2020 New Year’s Message

Hello everyone,

            I hope that you’re having a wonderful beginning to the New Year 2020, the year of the mouse. This is the first animal of the zodiac, in which a new cycle begins. This is a very important year. In order to make the correct causes and conditions for the following years so that they may be fruitful and prosperous.

For this year I would like to give you my new year’s message for all of you to contemplate, during this year. I have been studying. many new teachings and information found in our Nichiren Shu tradition of Buddhism.

This is very interesting because one of the main points that we must consider in practicing Buddhism is that Buddhism is able to grow and adapt to modern society and cultural aspects.

This is interesting because it gives us a challenge. In that, we must consider how Buddhism is to be shared and practiced, or how modern Buddhism will look like and be practiced in our Buddhism. We constantly hear Nichiren Shonin referring to the concept of “learning and practicing” and you may not know that this idea of learning and practicing actually is not originally from our teacher Nichiren Shonin. It, in fact, is referenced from Grandmaster Tien Tai and from the Maka Shikan.  If we take this as simply just to have the devotion of chanting, we will be incorrect. The practice of chanting must be taught and understood in the context of our mind, emotion, and thoughts. And in understanding the context of Buddhism within our own lives, we can manifest mental health and change.

This, of course, will challenge, those who believe in the superstitious Buddhism, and the use of the mantra, that they use as a magic phrase that will automatically improve their current state, without challenging them to change and process new information.  This is simply as the Buddha stated, “the mind of ignorance”. We are directed to see, according to Master Tien Tai, the mental and emotional distortions that we have as the 10 Contemplations. Through this, we realize that Buddhism is a form of therapy in that we must not be deluded that we are ok and others are the problem.

As we know, the main concept of the Buddha is to remove suffering. Looking at from this point of a vow a lot of outdated movements and beliefs must be seen as they are and if they are still relevant, to keep our practice relevant and be understood through modern science to demonstrate its purpose to modern people.  The concept of faith must not just be another form of egotism or delusion. Faith must be demonstrated and manifested through a peaceful stable mind rather than religious fundamentalism.

In that now we are able to measure through science, which allows us to see the benefits of our practice based on scientific investigation and measurement. That is why we must challenge ourselves to explore the concepts of our mind through meditation and insight, revealing the true object of devotion.

What is the true object of devotion that we wish to attain and see? It is very important that we have an idea to change in order to improve ourselves to go beyond the cognitive distortions in our mind based on our biased, prejudice and victimhood.

We must improve our current mental and physical state to become upright and luminous. Through that, we will find the true motivation to change and move towards the true state of Buddha. In the modern sense, this becomes a form of therapy

This is my hope for this year in 2020.

 

So let us together, be able to move forward in our practice of Buddhism, becoming a foundation for positive living and positive change in our lives and in the lives of every day through concentration and insight, based on the mantra of the Odaimoku (Namu Myoho Renge Kyo)

May we share it with others. As we grow ourselves to better understand our mind. And to be able to invoke change in our lives.

Only through ourselves, can we manifest the teachings of the Buddha and the manifestation of the Gohonzon.

With Gassho,

Rev. Kanjin Cederman

What is the Meaning of Personal Labels?

Hello everyone,

I wanted to write about a problem that is an issue throughout our modern society.  This is concerning “Personal Labels” or as I say “Personal Boxes” that we have created and placed ourselves into.  We as practitioners, know on a rational level, that we should grow ourselves in insight and through the exploration of things in our minds.  When I am speaking with or watching most people, all that is manifested through the

ir actions is the personal confinement and imprisonment of their lives founded in simplistic ideas and name tags that they adorn themselves with and will even die for.  In a conversation, it is as if their minds are already made up and that the event simply becomes a monologue instead of a dialogue between two beings, ignoring any new information or differing perspective from their expreinces.  We as Buddhists are striving to manifest the big mind in our lives that is able to encompass and see all Sentient Beings based in reality, “As it is”.  If we are looking from a place of ego, separate from other beings, I would have to say that is definitely a deluded vision of reality.  This makes me question if people who say they practice Buddhism, really care to see the mind of the Buddha or simply they cover up their made-up minds, placing the tag Buddhism on it, being happy with not going any further or challenging themselves.  This is most obvious in Buddhist extremists.

According, to Erick Erickson’s “8 Stages of Psychosocial Development”, which is a theory explaining our development from birth and how the different levels of experience in each stage of our lives, affect us and our lives if we are to mature or not to old age.  I found this intensely interesting in learning how to understand my mind as well as others, so that I can assist them, through the concept of Ichinen Sanzen.  One of the stages that particularly jumped out at me, because of my question about self-imposed labels, was the stage of development from 13-21 years of age in which we develop a “Strong Identity” vs. “Role Confusion”.  What this stage is referring to is that during this age, we are most vulnerable to “Role Confusion”.  This confusion is grounded in the labels that we impose on ourselves as our identity.  I am Jewish, I am White, Democrat or Republican, or even that I am religious!  I see this as one of the major struggles that have been growing in our current world culture, a struggle of many identities and their roles in the world and how those (roles) interact with these identities and the identities of others.

It is stated that during this stage of development, we are supposed to look into and understand our personal identity and what that means in the context of the world.  We should come to realize and want to break out of being confined, realizing that no box or label is big enough to define a human being.  We are not simply one thing, as we know that we are made up of a myriad of causes and conditions that are constantly changing.  I am sure that as a teenager you hung out with a particular group of friends or a click to find confirm your identity.  Even if you were all different, there was some underlying reason for your choice of friends or acquaintances.  During this time of development, we are meant to ask deeper questions about our nature and see that each being although we have similar connections, there is also the possible concept of an individual.  This, of course, is a very challenging part of our development, especially being able to speak from our true mind with the possibility of being rejected.  I come from a very small rural town that I experienced that my views and beliefs may be very different from the majority of people living there.  This caused many choices that I had to make in attempting to see my authentic self.  However, I see many people who attached to simplistic versions of themselves, such as I am this or I am that.

Let us see what the Buddha has to say about labels?  We have just read and studied chapters 1-4 of the Kanjin Honzon Sho written by our founder Nichiren Shonin, during our Health and Wellness Meditation Retreat this month,  in which he takes us through how to see our true nature by way of the superb teaching of Ichiren Sanzen leading us to understand the true object of worship or as I say “true purpose”.  In it, our Founder states, “You should know from this, that the insight of the Buddha is inherent in the minds of all living beings.”  (Hori, Kyotsu, Kanjin Honzon Sho, Tokyo: Nichiren Shu, 1991) They use the wording, which is very appropriate in this discussion, “Causing them to Open the Gate…”.  We can also see this phrase multiple times in the Lotus Sutra as well, driving home an important point.  What does this mean to you?  I see it in my life to mean that I “open the gate” of all of the realms to reveal the Buddha-nature inherent in each moment and that one is not bound to a simplistic reality contained in simple beliefs confining me to a single realm.  In each moment the truth is revealed to us through our Cognitive actions which is either wide and vast like that of the Buddha, in which the gate is open, or as self-defeating and ignorant views or labels, in which the gate is closed and we become bound by the lower realms of mind, lacking the insight to see the Buddha-nature contained therein chaining us into the behaviors of the unenlightened realms leading to hell manifested as anxiety and depression.

Another way that we can look at this is as a map of our lives and how to expand it beyond our limitations seeing wherein our development that we may have become stuck in Samsara.  Looking at the bigger map of Ichinen Sanzen and the Lotus Sutra, how may we continue to grow?  Who can I become?  These all become freeing questions rather than traps of ego.  I don’t want to be the labels that are imposed by myself or by others, which are nothing but boxes that we must move beyond to see the reality of all things.  This is demonstrated in the Buddha’s vow, “I am always thinking”, that means that the way of the Buddha-mind is to observe 観 (Kan) properly releasing our minds and allowing us to see the true object of veneration in our lives.

The next level stated in this theory is the level of growth as “intimacy vs isolation”.  Intimacy means that you are able to in social relationships and are flexable enough to be surrounded by healthy people of different beliefs and ideas outside your comfort zone versus simply trying to conform to a like-minded group, identity or dogmatic belief which isolates you from the majority of people. People may find that they are unable to come from a place of personal insight, to see the relationship with other living beings and instead become more and more isolated from others by their beliefs born out of “Role Confusion” of ourselves in society or groupthink.  It seems more and more people are unable to be social or intimate with a wide variety of people due to their personalized “Roles” that they identify as self.  I see this also in peoples aversion to the jewel of the Sangha.

Here in Seattle they recently took a poll from about 1,200 residents.  In this poll, they asked these people if they like to meet new people and move into new social circles.  Almost half said that they don’t even want to talk briefly to people they don’t already know, much less get to know them on an intimate level. This means that they are set in their ideas/mindsets and can not communicate or connect with others because of a possible differing of opinion or belief, causing conflict in their self-identity.  The Buddha showed us that our perception of the “Self” is something unstable and constantly in flux moving among the 10 worlds or states explained through Ichinen-Sanzen.

“Meditative practice means for one to meditate on his own mind, observing through it the ten realms, from the hells up to the realm of the Buddhas, all of which are by nature contained in every mind.” (Hori, Kyotsu, Kanjin Honzon Sho, Tokyo: Nichiren Shu, 1991)

An even more serious example of this is found in Japan, people that are called hikikomori (pulling inward or being confined).  These are reclusive adolescents or adults that have withdrawn from society and live in isolation.  It is estimated that the number of people suffering from this is around 10 million.  As you can see there are a variety of sufferings associated with this limiting belief and or development.

When we are operating by a role or a label, we are not free. Let us evolve!  Of course, we know of the teachings in Buddhism about the idea of no-self vs. self.  This is a primary doctrine of many schools of thought and has become accepted as a general idea of Buddhism through the doctrine.  It is interesting however if you read the Nirvana Sutra the Buddha states that the concept of emptiness and no-self are taught as a partial truths, such as the Buddha stated in Chapter 2 Expedients.  To allow people to become a “empty cup” in order to see what really resides in their minds and the concept of the Middle Way.  He goes on to state that there is a true original self that we must awaken to correctly see into the truth of the Buddhadharma, that being Buddha-nature.  I would state that this is the authentic self apart from the bonds of words and ideas.  This is the place that gives us room to learn and gain insight into life rather than stagnation.  If we do not abide in this place, we will be unable to self-regulate properly ideas and emotions (Wisdom) and will be unable to relate compassionately to others.

This takes us to the seventh of the eight stages as defined in Generativity vs. Stagnation marked as middle-adulthood in that we “make our mark” on the world by creating an example that is creative and nurturing of others.  Ultimately, the end result is in our lives will result in the eighth level of integrity vs. despair (Older Adulthood) and this depends on the causes and conditions of our cognitive action (Karma) which will result in our freedom or confinement.

“If you profoundly change your philosophy, your thinking, then you are more likely, in all probability, to change your feelings and disturbed behavior”.  (Albert Ellis)

I say these things to help liberate not tear you down.  We grow in Insight when we compare what we know/ or think that we know, to new information.   If we are to grow in insight, we must challenge our beliefs and personal stances to truly “see” if we are in harmony with reality or opposed to it, which as the noble truths teach us is the cause of suffering or liberation.  I cannot do it for you, however, if you are around me, you may feel challenged or upset, this is what will allow this issue to come to the forefront of your life and you must ask yourself, “why, I feel this way?”  It is important that you yourself correctly approach the teachings of the Buddha and operate without being fully controlled by your egos, opinions, and beliefs and “open the gate” to allow these things to be challenged and new insight to be gained “Clear Mirror”, only you can do it and devote yourselves, I cannot do it for you.  This is scary and uncharted territory, so I hope that you don’t simply run away or make more labels or simplistic ideas.

“Through having only human eyes, those who study Mahayana Buddhism are regarded the same as having Buddha eyes because they see the truth of Buddhism”. (Hori, Kyotsu, Kanjin Honzon Sho, Tokyo: Nichiren Shu, 1991)

 

¿Qué significa convertirse en un estudiante budista? (Spanish)

La pregunta es, “¿Qué significa convertirse en un estudiante budista?”

 

Bueno, primero espero que lo hayas pensado profundamente. Esto está destinado a ser una relación de por vida, a veces. Digo, a veces, porque en algunos casos es algo que puede cambiar o evolucionar. Ese es el principio de la impermanencia.

 

Pensándolo bien: Bueno, una referencia que me gusta compartir es de la película de los 80, Karate Kid. Un joven estudiante afirma que le gustaría estudiar Karate con el maestro. Después de muchos rechazos, el maestro decide en base a las circunstancias que la relación sería apropiada para su vida en este momento. La razón por la que afirmo, “las circunstancias”, es porque la mayoría de las personas no entienden completamente el compromiso cuando hacen la solicitud. Simplemente tienen un sentimiento, como un pasatiempo o un interés momentáneo, pero la mayoría de las veces no saben lo que están solicitando o por qué. El momento adecuado es esencial.

Al decidir comenzar la relación y el estudiante ha tocado la puerta muchas veces (y se le ha negado). Él maestro lo acepta, una vez que él sabe que la intención del estudiante es en su mayor parte pura.

 

El maestro luego coloca una banda hachimaki con la cresta de su familia en su cabeza y dice: “Yo prometo enseñarte Karate, tu prometes aprender”. El alumno confirma que comprende y el maestro dice “comencemos”. Los maestros primero solicitan, “Por favor lave todos los autos”. Se encuentra inmediatamente con el estudiante que dice: “¡Qué!”, pensando qué tiene que ver eso con el entrenamiento de Karate.

 

De la manera muy tradicional, el maestro cambia la posición de estar de pie a ponerse en cuclillas para detener el momento y ofrecerle una idea, antes de continuar con el acuerdo. Da una analogía de caminar con seguridad a ambos lados de la calle como ejemplos de las respuestas sí y no. Quizás es el centro de la calle donde eventualmente puedes ser golpeado por el tráfico. “Practicas Karate sí, ¡seguro! Practicas Karate no, ¡seguro! “Practicas Karate tal vez, tarde o temprano, estas aplastado, te atropella un auto”.

 

Esta situación se puede aplicar a cualquier aspecto de nuestra vida, no solo al budismo. Si no confías en el maestro, no debes convertirte en su alumno. Porque en cada situación el considera lo que debería enseñarte, te guste o no. Te cuidaré como mi propio cuerpo.

 

El otro punto es que hay reglas básicas, no debes abusar del maestro y escucharás sus instrucciones. Si simplemente siempre deseas recibir de la relación, eso es abuso de tu maestro. Es una relación basada en el respeto mutuo y requiere su tiempo y consideración. Sin embargo, el maestro decide cuándo y dónde dispersar las enseñanzas, no simplemente en función de sus deseos. Además, el maestro tiene el derecho de anular y cancelar el contacto en cualquier momento que sea necesario. Es por eso por lo que debes ser totalmente responsable de lo que dices y de tu comportamiento. La paciencia se otorga a aquellos que realmente aspiran.

 

Si no estás allí para aprender, te liberaré. Se espera esfuerzo por parte del estudiante. Si no quieres cambiar, no puedo ayudarte, te liberaré.

 

Nuevamente, la responsabilidad del esfuerzo es de su parte. No te acosaré ni te exigiré. Si dice que sí, permítanos continuar, o si dice que no o no muestra ningún esfuerzo, el momento puede no ser el apropiado. Entonces esperaré o reconsideraré la relación.

La relación no es para manipularte para cambiar y hacer crecer tu vida. Tú debes quererlo más que nada en este mundo. Eso es lo que se requiere de tu parte. Si no lo tienes, no puedo dártelo.

 

Esto se ha convertido en un problema con la tecnología moderna y la enseñanza. Debes estar ante mis ojos para aprender. Si no vienes, con la motivación adecuada, no podré instruirte. Esa es tu culpa y tu karma personal. Al igual que con tu comportamiento, tu karma es tuyo y debes superarlo.

 

Además, a veces el maestro debe liberar al estudiante para encontrar su intención una vez más y tal vez el maestro adecuado para ellos. Esto no es de un lugar de ira sino de compasión. Realmente deseo que todos los seres encuentren la libertad. El alumno no es mío, sino del Buda y Nichiren Shonin. Se me ha pedido que ayude a compartir la pequeña cantidad de enseñanzas que he aprendido.

 

Espero que esto dé una idea de esta importante y necesaria relación como practicantes budistas. Mi puerta siempre está abierta para los sinceros, pero no es un camino fácil. Sin embargo, si eres valiente, seguramente te beneficiarás.

 

Con Gassho

 

Rev. Kanjin Cederman

O que significa se tornar um estudante budista? (Portuguese Translation)

O que significa se tornar um estudante budista
Publicado em 24 de setembro de 2019 por The Rowdy Buddhist
A pergunta é: “o que significa se tornar um estudante budista?”

Bem, primeiro antes de tudo espero que você tenha pensado sobre isso profundamente. Isso deve ser um relacionamento para todo o longo da vida, na maioria das vezes. Eu digo, às vezes, porque, em alguns casos, é algo que pode mudar ou evoluir. Esse é o princípio da impermanência.
Pensando bem: bem, uma referência que gosto de compartilhar é do filme dos anos 80, Karate Kid. Um jovem estudante afirma que gostaria de estudar karatê com o professor. Após muitas recusas, o professor decide, com base nas circunstâncias, que o relacionamento seria apropriado para sua vida neste momento. A razão pela qual afirmo “as circunstâncias” é porque a maioria das pessoas não entende completamente o compromisso quando faz o pedido. Eles apenas têm uma sensação de momento, como obter um hobby ou um interesse momentâneo, mas na maioria das vezes eles não sabem o que estão solicitando ou o por quê. O momento adequado é essencial.

Ao decidir iniciar o relacionamento, o aluno bateu na porta muitas vezes (sendo recusado). Ele o aceita, ao reconhecer que sua intenção é pura.

O professor então coloca uma faixa de hachimaki com o brasão da família na cabeça e declara: “Prometo ensinar-lhe karatê, você promete aprender”. O aluno confirma que entende e o professor diz: “vamos começar”. O professor primeiro o solicita: “Por favor, lave todos os carros”. O aluno imediatamente reage, dizendo: “O que!?” Pensando no que isso tem a ver com o treinamento de Karatê.

Da maneira muito tradicional, o professor muda da posição de pé para agachado para pausar o momento e oferecer a ele algumas dicas, antes de continuar com o acordo. Ele faz uma analogia de caminhar com segurança nos dois lados da rua como exemplos das respostas sim e não. Talvez seja o centro da rua onde, eventualmente, você poderá ser atingido pelo tráfego. “Você pratica karatê sim, seguro! Você pratica Karatê não seguro! “Você pratica karatê, talvez, mais cedo ou mais tarde, esmague, seja atropelado por um carro.”

Essa situação pode ser aplicada a qualquer aspecto de nossa vida, não apenas ao budismo. Se você não confia no seu professor, não deve se tornar aluno dele. Porque em todas as situações, eles consideram o que devem ensinar a você, quer você goste ou não. Eu cuidarei de você como meu próprio corpo.

O outro ponto é que são regras básicas; você não deve abusar do professor e ouvirá suas instruções. Se você simplesmente deseja sempre ter um relacionamento constante, com compromissos só da sua parte, isso é abuso do seu professor. É um relacionamento que deve ser baseado no respeito mútuo e requer tempo e consideração. No entanto, o professor decide quando e onde prover os ensinamentos, não simplesmente com base em seus desejos. Além disso, o professor tem o direito de anular o contato a qualquer momento que for necessário. É por isso que você deve ser totalmente responsável pelo que diz e por seu comportamento. A paciência é concedida àqueles que realmente aspiram.

Se você não estiver lá para aprender, eu o dispensarei. Esforço é esperado da parte do aluno. Se você não quiser mudar, eu não posso ajudá-lo, eu o dispensarei.

Mais uma vez, a responsabilidade do esforço é de sua parte. Não vou forçá-lo ou exigir em demasiado de você. Se você disser sim, vamos continuar ou caso você recuse, ou não demonstrar esforço, o momento pode não ser apropriado. Então vou esperar ou reconsiderar o relacionamento.

O relacionamento não está manipulando você para mudar e crescer sua vida. Você deve querer praticar e aprender mais do que qualquer coisa neste mundo. É isso que é necessário da sua parte. Se você não isso, eu não posso lhe dar isso.

Isso se tornou um problema com a tecnologia e os métodos de ensinamento modernos. Você deve estar diante dos meus olhos para aprender. Se você não vier, com a devida motivação, não poderei instruí-lo. Isso é culpa sua e carma pessoal. Assim como no seu comportamento, seu karma é seu e você deve trabalhar com ele.

Além disso, às vezes o professor deve dispensar o aluno para testar sua motivação mais uma vez, e se talvez é o professor certo para ele. Isto não é um atitude de raiva, mas de compaixão. Eu realmente desejo que todos os seres encontrem liberdade. O aluno não é meu, mas do Buda e Nichiren Shonin. Me pediram para ajudar a compartilha com os demais os poucos de ensinamentos que aprendi.

Espero que isso dê uma idéia desse importante e necessário relacionamento como praticante budista. Meu portão está sempre aberto para os sinceros, mas não é um caminho fácil. No entanto, se você for corajoso, certamente se beneficiará.

Com Gassho,

Rev. Kanjin Cederman

What does it mean to become a Buddhist Student?

The question is, “what does it mean to become a Buddhist Student?”

Well, first I hope that you have thought it over deeply.  This is meant to be a lifelong relationship, sometimes.   I say, sometimes, because in some cases it is something that may change or evolve.  That is the tenet of impermanence.

Thinking it over:  Well, one reference that I like to share is from the 80’s movie, Karate Kid.  A young student states that he would like to study Karate with the teacher.  After many refusals, the teacher decides based on the circumstances that the relationship would be appropriate for his life at this time.  The reason why I state, “the circumstances”, is because most people do not fully understand the commitment, when they make the request.  They just have a feeling, like for a hobby or a momentary interest, but most of the time they don’t know what they are requesting or why.  The proper timing is essential.

Upon deciding to begin the relationship and the student has knocked on the door many times (being refused).  He accepts him, once he knows that his intent is for the must part pure.

The teacher then goes on to place a hachimaki headband with the crest of his family on his head and states, “I promise to teach you Karate, you promise to learn”.  The student confirms that he understands and the teacher says, “lets begin”.  The teachers first request, “Please wash all the cars”.  Is immediately met by the student saying, “What!”  Thinking what does that have to do with Karate training.

In the very traditional manner the teacher then changes the position from standing to squatting to pause the moment and offer him some insight, before continuing with the agreement.  He gives a analogy of walking safetly on both sides of the street as examples of the answers yes and no.  Maybe is the center of the street where eventually you may be hit by traffic.  “You practice Karate yes, Safe!  You practice Karate no, safe!  “You practice Karate maybe, sooner or later, squish, you get hit by a car.”

This situation can be applied to any aspect of our life, not only Buddhism.  If you do not trust the teacher, you should not become their student.  Because in every situation they will consider what they should teach you, weather you like it or not.  I will care for you as my own body.

The other point is that their are basic rules, you must not abuse the teacher and will listen to his instruction.  If you are simply always wishing to take in the relationship, that is abuse of your teacher.  It is a relationship based on mutual respect and requires your time and consideration.  However, the teacher decides the when and where to disperse the teachings, not simply based on your desires.  Also, the teacher has the right to null and void the contact at anytime that it becomes necessary.  That is why you must be totally responsible for what you say and your behavior.  Patience is awarded to those who truly aspire.

If you are not there to learn, I will release you.  Effort is expected on the student’s part.  If you do not want to change, I cannot help you, I will release you.

Again, the responsibility of effort is on your part.  I will not hound you or demand of you.  If you say yes, let us continue, or if you say no or show no effort, the time may not be appropriate.  Then I will wait or reconsider the relationship.

The relationship is not maniplating you to change and grow your life.  You must want it more then anything in this world.  That is what is required on your end.  If you do not have it, I cannot give it to you.

This has become an issue with modern technology and teaching.  You must be before my eyes to learn.  If you do not come, with the proper motivation, I will be unable to instruct you.  That is your fault and personal karma.  Just as with your behavior, your karma is yours and you must work through it.

Also, sometimes the teacher must release the student to find their intent once again and perhaps the right teacher for them.  This is not from a place of anger but of compassion.  I really wish all beings to find freedom.  The student is not mine but the Buddha’s and Nichiren Shonin.  I have been asked to assist in sharing the little amount of teachings that I have learned.

I hope that this gives some insight into this important and necessary relationship as a Buddhist practitioner.  My gate is always open for the sincere, but it is not a easy road.  However, if you are brave, you will surely benefit.

With Gassho,

Rev. Kanjin Cederman

‘ Qual o propósito deste papel branco que Sensei me deu?’ (Portuguese Translation)

Recentemente, surgiu uma situação interessante em relação ao Ofuda (王 舎 城). Shajō,também conhecido como Rājagṛha – cidade dos palácios reais, que na Linhagem Enkyoji, damos aos novos alunos como sua primeira iniciação em nossa tradição, que inspirou este artigo.

Para aqueles que não receberam um, gostaria de explicar um pouco sobre seu objetivo. O Oshajo Ofuda é um talismã de proteção especial escrito por Nichiren Shonin para proteger os discípulo de desastres. Um Ofuda não deve ser vista como um “papel mágico”, mas como um remédio psicológico para ser utilizado em nossas vidas. Para iniciar o estudo do Budismo, é preciso ser corajoso e possuir o desejo de libertar-se das amarras e sofrimento através dos ensinamentos do Buda.

Ofereço isso aos meus alunos como uma conexão com nosso Fundador Nichiren Shonin, com a nossa linhagem e comigo. Na parte de trás estão inscritas informações importantes sobre o destinatário do Ofuda, bem como minhas orações e votos pessoais por seu futuro no caminho budista.

Agora o benefício!

Durante os meus muitos anos de prática do budismo, lutei contra a idéia do conceito de guru ou professor. No entanto, recentemente, percebi a natureza profunda e determinada desse relacionamento e seus grandes benefícios.

A definição de Guru é a seguinte: “(no hinduísmo e no budismo) um mestre espiritual, especialmente aquele que concede iniciações”. Iniciação em práticas específicas. Isso é algo contra o qual muitos budistas modernos lutam, devido às imagens evocada de gurus narcisistas de cabelos compridos em roupas de açafrão. No entanto, mudei de perspectiva sobre isso durante meu estudo do Maka Shikan (Sutra de Concentração e Percepção) escrito pelo Mestre Tien Tai.

Um professor é o nosso médico espiritual. Observando e vigiando nossa saúde, quase que como um profissional de saúde. Um professor nos mostra a direção certa, exemplifica a prática do ensinamento e compartilha conosco o caminho para uma benfazeja. Algumas estradas são simples e outras são complexas e profundas, mas ainda nos permitem ver a estrada que estamos andando e o que é real.

A maioria das pessoas não consegue ver seu próprio caminho por meio de seus olhos mundanos, assim como não consegue ver como implementar o budismo em suas vidas adequadamente. No entanto, podemos facilmente olhar o caminho pelos outros, ver seus benefícios e as práticas prescritas. Essa é a idéia de “bom amigo” no budismo.Assim se torna evidente a influencia na nossa saúde, seja em relação à doença ou ao bem-estar, e nos permite experimentar o caminho em tempo real e mudar nossas vidas e não apenas nossos pensamentos.

Uau, quão profundo é isso tudo!

Todos os aspectos de nossa vida estão nos levando à iluminação da saúde ou da doença (ilusão de Mara). A escolha é nossa, mas apenas ter a ideia não é realidade. Nós nos comunicamos com nossos fundadores e professores diariamente para nos guiarmos através de seus ensinamentos. O objetivo de nossa liturgia e práticas matutinos e noturnos é como visitas diárias ao médico.

O Oshajo Ofuda é a receita para a saúde e uma vida positiva. Ele está destinado a ser um elemento vivo que é a primeira chave que nos é dada e que aceitamos, como o primeiro passo para caminhar com nossos professores. Estarei disponível para apoiá-lo e ver que o aluno apresenta boa saúde, mas isso ocorre apenas se ele for à sua consulta. Se você acha que sabe o suficiente, eu não sou capaz ajudá-lo. Essa é sua responsabilidade … Se você estiver disposto a aprender, aceite este Oshajo Ofuda em sua vida como um acordo entre o professor e o aluno. Prometo ensinar o que aprendi e você promete aprender sinceramente e com a mente de um iniciante. Se não for esse o caso, ele perde o significado e o poder em sua vida. Você toma a decisão …

Com Gassho

Rev. Kanjin Cederman

¿Cuál es el propósito de este papel mágico que Sensei me dio? (Spanish Translation)

Praising the Dharma!

       Recientemente surgió una situación interesante con respecto a la Ofuda (王 舎城) Ōshajō, también conocido como, Rājagṛha – Ciudad de los palacios reales) que en Enkyoji damos a los nuevos estudiantes como su primera iniciación en nuestra tradición que ha provocado este artículo.

 

Para aquellos que no han recibido uno, me gustaría explicar un poco sobre su propósito. El Oshajo Ofuda es un talismán especial de protección inscrito por Nichiren Shonin para proteger a los estudiantes de los desastres. Un ofuda no debe ser visto como un “papel mágico”, sino como una medicina psicológica para nuestras vidas. Para comenzar con el estudio del budismo, uno debe ser valiente y poseer el deseo de liberarse a través de las enseñanzas del Buda.

 

Se lo ofrezco a mis alumnos como una conexión con nuestro Fundador Nichiren Shonin, nuestro linaje y yo. Inscrito en el reverso hay información importante sobre el receptor, así como oraciones personales de mí mismo para su futuro en el camino budista.

 

¡Ahora el beneficio!

 

Durante los muchos años de practicar el budismo, he luchado contra la idea del concepto de gurú o maestro. Sin embargo, recientemente, me he dado cuenta de la naturaleza profunda y decidida de esta relación y sus grandes beneficios.

 

La definición de Gurú es la siguiente, “(en el hinduismo y el budismo) un maestro espiritual, especialmente uno que imparte iniciación”. Iniciación en prácticas específicas. Esto es algo contra lo que luchamos los budistas modernos, debido a las imágenes de narcisistas de pelo largo con túnicas de azafrán. Sin embargo, he cambiado mi perspectiva sobre esto durante mi estudio del Maka Shikan (Sutra de la concentración y la percepción) por el maestro Tien Tai.

 

Un maestro es nuestro médico espiritual. Observando y midiendo nuestra salud, básicamente un profesional de la salud. Un maestro nos muestra la dirección correcta, ejemplifica la enseñanza y comparte con nosotros su camino hacia el buen vivir. Algunos caminos son simples y otros son profundos, pero aún nos permiten ver el camino que se está caminando y que es real.

 

La mayoría de las personas no pueden ver su propio camino a través de sus ojos mundanos, al igual que no pueden ver cómo implementar el budismo en sus vidas adecuadamente. Sin embargo, podemos presenciar el camino de otros, sus beneficios y que se nos prescriban prácticas. Esta es la idea de “buenos amigos” en el budismo. Se ve que influyen en nuestra salud, ya sea hacia la enfermedad o el bienestar, y nos permite experimentar el camino en tiempo real y cambiar nuestras vidas y no solo nuestros pensamientos.

 

¡Vaya, qué profundo es esto!

 

Todos los aspectos de nuestra vida nos están conduciendo a la iluminación de la salud o enfermedad (Mara-ilusión). La elección depende de nosotros, pero solo tener la idea no es la realidad. Nos comunicamos con nuestros fundadores y maestros diariamente para dirigirnos a través de sus enseñanzas. El objetivo de nuestros servicios matutinos y vespertinos son como visitas al médico a diario.

 

El Oshajo Ofuda es la receta para la salud y una vida positiva. Está destinado a ser un elemento vivo que es la primera clave que se nos da, y que aceptamos, como el primer paso para caminar con nuestros maestros. Estoy allí para apoyarlo y ver que tenga buena salud, pero solo si acude a su cita. Si crees que ya sabes, no puedo ayudarte. Esa es su responsabilidad … Si está dispuesto a aprender, acepte este Oshajo Ofuda en su vida como un acuerdo entre el maestro y el alumno. Prometo enseñarte lo que he aprendido y prometes aprender sinceramente y con una mente de principiante. Si este no es el caso, pierde su significado y poder en su vida. Tomas la decision …

 

Con Gassho

 

Rev. Kanjin Cederman

What is the Purpose of this Magic Paper that Sensei gave me?

An interesting situation came up recently concerning the (王舎城 (Ōshajō) aka, Rājagṛha – Town of Royal Palaces) Ofuda that we in Enkyoji give to new students as their first initiation into our tradition that has sparked this article.

For those who have not received one, I would like to explain a little bit about its purpose.  The Oshajo Ofuda is a special tailisman of protection enscribed by Nichiren Shonin to protect students from disasters.  A ofuda is not to be seen as a magic piece of paper, but as psychological medicine for our lives.  To begin with the study of Buddhism, one must be fearless and possess the wish for freedom through the Buddha’s teaching.

I offer it to my students as a connection with our Founder Nichiren Shonin, our lineage and myself.  Inscribed on the back is important information about the receipent as well as personal prayers from myself for the future of the Buddhist path.

Now the benefit!

Over the many years of practicing Buddhism, I have fought against the idea of the Guru or Teacher concept.  However recently, I have come to realize the deep purposeful nature of this relationship and its great benefits.

The definition of Guru is as follows, “(in Hinduism and Buddhism) a spiritual teacher, especially one who imparts initiation.”  Initiation  into specific practices.  This is something that as modern Buddhists we fight against, due to the images of long haired narcicsts in saffron robes.  However, I have changed my perspective on this during my study of the Maka Shikan (Concentration and Insight Sutra) by Master Tien Tai.

A teacher is our spiritual physician.  Watching and measuring our health, basically a life healthcare professional.  A teacher shows us the right direction, exemplifies the teaching and shares with us their path of good living.  Some paths are simple and some are profound but they still allow us to see the path being walked and that it is real.

Most people cannot see their own path through their maundane eyes, just like they cannot see how to implement Buddhism into their lives properly.  However, we can witness others path and their benefits and be perscribe practices.  This is the idea of “good friends” in Buddhism.  They are seen to influence our health either towards illness or health and allows us experience the path in real time and change our lives and not just our thoughts.

Wow, how profound this is!

All aspects of our life is either leading to health enlightenment) or sickness (Mara-illusion).  The choice is up to us, but just to have the idea is not the reality.  We commune with our Founders and teachers daily to direct us through their teachings.  The point of our morning and evening services are daily cheakups.

The Oshajo Ofuda is the prescription for health and a positive life.  It is meant to be a living item that is the first key given to us, and that we accept, as the first step walking with our teachers.  I am there to support you and see that you are in good health but only if you come for your appointment.  If you think that you already know, I am unable to assist you.  That is your responsibility… If you are willing to learn, please accept this Oshajo Ofuda into your life as an agreement between teacher and student.  I promise to teach you what I have learned and you promise to learn sincerely and with a beginners mind.  If this is not the case it loses its meaning and power in your life.  You make the desicion…

With Gassho,

Rev. Kanjin Cederman

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via Back to the temple

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