SGI NEWSLETTER Poel Soka Gakkal No. 6820 Tuesday, May 2, 2006 SCL President Ikeda's Study Lecture Series Lrcrurrs ON “ON ATTAINING BUDDHATOOD IN THs LIFETIME” [3] “If You Think the Law Is Outside Yourself, You Are Not Embracing the Mystic Law” Lecture To chant Nam-myoho-renge-kyo is to commune with the Mystic Law. It is a Buddhist practice for fusing our lives with the Mystic Law. At the same time, it is a battle to conquer the inner darkness that prevents this fusion from taking place. When we vanquish this darkness of illusion and ignorance through faith anfl become one with the Mystic Law, the infinite power of this great law unfolds in our lives. Such is the immeasurable benefit of chanting Nam-myoho-renge-kyo. Chanting Nam-myoho-renge-kyo with a seeking spit in faith is the essence of the practice of chanting established and propagated by Nichiren Daishonin. “It is the heart that is most important” (WND, 1000), the Daishonin asserts. When it comes to chanting, therefore, we should above all strive to summon forth courageous faith to overcome illusion without being defeated by the three obstacles and four devils Making the Cause and Effect of Attaining Buddhahood the Core and Inmost Essence of Our Lives Myoho-renge-kyo is the name of the ultimate mystic truth, and Nam-myoho-renge- kyo is the name of the life-state of Buddhas who embody and reveal this truth, Thus when we chant Nam-myoho-renge-kyo with a seeking spirit in faith, the infinite benefit of Mycho-renge-kyo unfolds in our lives. This is what it means to bring forth the world of Buddhahood At work here is the principle of “cause and effect in a single moment of life.” in which faith is the cause and manifesting the life-state of Buddhahood is the effect. Cause and effeet in a single moment of life: This principle teaches that the eause and effect of attaining Buddhahood exist in te lives of all people at each moment. Faith and practice based on the Mystic Law are the eause that instantly enables us to attain Buddlahood ancl manifest the ‘vitues of the world of Buddlsaliood inherent in ovr lives.When we continue chanting Nam-myoho-renge-kyo through times of both suffering and joy while striving for the happiness of ourselves and others, we can make the cause and effect for attaining Buddhahood—which are themselves contained within the practice of chanting—the core and inmost essence of our lives. When we do so, the indomitable state of Buddhahood emerges within us. This is the meaning of “attaining Buddhahood in this lifetime.” In his treatise “The Object of Devotion for Observing the Mind,” the Daishonin states: “Shakyamuni Buddha, who has attained perfect enlightenment, is our own flesh, and blood, His practices and the resulting virtues are our bones and mamow’” (WND. 365). He explains that to embrace Myoho-renge-kyo is in itself attaining enlightenment.’ The power of chanting Nam-myoho-renge-kyo enables us to actualize cause and effect in a single moment of life—that is, faith (cause) leading to the manifestation of our Bucidhahood (effect). Considered in this light, our voice chanting daimoku is the “voice of unshakable faith and seeking spirit” that demolishes the imner darkness of ignorance and illusion and sweeps away obstacles and devilish functions. It is also the courageous “lion’s roar” that issues forth from the Buddhahood we have revealed as a result of onr daimoku. ‘The chanting of Nam-myoho-renge-kyo is not only the “voice of faith” of ordinary people: it is also the “voice of Buddhahood.” For that reason, we should always try to chant resonant daimoku with a vibrant and vigorous rhythm like that of a galloping horse, Tt can also be said that chanting daimoku is an action by which we affirm that we ourselves are inherently entities of Myoho-renge-kyo. It represents a struggle to return to our tue, original selves and tap the innate life-force that we have possessed from time without beginning. The Daishonin declares: “There is no tre happiness for human beings other than chanting Nam-myoho-renge-kyo” (WND, 681). This happiness, he says, is the “boundless joy of the Law.” “Joy of the Law” describes the unshakable happiness and peace of mind that is inherent in life and existence itself. To experience this joy means to fully savor and enjoy thie infinite life-force that is one with the Mystic Law. The :mbracing Myoho-renge-kyo is in itself enlightenment: The Mystic Law is the fundamental Law by which all Buddha’s throughout the three existences attain enlightenment. Nichiren Daishonin perceived the Mystic Law in his own life and manifested it in the concrete form of the Gohonzon, the object of fimdamental devotion, Chanting Nan-myoho-renge-kyo with faith in this Gohonzon constitutes the practice of observing one’s mind in order to attain Buddhahood by perceiving the Mystic Lav within one’s own life. This is the principle of “embracing the Gohonzon is in itself attaining enlightenment.” Boundless joy of the Law: This refers to the benefit one obtains from embracing the Mystic Law. I deseribes the enlightened state of a Buddha. In his writing “Happiness in This World,” Nichiren Daishonin states: “There is no true happiness for human beings other than chanting Nam-myoho= renge-kyo. The [Lotus] sutra reads, °... where living beings enjoy themselves at ease” [LS16, 230]. How could this passage mean anything but the boundless joy of the Law?" (WND, 681).Daishonin states that the only way for ws to taste the joy of the Mystic Law is through chanting Nam-myoho-renge-kyo. ‘The Mystic Law and Incomplete Teach Even though you chant and believe in Myoho-renge-kyo. if you think the Law is outside yourself, you are embracing not the Mystic Law but an inferior teaching, “Inferior teaching” means those [Buddhist teachings] other than this [Loms] sutra, which are all expedient and provisional, No expedient or provisional teaching leads directly to enlightenment, and without the direct path to enlightenment you cannot attain Buddhalood, even if you practice lifetime after lifetime for countless kalpas. Attaining Buddhahood in this lifetime is then impossible. Therefore, when you chant myoho and recite renge* you must summon up deep faith that Myoho-renge-kyo is your life itself. CWND. 3) Given daimoku’s profound meaning, we amust always remember when we chant that Myoho-renge-kyo is our life itself, If we lose sight of this point, then no matter how much daimoku we may chant, we will have departed fiom the practice of chanting taught by Nichiren Daishonin. Therefore, in “On Attaining Buddhahood in This Lifetime.” the Daishonin says in stem warming: “Even though you chant and believe in Myoho-renge-kyo, if you think the Law is outside yourself, you are embracing not the Mystic Law but an inferior teaching” (WND, 3). “Inferior” here means “incomplete.” The Mystic Law is the ultimate truth that is perfect and complete: in contrast, an incomplete teaching sets forth only a partial truth, The above passage contains a profound philosophy that overcomes one of the serious pitfalls that religion tends to succumb to, It also embodies a crucial philosophy of faith for attaining genuine happiness. Religion is generally held to be a universal endeavor to connect the human being to the infinite, absolute, and divine. While this is in a sense true, it seems that many religions from the outset postulate a separation between the secular and the divine, and between human beings and gods or Buddhas, and thus seek to bridge that gap. The Daishonin, however, regards teachings of this kind that view the absolute or divine as separate from human beings as incomplete, citing as an example the + “Chant myohio and recite renge” means to chant the daimoku of the Mystic Law, or Nem myaho-renge-kyoprovisional, pre-Lotus Sutra teachings expounded by Shakyamuni. These teachings do not set forth the principles or practice that enable ordinary people to attain Buddhahood in this lifetime. Rather, they espouse that one must first undergo innumerable kalpas of austere practice before enlightenment can be gained In the provisional, pre-Lotus Suiza teachings, a virtually insurmountable gulf exists between Buddhas and ordinary people. Only a very small handful of exceptional practitioners who, after having undergone austerities for countless kalpas, can even, attempt to reach the goal of enlightenment. Moreover, according to these teachings, it is inconceivable for someone who has become a Buddha to go back to being an ordinary person. As a rule, the world where Buddhas dwell is not this strife-filled saha world where ordinary people reside. Buddhas and ordinary people are completely separate, Therefore, as long as such a divide exists between the world of Buddhahood and the nine worlds (the realm of ordinary beings), there is really no way for all people to attain enlightenment. In this worldview, ordinary people and the idealized Buddhas are poles apart, thus leaving ordinary people with no option but to aspire for salvation tluough the assistance or intervention of such Buddhas. This perceived separation between the nine worlds and the world of Buddhahood is demolished by the Lotus Sutra doctrine of “three thousand realms in a single moment of life"—in other words, the teaching that “the nine worlds have the potential for Buddhahood and that Buddhahood retains the nine worlds” (WND, 539).° Here we can see the immense importance of the Lotus Sutra principle of the “mutual possession of the Ten Worlds.” ‘The Daishonin opened the way to actualizing this latter principle, whieh is the key to attaining Buddhahood in this lifetime, by establishing the practice of chanting of Nam-myoho-renge-kyo. This constitutes in its fullest and most complete form the teaching of Buddhism that seeks enlightenment for all human beings. Summoning Forth and Manifesting the Buddha Nature The Mystic Law is the fundamental Law of the universe. In that sense, it has a universality that transcends our individual selves. However, as indicated by its description as the “mystic truth that is originally inherent in all living beings” (WND, 3), the Mystic Law also exists within onr lives. Tt both resides within us and transcends us, Put another way, the Mystic Law is also inherent in our lives because it is the all- embracing Law that pervades everything in the universe. 5 “The nine worlds have the potential for Buddhahood and Buddhahood retains the nine worlds": This means that that th lives of beings in the nine worlds—the worlds from Hell through to Bodhisattva—are endowed with the world of Buddhahood, and that the lives of Buddhas are also endowed with the nine worlds, In other words, ordinary people and Buddhas are essentially the same with no distinction between them,In his writing “How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra,” the Daishonin explains the essence of Myoho-reng follows ‘As for the meaning of Myoho-renge-kyo: The Buddha nature inherent in us, ordinary people; the Buddha nature of Brahma, Shakra, and the other deities; the Buddha nature of Shariputra, Maudgalyayana, and the other voice-heaters: the Buddha nature of Manjushui, Maitveya, and the other bodhisattvas; and the Mystic Lav that is the enlightenment of the Buddhas of the three existences. are one and identical. This principle is called Myoho-renge-kyo. (WND. 887) Not only is Myoho-renge-kyo our own Buddha nature, he says, but it is also the Buddha nature of all heavenly deities, voice-hearers, bodhisattvas, and so on. Moreover, this Buddha nature is identical to the Mystic Law to which the Buddhas of the three existences are eulightened. The Daishonin then goes on to explain that chanting daimoku is a practice in which we “summon forth and manifest” the Buddha nature inherent in the lives of all beings of the Ten Worlds: Therefore, when once we chant Myoho-renge-kyo, with just that single sound we summon forth and manifest the Buddha nature of all Buddhas: all existences: all bodhisattvas; all voiee-hearers; all the deities such as Brahma, Shakra, and King Yama; the sun and moon, and the myriad stars: the heavenly gods and earthly deities, on down to hell-dwellers, hungry spirits, animals asuras, human and heavenly beings, and all other living beings. This blessing is immeasurable and boundless. (WND, 887) ‘And he further states regarding the meaning of chanting daimoku: ‘When we revere Myoho-renge-kyo inherent in our own life as the object of devotion, the Buddha nature within us is summoned forth and manifested by our chanting of Nam-myoho-renge-kyo. This is what is meant by “Buddha.” (WND, 887) ‘The expression “is sumunoned forth and manifested” points to the profound significance of the Mystic Law The Daishonin uses a wonderful metaphor to explain this principle of calling forth and revealing the inner Buddha nature: ‘When a caged bird sings, birds who are flying in the sky are thereby summoned and gather around, and when the bisds flying in the sky gather around, the bird in the cage strives to get out. (WND, 887)‘The singing of the caged bird refers to the daimoku chanted by ordinary people who, shackled in the chains of fundamental darkness and earthly desires, arouse faith in the Mystic Law In other words, it is daimoku chanted with faith that is determined to win over all obstacles and become happy without fail through the power of the Mystic Law The power of such strong, determined daimolm calls forth the Buddha nature in all living beings. Not only does the Buddha nature of Brahma and Shakra and of the Buddhas and bodhisattvas throughout the universe manifest, but those chanting Nam- myoho-renge-kyo are also able to sever the chains of fundamental darkness and illusion and reveal their own Buddha nature, In other words, it is the power ef our voices chanting Nam-myoho-renge-kyo that connects our lives with the Mystic Law pervading all phenomena of the three thousand realms. In his writing “Letter to Niike,” the Daishonin further explains the significance of chanting daimoku through the famous analogy of a mother bird and an egg.° He says that the chanting of Nam-myoho-renge-kyo is “like the warmth of the mother bird” (WND, 1030). aAt frst there is nothing inside the egg but liquid, but as a result of ‘being warmed by the mother bird, the beak. eyes, and feathers are formed. Eventually the baby bitd breaks through the shell and hatches, and is soon flying into the sky like its mother. In this analogy. the substance within the egg represents the Buddha nature of living beings, while the mother bid represents the Buddha who leads others to enlightenment. The chanting of Nam-myoho-renge-kyo is at once the “voice of faith” of ordinary people and a function of the life-state of Buddhahood. The most important admonition that the Daishonin makes with regard to attaining enlightenment tlrough chanting Nam-mycho-renge-kyo is that we must not view the Law as something outside onrselves. If we think the Law exists externally. then we are reverting to the kind of divide between Buddhas and ordinary people found in the preLomus Sutra teachings Perceiving That One’s Own Life Is Nam-myoho-renge-kyo The daimoku of Nam-myoho-renge-kyo has immeasurable beneficial power. Josei Toda, the second Soka Gakkai president, deseribed the infinite power of the Mystic Law as follows: “It is like lying sprawled on your back in a wide-open space looking up at the sky. All that you wish for immediately appears. No matter how much you 6 Nichiren Daishonin writes: “A bird's egg contains nothing but liquid yet by itself this develops into a beak, two eyes, and all the other parts, and the bird soars into the sky. We, too, are the eggs of ignorance, which are pitiful things, but when sustured by the chanting of Nam-mycho-renge- ‘kyo, which is like the warmth of the mother bird, we develop the beak of the thity-two features and the feathers of the eighty characteristics [of the Buddha] and axe free to soar into the sky of the true aspect ofall phenomena and the reality of all things” (WND, 1030).may give away, there is always more, It is never exhausted, Try and see if you can attain this state of life.” Indeed, Nam-myoho-renge-kyo can be likened to a “wish-granting jewel.” How can we develop the boundless state of life that enables us to bring forth the necessary strength when it’s needed? President Toda often used to say: “If you really want to achieve such a state of life, you have to fight with every ounce of your being for the Lotus Sutra, for kosen-rnfi!” Itis the spirit to strive forever together with the Buddhas of the three existences and with Brahma and Shakra—wherever one might find oneself in the universe—to actualize a world of happiness and peace dedicated to value-creation, by helping people overcome misery and misfortune and the sufferings of birth, aging, sickness, and death, Such was the vast and untrammeled spirit of my mentor, Throughout everything, Mr. Toda steadfastly continued to seek the Law that exists nowhere but within our own lives. And he stressed the importance of living tme to oneself. His starting point was his profound realization in prison that the Buddha is life itself and his awakening to his identity as a Bodhisattva of the Earth. He also often spoke of the spirit of faith we need in order to perceive the Mystic Law within us, saying: “You have to be resolved that Nam-myoho-renge-kyo is your own life!” or “Propagating the Mystic Law in the Latter Day means firmly believing that your life is nothing apart from Nam-myoho-renge-kyo!” This is the spirit that the Daishonin teaches when he says: “When you chant myoho and recite renge, you must summon up deep faith that Myoho-renge-kyo is your life itself” (WND, 3), A Universal Religion for the Happiness of All Humankind Generally speaking, religions expound some infinite and eternal entity that transcends both human beings and the impermanence of this world, using such terminology as “god” or “law.” This infinite and eternal entity may variously be regarded by different religions as a source of fear and awe, an object of adoration, a great void of emptiness. or a wellspring of all-embracing love. The Daishonin saw the power of the Mystic Law that encompasses and sustains all things in the universe as existing within human beings, and he established a means for actually manifesting that Law in their lives. During my second lecture at Harvard University (in September 1993), I proposed. three areas where Mahayana Buddhism could contribute to modern civilization: (1) in fostering the creation of peace, (2) in paving the way toward the restoration and rejuvenation of humanity, (3) and in providing a philosophical basis for the symbiotic coexistence of all things. In connection with the second point, I stressed the important significance of the approach of Nichiven Daishonin’s Buddhism, which teaches neither a one-sided reliance on the individual’s own power nos on external power, This perspective has resonated deeply with many scholars,According to the view of the Daishonin’s Buddhism, it is only by praying to and ising with the extemal power of the eternal, unchanging truth transcending our imited, finite selves, that we can wholly activate our own power. At the same time, however, this eternal, all-encompassing, external power actually exists inherently in ow lives. The Daishonin writes: “People are certainly self-empowered, and yet they are not self-empowered. ... People are certainly other-empowered, and yet they are not other-empowered” (GZ, 403).” What this means, I believe. is that by relying neither exclusively on extemal power nor on the power of the self, we can manifest the transcendent power that exists within us. It is chanting Nam-myoho-renge-kyo that enables us to do this In this way, the Daishonin’s Buddhism opens up a broad new vision of a universal religion for the happiness of all humankind—one that transcends the approach of teachings that strictly divide extemal power and the individual’s own power and that emphasize one over the other.