The practice of chanting Namu Myoho Renge Kyo expresses our deep faith and joy in the inexpressible true nature of reality, which embraces all things without exception. Ultimately, Namu Myoho Renge Kyo expresses the realization that we ourselves are the embodiments of the Wonderful Dharma, and thus capable of transforming every aspect of our lives into the life of a Buddha.
Lotus SeedsQuotes
Conversion of the Actual World Into An Ideal Realm
The idea that meditation or self-destruction through asceticism frees a spirit after the death of the body posits the existence somewhere of a spirit world. Once again, the general Buddhist view is that even if it exists, such a spirit world has no relation to the ordinary world of human experience. The goal of Buddhism is not the attainment of a fictitious paradise but the conversion of the actual world into an ideal realm—a Buddha Land. In practice, believers in meditation and asceticism as ways to nirvana are usually seeking personal escape from this life. They may achieve their end, but true happiness is not to be gained by self-centered means. It can be realized only when all humankind has reached a state of peace and happiness.
Basic Buddhist Concepts
Acknowledging Favors Received; Repaying Favors to Others
The doctrine of cause and effect or Ichinen Sanzen teaches us to acknowledge favors received from others and to repay favors to others. It is a totally a incorrect view to relate cause and effect to feelings of guilt or fear because it cannot improve our minds and lives.
As an example, when we hold memorial services for the deceased, we should hold them from the heart of compassion and to repay favors. This is how our heart gets connected to the deceased. According to the doctrines of Ichinen Sanzen and cause and effect, we share the fortune and misfortune of our own relatives, including the deceased, as our own. Thus, when we wish to help relatives or others having difficulty, such as an illness, we accumulate and dedicate merits for all beings including our ancestors.
Buddha Seed: Understanding the OdaimokuSeeing the Gem
Looking into our lives to find those things that prevent us from accomplishing what we wish is fundamental to Buddhist practice. … Also a hindrance is the desire to seek out some new and improved practice. Focus less on the tool and more on the skill. We can become like junk collectors accumulating lots of needless and useless things in an attic. We have the gem; the wisdom to see it and use it is what’s important.
Lotus Path: Practicing the Lotus Sutra Volume 1The True Goal of Chanting Namu Myoho Renge Kyo
In many ways, the principle of becoming a Buddha with this very body is the culmination of the Buddhist teachings of non-duality and the true goal of chanting Namu Myoho Renge Kyo. The Wonderful Dharma embraces all things often thought of as opposites: body and mind, life and environment, defilements and awakening, suffering and peace. It is all these and yet none of them. It eludes all attempts to define it or express it. In spite of this, we can become aware of it and center our lives on the Wonderful Dharma through Namu Myoho Renge Kyo.
Lotus SeedsThe Cumulative Effect of Experience
[A]ll actions, good and bad, are stored within human beings as latent energy influencing all subsequent conduct and attitudes. Not the slightest action is lost. Whether or not others see, whether or not the gods observe, whether or not the perpetrator is fully aware, every act remains as a phase of experience. And the accumulation of past experience shows in conduct and countenance. When continually committed, wickedness becomes a habit, evident in a gruff or insolent tone of voice, a shifty eye, a cruel look, and a scornful attitude that incurs dislike and distrust. Conversely, a person who repeatedly does and thinks good acquires a pleasant voice quality and an air of benignity that inspire admiration and affection. In other words, good or bad, ordinary habits become an unconscious part of an individual’s being, apparent to all. No more eloquent testimony for the cumulative effect of experience could be furnished.
Basic Buddhist Concepts
Shakumon
The pre-Lotus Sūtra teachings and the theoretical section (Shakumon), chapters 1-14 of the Lotus Sūtra are shown as Diagram I-A. In these teachings, Śākyamuni appeared as an historical person bound by the limitations of space and time. Cause and effect were also presented as separate and distinct. In addition to the common meaning of cause and effect, cause also derived from the nine realms – from the realm of hell, hunger (greed), anger, animality, human, heaven, Śrāvaka (learning), Pratyakabuddha (realization) to the realm of bodhisattva. Effect also derived from the Buddha, the realm of Buddha, enlightenment of Buddha or circumstance of Buddha.
Quality vs. Quantity
Looking into our lives to find those things that prevent us from accomplishing what we wish is fundamental to Buddhist practice. … Another hindrance is to worry more about time spent practicing than the quality of the practice. In a single moment exists the potential to praise and rejoice, thereby assuring enlightenment. The sole factor is mind at that moment. Let go of attachment to quantity of Odaimoku and embrace quality. Learn by listening to your life. Open yourself up and become aware of the joy of chanting Odaimoku without concern for length of time. This isn’t a job with a time clock where you only get paid for time spent.
Lotus Path: Practicing the Lotus Sutra Volume 1Manifesting the Wonderful Dharma in Our Lives
Buddhahood is not becoming some superhuman being or dying and being reborn in a Buddha land. It is not built up or acquired through the practice of austerities or higher states of consciousness. The simple truth is that “Buddha” is just a title for someone who is awake to the reality of each moment and thereby draws upon the innate wisdom and compassion that is within us all. A Buddha trusts and rejoices in the Wonderful Dharma. Instead of giving in to weakness, a Buddha steps back, sees clearly what is happening, and then acts in the best interest of all concerned. When one acts like a Buddha, one acts wisely and compassionately instead of reacting out of weakness and ignorance. Becoming a Buddha with this body is not a magic transformation, but rather the manifestation of the Wonderful Dharma in our lives from moment to moment.
Lotus SeedsSix Internal Sense Fields
The six internal sense fields refer to the five physical senses of sight, hearing, taste, smell, and touch plus mind (the mind is always included with the five senses in Buddhist thought, for a total of six, not the usual Western five). These internal sense fields are the base of all perception, physical or mental. The six external sense fields are the objects perceived by the six internal sense fields. The six consciousnesses are the awarenesses that arise as a consequence of perception at the juncture of internal and external sense fields. The six contacts are the result of the combination of internal sense fields, external sense fields, and consciousness. The six feelings refer to the arising of pain or pleasure with regard to the object perceived immediately after the emergence of consciousness. The six cravings are the reactions of like or dislike born of the feeling of pain or pleasure.
Basic Buddhist Concepts