After the seeds of the Mystic Law have been planted in someone’s life, they are sure to sprout, flower and bear fruit when nourished by the rain of compassion and the sunshine of wisdom.
No matter what difficulties we encounter, it is important that we continue to believe in the Mystic Law and steadfastly chant Nam-myoho-renge-kyo through both suffering and joy. We must never cut ourselves off from the Mystic Law. Those who disbelieve or slander it destroy the seeds of their enlightenment.
This guidance is an abstract from 'The World of Nichiren Daishonin Writings' with universal value and application
If we truly embrace the Mystic Law, we will never lose its benefit over the three existences. The seed for attaining Buddhahood, which is the Mystic Law, once sown in the field of our hearts, can never be lost or destroyed.
Since our ultimate objective is to attain Buddhahood, it naturally follows that we must maintain lifelong faith.
The eternal Buddha, the teaching of the Lotus Sutra, and each of us are all manifestations and expressions of the Mystic Law. All equally reveal the true aspect of all phenomena. Having confidence in this truth means embracing the Lotus Sutra.
“Embracing the Gohonzon” means believing in and faithfully upholding the Lotus Sutra. The Lotus Sutra is the teaching that “causes all living beings to enter the Buddha way” (cf. LS2, 36). The lives of all people are fundamentally endowed with the world of Buddhahood, a state of unshakeable happiness. The Lotus Sutra teaches that we all can manifest this state of life and urges us to believe in the enlightenment of all people, including our own.
The Daishonin says that the Gohonzon embodies the life of Nichiren. I would also like to interpret the words down the center of the Gohonzon as expressing the Daishonin’s selfless struggle. President Toda revered the Gohonzon as if Nichiren Daishonin were right before him. We in turn embrace and uphold this Gohonzon, and it is only natural that in doing so, we practice faith with the spirit of not begrudging our lives.
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.
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.
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