provide us with a means to change from our limited, habitual thinking and promote a wider vocabulary of humane thoughts and actions.

In Buddhism, because chanting to the Gohonzon enables us to bring out our innate Buddhahood, we are able to break out of our habitual reactions formed, in a quite natural way, by the influences of the three poisons of greed, anger and stupidity in our lives. Instead, we can react with humanity, wisdom and justice.

With a crutch one hobbles along in pretty much the same way, but with this Buddhist practice we are actively seeking to change the old ways of behaviour which have made us suffer and find new and better ways which will bring joy and fulfilment to ourselves and others.

Finally, a religion should contribute to both our spiritual and material welfare. In the past, many religions have been concerned only with spiritual needs. Buddhism, however, teaches that a person is inseparable from his environment. It.is very difficult to be continually poor, cold and hungry and also be happy. Religion should never ignore this basic fact. In Buddhism the material and the spiritual are of equal importance, and this is why you often hear about people who practise this Buddhism chanting for jobs or places to live.

And it works! So, far from providing a crutch to hobble along with, the teachings of Buddhism are all focused on enabling each person to throw away all crutches and props, and stand alone as a fulfilled, wise, compassionate and creative human being, living life to the full, and creating value out of every situation, even seemingly hopeless ones.

This is achieved by bringing out the inherent strength and wisdom which everyone possesses within themselves - their Buddhahood - by chanting Nam-myoho-renge-kyo to the Gohonzon.

As Nichiren Daishonin states:

In Buddhism, that teaching is supreme which enables all people, whether good or evil, to become Buddhas. So reasonable a standard can surely be grasped by anyone.

(Major Writing, Vol 4.p.481)

(by Richard Causton)

How Does Buddhism View Sickness?

Q: What does Buddhism have to say when Buddhist practitioners become ill?

A:  First, Buddhism views sickness as something inherent in life and therefore unavoidable. It is part of the cycle of birth, old age, sickness and death. Yet Buddhism urges us to awaken to the fact that illness is not something permanent in life — it is a temporary phenomenon — and that it can be a meaningful event in one’s eternal life.

When we fall ill, we tend to see the current sickness as the only thing that matters, and therefore we can become its slave, perceiving it as an immovable wall or foreboding obstacle separating us from happiness. Some people who are ill may even lose the will to live out their existence joyfully.

However, when we realize that becoming ill is only a natural phase of our lives — and that it can be an opportunity to build an even more solid foundation of happiness in ourselves — then, we can tap the courageous spirit to face the illness and battle it, as Nichiren Daishonin states, “From illness arises the mind that seeks the way” (The Major Writings of Nichiren Daishonin, vol. 5, p. 280).

Therefore, the important thing when it comes to this problem is to have strong will to triumph over the “devil of sickness.” This is the faith with which you can say to yourself: “I will defeat my sickness! I will change poison into medicine!”

In other words, often times, sickness itself is not the real problem. If we are defeated in our life-condition by sickness, that is the problem.

SGI President Ikeda says: “In life, you may, by rights, become sick from time to time. However, as you practice to the Gohonzon, you will come to realize that you are now sick because being sick now is the most natural thing for your life at this moment.

In other words, you can consider your sickness to be the sickness of hon’nu [a natural illness that accords with the rhythm of the Law]. Put another way, if your life-condition remains healthy through the practice of faith, you will never be swayed by your sickness. You will never fall into painful agony due to your illness. Rather, as you go through your current sickness, you will find your true self or absolute happiness solidifying.”

In the “Medicine King” chapter of the Lotus Sutra, there is a phrase that reads: “This sutra can save all living beings.… It can cause living beings to cast off all distress, all sickness and pain. It can unloose all the bonds of birth and death” (The Lotus Sutra, p. 286).

Lecturing on this passage, Nichiren Daishonin states, “In view of the enlightened vision of the essential teachings of the ‘Life Span’ chapter, ‘cast off all distress, all sickness and pain’ means to have a clear awareness that all our sickness, pain and distress are natural parts of our lives that occur as they should” (Gosho Zenshu, p. 773).

Finally, President Toda gave the following encouragement to a person struggling with a serious illness: “A human being has a body that has the potential of developing all kinds of disease, including stomach cancer and tuberculosis. Likewise, we innately possess the ability to cure sickness in the body. Curing our own illness is just like the person who has climbed a slope and will surely climb down it. I can say this with conviction based upon the philosophy of Buddhism.”

He added: “Faith is not something we practice out of formality. Chant Nam-myohorenge-kyo to the Gohonzon with all your heart — with a burning desire in your heart to overcome your sickness. No sickness will remain uncured if you chant with the type of determination to offer your entire life from now on for the cause of the Gohonzon, that is, for kosen-rufu, for the peace and happiness of all humanity.”

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How Can I Focus More on the Gohonzon?

Q: While I’m chanting before the Gohonzon, I notice that I have several nervous habits such as biting my fingernails and tugging at my hair. How can I overcome these habits and become more focused on the Gohonzon?

A: In discussing the proper stance we should have in front of the Gohonzon, the most important point to bear in mind is that we should chant wholeheartedly — to the point where we enjoy chanting. In a sense, it can be like a warm, open-hearted exchange with a trusted, respected friend or mentor. The experience should be refreshing; it’s not like going to boot camp.

Of course, this is a practice that we strive to do every day of our lives, so there is the same tendency to develop bad habits as in any part of our lives. And these can interfere with how we focus on chanting to the Gohonzon.

Our minds may begin to wander from time to time, or we may catch ourselves fidgeting or squirming. When this happens, it is important that to the best of our ability we try to keep our mind on the right track. Becoming aware of these negative tendencies is nothing to feel guilty about. The very nature of habits necessitates that we make conscious efforts to change them; recognizing an unwanted behavior is the first step in eradicating it.

If you were standing face-to-face with someone you held in high esteem, you would never allow yourself to bite your fingernails or tug at your hair. Think of world leaders meeting at an international summit: They greet each other confidently and with mutual respect, not biting their nails and tugging their hair. We should view our time in front of the Gohonzon similarly.

In February when SGI President Ikeda was in Hong Kong, he gave the following guidance about how to do morning and evening prayers, based on instructions from his mentor, second Soka Gakkai president Josei Toda:

President Toda spoke on the essential practice of our faith, gongyo: “When you do gongyo in front of the Gohonzon, it is the same as if you are sitting before Nichiren Daishonin himself. You should never have a careless or sloppy attitude, nor should you doze off or yawn while doing gongyo. Chant resonately and joyfully.”

Mr. Toda is not saying that we have to be rigid and tense when doing gongyo. The Daishonin is “the Buddha originally endowed with the three properties” (Gosho Zenshu, p. 759), so we should just be ourselves in our “originally endowed” form, as if we were in his presence.

When we realize that chanting is the fundamental cause to awaken our “originally endowed” selves and develop the life force and wisdom to change any problem, we begin to settle down and fuse with the Gohonzon. We chant with a voice that is clear and sonorous, focused on our prayer. With conviction and hope for the future, sensing that we are clearing away doubt and worry. With the determination that “I will make this happen,” tapping into the Buddhahood inherent within us. The challenge we face each day is to master the act of enjoying chanting in this way. Our earnest prayer when chanting is the source of all solutions.

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Why Do We Need the Gohonzon?

Q: Why do we need an object of devotion like the Gohonzon?

A: The Gohonzon as a physical object helps us reveal our Buddhahood. It enhances our practice. But merely having or seeing a Gohonzon does not determine whether we are actually revealing our Buddhahood.

Before the advent of Nichiren Daishonin, Buddhist objects of devotion were wooden statues or pictures of Shakyamuni Buddha or other Buddhas or bodhisattvas. By contrast, in the Daishonin’s Buddhism, the inner life-condition of the Buddha, not the external form of the Buddha’s appearance as symbolized by statues, was reflected through Chinese characters on a paper mandala — the Gohonzon, our supreme object of veneration. The Law, the seed of enlightenment, is not found merely in a Buddha’s physical characteristics. It is within his or her heart.

According to the Buddhist view of a life-moment possessing 3,000 realms, even an insentient object like a piece of paper has the potential to fulfill the function of Buddhahood — depending on what is written on it. In this vein, the Daishonin inscribed his

own life-condition on the Gohonzon, thus attempting to share a life-condition where Buddhahood or the Mystic Law of Nam-myoho-renge-kyo illuminates every realm of an individual’s life. In other words, he could inscribe the Gohonzon because he fully embodied the Mystic Law. This he proved through his behavior as the Buddha of the Latter Day of the Law.

Buddhism expounds that our lives exhibit ten worlds: Buddhahood, Bodhisattva, Realization, Learning, Rapture/Heaven, Tranquillity/Humanity, Anger/Belligerence, Animality, Hunger and Hell. And that each of these life-conditions manifests itself

according to our relationship with our immediate environment.

Therefore, our life-condition is influenced by the relationship that we create with our object of devotion. This relationship is crucial to our happiness. As the Daishonin writes in “Letter to Horen”: “As for the characters of the Lotus Sutra

[i.e., Gohonzon], a blind person cannot see them at all. A person with the eyes of a common mortal sees them as black in color. Persons in the two vehicles see them as void. Bodhisattvas see various different colors in them, while a person whose seeds of Buddhahood have reached full maturity sees them as Buddhas. So the sutras states: ‘If one can uphold this [sutra], he will be upholding the Buddha’s body’” (The Major Writings of Nichiren Daishonin, vol. 7, p. 112).

We can take the Gohonzon as the Buddha’s heart — and also as the supreme potential within our own heart. Our relationship with the Gohonzon is like our relationship to our own heart. Hence, the Daishonin states, “Never seek the Gohonzon outside yourself” (MW-1, 212).

The Daishonin tells us that when facing the Gohonzon “faith alone is what really matters” (MW-1, 246). In the same respect, he says to “believe in the Gohonzon with your whole heart” (MW-1, 120).

All in all, we practice to the Gohonzon to make our innate Buddha nature our regular basic life-condition. Attaining Buddhahood means to solidify our inherent Buddhahood to where it actually supports the other nine worlds all the time — the Gohonzon helps us to do so.

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What Is the Correct Way To Pray?

Q: What is the correct way to pray to the Gohonzon?

A: In “Rebuking Slander of the Law and Eradicating Sins,” Nichiren Daishonin states, “I am praying that, no matter how troubled the times may become, the Lotus Sutra and the ten demon daughters will protect all of you, praying as earnestly as though to produce fire from damp wood or to obtain water from parched ground” (The Major Writings of Nichiren Daishonin, vol. 6, p. 74). Based on this passage, we can say that a strong determination on our part is vital when offering prayers. The type of daimoku that comes from the deep resolve that “I will make it happen” or “I will win” constitutes the essence of correct prayer to the Gohonzon.

Nam-myoho-renge-kyo is the law of life — the pure, boundless energy of life — which permeates oneself and the universe. When a river runs to the ocean, its waters merge with the tide, becoming one with the vast abyss. In a similar way, when we express our resolve by wholeheartedly chanting daimoku, we harmonize our innate Buddhahood with the infinite life of the universe. At that moment, the cause for our prayers’ fulfillment has been made.

This is explained in Buddhism as the simultaneity of cause and effect. Once we wholly understand this, we can strengthen our resolve to overcome any problem or accomplish any goal. The critical factor, then, becomes our ability to continue praying until we make our prayers come true. Making them come true requires more than just positive thinking — continuous prayer is necessary. Buddhism teaches that we have the power within us to attract all the positive forces in the universe, which protect and nurture life, through continuous prayer.

Nothing is more important in this regard than strengthening our inherent enlightened nature. We strengthen it by praying not only for ourselves but for others, too. Praying for others “as earnestly as though to produce fire from damp wood or to obtain water from parched ground” elevates our lives. By thus solidifying our compassion and wisdom, we enrich our lives to the point where we positively influence our environment. We become people whose personal desires are naturally realized. SGI President Ikeda thus stresses that “prayer in Nichiren Daishonin’s Buddhism means to chant daimoku based on a pledge or

vow. At its very core, this vow is to attain kosen-rufu....” (The New Human Revolution, vol. 1, p. 250).

The fulfillment of our prayers always depends on the strength of our determination, the condition of our lives.

In the Daishonin’s famous phrase “Faith alone is what really matters” (MW-1, 246), faith denotes the condition of our minds, lives and hearts. Do we have a strong determination or not? When we approach life from this Buddhist perspective, immense joy and appreciation cannot help welling up from the depths of our beings, even under the most difficult circumstances.

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What Is Good Fortune?

Q: What is good fortune?

A: Good fortune is something invisible. Therefore, it can be difficult to know whether we have it or not. One Japanese Buddhist dictionary defines good fortune as “fortunate and virtuous causes and their effects that, present in one’s life from the past to this point in time, contribute greatly to one’s happiness.”

For instance, if you are born in good financial circumstances, Buddhism says that’s not a coincidence. It’s a result of your virtuous conduct in the past.

But Buddhism also says that material wealth is not long-lasting fortune. It’s a relative thing and does not guarantee one’s true happiness. Nichiren Daishonin calls material wealth treasures of the storehouse. He further regards good health, physical ability and social status as treasures of the body. Then, he defines as treasures of the heart the strong life force, high life-condition and great character that we develop in Buddhist practice.

The Daishonin stresses the importance of nurturing the treasures of the heart by stating, “More valuable than treasures in a storehouse are the treasures of the body, and the treasures of the heart are the most valuable of all” (The Major Writings of Nichiren Daishonin, vol. 2 [2nd ed.], p. 238)

No matter how blessed we may be in this lifetime in terms of treasures of the storehouse and body, we can’t say we are absolutely happy because of them since they’re impermanent by nature. And only when backed up by the treasures of the heart can the greatest fortune within our lives shine brilliantly and manifest itself in the form of the treasures of the storehouse and body.

President Ikeda once stated: “All the good causes you have accumulated will definitely manifest themselves in this lifetime. With your sincere faith in and practice to the Gohonzon, you can freely enjoy a great life-condition in exact accord with your ichinen or prayers and thoughts”.

In other words, once we have accumulated good fortune within, based on the treasures of the heart, a free, grand life-condition will be ours. So what can we do to accumulate these treasures of the heart? Buddhism teaches that what’s important is not only to feel satisfied with our own happiness but to pray and take action for others’ happiness. Taking action to help others get rid of their sufferings — encouraging them in faith — is guaranteed to increase our fortune.

It is also important to note that while we can continue to accumulate good fortune through Buddhist practice, we can also erase the good fortune we have accumulated — by making negative causes through our actions, words, and thoughts. Our fortune increases or decreases based on our behavior.

From another standpoint, no matter how severe our circumstances may be, to know of the Law of Nam-myoho-renge-kyo and to have sincere faith in it is the ultimate good fortune. In this sense, the Daishonin boldly asserts, “There is no greater happiness for human beings than chanting Nam-myoho-renge-kyo” (MW-1, 161).

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What’s Wrong With Me?

Q: Is there something wrong with me? Why doesn’t this practice seem to be working for me?

A: We tend to view ourselves as either good or bad, right or wrong. We have a tendency to be judgmental in this regard. But this is not the primary approach Buddhism takes in how we look at ourselves. The Buddhist view, recognizing that we all have both innate good and bad in us, focuses on strengthening our good points and challenging our weaknesses.

Buddhism doesn’t tell us that we’re essentially good people or bad people — it says we can always become better and stronger.

In “The Treatment of Illness,” the Daishonin states: The heart of the Hokke sect is the principle of ichinen sanzen, which reveals that both good and evil are inherent even in those at the highest stage, that of myogaku or enlightenment. The fundamental nature of enlightenment manifests itself as Bonten and Taishaku, whereas the fundamental darkness manifests itself as the Devil of the Sixth Heaven. (The Major Writings of Nichiren Daishonin, vol. 3, p. 279)

In this passage, he teaches that human life has the potential to exhibit either good or bad according to where we are coming from within. In other words, are we coming from Buddhahood or from our fundamental darkness? That’s a vital question in Buddhism. Most important is whether we can consistently come from Buddhahood in our practice.

When we feel that there’s something wrong with us, that the practice isn’t working because of this, it may actually be that we are waiting passively for results — thinking there’s something wrong becomes an excuse! Or we are becoming overly impatient. The problem in these cases is our attitude in faith, not that we’re bad people. The overall goal of Buddhism, we should remember, is to achieve an unshakably happy state of life. This is a life strong and enjoyable even in the face of problems and obstacles, a life that seeks profound rather than shallow happiness.

In the beginning, we may assume that practicing means no problems — that if we have lots of problems there’s something wrong with us — but that’s not so. Life is a series of problems, whether we practice or not. Happiness is the confidence and power to solve each one.

The power of the Law is such that we can change the source of our problems and, deep within our lives, our weaknesses into strengths.

Therefore, in the final analysis, Buddhism is primarily concerned with winning. Always thinking there’s something wrong with us can become a serious hindrance to our practice. Ultimately, it flies against the teaching that each of us is potentially a Buddha.

In “Letter to Gijo-bo,” Nichiren Daishonin explains that the phrase “Single-mindedly yearning to see the Buddha” (isshin yok ken butsu), which is part of the sutra that we recite during gongyo, means “to see the Buddha in one’s own mind, to  concentrate one’s mind on seeing the Buddha, and that to see one’s own mind is to see the Buddha” (MW-2 [2nd ed.], p. 205).

There are no good or bad Buddhas — rather, all Buddhas are continually striving to better themselves as Bodhisattvas of the Earth.

World Tribune 08/01/97 n.3150 p.7 WT970801p07

Why Do We Carry the ‘Omamori’ Gohonzon?

Q: I have recently received an omamori Gohonzon. Could you explain the meaning of the omamori Gohonzon and how I should take care of it when I’m traveling?

A: The small Gohonzon, known in Japanese as the omamori Gohonzon — which has been made available to SGI-USA members, especially to those who must travel frequently — is offered in the spirit of supporting members’ daily practice when they cannot chant at home. Its size allows members to carry it along easily when traveling, which is why it is also sometimes called a pendant Gohonzon or portable Gohonzon. This small Gohonzon is not meant to replace the Gohonzon that members have enshrined in their homes. O in the term omamori is an honorific title showing respect for mamori, which comes from the Japanese verb mamoru, meaning to protect. So omamori literally means a protective Gohonzon.

But an important point to bear in mind about this Gohonzon is that it is not anything like a good luck charm. (Actually, there are no good luck charms in this Buddhism.) Always, it is the power of our faith in and practice to the Mystic Law, or the Gohonzon, that enable us to manifest the power of Buddhahood from within our lives — and protect ourselves.

In this regard, Nichiren Daishonin states: “A sword will be useless in the hands of a coward. The mighty sword of the Lotus Sutra must be wielded by one courageous in faith. Then he will be as strong as a demon armed with an iron staff” (The Major Writings of Nichiren Daishonin, vol. 1, p. 120).

Therefore, in carrying the omamori Gohonzon when we travel, the correct spirit is, as always, to have a strong faith in the Mystic Law. Then we can make protective functions innate in our lives and the environment manifest themselves. It is wrong to think that we gain protection simply because we have an omamori Gohonzon with us. It is our strong life-condition that plays the lead role in tapping the supreme, benevolent functions inherent in the Gohonzon.

In a message to those receiving this small Gohonzon, SGI Deputy President Einosuke Akiya once emphasized, “Nichiren Daishonin wrote that those who are wholehearted in faith and its practice for attaining Buddhahood and promoting kosen-rufu will definitely tap the boundless, immeasurable power that is innate in the Gohonzon in accord with the powers of their faith and practice.”

As Nichiren Daishonin says: “Faith alone is what really matters. No matter how earnestly Nichiren prays for you, if you lack faith, it will be like trying to set fire to wet tinder. Spur yourself to muster the power of faith” (MW-1, 246).

Concerning how to care for the omamori Gohonzon, there are no special rules. As with the larger Gohonzon, prudence and respect are the watchwords, especially while traveling. While it is meant to be carried on your person — on a chain around your neck or in your pocket — at times you can carefully place it in your handbag, briefcase or other appropriate place. You can use a small altar if you choose; candles, incense and other offerings may not be appropriate. (Note: the small Gohonzon case is not designed to open more than 90 degrees. Opening it wider than that can cause the hinges to break.)

When you’re at home and going through your normal daily routine — work, school, errands, etc. — you may carry it with you or place it safely in your home altar.

World Tribune 03/06/98 n.3181 p.7 WT980306p07

VOICES: What do you focus on when you chant daimoku — and how do you keep yourself focused?

Members from Washington, D.C., Joint Territory respond: It is very easy to lose focus, but I either focus on world peace or continuously on “I am the Buddha of absolute freedom.” When I am faced with a crucial moment my focus is to never give up or “I better not be defeated.” — Marva Telemaque, Silver Spring, Md.

I focus on myself, my activities, my family and friends. Chanting gives me courage and energy to understand and to take action in my daily life. I stay focused through prayers and determinations to change and connect my life with Nam-myoho-renge-kyo. — Yola Jean-Gilles, Germantown, Md.

What helps me is knowing my goals will be realized through chanting daimoku. Anything is possible with the Gohonzon. Knowing this is the impetus to keep me chanting. — Robert Akinsehinwa, 15, Silver Spring, Md.

I focus on my desire to teach peace with my life. As an artist I offer deep appreciation for my talents and skills. In addition, I offer prayers that my creations serve as medicine that heals Earth and all of her children. — Ruthie Carroll, Washington, D.C.

I focus on my Buddha nature while chanting. To stay focused I start chanting for my friends and fellow members who are presently suffering. When someone I care about forgets that they have a Buddha nature it makes me remember my mission to chant for the happiness of others and that their happiness is my happiness. — Mary Jo Gallagher, Silver Spring, Md.

My main focus is my school work and grades. While I’m chanting I picture papers with A’s on them and report cards with straight A’s. I also chant for the happiness of my family, and I picture my ideal family in front of the Gohonzon. — Noni Pearson, 15, Silver Spring, Md.

I focus on the characters myoho on the Gohonzon. I try to fuse my Buddha life with the Gohonzon. I think about my goals and dreams first, then I just chant to become one with the Gohonzon. If my mind starts to wander I refocus on the myoho characters and once again remind myself of my goals, my family and the members. I want to become happy. — Janice Watch, Silver Spring, Md.

I have been chanting for a year now and I focus my eyes on the “myoho” character on the Gohonzon. Mentally I focus on deepening my faith and bringing out my Buddha nature. Then I focus on achieving the day’s goals. I also mentally reach for courage. “A sword is useless in the hand of a coward.” — Kenneth Johnson, Washington. D.C.

Ms. Snelling (pioneer DC member) always said to chant with joy and happiness. So now, instead of focusing on the problem, the worry or the grief, I bring to mind, body and soul happiness, peace and love. I try to feel victory on the other side of my problem. Then victory surely comes. — Michiko Diby, Silver Spring, Md.

I enjoy chanting. I chant to experience joy and happiness. When I am unable to chant because of illness I read the World Tribune, Living Buddhism or the Gosho. I keep focused by having my prayers in a certain sequence and most of my prayers come from my readings. When I sit before the Gohonzon I feel that this is the best I could ever possibly feel. I chant a lot. , — Faith E. Chin, Silver Spring, Md.

World Tribune 04/25/97 n.3136 p.2 WT970425p02

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