Quotes

Changing the World of Ri to the World of Ji

To accept the theory that the realm of Buddha exists and that Śākyamuni Buddha exists in oneself are quite different in meaning. Here the world of “Ri” changes to the world of “Ji” and the theoretical and philosophical doctrine becomes the warm hearted religious doctrine. Nichiren Shōnin said,

“Śākyamuni Buddha within our minds,” (Kanjin Honan
Shō, WNS2, page 146)

and,

“the World Honored One is in my (Nichiren’s) head” (Oto Gozen Goshōsoku).

Ichinen Sanzen of Ji and the Essential Section are based on these words.

Buddha Seed: Understanding the Odaimoku

With Childlike Wonder

Looking into our lives to find those things that prevent us from accomplishing what we wish is fundamental to Buddhist practice. … One common hindrance is to worry obsessively over whether or not we are practicing correctly. By this tight clinging to a need to always get it right or to be perfect we can cause undue stress. Preventing ourselves from experiencing the pure joy of practice hinders our practice. Instead of worrying about whether you are practicing correctly learn to observe what is going on when you do practice. Be generous with yourself. Look for the mystery. Open up to wonder, as if you were a child again.

Lotus Path: Practicing the Lotus Sutra Volume 1

Emerging from the Dark

If you think where you are is dark and isolated remember that this is also the condition from which butterflies emerge. With our practice of Buddhism it is possible for us to change any karma. We can begin to respond to the things that arise in our life in different ways and thereby experience new outcomes. It isn’t necessary for us to remain trapped in a cycle of suffering or despair.

Lotus Path: Practicing the Lotus Sutra Volume 1

The Truth of the Present Moment

“Becoming a Buddha with this body” also means the instant or momentary attainment of Buddhahood. In other words, it explains that each moment is a moment of decision wherein we can give in to the defilements or see and act with the clarity of our Buddha-nature. We should reflect on the fact that we only live from moment to moment. The past is always just a memory. The future is always an unrealized possibility. The present is always just a single passing moment, which is all we ever have. It would be a great mistake, then, to overlook the moment in which we are living because we have been led to believe that nothing significant can happen in such a small amount of time. In truth, all the time that we will ever have is in the present moment. Awakening is not something that we slowly build up over time or earn through countless lifetimes of effort. It is our complete awareness of and engagement with the truth of the present moment in which we are living.

Lotus Seeds

Curing Spiritual Malaise

The Four Noble Truths and the Eightfold Path constitute an eminently rational method for curing spiritual malaise that is similar in approach to the method used by medical science in curing physical illness. In addition, the Buddha’s system agrees fundamentally with the scientific approach in studying phenomena – natural, cultural, or social – to arrive at general principles, work in accord with these principles, and apply them to the creation of human ideals. On the basis of an understanding of the principle of cause and effect, the Buddhist system accurately identifies mental actions and fate as the effects of causes and applies this principle to the creation of an ideal spiritual condition. This is the basic meaning of the Four Noble Truths.
Basic Buddhist Concepts

The Reality of the Buddha’s Presence in Our Lives

Theoretically Ichinen Sanzen of Ri tells us that we can attain Buddhahood and that all realms of existence, including Buddhahood, can be recognized in every moment of conscious awareness. However, Ichinen Sanzen of Ji tells us that we are in the process of becoming Buddhas and that Buddhahood is a reality already at work in our lives. Even a single moment of taking faith in and rejoicing in this teaching allows us to understand the reality of the Buddha’s presence in our lives.

Buddha Seed: Understanding the Odaimoku

The Core of Our Life

Making the Lotus Sutra the core of our life, the center point, the point from which all else radiates, is key. Our intention should rest on the Lotus Sutra. I challenge you, from this day, to set your intention to practice the Lotus Sutra deeply, intentionally, and centrally. In the morning just after you open your eyes, even before you get out of bed, say to yourself three Odaimoku, three Namu Myoho Renge Kyo. Say it with gratitude and generosity. Then after you are dressed make time, even a few minutes if that is all you can, and sit down and chant Odaimoku. Set your intention to be mindful through the day and live your day based on the Lotus Sutra. Also express appreciation to yourself for how you have begun your day. Finally, at the end of the day, right before you go to sleep, even as you are laying in bed, chant Odaimoku again three times, with your mind on the desire for happiness for all beings and appreciation for your day based on the Lotus Sutra.

Lotus Path: Practicing the Lotus Sutra Volume 1

Displaying the Wisdom and Compassion of a Buddha

Shakyamuni Buddha was no different than any of us, except for his extraordinary wisdom and compassion. He is known as “the” Buddha, not because he attained something that ordinary people cannot attain, but because he was the first person in recorded history to awaken to the truth and to show others how to do so. In that sense, the title “Buddha” is reserved for Shakyamuni simply because he happened to be the one to fulfill the role of teacher and model for all those who would follow his path. However, all of us have the Buddha-nature. Therefore, all of us are capable of displaying the same wisdom and compassion as Shakyamuni Buddha.

Lotus Seeds

Three Links in the Twelve-linked Chain of Dependent Origination.

Ignorance, the first link, means lack of knowledge of correct Buddhist principles and the truths of the world and of human existence. Failure to know the truth leads to faulty judgments and misdeeds, which bring on failure and grief. Ignorance is the fundamental cause of errors and the misfortunes they yield.

Action, the second link, is the mistaken conduct caused by ignorance. It is identical with karma. Lacking a correct view of the world and humankind, human beings think, judge, and act wrongly. Instead of ending when committed, good and bad actions persist and accumulate to reappear as causes of later actions. In other words, good and evil deeds that go undetected by others nonetheless have karmic effects on the perpetrator. In the Buddhist context, the term action means both the present deed and the accumulated deeds of the past. The sum of past deeds is of especially great importance in the Twelve-linked Chain of Dependent Origination.

Not only actions resulting from ignorance but also general experiences, whether good or bad, physical or spiritual, become a latent force constantly exerting an influence on thought and conduct. An accumulation of good deeds makes it easier to perform still more good deeds, while an accumulation of evil acts offers little to hinder the perpetration of further wickedness and aggravates the difficulty of turning in the direction of good. Each individual has a store of past actions and experiences that manifest themselves in various ways. They determine memory or intellectual capacities, temperament, skills or talents, and physique and health – in short, the total person. A person is the total of all he or she has done in the past, and action in the Twelve-linked Chain of Dependent Origination means the total of past mistaken experiences caused by ignorance within the cycle of transmigration.

In the context of the Twelve-linked Chain of Dependent Origination, consciousness signifies perception as a whole, which is based on and incorporates past experiences. Human awareness is not pure but is colored by past actions. It looks through a filter tinted by preconceptions derived from past experiences, preconceptions that make totally objective judgment and understanding impossible. Since consciousness includes elements derived from actions based on ignorance, its perceptions and their results are always mistaken.
Basic Buddhist Concepts

Resolving the Four Sufferings

By living our lives as messengers of the Buddha, we are involved in the Eternal Buddha’s life. Although each body cell is dying one after another through the process of metabolism, the cell is involved in one’s life and plays its own part to support that life. Similarly, while living in the world of life and death, we are involved in the Buddha’s eternal life which transcends life and death. This is a resolution of the four sufferings of birth, aging, illness and death. The beginning of Buddhism is to resolve the four sufferings of birth, aging, illness and death, and its resolution is Ichinen Sanzen.

Buddha Seed: Understanding the Odaimoku