Infatuation Rules
Infatuation Rules
Photo: Ray Bilcliff
Known as the three powerful enemies, they are defined as (1) arrogant laypeople, (2) arrogant monks, and (3) arrogant false sages. All are described as arrogant because they display various kinds of haughtiness and conceit, believing themselves superior to or greater than other people.
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Read More »Practice is the concrete actions we engage in based on faith in the Gohonzon. Nichiren Buddhism teaches that buddhahood, a life state of boundless wisdom and compassion, is inherent within our own lives. The purpose of our Buddhist practice is to manifest our innate buddhahood and attain a state of absolute happiness. To tap this latent potential and bring it to function in our lives, concrete efforts to transform and develop ourselves are essential. If we are to reveal our buddhahood, we need to continue making efforts that accord with reason and correct Buddhist principles. This is what is referred to as practice. Practice has two aspects—practice for ourselves and practice for others. These are compared to the two wheels of a cart: our practice must have both of these aspects to advance properly. Practice for ourselves means striving to gain personal benefit from practicing Nichiren Buddhism. Practice for others is teaching others about Buddhism so that they may also receive benefit. The Daishonin states: “Now, however, we have entered the Latter Day of the Law, and the daimoku that I, Nichiren, chant is different from that of earlier ages. This Nam-myoho-renge-kyo encompasses both practice for oneself and the teaching of others” (WND-2, 986). In the Latter Day of the Law, both our practice for ourselves—seeking personal enlightenment—and our practice for others—sharing Buddhism with others so that they may also attain enlightenment—are based on practicing the fundamental teaching for attaining buddhahood, Nam-myoho-renge-kyo. Therefore, correct practice in Nichiren Buddhism encompasses both these forms of practice. It consists of chanting Nam-myoho-renge-kyo with faith in the Gohonzon while also teaching others about the benefit of faith in the Gohonzon and encouraging them to practice as well. Specifically, practice for ourselves means doing gongyo (reciting excerpts of the Lotus Sutra and chanting Nam-myoho-renge-kyo), and practice for others means sharing and spreading the teachings of Buddhism. In addition, the various activities we carry out as Soka Gakkai members for the sake of kosen-rufu also constitute practice for others.
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Read More »Referring to the importance of spreading the correct teaching of Buddhism, the Daishonin states in “The True Aspect of All Phenomena”: “You must not only persevere yourself; you must also teach others. . . . Teach others to the best of your ability, even if it is only a single sentence or phrase” (WND-1, 386). And in “Letter to Jakunichi-bo” he says, “Those who become Nichiren’s disciples and lay believers should realize the profound karmic relationship they share with him and spread the Lotus Sutra as he does” (WND-1, 994). It is important that we seek not only to transform our own state of life through our daily practice of gongyo, but to share the teachings of Buddhism with others, even if only a single word, aiming for the happiness of both ourselves and others. Such efforts help deepen our own faith and practice as well as activate the altruistic life states of bodhisattva and buddhahood within us—motivating us to work for the happiness and well-being of others. They enable us to become genuine disciples of Nichiren Daishonin. Along with doing gongyo, efforts to spread the teachings of Buddhism are also a powerful force for transforming our lives.
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Read More »In gongyo, we chant Nam-myoho-renge-kyo with faith in the Gohonzon and recite excerpts portions of the Lotus Sutra—an extract from the “Expedient Means” (2nd) chapter and the verse section of the “Life Span” (16th) chapter. Chanting Nam-myoho-renge-kyo with faith in the Gohonzon is fundamental; it is therefore called the “primary practice.” Reciting the “Expedient Means” and “Life Span” chapters helps bring forth the benefit of the primary practice; it is therefore called the supporting practice. The reason we recite the “Expedient Means” and “Life Span” chapters is that these are the two most important chapters of the Lotus Sutra, which opens the way to enlightenment for all people. The “Expedient Means” chapter explains the true aspect of all phenomena, the central doctrine of the theoretical teaching, or first fourteen chapters, of the Lotus Sutra. The “Life Span” chapter reveals the Buddha’s attainment of enlightenment in the remote past, the central doctrine of the essential teaching, or latter fourteen chapters, of the sutra. The Daishonin writes, “If you recite the ‘Life Span’ and ‘Expedient Means’ chapters, then the remaining chapters will naturally be included even though you do not recite them” (WND-1, 71). Explaining the relationship between the primary practice and supporting practice, Nichikan1, compared them to food and seasoning, respectively. He compared it to how, when eating rice or noodles, the primary source of nourishment, seasonings such as salt or vinegar are used to enhance, or supplement, the flavor. In similar fashion, reciting the “Expedient Means” and “Life Span” chapters, he said, helps bring forth the profound benefit of the primary practice of chanting Nam-myoho-renge-kyo, which is why it is called the supporting practice.2 In reciting the “Expedient Means” and “Life Span” chapters, then, we praise and enhance the beneficial power of the Gohonzon.
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