The 9 Worlds Working Through the Buddha State

How the Buddha state works through the other nine worlds

[These are Excerpts from the YouTube recording of Richard Causton's lecture on the Gosho On Attaining Buddhahood in This lifetime]

Hell - If one is in state of buddha, even the slightest glimpse of hell will be enough to force one immediately back into buddhahood. That is the reaction of the state of hell when one's buddha state is the main tendency. The other way it can be used is to feel another person's suffering. When someone else tells their tale of woe, the person can relate. They can put in a hand and help that person out. They can feel it for a moment or two just as the other person can feel it. The existence of hell even in a buddha is a constant driving force for him to remain a buddha. Buddha is a human being. Unless he is chanting nmrk, and is aware of hte other nine worlds, he ll never last as a buddha for very long

Hunger - Hunger in a buddha can be for example a yearning for kosen rufu. Constant yearning or desire to see a peaceful happy world. And of course see himself and other action to create such a world.

Animality - It is an instinctive world. The world in which the animal instinct preserves us as a species. When buddha is the tendency of one's life, one's instinct is always to preserve oneself so that one can fulfil one's purpose in life to the fullest. When you are in the state of Buddha, you find yourself taking more care of yourself than before - being more aware of what you are eating maybe, or you are sleeping enough or if you are really exhausted, you rest. This is the wisdom of Buddha. Working instinctively thorugh the state of animality to preserve you so that you can fulfil your mission

Anger  - Anger becomes passion. No one without passion can achieve kosen rufu or any thing remarkable. So with passion for kosen rufu, such a driving force for the peace of the world rises through the buddha state in the world of anger.

Tranquility - In Buddha state, iti s the time to rest mind and body so that one can generate the energy to continue with the great task of living a fulfiling a valuable life. Tranquility is used by a person in the state of buddhas to prepare themselves for another great effort, another great leap forward

Rapture - It is a passing joy. A state of life one rarely stays in for very long as in this state we tend to be stupid, and not look where we are going. But for the buddha, rapture is a passing joy, which very quickly turns into gratitude. Gratitude is not rapture but gratitude is a wonderful feeling. Rapture arises when you achieved your result, with a person in a buddha state, it turns into gratitude and from gratitude to the determination to achieve even more. So this is where rapture works in the state of buddhahood.

Learning - Learning is to master some subject, some area of knowledge. This is in order to establish oneself in a position in society which is valuable. And from there one can create the greateest influence for the good and happiness of others around them.

Absorption - This is the power to concentrate on some particular aspect in order to teach others and in order of course first to master it oneself.

Bodhisatva - This is the world where buddhahood expresses itself most fully in the desire to help others and to change society for the better.

Choosing to Honor and Love Myself - A Golden Experience

The following is an experience from the World Tribune, Nov 5, 1999 by Amy Schor Ferris. This experience has truly encouraged me time and again and I continue to read it over and over again when faced with any kind of a deadlock.
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"Even though you chant and believe in Myoho-renge-kyo, if you think the Law is outside yourself, you are embracing not the Mystic Law but some inferior teaching" (Major Writings, Vol 1, p-3)
For most of my life, feelings of low self-worth and self-doubt have plagued me - not feeling good enough, caring too much what others think, wanting to be accepted. I think many people, artists in particular, tend to suffer from these issues. Having dropped out of High School when I was 15, I never went to college, and never took any courses in writing. At 19, I learned of Nichiren Daishonin's Buddhism from a friend. As I began to chant Nam-myoho-renge-kyo, my desire to write emerged. That was 25 years ago, and I have fulfilled my dream. I have everything I ever wanted. All the externals - a great husband, a great career, great friends, tremendous financial fortune. What I never had was confidence in myself. I had mistaken my determination to win for feelings of self-worth, and about a year ago I had to face that full force.

I was in Los Angeles where I had been fired from a project. I had been hired to write a film and after handing in the second draft, I was informed that the producers were going to hire someone else to do the remaining draft, I was devastated. I had been working nonstop as a screenwriter for years, and while I had seen projects fall to the wayside, I had never been fired. I was alone in my hotel room and the tears were pouring out of me, along with all the feelings of not being good enough, of not being wanted, and deep feelings of rejection. It took me hours to finally do Gongyo.

My fortune is that I have always sought out guidance when I was suffering, I called a senior in faith, someone I respect and trust deeply. I was encouraged to chant to manifest my Buddhahood, that I needed to appreciate and love my own life. If I merely continued to suffer from self-doubt, that in and of itself was slander. This was a turning pointin having faith in MYSELF. He hasked me what kind of writer I wanted to be - someone who is swayed by the environment or someone who would have an amazing impact on it.

I have been chanting for close to 25 years and just assumed that because I had been practicing for so long, I would be protected from my own internal demons. Even though doubts would arise, because I was working consistently, I managed to keep them pushed down. I had incredible faith in the Gohonzon - wasn't that enough?

I returned home from L.A., and for a few days I wallowed in the mud. I felt so defeated, and so powerless. Finally I decided to take this guidance to heart. I started chanting to manifest my Buddhahood. That's when the floodgates opened. The more I chanted to manifest my Buddhahood, the worse I felt. Every bit of negativity that I felt about myself poured out.
To my relief, I was offered an opportunity to write a movie - I had chanted to manifest my Buddhahood and I got a benefit. Not a project I was overjoyed about, but it certainly eased the pain of having been fired. I felt wanted.

Living in the woods in Pennsylvania, I have come to depend on and deeply appreciate my friends in the SGI and on the publications, the World Tribune and Living Buddhism. The minute I receive them, I read them cover to cover. In Living Buddhism, I read "Dialogue on the Lotus Sutra," which is all about changing our fundamental life condition. This particular dialogue I read was about the world of Anger. SGI President Ikeda said the world of Anger is the state of trying to win over others rather than ourselves, that anger was filled with desperation. He went on to say "that nothing was more powerful than joy, and that joy was a manifestation of Buddhahood." Joy was not what I was feeling when I chanted to manifest my Buddhahood.

Within 15 minutes of reading this article, I received a phone call from Randy, the executive from Universal who had hired me to write this other project. He had a movie, Funny Valentines, in which the script had to be rewritten within two weeks. Normally, when you're hired to do a page-one rewrite, you usually get at least six weeks.
Although I loved the story, the problem was that it needed a tremendous amount of work in order for it to become a full-length film. It seemed utterly impossible. I was going out of the country. My husband's film was at the Cannes Fim Festival and I would not be able to write while I was gone.
I chanted to have the wisdom to know what to do. I decided to do this project, because I felt it was tremendously important. I promised Randy that he would have a script within two weeks.
While in Paris, every morning and evening I chanted with tremendous appreciation, and to write the best script possible. Toward the end of the trip, an overwhelming feeling of self doubt emerged. I thought, "I can't write this, who am I kidding?" I was going to call Randy from Paris and tell him that he should hire someone else, that I couldn't do it.

Fortunately, I always carry with me copies of the World Tribune and Living Buddhism. After doing evening Gongyo, I picked up Living Buddhism, the very same one I had read previously. I reread the piece on "Dialogue on the Lotus Sutra." This time I felt as if President Ikeda was speaking directly to me. I had this incredible realization that whenever I have a problem of a desire, I chant out of desperation, in a state of fear. Just as our environment reflects our life condition, the life condition with which we pray becomes manifest in the result. I realized how frightened I was of being happy, genuinely happy. To me, feeling happy, feeling joy meant I didn't need anyone to make me feel good about myself, which somehow I equated with being alone. I was afraid that if I was happy, I wouldn't be needed. So, of course, I didn't dare feel good about myself.

In the article, President Ikeda talks about fundamental darkness. He says that human revolution is a constant battle between the lower worlds and Buddhahood, and that that battle determines whether we win or lose. I decided that I needed to seriously chant to manifest my Buddhahood, right there in Paris. I sat down and with every bone in my body, I changed.

A feeling of greatness, a deep feeling of absolute confidence, that had nothing to do with anyone or anything in my environment, emerged. I felt a sense of freedom that took my breath away. I promised myself I would never slander my life again, to believe in myself, and to have faith int he power of my life. I was selling myself short and the environment was reflecting that completely. I promised myself that I would bring into my life the fortune which matched a joyous life-condition.
Having returned from Paris, I started to write the screenplay. Every morning and evening, I chanted with absolute confidence in myself, in my Buddhahood. The joy I felt writing this script was indescribable. I had written it in four days. The director, Randy, and another executive called and told me that the script was exceptional; they couldn't believe what I had accomplished in such a short period of time. The movie was green lit that afternoon. I had won over myself, over the doubt, self-slander, and lack of self-worth.

While Funny Valentines was being shot, I started a project that I had been hired to do previously. I wrote one draft and everyone loved it but me. I couldn't help thinking that I had taken the job out of fear, out of desperation. I realized that being a writer, being an artist, I had to be true to myself, to create from my heart. I had spent 12 years desperately trying to please the people who had hired me, and now I knew that I had to please myself first and foremost. Because I had transformed my fundamental life condition, and was new chanting with appreciation and confidence, the most incredible thing happened. I was told that the studio didn't want to make this movie any longer, but they were going to pay me for the remaining drafts that were left on my contract. This was a manifestation of my life condition. In 'On Attaining Buddhahood,' the Daishonin says, "If the minds of the people are impure, their land is also impure, but if their minds are pure, so is their land." (Major writings)

In the 25 years that I have practiced, my life has changed in ways that are extraordinary to me. I have experienced a profound change of fortune based on a fierce determination to see actual proof of the power of the Gohonzon. I can say that evaery single prayer has been answered.
What started off as an experience that showed me what little self-confidence I had, has become the very experience I needed to transform my life, to believe in my own Buddhahood. Now I am determined to create from that life-condition. My roots are in writing books, and I subsequently finished my second Novel, A Greater Goode, another manifestation of my Buddhahood.
When doubts arise - and they do - I choose to trust the greatness I feel inside myself. I choose to trust the power inside my life. I choose to trust that I, with all my imperfections, will have an impact on this world as a bodhisattva. When I say that I truly love and honor the Gohonzon, I am also saying that I love and honor myself.

The Only Practice that Celebrates You being 'You'

Gosho: The Swords of Good and Evil

"Cherry, peach, plum and damson blossoms all have their own qualities, and they manifest the three properties of the life of the originzal Buddha without changing their own character." In other words, you do not have to give up your own identity; you attain Buddhahood "as you are." The Buddhist principle of "attaining Buddhahood in one's present form" means that, based upon faith in the Mystic Law, all your individual qualities, whatever they may be, will definitely serve a purpose for kosen-rufu.
Take the case of someone who is extremely hot-tempered and always losing jobs and alienating his family and friends because of his violent outbursts. No matter how sincerely such a man may chant daimoku, chances are that he will never become cool and unemotional; it is not his nature. But instead, his hot temper will begin to express itself in an enlightened way, perhaps as a great passion for justice. In other words, the very same trait that used to cause him so much pain and trouble will begin working to benefit both himself and others. And this holds true with every single person.

Source: George M Williams, Vice President SGI

Polish your mirror night and day

Gosho: On Attaining Buddhahood in This Lifetime

"Even a tarnished mirror will shine like a jewel if it is polished. A mind which presently is clouded by illusions originating from the innate darkness of life is like a tarnished mirror, but once it is polished it will become clear, reflecting the enlightenment of immutable truth. Arouse deep faith and polish your mirror night and day. How should you polish it? Only by chanting Nam-myoho-renge-kyo."

The innate darkness of life is the fundamental source of human suffering. It gives rise to all deluded workings of the mind, such as greed, anger, stupidity, arrogance, doubt and false views. The Daishonin compares it here to tarnish on a mirror. When a mirror is tarnished, its images will be blurred and distorted, so that one cannot see an accurate reflection in it at all. Similarly, the "innate darkness" clouds our life and prevents us from seeing that we are entities of the Mystic Law. By chanting Nam-myoho-renge-kyo, we are, so to speak, "polishing" the mirror of our life, allowing our pure Buddha nature to shine forth.
At the very moment of chanting daimoku with faith in the Gohonzon, we activate our buddha nature. But polishing takes some effort. In other words, we need to continue chanting daimoku throughout life to make Buddhahood our basic life-condition. From day to day  we may not always be able to see the results of this effort clearly, but we can be confident that, over the months and years, we are gradually establishing the joyous and indestructive state of Buddhahood, as our basic condition.

Source: George M Williams, Vice President SGI

Why we are All Worthy of Great Respect

Gosho: The Person and the Law

"Since the Law is supreme, the Person is worthy of respect; since the Person is worthy of respect, the Land is sacred"

This refers specifically to Nichiren Daishonin, but in a broad sense, it can also apply to us. As common mortals, we may have many shortcomings and problems which we have not yet resolved, but as long as we base ourselves on the Mystic Law, striving to manifest our innate enlightenment and help others to do the same, we are worthy of great respect, and the place where we exert ourselves for Kosen-rufu is the Buddha Land.

Even if your present situation may leave much to be desired, you can make it respectworthy by striving there with the determination to show proof of the Gohonzon's power and benefit. Or, conversely stated whatever your situation may be, you can grow and benefit from it tremendously so long as you resolve to make use of it in order to develop. Such determination is vital for our human revolution. Because we embrace the Gohonzon, which embodies the law of Nam-myoho-reng-kyo and the life of the original Buddha, we can sever the karmic roots of our problems and manifest our innate Buddha nature.

Moreover, according to the principle of the oneness of life and its environment, so long as we strive with this determination, our objective circumstances will also eventually change for the better, showing undeniable proof of the Gohonzon's blessings and the sincerity of the efforts we have been making all along.

Source: George M Williams, Vice President SGI

Buddhist Concept: Gohonzon (Part 2)

This is a continuation of Part 1

It may at first be difficult to believe that the Gohonzon, a physical object, can have such a transforming effect on the lives of those to chant to it. However, Buddhism views the material and the spiritual as fundamentally inseparable. That is, all life manifests itself in both physical and spiritual aspects. There are many pieces of paper that affect how we feel, for example a letter from a loved one and an unexpected tax bill produce very different feelings within us. Both are physical objects, but what they contain and our relationship to them can transform our mood or even our life.

Just as a painting reflects the life-state of the person who created it, the Gohonzon reflects Nichiren Daishonin’s life-state: Buddhahood. By relating to the Gohonzon through chanting and studying the Daishonin’s writings, our own life-state is gradually but surely influenced by our own Buddhahood. As a piece of steel rubbed against a magnet will become magnetized, so our chanting to the Gohonzon brings forth our Buddhahood.

Many people interpreted the teachings of the first historical Buddha, Shakyamuni, as meaning that attaining enlightenment requires many lifetimes of consistent and dedicated Buddhist practice. However, Nichiren Daishonin recognized that in the Lotus Sutra Shakyamuni is in fact describing the effect of enlightenment. He further recognized that the seed, or cause, for the enlightenment of all Buddhas is the universal law of Nam-myoho-renge-kyo.

The Gohonzon embodies the source of enlightenment, Nichiren Daishonin’s life. It is not merely a symbol, or something to focus on while chanting, it is the actual reality of the Buddha’s life. It is the link between the Buddha state in ourselves and the environment. It is not a luck magic charm, but an instrument to see our true potential and use it.

We can prove the validity of the Gohonzon for ourselves through our experience of putting it to the test again and again. The stronger our faith and trust in the Gohonzon, the more we find balance and harmony emerging in our environment, as Daisaku Ikeda explains:

“A person who attains the state of Buddhahood is similar to the atom triggering a fission reaction. His life flow is pure and profuse, and it causes remarkable changes in the depths of other lives. Just as a grass which ash begun to wither can be restored by a good rain, or a caravan stopping at an oasis is revitalized by the fresh water, individuals and their environment will be infused with the power and joy of living when they find themselves in the life flow of Buddhahood. This chain reaction can spread in any kind of environment: from the individual to the family, and to neighbours and the community…As it spreads it imparts to the environment a new, vibrant quality, changes take place on an ever-larger scale and the world is transformed. (Life, An Enigma, A precious Jewel)”

Source: Gohonzon by James Rourke UKE 2000

Valid Criticism or Being Judgemental?

Source: AOL 2003 by Kathy Aitken

Q. Valid criticism or being judgemental -What is the difference?

A. When we encounter the Buddhism of Nichiren Daishonin, one of the first things we learn is the importance of not committing slander. However, many of us are confused as to what this means, possibly due to the imprint left on us by our previous exposure to non-Buddhist doctrines. Does it mean we should never say anything ‘negative’ about anybody or anything? Should we simply keep our mouths shut, even in the face of injustice?

Even a cursory read of Nichiren Daishonin’s writings will show that this was not his approach. On the contrary, he was an outspoken critic of those priests whom he considered embraced inferior teachings, as well as the government of his day. He was not averse to heated debate and remonstrated with the Kamakura shogunate on three occasions. Furthermore, his letters to his disciples, whilst offering hope and encouragement, also contain warnings and admonishments. What can we learn from this?

We need to understand that the Daishonin was motivated solely by his boundless compassion for humanity. As the first person to express in words the fundamental Law governing the universe – Nam-myoho-renge-kyo – his foremost concern was to save the entire world from the injurious effects of teachings that do no embody this truth. There are exists in Nichiren Daishonin’s example, therefore, a very clear precedent for us, his present day followers. Bearing in mind the Buddha’s admonition not to slander – we are warned in one of the Daishonin’s letters ‘The Fourteen Slanders’ against despising, hating, envying and bearing grudges – we would do well to learn how to criticise to good effect. This is not necessarily easy:

For example, we may notice that we are critical of ourselves and others and immediately begin to think of this as bad. However, we are discerning human beings and we all possess a critical faculty. If you are a ‘critical person’ chances are you are also the type of person who reads a newspaper and reads between the lines, or spots the hidden agenda behind political manoeuvring. Kosen-rufu needs people of such discernment – therefor rather than trying to rid ourselves of this tendency per se, Buddhist practice allows us to channel this energy so that it reveals its positive aspects.

Whenever our tendency to be judgemental tries to get the better of us, we might do well to consider whether what we are concerned about really warrants comment or we are simple being pedantic. For instance, we may always chant a certain amount each day – it is our choice – but others may not and that is theirs. All Nichiren Daishonin taught was to continue chanting throughout our lives. We do not have to pick others up on matters to do with Buddhism unless what they are saying or doing represents a serious contradiction to the Daishonin’s teachings. Further whenever we feel tempted to nit-pick about something a fellow member may or may not be doing, perhaps we would do best instead to turn our attention on ourselves and our own practice. More often than not, an imagined fault in someone else is a reflection of something amiss in ourselves.

It is an indictment of our times that being judgemental enjoys such enormous popularity. Frequently though, criticism is made without offering anything positive in return: a case of knocking something down, almost for the sake of it. This is no more than giving vent to personal prejudices, as opposed to valid criticism, which requires thought and effort and aims at being creative rather than destructive. In our relationships with others it is imperative that we draw on our Buddha qualities- particularly in instances of despair and difficulty – and not take the easy way out by responding glibly with comments such as ‘Its’ your karma’ or ‘You’re not practising correctly,’

Such response is tantamount to unhelpful judgement and does nothing to alleviate suffering. If anything, it serves only to make it worse.

Speech being one of the three fundamental ways in which we make causes, it makes sense that we learn to use the faculty wisely and with respect. As SGI President Ikeda says:

‘We are all Buddhas. Therefore, to criticise another is to do the same to a Buddha. Because we are all Buddhas, we should respect each other. The Soka Gakkai should abound with the spirit described in the passage, ‘You should rise and greet him from afar, showing him the same respect you would a Buddha.’

Our aim in practising Buddhism is not only the personal attainment of Buddhahood, but also the creation of a peaceful world based on the Mystic Law. This being an unenlightened age, it will take on accumulation of many actions founded on courage, compassion and wisdom to turn the negative tide of the times in the opposite direction. Whenever we exercise our critical faculties positively, based on chanting to the Gohonzon, we accelerate that process, bringing the time of kosen-rufu that much closer.

How our Karma Changes - The Nine Consciousnesses

The Nine Consciousnesses UKE Jan 1995 by Marina Cantacuzino

Buddhism explains human consciousness in terms of nine levels of consciousness. 

• Levels one to five do not involve complex thought process or emotions, but are the physical sensory functions of the body – namely the five senses of taste, touch, sight, hearing and smell.
• The sixth sense computes in the brain the information given by the five senses (through eyes, ears, nose, tongue and body) and makes judgements accordingly. All living beings with a central nervous system are able to make instinctive judgements through the sixth sense. For example, if you eat a bad plum you will automatically spit it out.
• It is only with the seventh consciousness that human emotions come into play. In the seventh consciousness, the human emotions come into play. In the seventh consciousness we’re able to rationalize, realize, ponder and then take action according to these thought processes. For example, our sixth consciousness may initially disregard a potential partner as ‘not my type,’ but it is in the seventh consciousness that love can blossom with the realization that this person may in fact be a soul mate.
• The eighth consciousness (the alaya vijnan in Sanskrit) is a karmic repository. Every experience or feeling we have in this lifetime – no matter how big or small – will be registered in the eight consciousness and can have an effect on our lives at some time in the future. Similar to Jung’s collective unconscious, all experiences of present and previous lifetimes are stored here and make us into the kind of person we are. For example, abandonment during childhood might mean we don’t trust people easily. The influence of our karma permeates the upper levels of our consciousness, thus affecting our perception and our judgements.
• The ninth consciousness (the amala vijnana) is the consciousness where Buddhahood lies, where we are free from the shackles of past karma. It is necessary to reach this level of consciousness in order to transform our perception of live. As a consequence of transforming our perception, we transform our behavior, thereby transforming the world around us.

Daisaku Ikeda explains how this process works:

“Karma may be good, bad or neutral. A life manifesting predominantly bad karma is at fate’s mercy. The influence of its energy brings misfortune to others and can lead to environmental destruction and even to the annihilation of the human race. It is of the utmost importance to transform bad karma into good karma at the individual level. The transformation of the karma of one individual evokes a similar transformation in other individuals.

Transforming bad karma into good karma cannot be done on the level of the Eighth consciousness alone. Universal life, which subsumes the Eighth Consciousness, is the Night Consciousness (The Amala Vijnana) or the Buddha nature, which must be strengthened as much as possible. Once attained, the Buddha state of life purifies and reforms the Eighth Consciousness (karma storehouse) and orients all karma toward ultimate good (Choose Peach, page 73)

Buddhist Concept: Ten worlds

UKE January 1995 By Sally Pardo

Ten States of Life

The Buddhism of Nichiren Daishonin teaches us about the Ten Worlds, or ten states of life that every human being constantly expresses. The first six, known as the lower worlds, are Hell, Hunger, Animality, Anger, Humanity (or Tranquillity), Rapture (or Heaven),. In varying degrees, these are the worlds which influence our day-to-day lives, emerging automatically in response to the environment in which we live. Whilst in these six lower worlds, our happiness or suffering depends entirely on external factors: we cannot change until they do.

By contrast, the other four worlds – Learning, Realization, Bodhisattva and Buddhahood – known as the four noble paths’, can only emerge through our deliberate efforts. In these worlds we are not so dependent upon our environment, and our ability to achieve happiness is much more within our own control. All of the nine worlds from Hell to Bodhisattva have both positive and negative aspects, while Buddhahood is completely positive.

Tendencies

Everyone has natural inclinations towards one or two of these states, and in the absence of any strong external influence we naturally revert to these predominant worlds. We view and interpret our lives through whatever life-state we are in, most usually our predominant ‘worlds’. For us, this habitual way of seeing things in reality and helps form our world.

For example, a person dominated by Anger will tend to be very critical of others and will find her life full of conflict. Even if she does not express her criticisms, those around her may very well sense her feelings and so try to avoid her. In her increasing isolation, her negative opinions of others are, to her eyes, confirmed; at the same time she might turn her critical nature back on herself. Either way, she is unlikely to be able to form better relationships with others, and her Anger will probably become deeper and more pronounced.

In this way, our dominant life-states create the environment in which we live, strongly infrluencying the choices we make in all areas of our lives. If the negative aspects of these states are strong, we will create a cycle of misery. In the state of Hunger, for instance, we may feel a great desire to diet, but our Hunger will also make us want to eat all manner of sweet things. Denying that urge makes us unhappy, but giving in to it prevents the desired weight loss. The result is that we often despise ourselves, feeling trapped, helpless and confused about what we really want.

Clearly, we need to find a way of transforming our inner lives so that we can fulfil ourselves here and now, while creating a positive future both for ourselves and for the world around us. Chanting Nam-myoho-renge-kyo, Nichiren Daishonin taught, does just this. But how?

To be continued

The Secret To Changing Unhappy Karma

Excerpt from 'The Buddha in Daily Life', by Richard Causton

"The benefit of other sutras is uncertain, because they teach that one must first make good causes and only then can one become a buddha at some later time. The Lotus Sutra is completely different. A hand which takes it up immediately attains enlightenment, and a mouth which chants it instantly enters Buddhahood, just as the moon is relected in the water the moment it appears from behind the eastern mountains, or as a sound and its echo arise simultaneously."

In other words, chanting Nam myoho renge kyo to the Gohonzon (cause) immediately brings to life the buddhahood that is innate within us (effect). Here, then, lies the secret to changing our unhappy karma. Rather than worrying about whether we are making good or bad causes, which in itself is a cause leading to suffering, Nichiren Daishonin teaches the importance of fundamentally purifying the inner spirit that motivates various actions. To achieve this, all we have to do is chant Nam myoho renge kyo to the Gohonzon (as a part of our buddhist practice) and so reveal our innate Buddha nature. Chanting to the Gohonzon is to the development of our Buddhahood what lifting weights is to a bodybuilder; so as our Buddha nature becomes more and more apparent, and our dominant life tendency moves towards buddhahood, we increasingly make causes that flow from this highest aspect of ourselves.

We will have bad karma stored in our lives - even when we become enlightened - but as our Buddhahood grows stronger we actually begin to use that bad karma to create good fortune for ourselves and others. Problems and desires make us chant rather than simply suffer, and the act of chanting both reveals and strengthens our buddhahood there and then, and also lays down further good fortune in our eighth consciousness, which at some point in the future must in turn be revealed.

Sensei's guidance

BY correctly embracing the Gohonzon throughout our lives, we can manifest Buddhahood, the supreme condition of life, in lifetime after lifetime. In order to receive such benefit, to embrace the Gohonzon is the single precept that we must observe. This is termed in Buddhism the precept of the diamond chalice, a precept which, like a diamond, is impossible to break.- Ikeda Sensei