In the midst of the turmoil in 13th-century Japan, Nichiren Daishonin, a Japanese sage, began a tireless quest to revive Buddhism, which had lost its essence after the death of Shakyamuni Buddha. He wanted to do it for a multitude of suffering individuals, and this unstoppable expedition led him to awaken to the Basic Law of Life: Nam Myoho Renge Kyo. The transformative power of this mantra, he believed, would serve as a practical tool to ease people`s suffering and help them navigate the vicissitudes of life. This law has been called mystical in the sense that it has allowed ordinary people overwhelmed by deception and hardship to bring out their inherent wisdom, compassion, courage, and creative energy to solve their own problems and help others do the same. Once you bring a movement or behavior into the world, it will have a sustained wave and it will continue to travel and have a domino effect that goes far beyond your awareness and understanding of something like this. Question: If so, which passage contains a full explanation of the entity? We are all governed by a chain reaction of events of a cause. We are all subject to the universal law of cause and effect or effect and cause. Therefore, it is precisely the intention behind the action that is of the utmost importance. If you are considered a good person and you have accidentally or accidentally caused an involuntary act that causes suffering and harm or death to others, then it will not matter to you as it would if you had intentionally caused the same action for satisfaction or revenge or for pleasure and so on. (To receive our e-paper on WhatsApp every day, please click here. We allow the newspaper PDF to be shared on WhatsApp and other social media platforms.) Not only the outer life, the law of karma also applies to the inner being. Apart from worldly rewards and punishments, every noble or evil act creates corresponding pleasant or unpleasant vibrations in the mind that evoke a sense of satisfaction or guilt in the mind. That is why it is said that one is punished not only for one`s bad deeds, but also for one`s bad deeds.
The great master Dengyō explains the lotus of the « only great reason » [why Buddhas appear in the world] and writes: « The `only great thing`, the heart and core of the lotus sutra, is the revelation of the lotus. The word « one » means that this is the only reality. The word « large » means that it is broad and encompassing in nature. And the word « matter » refers to the action of the essential nature of phenomena. This great reason or « ultimate thing » is the truth or teaching, wisdom and practice of the perfect teaching or Dharma body, wisdom and emancipation from the perfect teaching. As a result, the people of the single vehicle, those of the three vehicles, those of certain groups, those of the indefinite group, those who believe in Buddhist teachings, those who believe in non-Buddhist teachings, those who do not have the desire to become Buddhas, and those who are unable to believe in the right teachings – all these beings, Each of them is brought into the realm of wisdom that permeates all phenomena. Thus, this « great reason » opens the door of Buddha`s wisdom to all beings, shows them, awakens them and brings them into it, and all attain Buddhahood. 44 Buddhism teaches that the law of cause and effect underlies the work of all phenomena.
Positive thoughts, words and actions create positive effects on the individual`s life that lead to happiness. On the other hand, negative thoughts, words and actions – those that in one way or another undermine the dignity of life – lead to unhappiness. This is the general principle of karma. In Buddhist teachings other than the Lotus Sutra, Buddhist practice is understood as a gradual journey of transformation. It is a process in which the essentially imperfect and imperfect ordinary mortal gradually transforms over many lifetimes into a state of perfection – Buddhahood. It is a process of self-improvement that requires careful efforts to accumulate positive causes while striving to erase the effects of past negative causes and avoid new negative causes. In Nichiren Buddhism, however, the attainment of Buddhahood is determined by a deeper principle of causality as revealed in the Lotus Sutra. Question: If the entity of all living beings is the mystical law in its entirety, are all actions and their results associated with the nine worlds, from the world of hell to that of the bodhisattvas, in reality entities of mystical law? By bringing out one`s enlightened nature – characterized by courage, wisdom, compassion and vitality – one is then able to fully face life`s problems, change reality for the better, and make enlightenment a reality. Problems and challenges in this sense serve as a way for us to demonstrate the strength and reality of our enlightened nature and to inspire others to do the same. Buddhism is about living with self-confidence and expansively here and now.
The key element of this is the belief in our naturally enlightened nature. When we have full confidence in our Buddha nature and our ability to transform ourselves and triumph over any kind of suffering, problems become challenges that must be welcomed rather than avoided. This persistent sense of trust and determination in the face of difficulties is itself a manifestation of our Buddha nature and, in accordance with the principle of cause-and-effect simultaneity, ensures our success in life. Adapted from an article in the April 2013 issue of SGI Quarterly. In addition, actual evidence of the entity can be found in the examples of the three types of Buddhas23 described in the chapter « Treasure Tower », the bodhisattvas who appeared from the earth and the daughter of the Dragon King, who attained Buddhahood in its current form. The bodhisattvas of the earth offer real evidence because, as a passage from the lotus sutra says, « [They are not polluted by the things of the world] like the lotus flower in water. » 24 This is how we learn the true entity of these bodhisattvas. And the Dragon King`s daughter offers factual evidence because she showed up at the Eagle Peak rally, « sitting on a lotus flower with a thousand petals, the size of a cart wheel. » 25 Then we come to the Great Perfection of Wisdom of the Bodhisattva Nāgārjuna, who says, « The lotus represents both the law itself and a metaphor for it. » Grand Master Dengyō, who explains the above passages from the treatises of Vasubandhu and Nāgārjuna, writes: « The passage in the treatise on the Lotus Sutra indicates that the lotus of what is called Myoho-renge-kyo has two meanings. He does not say that an ordinary lotus has two meanings.
Overall, it is admirable here that the law and metaphor used for this are similar. If they weren`t similar, how could metaphor help people understand meaning? This is why the Great Perfection of Wisdom says that the lotus is both the law itself and a metaphor for it. A single spirit, the entity of Myoho-renge, simultaneously brings to maturity both the flowering of the cause and the cutting of the effect. This concept is difficult to understand, but by using a metaphor, it can be made easy to understand. The doctrine that fully exposes this principle is called Myoho-renge-kyo. 34 You explained this passage from the Lotus Sutra treatise as follows: « If we want to explain the meaning of the treaty, we would say that if the coming Self leads ordinary beings to see the Dharma body in its purity and to question themselves, it shows them the lotus, which opens with a mystical cause. And when the one who comes enters the crowd of listeners and sits on a lotus, he indicates that the earth that is produced as a mystical reward is itself the lotus. 31 This principle of cause and effect forms the basis of Buddhist thought. Another good explanation is given in the sixth volume of Miao-los`s remarks on « The Deep Meaning of the Lotus Sutra », in the passage that reads as follows: « While the three thousand kingdoms [among ordinary beings] remain latent, they are all referred to as `ignorance`. But when the three thousand kingdoms all manifest themselves as the result [of Buddhahood], then they are all referred to as « eternal happiness. » However, since the three thousand kingdoms themselves remain unchanged, ignorance is essentially one with enlightenment. Since the three thousand kingdoms all remain constant, they possess both an entity and a function.
This comment makes the question perfectly clear. If we take the word « share » used in this passage of the Great Diligence Sutra and apply it in our argument, we can say that those who participate in and believe in the Lotus Sutra are beings of this mystical Sutra. But those who do not participate, like the Nembutsu believers, are not beings of the mystical sutra, because they have already turned their backs on their Buddha nature, that is, on the self-coming from the dharma body. The law of cause and effect is a universal law that explicitly states that every action in the universe elicits a reaction no matter what. .