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April 06, 2001
Q&A On Faith: What does
'Correct Practice' Mean?
Ted Morino
Editor In Chief
Q: What does
the “correct practice of Nichiren Daishonin?s Buddhism”
mean?
A: Let me
share six perspectives on what we can glean from The Writings
of Nichiren Daishonin on practicing correctly.
First, it stems from strong faith. As Nichiren Daishonin
states: “This Gohonzon…is found only in the
two characters for faith. This is what the sutra means
when it states that one can ?gain entrance through faith
alone?” (The Writings of Nichiren Daishonin, p.
832). Having strong faith means, in a sense, making the
conscious effort to chant with deep trust that our own
lives are the Mystic Law or the Gohonzon itself. This
enables us to better appreciate the sanctity of our lives.
Second, it relates to having a determination to win with
clear goals for the future. As indicated by the Buddhist
principle of three thousand realms in a single moment
of life, ichinen sanzen, the future evolves in accord
with our ichinen or determination. A Buddhist sutra states,
“The heart is like a skilled painter”—our
determined practice is painting the future. SGI President
Ikeda says that “the power of the heart enables
us to actually execute a wonderful masterpiece”
with our lives (Learning From the Gosho, p. 129).
Third, it finds expression in taking action—working
hard for our goals. “When it comes to faith, practice
it fully,” second Soka Gakkai president Josei Toda
taught. “And when it comes to work, work three times
harder than others.” We realize the real power of
the Mystic Law through the action we take, through how
we live our lives. This is why one of the SGI?s eternal
guidelines is “Faith equals daily life.”
Fourth, it lies in making a vow for kosen-rufu with our
whole lives. Even though we embrace the Gohonzon, in which
the Daishonin expresses his spirit to bring happiness
to all humanity, our fundamental life-condition can still
get stuck in selfishness. But Buddhism teaches that we
need to devote ourselves to the bodhisattva practice—helping
others become happy—to develop our own good fortune.
It is in this vein that to practice correct faith we must
make a vow or pledge for the happiness of others. President
Ikeda has said that “prayer in the Daishonin?s Buddhism
means to chant daimoku based on a pledge or vow. At its
very core, this vow is to attain kosen-rufu” (The
New Human Revolution, vol. 1, p. 250).Fifth, it means
to commit ourselves to stopping evil. Buddhism, after
all, is the philosophy of diminishing evil and generating
good. As the SGI has advanced kosen-rufu on a global scale,
opposition has emerged from within the realm of Buddhism
in the form of the current Nichiren Shoshu priesthood.
In the Daishonin?s days, there were many such religious
groups that pretended to be spreading Buddhism but were
in fact attacking its very heart. The Daishonin was relentless
in trying to educate people about the consequences of
adhering to these slanderous religious sects. Today, along
the same line, by participating in the Soka Spirit educational
movement, we can diminish evil.
Sixth, it means to practice the mentor–disciple
relationship, an integral part of Buddhism. President
Ikeda writes: “The path of mentor and disciple is
one that leads to personal development and growth. Those
without a mentor may appear free and unbeholden to anyone,
but without a solid standard or model on which to base
themselves, their lives become aimless and wandering”
(Faith Into Action, p. 234).
I see in President Ikeda the greatest example of how to
practice the Daishonin?s Buddhism correctly in modern
times. He has shown us his compassion for the people,
passion for kosen-rufu, courage to stand up for justice
and wisdom to lead humanity in the right direction. From
his example, we can learn more about correct faith and
practice.
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