Q&A, Part One
I. Sample Questions and Answers, Part One
“Faith, Practice and Study” (An Introduction to Buddhism, pp. 7–10)
1- What key passage from Nichiren Daishonin’s letter “The True Aspect of All Phenomena” stresses the importance of faith, practice and study?
“Nichiren Daishonin writes: ‘Exert yourself in the two ways of practice and study. Without practice and study, there can be no Buddhism. You must not only persevere yourself; you must also teach others. Both practice and study arise from faith’” (“The True Aspect of All Phenomena,” The Writings of Nichiren Daishonin, vol. 1, p. 386) (p.7).
2- What are the benefits of consistently studying Buddhism?
“By deepening our knowledge of the teachings of Nichiren Buddhism, we strengthen our confidence and conviction and learn what it means to practice correctly. By continually studying and seeking the correct Buddhist teaching, we can avoid the pitfall of forming shallow views based on personal opinion or the incorrect interpretations of others. To be misled by such things will prevent us from fully bringing forth our Buddha nature and enjoying the true benefit of our practice” (p.9).
“Nam-myoho-renge-kyo” (An Introduction to Buddhism, pp. 11–15)
3- What does “nam” of Nam-myoho-renge-kyo mean?
Nam comes from the Sanskrit word namas, which was translated in Chinese and Japanese as meaning "to dedicate one's life." "Dedication," Nichiren says, means "dedication to the principle of eternal and unchanging truth" (The Record of the Orally Transmitted Teachings, p. 3). And "life" indicates that, when dedicated to this principle, our lives become based on wisdom that perceives that truth and functions in response to any changing circumstance. What does this mean to us? When we live our lives based on Myoho-renge-kyo, the Mystic Law—the ultimate truth or law of life—we exhibit the wisdom to deal effectively with any situation, creating the most valuable outcome (p.12).
4- What does “renge” of Nam-myoho-renge-kyo mean and convey?
Renge, literally "lotus flower," also has a profound meaning in Nichiren Buddhism. Because the lotus produces both flower and seeds at the same time, it illustrates the principle of the "simultaneity of cause and effect." In other words, flower and seed, cause and effect, Nichiren says, are a "single entity" (OTT, 4). Here, "cause" refers to the efforts or prkactice one carries out with the aim of becoming a Buddha, and "effect," to the actual attainment of Buddhahood. The simultaneity of cause and effect means that the very moment we chant Nam-myoho-renge-kyo with the intention of improving our lives, the life condition of Buddhahood, imbued with courage, compassion and wisdom, emerges within us and guides our actions (p.14).
“The Gohonzon” (An Introduction to Buddhism, pp. 31–35)
5- Why does Nichiren refer to the Gohonzon as a mirror?
Nichiren inscribed the Gohonzon to serve as a mirror to reflect our innate enlightened nature and cause it to permeate every aspect of our lives. SGI President Ikeda states: "Mirrors reflect our outward form. The mirror of Buddhism, however, reveals the intangible aspect of our lives. Mirrors, which function by virtue of the laws of light and reflection, are a product of human wisdom. On the other hand, the Gohonzon, based on the law of the universe and life itself, is the culmination of the Buddha's wisdom and makes it possible for us to attain Buddhahood by providing us with a means of perceiving the true aspect of our life." And just as we would not expect a mirror to apply our makeup, shave our beards or fix our hair, when we chant to the Gohonzon, we do not expect the scroll in our altars to fulfill our wishes. Rather, with faith in the power of the Mystic Law that the Gohonzon embodies, we chant to reveal the power of our own enlightened wisdom and vow to put it to use for the good of ourselves and others (p. 32).
6- Where should we seek the Gohonzon?
Nichiren, emphasizing the nature of the Gohonzon's power, writes: "Never seek this Gohonzon outside yourself. The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-myoho-renge-kyo" ("The Real Aspect of the Gohonzon," WND-1, 832) (pp. 32-33).