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Itai Doshin Buddhism Buddhist Unit Lighting

The following article was written by Pat Allwright and Eddy Canfor, members of SGI-UK. It was published in Express UK magazine March 1987.
Seikyo Taken from Criollo, September 1997.

The Buddhist principle of unity "Itai Doshin" is the most basic of Buddhist teachings and most important, because, as established by Nichiren Daishonin in the Gosho Legacy of the Basic Law of life: "This tie spiritual basis for the transmission of the Act maximum life and death. " In other words, the spread of Nam Myoho Renge Kyo, the supreme law
all-encompassing, depends entirely on what is known as "human relations", so it is vitally important that the meaning and the spirit of "Itai Doshin" is fully understood by those who practice the Buddhism of Nichiren Daishonin.

Itai Doshin On The Gosho was written at a time when Buddhism of Nichiren Daishonin was under severe attack. Realizing that it was impossible to intimidate and force
Nichiren silent, both government and religious authorities of the time it took to prosecute the lay followers. In particular, the region Atsuhara village, close to Mount Fuji, received, in the period between 1275 and 1280, a series of threats and attacks that later became known as "The Chase Atsuhara. " This persecution culminated in 1279 with the arrest and torture of twenty farmers, none of whom gave up their faith even though three of them were later beheaded. In this regard, Nichiren Daishonin says in the Gosho
"Hoki-bo and Sado-bo and Atsuhara believers, united in a faith full of courage, demonstrated the true strength of" Itai Doshin '. "

The strength of faith shown by the martyrs of Atsuhara was proof that, in fact, led the Daishonin to determine that the time was ripe to enter the Dai-Gohonzon,
dedicated to the "salvation of mankind" . Nichiren Daishonin inscribed the Dai-Gohonzon before they occurred above executions, which marked the climax of the persecution of Atsuhara.

Literally, Itai Doshin means
I many tai

bodies Do a shin

objective (spirit, heart, ideal, faith)

"Unit "is actually a poor translation of the concept of" Itai Doshin "because the" unit "can be expressed in different ways. For example, "Dotai Doshin, a body
(Organizational) and goal (an ideal) is, as in fascism, a form of union that tries to make all its members think and act the same way (the organizing body over individuality). This is a form of marriage doomed
it goes against the normal human behavior. Dotai Ishin (a body, many targets) describes a people united in a group (body) but disjointed in its aims, as in the case of political groups or an individual undecided. Nichiren Daishonin in the Gosho says: "Even a person whose goals conflict with each other, is destined to end in failure
."

Moreover, "Itai Ishin" many bodies, many goals, although not binding at all, is what applies to the normal way "join" the society at large. Many individuals and groups
various different individuals, each pursuing their own aims. "Itai Doshin" is fundamentally different from all this. "Itai" means that each individual deploys to maximize their abilities and qualities. As stated by Nichiren Daishonin in Ongi Kuden: "The flower buds of cherry, plum peach and have all their qualities and show the three properties without changing their original Buddha individual characteristics. " "Doshin" means to be united in faith in the Gohonzon and the goal of achieving Kosen-rufu. In this sense, then, "Itai Doshin" means that the Kosen-rufu only be achieved when the rich diversity of talents inherent in human life come together in support of this supreme goal. In other words, the Kosen-rufu is the sum of the individuals who, through their practice to the Gohonzon, fully reveal their nature, and carry out their individual missions in life. Far

involve any kind of commitment that is not the practice itself, the "Itai Doshin" emphasizes the need for achievement a bright individuality. The spirit of the Soka Gakkai International
is, thanks to this principle, a completely open society in which everyone can develop their true character and true skills, achieve their
Human Revolution, to achieve Buddhahood and contribute world peace. In this sense, the dialogue meetings paramount charge. President Ikeda explains
saying dialogue meetings are, in the movement of Kosen-rufu, the place to apply the faith, practice and study. They are also the ideal place to implement the principle of democracy. It is an opportunity for people to communicate yes, heart to heart, to strengthen the bonds that unite them and to move forward with renewed hope in their hearts
. Besides serving to deepen their faith and study, dialogue meetings are no meeting place for different types of people, who go from lli his gaze to the community.

This is a place where everyone can learn. My wish is that all you put top priority
dialogue meetings. From this it follows, then, we should never lay hold of the dialogue meetings on them or discriminate against anyone because that is "Transcending differences" means exceed hatred, narrow-mindedness and arrogance
, that each one learns to respect others and that all work in harmonious unity. "To become as inseparable as fish and the water they swim" means
be aware that not only our happiness, but our very lives depend to a large extent on our relationships with others: it is ridiculous to imagine, example, rejecting a fish in water
nothing.

Law expounded by Buddhism is not abstract, that manifests itself in the achievement of the harmonious unity of "Itai Doshin." This is why Nichiren Daishonin says: "This spiritual bond is the basis for the universal transmission the highest law of life and death. "Recognizing the profound truth contained in this sentence we can transcend our own ego and get to respect others, but others appear to be very different from us. As a result, we feel an enormous sense of freedom, of deep gratitude for being alive. The Buddha's life force flows from within us and we can not prevent others are attracted to the Gohonzon
. If a group or district does not grow, the problem is the lack of "Itai Doshin."
However, "Itai Doshin" was not achieved because we dedicate ourselves to tell everyone "you are not united" this would imply that the responsibility and is on the other, not us.

However contradictory it may seem, the "Itai Doshin is achieved when each individual stands alone. Prayer, the spread and, therefore, the accumulation of good fortune in
our lives, we will, inevitably, to encourage others to do the same. The achievement of "Itai Doshin does not depend on us to trust that someone is going to make. By contrast, depends on the decision of each one of us, and is achieved by deepening our relationship with the Gohonzon. Then, as the Daishonin says: "Although Nichiren and his followers are few in number, by acting in 'Itai Doshin' achieve their great mission of propagating the Lotus Sutra. "

Prayer, the spread and, therefore, the accumulation of good fortune in our lives, we will, inevitably, to encourage others to do the same. The achievement of "Itai
Doshin does not depend on us to trust that someone is going to make. By contrast, depends on the decision of each one of us, and is achieved by deepening our relationship with the Gohonzon. Then, as the Daishonin says: "Although Nichiren and his followers are few in number, by acting in 'Itai Doshin' achieve their great mission of spreading Sutra Lotus. "

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Taken from Buddhism in Daily Life, SGI Quarterly No. 19, January 2000

Often, people who know Nichiren Buddhism for the first time are surprised by the position of this for the wishes, which seems to contradict the prevailing image of Buddhism, because for many, it is associated with asceticism and indeed, there are many schools and traditions that emphasize the need to eliminate desire and cut with all attachments.
A life controlled by the desires is miserable. In the Buddhist scriptures it symbolizes that state of life with "hungry demons" with giant heads and enormous mouths but with very narrow gorges that make it impossible to satisfy their hunger. The horror which intentionally produce these images, Shakyamuni Buddha cultivated due to the need to separate people from their attachment to things, including physical existence. Shakyamuni was to tell them that real happiness was not here and end up losing attachments.
deeply rooted trends of attachments and desires (in Japanese), Bonn, translated into English as "Earthly Desires" (in English: worldly desires). But, as these trends also include hatred, arrogance, distrust and fear, the translation "deluded impulses" (in English: deceptive motives or impulses), it might be appropriate in some cases. Is it really possible to eliminate such desires and attachments? After all, the attachments are natural human feelings and desires are a vital and necessary aspect of life. Desire, for example, protect yourself and loved ones, has been the inspiration for a wide range of achievement in the creation of social support groups. Also, the desire to understand humanity's place in the cosmos has led to the development of philosophy, literature and religious thought.
In this sense, to eliminate all desires is not possible or indeed desirable. If we strip away full of desires, we could end up undermining our will to live, both individually and collectively.
Nichiren's teachings emphasize the transformation, rather than elimination, of desires. Desires and attachments are seen as fuel for the pursuit of enlightenment. He says: "Now Nichiren and those who chant Nam-myoho-renge-kyo ... burn the firewood of earthly desires and contemplate the fire of enlightened wisdom ..." In the same vein, the Universal Value Sutra states: "Even without quench his worldly desires or denying the five desires, they can purify all their senses and eliminate all faults." Nichiren's approach has the effect of popularizing, humanizing and democratizing Buddhism. In other words, to make the aspirations, dreams and frustrations of everyday life "fuel" for the process of enlightenment, opening the way Nichiren Buddhist practice to those who were traditionally excluded, due to the requirement to withdraw world of meditation, those, for example, who want to continue playing an active role in the world.
Thus it is no coincidence that this attitude toward the wishes should be central in the tradition of Mahayana Buddhism that emphasizes the role of lay practitioners. For people who live amid the constant changes and the tense reality, these challenges are precisely the most effective stimulus to engage in Buddhist practice, rather than an abstract goal of "enlightenment" that requires cutting all desires and attachments. Overcome the problems, conduct long-cherished dreams and goals: This is the kind of everyday things of which we get a sense of fulfillment and happiness. SGI President has emphasized the importance of not cutting our attachments, but to understand and ultimately, use them.
faith experiences of the members of SGI describe events and changes that appear to the naked eye to be focused on the outside and material life. But such "benefits" are only part of the story. Buddhism divides the benefits of engaging in "conspicuous" and "inconspicuous." The benefits of getting a new job, overcoming an illness, a successful marriage and so on, are not separated from a deep and thorough process of self-reflection aimed at inner transformation. The degree of motivation generated by desires, can bring such intensity to our practice, which eventually gets spiritual reward. Bonno Soku Bodai literally means "earthly desires are enlightenment" and the concept forms a key thesis of Nichiren Buddhism. Through our Buddhist practice, even the most mundane and misleading impulse can be transformed into something noble and generous, our desires, naturally focused on ourselves extend to other desires concerning our families, friends, communities and eventually the world.
In this way, the nature of desire is gradually transformed, desire for material and physical desires a more spiritually oriented, to live a fuller life. As President Ikeda: "I believe in the existence of another kind of human desires: I call this fundamental desire, I have the conviction that the fundamental desire is the driving force actively to all other human desires to the creativity. It is the source of all driving energy inherent in life, it is also the desire to unite their lives with the life of the universe and get your vital energy. "

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worldly desires in the Gohonzon

CONFERENCE OF GREG MARTIN

Today we will talk about the "object of devotion" of the Buddhism of Nichiren Daishonin. The first point I would like to mention is that the first Japanese dictionary was written by the Portuguese. Hundreds of years ago, came to Japan a few ships which also came Jesuit priests. They interpreted what they saw as their Christian perspective. For that reason, many of the words that refer to Buddhist writings are influenced by the Christian perspective. An example is the "object of devotion." In the translations that were used Goshen previously used the word "object of worship" but worship the Gohonzon is to place above us, and that's not the real relationship with the Gohonzon us why in the new translations use "object of devotion." You can say, for example, that a person is engaged or devotion to his family but this is not the same as saying that his family be worshiping. One can be devotions and dedicated to his teacher or his mentor but not worship or worshiping. Clearly, when we think of our relationship with the Gohonzon we must change the idea that we are worshiping an external power that is above us. It's actually something that we do. We devotions to the Gohonzon by our Buddhist practice.

The second point I would like to mention is that in almost all cultures is the idea that objects have power by themselves. In fact, something that led to a great schism in the Catholic Church. The Eastern Orthodox felt that the pictures were in themselves a divine power. The Roman Catholics said no, that these pictures represent. For this contention, the church was divided between Orthodox Christians and Catholic Christians. Even now many people believe that images have power. It is a very old idea that is deeply rooted in the minds of people.

When we believe that an object has to the idea is that a person or a priest has given that power. Or a miracle has occurred and that a supreme being given the power to that object. So this object, which is like a battery that is charged, we can take home and we plugged our lives. Or we think that this object is like a computer from which you can download a program, then load the program into our lives. This, at a fundamental level, is to believe that power is outside ourselves, ie we do not have that power, and therefore we have to get something or someone outside ourselves. This belief that power is up there or out there and not within us, that There is a power that is bigger and better than us, leads us to put something or someone above us. And by putting someone above us, we necessarily place below that someone or that something.

Unfortunately human history is full of such examples. I think the reason is that it is extremely difficult for humans to believe in themselves. We are so aware of our weaknesses, our negativity, our shortcomings. So when we see others who seem to be better than we easily come to believe that they have something we do not have.

religions for many thousands of years have taken advantage of this lack of Human beings have credibility in itself. When you do have enslaved people spiritually. But this is only possible when people agree not to believe in themselves. It is only possible when we do not trust our own power. In this Gosho Nichiren says very clearly that this is not true. There is no person, or any supreme being, or any entity outside of ourselves that we can supply any power.

When you received your particular Gohonzon and enthroned in their homes, that will change your life? If you do gonguio, chant, and study activities, have a Gohonzon change your life? The answer is no, and the reason is that, without you, the Gohonzon has no power. You are the key. His faith and practice is what activates the power of the Gohonzon.

In this Gosho Nichiren Daishonin clearly states that an object, by itself, can not be equal to a Buddha. The reason is that the object lacks two things: the voice of the Buddha and the spirit of Buddha. The chant, that is, the invocation Nam-myoho-renge-kyo, is inscribed in the center of the Gohonzon and the Gosho says, "... the voice makes the work of the Buddha." Daimoku part of the object of devotion, Gosho in opening the eyes, Nichiren Daishonin says:

The Buddha has 32 characteristics or traits, they all represent the physical aspect. Thirty-one of they belong to the category of visible physical characteristics ... can be represented in perceptible forms, such as pictures or statues. The missing feature, the voice ... belongs to the category of invisible and physical attributes ... can not be captured in any way whether in painting or picture.

By submitting the Gohonzon, Nichiren Daishonin did most of the work, to leave us the Gohonzon that we have in our homes, let the perfect potential. In this regard, Nichiren states:

Since the death of Buddha have been two kinds of pictures of him, carved in wood or painted, they are holders of the 31 characteristics of the Buddha but lack of pure voice and far-reaching. Therefore not equal to the Buddha and also lack the spiritual aspect.

It takes a human being to sing daimoku Daishonin's work is complete. And for you to complete the work begun by the Buddha, you must be a Buddha. The Gohonzon includes the person who sings the chant, we are part of the Gohonzon. That is why the Daishonin says "never seek this Gohonzon outside yourself." After all, power, power supply, you are.

This is something that challenges us to change the way we view ourselves. It challenges us to go beyond the lack of credibility in us. Therefore if we sat in front of the Gohonzon to beg, to ask the Gohonzon as if it were a supreme being, we only express very little of the power of the Gohonzon. But when you really grasp "I am Buddha," the chanting to the Gohonzon we are doing the work of the Buddha, that's when we arise and manifest our Buddhahood.

One more thing, the daimoku still not enough if enough daimoku would be a magic formula anyone could repeat and always work. But we've all gone through times when we sang daimoku and has not worked.

The last ingredient, as the phrase of former Gosho is the spiritual aspect the Buddha. There are many other sects of Nichiren Buddhism with Gohonzon, including Nichiren Shoshu, who do the same daimoku we do, who study the same as studying us, they do gonguio, which have a Gohonzon, they do activities, but there is a difference in the kind of result they derive from that. The reason is that they lack the spiritual aspect of the Buddha. In the Gosho

on Getting the state of Buddha, the Daishonin says you can be practicing and still not be a Buddhist. In fact, I think many of us are Buddhists on the outside but inside we are still Christians. So we have real proof, but we have little actual test can not yet express the vast and incredible real test of power of the Gohonzon. The key is the spiritual aspect of Buddha, ie the ichinen of faith: Playing with "the same ichinen of Nichiren" or "the same mind of Nichiren" "with the same goal of Nichiren." This means "practice with rufu kosen deep desire. "The key is to have" the same objective and the same intention of Nichiren. "

When chanting to the Gohonzon with the same objective as Nichiren, that's when we completed the Gohonzon. That's when you wake up the power of the Gohonzon. Why study is so important. Without studying the Gosho and do not read the guidance of the President Ikeda, we can not know what the goal of Nichiren.

daimoku We may be singing but being diverted to something very distant from the goal or intent of the Daishonin. We may be praising the Gohonzon with our daimoku but be betraying their intentions. For example, we may be singing a long chant, but breaking the unit. We may be doing heavy activities but instead of having the heart in the kosen rufu, we can be doing to meet our little ego. That is not to have the same goal of Nichiren. That reduces the power of the Gohonzon. So get directions. We all know the conclusion of all orientations in the faith: more daimoku sing ... Do any of you received an orientation in which you say "not much daimoku sing? (Laughs) No, of course not always the conclusion is "more daimoku." So as we know it, especially the division of men (laughs) think: "Why counseling? I will say that the key is that daimoku sing and that I already know. "The reason we seek the guidance is not to tell us more daimoku we sing is to amend our ichinen of faith, ie for we can guide our attitude and intention toward the same attitude and the same intention of Nichiren Daishonin.

For example if we suffering from disease and we get discouraged by the doctor's words. Daimoku but we do feel we can not gain the confidence and courage to turn the power of practice, we defeat the doctor's diagnosis and can not be confident that had the Daishonin, we are making and singing gonguio daimoku but in our hearts our determination is different from that of Nichiren.

When our determination and our hearts are on the same goal of Nichiren Gohonzon power lies dormant, latent. Then go to our responsibility to ask for guidance (although it almost always happens is in the Ladies Division) (laughs) this person we da orientation and says: "What's happening with you? I overtook cancer June 6 times! (Laughter) So this person we read a sentence of Goshen, and says "the Gohonzon is absolute, you can also ... struggle to live for kosen rufu, "then our faith ichinen right up again and say," If she could do it, I can also do. "Then we go to the Gohonzon and chanting with a different attitude, and immediately the power of Gohonzon has been asleep and wakes up the benefits begin to flow.

Sometimes we think our faith is right, we believe that all is well, then go to a serious charge and this person realizes that our faith is not really right, and tell us, look, is bent and then we make a "chiropractic" to our faith twisted and straightened. Straightening our attitude begins to change things. The guidelines are to change the attitude, an experienced leader can see that the attitude of a member is incorrect. By doing this "spiritual chiropractic" changes everything.

Undoubtedly, the chanting in the same spirit of Nichiren is when we are to Buddhist practice the two things that we have to make to the power of the Gohonzon is complete: the voice of the Buddha, and the aspecto espiritual del Buda, es decir, el mismo objetivo y la misma intención de Nichiren, nuestra actitud en la fe.



Para quienes no tienen el mismo objetivo de Nichiren Daishonin el Gojonzon es un pedazo de papel, esto nos ayuda a comprender la esencia del danto. Cuando comienzan a traicionar los goshos y pierden el objetivo de Nichiren Daishonin, entonces el Gojonzon ya no es el Gojonzon, no tiene poder, no es una falla del Gojonzon, al ellos desviarse el Gojonzon permanece dormido. Por eso, nuestros amigos miembros que se han ido con el danto han perdido el poder del Gojonzon por eso seguimos hablando con ellos una y otra vez. Nikken no quiere que sepamos que ya nosotros tenemos dentro de nosotros el poder que necesitamos, quiere que creamos Nikken is who has the power. That he alone can activate the power of the Gohonzon and he can take it away. They know how hard it is that a man should fully believe in himself.

But Nichiren Buddhism in its most fundamental level there is to teach each and every one of the people she ... herself ... and not something external to it ... has the most power within. This is the goal of Nichiren, THAT IS THE INTENTION OF Nichiren.

Thus, when the Bodhisattvas of the Earth we sit in front of the Gohonzon and chant a sincere daimoku with the same intention of Nichiren Daishonin to achieve Kosen rufu, we completed the Gohonzon, we completed Buddha's work, and complete the work of the Buddha is something that only a Buddha can do, in so doing, we take the Buddha of the Gohonzon, and while we make the Gohonzon of the Buddha Buddha is within us out also. This fusion of kyo-chi-myo-go, including the Gohonzon Buddhahood Buddhahood and our own results in the grand ceremony of kosen rufu. It is exactly what is described in the Lotus Sutra in the air ceremony.

is important that we learn the problem with the clergy and we repeat to ourselves over and over again and to repeat to our children and our grandchildren that we have the MAXIMO to imagine in our own lives. There is no other source of power that the lives of us human beings chanting to the Gohonzon.

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Ichinen The 10 factors Sanzen

Reference: P24 Capt 2 Lotus Sutra ISBN0-231-08160-X;
Lectures on the Hoben and Juryo Chapters of the Lotus Sutra ISBN 4-88872-017-7 C1015
Unlocking the Mysteries of Birth and Death: Buddhism in the Contemporary World, Chapter 5

Ichinen The 10 factors Sanzen when you read pages 4 and 5 of the Sutra

butsu I butsu Yui. Nai no kujin. Jiss Shoho. Sho-I Shoho

The True Entity of all phenomena can only be understood and shared between Buddhas. This reality consists of:

(Top 3 factors related to the reality of life itself)

Nyo ze so -
Appearance Physical appearance of life

Nyo ze sho-Nature
provisions inherent

Nyo ze tai Institution Integrating
essences and so sho

(The following 6 factors with the functions and dynamics of Life)

Nyo ze riki -Power
inherent life force to act

Nyo ze sa-Influence
Movement produced when power is used


(The following 4 factors work to the influence of "sa")

Nyo-ze in Internal Cause
Each internal cause generated by an action, simultaneously containing a latent effect

Nyo ze en-Value
Known as external causes. Function that relates the lives of their environment.

Nyo ze ka-Effect Latent Effect
produced in the depths of life when an internal cause is activated by "in" (relationship).

Nyo ze ho-Effect Manifesto
Results (shown) that emerge over time as a result of the internal cause and the latent effect.

Nyo ze honmak Kuky to-Consistency from beginning to end.
integral factor that unites the other nine from "appearance" (so) to manifest effect (ho) at every moment of life. Consistency from beginning to end also explains that when the first three (3) factors are collectively defined as an entity (top) and six (6) the following factors as a function (purpose), both beginning and end, or the entity of all phenomena and their functions are inseparable.

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Permanent Glossary

Benefit: Refers primarily wisdom and good fortune to be derived from chanting Nam Myoho Renge Kyo.

Bodhisattvas of the Earth: are the people who chant Nam Myoho Renge Kyo and spread the Act The term "Earth" represents the "Na-tu ra za him Buddha" and "Bodhisattvas" to one that devotion
his life to helping others.

Buddha (Lights): is one who perceives the true nature of life leads while others get the same illumination. Buddha nature is inherent in all beings and is characterized by the qualities of wisdom, courage, compassion and life force.

Good Fortune: are all changes automatically occur in our environment due to an internal transformation in our lives through the law ento
NAR
Daimoku: literally means "title." Refers to invocation or chanting of Nam Myoho Renge Kyo.

Ten Worlds: ten conditions of life are inherent in each individual and by which one passes from moment to moment. They are: hell, hunger, animality, anger, tranquility exta systems, training, implementation or absorption, Bodhisattva and Buddha. The first six are "lower worlds" and respond to environmental stimuli. The four remaining TES correspond to the "higher worlds" and emerge as a response the effort itself.

Absolute Happiness: is manifested through the chanting of Nam Myoho Renge Kyo and the deep understanding of what we, as humans, and a huge confidence that emerges when za challenge and surpassed all obstacles.

Gonguio: literally means "assiduous practice." In the SGI Gonguio Joben means reciting chapter (second) and Chapter Lluria (die ci six) of the Lotus Sutra. Gonguio Make every morning and evening and chant Nam Myoho Renge Kyo, constitute the fundamental practice of Buddhism.

Gohonzon: is the incorporation of the Law of Nam Myoho Renge-kyo, "Jonzon" means "object of highest respect," "go" means worthy of honor. "The" Gohonzon "members receive a scroll written in Sanskrit characters, Pali and Chinese ancient ink" sumi "black . represents life in its highest condition: Buddhahood. Nichiren Daishonin taught that anyone who embraces the faith and chants Nam Myoho Renge Kyo to the Gohonzon, while it is the power to teach others to do the same surely reach the same condition of life he attained enlightenment.

Gosho: literally means "writing is worthy of great respect." refers to the writings of Nichiren Daishonin.

Ichinen: moment of determination, based on faith in Nam Myoho Renge Kyo, which can give new direction to our lives. Itai

Doshin: literally means "different bodies, one mind", in other words, it refers to the unity of the people to achieve a common goal: the Kosen-rufu in the spirit of Nichiren Daishonin, based on respect for individuality and developing the most of their own qualities.

Karma: are all causes and cumulative impacts on a number of stocks product of our thoughts, words and actions.

Kosen-rufu: Literally "to declare and propagate" Buddhism. Ensure lasting peace and happiness for all mankind.

Mercy attitude whereby a person feels a sincere desire to help others who suffer, passing on the true teaching ( Nam Myoho Renge Kyo).

Mystic Law: The ultimate Law of life and the universe, is the Law of Nam Myoho Renge Kyo is also known as True Law

Nam Myoho Renge Kyo: is the maximum law or essential truth of life that permeates everything in the universe
. "Nam" is the act of Myoho-renge gir south from within us and put into action in our lives over the environment and I invoke you dian Myoho Renge Kyo. "Myoho" is the power of revival that emerges from the highest state of life, Buddhahood - from within. "Rengo" is the cause and the effect of emergence of our Buddha nature, manifesting in the form of benefit, happiness and fulfillment. "Kio" is the thread or link that connects all living things through sound and vibration
. It is specifically, the rate of Buddhahood is the pace of Nam Myoho Renge Kyo.

Nichiren (1222 - t282) (Buddha Original): is the founder of orthodox Buddhism, who on April 28, 1253 said Nam Myoho Renge Kyo for the first time.

Relationship Mentor - Disciple: is based on the principle of perfect equality, the teacher is Nichiren Daishonin and his disciples are those who spread their teachings. President Ikeda is the master of the spread, which shows the true path of life in the society in which we live.

Human Revolution: is internal reform that emerges when we chant Nam Myoho Renge Kyo, the way that our qualities
become stronger, our negative traits
externalized so positive and so the individual contributes to the transformation of their society and the world.

Sakyamuni: also known as Siddhartha Gautama. Buddha is the first historically known, is the founder of Buddhism.

Sensei: Literally "master." It refers to the president of the Soka Gakkai International, Dr. Daisaku Ikeda.

shakubuku: literally "root of suffering start sowing the seeds of happiness." It is the act of teaching others the life philosophy and practice of Nichiren Buddhism. Soka Gakkai

: Literally "society for the creation of value" is the name of the lay organization that brings together the believers of Buddhism Nichiren Daishonin. His initials are SGI, R refers to international.

Lotus Sutra: is the highest Buddhist teaching, in which Sakyamuni sent directly to your lighting and stated that his previous teachings were preparatory and therefore should be discarded.

Final Fnatasy Ahir Dye

'jihi

EDITORIAL ARGENTINA Seikyo
July 2003

Daily practice is

'jihi
all you need is a central concept in Buddhist philosophy. 'Jihi (mercy) is a superior love it more than a feeling, is a decisive action. The keys to implementing it.

"Love, love ...." It is a word much used by writers, poets, religious, psychologists, men and women of all ages. In the 60, "The Beatles" said, "All you need is love" a hundred years earlier, Nietzsche declared: "Everything is done for love is beyond good and evil" and a century before , Schopenhauer reflected: "He that loveth not, already dead." We can keep going back in time and we realize that love has been considered the more feeling pure in all periods of history and in many cases, "the only force capable of moving the world in a positive direction." However, either there were few who were able to feel this pure love, and the other led to today's world where love is or is not really as strong as it asserted that song from the movie Tango fierce (remember?).

Living with wisdom, conviction and courage is commonly believed that love is the strongest and most positive human emotions. Moreover, many regard it as the ultimate goal of life force through which we can convert our happiness and others a source of joy. No But it is also clear that in modern society, love has become increasingly abstract. For some, love is a desire to give and help, while for others, it involves the desire to pick up and explode.

When the love that is not paid, we may experience disturbing bitterness and jealousy. Thus, emotions that were originally founded on love turn into hate. And, if we assume that love is not enough for the purposes mentioned above, will there be any other feeling than it succeeds? Let's start by saying that all feelings involves, in itself, a certain instability. Human emotions are inherently unstable and, So weak. A good example of the fickleness of feelings is the "romantic love", which often can be transformed into hatred or jealousy. The "patriotism" can become hatred towards other nations. Even the "love of a mother for her children" can sometimes be selfish. In short, it follows that something in excess of love, must be something more than emotional, something objective.

And here the Buddhist concept of "'jihi" makes its appearance. "'Jihi" means' solidarity' or 'empathy' benevolent, it also means the action of the Buddha to save people from suffering and lead them to happiness. Literally, "ji" means "comfort", while "hi" is "eradicating poverty and suffering." In Buddhism, the essence of 'jihi is to lead others to the establishment of an enlightened condition into your life, so they can develop their inherent power to live a full life. The fundamental solution of the suffering comes from the knowledge of how to live with wisdom, conviction and courage. The feelings of empathy or love can only go to "solve" the suffering of another person's life when they are backed by a strong decision to change the cause of this suffering: individual karma. Driving

other on the road to happiness To overcome the suffering, one must be strong, so that the act of 'jihi is often severe and sometimes even frightening. The vigorous action of shakubuku (transmit Buddhism to others) brings out the vitality necessary to overcome any personal difficulties. We encourage others to begin to practice Buddhism for his own benefit, but in reality, the assumption of responsibility for the lives of others is the ultimate benefit of our own inner human revolution. The second president of Soka Gakkai, Josei Toda used to say that courage was a substitute for mercy. As it is extremely difficult feel the desire to exercise 'jihi the courage to introduce others to the practice of Buddhism (in the sense of giving them the opportunity to profoundly transform the suffering of his life) is the fundamental way towards happiness and ours . Mercy

not feel sorry, but to take decisive action as defined in the dictionary, "mercy" means "virtue that makes us feel sorry for the wrongs of others." But the late general director of SGI-UK, Richard Causton, explains in his book The Buddha in daily life, the concept of 'jihi "is quite far from that definition, which involves' jihi implicitly the emphasis on action. 'Jihi is not to pity, pity or love of neighbor. Not bad to experience such emotions, but, as noted Causton, "are not a requirement to practice our 'jihi as Buddhists." Beyond "our personal feelings, what counts when we exercise our 'jihi is" to remove the suffering "and" give happiness to another person. Mercy reveals Buddhism is completely impartial, "it is exercised with absolutely anyone, even those who do not like or that we have done some damage." Obviously this is easier to say than to implement.

Many times, we have encountered the situation of having to tell someone something you do not want to hear (and for that, you must have courage). We must find the right words, tone of voice (we need to have wisdom), because, otherwise, only succeed in hurting him. We also have the energy to continue our action and be completely confident that we are motivated by 'jihi and not by anger, resentment, or our own ego (because ultimately, no matter how you dress, that heart will manifest) . In other words, we need to draw on every precious element of our true self, which is contained in our state of Buddha.

a commitment to ourselves Nichiren Daishonin taught that Nam-myoho-renge-kyo is the fundamental key to the achievement of indestructible happiness. Through the practice of Buddhism that he taught, we develop the ability to take any thing that happens in life, whether good or bad, as the basis for our own happiness. That is the reason why the highest act of mercy Buddhist is giving people the tools they need to do the same: that is, let them know the teachings of Nichiren Daishonin in a way that can make their own Buddhahood and bliss. Gongyo reciting the morning and at night, say a phrase that appears at the end of liturgy: "Mai yi sa ze nen. I shu river ga me. I do wildebeest mu toku. But I Soku yu shin ", meaning" At all times, I'm thinking how I can do to make living beings to enter the supreme way and quickly acquire the body of a Buddha. " These words express the deep desire to live in the very heart of all Buddhas. Every time I repeat, we recorded in our own hearts and minds. That is our commitment: to show mercy, a commitment that we assume both with ourselves and with others. And our challenge is manifest in the most authentic and personal.

cover not only our lives, but The entire universe relationship between our happiness and the happiness of others is a central theme of the teachings of Nichiren Daishonin. In fact, to express the full potential of our practice in our daily life is vital to achieve a balance between the two. The Daishonin states: "By invoking chant, our voice permeates the entire universe there is no world in the ten directions when you can not get" .1 And President Ikeda points out: "The daimoku we invoke is the sound of hope and strength that resonates throughout the cosmos. It is also an expression of wisdom, because it raises people's hearts and fills it with joy. " However, for our daimoku contains such power that can penetrate the entire universe, we must develop a strong sense of 'jihi. True mercy broadens our perspective on life, brings forth the wisdom and courage, and enables us to manifest our Buddhahood.

From the perspective of Buddhism, the universe is a living entity, whose components have an interdependent relationship. Therefore, it is impossible for us to experience joy separated from our environment, ie can not be truly happy while others suffer. The more we strive to make others happy, based on the spirit of 'jihi, the happier we are. The 'jihi of those who have taken deep commitment to carry out its own mission, and those whose faith comes from the sincere chant, is constantly renewed. This is one of the meanings of the word "myo" revitalized. Chant allows us to strengthen our life force and wisdom, and renew our commitment to our happiness and that of others. Toda

stated: "Only through sincere belief in the great spirit of 'jihi and the great power of the Buddha's true wisdom, we, ordinary people originally followers of Buddha can attain enlightenment and become Buddhas in our present form. Definitely, there is no other Buddha than these. " Each must assume responsibility for their own karma which, incidentally, can not be transformed by the power, status or wealth. Our lives are inextricably interconnected, and because of this, our human revolution will have a profound effect on those around us.
Now that we know, the next time you hear that song by The Beatles sang, "All you need is 'jihi, all you need is' jihi, yeah, yeah, yeah."

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Mercy or Unity of Body and Mind (shikishin Funi)

(Translation of Buddhism in Daily Life, SGI Quarterly, No. 16, April 1999)

Materialists argue that the only "reality" is only in the physical world or material that can be touched and measured, while some spiritual traditions see the physical as mere illusion, or something inherently impure that exists to be transcended and spiritual is seen as ultimate truth.

Buddhism sees life as the unity of the physical and spiritual. Consider all things, material or spiritual, visible or invisible, as manifestations of the same universal law class, or source of life, which is defined in the Nichiren tradition as Myojo-renge-kyo. The physical and spiritual aspects of our lives are completely inseparable and are equally importance. This is expressed in the Japanese concept of shikishin funi. Shiki refers to all spiritual or invisible phenomena, including reason, emotion and volition. Funi, literally means "two but not two."

Nichiren expressed it in a letter to one of his followers:
A person can know another's mind upon hearing his voice. This is because the physical aspect, reveals the spiritual aspect. The physical and spiritual, they are one in essence, appear as two distinct aspects.

internal emotional state of a person is revealed in their physical appearance. The feelings of someone in a state of mind happy and optimistic, can be read on his face may even be a small bounce in his step. In contrast, gait and haggard face of a person overwhelmed by suffering, can communicate their inner torment, even from afar.

our inner mental state also affects the physical functioning of our bodies. Laughter and tears are the most dramatic manifestation of this are the physical signs of our inner feelings. Physical or mental stress has been linked with a range of diseases from skin conditions, allergies, to asthma, ulcers and cancer. Depression and despair, decrease resistance of the body, making us vulnerable to a variety of diseases. Moreover, a positive determination to overcome the disease can "lead" our bodies, and even individual cells to health.

As Daisaku Ikeda says, "When our determination changes, everything starts moving in the direction we want. As soon as we resolve to be victorious, every nerve and fiber of our being, be directed immediately to our success. On the other hand, if we thought: 'This will never work,' then, at that instant, every cell of our being will fall and give up fighting. " True health

and genuine happiness should cover both the physical and spiritual. Many of the experiences of the members of SGI reported having improved health and physical or material conditions. Through the practice of chanting Nam-myoho-renge-kyo, they were able to note also the inseparability of physical and spiritual aspects in their lives. Over time, this becomes manifest in a feeling of physical and increasing clarity and purity in thought processes and perceptions. Those who are referred to as "conspicuous benefits" of Buddhist practice, relate primarily to physical and material aspects. Most important long-term, the "inconspicuous benefits" derived from continuous Buddhist practice, which is manifested in the increased self-awareness, wisdom, and compassion toward others. The latter is inconspicuous benefit, of course, enlightenment.

Buddhism sees the living as the harmonious meeting of what he calls the "five components." These are: the physical aspects of life and senses of perception, which includes the impressions received through the senses, the concept, through which we integrate the ideas about what we perceive, the volition, the will acting on the conception and consciousness, the role of insight that supports the operation of the other components. Is life force or energy that keeps these five components working together as a harmonious and integrated.

Modern medical science is only beginning to explore the subtle interconnection between body and mind, between physical and spiritual aspects of life. After all, Buddhism considers the physical and spiritual manifestations of the vital life force that is inherent in the cosmos itself.

As Nichiren wrote:
Life at each moment encompasses the same way the body and spirit, the self and the environment of all sentient beings in all conditions of life, as well as non-sensitive beings: plants, sky and earth, even the tiniest speck of dust. Life at each moment permeates the universe and is revealed in all phenomena.

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(Translation of Buddhism in Daily Life, SGI Quarterly No. 17, July 1999)

Buddhism teaches that all life forms are interrelated. Through the concept of "dependent origination", explains that there is nothing isolated, independent of other life. The Japanese term for engi dependent origination is literally "arise in relationship." In other words, all beings and phenomena exist or occur only because of its connection with other beings or phenomena. Everything in the world comes into existence in response to a cause and prerequisite. Nothing can exist completely independently of other things or arise on its own.

Shakyamuni used the image of two bundles of reeds supported each other, to explain the origin dependent. He described how the two clusters could remain in place pending support against each other. So that, due to the existence of one, there may be another. If one of the two bundles is removed, the other will fall.

particular, Buddhism teaches that our lives are constantly in a dynamic development in cooperative interaction causes in our life (our personality, experiences, perspectives on life and so on) and external conditions and relationships around us. Each individual existence helps create the environment that sustains all other stocks. All things that are mutually supportive and which are interdependent, are a living cosmos, an integral uniqueness alive.

When we realize the vast number of interconnections that link us with all the other lives, we realize that our life becomes meaningful only through our interaction and relationship with others. By engaging with others, our mature identity, developing and expanding. That is when we realize that it is impossible to build our own happiness on the unhappiness of others. Also, we see that our actions uplifting impact on the world around us, just as Nichiren wrote, "If you light a lamp for another, light your own path." There

intimate and reciprocal interconnection network in nature, in relations between humanity and its environment and also between the individual and society, between parents and children, between husband and wife.

If, as individuals are able to adopt the criterion of "due to that, there is this," or, in other words, "because that person, I can develop myself, "then we need not ever experience meaningless conflict in human relations. In the case of a young married woman, for example, its current existence is tied to her husband and her mother, despite the class of persons that may be. Someone who comes to understand this, you can turn around all things, good or bad, promoting personal growth.

Buddhism teaches that we "choose" the family and the circumstances in which born, to learn, grow, and be able to fulfill our role and our respective irreplaceable mission in life.

At a deeper level, we are connected and related not just those physically close to us but to all living beings. If we can understand this, the feelings of loneliness and isolation that cause so much suffering, begin to fade at the same time we realize we are part of a dynamic whole interconnected reciprocally.

Daisaku Ikeda has written that an understanding of the interconnectedness of life as a whole, can move towards a more peaceful world: "We are all human beings who, through a mystical bond, we were born to share the same limited range of life on this planet, a small green oasis in the vast universe. Why fight and sacrifice each other? If we could all keep in mind the image of the vast heavens, I think it would go toward resolving conflicts and disputes. If our eyes are fixed on eternity, we realize that the conflicts of our little egos are actually sad and insignificant ".

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Bodhisattva

(Translation of Buddhism in Daily Life, SGI Quarterly No. 11, January 1998)

A bodhisattva is literally a living being (sattva) who aspires to enlightenment (bodhi) and carries out altruistic practices. The bodhisattva ideal, in which the individual seeks enlightenment both for himself and for others is of central importance in the Mahayana Buddhist tradition. Compassion and identification with the suffering of others is the most important feature of the bodhisattva.

This feature is discussed in the following incident Vimalakirti Sutra, which refers to a prominent lay follower of the Buddha, who had fallen ill. Asked about of his illness, Vimalakirti replied: "Because things are sick, sick bodhisattva. bodhisattva sickness arises from his great compassion." He asserts that the last four bodhisattva vows expressing its determination to work for the happiness of others "No matter how there are countless sentient beings, I vow to save, no matter how passions are inexhaustible, I vow to master them, no matter how endless are the teachings, I swear to study them, no matter how infinite is the truth of the Buddha, I vow to attain." Each one of the votes to which the bodhisattva devotes endless, can seem daunting as it moves away from its objectives.

But Buddhism says that the bodhisattva path is not a detached task in the world to exclusively offer up compassion or wisdom to people. Rather, the living conditions of the bodhisattva is inherent in the lives of ordinary men and women, and the purpose of Buddhist practice is to strengthen that state of life so that compassion becomes the basis of all our acciones.Además of compassion, the votes reflect the commitment made by the bodhisattva to reach self-mastery, its commitment to study and learn and to attain wisdom. However, none of these votes is pursued in a vacuum or simply improving or decorating la personalidad; en el fundamento de todos estos esfuerzos está siempre la determinación de remover los sufrimientos de los demás y reemplazarlos con la felicidad.



Para los seguidores del budismo de Nichiren Daishonin, la práctica del bodhisattva está contenida en el doble y recíproco aspecto de la "práctica para uno y para los demás. " El corazón de la práctica para uno mismo es la recitación de Nam-myojo-rengue-kyo (el "Daimoku" del Sutra del Loto) junto con pasajes clave del Sutra.



El propósito de esta práctica es revolucionar la vida interior de uno para desarrollar las cualidades del Buda: courage, wisdom, compassion and abundant energy or life force. Although initially, many people can practice Buddhism with the desire for personal happiness, to overcome the illness or some other seemingly insurmountable challenge, as their state of life expands, naturally develop a concern deeper for the happiness of others. Perceiving the interconnectedness of all beings, carry out compassionate actions include sharing with others the understanding of Buddhism and thus, they can also extract the rich resources that lie within their lives. So that the bodhisattvas are naturally engaged in society, striving dynamically in your personal improvement and making the world a better and more humane place for all people.

This explains why members of the SGI are determined to be valued participants in society and contribute as much as possible in their families, workplaces and in their community.

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(Translation of Buddhism in Daily Life, SGI Quarterly No. 12, April 1998)

The Buddhist principle of the inseparability of subject and environment unit of the individual and their environment (Esho funi ) means that life (sho) and environment (e) are inseparable (funi). Funi significa "dos pero no dos." Esto significa que aunque percibamos las cosas que nos rodean como si estuvieran separadas de nosotros, existe una dimensión de nuestras vidas que es una con el universo. En el nivel más básico de la vida misma, no hay separación entre nosotros y el ambiente que nos rodea.El Budismo enseña que la vida se manifiesta tanto en un individuo vivo como en las condiciones objetivas. Nichiren escribió: "La vida a cada momento abarca (...) tanto al individuo y al ambiente de todos los seres sensibles en cada condición de vida, como a los seres insensibles: plantas, cielo y tierra y hasta la más diminuta partícula de polvo.""La vida" significa el individuo subjetivo que experimenta los efectos of past actions and is able to create new cases for the future. The environment is the objective sphere where the karmic effects of life take shape. Every living thing has its own unique atmosphere. For example, a person whose inner life is in a state of hell can feel the atmosphere inside a crowded train as if it was hellish, while a person in the state known as a bodhisattva in Buddhism (see the January 1998) could achieve compassion and camaraderie with others in the same apuro.Las People also create physical environments that reflect their inner reality. For example, someone who is depressed is likely to neglect their personal appearance and your home. Moreover, insurance and generous person, creates a warm and attractive to alrededor.De According to Buddhism, everything around us, including family relationships and work, is a reflection of our lives. Everything is seen through the individual and is modified according to the state within the individual life. So, if we change ourselves, our circumstances will also change inevitablemente.Este is a liberating concept as it means that there is no need to seek enlightenment outside ourselves or in a particular place. Wherever we are, whatever the circumstances, we express our innate Buddhahood and thus transform the experience of our environment in "the land of Buddha", a place of joy where we can create value for ourselves and for demás.Nichiren wrote: "If the minds of the people are impure, their land is also impure, but if their minds are pure so is their land. No two lands, pure and impure in themselves. The difference lies only in the goodness or evil of our minds. " ("Evil" means selfishness and shortsighted actions based on greed, arrogance, fear and aggression.) This can be illustrated simply with the state of natural environment in different societies. In some rural areas, indigenous people show great respect for the natural environment, without taking more than they need, so the riches of nature are preserved and in return provide food and clothing. However, in developed areas where the predominant materialistic greed, the environment has been commonly stripped and ravaged with effect catastróficos.La single most positive action we can take to society and the earth, is to transform our own lives so that cease to be dominated by anger, greed and fear. When we manifest wisdom, generosity and honesty, we are more helpful in making choices and be found naturally in a generous and comfortable. Often, we can not anticipate the long-term results of our actions, and it is difficult to believe that the choices of an individual can really affect the state of the world, but Buddhism teaches that through the unity of the individual and the environment, everything is more interrelacionado.Tanto believe that our actions make a difference, the the greater the difference we can do.