The Winning Life
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Shakyamunison
The Practice
There are three basics in applying Buddhism: faith, practice and study. They are the primary ingredients in the recipe for developing our innate enlightened condition, or Buddhahood. All three are essential. With this recipe, we will experience actual proof of our transformation in the forms of both conspicuous and inconspicuous benefit. The recipe is universal. These basics are the same in every country where this Buddhism is practiced.
Faith --Traditionally, religion has asked its believers to have faith in its tenets before accepting the religion, without any proof of the religion's assertions. But how can we have faith in something with which we have no experience? Unless a religion can provide benefit to the believers' daily lives and help them overcome their struggles, they cannot become happy by practicing it. Today, many religions lack the ability to truly empower people to change.
In Buddhism, faith is based on experience. Nichiren Daishonin's Buddhism emphasizes obtaining "actual proof" of the teaching's power. Faith begins as an expectation or hope that something will happen. At the start of our journey, if we are willing to try the practice and anticipate some result, we will then develop our faith brick by brick as examples of actual proof accrue.
Practice -- To develop faith, we must take action. We strengthen our wisdom and vital life force by actualizing our Buddhahood each day in a very concrete way. Practice in Nichiren Daishonin's Buddhism consists of two parts: practice for ourselves and practice for others. Practice for ourselves is primarily the chanting of Nam-myoho-renge-kyo. Each morning and evening, believers participate in a ritual that, along with chanting Nam-myoho-renge-kyo, includes recitation from two significant chapters of the Lotus Sutra chapters which explain that each individual holds the potential for enlightenment and that life itself is eternal. This ritual has been traditionally referred to as gongyo (literally, "assiduous practice"
. Practice for others consists of action based on compassion to help give others the means to make fundamental improvements in their lives, similar to what we are undergoing through our own engagement with Nichiren Daishonin's teachings. The development of our compassion through such practice for others is also a direct benefit to us.
Study -- To gain confidence that this practice is valid, and to understand why your efforts will bring about a result, it is essential to study the tenets of this Buddhism. The basis of study comes from the founder himself, Nichiren Daishonin. More than 700 years ago, he instructed followers in the correct way to practice; and his writings, which have been preserved and translated into English, give us valuable insight into how this practice will benefit us today.
The Soka Gakkai International (SGI) was formed to support practitioners of Nichiren Daishonin's Buddhism and help them teach others about it on a global scale. Today, there are some 12 million members in 156 countries, and the American branch is called SGI-USA (for more information, please see Section Four).
The SGI has prepared numerous study materials that offer deeper looks at Buddhist theory, as well as practical applications through members' testimonies. (See "Suggested Reading" at the back of this booklet.) There are also English translations of the original teachings of Buddhism, such as the Lotus Sutra. By helping to build understanding and confidence, the study material provides vital encouragement for us especially at crucial moments.
The basic prayer or chant is Nam-myoho-renge-kyo. This is the name of the Mystic Law that governs life eternally throughout the universe. Nichiren Daishonin revealed this law as the underlying principle contained in Buddhism's highest teaching, the Lotus Sutra. All life is an expression or manifestation of this law. Thus when we chant this Mystic Law, we attune our lives to the perfect rhythm of the universe. The result is increased vital life force, wisdom, compassion and good fortune to face the challenges in front of us.
Shakyamunison
The Process
The Buddha nature is not just a happy feeling or an existential bliss; it is an actual state of life based on the Mystic Law of the universe. We do not need to understand exactly how this Mystic Law works before we can make use of it to our advantage. Laws of nature require neither our understanding nor our belief in them. Although we cannot see the law of gravity, we can attest to its existence. The law of life (Mystic Law), which Buddhism postulates, is far too profound to be fully discussed here. Nonetheless, a few basic concepts can be explained as follows:
Eternity of Life
Some religions teach that we live only one lifetime, and when we die, we go permanently to some beautiful hereafter such as Heaven or some horrific eternal torture chamber known as hell. Buddhism's view of eternal life, however, posits that one's life or essence has no real beginning or end. We live many lifetimes, repeating the cycle of birth and death. Like going to sleep at night, we refresh our bodies and wake up anew.
Buddhism explains that our lives possess an eternal and unchanging aspect. When we die, our life functions may stop, but the essence of our lives -- our eternal identity, with myriad causes engraved in it -- continues in a form that cannot be seen. Death then becomes the potential for life. Again, death is just like a rosebush in winter, which contains the potential for flowers (life) within and when the correct external circumstances are present, the roses will bloom (birth).
Everything we've done until this moment adds up to who we are. This is the law of cause and effect. For every cause, there must be an effect. This is karma. We make myriad causes every day through our thoughts, words and deeds, and for each cause we receive an effect.
Buddhism says that, in essence, this law of cause and effect is simultaneous. The moment a cause is created an effect is registered like a seed planted in the depths of life. In fact, this law is symbolized by the lotus flower, which seeds and blooms at the same time. While the effect is planted the same instant the cause is created, it may not appear instantly. When the correct external circumstances appear, the effect will then transform from potential to actual. Looked at another way, our karma is like a bank balance of latent effects we'll experience when our lives meet the right environmental conditions.
As we live our lives (making causes), effects reside within us, and when we die, those effects dictate the circumstances of our birth in the next life. When we are reborn, therefore, we still face the same problems or karma from causes we have made. This goes a long way to explaining why people are born under such different circumstances -- in other words, why people have different karma.
This principle suggests we can change our karma or destiny that we may have thought unchangeable. This is the great hope and promise offered by Buddhist practice. While in theory all we have to do is make the best causes to get the best effects, many times we feel we have little control over the causes we make. A prime example is when we get angry at and say something we don't really mean to people who are close to us. At such times, the condition of anger may seem more powerful than our general nature. When we practice Buddhism, however, we can establish Buddhahood as our basic condition of life and face our circumstances filled with wisdom and compassion.
The Ten Worlds
One way that Buddhism explains life is through a concept known as "the ten worlds." These are ten states or conditions of life that we experience within ourselves and are then manifested throughout all aspects of our lives. Each of us possesses the potential for all ten, and we shift from one to another at any moment, according to our interaction with the environment. That is, at each moment, one of the ten worlds is being manifested and the other nine are dormant. From lowest to highest, they are:
Hell -- This is a state of suffering and despair, in which we perceive we have no freedom of action. It is characterized by the impulse to destroy ourselves and everything around us.
Hunger -- Hunger is the state of being controlled by insatiable desire for money, power, status, or whatever. While desires are inherent in any of the ten worlds, in this state we are at the mercy of our cravings and cannot control them.
Animality -- In this state, we are ruled by instinct. We exhibit neither reason nor moral sense nor the ability to make long-range judgments. In the world of Animality, we operate by the law of the jungle, so to speak. We will not hesitate to take advantage of those weaker than ourselves and fawn on those who are stronger.
Anger -- In this next state, awareness of ego emerges, but it is a selfish, greedy, distorted ego, determined to best others at all costs and seeing everything as a potential threat to itself. In this state we value only ourselves and tend to hold others in contempt. We are strongly attached to the idea of our own superiority and cannot bear to admit that anyone exceeds us in anything.
Humanity (also called Tranquillity) -- This is a flat, passive state of life, from which we can easily shift into the lower four worlds. While we may generally behave in a humane fashion in this state, we are highly vulnerable to strong external influences.
Heaven (or Rapture) -- This is a state of intense joy stemming, for example, from the fulfillment of some desire, a sense of physical well-being, or inner contentment. Though intense, the joy experienced in this state is short-lived and also vulnerable to external influences.
The six states from Hell to Heaven are called the six paths or six lower worlds. They have in common the fact that their emergence or disappearance is governed by external circumstances. Take the example of a man obsessed by the desire to find someone to love him (Hunger). When he at last does meet that person, he feels ecstatic and fulfilled (Heaven). By and by, potential rivals appear on the scene, and he is seized by jealousy (Anger). Eventually, his possessiveness drives his loved one away. Crushed by despair (Hell), he feels life is no longer worth living. In this way, many of us spend time shuttling back and forth among the six paths without ever realizing we are being controlled by our reactions to the environment. Any happiness or satisfaction to be gained in these states depends totally upon circumstances and is therefore transient and subject to change.
In these six lower worlds, we base our entire happiness, indeed our whole identity, on externals.
The next two states, Learning and Realization, come about when we recognize that everything experienced in the six paths is impermanent, and we begin to seek some lasting truth. These two states plus the next two, Bodhisattva and Buddhahood, are together called the four noble worlds. Unlike the six paths, which are passive reactions to the environment, these four higher states are achieved through deliberate effort.
Learning -- In this state, we seek the truth through the teachings or experience of others.
Realization -- This state is similar to Learning, except that we seek the truth not through others' teachings but through our own direct perception of the world.
Learning and Realization are together called the "two vehicles." Having realized the impermanence of things, people in these states have won a measure of independence and are no longer prisoner to their own reactions as in the six paths. However, they often tend to be contemptuous of people in the six paths who have not yet reached this understanding. In addition, their search for truth is primarily self-oriented, so there is a great potential for egotism in these two states; and they may become satisfied with their progress without discovering the highest potential of human life in the ninth and tenth worlds.
Bodhisattva -- Bodhisattvas are those who aspire to achieve enlightenment and at the same time are equally determined to enable all other beings to do the same. Conscious of the bonds that link us to all others, in this state we realize that any happiness we alone enjoy is incomplete, and we devote ourselves to alleviating others' suffering. Those in this state find their greatest satisfaction in altruistic behavior.
The states from Hell to Bodhisattva are collectively termed "the nine worlds." This expression is often used in contrast to the tenth world, the enlightened state of Buddhahood.
Buddhahood -- Buddhahood is a dynamic state that is difficult to describe. We can partially describe it as a state of perfect freedom, in which we are enlightened to the ultimate truth of life. It is characterized by infinite compassion and boundless wisdom. In this state, we can resolve harmoniously what appear from the standpoint of the nine worlds to be insoluble contradictions. A Buddhist sutra describes the attributes of the Buddha's life as a true self, perfect freedom from karmic bonds throughout eternity, a life purified of illusion, and absolute happiness. Also, the state of Buddhahood is physically expressed in the Bodhisattva Way or actions of a Bodhisattva.
Shakyamunison
The Mutual Possession of the Ten Worlds
The ten worlds were originally thought of as distinct physical realms into which beings were born as a result of accumulated karma. For example, human beings were born in the world of Humanity, animals in the world of Animality and gods in the world of Heaven. In Nichiren Daishonin's Buddhism, the ten worlds are instead viewed as conditions of life that all people have the potential to experience. At any moment, one of the ten will be manifest and the other nine dormant, but there is always the potential for change.
This principle is further expressed as the mutual possession of the ten worlds -- the concept that each of the ten worlds possesses all ten within itself. For example, a person now in the state of Hell may, at the next moment, either remain in Hell or manifest any of the other nine states. The vital implication of this principle is that all people, in whatever state of life, have the ever-present potential to manifest Buddhahood. And equally important is that Buddhahood is found within the reality of our lives in the other nine worlds, not somewhere separate.
In the course of a day, we experience different states from moment to moment in response to our interaction with the environment. The sight of another's suffering may call forth the compassionate world of Bodhisattva, and the loss of a loved one will plunge us into Hell. However, all of us have one or more worlds around which our life-activities usually center and to which we tend to revert when external stimuli subside. This is one's basic life-tendency, and it has been established by each individual through prior actions. Some people's lives revolve around the three evil paths, some move back and forth among the six lower worlds, and some are primarily motivated by the desire to seek the truth that characterizes the two vehicles. The purpose of Buddhist practice is to elevate the basic life-tendency and eventually establish Buddhahood as one's fundamental state.
Establishing Buddhahood as our basic life-tendency does not mean we rid ourselves of the other nine worlds. All these states are integral and necessary aspects of life. Without experiencing the sufferings of Hell ourselves, we could never feel true compassion for others. Without the instinctive desires represented by Hunger and Animality, we would forget to eat, sleep and reproduce ourselves, and soon become extinct. Even if we establish Buddhahood as our fundamental life-tendency, we will still continue to experience the joys and sorrows of the nine worlds. However, they will not control us, and we will not define ourselves in terms of them. Based on the life-tendency of Buddhahood, our nine worlds will be harmonized and function to benefit both ourselves and those around us.
The Oneness of Life and Its Environment
The principle of the oneness of life and its environment describes the inseparable relationship of the individual and the environment. People generally have a tendency to regard the environment as something separate from themselves, and from the viewpoint of that which we can observe, we are justified in drawing this distinction. However, from the viewpoint of ultimate reality, the individual and the environment are one and inseparable. Life manifests itself in both a living subject and an objective environment.
"Life" indicates a subjective "self" that experiences the karmic effects of past actions. The environment is the objective realm where the karmic effects of life take shape. Environment here does not mean one overall context in which all beings live. Each living being has his or her own unique environment in which the effects of karma appear. The effects of one's karma, both good and bad, manifest themselves both in one's self and in the environment, because these are two integral phases of the same entity.
Since both life and its environment are one, whichever of the ten worlds an individual manifests internally will be mirrored in his or her environment. For example, a person in the state of Hell will perceive the environment to be hellish, while a person in the world of Animality will perceive the same environment as a jungle where only the strong survive. This idea has important implications. First, as already mentioned, we need not seek enlightenment in a particular place. Wherever we are, under whatever circumstances, we can bring forth our innate Buddhahood through the Buddhist practice, thus transforming our experience of our environment into the Buddha's land. This is an act of freedom whereby we liberate ourselves from control by circumstances. For example, if we sufficiently elevate our condition of life, we will not be crushed by adversity but can command the strength and wisdom to use it constructively for our own development.
Moreover, as we accumulate good karma through Buddhist practice, the effects of the karma will become apparent not only in ourselves but also in our environment, in the form of improved material circumstances, greater respect from others, and so forth.
From this standpoint, one's environment stretches out to encompass the whole dimension of space. Our enlightenment is therefore not confined to ourselves but exerts an influence on our families, communities, nations, and ultimately all humanity. The principle of the oneness of life and its environment is the rationale for asserting that the Buddhist practice of individuals will work a transformation in society. Buddhism expands the entire reality of life and shows the way to live a winning life -- the most fulfilled existence.
debbiejo
Originally posted by Alliance
DigiMark007
Joseph Campbell gave a series of lectures at one point that centered around "following you bliss." The work-place example in your first post is an example of this.
Since life is exactly what we make of it in our thought, if we're pursuing something because it will make us happy for the right reasons, chances are we're going to be happy even if we don't meet our goal. Excuses, worries, anger, etc. are all forms of allowing life to sidetrack us.
I like Buddhism. I'm not Buddhist, but it's a fine philosophy that has many valuable lessons....I can include much of mainstream Buddhist thought in my canon of beliefs.
...and I don't have time to pore over the minutia of shakya's opus up there, but it's really anot a bad way to live, and probably more blissful than many other traditional schools of thought.
Robtard
Originally posted by Shakyamunison
The Winning Life
Each of us possesses the potential for a winning life...
Keep your unholy non-Christian voodoo practices off me you hippy!
Shakyamunison
Originally posted by Robtard
Keep your unholy non-Christian voodoo practices off me you hippy!
You called me a hippy.
People at work think I'm conservative.
fini
hmmm, Shaky hunny, I think you've spent too much time reading JIA copy and pastes........... NOW you are joining in on the action.
tsk tsk
its cool though, lol
Imperial_Samura
Originally posted by Shakyamunison
You called me a hippy.
People at work think I'm conservative.
I always thought you were a fire engine.
Now that I think about it an something that a living, breathing human can be, like a hippy, would have made more sense.
Shakyamunison
Originally posted by Imperial_Samura
I always thought you were a fire engine.
Now that I think about it an something that a living, breathing human can be, like a hippy, would have made more sense.
Here is me...
http://cdbaby.com/cd/jjordan
Lord Urizen
I love you shaky...you are an entity of sexiness and love droolio
Alfheim
Originally posted by fini
hmmm, Shaky hunny, I think you've spent too much time reading JIA copy and pastes........... NOW you are joining in on the action.
tsk tsk
its cool though, lol
What? Hes just talking about his religon hes not shoving it down anybodys throat.
Originally posted by Alliance
Lord Urizen
Originally posted by Alfheim
droolio
Alfheim
Originally posted by Lord Urizen
droolio
leonheartmm
wow shaky. u should write a book about this.
DigiMark007
*considers purchasing shaky's CD*
I'm broke, but maybe down the line...
debbiejo
I bought some...
Shakyamunison
Does anyone have any questions about the material I presented?
Alliance
Is there an abridged version?
Shakyamunison
Originally posted by Alliance
Is there an abridged version?
That is the abridged version. Have you not read anything of topic of Buddhism?
Alliance
I have, nothing real scriptural. Mostly secondhand interpretations, etc. I don't give much creedence to ideology any more, I prefer to take bits and pieces of everyhting I like and toss the rest.
Shakyamunison
Originally posted by Alliance
I have, nothing real scriptural. Mostly secondhand interpretations, etc. I don't give much creedence to ideology any more, I prefer to take bits and pieces of everyhting I like and toss the rest.
I was just joking about the quantity of writing that is in Buddhism.
Alliance
Yes...its a very loose religoin...kind of like unwritten constitutions.
Shakyamunison
Originally posted by Alliance
Yes...its a very loose religoin...kind of like unwritten constitutions.
However, Buddhism can be the most strict religion around. That is because there is no forgiveness, your life is all your fault.
Alliance
Thats not strict, thats called self-responsibility.
Shakyamunison
Originally posted by Alliance
Thats not strict, thats called self-responsibility.
But self-responsibility can be the most strict.
FeceMan
Originally posted by Shakyamunison
You called me a hippy.
People at work think I'm conservative.
So was this entire thread a JIA parody, or am I missing something?
Shakyamunison
Originally posted by FeceMan
So was this entire thread a JIA parody, or am I missing something?
You are missing something. This is real, and my religion. If you wish to learn something about me, then read all of it.
DigiMark007
Originally posted by Shakyamunison
This is real, and my religion. If you wish to learn something about me, then read all of it.
I did read it just now. And I'm glad for you. I could probably call myself a Buddhist based on my beliefs (or Taoist for that matter), but don't because of my aversion to labels, which I believe limit our understanding of both each other and the Truth itself. And I don't formally meditate and such, so even if I was Buddhist, I wouldn't really be a "practicing" Buddhist (though I suppose you could argue that living the beliefs is all that is necessary).
Your particular group is one that I was not aware of until reading many of your comments on the forums, but personal happiness is never a bad thing, nor is the goal of living in harmony with the universe.
And the 10 states correspond roughly to the 5-6 (I forget the exact number) Chakras in Hindu thought. They eventually acheive their version of enlightenment, but go through various stages in their incarnations before reaching it. The chakras generally pertain to some body part, which symbolizes the state of mind at that level. And the levels build upon each other to acheive wholeness, rather than replacing the one immediately preceding it....much like your 10 states.
I might be mistaken since the link I'm about to draw this is just a guess, but Mahayana Buddhism was born in the upper regions if India, alongside Hinduism. I realize Buddhism itself is older than the Mahayana branch, so many of the core ideas of your beliefs can be traced elsewhere, but your particular branch seems closer to that than the other two "main" groups (Theravada and I forget the other). Again, though, mostly speculation.
...
Where Buddhist thought hits closest to home for me is in the temptations of the Buddha that he overcomes to acheive enlightenment: Desire, Fear, and Social Duty (dharma). I see those around me hindered by various degrees of these temptations, keeping them from their true selves and from a harmonious and blissful life. In some cases, unfortunately, it consumes their lives. And I'm able to see them in my own life as well and work on them.
Amazing Vrayo!!
so, does nam myoho renge kyo mean anything or is it just babble to enhance relaxation (like ommm)
Amazing Vrayo!!
whoops just read it
Amazing Vrayo!!
hmmm, a few minutes ago I would gage myself at hunger, because I have many things going on in my life, and many desires. However, I think that reading this changed my world to learning. Thanks for changin my world Shakya
. anyway, what world would you say you are in right now?
Shakyamunison
Originally posted by Amazing Vrayo!!
so, does nam myoho renge kyo mean anything or is it just babble to enhance relaxation (like ommm)
http://www.sgi-uk.org/index.php/buddhism/nam-myoho-renge-kyo
Shakyamunison
Originally posted by Amazing Vrayo!!
hmmm, a few minutes ago I would gage myself at hunger, because I have many things going on in my life, and many desires. However, I think that reading this changed my world to learning. Thanks for changin my world Shakya
. anyway, what world would you say you are in right now?
Right now I am in the world of hell, because my head is hurting. However, I just jumped into Realization because I realized I wasn't in as much hell as I thought.
lord xyz
Originally posted by Alliance
Oh my god. Ordo is Alliance?
How the **** are ya man!
Also, why the name change?
King Kandy
Originally posted by Amazing Vrayo!!
so, does nam myoho renge kyo mean anything or is it just babble to enhance relaxation (like ommm)
BTW Aum (Om) is not just babble, it is important in hindu mysticism.
Amazing Vrayo!!
Originally posted by King Kandy
BTW Aum (Om) is not just babble, it is important in hindu mysticism. I just mean it has no concrete meaning. I know that there is a meaning behind saying it, but it wouldn't be used in average everyday speech while nam myoho renge kyo might be though not necessarily together.
Symmetric Chaos
Originally posted by King Kandy
BTW Aum (Om) is not just babble, it is important in hindu mysticism.
Wouldn't "yes" have been shorter?
Digi
I'm actually glad for the sock bumping this thread for two reasons:
1. I realized that JIA spam has been a joke since '06. Eek.
and 2. I'm going to buy shakya's CD.
Shakyamunison
Originally posted by Digi
I'm actually glad for the sock bumping this thread for two reasons:
1. I realized that JIA spam has been a joke since '06. Eek.
and 2. I'm going to buy shakya's CD.
Yahoo!
Digi
Originally posted by Shakyamunison
Yahoo!
Post-Christmas, I'm thinking. The week after X-Mas is the time when I shop for myself for some things I didn't get that were on my list, as well as extra goodies like this.
Shakyamunison
Originally posted by Digi
Post-Christmas, I'm thinking. The week after X-Mas is the time when I shop for myself for some things I didn't get that were on my list, as well as extra goodies like this.
No problem. It will take another month, after that, before the report comes in.
ushomefree
Shaky... what kind of computer do you have at home?
One Free Man
thread sucks. :/
shaky do you have a youtube sample of your music somewhere?
Shakyamunison
Originally posted by ushomefree
Shaky... what kind of computer do you have at home?
I have a brand new Gateway that I got from Costco. Why do you ask?
Shakyamunison
Originally posted by One Free Man
thread sucks. :/
shaky do you have a youtube sample of your music somewhere?
This is something I did back in 2004.
http://www.youtube.com/watch?v=-C_iiowmzg0
Sorry, I don't know how to make a YouTube link.
ArtificialGlory
Originally posted by Digi
I'm actually glad for the sock bumping this thread for two reasons:
1. I realized that JIA spam has been a joke since '06. Eek.
What? You mean the guy wasn't serious all along? Takes one hell of a dedicated troll to go on for 3 years.
Digi
Originally posted by ArtificialGlory
What? You mean the guy wasn't serious all along? Takes one hell of a dedicated troll to go on for 3 years.
After that long it's not trolling. It's just who he is. Trolling is with the specific intent to post spam, knowing that it is spam. To him, it's his ministry, however misguided, and not a concerted attempt to annoy others.
Adam_PoE
Originally posted by Digi
I'm actually glad for the sock bumping this thread for two reasons:
1. I realized that JIA spam has been a joke since '06. Eek.
and 2. I'm going to buy shakya's CD.
Now that JesusIsAlive has been temporarily banned, ushowmefree has begun posting again.
http://i43.photobucket.com/albums/e384/super_hottie_2/sock.jpg
One Free Man
Originally posted by Shakyamunison
This is something I did back in 2004.
http://www.youtube.com/watch?v=-C_iiowmzg0
Sorry, I don't know how to make a YouTube link. not bad. you're a little older and more straight looking than I imagined. I thought you'd be a punk.
Shakyamunison
Originally posted by One Free Man
not bad. you're a little older and more straight looking than I imagined. I thought you'd be a punk.
I will take that as a complement.
One Free Man
Originally posted by Shakyamunison
I will take that as a complement.
Take it either way; you have a young and energetic personality, but you also say many rash things that make me think your daddy is hand feeding you his rants.
Shakyamunison
Originally posted by One Free Man
Take it either way; you have a young and energetic personality, but you also say many rash things that make me think your daddy is hand feeding you his rants.
I go for effect.
Rant is in the mind of the reader.
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