The doctrine of cause and effect or Ichinen Sanzen teaches us to acknowledge favors received from others and to repay favors to others. It is a totally a incorrect view to relate cause and effect to feelings of guilt or fear because it cannot improve our minds and lives.
As an example, when we hold memorial services for the deceased, we should hold them from the heart of compassion and to repay favors. This is how our heart gets connected to the deceased. According to the doctrines of Ichinen Sanzen and cause and effect, we share the fortune and misfortune of our own relatives, including the deceased, as our own. Thus, when we wish to help relatives or others having difficulty, such as an illness, we accumulate and dedicate merits for all beings including our ancestors.
The pre-Lotus Sūtra teachings and the theoretical section (Shakumon), chapters 1-14 of the Lotus Sūtra are shown as Diagram I-A. In these teachings, Śākyamuni appeared as an historical person bound by the limitations of space and time. Cause and effect were also presented as separate and distinct. In addition to the common meaning of cause and effect, cause also derived from the nine realms – from the realm of hell, hunger (greed), anger, animality, human, heaven, Śrāvaka (learning), Pratyakabuddha (realization) to the realm of bodhisattva. Effect also derived from the Buddha, the realm of Buddha, enlightenment of Buddha or circumstance of Buddha.
To accept the theory that the realm of Buddha exists and that Śākyamuni Buddha exists in oneself are quite different in meaning. Here the world of “Ri” changes to the world of “Ji” and the theoretical and philosophical doctrine becomes the warm hearted religious doctrine. Nichiren Shōnin said,
“Śākyamuni Buddha within our minds,” (Kanjin Honan Shō, WNS2, page 146)
and,
“the World Honored One is in my (Nichiren’s) head” (Oto Gozen Goshōsoku).
Ichinen Sanzen of Ji and the Essential Section are based on these words.
Theoretically Ichinen Sanzen of Ri tells us that we can attain Buddhahood and that all realms of existence, including Buddhahood, can be recognized in every moment of conscious awareness. However, Ichinen Sanzen of Ji tells us that we are in the process of becoming Buddhas and that Buddhahood is a reality already at work in our lives. Even a single moment of taking faith in and rejoicing in this teaching allows us to understand the reality of the Buddha’s presence in our lives.
By living our lives as messengers of the Buddha, we are involved in the Eternal Buddha’s life. Although each body cell is dying one after another through the process of metabolism, the cell is involved in one’s life and plays its own part to support that life. Similarly, while living in the world of life and death, we are involved in the Buddha’s eternal life which transcends life and death. This is a resolution of the four sufferings of birth, aging, illness and death. The beginning of Buddhism is to resolve the four sufferings of birth, aging, illness and death, and its resolution is Ichinen Sanzen.
The purpose of Risshō Ankoku (Creating a Peaceful and Secure Country through Establishing the Correct Teachings of Buddhism) is to reveal that the Sahā World is the land of tranquil light of the Eternal Buddha. When the whole world is unified with the Odaimoku and all the people devote them selves to the Lotus Sūtra and the ideal world can be realized –
The howling wind will not blow on the branches, falling rain will not erode the soil,”
(Nyosetsu Shugyō Shō, A Phrase A Day, p. 96)
– and this world will be revealed as the Pure Land. This is a wish of the Buddha that all the people will be saved with the Odaimoku, that everyone will become the same as him, that this world will become ideal and pure. These are the original vows of the Buddha with His compassion.
The world of the Buddha’s great salvation is spread before us. Unfortunately, many do not realize this great gift. We should recognize it and also help others to do so. To realize and practice, transmitting the Buddha’s salvation is practicing the Odaimoku and Ichinen Sanzen.
You do not need to become a minister to do this. What you need to do is to have faith in the Lotus Sutra; honor the Buddha and Nichiren Shōnin; remain grateful for everything of this world, and appreciate and love it. Pray for everyone’s happiness and chant the Odaimoku with mindfulness. When we do this we fulfill the Buddha’s wish. The Lotus Sutra requests that those who are able to should help the Buddha’s mission. Every single one of us is the Buddha’s messenger who carries the Buddha’s mission in our hearts.
We should regard the vows of the Buddha and Nichiren Shōnin as our own vows. We should participate in compassionate activities of the Buddha to make everyone happy and create an ideal world in which everyone can appreciate, respect and cherish each other.
Śākyamuni Buddha who attained enlightenment in India after his eight-year-long practice is actually a manifestation of the Original Buddha himself who revealed the eternity of life in Chapter 16 of the Lotus Sūtra, “The Duration of the Life of the Tathagata.” He had not revealed it prior to this teaching. The Original Buddha appeared in this physical form in this world to save people.
The five characters of Myo Ho Ren Ge Kyo are the Buddha’s life itself. We devote ourselves to the five characters and that is Namu. The Buddha’s life and our own lives merge into oneness with the Odaimoku. Then, Ichinen Sanzen awakened by the Buddha naturally becomes our own. Our lives are connected with the Buddha’s life and we merge into the realm of Ichinen Sanzen based on the Buddha’s enlightenment.
