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.
Also, he says: “‘Single’ stands for myo, or mystic, ‘mind’ for ho, or law, ‘desiring’ for ren, or lotus, ‘see’ for ge, or flower, and ‘Buddha’ for kyo, or sutra.” In other words, what he single- mindedly sought is Myoho-renge-kyo. Moreover, he says that he did not simply seek these five characters himself but sought to propagate them without begrudging his life. This is practice for oneself and others.
This guidance is an abstract from 'The World of Nichiren Daishonin Writings' with universal value and application
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.
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