In the saliva In the paper in the eclipse In all the lines in all the colors in all the clay jars in my breast outside inside— in the inkwell—in the difficulties of writing in the wonder of my eyes—in the ultimate limits of the sun (the sun has no limits) in everything. To speak it all is imbecile, magnificent DIEGO in my urine—DIEGO in my mouth—in my heart. In my madness. in my dream—in the blotter—in the point of my pen— in the pencils—in the landscapes—in the food—in the metal—in imagination in the sicknesses—in the glass cupboards— in his lapels—in his eyes—DIEGO— in his mouth—DIEGO—in his lies.
Transcribed and translated from a manuscript in her hand, at Diego Rivera’s studio near the Hacienda San Angel in Mexico City.
Inside this new love, die. Your way begins on the other side. Become the sky. Take an axe to the prison wall. Escape. Walk out like someone suddenly born into color. Do it now. You’re covered with a thick cloud. Slide out the side. Die, and be quiet. Quietness is the surest sign that you’ve died. Your old life was a frantic running from silence.
Two sides meetin what’s the reason for the Artist to paint both with the weapons needed for the conquest?
Can you get on the level yet? To Love 1 is Self Respect Love All you can Love 1 And I gotta live until that other voyage come…
That change is unavoided better step into it with joy then let it destroy ya Letters to show ya Forget me nots bleedin through the pen up to the soil
Time to bloom in a new season, sometimes the truth is elusive I’m two beings Like the mood with the moon leave me too sleepless Why we blue with tattoos of the roots leadin Up through the veins to the source
Interwoven, the fate and the choice Like to light or to dark will you give voice? That true Love, music through the noise…
1 Oct 2013Living Buddhism
Exerting Ourselves Bravely and Vigorously
Exerting Ourselves Bravely and Vigorously
Humankind has extolled courage as a virtue throughout history. Aristotle said, “Courage is the first of human qualities because it is the quality which guarantees the others.” Not all courage, however, is the same.
While scores of examples exist in art, film and literature equating courage with physical bravery, Buddhism values courage of a deeper order: the courage to change ourselves, and to act with empathy and compassion toward others; the courage to respect the precious potential of human life. It is the type of courage that even the most physically frail or gentle in temperament can summon from within.
In the sutra passages we of the SGI recite every morning and evening is the phrase “Yumyo shojin. Myosho fu mon,” which translates as, “They have exerted themselves bravely and vigorously, and their names are universally known” ( The Lotus Sutra and Its Opening and Closing Sutras, p. 56).
Just before this phrase, found in the “Expedient Means,” or second chapter of the Lotus Sutra, Shakyamuni points out that the wisdom gained by Buddhas is “infinitely profound and immeasurable” (LSOC, 56). He states here that Buddhas gain such wisdom because they have “exerted themselves bravely and vigorously.”
To “exert oneself bravely and vigorously” means to strive courageously and with all one’s might in Buddhist practice, and thereby overcome every difficulty and suffering one faces, regardless of how painful or deep.
How can we do so? Nichikan Shonin (1665– 1726), the 26th chief priest of the Nikko school and great scholar and restorer of Nichiren Daishonin’s teachings, interprets “exert oneself bravely and vigorously” as meaning to chant Nam-myohorenge-kyo with faith.
SGI President Ikeda elaborates:
Yu (brave) means acting with courage. In other words, it is important that we bravely take on all challenges, no matter what the situation, resolving to do our best and to keep moving forward.
Myo (vigorous) means applying our wisdom and resourcefulness to the limit. This is what we do when we chant wholeheartedly and use our greatest wisdom to find a way, for instance, to convince our friends to practice Buddhism or to best guide others to the path of happiness.
Sho (pure) means pure and unadulterated. In terms of our Buddhist practice, this perhaps means advancing unswervingly along the path to happiness without any doubt or negativity, but rather with a positive spirit that says: “I am going to chant daimoku!” “I am going to talk to others about Buddhism!”
Jin (exertion) means ceaseless advance. Making continual efforts may seem like a simple thing, but it is actually one of the most difficult challenges. This is what the practice of Nichiren Buddhism is all about. (June 21, 2002, World Tribune, p. 7)
To exert oneself in practice, therefore, means to chant consistently and take action for the sake of kosen-rufu, with a pure and dedicated spirit.
Regarding the meaning of “exerting oneself” in practice ( shojin), translated here as “diligent” practice, Nichiren also says: “If in a single moment of life we exhaust the pains and trials of millions of kalpas, then instant after instant there will arise in us the three Buddha bodies with which we are eternally endowed. Nam-myoho-renge-kyo is just such a ‘diligent’ practice” ( The Record of the Orally Transmitted Teachings, p. 214).
Nichiren tells us that when we fully strive in our practice of chanting Nam-myoho-renge-kyo, the Buddha’s three bodies—that is, the immeasurable wisdom, compassion and courageous action of the Buddha—emerge within us and inform our thoughts, words and actions. To “exhaust the pains and trials of millions of kalpas” means to pray intently and work tenaciously at each moment to transform our lives and help others do the same.
Nichikan interprets exerting oneself bravely and vigorously in two ways: First, it means to have a mind of expectation, or a spirit of hope. And second, it means to exert oneself in body and mind. He equates a spirit of hope to faith in the Gohonzon, the object of devotion.
In this sense, faith means chanting Nammyoho-renge-kyo to the Gohonzon, the object of devotion, with the expectation to achieve something valuable, improve our lives and contribute
to the happiness of others.
Having such hope-filled faith can be likened to shooting an arrow at a clear target. Lacking faith, or having no hope or expectation, can be likened to shooting an arrow aimlessly.
President Ikeda explains:
When we challenge ourselves bravely with the spirit to accomplish more today than yesterday and more tomorrow than today, we are truly practicing. Without such a brave and vigorous spirit, we cannot break the iron shackles of destiny, nor can we defeat obstacles and devils. Our daily prayers are dramas of challenging and creating something new in our lives. When we bravely stand up with faith, the darkness of despair and anxiety vanishes from our hearts and in pours the light of hope and growth. This spirit to stand up courageously is the spirit of faith. ( See June 16, 1995, World Tribune, p. 4)
Amid the complexities and tumult of our daily lives, it is a challenge for us to bring forth extraordinary wisdom or compassion. But Nichiren Daishonin recognized that through chanting Nam-myoho-renge-kyo, any of us can bring forth courage and faith.
President Ikeda often recalls the words of his mentor, Josei Toda, who said: “We ordinary mortals may find it difficult to be compassionate. But we can substitute courage for compassion—the courage to help others, to do our human revolution, to advance kosen-rufu in Japan and around the world. That courage itself is equivalent to compassion” (November 14, 2008, World Tribune, p. 7).
Nowhere today is the sutra passage “exerting themselves bravely and vigorously” more alive than in the determined prayers and actions of SGI members around the world, who wholeheartedly exert themselves each day for the happiness of their friends, families and society.
When we “exert ourselves bravely and vigorously” in chanting to the Gohonzon and spreading the life-affirming philosophy and practice of Nichiren Buddhism, our hearts and our actions brim with wisdom and compassion, and we can take another courageous step forward in the direction of absolute victory and joy.