#Nam Myoho Renge Kyo

[salamandersofftheclock]

Does my transgender identity conflict with Buddhism’s teachings on no-self?

by Sallie Jiko Tisdale, Narayan Helen Liebenson, and Andrew Holecek

Q: I was born male, but after many years of confusion, I’ve come to the conclusion that I’m actually a transgender woman and I’m now seeking sex-reassignment surgery. As a Buddhist, I feel conflicted by the teachings on no-self and this unshakable feeling that there is a deep, hidden truth about me that I need to express. Am I wrong to embrace this sense of true self?

SALLIE JIKO TISDALE: The emptiness of the self is part of what we face in practice. It is this very emptiness that allows us to work with our karma, clarify our lives, and awaken to the truth. But becoming your most authentic self is part of it too. The Buddha advised his followers to be indifferent to their bodies, but he also taught people to use their bodies as the tools of awakening. The Buddha’s own story teaches us that extremes are not conducive to real understanding. It does us no good to be miserable, unhealthy, or at war with ourselves.

As human beings, we are always broken in some way; our existence is marked by ignorance and confusion. Over time, we come to accept the karma of our birth, the gifts and challenges we have inherited. We strive to become whole, to find those parts of the self that need attention and support. We become willing not only to accept our karma but also to dance with it—to risk vulnerability, to examine our tender places, to be uncomfortable, and finally to stand up for ourselves and say, “This is who I am.”

As you say, you sense a “deep, hidden truth” about yourself and you need to express it. Everyone feels this way, I think. To one extent or another, we are longing to be seen and recognized as we secretly know ourselves to be. We struggle to find congruence between our inner experience and our outer relationships. So we work to bring the physical body and our appearance into congruence with the felt self—through our clothing, how we wear our hair, how we speak and stand, whom we choose as friends and peers.

Each of us has genitals, but they do not determine gender. Our gender—male, female, or intersexual—includes such disparate forces as genetics, family, and culture. The source of transgender identity is mysterious because we don’t understand how all these forces work together. But the incongruence you feel is not that uncommon. I would advise only that this felt identity is not your “true self.” The Buddhist true self is much more than our phenomenal existence. That self is not dependent on the physical body, intellect, spiritual practice, or relationship; it cannot be obstructed by anything phenomenal.

What you describe is what I think of as the “authentic self,” the urge to live in this world in the most whole way possible. For some of us, it might mean braces or a different haircut; for others, it may mean monastic robes and a shaved head. For a certain number of people, it will require gender-reassignment surgery. So yes, embrace your authentic self completely. If that means you need to make some practical adjustments, you will have plenty of company.

NARAYAN HELEN LIEBENSON: The teaching of anatta does not say there is no self; it states that nothing conditional can be pointed to as being who or what you are. Given that no aspect of being can be identified with in any kind of continuous, independent sense, to me, teachings of compassion and loving-kindness can be your north star.

You don’t mention pain, but it’s hard to imagine that you’ve made this decision lightly and without any degree of angst. This pull you feel to live as you know yourself to be is a matching of your inner reality with the outer situation in which you live. What could be wrong with that? Accepting yourself as you are and being a true friend to yourself is an essential aspect of this path of inner liberation.

I see the problem as the conflict between what you know and what you have heard in the teachings. The question is, by manifesting differently in this world, can you live the teachings more fully? I would assume so, because after surgery, you will not live in ongoing conflict or feel a sense of separation between the gender you know yourself to be and the way others relate to you. Free from the idea of a fixed, continuous, independent “I,” there’s tremendous freedom possible in the flowering and flexibility of all things.

ANDREW HOLECEK: My heart goes out to you. Matters of identity at any level are wrenching. But fortunately, the challenges are also in direct proportion to the potential for transformation—the greater the obstacle, the greater the opportunity. Your question is a marvelous opportunity to explore the relationship between absolute and relative truth, both of which need to be honored to fully address the issues you express. We find our way to the absolute through the relative, not by dismissing it—your courage in facing yourself so honestly at this relative level can take you far along the path.

To become a buddha (the absolute), we first have to become fully human (the relative). We then might discover that to be fully human is to be a buddha (the inseparability of relative and absolute). One thread that connects these two stations along the path is maitri, or loving-kindness toward oneself. So first and foremost, be kind to yourself, which in itself is transformative.

If the Buddha were here, he would want you to be happy. If becoming a woman truly makes you happy, he would encourage that. But he might also suggest that your longing for change points to something even deeper, as your question itself implies. So while it’s important to honor the relative, the strength of Buddhism lies in its teachings on the absolute. That’s the perspective I want to emphasize.

Your question suggests to me that you’re homesick for the absolute, and that homesickness is expressing itself in this relative way. This is not to dismiss your desire to find a true form but to help you put it in perspective. Sex reassignment could be just one step toward the recovery of the “true self” you’re looking for.

In many ways, this is the central inquiry of the spiritual journey. Ramana Maharshi developed an entire path based on the question “Who am I?” Not knowing the answer is the source of all our suffering; discovering it is the basis of our liberation.

Until we wake up to who we really are, we’re all victims of a primordial identity theft. You originally thought you were a man, only to find you’re actually a woman. Good for you. You’re looking within and trying to recover a truer identity. But the finite cannot contain the infinite; if we identify with that form, it will always feel like something is missing.

How can you work with the absolute level? Even as you move forward with your surgery, when the thought comes up that you’re a woman—or a man—try to identify with the space between those thoughts. Let those thoughts come and go like clouds floating through the open sky. You’re the sky. Take refuge in that. From that open perspective, you will relate to whatever arises in your heart and mind properly and no longer lose yourself in any form. So abandon even the concept that “My thoughts are me.”

Take your unshakeable feeling that there is a deeper truth and use it to propel you toward that truth. That feeling is beautiful. Let your choice and your questions serve as catalysts for deeper investigation. Once you properly identify yourself as no-self, you will naturally express that selflessness as compassion and fulfill your longing—in any form. That’s when you’ll really shine.

[sgi1118]

おはようございます。今日のJapanese SEIKYOです。

[zenthropology]

Namu Myoho Renge Kyo.

Statue of Inari Daimyojin

Nichiren Buddhist Sangha of Greater New England

[kaeterine]

peça piloto ~ soñe contigo

[fromfaewithlove]

this morning when I did gongyo I broke down crying because I was so stressed about work.

The day before I held a meeting with my supervisors requesting my salary be raised to accommodate cost of living where I am. I poured my heart out to my bosses telling them that I was financially struggling and it was making it difficult to fully focus at work because each week I decide to pay rent or buy groceries. I had been eating nothing but rice beans and old bread and they told me that they couldn’t justify giving me a raise and informed me that I was actually going to be making less than our prior agreement. I was completely discouraged I cried and cried because I thought they cared about me. I genuinely tried to be a good worker for them.

After that discussion I began applying to different positions and researching graduate programs as I really have missed university and do want to pursue my MA & PHD.

This morning when I was chanting I was trying to figure out what to do. Do I stay at this company that doesn’t care about me? I was honestly considering it just for the sense of financial security. I absolutely hated that job and dreaded waking up in the morning. What’s the point in working from home if you can barely afford to keep your home working 40hrs a week for a company? I chanted for clarity and good fortune and above all to bring out my inner Buddha nature and not let discouragement keep me from being my best self. I was committed to be the best version of myself regardless of anything that could get me down. I just chanted that whatever needed to happen happened.

Well today i got fired from that job! I got fired when i was about to enter an interview for my new better paying position close to home! Then I got approved to freelance as a tutor and editor. And then finally my graduate application fees got waived, the need for references got waived, and I found out my GPA was high enough to enter the program and everything worked out beautifully!

If it wasn’t for my own courage to demand better at work I wouldn’t have had the conversation with my bosses that lead me to realize it was time to go back to school and find a change of employment. I wouldn’t be experiencing the beautiful fortune that I’m experiencing now.

[sandra-monforte]

Want a new you, then change you!!!

#theyearofyouthandtriumph 

[buddhiststudy-nmrk]

“The pioneering spirit is a spirit of challenge. We cannot expect to realize fresh victory by using the same methods and taking the same action as before. We need to bring forth courage each day, challenge our limitations, and continue to press forward one step at a time. Therein lies the secret to victory.”

- NHR vol 15 p54

[lost-in-lilies-blog]

"Viver é enfrentar um problema atrás do outro. O modo como você o encara é que faz a diferença."

[herbaklava]

It’s great to see certain things you love about others and proceed to implement those good qualities into your life. It’s also good to see the negative habits of others (especially family members) and from that moment on, work your hardest everyday to not engage in said behavior for your well-being and that of those around you.

[blackwell008]

I draw too.

I need to start posting my own artwork. I love how tumblr is a place where all types of art are accepted as well as the people who make it. Tumblr has become a safe space for me and I am grateful for everyone who contributes to this sacred space and wonderful community.

[sgi1118]

⚠️必ずチェック⬆️⬆️⬆️タップ🔺 一閻浮提広宣流布おはようございます。今日のJapanese SEIKYOです。

創価学会は、日蓮大聖人（1222.2.16〜1282.10.13）の仏法を信奉する団体です

「創価」とは価値創造を意味します。その価値の中心は「生命の尊厳」の確立に基づく「万人の幸福」と「世界平和」の実現であり、それが創価学会の根本的な目標です。

また、仏法の実践を通して各人が人間革命を成就し、真の幸福境涯を確立するとともに、生命の尊厳を説く仏法哲理を基調として、豊かな文化、人間性あふれる教育の創造を推進し、人類社会の向上に貢献することを目的としています。

こうした考えは、池田先生の小説『人間革命』『新・人間革命』の主題として端的に表現されています。

「一人の人間における偉大な人間革命は、やがて一国の宿命の転換をも成し遂げ、さらに全人類の宿命の転換をも可能にする」と。

1930年の創立以来、日本には827万世帯、そして世界192カ国・地域の会員が日蓮大聖人の仏法を実践し、各国の繁栄と世界の平和を願い、活動しています。

創価学会の世界広宣流布の活動に御参加・御協力をよろしくお願い申し上げます。世界平和の全権大使となる君に贈ります。

合掌🙏🙏🙏

祈り🙏合掌　2024 .3.16『広宣流布記念日』おめでとう御座います㊗️

THE CONSTITUTION OF THE SOKA GAKKAI

PREAMBLE

Buddhism was first expounded by Shakyamuni Buddha. The Lotus Sutra, the essence of Mahayana Buddhism, clearly illuminated the way for all living beings to attain enlightenment. Nichiren Daishonin, the Buddha of the Latter Day of the Law, revealed the fundamental Law that is the heart of that sutra as Nam-myoho-renge-kyo. He went on to establish the means for the enlightenment of all humankind into the eternal future by giving concrete expression to Nam-myoho-renge-kyo as the Three Great Secret Laws. He also called for the realization of worldwide kosen-rufu.

The Soka Gakkai was founded on November 18, 1930, by Tsunesaburo Makiguchi and Josei Toda, his disciple with whom he shared a complete unity of purpose. They served as the organization’s first and second presidents, respectively. The Soka Gakkai is a religious organization fulfilling the unique mission of actualizing the Daishonin’s call for worldwide kosen-rufu, in exact accord with his teachings. It is the sole organization that embodies the vast compassion of Nichiren Daishonin and is spreading the Law amidst the challenging realities of life in the Latter Day of the Law. It was for this reason that Toda Sensei declared that it would be recorded as “Soka Gakkai Buddha” in the Buddhist scriptures of future ages.

Through a profound karmic connection, Makiguchi Sensei started to practice Nichiren Buddhism. He came to see it as a guiding principle for daily life and a source of value creation. Together with Toda Sensei, he began to actively propagate Nichiren Buddhism in order to achieve kosen-rufu. During World War II, Makiguchi Sensei remonstrated with the militarist government that had implemented a policy of compulsory worship of State Shinto. As a result, he was persecuted and imprisoned by the authorities, and ultimately died in prison. By laying down his life for his beliefs, Makiguchi Sensei left for future generations an example of the spirit of selfless dedication to propagating the Law.

Toda Sensei was imprisoned along with his mentor and, while in prison, awakened to the truth that the Buddha is life itself and realized his identity as a Bodhisattva of the Earth. After the war’s end, he set to work on rebuilding the Soka Gakkai. Propounding the principle of human revolution, he began the task of reviving and renewing the significance of Nichiren Buddhism in the contemporary world based on his understanding of the true nature of life. When he was inaugurated as the second Soka Gakkai president, he vowed that the Soka Gakkai would without fail accomplish kosen-rufu. He initiated that effort by enshrining at the Soka Gakkai Headquarters, as “the banner of propagation of the Lotus Sutra,” the gohonzon (object of devotion) bearing the inscriptions “For the Fulfillment of the Great Vow for Kosen-rufu through the Compassionate Propagation of the Great Law” and “To be enshrined permanently within the Soka Gakkai.” Achieving his lifetime goal of 750,000 member households, he established the foundation for kosen-rufu in Japan.

Third Soka Gakkai president, Daisaku Ikeda, declared his intent to take the leadership in kosen-rufu as a disciple fully sharing the spirit of Toda Sensei and initiated a dynamic new phase in the development of the organization.

In Japan, Ikeda Sensei achieved unprecedented growth in terms of propagation and membership, building a new popular force comprised of individuals awakened to their mission for kosen-rufu. He also realized all the plans and visions set out by Makiguchi Sensei and Toda Sensei, creating a wide-ranging and multifaceted movement for peace, culture, and education based on the principles of Nichiren Buddhism. Through undertaking pioneering initiatives in diverse spheres, he has established the Soka philosophy of value creation as a leading presence in society and the era, thus making kosen-rufu a tangible reality.

Immediately following his inauguration, Ikeda Sensei began to travel the globe, sowing the seeds of the Mystic Law, fostering capable individuals, and building the foundations for worldwide kosen-rufu. On January 26, 1975, he established the Soka Gakkai International (SGI) as an international association of the Soka Gakkai, comprising constituent organizations in countries and territories across the globe. At the same time, he began engaging in dialogues based on Buddhism with leading world thinkers, delivering addresses at renowned universities, and authoring peace proposals, all in the effort to pursue a universal philosophy of humanism and build a network of people of good will committed to peace. Ikeda Sensei’s achievements in opening the great path of worldwide kosen-rufu are without precedent in the history of Buddhism.

The three founding presidents of the Soka Gakkai—Makiguchi Sensei, Toda Sensei, and Ikeda Sensei—are the eternal mentors of kosen-rufu, having appeared in this world with the mission to realize the Daishonin’s call for worldwide kosen-rufu. The spirit of oneness of mentor and disciple and the practice of selfless dedication to propagating the Law demonstrated by the founding presidents represent the “Gakkai spirit” and serve as a timeless model for all Soka Gakkai members. The Soka Gakkai, originating in Japan and now encompassing the entire world, embodies this spirit in every endeavor.

Ikeda Sensei proposed building a center of faith and practice for the Soka Gakkai in Shinanomachi, where Toda Sensei had led the movement for kosen-rufu and the enduring place of origin for the Soka Gakkai’s efforts for kosen-rufu imbued with the mentor-disciple spirit of the three founding presidents. He named this the Hall of the Great Vow for Kosen-rufu.

On November 5, 2013, Ikeda Sensei presided over the enshrinement of the Kosen-rufu Gohonzon at the official opening of the Hall and offered prayers for the realization of the great vow for worldwide kosen-rufu throughout eternity in the Latter Day of the Law. In this way, he offered a model and example to his disciples worldwide of making a profound pledge to propagate the Mystic Law globally and into the eternal future.

Members from throughout the world, regardless of differences of nationality, gender, or age, gather in the Hall of the Great Vow for Kosen-rufu and—uniting in spirit with the three founding presidents, eternal mentors of kosen-rufu—pray for the happiness and prosperity of humankind, for world peace, and for their personal human revolution, pledging together to advance worldwide kosen-rufu.

Ikeda Sensei has expressed the identity and mission of the Soka Gakkai in a calligraphy as “Nichiren Sekai-shu Soka Gakkai” (Nichiren World Religion Soka Gakkai), indicating that the Soka Gakkai is the organization carrying out the Buddha’s intent and decree, fulfilling the unique mission of widely propagating Nichiren Buddhism throughout the world.

Looking to the future of worldwide kosen-rufu into the twenty-third century, Ikeda Sensei shared his grand vision of establishing Shinanomachi as the Soka Gakkai’s global headquarters and entrusted its realization to his disciples throughout the world, under the leadership of each successive president.

Honoring the three founding presidents as the eternal mentors of kosen-rufu, the Soka Gakkai is committed to fulfilling the great vow for worldwide kosen-rufu with faith that manifests the spirit of “many in body, one in mind,” and in accord with the global, future-oriented vision that Ikeda Sensei has set forth.

人間革命に創価学会の精神の正史がある⬇︎

ダウンロードページです。

https://drive.google.com/file/d/1AnsNTKYjV4GQwmYQRgomU672UvB0mTjw/view?usp=drivesdk

ダウンロード印刷⬇️

[unbiddentongue]

Tina Turner reciting the Lotus Sutra and chanting “Nam-myoho-renge-kyo” during her morning prayers.

[youremyheaven]

Just wondering if you or anyone reading this knows any protection spells, mantras, mediations, or anything like that, for people talking sh!t about you/trying to sabotage your connection with someone else! Please let me know if you do 🙏🏻😚

chanting nam myoho renge kyo has been helpful for me. before anyone comes for me, I am well aware that Soka Gakkai is a cult but the chant itself comes from the Lotus Sutra and is harmless. Tina Turner used it for yearssss and she has been thru sooo much in life and still came out on top despite all odds. It worked for her, it works for me and maybe it might work for you.

truth be told, the magic is not in the mantra (any mantra that you chant) itself but in how you say it and the intention with which you say it. If you repeat a random word many times, it kind of feels weird and loses all meaning (try saying teeth 10 times, you'll know what I mean) so your commitment to chanting and how you practice it is what will bring changes in your life. You can even repeat affirmations. They're just English mantras hehe

You can listen to frequency music or binaural beats

i also like doing cord releasing meditation. some people call it cord cutting but imo dont ever "cut" chords, its better to "release" them

if others have suggestions, pls drop them

[radical-revolution]

Nam-myoho-renge-kyo

[sisitrip]

WEEKLY TAG WEDNESDAY (ON A LATE AS HELL THURSDAY)

I was tagged a full week ago by sweetie @energievie (sorry for being so late dolly).

Here's my WIP blurbicus. It's from a monster of a fic I wrote last year.

Context: This is an AU. That said, the Tony you think it is ... well, that's the one. Markovich. Tony Markovich and he just got knocked the fuck out by Mickey who wasn't even in the room y'all lol.

_______________________

A bottom.

Mickey’s a broody, thick thighed, irritatingly sexy … bottom. Christ. 

Ian huffed in the car he was driving too fast while that one thought raged fever-like in his mind. He can’t stop thinking about Mickey on his knees, on his back. In his bed. Screaming. 

He pulled into his driveway, chanting “I’m boyfriended” like a mantra, as if it could take away this escalating desire. It doesn’t escape him that he hadn’t uttered his boyfriend's name the entire time he tried to nam-myoho-renge-kyo his way back into thoughts of fidelity. Hell, he was losing his shit and he hasn’t even touched Mickey … yet. 

Once inside the house, he pushed a surprised Tony up against the bedroom door, kissing him hard. Aggressive and greedy, he’s going to end this wanting of Mickey. Kill it, if he had to. 

He’s got to. 

Shaken by his fervor, Tony let himself be led to the bed, whispering his confusion only to be kissed into silence. 

Ian pushed Tony to sit and stepped between his legs, pulling his cock out. 

“Open,” he murmured, gentle tone belying the iron demand behind it.

In shock, his boyfriend stared up at him dumbly. Ian’s not surprised. This is not how they usually play. 

“Ian?”

He sighed and stepped around Tony, sitting on the edge of the bed. 

“I’m sorry. It’s been a long day.”

Tony slid to his knees, looking at him closely. He must see something in Ian’s face, because his confusion melted and he smiled. 

“Then let’s do something to make it better.” 

Tony pushed Ian back and took him in his mouth. Desperate, Ian tried to make this be enough, but the image of Mickey, his face half-buried in a pillow taking a pounding, wouldn’t let him enjoy it. He needs more than a mouth.

Tony paused, pulling off and stroking him from root to tip. 

“What is it, Ian? What do you need?” 

Mildly shocked, Ian just looked at him. Tony’s never this accommodating, expecting to top 90 percent of time. 

He doesn’t mind. Really, it’s not terrible. He can come from being fucked, but it takes a while. A long while. 

Tonight he needs to fuck someone. To fuck this growing need out of his system. 

To fuck Mickey out of his head. 

Since he rarely insists upon it, he asked for it now.

“I want to fuck you,” he said to the ceiling. “Hard.”

Tony stilled. Ian waited for him to say no. He has before. Many times - sometimes firmly, sometimes cajolingly, and sometimes, more often lately, that ‘no’ has been cold and final.

The pause lasted a soul killing lifetime before Tony said reluctantly, “Yeah, okay. If you really need it.” 

Tony’s benumbed enthusiasm almost makes him call it off. Lukewarm sex? Gee, thanks.

But, an unbidden image of Mickey riding him, eyes closed and cock bobbing, takes his choice away. 

“Get the lube.”

[eelhound]

"'Outside my window

it keeps reciting itself —

the snowflake sutra.'

- Jan Häll

Although written texts are venerated by all major spiritual traditions, literacy itself may be at the bottom of our current ecological crisis. Beginning roughly 5,500 years ago, the movement from oral to written culture led human beings to adopt increasingly abstract, disembodied ways of thinking that reinforced their feelings of separation from nature.

The anthropologist Claude Lévi-Strauss saw the problem clearly in 1974. In Myth and Meaning, he observed that the difference between societies with writing and those without written language was that the former wrote almost entirely about themselves, while the latter, so-called 'primitive' people, had a vast oral lore about plants and animals, landscape and weather, and all other aspects of the natural world.

Preliterate cultures were not anthropocentric. In fact, the earliest cave art — from Lascaux to Chauvet — is almost entirely devoid of human forms. The first 'sutras' were not texts at all, but the closely observed, lovingly rendered shapes of mammoths and woolly rhinos, lions, bison, and bears.

The best of season haiku for Winter 2023 invites us to reenter a world in which wisdom, though bypassing the inherently anthropocentric filter of written language, is once more rooted in our direct, sensual experience of the world around us. At home in his native Stockholm, the poet watches snowflakes falling ceaselessly outside his window. The very silence of that falling seems to demand that he enter more deeply into communion with them, listening with the eye rather than the ear.

In some schools of Buddhism, a sutra is seen as more than a sacred text. For instance, the Lotus Sutra is regarded by Nichiren Buddhists as 'the Entity of the Mystic Law.' Those who chant Nam-myoho-renge-kyo, the title of that sutra, unite with a universal life force that animates all things from within. Even the weather.

The poet could have described his snowflakes in terms of writing, given that he compares them to a sutra. But he makes a special point of not doing that. The snowflakes are reciting the sutra. More than that, they are the sutra.

It is a remarkably simple poem. As the snowflakes fall, covering the city on a winter day, the poet imagines them ceaselessly reciting the sutra of themselves. Or maybe he doesn't imagine that. Maybe he witnesses it — and, in so doing, unites with the Snowflakes of the Mystic Law.

It is worth noting the poet's artistry in the second line of the haiku: 'it keeps reciting itself.' [Snowflake] suggests a feeling of delicate, soundless beauty. And yet, taken as a whole, the poem conveys a feeling of tremendous cumulative power. The 'snowflake sutra' is a storm."

- Clark Strand, from "The Snowflake Sutra." Tricycle, Winter 2023.