Through his writings, the Daishonin emphasizes that the key to realizing a great transformation which lies in our “heart” is nothing else but our Ichinen or our inner resolve. This admonition is extremely strict, because it means if we ever forget this fundamental point, we will be unable to attain enlightenment and that once we become negligent in renewing our determination, our practice of chanting diamoku will not bring about the beneficial power inherent within the mystic law.
No matter how much or how long we have been practicing Nichiren Daishonin`s Buddhism, if we are in fact seeking the law outside ourselves, then it could be said that we are in danger of lapsing into a non- Buddhist approach to life. You may think that this is unlikely, but actually it can happen to anyone of us. President Ikeda says that we should never forget the Daishonin's strict admonition that "you must never think that (any of the eighty thousand sacred teachings of Shakyamuni Buddha`s lifetime or any of the Buddhas and the bodhisattvas of the ten directions and three existences) are outside yourself ".
The practice for chantimg Diamoku is meant for attaining Buddhahood in this life time by manifesting the mystic truth that is inherent in all people. Since it is the way to enable all living beings to attain Buddhahood, no other practice is more wondrous. However once we lose sight of the wonderful, mystic truth within us, we will also loose sight of the essential message of the Buddhism – that of enabling every person to attain Buddhahood. We will then find ourselves in effect practicing an “ outer, non- Buddhist way”. For this reason, Nichiren Daishonin strictly warns against the attitude of looking for solutions outside yourselves.
Seeking the law outside yourself means that you are defeated by your fundamental darkness.
The foundation of our practice lies in opening up our innate Buddha nature for which we need to engage in a constant inner struggle. If we allow ourselves to be defeated by the functions of the three obstacles and four devils, then we will not be able to attain Buddhahood in this life time .
If we engage in this battle, then we can bring forth from within us the wisdom and insight of a Buddha, gaining control over our fundamental darkness. However, once we stop fighting, our inherent fundamental delusion will obscure our Buddha nature, strengthening our innate five poison of Greed, Anger, Foolishness, Arrogance and Doubt. This is exactly what had happens to us when we think that the law is outside ourselves.
Examples of wrong attitude in faith
President Ikeda enumerates five erroneous attitude in faith,which are in sharp contrast to seeking the law within ourselves :
1. Shifting responsibility to others:
The purpose of this practice of faith lies in establishing within us an indomitable self that is as solid and dauntless as Himalayas.However if we forget about the original purpose of the faith we can veer off the correct course and thus end up seeking the law outside ourselves.For instance ,though you may chant diamoku,if you pray while blaming others or your environment,making them out to be bad ,you are actually avoiding dealing with your own fundamental delusions – in other words ,you Are seeking the law outside yourself .This means you are offering prayers to the Gohonzon while keeping your fundamental darkness intact. This type of prayer is no different from tring to scoop up water with a strainer .It stands to reason that your situation will not improve ,no matter how much time goes by .
2. Escapism:
When one depends upon the external forces, such as a God or a Buddha, or some kind of supernatural power to fulfil one's wishes then one is escaping from reality, that is, one is trying to escape or is not confronting something and one does not want to face their individual problems. This type of attitude in faith is typical example of trying to find the law or solution outside oneself.
In this kind of erroneous faith one is using faith as a cloak to hide away from actual problems. This attitude is comparable to the case where, in climbing a mountain, one just wanders aimlessly around in the foothills without taking the first step up the slope without which one cannot scale the mountain. It is important that we challenge our own problems; else we will never be able to develop ourselves enough to attain Buddhahood in this lifetime.
3. Disbelief, Grudges and Complaints:
If one suspects that the idea of Buddha nature is little more than mere theory or that nothing will really change, this basic disbelief will find expression as a prayer that is vague or lacks conviction. Such half hearted prayer can never function to transform our inchinen or life itself .
Grumbling or complaining are an expression of our general disbelief. Although we know that it is not good to complain it is still hard to restrain ourselves from complaining and having grudges.
It may be difficult for ordinary people to avoid complaining, but as practioners of the mystic law, we should be able to handle our inner negativity wisely, using it as a leverage for our further growth. In other words, President Ikeda says, “While you may not be completely free of grudges and complaints, as long as you are advancing forward you are alright.” It is vital to set our ichinen or solidify our determination. For example if one is going to shoot an arrow without a clear target, it is hard to pull the bowstring back to its fullest.
4. Ill feelings and resentments towards fellow members:
Disbelief in one’s own innate Buddhahood is problematic, but it is also equally problematic to fail to believe that Buddha nature exists in others as well. This is because negating the existence of Buddhahood within another’s life also means to follow the path of seeking the law outside oneself. Having ill feelings or jealousy towards fellow members and making slanderous remarks against them makes one a Non Buddhist. These are the causes by which we deny the Buddha nature inherent in our comrades.
As indicated, in The Heritage of Ultimate Law of Life, we cannot achieve the great goal of kosenrufu without the unity of Many in Body One in Mind. It is the devilish function or the fundamental darkness existing within oneself that prevents us from uniting with our fellow members or achieving harmonious unity.
5. Cowardice
We should never give in to cowardice. No matter what kind of trials and tribulations we may confront, we should never waver and continue to generate courage to challenge the situation. The power of Myo ho renge kyo is the force with which we can overcome any obstacles.
President Ikeda says, “Perceiving the devilish functions in life as they are and struggling without trying to escape reality – This is the way of life, that one who chants daimoku should choose”. Nichiren Daishonin writes, “The prayers that Nichiren and my disciples offer cannot be fulfilled if we were cowardly”.
By arousing courage based upon faith, we can dispel the heavy clouds of cowardice, darkness and delusions and be illuminated by the sun of the Mystic Law as the flower of MyoHo Renge Kyo comes to bloom in our life.
All the above mentioned life tendencies reflect the pattern where we seek the Law outside ourselves and these attitudes function to deepen and strengthen our innate fundamental darkness. Therefore what we need to do is exactly the opposite of all these five negative attitudes which is:
1) Faith with which we stand alone
2) Self Challenge
3) Conviction
4) Unity
5) Courage
The true and correct attitude that we must have is to seek the law within our life.
Source: Blue Deeper Than Indigo - Pg: 74 - 79 (Excerpt from the Explanation of the Gosho 'On Attaining Buddhahood in this Lifetime').
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