And here are the final five questions, completing the Grade 1 2016 series!
B6 Drawing from the section ‘Making the cause and effect of attaining Buddhahood the core and inmost essence of our lives’: How does President Ikeda describe our voice chanting daimoku?
- Our voice chanting daimoku
is the ‘voice of unshakable faith and seeking spirit’ that demolishes the inner darkness of ignorance and illusion and sweeps away obstacles and devilish functions.
- It is also the courageous ‘lion’s roar’ that issues forth from the Buddhahood we have revealed as a result of our daimoku.
- It is also the courageous ‘lion’s roar’ that issues forth from the Buddhahood we have revealed as a result of our daimoku.
- The chanting of Nam‐myoho‐renge‐kyo is not only the ‘voice of faith’ of ordinary people; it is also the ‘voice of Buddhahood’.
- For that reason, we should always try to chant resonant daimoku with a vibrant and vigorous rhythm like that of a galloping horse.
- For that reason, we should always try to chant resonant daimoku with a vibrant and vigorous rhythm like that of a galloping horse.
B7 Drawing from the section ‘The Mystic Law and incomplete teachings’: What must we always remember when we chant, and why is this important?
- When we chant, we must always remember that Myoho‐renge‐kyo is our life itself.
- If we lose sight of this point, then no matter how much daimoku we may chant, we will have departed from the practice of chanting taught by Nichiren Daishonin.
- We can only become happy by practising correctly.
- If we lose sight of this point, then no matter how much daimoku we may chant, we will have departed from the practice of chanting taught by Nichiren Daishonin.
- We can only become happy by practising correctly.
B8 Drawing from the section ‘Summoning forth and manifesting the Buddha nature’: Regarding the meaning of chanting daimoku, what happens when we revere Myoho‐renge‐kyo inherent in our life as the object of devotion?
When we revere Myoho‐renge‐kyo inherent in our own life as the object of devotion, the Buddha nature within us is summoned forth and manifested by our chanting of Nam‐myoho‐renge‐kyo. This is what is meant by ‘Buddha’.
B9 Drawing from the section ‘Summoning forth and manifesting the Buddha nature’: What is the most important admonition the Daishonin makes?
- The most important admonition that the Daishonin makes with regard to attaining enlightenment through chanting Nam‐myoho‐renge‐kyo is that we must not view the Law as something outside ourselves.
- If we think the Law exists externally, then we are reverting to the kind of divide between Buddhas and ordinary people found in the pre‐Lotus Sutra teachings.
- If we think the Law exists externally, then we are reverting to the kind of divide between Buddhas and ordinary people found in the pre‐Lotus Sutra teachings.
B10 Drawing from the section ‘Perceiving that one’s own life is Nam-myoho-renge-kyo’: What did President Toda say when speaking of the spirit of faith we need to perceive the Mystic Law within us?
- Mr Toda often spoke of the spirit of faith we need in order to perceive the Mystic Law within us, saying, ‘You have to be resolved that Nam‐myoho‐renge‐kyo is your own life!’ or ‘Propagating the Mystic Law in the LatterDay means firmly believing that your life is nothing apart from Nam‐myoho‐renge‐kyo!’
-This is the spirit that the Daishonin teaches when he says, ‘When you chant myoho and recite renge, you must summon up deep faith that Myoho‐renge‐kyo is your life itself.’
-This is the spirit that the Daishonin teaches when he says, ‘When you chant myoho and recite renge, you must summon up deep faith that Myoho‐renge‐kyo is your life itself.’
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