The Daishonin consistently possessed the spirit and seeking mind not to begrudge his life. Accordingly, while remaining an ordinary person, his spirit to single-mindedly seek the Buddha resulted in a great spiritual transformation, that is, in his attaining the mind of the Buddha.
Further, citing the sutra passage “One should become the master of one’s mind rather than let one’s mind master oneself,” the Daishonin emphasizes the importance of the mind. In other words, when we single-mindedly maintain ungrudging faith, our lives accord with the Mystic Law, and the “fruit of Buddhahood, the eternally inherent three bodies,” naturally emerges within us.
This guidance is an abstract from 'The World of Nichiren Daishonin Writings' with universal value and application
The Daishonin calls the “fruit of Buddhahood” that he attained the “eternally inherent three bodies.” In other words, as an ordinary person, he awakened to his “self ” as an embodiment of the Mystic Law (the eternally inherent Dharma body), perceived this Law, experienced boundless joy from the Law, and attained the “body of wisdom” (the eternally inherent reward body) for expounding and spreading this Law to others. He also felt compassion for living beings as possessing the same Dharma body and the potential to awaken to the same wisdom; he took pity on them for their suffering on account of remaining ignorant of this fact; and he attained the “body of immense compassion” (the eternally inherent manifested body) for sharing their sufferings.
In short, “single-mindedly desiring to see the Buddha, not hesitating even if it costs them their lives”— which is to say, faith that is selflessly pursued, for which one is even willing to give up one’s life if need be — is the Daishonin’s observation of the mind.
When we face the clear mirror of the Gohonzon. If we only feel that the Gohonzon in the altar is great and we simply beg for its favor or become dependent upon it as an external object, then no matter how much time we spend chanting before it, we ourselves will not shine. The same holds true if, when something bad happens, we complain as if it were the Gohonzon’s fault. Rather, by tirelessly polishing our lives in the midst of our daily affairs, confident that we have in ourselves the same wonderful state of life that the Gohonzon embodies, our lives come to shine with good fortune and benefit.
In “The Real Aspect of the Gohonzon,” the Daishonin says: “Never seek this Gohonzon outside yourself. The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-myoho-renge-kyo” (WND, 832).
Embracing the Gohonzon and thus imbuing one’s life with the world of Buddhahood through strong faith is the practice for attaining Buddhahood in the Latter Day. When we make the Buddha’s spirit for the happiness of all people our own and take action as the Buddha’s emissaries, the world of Buddhahood all the more strongly permeates our lives.
It is a truth of life that every person is fundamentally endowed with the world of Buddhahood. This truth is hard to understand and hard to believe. Even if one may believe it in one moment, it is easy to lapse into disbelief if something untoward happens. That is because we also possess fundamental illusion or ignorance.
Though we speak of observing the Ten Worlds in one’s own life as an ordinary person, the key issue is whether we can manifest the world of Buddhahood. The reason the Daishonin talks about “perceiving the Ten Worlds” and not “perceiving the world of Buddhahood” is that even when the world of Buddhahood manifests, the other nine worlds don’t simply disappear. That’s because “observing the mind” always means observing the true aspect of the mutual possession of the Ten Worlds.
Steadfast dedication to the way of the oneness of mentor and disciple is the key to our own and everyone’s happiness. The Lotus Sutra explains this truth as the pledge to “make all persons equal to me, without any distinction between us” (LS2, 36).7 This is the paean of a champion of humanity. It declares: “I am a human being. You, too, are human beings. How great human beings are!” This is the heart of the Lotus Sutra.
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.”
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