Indispensable

Me, being "indispensable" at a job.

After chanting with a group of guys this week, one of the men was suffering job problems.  He is faced with possibly of losing his job from a neglection to detail. The guidance a longtime practitioner gave him was to be "indispensable to your employer, and leave on your own terms, not theirs."

I hadn't heard this "indispensable" guidance before, and so wanted to research where it came from. Here is what I discovered mostly from a February 15, 2021 article in the SGI World Tribune titled "How To Make Things Work," along with some other books I've read. 

A workplace is a community all on its own. For that reason, it represents a rich training ground for learning how to create harmonious relationships with co-workers and superiors based on the wisdom derived from Buddhist practice.

Founding Soka Gakkai President Tsunesaburo Makiguchi went so far as to describe three types of people in this world: “Those you want to have around, those whose presence or absence doesn’t make a difference and those whose presence causes problems.”  When we apply the wisdom we derive from Buddhist practice at work, we can become skilled in the art of bringing people together.

How do we do this? Nichiren Daishonin encourages two brothers experiencing severe family difficulties “to become the master of your mind rather than let your mind master you.” Sensei shares that these words confirm the path of Buddhists:

To be “the master of your mind” means to make the principles of Buddhism our guide, and we achieve this through study. Study is also a measure to indicate whether our behavior and way of life as Buddhist practitioners is correct or not. It is a mirror that shows us who we are.

In one of his writings, Nichiren wrote to his disciple Shijo Kingo, who was facing various obstacles: “Live so that all the people of Kamakura will say in your praise that Nakatsukasa Saburo Saemon-no-jo [Shijo Kingo] is diligent in the service of his lord, in the service of Buddhism, and in his concern for other people.”  

In volume 22 of The New Human Revolution, Sensei approaches a young man who quit his job to help prepare for an SGI convention. This young man had this to say about his work situation, justifying the reason why he had quit:

“The pay wasn’t very good, and they didn’t recognize my abilities. My bosses said I had a bad work attitude and complained about me all the time. I’m convinced that I will be able to find a better job through the benefits gained from chanting Nam-myoho-renge-kyo very hard and doing my best here at the convention.”

Sensei clarifies that this type of attitude does not reflect true faith.

“Nichiren Buddhism is a philosophy of human revolution, and it provides a practice for forging and polishing our lives so that we can be strong and wise, so that we may rise to every challenge that life presents and triumph over it.

“Maybe you had good reasons to quit your job, but your attitude is wrong. Of course, it’s important to chant and do your best in Soka Gakkai activities. But if you only focus on your Buddhist practice without making an honest effort at your workplace, you’re just escaping from reality. So long as you have that attitude, the results will be the same, no matter where you work.

To reiterate this point, Sensei says, “Remember that your victory or defeat in work and life doesn’t depend upon the size of the company or organization you work for, or the situation at your workplace. It all depends on you. It depends on your determination, your attitude.”

By adopting this spirit toward work, we can transform any challenge at work into one of value and benefit for our lives.

Six Points on Our Attitude at Work

Daisaku Ikeda and second Soka Gakkai President Josei Toda on a winning attitude at work.

1) Exerting Ourselves

“It is a great mistake to just assume you’re going to succeed because of the benefit you receive from your Buddhist practice, without working harder than anyone at your job.” (President Toda, September 2016 Living Buddhism, p. 43)

2) Value Our Work

“You should deeply value your work, thinking hard and making every effort to succeed in it. For those of you who work for a company or some other organization, it’s important to bring a sense of enjoyment to what you’re doing and keep making efforts to improve at your job, as well as to be determined to fulfill your responsibilities.” (President Toda, September 2016 Living Buddhism, p. 43)

3) Faith Equals Daily Life

“As a Soka Gakkai member, you should regard your job as you would the Gohonzon, cherishing and deeply respecting it. Those who can do that are in accord with the intent of Nichiren Daishonin. Such people can be said to have forged deep faith.” (President Toda, September 2016 Living Buddhism, p. 43)

4) Transform Your Environment

“Josei Toda said: ‘Don’t let your work control you; you should control your work.’ Rather than be ruled by your environment, transform it. Be like Mount Fuji, which stands impervious to the buffeting winds, and forge an invincible self.” (Daisaku Ikeda, August 31, 2012, World Tribune, p. 5)

5) Win in the Morning

“Morning is decisive; it is the key to a successful day.

“Mr. Toda used to say: ‘A person who arrives at work late and is scolded by the boss will never amount to anything. New employees, especially, in the interest of earning trust and credibility in the workplace, should come into work earlier than anyone else.’

“Morning gongyo and daimoku [chanting Nam-myoho-renge-kyo] awakens our life so that we can win in the day ahead.” (Daisaku Ikeda, August 31, 2012, World Tribune, p. 5)

6) Be Proactive

“Wherever you work, don’t be passive, but strive with the spirit that you are a person with an active role and responsibility in your workplace. If you do so, it will be challenging, but it will also be very rewarding. Moreover, nothing is more enjoyable than improving and developing yourself through your work. Regarding your workplace simply as a place where you earn your living is such a waste.” (Daisaku Ikeda, August 31, 2012, World Tribune, p. 5)

And finally, as you can see, being "indispensable" is not just a work thing, but a life thing. So let's be indispensable in everything we do today and see how that works. I bet it's an improvement. 

 

~~  Eso Terry 

Cause and Effect

Cause and effect. Is it a thing? Because I write this, I have written, and the effect is yet to be seen. One simple fact is that Cause and Effect is a worldly theme. In the Christian Bible, it is written that "You reap what you sow." I think this is the same as the Buddhist Cause and Effect, but it seems to be talking more about the material aspects than the spiritual aspect.

In a nut shell, the law of Cause and Effect underlies the workings of all phenomena. Positive thoughts, words and actions create positive effects in our lives, leading to happiness. On the other hand, negative thoughts, words and actions—those that in some way undermine the dignity of life—lead to unhappiness. This is the general principle of karma.

In Buddhist teachings other than the Lotus Sutra, Buddhist practice is understood as a gradual journey of transformation that unfolds in accordance with cause and effect. This is a process by which the essentially flawed and imperfect common mortal gradually transforms over the course of many lifetimes into a state of perfection—Buddhahood. It is an undertaking that requires painstaking efforts to accumulate positive causes while receiving the effects of past negative causes and avoiding new negative causes.

Nichiren Buddhism, on the other hand, we don't have to wait until a future lifetime to achieve Buddhahood, we achieve it this life by chanting Nam-myoho-renge-kyo. 

The difference between this life and next lives, is best explained through the concept of the Ten Worlds. This concept describes our inner state of life at any moment in terms of ten “worlds,” from hell to Buddhahood, which we move between constantly depending on how we live our life and respond to our environment. Hence, we are in and out of Buddhahood every day, every minute of our lives. We get cut off in traffic and beep our horn with some swear words, temporary hell; on the other hand, we receive flowers from an admirer we admire, Heaven; and better yet, we share Buddhism with a friend and see her life flourish from this sharing, we are in Buddhahood. 

In the pre-Lotus Sutra teachings, ordinary people carry out Buddhist practice in the nine worlds (cause) and eventually attain Buddhahood (effect). The nine worlds disappear completely, replaced by the world of Buddhahood. The Lotus Sutra, on the other hand, clarifies that Buddhahood and the other nine worlds are each eternally inherent possibilities of life at each moment. Through faith and practice, the world of Buddhahood, which is otherwise dormant, is brought forth and the nine worlds go into a state of dormancy, though they never completely disappear.

This revolutionary perspective on “attaining” Buddhahood is expressed in the concept of the simultaneity of cause and effect. The nine worlds (“cause”) and the world of Buddhahood (“effect”) are in fact equally inherent potentialities existing simultaneously in our lives. This concept is symbolized by the lotus plant, which, unlike other plants, bears flowers (symbolizing the ordinary person) and fruit (symbolizing Buddhahood) at the same time.

In other words, from the perspective of the Lotus Sutra, delusion and enlightenment—the ordinary person and the Buddha—are two aspects, or possibilities, that are always equally inherent in life. Our inability to perceive our inherent Buddha nature—the idea that Buddhahood is somehow remote from our ordinary reality—is simply a delusion, a result of negative causes that have accumulated in or lives over many existences. However, through the correct Buddhist practice, anyone can activate their Buddha nature.

In conclusion, I think, therefore I am a Buddha, and so are you, you just need to awaken it.  

Here is an old film from the 70's which describes the Buddha's enlightenment in modern terms. Please note the cause and effect part, where the Shakyamuni finds his enlightenment is from within.  

 ~~ Eso Terry  

Leeds England, an Educational Film from the 1970's.

 Here at Kosen-Rufu.com we follow some of the last words the original Buddha left us, and this is to educated ourselves, learn all we can. Furthermore, as a global citizen, we share and love each other's cultures, yes, even the British (ha, just kidding, I love Fish, Chips, and the Beatles!). 

Here is a great educational film from the 70's I restored as part of my Kosen-Rufu.Com collection.  Enjoy. 

~~ Eso Terry 

The Colorless World and the Rainbow. A Children's Cartoon.

 ON a planet far, far away, there was a colorless planet until the colors came together to make things better.  A very Buddhist message for our children.  Of course, this is a message for all people if you ask me, but then again, I am a Buddhist. 

Terry V

It's Christmas Time, my favorite time of the year.

And yes, Christmas has always been a Buddhist Holiday to me, especially when I hear that phrase of "Peace on Earth and Goodwill to All."

That's the one that has stayed with me as I've grown from a Christian in my childhood, to a Zen, Tibetan, and finally, at last, the answer: Nichiren Buddhist by way of the Soka Gakkai, where I chant and pray for World Peace and Good Will to All, twice a day.

Of all the Christmas songs you hear this year, the one I hope you pay most attention to is Frosty the Snowman, for it is the most blatant buddhist Christmas song ever, and here's why.

First, let me sing the song for you -- please hold onto you ears as I do, for a good singer I am not.

Frosty the snowman was a jolly happy soul
With a corncob pipe and a button nose
And two eyes made out of coal


Frosty the snowman is a fairy tale, they say
He was made of snow, but the children know
How he came to life one day


There must have been some magic in
That old silk hat they found
For when they placed it on his head
He began to dance around


Oh, Frosty the snowman
Was alive as he could be
And the children say he could laugh and play
Just the same as you and me

[Chorus]
Thumpety-thump-thump
Thumpety-thump-thump
Look at Frosty go
Thumpety-thump-thump
Thumpety-thump-thump
Over the hills of snow

[Verse 2]
Ooh Frosty the snowman
Knew the sun was hot that day
So he said, "Let's run and we'll have some fun
Now before I melt away."


Down to the village
With a broomstick in his hand
Running here and there all around the square
Saying, "Catch me if you can!"


He led them down the streets of town
Right to the traffic cop
And he only paused a moment when
He heard him holler, "Stop!"


Oh, Frosty the snowman
Had to hurry on his way
But he waved goodbye, saying
"Don't you cry, I'll be back again someday."


Frosty, as we all remember, is “a jolly happy soul.” Born of heaven’s (Tibetan) white falling snow and seeing through his earthy black eyes of coal, his spirit is that of a child, but his foreknowledge of his own demise places him outside the realm of the purely innocent children. His crucial conflict—our crucial conflict—is this: Frosty the Snowman knew the sun was hot that day. Life is suffering, death will come, is coming. Yet, Frosty’s response is astonishing! “Let’s run and have some fun,” he says, “before I melt away.” Frosty is delivering the wisdom of the Buddha, and one can almost picture him meditating on the mantra Nam-myoho-renge-kyo as he is dashing through the snow. Frosty teaches the children that there is heaven in the present moment.

Frosty leads the children out of the pastoral forest into the town where the group faces the complications of daily life in the stern and officious police officer, who hollers, “Stop!” There is a temptation to dwell in the realm of fear, but Frosty’s stop in the town square is momentary. Time is too fleeting, too precious. The children must learn—while they can—how to play, for as we all know, nothing lasts forever and Frosty must “hurry on his way.”

As Frosty faces his own melting with the acceptance of Nichiren Daishonen, he teaches us the Buddha's most valuable lesson, that we will face death, but will return, or as Frosty says, "Don’t you cry, I’ll be back again someday." Then he fearlessly dances over the hills of snow back to the forest. Frosty shows us that our time is short, but that does not mean it has to be lived in fear and sadness.

Finally, as Second Soka Gakkai president Josei Toda once said, and I paraphrase, "It's delusional to think you won't die!"

So, Happy Holiday's Brothers and Sisters, and let's be like Frosty before we melt away.

saha world

sahā world ［娑婆世界］ (shaba-sekai): This world, which is full of suffering. Often translated as the world of endurance. Sahā means the earth; it derives from a root meaning “to bear” or “to endure.” For this reason, in the Chinese versions of Buddhist scriptures, sahā is rendered as endurance. In this context, the sahā world indicates a world in which people must endure suffering. It is also defined as an impure land, a land defiled by earthly desires and illusions, in contrast with a pure land. The sahā world describes the land where Shakyamuni Buddha makes his appearance and instructs living beings. In Buddhist scriptures, the sahā world indicates either Jambudvīpa, which is one of the four continents of ancient Indian cosmology, or the entire world containing all four continents. It also indicates the major world system, considered to be the realm of Shakyamuni’s instruction. In some Buddhist scriptures, including the Lotus and Vimalakīrti sutras, it is held that the sahā world, this world full of distress and suffering, is in itself a pure land, the Land of Eternally Tranquil Light. In the “Life Span” (sixteenth) chapter of the Lotus Sutra, Shakyamuni states, “Ever since then I have been constantly in this sahā world, preaching the Law, teaching and converting,” indicating that the place where the Buddha dwells, the Buddha land, is in fact the sahā world.

Chant Gongyo with English Translation in Realtime

 I always wanted to have an English translation during my chanting Gongyo twice a day. I hope you find this useful. We don't need to know what the words mean to get benefit, but it's nice to know what they mean. Nam-Myoho-Renge-Kyo is the answer, no matter the question.