The place where we are right now is what matters. This is all the more true for us who embrace the Mystic Law. Buddhism teaches that we can transform wherever we are into the Land of Eternally Tranquil Light.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 30/6
Tuesday, March 22, 2011
When is the starting point for transforming our lives?
The important thing is to advance brightly and strive to be victorious at each moment, right where we are; to begin something here and now instead of fretting and worrying over what will happen. This is the starting point for transforming our lives.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 29/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 29/6
The Story of Upali
(as told by Ven. Narada in The Buddha and His teachings)
On one occasion Upali the millionaire, a follower of Nigantha Nataputta, approached the Buddha and was so pleased with the Buddha's exposition of the Dhamma that he instantly expressed his desire to become a follower of the Buddha. But the Buddha advised him, saying--"Of a verity, O householder, make a thorough investigation. It is well for a distinguished man like you to make a thorough investigation."
Upali, who was overwhelmed with joy at this unexpected utterance of the Buddha. said: "Lord, if I had become a follower of another teacher, his followers would have taken me round the streets in procession proclaiming that such and such a millionaire had renounced his former religion and had embraced theirs. But, Lord, you advise me to investigate further. The more pleased am I with this salutary advise of yours." And he appreciatively repeated--for the second time, "I seek refuge in the Buddha, the Dhamma, and the Sangha."
Though Upali became a Buddhist by conviction, the Buddha, quite in keeping with his boundless compassion and perfect tolerance, advised him to support his former religious teacher in accordance with his practice.
On one occasion Upali the millionaire, a follower of Nigantha Nataputta, approached the Buddha and was so pleased with the Buddha's exposition of the Dhamma that he instantly expressed his desire to become a follower of the Buddha. But the Buddha advised him, saying--"Of a verity, O householder, make a thorough investigation. It is well for a distinguished man like you to make a thorough investigation."
Upali, who was overwhelmed with joy at this unexpected utterance of the Buddha. said: "Lord, if I had become a follower of another teacher, his followers would have taken me round the streets in procession proclaiming that such and such a millionaire had renounced his former religion and had embraced theirs. But, Lord, you advise me to investigate further. The more pleased am I with this salutary advise of yours." And he appreciatively repeated--for the second time, "I seek refuge in the Buddha, the Dhamma, and the Sangha."
Though Upali became a Buddhist by conviction, the Buddha, quite in keeping with his boundless compassion and perfect tolerance, advised him to support his former religious teacher in accordance with his practice.
Monday, March 21, 2011
Why encountering obstacles could be a source of peace and comfort?
In the "Record of the Orally Transmitted Teachings," the Daishonin says, "One should regard meeting obstacles as true peace and comfort" (Gosho Zenshu, p. 750). You may wonder how encountering obstacles could be a source of peace and comfort. But the truth of the matter is that through struggling against and overcoming difficulties, we can transform our destiny and attain Buddhahood. Confronting adversity, therefore, represents peace and comfort.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 28/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 28/6
How to create oases of peace and harmony in our homes and in our local communities?
In a world where indifference and inhumanity prevail, let us use our discussion meetings as the pivot for creating oases of peace and harmony in our homes and in our local communities and then extending them to encompass every sphere of society.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 27/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 27/6
How to open the hearts that are closed?
This spirit of engaging others in dialogue on equal terms is the essence of Buddhism. Ordering people about in a high-handed, arrogant manner, shouting at them to do one's bidding is truly deplorable behavior. Such a world has no relation to Buddhism. Through dialogue Shakyamuni opened hearts that were closed, softened hearts that had grown hard and melted hearts that were frozen.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 26/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 26/6
Prajna
From "Entering the Tao of Sudden Enlightenment" by Ch'an Master Ta-Chu Hui-Hai
A monk once asked: "Is Prajna great?"
The Master answered: "Yes, it is."
The monk asked: "How great?"
The Master answered: "Boundless."
The monk asked: "Is Prajna small?"
The Master answered: "Yes, it is."
The monk asked: "How small?"
The Master answered: "So small you can't see it."
The monk asked: "Then where is it?"
The Master answered: "Where is it not?"
A monk once asked: "Is Prajna great?"
The Master answered: "Yes, it is."
The monk asked: "How great?"
The Master answered: "Boundless."
The monk asked: "Is Prajna small?"
The Master answered: "Yes, it is."
The monk asked: "How small?"
The Master answered: "So small you can't see it."
The monk asked: "Then where is it?"
The Master answered: "Where is it not?"
Sunday, March 20, 2011
Man Wounded by an Arrow
"Parable of the arrow smeared thickly with poison:
It is as if a man had been wounded by an arrow thickly smeared with poison, and his friends and kinsmen were to get a surgeon to heal him, and he were to say, I will not have this arrow pulled out until I know by what man I was wounded, whether he is of the warrior caste, or a brahmin, or of the agricultural, or the lowest caste. Or if he were to say, I will not have this arrow pulled out until I know of what name of family the man is -- or whether he is tall, or short or of middle height ... Before knowing all this, the man would die.
Similarly, it is not on the view that the world is eternal, that it is finite, that body and soul are distinct, or that the Buddha exists after death that a religious life depends. Whether these views or their opposite are held, there is still rebirth, there is old age, there is death, and grief, lamentation, suffering, sorrow, and despair.... I have not spoken to these views because they do not conduce to an absence of passion, to tranquility, and Nirvana. And what have I explained? Suffering have I explained, the cause of suffering, the destruction of suffering, and the path that leads to the destruction of suffering have I explained. For this is useful."
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Form The Seeker's Glossary of Buddhism, edited by Minh Thanh and P.D. Leigh
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It is as if a man had been wounded by an arrow thickly smeared with poison, and his friends and kinsmen were to get a surgeon to heal him, and he were to say, I will not have this arrow pulled out until I know by what man I was wounded, whether he is of the warrior caste, or a brahmin, or of the agricultural, or the lowest caste. Or if he were to say, I will not have this arrow pulled out until I know of what name of family the man is -- or whether he is tall, or short or of middle height ... Before knowing all this, the man would die.
Similarly, it is not on the view that the world is eternal, that it is finite, that body and soul are distinct, or that the Buddha exists after death that a religious life depends. Whether these views or their opposite are held, there is still rebirth, there is old age, there is death, and grief, lamentation, suffering, sorrow, and despair.... I have not spoken to these views because they do not conduce to an absence of passion, to tranquility, and Nirvana. And what have I explained? Suffering have I explained, the cause of suffering, the destruction of suffering, and the path that leads to the destruction of suffering have I explained. For this is useful."
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Form The Seeker's Glossary of Buddhism, edited by Minh Thanh and P.D. Leigh
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What enable people to realize personal growth and to improve their lives?
We live in an age where opportunities for profound life-to-life inspiration are all but nonexistent. Idle amusements bring only fleeting pleasure. They produce neither profound inspiration nor growth for one's life. By contrast, Buddhism exists to enable people to realize personal growth and to improve their lives. Buddhism is always rooted in the reality of life. It is the wellspring of wisdom for bringing harmony and happiness to our families, local communities and society at large.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 25/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 25/6
What is the best means for drawing out one's inner strength?
You must be strong. There is no hope of winning in this chaotic world if you are weak. No matter what others do or say, it is important to develop your ability and then put that ability to use. Strong faith, of course, is the best means for drawing out one's inner strength. You each have a very important mission, and I hope you will awaken to and be proud of that mission.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 24/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 24/6
The inner life of a person.
Jesse Owens, who won four gold medals at the 1936 Berlin Olympics, later remarked that one's inner life is the true Olympics. Life itself is an Olympics where we strive each day to better own personal records.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 23/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 23/6
Saturday, March 19, 2011
Learn from the past and strive for the better future
It's foolish to be obsessed with past failures. And it's just as foolish to be self-satisfied with one's small achievements. Buddhism teaches that the present and the future are what are important, not the past. It teaches us a spirit of unceasing challenge to win over the present and advance ever toward the future. Those who neglect this spirit of continual striving steer their lives in a ruinous direction.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 22/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 22/6
How to achieve your goal?
When you devote your life to achieving your goal, you will not be bothered by shallow criticism. In fact nothing important can be accomplished if you allow yourself to be swayed by some trifling matter, always looking over your shoulder and wondering what others are saying or thinking. The key to achievement is to move forward resolutely along your chosen path.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 21/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 21/6
What can faith guarantee?
Your faith guarantees that an infinite number of your ancestors and descendants will attain Buddhahood. Such is the wondrous power of the Mystic Law. How profound and important is your existence! There is also no greater way to repay the debt of gratitude to your parents than through faith.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 20/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 20/6
The Useless Eyebrows
(told by Ven. Master Hsing-Yun)
Once, a person's eyes, nose, and mouth had a meeting. First the eyes said, "We, the eyes, are of utmost importance to the body. Everything must be seen by us to know whether it is beautiful or not, big or small, tall or short. Without eyes, walking around will be very difficult. So we, the eyes, are very important. But we have been improperly placed under the eyebrows, which are of no use. It is just not fair!"
Next, the nose said, "I, the nose, am the most important. Only I can distinguish a good smell from a foul odor. The act of breathing is also dependent on me. If I do not let the breath pass through, everybody will die. So I am the most important. As important as I am, I have been unfairly placed beneath the useless eyebrows. I am most unhappy."
Then the mouth said, "I am the most important part of the human body. I can speak; if not for me, there would not be any communication among people. I take in the food; if not for me, everybody would die of hunger. Such an important part as myself has been placed in the lowest part of the face. The useless eyebrows, however, have been put on the highest part of the face. This I cannot accept!"
After the others had spoken, the eyebrows spoke slowly, "Please do not fight anymore. We, the eyebrows, are surely the most useless things; we admit defeat. We are willing to be placed below you." Having said this, the eyebrows settled down below the eyes. Unfortunately, the person no longer looked like a human being. Next, they eyebrows settled down below the nose. It was still horrible; it still did not look like a human being. Then the eyebrows settled down below the mouth. This looked even more ghastly! The eyes, nose, and mouth huddled to discuss the situation again. They concluded that it was best if the eyebrows returned to their original place on the face; it was the most appropriate spot for them. When the eyebrows returned to their original spot, the appearance was once again that of a human being. Thus, we can see that what appears to be the most useless thing can be indeed the most useful.
Once, a person's eyes, nose, and mouth had a meeting. First the eyes said, "We, the eyes, are of utmost importance to the body. Everything must be seen by us to know whether it is beautiful or not, big or small, tall or short. Without eyes, walking around will be very difficult. So we, the eyes, are very important. But we have been improperly placed under the eyebrows, which are of no use. It is just not fair!"
Next, the nose said, "I, the nose, am the most important. Only I can distinguish a good smell from a foul odor. The act of breathing is also dependent on me. If I do not let the breath pass through, everybody will die. So I am the most important. As important as I am, I have been unfairly placed beneath the useless eyebrows. I am most unhappy."
Then the mouth said, "I am the most important part of the human body. I can speak; if not for me, there would not be any communication among people. I take in the food; if not for me, everybody would die of hunger. Such an important part as myself has been placed in the lowest part of the face. The useless eyebrows, however, have been put on the highest part of the face. This I cannot accept!"
After the others had spoken, the eyebrows spoke slowly, "Please do not fight anymore. We, the eyebrows, are surely the most useless things; we admit defeat. We are willing to be placed below you." Having said this, the eyebrows settled down below the eyes. Unfortunately, the person no longer looked like a human being. Next, they eyebrows settled down below the nose. It was still horrible; it still did not look like a human being. Then the eyebrows settled down below the mouth. This looked even more ghastly! The eyes, nose, and mouth huddled to discuss the situation again. They concluded that it was best if the eyebrows returned to their original place on the face; it was the most appropriate spot for them. When the eyebrows returned to their original spot, the appearance was once again that of a human being. Thus, we can see that what appears to be the most useless thing can be indeed the most useful.
Friday, March 18, 2011
There Are Bandits Ahead
from the Sutra of the Hundred Parables
One day father and son were walking on a road. The father exclaimed nervously, "Oh, the worse is about to happen -- there are bandits ahead." Nervous that his son was about to be harmed by the bandits, he tried to remove his son's golden earring. But to no avail. The bandits approached even closer. The father panicked and decided to chop off his son's head. The father then sigh in relief. Soon the bandits left and the father tried desperately to reattach his son's head....
One day father and son were walking on a road. The father exclaimed nervously, "Oh, the worse is about to happen -- there are bandits ahead." Nervous that his son was about to be harmed by the bandits, he tried to remove his son's golden earring. But to no avail. The bandits approached even closer. The father panicked and decided to chop off his son's head. The father then sigh in relief. Soon the bandits left and the father tried desperately to reattach his son's head....
The wishes and hope of Daisaku Ikeda.
I hope that you will lead immortal, invincible and joyous lives, filled with confidence, pride and good cheer. I also hope you will display inspiring leadership, while doing your utmost to protect your respective areas.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 19/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 19/6
The importance of good health
The great American poet Walt Whitman writes in Leaves of Grass: "All comes by the body, only health puts you rapport with the universe." I am sure you are all very busy, but I hope you will advance in good health and with optimism and enjoy the power of your faith, which is what puts you in rhythm with the universe.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 18/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 18/6
What is the principle of the true entity of all phenomena?
How exhilarating it is to stand tall, walk with a buoyant step and be flexible in one's actions! How attractive to those we meet are our sparkling eyes and vibrant voices! This is the principle of the true entity of all phenomena. Your fresh and vital appearance eloquently attests to the greatness of faith, and you will find that you naturally cultivate a sphere of friendship and understanding among those around you.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 17/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 17/6
Thursday, March 17, 2011
What is the different between the weak and the strong?
One of my favorite Argentine poets, the great educator Almafuerte (1854-1917) wrote: "To the weak, difficulty is a closed door. To the strong, however, it is a door waiting to be opened." Difficulties impede the progress of those who are weak. For the strong, however, they are opportunities to open wide the doors to a bright future. Everything is determined by our attitude, by our resolve. Our heart is what matters most.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 16/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 16/6
What is meaning of true happiness and the true purpose of life?
The Daishonin teaches the meaning of true happiness and the true purpose of life. Fame and momentary glories are no more than illusions. True happiness lies in cultivating the great state of Buddhahood within one's life. This is life's true purpose. By chanting daimoku, we can change all of our sufferings into the ingredients for attaining a Buddha's lofty state of life.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 15/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 15/6
What is the foundation of the Daishonin's Buddhism?
Chanting daimoku is the foundation of the Daishonin's Buddhism. When we chant sonorous daimoku, the sun rises in our hearts. We are filled with power. Compassion wells forth. Our lives are lit with joy. Our wisdom shines. All Buddhas and Buddhist gods throughout the universe go to work on our behalf. Life becomes exhilarating.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 14/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 14/6
The Way
A person asking Ch'an Master Wei K'uan, "Where is the Way?"
"Right before your eyes."
"Why do I not see it?"
"You do not see it because you have [the notion of] a self."
"Because I have [the notion of] a self, I do not see it. Has the Master seen it?"
"[The notion of] 'you,' in addition to [the notion of] a self, further keeps you from seeing."
"If there is neither [the notion of] 'you' nor [the notion of] a self, can it be seen?"
"If there is neither 'you' nor 'a self,' then who wants to see it?"
"Right before your eyes."
"Why do I not see it?"
"You do not see it because you have [the notion of] a self."
"Because I have [the notion of] a self, I do not see it. Has the Master seen it?"
"[The notion of] 'you,' in addition to [the notion of] a self, further keeps you from seeing."
"If there is neither [the notion of] 'you' nor [the notion of] a self, can it be seen?"
"If there is neither 'you' nor 'a self,' then who wants to see it?"
Wednesday, March 16, 2011
What is the soul of the SGI?
Education definitely changes people's lives. This is why the SGI is so earnest when it comes to Buddhist study, which is the highest field of learning; it is the study of human beings and the foremost education. Buddhist study is the soul of the SGI.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 12/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 12/6
Milarepa's Last Testament
as told by Lama Surya Das
After the enlightened cave-yogi and songmaster Milarepa left this world, a scrap of rice paper was found inscribed with his handwriting. His ascetic followers were astounded, for it stated that beneath a nearby boulder was buried all the gold that ascetic Mila had hoarded during his life.
A few eager disciples dug around and under that large rock. In the earth they discovered a ragged cloth bundle. Opening the knotted bundle with shaking hands, they discovered only a lump of dried shit.
There was another scribbled note as well. It said: "If you understand my teaching so little that you actually believed I ever valued or hoarded gold, you are truly heirs to my shit."
The note was signed "The Laughing Vajra, Milarepa."
After the enlightened cave-yogi and songmaster Milarepa left this world, a scrap of rice paper was found inscribed with his handwriting. His ascetic followers were astounded, for it stated that beneath a nearby boulder was buried all the gold that ascetic Mila had hoarded during his life.
A few eager disciples dug around and under that large rock. In the earth they discovered a ragged cloth bundle. Opening the knotted bundle with shaking hands, they discovered only a lump of dried shit.
There was another scribbled note as well. It said: "If you understand my teaching so little that you actually believed I ever valued or hoarded gold, you are truly heirs to my shit."
The note was signed "The Laughing Vajra, Milarepa."
Tuesday, March 15, 2011
What is the spirit and attitude of true successors who love and cherish the SGI?
This is the era of youth. Youth do not depend on anyone. Nor do they hang on someone else's coattails. "I will open the way forward myself. I will advance kosen-rufu. I will see to it that the SGI is victorious." This is the spirit of youth and the attitude of true successors who love and cherish the SGI.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 11/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 11/6
What is the spirit of propagation and the essence of the Soka Gakkai and the SGI?
When something needs saying, it is our duty to speak out. When something is right, we should say so; and when something is wrong or mistaken, we should likewise point it out. Cheating, lies or scheming should be denounced with alacrity. It is precisely because we have done this that the Soka Gakkai and SGI have developed to the extent they have. To say what must be said—that is the spirit of propagation and the essence of the Soka Gakkai and the SGI.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 10/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 10/6
When and what to speak?
We have to make ourselves heard. We have to speak out for what we believe in. When we, the people, boldly state our true convictions—never losing our optimism or sense of humor—the times will change. When it comes to speaking out for justice, there isn't any need for restraint. On the contrary, to be reserved or hesitant under such circumstances is wrong.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 9/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 9/6
You Are Also Correct
Two monks who came out of a lecture by their master went on a hot debate regarding what they heard during the lecture. Each of them insited that his understanding was the correct one. To settle the dispute, they went to see the master for a judgement.
After hearing the argument put forth by the first monk, the master said, "You are correct!" The monk was overjoy. Casting a winner's glance at his friend, he left the room.
The second monk was upset and started to pour out what he thought to the master. After he finished, the master looked at him and said, "You are correct, too." Hearing this, the second monk brightened up and went away.
A third monk who was also in the room was greatly puzzled by what he saw. He said to the master, "I am confused, master! Their positions regarding the issue are completely opposite. They can't be both right! How could you say that they are both correct?"
The master smiled as he looked into the eyes of this third monk, "You are also correct!"
After hearing the argument put forth by the first monk, the master said, "You are correct!" The monk was overjoy. Casting a winner's glance at his friend, he left the room.
The second monk was upset and started to pour out what he thought to the master. After he finished, the master looked at him and said, "You are correct, too." Hearing this, the second monk brightened up and went away.
A third monk who was also in the room was greatly puzzled by what he saw. He said to the master, "I am confused, master! Their positions regarding the issue are completely opposite. They can't be both right! How could you say that they are both correct?"
The master smiled as he looked into the eyes of this third monk, "You are also correct!"
Monday, March 14, 2011
What is the significance of the final four or five years of one's life?
President Toda often said that the final four or five years of one's life are decisive. No matter how good the preceding years may have been, one's life ends in defeat and sadness if the final few years are miserable. On the other hand, someone whose last four or five years are happy and filled with joy can be described a winner in life. No matter what happens, even if we should fall sick, we must never grow discouraged or allow ourselves to be defeated. This is vital. As long as our spirits are undefeated, we are victors.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 8/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 8/6
What is the difference between faith and work?
Faith and daily life, faith and work—these are not separate things. They are one and the same. To think of them as separate—that faith is faith, and work is work—is theoretical faith. Based on the recognition that work and faith are one and the same, we should put one hundred percent of our energy into our jobs and one hundred percent into our faith, too. When we resolve to do this, we enter the path of victory in life. Faith means to show irrefutable proof of victory amid the realities of society and in our own daily lives.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 7/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 7/6
Carrying and Leaving
Once upon a time, there were two monks who went on a pilgrimage across the country together. One day, they came to a river bank and saw a beautiful girl who was unable to cross the river.
Seeing her difficulty, the elder monk volunteered to carry her across the river on his back while the younger one looked on in consternation.
When the sun went down, the monks came upon a dilapidated shack and decided to stay there for the night. The elder monk quickly fell asleep while the younger one twisted around, unable to calm his mind. Finally, he woke up the elder monk and reprimanded him for what happened during the day, "As monks, we are supposed to keep away from women. I am really ashamed and troubled by what you did today!"
The elder monk looked at his friend and a smile broke up on his face, "Oh, so that has been bothering you! Brother, I have left the girl behind by the river bank, why are you still carrying her around?"
Seeing her difficulty, the elder monk volunteered to carry her across the river on his back while the younger one looked on in consternation.
When the sun went down, the monks came upon a dilapidated shack and decided to stay there for the night. The elder monk quickly fell asleep while the younger one twisted around, unable to calm his mind. Finally, he woke up the elder monk and reprimanded him for what happened during the day, "As monks, we are supposed to keep away from women. I am really ashamed and troubled by what you did today!"
The elder monk looked at his friend and a smile broke up on his face, "Oh, so that has been bothering you! Brother, I have left the girl behind by the river bank, why are you still carrying her around?"
Sunday, March 13, 2011
What is the difference between Buddhism and other religion?
Science is based on tested proof or empirical evidence. You conduct a test or experiment and then observe the results. Nichiren Daishonin's Buddhism, similarly, teaches that nothing beats actual proof. In this regard, it stands alone among the religions of the world. I hope that each year you will strive to show clear proof of victory in Buddhism and your studies. Please always remember that showing such proof is the mark of a true successor.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 6/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 6/6
What is a cowardice in Buddhism?
Cowardice is harmful for it delights the enemies of Buddhism and obstructs the advance of kosen-rufu. The fainthearted cannot savor the true benefit of faith; their ability to tap the power of the Buddha and the power of the Law [of the Gohonzon] in their lives is enfeebled.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 5/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 5/6
Leading a meaningful and interesting life?
Death will come to each of us some day. We can die having fought hard for our beliefs and convictions, or we can die having failed to do so. Since the reality of death is the same in either case, isn't it far better that we set out on our journey toward the next existence in high spirits and with a bright smile on our faces—knowing that in everything we did, we did the very best we could, thrilling with the sense "That was truly an interesting life"?
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 4/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 4/6
Just a Fly in My Tea
"On this particular afternoon a fly fell into my tea. This was, of course, a minor occurrence. After a year in India I considered myself to be unperturbed by insects -- by ants in the sugar bin, spiders in the cupboard, and even scorpions in my shoes in the morning. Still, as I lifted my cup, I must have registered, by my facial expression, or a small grunt, the presence of the fly. Choegyal Rinpoche, the eighteen-year-old tulku leaned forward in sympathy and consternation.
"What is the matter?"
"Oh, nothing," I said. "It's nothing -- just a fly in my tea." I laughed lightly to convey my acceptance and composure. I did not want him to suppose that mere insects were a problem for me; after all, I was a seaseoned India-wallah, relatively free of Western phobias and attachments to modern sanitation.
Choegyal crooned softly, in apparent commiseration with my plight, "Oh, oh, a fly in the tea."
"It's no problem," I reiterated, smiling at him reassuringly. But he continued to focus great concern on my cup. Rising from his chair, he leaned over and inserted his finger into my tea. With great care he lifted out the offending fly -- and then exited from the room. The conversation at the table resumed. I was eager to secure Khamtul Rinpoche's agreement on plans to secure the high-altitude wool he desired for the carpet production.
When Choegyal Rinpoche reentered the cottage he was beaming. "He is going to be all right," he told me quietly. He explained how he had placed the fly on the leaf of a branch of a bush by the door, where his wings could dry. And the fly was still alive, because he began fanning his wings, and we cold confidently expect him to take flight soon...
That is what I remember of that afternoon -- not the agreements we reached or plans we devised, but Choegyal's report that the fly would live. And I recall, too, the laughter in my heart. I could not, truth to tell, share Choegyal's dimensions of compassion, but the pleasure in his face revealed how much I was missing by not extending my self-concern to all beings, even to flies. Yet the very notion that it was possible gave me boundless delight."
-- Joanna Macy
"What is the matter?"
"Oh, nothing," I said. "It's nothing -- just a fly in my tea." I laughed lightly to convey my acceptance and composure. I did not want him to suppose that mere insects were a problem for me; after all, I was a seaseoned India-wallah, relatively free of Western phobias and attachments to modern sanitation.
Choegyal crooned softly, in apparent commiseration with my plight, "Oh, oh, a fly in the tea."
"It's no problem," I reiterated, smiling at him reassuringly. But he continued to focus great concern on my cup. Rising from his chair, he leaned over and inserted his finger into my tea. With great care he lifted out the offending fly -- and then exited from the room. The conversation at the table resumed. I was eager to secure Khamtul Rinpoche's agreement on plans to secure the high-altitude wool he desired for the carpet production.
When Choegyal Rinpoche reentered the cottage he was beaming. "He is going to be all right," he told me quietly. He explained how he had placed the fly on the leaf of a branch of a bush by the door, where his wings could dry. And the fly was still alive, because he began fanning his wings, and we cold confidently expect him to take flight soon...
That is what I remember of that afternoon -- not the agreements we reached or plans we devised, but Choegyal's report that the fly would live. And I recall, too, the laughter in my heart. I could not, truth to tell, share Choegyal's dimensions of compassion, but the pleasure in his face revealed how much I was missing by not extending my self-concern to all beings, even to flies. Yet the very notion that it was possible gave me boundless delight."
-- Joanna Macy
Saturday, March 12, 2011
How to build a good SGI organization in your local area?
I would like each of you to rise to the challenge of revolutionizing the area where you live into an ideal community and to do so with the determination to start from where you are right now. This means building a good SGI organization in your local area—and building it yourself with loving, painstaking care, the way an artist pours his or her heart and soul into creating a work of art. It also means fostering capable people. Buddhism, after all, can only flourish if there are people who uphold and practice its teachings.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 3/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 3/6
How to overcome sufferings?
No matter where we go, we cannot escape from the sufferings that are part and parcel of life. If we cannot avoid these sufferings, then our only choice is to overcome them. And since we have no choice but to overcome them, then we might as well live joyfully and vigorously while doing so. Let's continue to strive and chant daimoku to the end.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 2/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 2/6
What is the essence of the Soka Gakkai spirit?
A coward cannot become a Buddha. We cannot attain Buddhahood unless we possess the heart of a lion. The harsher the situation, the bolder the stand we must take. This is the essence of the Soka Gakkai spirit.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 1/6
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 1/6
Esarhaddon, King of Assyria
by Leo Tolstoy
Translated by L. and A. Maude
(This is a wonderful story quoted by Thich Nhat-Hanh in The Heart of the Buddha's Teaching.)
THE Assyrian King, Esarhaddon, had conquered the kingdom of King Lailie, had destroyed and burnt the towns, taken all the inhabitants captive to his own country, slaughtered the warriors, beheaded some chieftains and impaled or flayed others, and had confined King Lailie himself in a cage.
As he lay on his bed one night, King Esarhaddon was thinking how he should execute Lailie, when suddenly he heard a rustling near his bed, and opening his eyes saw an old man with a long grey beard and mild eyes.
"You wish to execute Lailie?" asked the old man.
"Yes," answered the King. "But I cannot make up my mind how to do it."
"But you are Lailie," said the old man.
"That's not true," replied the King. "Lailie is Lailie, and I am I."
"You and Lailie are one," said the old man. "You only imagine you are not Lailie, and that Lailie is not you."
"What do you mean by that?" said the King. "Here am I, lying on a soft bed; around me are obedient men-slaves and women-slaves, and to-morrow I shall feast with my friends as I did to-day; whereas Lailie is sitting like a bird in a cage, and to-morrow he will be impaled, and with his tongue hanging out will struggle till he dies, and his body will be torn in pieces by dogs."
"You cannot destroy his life," said the old man.
"And how about the fourteen thousand warriors I killed, with whose bodies I built a mound?" said the King. "I am alive, but they no longer exist. Does not that prove that I can destroy life?"
"How do you know they no longer exist?"
"Because I no longer see them. And, above all, they were tormented, but I was not. It was ill for them, but well for me."
"That, also, only seems so to you. You tortured yourself, but not them."
"I do not understand," said the King.
"Do you wish to understand?"
"Yes, I do."
"Then come here," said the old man, pointing to a large font full of water.
The King rose and approached the font.
"Strip, and enter the font."
Esarhaddon did as the old man bade him.
"As soon as I begin to pour this water over you," said the old man, filling a pitcher with the water, "dip down your head."
The old man tilted the pitcher over the King's head and the King bent his head till it was under water.
And as soon as King Esarhaddon was under the water he felt that he was no longer Esarhaddon, but some one else. And, feeling himself to be that other man, he saw himself lying on a rich bed, beside a beautiful woman. He had never seen her before, but he knew she was his wife. The woman raised herself and said to him:
"Dear husband, Lailie! You were wearied by yesterday's work and have slept longer than usual, and I have guarded your rest, and have not roused you. But now the Princes await you in the Great Hall. Dress and go out to them."
And Esarhaddon -- understanding from these words that he was Lailie, and not feeling at all surprised at this, but only wondering that he did not know it before -- rose, dressed, and went into the Great Hall where the Princes awaited him.
The Princes greeted Lailie, their King, bowing to the ground, and then they rose, and at his word sat down before him; and the eldest of the Princes began to speak, saying that it was impossible longer to endure the insults of the wicked King Esarhaddon, and that they must make war on him. But Lailie disagreed, and gave orders that envoys shall be sent to remonstrate with King Esarhaddon; and he dismissed the Princes from the audience. Afterwards he appointed men of note to act as ambassadors, and impressed on them what they were to say to King Esarhaddon. Having finished this business, Esarhaddon -- feeling himself to be Lailie -- rode out to hunt wild asses. The hunt was successful. He killed two wild asses himself, and having returned home, feasted with his friends, and witnessed a dance of slave girls. The next day he went to the Court, where he was awaited by petitioners suitors, and prisoners brought for trial; and there as usual he decided the cases submitted to him. Having finished this business, he again rode out to his favourite amusement: the hunt. And again he was successful: this time killing with his own hand an old lioness, and capturing her two cubs. After the hunt he again feasted with his friends, and was entertained with music and dances, and the night he spent with the wife whom he loved.
So, dividing his time between kingly duties and pleasures, he lived for days and weeks, awaiting the return of the ambassadors he had sent to that King Esarhaddon who used to be himself. Not till a month had passed did the ambassadors return, and they returned with their noses and ears cut off.
King Esarhaddon had ordered them to tell Lailie that what had been done to them -- the ambassadors -- would be done to King Lailie himself also, unless he sent immediately a tribute of silver, gold, and cypress-wood, and came himself to pay homage to King Esarhaddon.
Lailie, formerly Esarhaddon, again assembled the Princes, and took counsel with them as to what he should do. They all with one accord said that war must be made against Esarhaddon, without waiting for him to attack them. The King agreed; and taking his place at the head of the army, started on the campaign. The campaign lasts seven days. Each day the King rode round the army to rouse the courage of his warriors. On the eighth day his army met that of Esarhaddon in a broad valley through which a river flowed. Lailie's army fought bravely, but Lailie, formerly Esarhaddon, saw the enemy swarming down from the mountains like ants, over-running the valley and overwhelming his army; and, in his chariot, he flung himself into the midst of the battle, hewing and felling the enemy. But the warriors of Lailie were but as hundreds, while those of Esarhaddon were as thousands; and Lailie felt himself wounded and taken prisoner. Nine days he journeyed with other captives, bound, and guarded by the warriors of Esarhaddon. On the tenth day he reached Nineveh, and was placed in a cage. Lailie suffered not so much from hunger and from his wound as from shame and impotent rage. He felt how powerless he was to avenge himself on his enemy for all he was suffering. All he could do was to deprive his enemies of the pleasure of seeing his sufferings; and he firmly resolved to endure courageously without a murmur, all they could do to him. For twenty days he sat in his cage, awaiting execution. He saw his relatives and friends led out to death; he heard the groans of those who were executed: some had their hands and feet cut off, others were flayed alive, but he showed neither disquietude, nor pity, nor fear. He saw the wife he loved, bound, and led by two black eunuchs. He knew she was being taken as a slave to Esarhaddon. That, too, he bore without a murmur. But one of the guards placed to watch him said, "I pity you, Lailie; you were a king, but what are you now?" And hearing these words, Lailie remembered all he had lost. He clutched the bars of his cage, and, wishing to kill himself, beat his head against them. But he had not the strength to do so and, groaning in despair, he fell upon the floor of his cage.
At last two executioners opened his cage door, and having strapped his arms tight behind him, led him to the place of execution, which was soaked with blood. Lailie saw a sharp stake dripping with blood, from which the corpse of one of his friends had just been torn, and he understood that this had been done that the stake might serve for his own execution. They stripped Lailie of his clothes. He was startled at the leanness of his once strong, handsome body. The two executioners seized that body by its lean thighs; they lifted him up and were about to let him fall upon the stake.
"This is death, destruction!" thought Lailie, and, forgetful of his resolve to remain bravely calm to the end, he sobbed and prayed for mercy. But no one listened to him.
"But this cannot be," thought he. "Surely I am asleep. It is a dream." And he made an effort to rouse himself, and did indeed awake, to find himself neither Esarhaddon nor Lailie -- but some kind of an animal. He was astonished that he was an animal, and astonished, also, at not having known this before.
He was grazing in a valley, tearing the tender grass with his teeth, and brushing away flies with his long tail. Around him was frolicking a long-legged, dark-gray ass-colt, striped down its back. Kicking up its hind legs, the colt galloped full speed to Esarhaddon, and poking him under the stomach with its smooth little muzzle, searched for the teat, and, finding it, quieted down, swallowing regularly. Esarhaddon understood that he was a she-ass, the colt's mother, and this neither surprised nor grieved him, but rather gave him pleasure. He experienced a glad feeling of simultaneous life in himself and in his offspring.
But suddenly something flew near with a whistling sound and hit him in the side, and with its sharp point entered his skin and flesh. Feeling a burning pain, Esarhaddon -- who was at the same time the ass -- tore the udder from the colt's teeth, and laying back his ears galloped to the herd from which he had strayed. The colt kept up with him, galloping by his side. They had already nearly reached the herd, which had started off, when another arrow in full flight struck the colt's neck. It pierced the skin and quivered in its flesh. The colt sobbed piteously and fell upon its knees. Esarhaddon could not abandon it, and remained standing over it. The colt rose, tottered on its long, thin legs, and again fell. A fearful two-legged being -- a man -- ran up and cut its throat.
"This cannot be; it is still a dream! thought Esarhaddon, and made a last effort to awake. "Surely I am not Lailie, nor the ass, but Esarhaddon!"
He cried out, and at the same instant lifted his head out of the font. . . . The old man was standing by him, pouring over his head the last drops from the pitcher.
"Oh, how terribly I have suffered! And for how long!" said Esarhaddon.
"Long?" replied the old man, "you have only dipped your head under water and lifted it again; see, the water is not yet all out of the pitcher. Do you now understand?"
Esarhaddon did not reply, but only looked at the old man with terror.
"Do you now understand," continued the old man, "that Lailie is you, and the warriors you put to death were you also? And not the warriors only, but the animals which you slew when hunting and ate at your feasts were also you. You thought life dwelt in you alone but I have drawn aside the veil of delusion, and have let you see that by doing evil to others you have done it to yourself also. Life is one in them all, and yours is but a portion of this same common life. And only in that one part of life that is yours, can you make life better or worse -- increasing or decreasing it. You can only improve life in yourself by destroying the barriers that divide your life from that of others, and by considering others as yourself, and loving them. By so doing you increase your share of life. You injure your life when you think of it as the only life, and try to add to its welfare at the expense of other lives. By so doing you only lessen it. To destroy the life that dwells in others is beyond your power. The life of those you have slain has vanished from your eyes, but is not destroyed. You thought to lengthen your own life and to shorten theirs, but you cannot do this. Life knows neither time nor space. The life of a moment, and the life of a thousand years: your life and the life of all the visible and invisible beings in the world, are equal. To destroy life, or to alter it, is impossible; for life is the one thing that exists. All else, but seems to us to be."
Having said this the old man vanished.
Next morning King Esarhaddon gave orders that Lailie and all the prisoners should be set at liberty and that the executions should cease.
On the third day he called his son Assur-bani-pal, and gave the kingdom over into his hands; and he himself went into the desert to think over all he had learnt. Afterwards he went about as a wanderer through the towns and villages, preaching to the people that all life is one, and that when men wish to harm others, they really do evil to themselves.
Translated by L. and A. Maude
(This is a wonderful story quoted by Thich Nhat-Hanh in The Heart of the Buddha's Teaching.)
THE Assyrian King, Esarhaddon, had conquered the kingdom of King Lailie, had destroyed and burnt the towns, taken all the inhabitants captive to his own country, slaughtered the warriors, beheaded some chieftains and impaled or flayed others, and had confined King Lailie himself in a cage.
As he lay on his bed one night, King Esarhaddon was thinking how he should execute Lailie, when suddenly he heard a rustling near his bed, and opening his eyes saw an old man with a long grey beard and mild eyes.
"You wish to execute Lailie?" asked the old man.
"Yes," answered the King. "But I cannot make up my mind how to do it."
"But you are Lailie," said the old man.
"That's not true," replied the King. "Lailie is Lailie, and I am I."
"You and Lailie are one," said the old man. "You only imagine you are not Lailie, and that Lailie is not you."
"What do you mean by that?" said the King. "Here am I, lying on a soft bed; around me are obedient men-slaves and women-slaves, and to-morrow I shall feast with my friends as I did to-day; whereas Lailie is sitting like a bird in a cage, and to-morrow he will be impaled, and with his tongue hanging out will struggle till he dies, and his body will be torn in pieces by dogs."
"You cannot destroy his life," said the old man.
"And how about the fourteen thousand warriors I killed, with whose bodies I built a mound?" said the King. "I am alive, but they no longer exist. Does not that prove that I can destroy life?"
"How do you know they no longer exist?"
"Because I no longer see them. And, above all, they were tormented, but I was not. It was ill for them, but well for me."
"That, also, only seems so to you. You tortured yourself, but not them."
"I do not understand," said the King.
"Do you wish to understand?"
"Yes, I do."
"Then come here," said the old man, pointing to a large font full of water.
The King rose and approached the font.
"Strip, and enter the font."
Esarhaddon did as the old man bade him.
"As soon as I begin to pour this water over you," said the old man, filling a pitcher with the water, "dip down your head."
The old man tilted the pitcher over the King's head and the King bent his head till it was under water.
And as soon as King Esarhaddon was under the water he felt that he was no longer Esarhaddon, but some one else. And, feeling himself to be that other man, he saw himself lying on a rich bed, beside a beautiful woman. He had never seen her before, but he knew she was his wife. The woman raised herself and said to him:
"Dear husband, Lailie! You were wearied by yesterday's work and have slept longer than usual, and I have guarded your rest, and have not roused you. But now the Princes await you in the Great Hall. Dress and go out to them."
And Esarhaddon -- understanding from these words that he was Lailie, and not feeling at all surprised at this, but only wondering that he did not know it before -- rose, dressed, and went into the Great Hall where the Princes awaited him.
The Princes greeted Lailie, their King, bowing to the ground, and then they rose, and at his word sat down before him; and the eldest of the Princes began to speak, saying that it was impossible longer to endure the insults of the wicked King Esarhaddon, and that they must make war on him. But Lailie disagreed, and gave orders that envoys shall be sent to remonstrate with King Esarhaddon; and he dismissed the Princes from the audience. Afterwards he appointed men of note to act as ambassadors, and impressed on them what they were to say to King Esarhaddon. Having finished this business, Esarhaddon -- feeling himself to be Lailie -- rode out to hunt wild asses. The hunt was successful. He killed two wild asses himself, and having returned home, feasted with his friends, and witnessed a dance of slave girls. The next day he went to the Court, where he was awaited by petitioners suitors, and prisoners brought for trial; and there as usual he decided the cases submitted to him. Having finished this business, he again rode out to his favourite amusement: the hunt. And again he was successful: this time killing with his own hand an old lioness, and capturing her two cubs. After the hunt he again feasted with his friends, and was entertained with music and dances, and the night he spent with the wife whom he loved.
So, dividing his time between kingly duties and pleasures, he lived for days and weeks, awaiting the return of the ambassadors he had sent to that King Esarhaddon who used to be himself. Not till a month had passed did the ambassadors return, and they returned with their noses and ears cut off.
King Esarhaddon had ordered them to tell Lailie that what had been done to them -- the ambassadors -- would be done to King Lailie himself also, unless he sent immediately a tribute of silver, gold, and cypress-wood, and came himself to pay homage to King Esarhaddon.
Lailie, formerly Esarhaddon, again assembled the Princes, and took counsel with them as to what he should do. They all with one accord said that war must be made against Esarhaddon, without waiting for him to attack them. The King agreed; and taking his place at the head of the army, started on the campaign. The campaign lasts seven days. Each day the King rode round the army to rouse the courage of his warriors. On the eighth day his army met that of Esarhaddon in a broad valley through which a river flowed. Lailie's army fought bravely, but Lailie, formerly Esarhaddon, saw the enemy swarming down from the mountains like ants, over-running the valley and overwhelming his army; and, in his chariot, he flung himself into the midst of the battle, hewing and felling the enemy. But the warriors of Lailie were but as hundreds, while those of Esarhaddon were as thousands; and Lailie felt himself wounded and taken prisoner. Nine days he journeyed with other captives, bound, and guarded by the warriors of Esarhaddon. On the tenth day he reached Nineveh, and was placed in a cage. Lailie suffered not so much from hunger and from his wound as from shame and impotent rage. He felt how powerless he was to avenge himself on his enemy for all he was suffering. All he could do was to deprive his enemies of the pleasure of seeing his sufferings; and he firmly resolved to endure courageously without a murmur, all they could do to him. For twenty days he sat in his cage, awaiting execution. He saw his relatives and friends led out to death; he heard the groans of those who were executed: some had their hands and feet cut off, others were flayed alive, but he showed neither disquietude, nor pity, nor fear. He saw the wife he loved, bound, and led by two black eunuchs. He knew she was being taken as a slave to Esarhaddon. That, too, he bore without a murmur. But one of the guards placed to watch him said, "I pity you, Lailie; you were a king, but what are you now?" And hearing these words, Lailie remembered all he had lost. He clutched the bars of his cage, and, wishing to kill himself, beat his head against them. But he had not the strength to do so and, groaning in despair, he fell upon the floor of his cage.
At last two executioners opened his cage door, and having strapped his arms tight behind him, led him to the place of execution, which was soaked with blood. Lailie saw a sharp stake dripping with blood, from which the corpse of one of his friends had just been torn, and he understood that this had been done that the stake might serve for his own execution. They stripped Lailie of his clothes. He was startled at the leanness of his once strong, handsome body. The two executioners seized that body by its lean thighs; they lifted him up and were about to let him fall upon the stake.
"This is death, destruction!" thought Lailie, and, forgetful of his resolve to remain bravely calm to the end, he sobbed and prayed for mercy. But no one listened to him.
"But this cannot be," thought he. "Surely I am asleep. It is a dream." And he made an effort to rouse himself, and did indeed awake, to find himself neither Esarhaddon nor Lailie -- but some kind of an animal. He was astonished that he was an animal, and astonished, also, at not having known this before.
He was grazing in a valley, tearing the tender grass with his teeth, and brushing away flies with his long tail. Around him was frolicking a long-legged, dark-gray ass-colt, striped down its back. Kicking up its hind legs, the colt galloped full speed to Esarhaddon, and poking him under the stomach with its smooth little muzzle, searched for the teat, and, finding it, quieted down, swallowing regularly. Esarhaddon understood that he was a she-ass, the colt's mother, and this neither surprised nor grieved him, but rather gave him pleasure. He experienced a glad feeling of simultaneous life in himself and in his offspring.
But suddenly something flew near with a whistling sound and hit him in the side, and with its sharp point entered his skin and flesh. Feeling a burning pain, Esarhaddon -- who was at the same time the ass -- tore the udder from the colt's teeth, and laying back his ears galloped to the herd from which he had strayed. The colt kept up with him, galloping by his side. They had already nearly reached the herd, which had started off, when another arrow in full flight struck the colt's neck. It pierced the skin and quivered in its flesh. The colt sobbed piteously and fell upon its knees. Esarhaddon could not abandon it, and remained standing over it. The colt rose, tottered on its long, thin legs, and again fell. A fearful two-legged being -- a man -- ran up and cut its throat.
"This cannot be; it is still a dream! thought Esarhaddon, and made a last effort to awake. "Surely I am not Lailie, nor the ass, but Esarhaddon!"
He cried out, and at the same instant lifted his head out of the font. . . . The old man was standing by him, pouring over his head the last drops from the pitcher.
"Oh, how terribly I have suffered! And for how long!" said Esarhaddon.
"Long?" replied the old man, "you have only dipped your head under water and lifted it again; see, the water is not yet all out of the pitcher. Do you now understand?"
Esarhaddon did not reply, but only looked at the old man with terror.
"Do you now understand," continued the old man, "that Lailie is you, and the warriors you put to death were you also? And not the warriors only, but the animals which you slew when hunting and ate at your feasts were also you. You thought life dwelt in you alone but I have drawn aside the veil of delusion, and have let you see that by doing evil to others you have done it to yourself also. Life is one in them all, and yours is but a portion of this same common life. And only in that one part of life that is yours, can you make life better or worse -- increasing or decreasing it. You can only improve life in yourself by destroying the barriers that divide your life from that of others, and by considering others as yourself, and loving them. By so doing you increase your share of life. You injure your life when you think of it as the only life, and try to add to its welfare at the expense of other lives. By so doing you only lessen it. To destroy the life that dwells in others is beyond your power. The life of those you have slain has vanished from your eyes, but is not destroyed. You thought to lengthen your own life and to shorten theirs, but you cannot do this. Life knows neither time nor space. The life of a moment, and the life of a thousand years: your life and the life of all the visible and invisible beings in the world, are equal. To destroy life, or to alter it, is impossible; for life is the one thing that exists. All else, but seems to us to be."
Having said this the old man vanished.
Next morning King Esarhaddon gave orders that Lailie and all the prisoners should be set at liberty and that the executions should cease.
On the third day he called his son Assur-bani-pal, and gave the kingdom over into his hands; and he himself went into the desert to think over all he had learnt. Afterwards he went about as a wanderer through the towns and villages, preaching to the people that all life is one, and that when men wish to harm others, they really do evil to themselves.
Friday, March 11, 2011
What is the great benefit of Buddhism?
Buddhism is about bringing happiness, joy and fulfillment to all. It enables us not only to become happy ourselves but to make causes for the enlightenment of our ancestors seven-plus generations back and for the happiness and prosperity of our children, grandchildren and descendants throughout future generations. This is the great benefit of Buddhism.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 31/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 31/5
What are the advantages of making many friends?
Those who make many friends have greater opportunities for growth and self-development; as such they make society a better place and lead happy, satisfying lives. In every situation, human relations—communication and personal interaction—are vital. We need to initiate and nurture friendships and contacts with many people, both within the organization and in society at large. Our lives will open and be enriched to the extent that we do so.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 30/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 30/5
How to overcome suffering on account of old age or death?
We who embrace the Mystic Law will not suffer on account of old age or death. As long as we keep the flame of faith alive, the fire of life force will forever burn brightly within us; we can live with great confidence transcending birth and death. Faith is the engine that enables us to live with hope throughout our lives.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 29/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 29/5
Three Questions
by Lev Nikolayevich Tolstoy
IT once occurred to a certain king, that if he always knew the right time to begin everything; if he knew who were the right people to listen to, and whom to avoid, and, above all, if he always knew what was the most important thing to do, he would never fail in anything he might undertake.
And this thought having occurred to him, he had it proclaimed throughout his kingdom that he would give a great reward to any one who would teach him what was the right time for every action, and who were the most necessary people, and how he might know what was the most important thing to do.
And learned men came to the King, but they all answered his questions differently.
In reply to the first question, some said that to know the right time for every action, one must draw up in advance, a table of days, months and years, and must live strictly according to it. Only thus, said they, could everything be done at its proper time. Others declared that it was impossible to decide beforehand the right time for every action; but that, not letting oneself be absorbed in idle pastimes, one should always attend to all that was going on, and then do what was most needful. Others, again, said that however attentive the King might be to what was going on, it was impossible for one man to decide correctly the right time for every action, but that he should have a Council of wise men, who would help him to fix the proper time for everything.
But then again others said there were some things which could not wait to be laid before a Council, but about which one had at once to decide whether to undertake them or not. But in order to decide that one must know beforehand what was going to happen. It is only magicians who know that; and, therefore in order to know the right time for every action, one must consult magicians.
Equally various were the answers to the second question. Some said, the people the King most needed were his councillors; others, the priests; others, the doctors; while some said the warriors were the most necessary.
To the third question, as to what was the most important occupation: some replied that the most important thing in the world was science. Others said it was skill in warfare; and others, again, that it was religious worship.
All the answers being different, the King agreed with none of them, and gave the reward to none. But still wishing to find the right answers to his questions, he decided to consult a hermit, widely renowned for his wisdom.
The hermit lived in a wood which he never quitted and he received none but common folk. So the King put on simple clothes, and before reaching the hermit's cell dismounted from his horse, and, leaving his bodyguard behind, went on alone.
When the King approached, the hermit was digging the ground in front of his hut. Seeing the King, he greeted him and went on digging. The hermit was frail and weak, and each time he stuck his spade into the ground and turned a little earth, he breathed heavily.
The King went up to him and said: 'I have come to you, wise hermit, to ask you to answer three questions: How can I learn to do the right thing at the right time? Who are the people I most need, and to whom should I, therefore, pay more attention than to the rest? And, what affairs are the most important and need my first attention?'
The hermit listened to the King, but answered nothing. He just spat on his hand and recommenced digging.
'You are tired,' said the King, 'let me take the spade and work awhile for you.'
'Thanks!' said the hermit, and, giving the spade to the King, he sat down on the ground.
When he had dug two beds, the King stopped and repeated his questions. The hermit again gave no answer, but rose, stretched out his hand for the spade, and said:
'Now rest awhile -- and let me work a bit.'
But the King did not give him the spade, and continued to dig. One hour passed, and another. The sun began to sink behind the trees, and the King at last stuck the spade into the ground, and said:
'I came to you, wise man, for an answer to my questions. If you can give me none, tell me so, and I will return home.'
'Here comes some one running,' said the hermit, 'let us see who it is.'
The King turned round, and saw a bearded man come running out of the wood. The man held his hands pressed against his stomach, and blood was flowing from under them. When he reached the King, he fell fainting on the ground moaning feebly. The King and the hermit unfastened the man's clothing. There was a large wound in his stomach. The King washed it as best he could, and bandaged it with his handkerchief and with a towel the hermit had. But the blood would not stop flowing, and the King again and again removed the bandage soaked with warm blood, and washed and rebandaged the wound. When at last the blood ceased flowing, the man revived and asked for something to drink. The King brought fresh water and gave it to him. Meanwhile the sun had set, and it had become cool. So the King, with the hermit's help, carried the wounded man into the hut and laid him on the bed. Lying on the bed the man closed his eyes and was quiet; but the King was so tired with his walk and with the work he had done, that he crouched down on the threshold, and also fell asleep -- so soundly that he slept all through the short summer night. When he awoke in the morning, it was long before he could remember where he was, or who was the strange bearded man lying on the bed and gazing intently at him with shining eyes.
'Forgive me!' said the bearded man in a weak voice, when he saw that the King was awake and was looking at him.
'I do not know you, and have nothing to forgive you for,' said the King.
'You do not know me, but I know you. I am that enemy of yours who swore to revenge himself on you, because you executed his brother and seized his property. I knew you had gone alone to see the hermit, and I resolved to kill you on your way back. But the day passed and you did not return. So I came out from my ambush to find you, and I came upon your bodyguard, and they recognized me, and wounded me. I escaped from them, but should have bled to death had you not dressed my wound. I wished to kill you, and you have saved my life. Now, if I live, and if you wish it, I will serve you as your most faithful slave, and will bid my sons do the same. Forgive me!'
The King was very glad to have made peace with his enemy so easily, and to have gained him for a friend, and he not only forgave him, but said he would send his servants and his own physician to attend him, and promised to restore his property.
Having taken leave of the wounded man, the King went out into the porch and looked around for the hermit. Before going away he wished once more to beg an answer to the questions he had put. The hermit was outside, on his knees, sowing seeds in the beds that had been dug the day before.
The King approached him, and said:
'For the last time, I pray you to answer my questions, wise man.'
'You have already been answered!' said the hermit still crouching on his thin legs, and looking up at the King, who stood before him.
'How answered? What do you mean?' asked the King.
'Do you not see,' replied the hermit. 'If you had not pitied my weakness yesterday, and had not dug these beds for me, but had gone your way, that man would have attacked you, and you would have repented of not having stayed with me. So the most important time was when you were digging the beds; and I was the most important man; and to do me good was your most important business. Afterwards, when that man ran to us, the most important time was when you were attending to him, for if you had not bound up his wounds he would have died without having made peace with you. So he was the most important man, and what you did for him was your most important business. Remember then: there is only one time that is important -- Now! It is the most important time because it is the only time when we have any power. The most necessary man is he with whom you are, for no man knows whether he will ever have dealings with any one else: and the most important affair is, to do him good, because for that purpose alone was man sent into this life!'
1903.
(from http://www.tolstoy.org/)
Appendix
"How can we live in the present moment, live now with the people around us, helping to lessen their suffering and making their lives happier? How? The answer is this: We must practice mindfulness. The principle Tolstoy gives appears easy. But if we want to put it into practice we must use the method of minfulness in order to seek and find the way."-- Thich Nhat Hanh.
(Editor: Leo Tolstoy may not be a buddhist in the conventional and dogmatic sense, but this story of his definitely is. When we strip away all the labels we give to others and look only at the person and their deeds, we would come to the conclusion that practitioners of different spiritual traditions have much to learn from each other. In Thich Nhat Hanh's words "Tolstoy's story is like a story out of scripture: it doesn't fall short of any sacred text," "Tolstoy is a saint-- what we Buddhists would call a Bodhisattva.")
IT once occurred to a certain king, that if he always knew the right time to begin everything; if he knew who were the right people to listen to, and whom to avoid, and, above all, if he always knew what was the most important thing to do, he would never fail in anything he might undertake.
And this thought having occurred to him, he had it proclaimed throughout his kingdom that he would give a great reward to any one who would teach him what was the right time for every action, and who were the most necessary people, and how he might know what was the most important thing to do.
And learned men came to the King, but they all answered his questions differently.
In reply to the first question, some said that to know the right time for every action, one must draw up in advance, a table of days, months and years, and must live strictly according to it. Only thus, said they, could everything be done at its proper time. Others declared that it was impossible to decide beforehand the right time for every action; but that, not letting oneself be absorbed in idle pastimes, one should always attend to all that was going on, and then do what was most needful. Others, again, said that however attentive the King might be to what was going on, it was impossible for one man to decide correctly the right time for every action, but that he should have a Council of wise men, who would help him to fix the proper time for everything.
But then again others said there were some things which could not wait to be laid before a Council, but about which one had at once to decide whether to undertake them or not. But in order to decide that one must know beforehand what was going to happen. It is only magicians who know that; and, therefore in order to know the right time for every action, one must consult magicians.
Equally various were the answers to the second question. Some said, the people the King most needed were his councillors; others, the priests; others, the doctors; while some said the warriors were the most necessary.
To the third question, as to what was the most important occupation: some replied that the most important thing in the world was science. Others said it was skill in warfare; and others, again, that it was religious worship.
All the answers being different, the King agreed with none of them, and gave the reward to none. But still wishing to find the right answers to his questions, he decided to consult a hermit, widely renowned for his wisdom.
The hermit lived in a wood which he never quitted and he received none but common folk. So the King put on simple clothes, and before reaching the hermit's cell dismounted from his horse, and, leaving his bodyguard behind, went on alone.
When the King approached, the hermit was digging the ground in front of his hut. Seeing the King, he greeted him and went on digging. The hermit was frail and weak, and each time he stuck his spade into the ground and turned a little earth, he breathed heavily.
The King went up to him and said: 'I have come to you, wise hermit, to ask you to answer three questions: How can I learn to do the right thing at the right time? Who are the people I most need, and to whom should I, therefore, pay more attention than to the rest? And, what affairs are the most important and need my first attention?'
The hermit listened to the King, but answered nothing. He just spat on his hand and recommenced digging.
'You are tired,' said the King, 'let me take the spade and work awhile for you.'
'Thanks!' said the hermit, and, giving the spade to the King, he sat down on the ground.
When he had dug two beds, the King stopped and repeated his questions. The hermit again gave no answer, but rose, stretched out his hand for the spade, and said:
'Now rest awhile -- and let me work a bit.'
But the King did not give him the spade, and continued to dig. One hour passed, and another. The sun began to sink behind the trees, and the King at last stuck the spade into the ground, and said:
'I came to you, wise man, for an answer to my questions. If you can give me none, tell me so, and I will return home.'
'Here comes some one running,' said the hermit, 'let us see who it is.'
The King turned round, and saw a bearded man come running out of the wood. The man held his hands pressed against his stomach, and blood was flowing from under them. When he reached the King, he fell fainting on the ground moaning feebly. The King and the hermit unfastened the man's clothing. There was a large wound in his stomach. The King washed it as best he could, and bandaged it with his handkerchief and with a towel the hermit had. But the blood would not stop flowing, and the King again and again removed the bandage soaked with warm blood, and washed and rebandaged the wound. When at last the blood ceased flowing, the man revived and asked for something to drink. The King brought fresh water and gave it to him. Meanwhile the sun had set, and it had become cool. So the King, with the hermit's help, carried the wounded man into the hut and laid him on the bed. Lying on the bed the man closed his eyes and was quiet; but the King was so tired with his walk and with the work he had done, that he crouched down on the threshold, and also fell asleep -- so soundly that he slept all through the short summer night. When he awoke in the morning, it was long before he could remember where he was, or who was the strange bearded man lying on the bed and gazing intently at him with shining eyes.
'Forgive me!' said the bearded man in a weak voice, when he saw that the King was awake and was looking at him.
'I do not know you, and have nothing to forgive you for,' said the King.
'You do not know me, but I know you. I am that enemy of yours who swore to revenge himself on you, because you executed his brother and seized his property. I knew you had gone alone to see the hermit, and I resolved to kill you on your way back. But the day passed and you did not return. So I came out from my ambush to find you, and I came upon your bodyguard, and they recognized me, and wounded me. I escaped from them, but should have bled to death had you not dressed my wound. I wished to kill you, and you have saved my life. Now, if I live, and if you wish it, I will serve you as your most faithful slave, and will bid my sons do the same. Forgive me!'
The King was very glad to have made peace with his enemy so easily, and to have gained him for a friend, and he not only forgave him, but said he would send his servants and his own physician to attend him, and promised to restore his property.
Having taken leave of the wounded man, the King went out into the porch and looked around for the hermit. Before going away he wished once more to beg an answer to the questions he had put. The hermit was outside, on his knees, sowing seeds in the beds that had been dug the day before.
The King approached him, and said:
'For the last time, I pray you to answer my questions, wise man.'
'You have already been answered!' said the hermit still crouching on his thin legs, and looking up at the King, who stood before him.
'How answered? What do you mean?' asked the King.
'Do you not see,' replied the hermit. 'If you had not pitied my weakness yesterday, and had not dug these beds for me, but had gone your way, that man would have attacked you, and you would have repented of not having stayed with me. So the most important time was when you were digging the beds; and I was the most important man; and to do me good was your most important business. Afterwards, when that man ran to us, the most important time was when you were attending to him, for if you had not bound up his wounds he would have died without having made peace with you. So he was the most important man, and what you did for him was your most important business. Remember then: there is only one time that is important -- Now! It is the most important time because it is the only time when we have any power. The most necessary man is he with whom you are, for no man knows whether he will ever have dealings with any one else: and the most important affair is, to do him good, because for that purpose alone was man sent into this life!'
1903.
(from http://www.tolstoy.org/)
Appendix
"How can we live in the present moment, live now with the people around us, helping to lessen their suffering and making their lives happier? How? The answer is this: We must practice mindfulness. The principle Tolstoy gives appears easy. But if we want to put it into practice we must use the method of minfulness in order to seek and find the way."-- Thich Nhat Hanh.
(Editor: Leo Tolstoy may not be a buddhist in the conventional and dogmatic sense, but this story of his definitely is. When we strip away all the labels we give to others and look only at the person and their deeds, we would come to the conclusion that practitioners of different spiritual traditions have much to learn from each other. In Thich Nhat Hanh's words "Tolstoy's story is like a story out of scripture: it doesn't fall short of any sacred text," "Tolstoy is a saint-- what we Buddhists would call a Bodhisattva.")
Thursday, March 10, 2011
True joy in life in the Buddhist way
What is true joy in life? This is a difficult question—and one which has occupied a great many thinkers and philosophers. Joy can quickly give way to suffering. Joy is short and suffering long. Also what passes for joy in society is superficial. It cannot compare with the joy deriving from the Mystic Law. The key then lies in cultivating a state of mind where we can declare without reservation that life itself is a joy. This is the purpose of our Buddhist practice.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 28/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 28/5
Let the past be a lesson and look forward to the future
Forward! Always forward! This is a basic spirit of Buddhism. Nichiren Daishonin's teaching is the Buddhism of true cause. We live with our gaze fixed on the future, not hung up on the past. To advance eternally—this is the essence of life and the essence of what it means to be a practitioner of the Daishonin's Buddhism.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 27/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 27/5
Losing is not an option in Buddhism
In Buddhism, we either win or lose—there is no middle ground. Now and in the future, let us advance, determined to win in every sphere of our lives. By winning in our lives, we are advancing kosen-rufu; and by advancing kosen-rufu, we win in our lives.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 26/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 26/5
The Hungry Dog
There was a great king who oppressed his people and was hated by his subjects; yet when the Tathagata came into his kingdom, the king desired much to see him. So he went to the place where the Blessed One stayed and asked: "O Sakyamuni, canst thou teach a lesson to the king that will divert his mind and benefit him at the same time?"
And the Blessed One said: "I shall tell thee the parable of the hungry dog:
There was a wicked tyrant; and the god Indra, assuming the shape of a hunter, came down upon earth with the demon Matali, the latter appearing as a dog of enormous size. Hunter and dog entered the palace, and the dog howled so woefully that the royal buildings shook by the sound to their very foundations. The tyrant had the awe-inspiring hunter brought before his throne and inquired after the cause of the terrible bark. The hunter said, "The dog is hungry," whereupon the frightened king ordered food for him. All the food prepared at the royal banquet disappeared rapidly in the dog's jaws, and still he howled with portentous significance. More food was sent for, and all the royal store-houses were emptied, but in vain. Then the tyrant grew desperate and asked: 'Will nothing satisfy the cravings of that woeful beast?' "Nothing," replied the hunter, nothing except perhaps the flesh of all his enemies.' 'And who are his enemies?' anxiously asked the tyrant. The hunter replied: 'The dog will howl as long as there are people hungry in the kingdom, and his enemies are those who practice injustice and oppress the poor." The oppressor of the people, remembering his evil deeds, was seized with remorse, and for the first time in his life he began to listen to the teachings of righteousness."
Having ended his story, the Blessed One addressed the king, who had turned pale, and said to him:
"The Tathagata can quicken the spiritual ears of the powerful, and when thou, great king, hearest the dog bark, think of the teachings of the Buddha, and thou mayest still learn to pacify the monster."
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Originally from: http://www.zse4.com/doggod/Buddhist%20Parables.htm
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And the Blessed One said: "I shall tell thee the parable of the hungry dog:
There was a wicked tyrant; and the god Indra, assuming the shape of a hunter, came down upon earth with the demon Matali, the latter appearing as a dog of enormous size. Hunter and dog entered the palace, and the dog howled so woefully that the royal buildings shook by the sound to their very foundations. The tyrant had the awe-inspiring hunter brought before his throne and inquired after the cause of the terrible bark. The hunter said, "The dog is hungry," whereupon the frightened king ordered food for him. All the food prepared at the royal banquet disappeared rapidly in the dog's jaws, and still he howled with portentous significance. More food was sent for, and all the royal store-houses were emptied, but in vain. Then the tyrant grew desperate and asked: 'Will nothing satisfy the cravings of that woeful beast?' "Nothing," replied the hunter, nothing except perhaps the flesh of all his enemies.' 'And who are his enemies?' anxiously asked the tyrant. The hunter replied: 'The dog will howl as long as there are people hungry in the kingdom, and his enemies are those who practice injustice and oppress the poor." The oppressor of the people, remembering his evil deeds, was seized with remorse, and for the first time in his life he began to listen to the teachings of righteousness."
Having ended his story, the Blessed One addressed the king, who had turned pale, and said to him:
"The Tathagata can quicken the spiritual ears of the powerful, and when thou, great king, hearest the dog bark, think of the teachings of the Buddha, and thou mayest still learn to pacify the monster."
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Originally from: http://www.zse4.com/doggod/Buddhist%20Parables.htm
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Wednesday, March 9, 2011
The Story of the Hoe
by Master Cheng Yen
Translated by C.Y. Tien
A farmer plowed the land with a hoe day after day, year after year. The work was hard, but the harvest was plentiful. And yet, one day he couldn't help but ask himself, "Why am I working so hard? Life is meaningless and boring! Where is my life heading?"
Shortly afterwards, a monk came to his house to ask for alms. The monk looked free and happy, which deeply impressed the farmer. Being a monk and living an unencumbered life seemed admirable. Yes, what a good idea! The farmer cheerfully made up his mind to give up everything and become a monk.
As soon as he left his house, he suddenly felt how empty his hands were. He was so used to holding a hoe in his hands to work that without the hoe he now felt a little lost. Therefore, he went back to his house, picked up his hoe, and tried hard to think of what he could do with it. It was a fine hoe. The shaft was smooth and shiny from daily use. It would be heartbreaking to throw it away.
"OK, then," he thought, "I'll wrap it up and put it away." He found a secure place in the house to hide it. Now everything was settled. With his mind at ease, the farmer left his house at last.
The farmer did all he could to fulfill the requirements to be a true monk. However, he could hardly resist thinking of his hoe whenever he came across green paddies. Every now and then, he would rush back home just to feel the hoe and then return to the temple.
Time passed by quickly. After seven or eight years, he felt that something was missing. "Why haven't I fulfilled my dream of becoming a free, happy monk after having tried very hard to cultivate my morality? There is something I haven't let go of. Now it's time to get rid of my burden!" He rushed back home, picked up the hoe and threw it into a lake. Splash, there it went! "I won! I succeeded!" he couldn't resist crying out loud.
Just at that moment, a king, leading his victorious army, happened to pass by. He overheard the cry and went to ask the monk, "What did you win? Why are you so cheerful?" "I have conquered the devils in my heart. I have let all my burdens go."
The king saw that the monk was really happy and free from earthly burdens and delusions. The king thought to himself, "Now I've won the war. Victory is mine. But am I really happy? I took lands that didn't belong to me. It is not real victory." Then and there, the king realized that although he had won the war, he was not a real winner, but a common person burdened with life's vexations. He realized that in order to become a real winner and a saint, you have to conquer the devils in your heart.
Translated by C.Y. Tien
A farmer plowed the land with a hoe day after day, year after year. The work was hard, but the harvest was plentiful. And yet, one day he couldn't help but ask himself, "Why am I working so hard? Life is meaningless and boring! Where is my life heading?"
Shortly afterwards, a monk came to his house to ask for alms. The monk looked free and happy, which deeply impressed the farmer. Being a monk and living an unencumbered life seemed admirable. Yes, what a good idea! The farmer cheerfully made up his mind to give up everything and become a monk.
As soon as he left his house, he suddenly felt how empty his hands were. He was so used to holding a hoe in his hands to work that without the hoe he now felt a little lost. Therefore, he went back to his house, picked up his hoe, and tried hard to think of what he could do with it. It was a fine hoe. The shaft was smooth and shiny from daily use. It would be heartbreaking to throw it away.
"OK, then," he thought, "I'll wrap it up and put it away." He found a secure place in the house to hide it. Now everything was settled. With his mind at ease, the farmer left his house at last.
The farmer did all he could to fulfill the requirements to be a true monk. However, he could hardly resist thinking of his hoe whenever he came across green paddies. Every now and then, he would rush back home just to feel the hoe and then return to the temple.
Time passed by quickly. After seven or eight years, he felt that something was missing. "Why haven't I fulfilled my dream of becoming a free, happy monk after having tried very hard to cultivate my morality? There is something I haven't let go of. Now it's time to get rid of my burden!" He rushed back home, picked up the hoe and threw it into a lake. Splash, there it went! "I won! I succeeded!" he couldn't resist crying out loud.
Just at that moment, a king, leading his victorious army, happened to pass by. He overheard the cry and went to ask the monk, "What did you win? Why are you so cheerful?" "I have conquered the devils in my heart. I have let all my burdens go."
The king saw that the monk was really happy and free from earthly burdens and delusions. The king thought to himself, "Now I've won the war. Victory is mine. But am I really happy? I took lands that didn't belong to me. It is not real victory." Then and there, the king realized that although he had won the war, he was not a real winner, but a common person burdened with life's vexations. He realized that in order to become a real winner and a saint, you have to conquer the devils in your heart.
Only by looking with the heart can we discern the true essence
The heart is most important of all. In his classic The Little Prince, the French author Antoine de Saint-Exupéry writes: "It is only with the heart that one can see rightly; what is essential is invisible to the eye." It is just as he says. We cannot always tell whether something is genuine just with our eyes. Only by looking with the heart can we discern the true essence.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 25/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 25/5
What is practicing self-centered faith?
President Toda said: "Those who do not value the organization are practicing self-centered faith. With such faith you cannot expect to receive the truly profound benefits of this practice." Working hard within the organization for people's happiness and welfare is itself truly noble Buddhist practice.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 24/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 24/5
Tuesday, March 8, 2011
How to make our way joyously through life?
We need to cultivate the spirit to live with self-assurance, to make our way joyously through life. We practice this faith precisely to forge such a strong and vibrant inner resolve.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 23/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 23/5
How to cultivate the joy at the time of death?
We need to cultivate a state of life where we can thoroughly enjoy ourselves at all times. We should have such joy that even at the time of death we can declare with a happy smile: "That was wonderful! Where shall I go next?" This is the state of mind of a person with strong faith. Such individuals will be reborn without delay and in a form and in a place exactly according with their desires. Faith enables us to attain the kind of generous and all-embracing state of mind where we can enjoy everything in our lives.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 22/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 22/5
What is hope?
We must live with vibrant hope. Nothing is stronger than hope. The Mystic Law is itself eternal hope. Happiness belongs to those who never despair, no matter what happens.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 21/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 21/5
The Power of Keeping the Precepts
Formerly, in Kubhana state (Kashmir), there was nearby a monastery a poisonous dragon which frequently played havoc in the region.
In the monastery five hundred arhats gathered together but failed to drive away the dragon with their collective power of Dhyana-samadhi. Later, a monk came to the monastery where he did not enter into Dhyana-samadhi; he merely said to the poisonous dragon: 'Will the wise and virtuous one leave this place and go to some distant one.' Thereupon, the poisonous dragon fled to a distant place.
When asked by the arhats what miraculous power he had used to drive away the dragon, the monk replied: 'I did not use the power of Dhyana-samadhi; I am only very careful about keeping the rules of discipline and I observe a minor one with the same care as a major one.'
So, we can see that the collective power of five hundred arhats' Dhyana--samadhi cannot compare with a monk's strict observance of the rules of discipline.
In the monastery five hundred arhats gathered together but failed to drive away the dragon with their collective power of Dhyana-samadhi. Later, a monk came to the monastery where he did not enter into Dhyana-samadhi; he merely said to the poisonous dragon: 'Will the wise and virtuous one leave this place and go to some distant one.' Thereupon, the poisonous dragon fled to a distant place.
When asked by the arhats what miraculous power he had used to drive away the dragon, the monk replied: 'I did not use the power of Dhyana-samadhi; I am only very careful about keeping the rules of discipline and I observe a minor one with the same care as a major one.'
So, we can see that the collective power of five hundred arhats' Dhyana--samadhi cannot compare with a monk's strict observance of the rules of discipline.
Monday, March 7, 2011
The Human Condition / Stop the Train
The story is told of a man who, being late for a trip, arrived at a railroad station and jumped onto the first available train. Extenuated, he dozed off for a while and then upon waking up, saw the train rumbling along at full speed toward an unknown destination. He began querying everyone, complaining aloud and finally crying and shouting. He demanded that the train stop to let him off. The more excited he became, the more the other passengers, eerily silent and sowncast, seemed puzzled by his behavior. Finally a kind old man told him, "don't you know, this train has only one destination, the ocean depths from which no one ever returns." Once we are born, our final destination is death -- the deep ocean. Why fret and fuss? All we can do is to use our time on earth to develop the Bodhi-mind, seeking Enlightenment for ourselves and others.
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From Thus Have I Heard, edited by Minh Thanh and P.D. Leigh
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From Thus Have I Heard, edited by Minh Thanh and P.D. Leigh
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The Old Man and the Scorpion
One morning, after he had finished his meditation, the old man opened his eyes and saw a scorpion floating helplessly in the water. As the scorpion was washed closer to the tree, the old man quickly stretched himself out on one of the long
roots that branched out into the river and reached out to rescue the drowning creature. As soon as he touched it, the scorpion stung him. Instinctively the man withdrew his hand. A minute later, after he had regained his balance, he
stretched himself out again on the roots to save the scorpion. This time the scorpion stung him so badly with its poisonous tail that his hand became swollen and bloody and his face contorted with pain.
At that moment, a passerby saw the old man stretched out on the roots struggling with the scorpion and shouted: "Hey, stupid old man, what's wrong with you? Only a fool would risk his life for the sake of an ugly, evil creature. Don't you know you could kill yourself trying to save that ungrateful scorpion?"
The old man turned his head. Looking into the stranger's eyes he said calmly, "My friend, just because it is the scorpion's nature to sting, that does not change my nature to save."
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Orginally from: http://www.buddhistinformation.com/
roots that branched out into the river and reached out to rescue the drowning creature. As soon as he touched it, the scorpion stung him. Instinctively the man withdrew his hand. A minute later, after he had regained his balance, he
stretched himself out again on the roots to save the scorpion. This time the scorpion stung him so badly with its poisonous tail that his hand became swollen and bloody and his face contorted with pain.
At that moment, a passerby saw the old man stretched out on the roots struggling with the scorpion and shouted: "Hey, stupid old man, what's wrong with you? Only a fool would risk his life for the sake of an ugly, evil creature. Don't you know you could kill yourself trying to save that ungrateful scorpion?"
The old man turned his head. Looking into the stranger's eyes he said calmly, "My friend, just because it is the scorpion's nature to sting, that does not change my nature to save."
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Orginally from: http://www.buddhistinformation.com/
How to not be swayed by the scheming and duplicity in the world?
We mustn't be afraid of anything. It is important to remain firm to our convictions. There is a great deal of scheming and duplicity in the world. It is foolish to allow ourselves to be swayed by such things; it only leads to unhappiness. The Mystic Law and Nichiren Daishonin are absolutely free of any falsehood. Therefore, to dedicate our lives to kosen-rufu is to lead the wisest possible existence.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 20/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 20/5
Have confidence in the Mystic Law
From the standpoint of the eternity of our lives, because we embrace the Mystic Law everything is moving in a positive direction, everything contributes to our happiness and our attainment of Buddhahood. We need to have confidence in the Mystic Law; we mustn't be swayed by immediate circumstances or allow them to cloud our faith.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 19/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 19/5
Sunday, March 6, 2011
An advice to those who have experienced great suffering.
Those who have experienced great suffering must win in life and become happy. If you're always losing and miserable, then you are not practicing the Daishonin's Buddhism correctly. You are not following the true path in life. Buddhism teaches the means by which the sad can become happy and the happy become happier still. That is the reason for our practice.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 18/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 18/5
What is the true spirit of self-reliance?
"Don't be dependent on anyone"—this is my sentiment. We each have to strengthen and develop ourselves through our own efforts. We must never surrender to any foe or difficulty. We must be fearless. This is the true spirit of self-reliance.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 17/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 17/5
What is the correct way of life for human beings?
Day in and day out. Today and again tomorrow. Moving of one's own accord to take action, to meet with people and conduct dialogues. This is what Shakyamuni did. Herein lies the correct way of life for human beings and the path of true honor for a Buddhist. This is the rhythm of the SGI's advance—an advance founded upon the same principles practiced and espoused by Shakyamuni and the original Buddha, Nichiren Daishonin.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 16/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 16/5
Yajnadatta, the Mad Man
"The Shurangama Sutra relates the story of Yajnadatta, the mad man of Shravasti, who one day looked in the mirror and noticed that the person reflected in it had a head. At that point, he lost his reason and said, 'How come that person has a head and I don't? Where has my head gone?' He then ran wildly through the streets asking everyone he met, 'Have you seen my head? Where has it gone?' He accosted everyone he met, yet no one knew what he was doing. 'He already has a head,' they said. 'What's he looking for another one for?'
There are a lot of people just like poor Yajnadatta."
-- Master Hsuan Hua
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From Thus Have I Heard, edited by Minh Thanh and P.D. Leigh
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There are a lot of people just like poor Yajnadatta."
-- Master Hsuan Hua
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From Thus Have I Heard, edited by Minh Thanh and P.D. Leigh
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Saturday, March 5, 2011
Who are the people of justice?
Ralph Waldo Emerson says, "Good-nature is plentiful, but we want justice with a heart of steel, to fight down the proud." If people are merely good-natured, then those who are arrogant and highhanded will have free rein to carry on as they please. Only those who fight with hearts of steel are people of justice.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 15/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 15/5
Kosen-rufu for the infinite future
Kosen-rufu is a long-term struggle we are pursuing over the 10,000 years of the Latter Day. Therefore, as we strive to realize victory in the present, we need to maintain a vision of the next fifty or 100 years. Each day I am making efforts with my focus on the infinite future.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 14/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 14/5
From now and tomorrow
During our dialogue, Dr. Arnold Toynbee at one point told me that his motto was Laboremus, Latin for, "Let's get to work!" Nichiren Daishonin's Buddhism focuses on the present and future; it is infused with the spirit, "Let's get started!" We practice for the sake of the present and future. It is important not to become trapped in the past; we have to put it behind us. The Buddhism of true cause is always based on the present moment; it is always "from this moment on."
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 13/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 13/5
How can transform ourselves, those around us and the land in which we live?
I want you to understand the subtle workings of the mind. How you orient your mind, the kind of attitude you take, greatly influences both you yourself and your environment. The Buddhist principle of a single life-moment encompassing 3,000 realms completely elucidates the true aspect of life's inner workings. Through the power of strong inner resolve, we can transform ourselves, those around us and the land in which we live.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 12/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 12/5
Goddess of Wealth and Goddess of Poverty
Once a beautiful and well-dressed woman visited a house. The master of the house asked her who she was; and she replied that she was the goddess of wealth. The master of the house was delighted and so greeted her with open arms. Soon after another woman appeared who was ugly looking and poorly dressed. The master asked who she was and the woman replied that she was the goddess of poverty. The master was frightened and tried to drive her out of the house, but the woman refused to depart, saying, 'The goddess of wealth is my sister. There is an agreement between us that we are never to live apart; if you chase me out, she is to go with me.' Sure enough, as soon as the ugly woman went out, the other woman disppeared.
Birth goes with death. Fortune goes with misfortune. Bad things follow good things. Everyone should realize this. Foolish people dread misfortune and strive after good fortune, but those who seek Enlightenment must transcend both of them and be free of worldly attachment.
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From Thus Have I Heard, edited by Minh Thanh and P.D. Leigh.
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Birth goes with death. Fortune goes with misfortune. Bad things follow good things. Everyone should realize this. Foolish people dread misfortune and strive after good fortune, but those who seek Enlightenment must transcend both of them and be free of worldly attachment.
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From Thus Have I Heard, edited by Minh Thanh and P.D. Leigh.
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Friday, March 4, 2011
How we meet our death?
The state of mind with which we meet our death will greatly influence the course of our lives over eternity. Granted, if one is unconcerned by how one dies, or if one dismisses any connection between this existence and the next, then there probably isn't any need to practice the Daishonin's Buddhism. But the truth is that life is eternal, that our existence continues even after we die. Moreover, during the latent stage of death before rebirth, we cannot change the essence of our lives, we cannot carry out Buddhist practice. Only while we are alive as human beings can we practice Buddhism.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 10/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 10/5
What constitutes the heart of Buddhism?
Buddhism is concerned with the essential nature of humanity. Buddhism is not found somewhere else separate from such beautiful expressions of humanity as appreciation toward one's mother and courtesy to others. As Nichiren Daishonin teaches in the Gosho, "behavior as a human being" that perfectly accord with reason is what constitutes the heart of Buddhism. Therefore, our world of faith must be a gathering that is full of affection and heartfelt consideration.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 9/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 9/5
The Brave Little Parrot -- A Jataka Tale
Once, long ago, the Buddha was born as a little parrot. One day a storm fell upon his forest home. Lightning flashed, thunder crashed, and a dead tree, struck by lightning, burst into flames. Sparks leapt on the wind and soon the forest was ablaze. Terrified animals ran wildly in every direction, seeking safety from the flames and smoke.
"Fire! Fire!" cried the little parrot. "To the river!" Flapping his wings, he flung himself out into the fury of the storm and, rising higher, flew towards the safety of the river. But as he flew he could see that many animals were trapped, surrounded by the flames below, with no chance of escape.
Suddenly a desperate idea, a way to save them, came to him.
He darted to the river, dipped himself in the water, and flew back over the now raging fire.
The heat rising up from the burning forest was like the heat of an oven. The thick smoke made breathing almost unbearable. A wall of flames shot up on one side, and then the other. Crackling flames leapt before him. Twisting and turning through the mad maze of fire, the little parrot flew bravely on. At last, when he was over the center of the forest, he shook his wings and released the few drops of water which still clung to his feathers. The tiny drops tumbled down like jewels into the heart of the blaze and vanished with a hissssssssss.
Then the little parrot once more flew back through the flames and smoke to the river, dipped himself in the cool water, and flew back again over the burning forest. Back and forth he flew, time and time again, from the river to the forest, from the burning forest to the river. His feathers were charred. His feet were scorched. His lungs ached. His eyes, stung by smoke, turned red as coals. His mind spun dizzily as the spinning sparks. But still the little parrot flew on.
At this time, some of the devas -- gods of a happy realm -- were floating overhead in their cloud palaces of ivory and gold. They happened to look down. And they saw the little parrot flying among the flames. They pointed at him with perfect hands. Between mouthfuls of honeyed foods they exclaimed, "Look at that foolish bird! He's trying to put out a raging forest fire with a few sprinkles of water! How absurd!" And they laughed.
But one of those gods, strangely moved, changed himself into a golden eagle and flew down, down towards the little parrot's fiery path.
The little parrot was just nearing the flames again when the great eagle with eyes like molten gold appeared at his side. "Go back, little bird!" said the eagle in a solemn and majestic voice. "Your task is hopeless! A few drops of water can't put out a forest fire! Cease now and save yourself -- before it is too late."
But the little parrot only continued to fly on through the smoke and flames. He could hear the great eagle flying above him as the heat grew fiercer, calling out, "Stop, foolish little parrot! Save yourself! Save yourself!"
"I don't need a great, shining eagle," coughed the little parrot, "to give me advice like that. My own mother, the dear bird, might have told me such things long ago. Advice! (cough, cough), I don't need advice. I just (cough), need someone to help."
And the god, who was that great eagle, seeing the little parrot flying through the flames, thought suddenly of his own privileged kind. He could see them high up above. There they were, the carefree gods, laughing and talking, while many animals cried out in pain and fear from the flames below. And he grew ashamed. Then one single desire was kindled in his heart. God though he was, he just wanted to be like that brave little parrot, and to help.
"I will help!" he exclaimed and, flushed with these new feelings, he began to weep. Stream after stream of sparkling tears poured from his eyes. Wave upon wave, they washed down like cooling rain upon the fire, upon the forest, upon the animals and upon the little parrot himself.
The flames died down and the smoke began to clear. The little parrot, washed and bright, rocketed about the sky laughing for joy. "Now that's more like it!" he exclaimed.
The eagle's tears dripped from burned branches. Smoke rose up from the scorched earth. Miraculously, where those tears glistened, new life pushed forth -- fresh shoots, stems, and leaves. Green grass pushed up from among the still glowing cinders.
Where the teardrops sparkled on the parrot's wings, new feathers now grew. Red feathers, green feathers, yellow feathers -- such bright colors! Such a handsome bird!
All the animals looked at one another in amazement. They were whole and well. Not one had been harmed. Up above in the clear blue sky they could see their brave friend, the little parrot, looping and soaring in delight. When all hope was gone, somehow he had saved them. "Hurray!" they cried. "Hurray for the brave little parrot and for the miraculous rain!"
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(From The Hungry Tigress as told by Rafe Martin. Parallax Press, Berkeley California, 1990.)
(Taken fron Inquiring Mind -- A Semi-annual Journal of the Vipassana Community Volume 10, Number 2, Spring 1994)
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"Fire! Fire!" cried the little parrot. "To the river!" Flapping his wings, he flung himself out into the fury of the storm and, rising higher, flew towards the safety of the river. But as he flew he could see that many animals were trapped, surrounded by the flames below, with no chance of escape.
Suddenly a desperate idea, a way to save them, came to him.
He darted to the river, dipped himself in the water, and flew back over the now raging fire.
The heat rising up from the burning forest was like the heat of an oven. The thick smoke made breathing almost unbearable. A wall of flames shot up on one side, and then the other. Crackling flames leapt before him. Twisting and turning through the mad maze of fire, the little parrot flew bravely on. At last, when he was over the center of the forest, he shook his wings and released the few drops of water which still clung to his feathers. The tiny drops tumbled down like jewels into the heart of the blaze and vanished with a hissssssssss.
Then the little parrot once more flew back through the flames and smoke to the river, dipped himself in the cool water, and flew back again over the burning forest. Back and forth he flew, time and time again, from the river to the forest, from the burning forest to the river. His feathers were charred. His feet were scorched. His lungs ached. His eyes, stung by smoke, turned red as coals. His mind spun dizzily as the spinning sparks. But still the little parrot flew on.
At this time, some of the devas -- gods of a happy realm -- were floating overhead in their cloud palaces of ivory and gold. They happened to look down. And they saw the little parrot flying among the flames. They pointed at him with perfect hands. Between mouthfuls of honeyed foods they exclaimed, "Look at that foolish bird! He's trying to put out a raging forest fire with a few sprinkles of water! How absurd!" And they laughed.
But one of those gods, strangely moved, changed himself into a golden eagle and flew down, down towards the little parrot's fiery path.
The little parrot was just nearing the flames again when the great eagle with eyes like molten gold appeared at his side. "Go back, little bird!" said the eagle in a solemn and majestic voice. "Your task is hopeless! A few drops of water can't put out a forest fire! Cease now and save yourself -- before it is too late."
But the little parrot only continued to fly on through the smoke and flames. He could hear the great eagle flying above him as the heat grew fiercer, calling out, "Stop, foolish little parrot! Save yourself! Save yourself!"
"I don't need a great, shining eagle," coughed the little parrot, "to give me advice like that. My own mother, the dear bird, might have told me such things long ago. Advice! (cough, cough), I don't need advice. I just (cough), need someone to help."
And the god, who was that great eagle, seeing the little parrot flying through the flames, thought suddenly of his own privileged kind. He could see them high up above. There they were, the carefree gods, laughing and talking, while many animals cried out in pain and fear from the flames below. And he grew ashamed. Then one single desire was kindled in his heart. God though he was, he just wanted to be like that brave little parrot, and to help.
"I will help!" he exclaimed and, flushed with these new feelings, he began to weep. Stream after stream of sparkling tears poured from his eyes. Wave upon wave, they washed down like cooling rain upon the fire, upon the forest, upon the animals and upon the little parrot himself.
The flames died down and the smoke began to clear. The little parrot, washed and bright, rocketed about the sky laughing for joy. "Now that's more like it!" he exclaimed.
The eagle's tears dripped from burned branches. Smoke rose up from the scorched earth. Miraculously, where those tears glistened, new life pushed forth -- fresh shoots, stems, and leaves. Green grass pushed up from among the still glowing cinders.
Where the teardrops sparkled on the parrot's wings, new feathers now grew. Red feathers, green feathers, yellow feathers -- such bright colors! Such a handsome bird!
All the animals looked at one another in amazement. They were whole and well. Not one had been harmed. Up above in the clear blue sky they could see their brave friend, the little parrot, looping and soaring in delight. When all hope was gone, somehow he had saved them. "Hurray!" they cried. "Hurray for the brave little parrot and for the miraculous rain!"
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(From The Hungry Tigress as told by Rafe Martin. Parallax Press, Berkeley California, 1990.)
(Taken fron Inquiring Mind -- A Semi-annual Journal of the Vipassana Community Volume 10, Number 2, Spring 1994)
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Thursday, March 3, 2011
Devotion to one's parents
No one is more wonderful than a mother. And there is nothing more noble than a mother's heart. I hope you will all treasure your mothers. Truly praiseworthy are those who have a sense of gratitude and appreciation toward their parents. The Buddhist sutras teach that the practice of Buddhism is the ultimate expression of devotion to one's parents, and the Buddha excels in such dedication and concern.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 8/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 8/5
The Fish and the Turtle (Is Nibbana Nothingness?)
Once upon a time there was a fish. And just because it was a fish, it had lived all its life in the water and knew nothing whatever about anything else but water. And one day as it swam about in the lake where all its days had been spent, it happened to meet a turtle of its acquaintance who had just come back from a little excursion on the land.
"Good day, Mr. Turtle!" said the fish. "I have not seen you for a long time. Where have you been?"
"Oh", said the turtle, "I have just been for a trip on dry land."
"On dry land!" exclaimed the fish. "What do you mean by on dry land? There is no dry land. I had never seen such a thing. Dry land is nothing."
"Well," said the turtle good-naturedly. "If you want to think so, of course you may; there is no one who can hinder you. But that's where I've been, all the same."
"Oh, come," said the fish. "Try to talk sense. Just tell me now what is this land of yours like? Is it all wet?"
"No, it is not wet," said the turtle.
"Is it nice and fresh and cool?" asked the fish.
"No, it is not nice and fresh and cool," the trutle replied.
"Is it clear so that light can come through it?"
"No, it is not clear. Light cannot come through it."
"Is it soft and yielding, so that I can move my fins about in it and push my nose through it?"
"No, it is not soft and yielding. You could not swim in it."
"Does it move or flow in streams?"
"No, it neither moves nor flows in streams."
"Does it ever rise up into waves then, with white foams in them?" asked the fish, impatient at this string of Noes.
"No!" replied the turtle, truthfully. "It never rises up into waves that I have seen."
"There now," exclaimed the fish triumphantly. "Didn't I tell you that this land of yours was just nothing? I have just asked, and you have answered me that it is neither wet nor cool, not clear nor soft and that it does not flow in streams nor rise up into waves. And if it isn't a single one of these things what else is it but nothing? Don't tell me."
"Well, well", said the turtle, "If you are determined to think that dry land is nothing, I suppose you must just go on thinking so. But any one who knows what is water and what is land would say you were just a silly fish, for you think that anything you have never known is nothing just because you have never known it."
And with that the turtle turned away and, leaving the fish behind in its little pond of water, set out on another excursion over the dry land that was nothing.
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Source: "The Buddha and His Teachings" by Maha thera Narada.
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"Good day, Mr. Turtle!" said the fish. "I have not seen you for a long time. Where have you been?"
"Oh", said the turtle, "I have just been for a trip on dry land."
"On dry land!" exclaimed the fish. "What do you mean by on dry land? There is no dry land. I had never seen such a thing. Dry land is nothing."
"Well," said the turtle good-naturedly. "If you want to think so, of course you may; there is no one who can hinder you. But that's where I've been, all the same."
"Oh, come," said the fish. "Try to talk sense. Just tell me now what is this land of yours like? Is it all wet?"
"No, it is not wet," said the turtle.
"Is it nice and fresh and cool?" asked the fish.
"No, it is not nice and fresh and cool," the trutle replied.
"Is it clear so that light can come through it?"
"No, it is not clear. Light cannot come through it."
"Is it soft and yielding, so that I can move my fins about in it and push my nose through it?"
"No, it is not soft and yielding. You could not swim in it."
"Does it move or flow in streams?"
"No, it neither moves nor flows in streams."
"Does it ever rise up into waves then, with white foams in them?" asked the fish, impatient at this string of Noes.
"No!" replied the turtle, truthfully. "It never rises up into waves that I have seen."
"There now," exclaimed the fish triumphantly. "Didn't I tell you that this land of yours was just nothing? I have just asked, and you have answered me that it is neither wet nor cool, not clear nor soft and that it does not flow in streams nor rise up into waves. And if it isn't a single one of these things what else is it but nothing? Don't tell me."
"Well, well", said the turtle, "If you are determined to think that dry land is nothing, I suppose you must just go on thinking so. But any one who knows what is water and what is land would say you were just a silly fish, for you think that anything you have never known is nothing just because you have never known it."
And with that the turtle turned away and, leaving the fish behind in its little pond of water, set out on another excursion over the dry land that was nothing.
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Source: "The Buddha and His Teachings" by Maha thera Narada.
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What makes life so interesting? The joy and suffering.
Many things happen in life. There are joyous days and times of suffering. Sometimes unpleasant things occur. But that's what makes life so interesting. The dramas we encounter are part and parcel of being human. If we experienced no change or drama in our lives, if nothing unexpected ever happened, we would merely be like automatons, our lives unbearably monotonous and dull. Therefore, please develop a strong self so that you can enact the drama of your life with confidence and poise in the face of whatever vicissitudes you may encounter.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 7/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 7/5
The weak side of us
We have both a weak self and a strong self; the two are completely different. If we allow our weak side to dominate, we will be defeated. The thought, "I am still young and have a lot of time, so I can relax and take life easy" is a function of our own weakness.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 6/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 6/5
Wednesday, March 2, 2011
How to be true Buddhist practitioners?
This is what I would like to communicate to you, my young friends who are the heirs of the Soka legacy: Live out your lives together with the SGI, an organization fulfilling the Buddha's decree! Our activities in the organization of faith constitute our Buddhist practice, lead to the realization of kosen-rufu and enable us to carry out our human revolution. To think selfishly, "I'll just practice on my own and however I like" cannot be called correct faith. Such a person is a Buddhist in name only; they are not true practitioners.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 5/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 5/5
The winning power in Buddhism
Buddhism concerns itself with winning. When we battle a powerful enemy, either we will triumph or we will be defeated—there is no middle ground. Battling against life's negative functions is an indivisible part of Buddhism. It is by being victorious in this struggle that we become Buddhas. We have to win. Moreover, Buddhism ensures that we can definitely do so.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 4/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 4/5
Delusion
(Told by Narada Maha Thera)
"A man was forcing his way through a thick forest beset with thorns and stones. Suddenly to his great consternation, an elephant appeared and gave chase. He took to his heels through fear, and seeing a well, he ran to hide in it. But to his horror he saw a viper at the bottom of the well. However, lacking other means of escape, he jumped into that well, and clung to a thorny creeper that was growing in it. Looking up, he saw two mice--a white one and a black one--gnawing at the creeper. Over his face there was a beehive from which occasional drops of honey trickled.
This man, foolishly unmindful of this precarious position, was greedily tasting the honey. A kind person volunteered to show him a path of escape. But the greedy man begged to be excused till he had enjoyed himself.
The thorny path is Samsara, the ocean of life. Man's life is not a bed of roses. It is beset with difficulties and obstacles to overcome, with opposition and unjust criticism, with attacks and insults to be borne. Such is the thorny path of life.
The elephant here resembles death; the viper, old age; the creeper, birth; the two mice, night and day. The drop of honey correspond to the fleeting sensual pleasures. The man represents the so-called being. The kind person represents the Buddha.
The temporary material happiness is merely the gratification of some desire. When the desired thing is gained, another desire arises. Insatiate are all desires.
'Sorrow is essential to life, and cannot be evaded.
Nirvana, being non-conditioned, is [quiescent].'"
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From Thus Have I Heard, edited by Minh Thanh and P.D. Leigh.
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"A man was forcing his way through a thick forest beset with thorns and stones. Suddenly to his great consternation, an elephant appeared and gave chase. He took to his heels through fear, and seeing a well, he ran to hide in it. But to his horror he saw a viper at the bottom of the well. However, lacking other means of escape, he jumped into that well, and clung to a thorny creeper that was growing in it. Looking up, he saw two mice--a white one and a black one--gnawing at the creeper. Over his face there was a beehive from which occasional drops of honey trickled.
This man, foolishly unmindful of this precarious position, was greedily tasting the honey. A kind person volunteered to show him a path of escape. But the greedy man begged to be excused till he had enjoyed himself.
The thorny path is Samsara, the ocean of life. Man's life is not a bed of roses. It is beset with difficulties and obstacles to overcome, with opposition and unjust criticism, with attacks and insults to be borne. Such is the thorny path of life.
The elephant here resembles death; the viper, old age; the creeper, birth; the two mice, night and day. The drop of honey correspond to the fleeting sensual pleasures. The man represents the so-called being. The kind person represents the Buddha.
The temporary material happiness is merely the gratification of some desire. When the desired thing is gained, another desire arises. Insatiate are all desires.
'Sorrow is essential to life, and cannot be evaded.
Nirvana, being non-conditioned, is [quiescent].'"
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From Thus Have I Heard, edited by Minh Thanh and P.D. Leigh.
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Tuesday, March 1, 2011
James Thomas
To be a great leader and so always master of the situation, one must of necessity have been a great thinker in action. An eagle was never yet hatched from a goose's egg.
James Thomas
James Thomas
Indisputable proof of the Soka Gakkai
As direct disciples of the Daishonin, we have summoned forth the three powerful enemies of Buddhism. And defeating their schemes and repelling their onslaughts, we have carved out a great path of kosen-rufu. This has been the unrivaled pride of Mr. Makiguchi, Mr. Toda and myself as Soka Gakkai presidents. It is indisputable proof that the Soka Gakkai is the foremost organization in the entire world acting in accord with the Buddha's will and decree.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 3/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 3/5
Samsara and Nirvana
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"Grief can be the garden of compassion. If you keep your heart open through everything, your pain can become your greatest ally in your life's search for love and wisdom."--Rumi
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A Zen master urged his students to practice diligently in order to transcend the world of birth and death.
A student asked him, "Sir, please tell us how to transcend the world of birth and death."
He said, "You have to look for the world of no birth and no death."
The student asked, "But where can we find the world of no birth and no death?"
"You look for it right in the world of birth and death."
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"The Buddha Dharma is in the world,
Awakening is not apart from the world.
If you seek enlightenment apart from the world,
It is like seeking rabbit horns."--Hui Neng
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"Grief can be the garden of compassion. If you keep your heart open through everything, your pain can become your greatest ally in your life's search for love and wisdom."--Rumi
--------------------------------------------------------------------------------
A Zen master urged his students to practice diligently in order to transcend the world of birth and death.
A student asked him, "Sir, please tell us how to transcend the world of birth and death."
He said, "You have to look for the world of no birth and no death."
The student asked, "But where can we find the world of no birth and no death?"
"You look for it right in the world of birth and death."
--------------------------------------------------------------------------------
"The Buddha Dharma is in the world,
Awakening is not apart from the world.
If you seek enlightenment apart from the world,
It is like seeking rabbit horns."--Hui Neng
--------------------------------------------------------------------------------
What brings out the full potential in all things and situations?
No matter how healthy, intelligent or affluent we may be, if our minds are weak, then our happiness will also be frail and brittle. Our minds of faith, moreover, enable us to bring out the full potential in all things and situations, so it is crucial that we strive to forge our minds of faith.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 2/5
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 2/5
How should we care for and nurture young people?
Nobel laureate Gabriela Mistral (1889-1957) of Chile, was well respected as a humanistic educator. Indicative of the great spirit of compassion and caring with which she interacted with her students is her "Teacher's Prayer": "Let me be more mother than the mother herself in my love and defense of the child who is not flesh of my flesh. Help me to make one of my children my most perfect poem and leave within him or her my most melodious melody from that day when my own lips no longer sing." With this same spirit, let us care for and nurture young people.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 30/4
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 30/4
The person who lives life fully, glowing with life's energy, is the person who lives a successful life
What is success in life? Who are the truly successful? There are famous and powerful people who become pitiful figures in their old age. There are people who die alone, feeling empty and desolate inside. Just what is success? The English thinker Walter Pater (1839-94) wrote: "To burn always with this hard, gemlike flame, to maintain this ecstasy, is success in life." The person who lives life fully, glowing with life's energy, is the person who lives a successful life.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 29/4
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 29/4
The joy and happiness of chant daimoku each day
How incredible it is to chant this wonderful daimoku each day! Nichiren Daishonin writes, "There is no greater happiness for human beings than chanting Nam-myoho-renge-kyo. The sutra [Lotus Sutra] says, 'The people there [in my land] are happy and at ease.'"(MW-1, 161). There is no joy, happiness and ease surpassing what we can attain through chanting daimoku. No matter how much you may pursue the things you love and skip gongyo to have a good time—all such fleeting, worldly pleasures pale beside the deep sense of satisfaction that comes from chanting daimoku.
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 28/4
For Today and Tomorrow
Daily Encouragement by Daisaku Ikeda 28/4
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