What is this “mystic truth that is inherent in all living beings”? The underlying philosophy of the Lotus Sutra is that all people can attain enlightenment by perceiving the “mystic truth” that is inherent in all life. However it was Nichiren Daishonin who identified and grasped this mystic truth. He states: “This truth is Myoho-Renge-Kyo”. This is the stance of Nichiren Buddhism and we study the gosho from this standpoint.
The Great Teacher T’ien-T’ai, expounded the practice of “observing the mind” as deeply looking into one’s own life and recognizing the ten worlds within it, and of clearly perceiving the world of Buddhahood within oneself and revealing it.
However, the practice of “observing the mind” as taught by the Great Teacher T’ien-T’ai could only be carried out by an elite subset Buddhist practitioners who had left the secular world and had become monks. However, the practice of “contemplation and meditation on the law” is originally a task to deeply perceive one’s own heart. Our life contains both fundamental enlightenment as well as fundamental darkness. Therefore, without an extremely solid practice of contemplation or meditation, one would probably end up amid the delusion of fundamental darkness instead of reaching an enlightened state. T’ien-T’ai himself warned of this danger. Therefore, only people who had become real experts in the practice of contemplation and meditation on the Law could correctly carry out the practice of observing the mind.
Nichiren Daishonin states that it is virtually impossible for the common mortals of the Latter Day of the Law to pursue such a practice of contemplation and meditation on the Law as expounded by the Great Teacher T’ien-T’ai. He believed that such a teaching is not a religion for the people. President Ikeda explains this as follows:
‘The question is how to enable all people to perceive this “mystic truth” that is originally inherent in all living beings. A widely accessible Buddhism will not be possible if only a very limited number of people can follow the way set forth for apprehending the mystic truth. Before the Daishonin, the great teacher T’ien-T’ai of China tried to establish the means for perceiving this mystic truth through the practice of contemplation and meditation on the Law. But it is not a means that was readily accessible for the people of the Latter Day of the Law.’
So how did the Daishonin solve this problem? President Ikeda puts forth the conclusion as follows: “The initial step the Daishonin took in opening the great path to universal enlightenment was to name the mystic truth.” This is an important point. By giving “the mystic truth” a name, the Daishonin made it possible for anyone to engage in this practice. Naturally, to name this “truth” one needs to know its essential nature. Therefore, only Nichiren Daishonin, the Buddha of the Latter Day of the Law, could give it the correct name.
President Ikeda explains that naming something is an “act of creativity”. One can give a name to something only when on accurately understands its true essence. He further writes that giving something a name that essence becomes open to all people and its value can be shared by everyone. When we understand this, we can understand the profundity of the passage – “This truth is Myoho-Renge-kyo”.
Not only did Nichiren Daishonin name the truth of Myoho-Renge-Kyo, he also established the method of practice by which all people can enter the realm of this truth. President Ikeda explains:
‘The Daishonin’s next step in opening this great path was to establish the practice of chanting daimoku. The Daishonin appended the word Nam to the universal truth of Myoho-renge-kyo and established the practice of invoking this truth. Nam means “dedicating one’s life to”. Chanting Nam-Myoho-Renge-Kyo aloud represents a determination and vow to dedicate one’s life to the realm of truth of Myoho-renge-kyo in thought, word and deeds.’
At the same time, chanting daimoku enables each person to actualize a way of life based on the universal truth of Myoho-renge-kyo. The crucial point in chanting daimoku in the Daishonin’s Buddhism is not simply intoning the name of an “external truth”. Chanting daimoku constitutes a practice to actually summon forth the “inner truth” that pervades the universe and our own selves and live our lives in accord with that truth. This practice could be described as a process of establishing a self capable of activating and tapping from within the “mystic truth originally inherent in all living beings”.
We often explain that Nam-Myoho-Renge-Kyo is a fundamental Law or principle that pervades the universe as well our own lives. Conversely, Nam-Myoho-Renge-Kyo, the Law of our own lives, is itself the Law of the Universe.
By chanting daimoku we are able to summon forth our own innate Buddhahood. The wisdom and compassion of the Buddha that emerges through chanting daimoku enriches our being and brings happiness to ourselves and others. As more and more people come to chant daimoku for their own happiness and that of others, it will be possible to forge a dedicated alliance of people whose lives shine with the Buddha’s compassion. As more people are led to true happiness in this life, they become the central people in creating lasting peace in this world. This is the essence of kosen-rufu. Accomplishing kosen-rufu does not mean that all people on this earth should embrace the Daishonin’s Buddhism and practice it. Rather, as more people awaken to the principles of Buddhism, as taught by the Daishonin, the efforts, dedication and power of these awakened people moves the world towards peace.
Our task is to call out to as many people as possible, so that they can strive to awaken to the Buddhahood within themselves. Therefore, we need to have an organization devoted to kosen-rufu in order to keep doing this. This is the SGI organization. Therefore all members of SGI have this incredibly significant mission. We have awakened to the conclusion of Buddhist teachings that has been taught in the last millennia. We have the mission, responsibility and role to convey this conclusion.
Source: Blue Deeper Than Indigo - Gosho Study Series Vol. 1 (Pg:63-66)
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