Cleaning out some of my old film closets, I came across this testimonial by a 1960's politician describing the "humanistic" qualities of President John F. Kennedy. I couldn't help but notice the similarities between JFK and Daisaku Ikeda, the 3rd President of the Soka Gakkai. Watch and I think you'll agree.
~~ Eso Terry
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| Me, being "indispensable" at a job. |
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.
Daisaku Ikeda and second Soka Gakkai President Josei Toda on a winning attitude at work.
“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)
“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)
“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)
“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)
“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)
“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)
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
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.
This morning I posted my live thoughts on "Morning Buddhist Thoughts" on being a global citizen. The definition of a global citizen is:
Global citizenship is a form of transnationality, specifically the idea that one's identity transcends geography or political borders and that responsibilities or rights are derived from membership in a broader global class of "humanity". This does not mean that such a person denounces or waives their nationality or other, more local identities, but that such identities are given "second place" to their membership in a global community. Extended, the idea leads to questions about the state of global society in the age of globalization.
There you have it in a nutshell what I believe being a Nichiren Buddhist stands for, epesecially the line "a broader global class of 'humanity'". No national politics can justify the starvation of one human being for power. We see this everywhere today. Let's fix this brothers and sisters. Let's chant Nam-myoho-renge-kyo together and fight for a better world where the value of life is the number one goal of the world.
Here is the Nichiren Writing I quoted this morning:
People have varied tastes. Some prefer good and some prefer evil.
There are many kinds of people. But thought they differ from one another in such ways, once they enter into the Lotus Sutra, they all become like a single person in body and a single person in mind. This is just like the myriad different rivers that, when they flow into the ocean, all take on a uniformly salty flavor, or like the many kinds of birds that, whey they approach Mount Sumeru, all assume the same (golden) hue.
(WND 1042)
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| Click For My Morning Buddhist Thoughts |
On the basis of the Lotus Sutra and the principle of three thousand realms in a single moment of life derived from it, T’ien-t’ai (538–597) maintained that the three bodies are not separate entities but three integral aspects of a single Buddha. From this point of view, the Dharma body indicates the essential property of a Buddha, which is the truth or Law to which the Buddha is enlightened. The reward body indicates the wisdom, or the spiritual property of a Buddha, which enables the Buddha to perceive the truth. It is called reward body because a Buddha’s wisdom is considered the reward derived from ceaseless effort and discipline. The manifested body indicates compassionate actions, or the physical property of a Buddha. It is the body with which a Buddha carries out compassionate actions to lead people to enlightenment, or those actions themselves. In discussing the passage in the “Life Span” (sixteenth) chapter of the Lotus Sutra that reads, “You must listen carefully and hear of the Thus Come One’s secret and his transcendental powers,” T’ien-t’ai, in The Words and Phrases of the Lotus Sutra, interpreted “secret” to mean that a single Buddha possesses all three bodies and that all three bodies are found within a single Buddha.
Jack Smith's life was in the dumps, his car in the shop, job to be cut, and wife has left him. Jimmy Onit is a men's leader, he chants with Jack Smith and everything changes.
Devadatta is said to have joined the sangha along with Ananda, who was possibly his brother, in the 20th year of the Buddha’s ministry. Fifteen years later, strengthened by his friendship with the crown prince of Magadha, Ajatashatru, Devadatta proposed formally at a meeting of the sangha that the Buddha retire and hand over the leadership to him. This proposal was rejected, and Devadatta is said to have successfully instigated Ajatashatru to execute Bimbisara, his aged father and the king of Magadha. He is also said to have made three abortive attempts to bring about the Buddha’s death: by hiring assassins, by rolling a rock off a mountainside at him, and by arranging for a mad elephant to be let loose in the road at the time of the collection of alms.
Sensing popular approval, Devadatta proposed stricter ascetic rules for the sangha. When these were refused, he persuaded some 500 of the Buddha’s followers to join in a secession. Nothing further is known about Devadatta’s movement, but it may possibly be referred to under the name of the Gotamakas in the Anguttara Nikaya (a canonical text), for Devadatta’s family name was Gotama (Sanskrit Gautama). The Chinese pilgrim Xuanzang recorded that in the 7th century ce monks of a monastery in Bengal were following a certain regulation of Devadatta’s.
In The Lotus Sutra:
“Devadatta” chapter ［提婆達多品］ ( Daibadatta-hon): The twelfth chapter of the Lotus Sutra. It teaches that both women and evil persons are capable of attaining Buddhahood in their present forms, something generally denied in the provisional, or pre-Lotus Sutra, teachings, as well as the principle of attaining enlightenment without completing many kalpas of practice. In the first half of the chapter, Shakyamuni discloses that in a past life he was a king who renounced his throne to seek the truth. For one thousand years, he served a seer named Asita, who in turn taught him the Lotus Sutra. This seer, he explains, was none other than Devadatta. He then prophesies that, in the distant future, Devadatta will attain enlightenment as a Buddha called Heavenly King. Devadatta had tried on several occasions to kill Shakyamuni and foment disunity within the Buddhist Order and is said to have fallen into hell alive. The prediction of his future enlightenment indicates that even one disposed to evil has the potential to become a Buddha.
Next Bodhisattva Manjushrī relates how he has preached the Lotus Sutra in the palace of a dragon king and converted innumerable beings, and Bodhisattva Wisdom Accumulated asks him if there is anyone there who by practicing the sutra has attained Buddhahood quickly. Manjushrī replies that the eight-year-old daughter of the dragon king has fully attained the supreme Buddha wisdom. Wisdom Accumulated and Shāriputra both challenge this; Wisdom Accumulated on the grounds that Buddhahood requires the practice of austerities spanning many kalpas, Shāriputra for the same reason and because he believes women to be incapable of attaining enlightenment due to the five obstacles. But by now the dragon king’s daughter has appeared in front of them. After presenting a jewel to Shakyamuni Buddha, she at once transforms herself into a male and perfects the bodhisattva practice. Acquiring the thirty-two features and eighty characteristics of a Buddha, he appears in a land to the south called Spotless World, where he preaches the Lotus Sutra to all beings in the ten directions.
Nichiren (1222–1282) explains the significance of the dragon king’s daughter’s enlightenment in The Opening of the Eyes: “When she attained Buddhahood, this does not mean simply that one person did so. It reveals the fact that all women will attain Buddhahood. In the various Hinayana sutras that were preached before the Lotus Sutra, it is denied that women can ever attain Buddhahood. In the Mahayana sutras other than the Lotus Sutra, it would appear that women can attain Buddhahood or be reborn in the pure land. But they may do so only after they have changed into some other form. It is not the kind of immediate attainment of Buddhahood that is based on the doctrine of three thousand realms in a single moment of life. . . . The dragon king’s daughter represents ‘one example that stands for all the rest.’ When the dragon king’s daughter attained Buddhahood, it opened up the way to attaining Buddhahood for all women of later ages”.
The enlightenment of evil people, represented by Devadatta, and that of women, represented by the dragon king’s daughter, illustrate the universal possibility of Buddhahood taught for the first time in the Lotus Sutra. See also dragon king’s daughter.
This is a film from 1963 I had some fun with. First of all it tells the story of Taro, a boy in the fifth grade. It shows his life in 196...
