To be, or not to be: that is the question: Whether 'tis nobler in the mind to suffer The slings and arrows of outrageous fortune, Or to take arms against a sea of troubles, And by opposing end them. Willaim Shakespeare
mercredi 30 septembre 2009
To be or not to be
lundi 28 septembre 2009
On Attaining Buddhahood in This Lifetime
jeudi 24 septembre 2009
Emptiness
The concept of shunyata (Sanskrit), or ku (Japanese), has been variously translated as latency, non-substantiality, emptiness and void. One of the first detailed articulations of this idea comes from the Buddhist scholar Nagarjuna, living in India between 150 and 250 C.E. Nagarjuna believed that the state of "neither existence nor nonexistence" described in this concept expressed the true nature of all things. The paradoxical nature of this idea, however, makes it somewhat foreign to Western dualist logic, and has helped contribute to a stereotype of Buddhism as a detached, mystical philosophy which sees the world as a grand illusion. The implications of ku, however, are much more down-to-earth, and are in fact consistent with the findings of contemporary science.
Modern physics, in attempting to discover the essence of matter, has arrived at a description of the world that is very close to that of Nagarjuna. What scientists have discovered is that there is no actual, easily identifiable "thing" at the basis of matter. Subatomic particles, the building blocks of the physical world that we inhabit, appear to oscillate between states of being and nonbeing. Instead of a fixed "thing" in a particular place, we find only shifting waves of probability. At this level, the world is actually a highly fluid and unpredictable place, essentially without substance. It is this non-substantial nature of reality that the concept of ku describes.
Ku also elucidates the latent potential inherent in life. Consider how, when we are in the grip of a powerful emotion, such as anger, this expresses itself in our entire being--our glaring expression, raised voice, tensed body and so on. When our temper cools, the anger disappears. What has happened to it? We know anger still exists somewhere within us, but until something causes us to feel angry again, we can find no evidence of its existence. To all intents and purposes, it has ceased to exist. Memories are another example; we are unaware of their existence until they suddenly rise into our consciousness. The rest of the time, as with our anger, they are in a state of latency, or ku: they exist and yet they do not.
An understanding of ku, therefore, helps us to see that, despite how we may see them, things--people, situations, relationships, our own lives--are not fixed, but dynamic, constantly changing and evolving. They are filled with latent potential which can become manifest at any time. Even the most seemingly hopeless situation has within it astoundingly positive possibilities.
It is very natural for us to apply various types of definitions to people, situations and ourselves, in order to make sense of the world. Unless we are careful about the nature of our thoughts and opinions, however, we can easily become trapped in narrow and often negative views: "He's not a very nice person," "I'm no good at relationships," "There will never be peace in the Middle East." As soon as we make up our minds about something in this way, we impose a limitation on it, shutting out the possibilities of positive growth and development.
When we choose to view things in term of their infinite positive potential, however, our thoughts and actions become a constructive influence, helping create the conditions for that potential to become a reality.
Because of the intimate interconnectedness of all things, each of us, at each moment, has a profound impact on the shared reality of life. The way we see things has a definite, defining effect on reality. Realizing this enables us to act with the confidence that we can shape reality toward positive outcomes.
The most positive and constructive view is to believe in the unbounded positive potential inherent in all life. Buddhism terms this potential--the real nature of life--"Buddhahood," which Nichiren defined as Nam-myoho-renge-kyo. Nichiren encouraged his followers to chant this phrase with the firm conviction that by doing so they are tapping the latent potentiality of Buddhahood in themselves and in the situations they are part of.
[Courtesy, April 2001 SGI Quarterly]
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Modern physics, in attempting to discover the essence of matter, has arrived at a description of the world that is very close to that of Nagarjuna. What scientists have discovered is that there is no actual, easily identifiable "thing" at the basis of matter. Subatomic particles, the building blocks of the physical world that we inhabit, appear to oscillate between states of being and nonbeing. Instead of a fixed "thing" in a particular place, we find only shifting waves of probability. At this level, the world is actually a highly fluid and unpredictable place, essentially without substance. It is this non-substantial nature of reality that the concept of ku describes.
Ku also elucidates the latent potential inherent in life. Consider how, when we are in the grip of a powerful emotion, such as anger, this expresses itself in our entire being--our glaring expression, raised voice, tensed body and so on. When our temper cools, the anger disappears. What has happened to it? We know anger still exists somewhere within us, but until something causes us to feel angry again, we can find no evidence of its existence. To all intents and purposes, it has ceased to exist. Memories are another example; we are unaware of their existence until they suddenly rise into our consciousness. The rest of the time, as with our anger, they are in a state of latency, or ku: they exist and yet they do not.
An understanding of ku, therefore, helps us to see that, despite how we may see them, things--people, situations, relationships, our own lives--are not fixed, but dynamic, constantly changing and evolving. They are filled with latent potential which can become manifest at any time. Even the most seemingly hopeless situation has within it astoundingly positive possibilities.
It is very natural for us to apply various types of definitions to people, situations and ourselves, in order to make sense of the world. Unless we are careful about the nature of our thoughts and opinions, however, we can easily become trapped in narrow and often negative views: "He's not a very nice person," "I'm no good at relationships," "There will never be peace in the Middle East." As soon as we make up our minds about something in this way, we impose a limitation on it, shutting out the possibilities of positive growth and development.
When we choose to view things in term of their infinite positive potential, however, our thoughts and actions become a constructive influence, helping create the conditions for that potential to become a reality.
Because of the intimate interconnectedness of all things, each of us, at each moment, has a profound impact on the shared reality of life. The way we see things has a definite, defining effect on reality. Realizing this enables us to act with the confidence that we can shape reality toward positive outcomes.
The most positive and constructive view is to believe in the unbounded positive potential inherent in all life. Buddhism terms this potential--the real nature of life--"Buddhahood," which Nichiren defined as Nam-myoho-renge-kyo. Nichiren encouraged his followers to chant this phrase with the firm conviction that by doing so they are tapping the latent potentiality of Buddhahood in themselves and in the situations they are part of.
[Courtesy, April 2001 SGI Quarterly]
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lundi 21 septembre 2009
Le Mandala : le Gohonzon
Le Gohonzon est l’objet de vénération du bouddhisme de Nichiren. En japonais, go signifie « digne d’honneur », et honzon « objet de culte fondamental ». Nichiren a précisé que la Loi universelle qui imprègne la vie et l’univers est Nam Myoho Renge Kyo et il l’a concrétisée sous la forme d’un mandala. Le Gohonzon est un parchemin sur lequel sont inscrits des caractères chinois et sanskrits. Nichiren y décrit symboliquement l’état de bouddha que possède tout être humain.
Les membres de la SGI récitent Nam Myoho Renge Kyo en se tenant face au Gohonzon enchâssé à leur domicile. Ce Gohonzon agit comme un stimulus qui active l’état de bouddha latent chez celui ou celle qui récite Nam Myoho Renge Kyo avec foi.
Tout ce qui constitue notre environnement (ceux qui nous entourent, le temps qu'il fait, un morceau de musique, la couleur des murs, etc.) exerce une influence sur nous. Au contact de divers stimuli externes, notre état de vie intérieur change ; ainsi, la contemplation d’un tableau peut déclencher une sensation de ravissement, de calme ou de dégoût. Une simple lettre peut provoquer de la joie, un choc ou le désarroi. De la même manière, un stimulus externe est nécessaire pour faire surgir notre potentiel le plus élevé, notre état de bouddha. Parce qu’il s’est totalement éveillé à la Loi de la vie, Nichiren a pu créer ce stimulus, le Gohonzon, qui permet d’activer l’état de bouddha qui est en nous.
Dans la pratique du bouddhisme de Nichiren, l’élément clé pour faire surgir la boddhéité est la force de la foi.
Les membres de la SGI récitent Nam Myoho Renge Kyo en se tenant face au Gohonzon enchâssé à leur domicile. Ce Gohonzon agit comme un stimulus qui active l’état de bouddha latent chez celui ou celle qui récite Nam Myoho Renge Kyo avec foi.
Tout ce qui constitue notre environnement (ceux qui nous entourent, le temps qu'il fait, un morceau de musique, la couleur des murs, etc.) exerce une influence sur nous. Au contact de divers stimuli externes, notre état de vie intérieur change ; ainsi, la contemplation d’un tableau peut déclencher une sensation de ravissement, de calme ou de dégoût. Une simple lettre peut provoquer de la joie, un choc ou le désarroi. De la même manière, un stimulus externe est nécessaire pour faire surgir notre potentiel le plus élevé, notre état de bouddha. Parce qu’il s’est totalement éveillé à la Loi de la vie, Nichiren a pu créer ce stimulus, le Gohonzon, qui permet d’activer l’état de bouddha qui est en nous.
Dans la pratique du bouddhisme de Nichiren, l’élément clé pour faire surgir la boddhéité est la force de la foi.
samedi 19 septembre 2009
On Death
You would know the secret of death.
But how shall you find it unless you seek it in the heart of life?
The owl whose night-bound eyes are blind unto the day cannot unveil the mystery of light.
If you would indeed behold the spirit of death, open your heart wide unto the body of life.
For life and death are one, even as the river and the sea are one.
In the depth of your hopes and desires lies your silent knowledge of the beyond;
And like seeds dreaming beneath the snow your heart dreams of spring.
Trust the dreams, for in them is hidden the gate to eternity.
Your fear of death is but the trembling of the shepherd when he stands before the king whose hand is to be laid upon him in honour.
Is the shepherd not joyful beneath his trembling, that he shall wear the mark of the king?
Yet is he not more mindful of his trembling?
For what is it to die but to stand naked in the wind and to melt into the sun?
And what is it to cease breathing, but to free the breath from its restless tides, that it may rise and expand and seek God unencumbered?
Only when you drink from the river of silence shall you indeed sing.
And when you have reached the mountain top, then you shall begin to climb.
And when the earth shall claim your limbs, then shall you truly dance.
Kahlil Gibran
But how shall you find it unless you seek it in the heart of life?
The owl whose night-bound eyes are blind unto the day cannot unveil the mystery of light.
If you would indeed behold the spirit of death, open your heart wide unto the body of life.
For life and death are one, even as the river and the sea are one.
In the depth of your hopes and desires lies your silent knowledge of the beyond;
And like seeds dreaming beneath the snow your heart dreams of spring.
Trust the dreams, for in them is hidden the gate to eternity.
Your fear of death is but the trembling of the shepherd when he stands before the king whose hand is to be laid upon him in honour.
Is the shepherd not joyful beneath his trembling, that he shall wear the mark of the king?
Yet is he not more mindful of his trembling?
For what is it to die but to stand naked in the wind and to melt into the sun?
And what is it to cease breathing, but to free the breath from its restless tides, that it may rise and expand and seek God unencumbered?
Only when you drink from the river of silence shall you indeed sing.
And when you have reached the mountain top, then you shall begin to climb.
And when the earth shall claim your limbs, then shall you truly dance.
Kahlil Gibran
jeudi 17 septembre 2009
mardi 15 septembre 2009
Change your Thoughts - Change your Outlook; Change your Outlook - Change your World.
An elderly Cherokee Native American was teaching his grandchildren about life...
He said to them, "A fight is going on inside me, it is a terrible fight and it is between two wolves.
One wolf is evil -- he is fear, anger, envy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride, competition, superiority, and ego.
The other is good---he is joy, peace, love, hope, sharing, serenity, humility, kindness, benevolence, friendship, empathy, generosity, truth, compassion and faith.
This same fight is going on inside you, and inside every other person, too."
They thought about it for a minute and then one child asked his grandfather, "Which wolf will win?"
The old Cherokee simply replied: "The one you feed".
He said to them, "A fight is going on inside me, it is a terrible fight and it is between two wolves.
One wolf is evil -- he is fear, anger, envy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride, competition, superiority, and ego.
The other is good---he is joy, peace, love, hope, sharing, serenity, humility, kindness, benevolence, friendship, empathy, generosity, truth, compassion and faith.
This same fight is going on inside you, and inside every other person, too."
They thought about it for a minute and then one child asked his grandfather, "Which wolf will win?"
lundi 14 septembre 2009
jeudi 10 septembre 2009
Nam Myoho Renge Kyo
Le Sûtra du Lotus est comparable au soleil, à la lune et à la fleur du lotus. C’est pourquoi on l’appelle Myôhô Rengue Kyô (Le Sûtra de la Loi Merveilleuse du Lotus) . Nichiren également peut être comparé au soleil, à la lune et à la fleur de lotus. Si l’eau de la foi d’une personne est claire, immanquablement la lune des bienfaits s’y reflète et les divinités la protègent.”
Nichiren Daishonin
(L&T, vol 4, pp.99-100 éd. ACEP)
mercredi 9 septembre 2009
Buddhism places great stress on the human bonds that form the context in which the teachings (the Law or Dharma ) are practised and transmitted. This web of connection can be compared to the threads of a woven fabric , with the vertical warp corresponding to the bonds between mentor and disciple , and the horizontal woof to themutually supportive relations among believers .
from the SGI Quarterly.
from the SGI Quarterly.
mardi 8 septembre 2009
Les premiers pas dans la pratique Bouddhique
C’est, en général, par l’intermédiaire de pratiquants que les personnes entendent parler de cette école bouddhique pour la première fois.
Si elles décident alors de pratiquer au sein de l’organisation bouddhique, l'Association Cultuelle Soka du Bouddhisme de Nichiren (ACSBN), elles peuvent recevoir et transmettre soutien, encouragements et matériaux d’étude.
Lors de la réception du Gohonzon, objet de culte, elles deviennent pratiquantes du culte du bouddhisme de Nichiren.
Il n’est demandé aucune cotisation pour participer aux activités du culte et ceux qui désirent quitter l’association ou arrêter la pratique le font en toute liberté.
Sur le plan individuel, le but est de renforcer l’état de bouddha dans notre vie par la pratique bouddhique, en développant les qualités de sagesse, de compassion et de courage qu’elle fait apparaître, et d’accomplir ainsi une révolution complète en nous-mêmes, ce que nous appelons communément la « révolution humaine ». Le bouddhisme n’est pas une morale ; il engendre plutôt un processus d’évolution, de changements progressifs, durant lesquels nous découvrons et nous nous efforçons de modifier les différents aspects de notre vie qui sont facteurs de souffrances pour nous et/ou pour les autres.
jeudi 3 septembre 2009
Ikeda Quote
Viewing events and situations in a positive light is important. The strength, wisdom and cheerfulness that accompany such an attitude lead to happiness. To regard everything in a positive light or with a spirit of goodwill ,however , does not mean being foolishly gullible and allowing people to take advantage of your good nature.It means having the wisdom and perception to actually move things in a positive direction by seeing things in their best light , while all the time keeping your eyes firmly focused on reality.
mercredi 2 septembre 2009
Carl Sagan Quote
" For we are the local embodiment of a Cosmos grown to self awareness. We have begun to contemplate our origins : starstuff pondering the stars ; organized assemblages of ten billion billion billion atoms ; tracing the long journey by which ,here at least consciouness arose ....Our obligation to survive is owed not just to ourselves but also to that Cosmos , ancient and vast , from which we spring ." Carl Sagan.
mardi 1 septembre 2009
A university student while visiting Gasan ( a renowned master ) asked him: "Have you ever read the Christian Bible?"
"No, read it to me," said Gasan.
The student opened the Bible and read from St. Matthew: "And why take ye thought for rainment? Consider the lilies of the field, how they grow. They toil not, neither do they spin, and yet I say unto you that even Solomon in all his glory was not arrayed like one of these... Take therefore no thought for the morrow, for the morrow shall take thought for the things of itself."
Gasan said: "Whoever uttered those words I consider an enlightened man."
The student continued reading: "Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you. For everyone that asketh receiveth, and he that seeketh findeth, and to him that knocketh, it shall be opened."
Gasan remarked: "That is excellent. Whoever said that is not far from Buddhahood."
"No, read it to me," said Gasan.
The student opened the Bible and read from St. Matthew: "And why take ye thought for rainment? Consider the lilies of the field, how they grow. They toil not, neither do they spin, and yet I say unto you that even Solomon in all his glory was not arrayed like one of these... Take therefore no thought for the morrow, for the morrow shall take thought for the things of itself."
Gasan said: "Whoever uttered those words I consider an enlightened man."
The student continued reading: "Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you. For everyone that asketh receiveth, and he that seeketh findeth, and to him that knocketh, it shall be opened."
Gasan remarked: "That is excellent. Whoever said that is not far from Buddhahood."
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