The ultimate Law of the universe and the life of the Thus Come One that is one with this Law are at the core of the Buddha’s spirit and actions. This includes profound insight into and empathy with life and the resulting compassion toward all living beings, willingness to share the suffering of human beings, and actions infused with wisdom and the aspiration to save the suffering. The Daishonin realized that this supreme Law is Nam-myoho-renge-kyo, which he describes as his “life.”
The Daishonin revealed Nam-myoho-renge-kyo as the fundamental object of devotion for people of the Latter Day of the Law. What results from this understanding is a thoroughly humanistic religion.
This guidance is an abstract from 'The World of Nichiren Daishonin Writings' with universal value and application
The term honzon, or object of devotion, means that which is respected or revered as fundamental. The Daishonin manifested the Gohonzon as the object worthy of supreme respect that all people should take as a fundamental standard.
Nichiren Daishonin proved the greatness of the human being through his behavior at the execution grounds of Tatsunokuchi. He embodied in graphic form the fundamental Law that enables all people to achieve their supreme potential.
This [The Gohonzon] is the object of the devotion for observing the mind. There is no other way to lead all people to enlightenment than to help them manifest the object of devotion in their own lives. The Gohonzon equally empowers all people to do just this. It opens this possibility to everyone.
The Daishonin revealed the Gohonzon to teach people of this limitless life force. With the Gohonzon as a clear mirror, we should develop confidence in the existence of this power in ourselves, in our friends, and in all people. To believe in the Gohonzon is to believe that all people are endowed with the life of the Buddha of limitless joy.
The heart is most important. The heart means faith. A little later in the passage I just cited, the Daishonin states, “Believe . . . with your whole heart.” Shortly after I took faith, President Toda told me, “There is a passage from the writings of Nichiren Daishonin that you should engrave in your life.” He then explained the passage from the “Record of the Orally Transmitted Teachings” that states: “If you exert a hundred million kalpas of effort in a single moment of life, the three enlightened properties of the Buddha will emerge from within your life at each moment” (GZ, 790).
The important thing is that the life of the eternal Buddha who is one with the eternal Law expresses itself in wholehearted human conduct, which includes deeds, words and thoughts. In the process of teaching the Law and overcoming great persecution, Nichiren Daishonin manifested the life of the Buddha of limitless joy — the Buddha who has been enlightened since time without beginning and is one with the eternal Law. That is, the life-condition of the Buddha of limitless joy enlightened since time without beginning is attained through one’s actions, words and thoughts. This is the state of life inscribed on the Gohonzon.
In “The True Aspect of All Phenomena,” the Daishonin states, “A common mortal is an entity of the three bodies,26 and a true Buddha” (WND, 384), indicating that the true Buddha is an ordinary person. That’s because, in the Latter Day of the Law, a Buddha resplendently adorned with the thirty-two features and the eighty characteristics could not be the true lord of teachings. The true teacher of the Latter Day is instead an ordinary person in every aspect, but his true identity is that of the Buddha. Unless the teacher is an ordinary person with the heart of the Buddha, realizing the widespread propagation of the Law in a world of ordinary people who are steeped in the three poisons would be impossible.
Daishonin’s emphasis that the teacher who reveals the great Law that is to be widely propagated is an ordinary person. In “On Practicing the Buddha’s Teachings,” he stresses that the teacher who leads all people of the Latter Day to enlightenment is an “ordinary practitioner,” and that his disciples are “evil people defiled by the three poisons” (WND, 391). That is why persecutions are more severe in the Latter Day than in Shakyamuni’s time, and why the three powerful enemies are so fierce in attacking practitioners.
The Daishonin was still in exile on Sado Island while his followers in Kamakura were enduring the aftermath of his persecution. In the eyes of society, he was merely a lowly exile with his remnant followers.
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