Nobody Told Me Anything

(as told by Master Sheng-Yen)
A disciple asked his Dharma Master: "How can I calm my mind?"

The master said, "I am too busy to talk to you right now. Why not consult your First Dharma Brother?"

He did as he was told and asked the same question.

The First Dharma Brother said, "I have a headache. I can't talk now. Why not talk to Second Dharma Brother?"

But the Second Dharma Brother said, "I have a stomach ache, why don't you just go and talk to our Dharma Master?"

So he went back to his master and complained, "Nobody told me anything. Nobody gave me any answers."

But the master said to him reprovingly, "You really are a stupid fool. Everybody has been giving you the answer."

Because of this, the disciple reached enlightenment.

Achieving enlightenment means firmly establishing the faith needed to keep advancing along the path of absolute happiness limitlessly, without end

What does attaining Buddhahood mean for us? It does not mean that one day we suddenly turn into a Buddha or become magically enlightened. In a sense, attaining Buddhahood means that we have securely entered the path, or orbit, of Buddhahood inherent in the cosmos. Rather than a final static destination at which we arrive and remain, achieving enlightenment means firmly establishing the faith needed to keep advancing along the path of absolute happiness limitlessly, without end.

Wisdom for Modern Life by Daisaku Ikeda 26/7

Zen story: The thief and the master

One evening, Zen master Shichiri Kojun was reciting sutras when a thief entered his house with a sharp sword, demanding "money or life". Without any fear, Shichiri said, "Don't disturb me! Help yourself with the money, it's in that drawer". And he resumed his recitation.

The thief was startled by this unexpected reaction, but he proceeded with his business anyway. While he was helping himself with the money, the master stopped and called, "Don't take all of it. Leave some for me to pay my taxes tomorrow". The thief left some money behind and prepared to leave. Just before he left, the master suddenly shouted at him, "You took my money and you didn't even thank me?! That's not polite!". This time, the thief was really shocked at such fearlessness. He thanked the master and ran away. The thief later told his friends that he had never been so frightened in his life.

A few days later, the thief was caught and confessed, among many others, his thieft at Shichiri's house. When the master was called as a witness, he said, "No, this man did not steal anything from me. I gave him the money. He even thanked me for it."

The thief was so touched that he decided to repent. Upon his release from prison, he became a disciple of the master and many years later, he attained Enlightenment.

In Nichiren Buddhism, attaining enlightenment is about accomplishing a transformation in the depths of one's being

In Nichiren Buddhism, attaining enlightenment is not about embarking on some inconceivably long journey to become a resplendent, godlike Buddha; it is about accomplishing a transformation in the depths of one's being. In other words, it is not a matter of practicing in order to scale the highest summit of enlightenment at some point in the distant future. Rather, it is a constant, moment-to-moment, inner struggle between revealing our innate Dharma nature or allowing ourselves to be ruled by our fundamental darkness and delusion.

Buddhism Day by Day: Wisdom for Modern Life 2/1

Only Nam-myoho-renge-kyo can lead to enlightenment

This teaching was not propagated in the Former or Middle Day of the Law because the other sutras had not yet lost their power of benefit. Now, in the Latter Day of the Law, neither the Lotus Sutra nor the other sutras lead to enlightenment. Only Nam-myoho-renge-kyo can do so. This is not my own judgment. Shakyamuni, Many Treasures, the Buddhas of the ten directions, and the bodhisattvas who emerged from the earth as numerous as the dust particles of a thousand worlds have so determined it. 1/4

The Writings of Nichiren Daishonin
The Teaching for the Latter Day
Written to Nanjo Tokimitsu on April 1, 1278

The characters of the sutra that depict the exception living Buddhas of perfect enlightenment

I have written out the prose section of the "Expedient Means" chapter for you. You should recite it together with the verse portion of the "Life Span" chapter, which I sent you earlier. The characters of this sutra are all without exception living Buddhas of perfect enlightenment. But because we have the eyes of ordinary people, we see them as characters. 31/3

The Writings of Nichiren Daishonin
Reply to the Lay Priest Soya
Written to the Lay Priest Soya in March 1275

Wisdom for Modern Life by Daisaku Ikeda

Nature is like a mirror
Nature is like a mirror. It remains still, but I move. It seems unchanging, yet I am constantly changing. The mirror of nature reflects my inner world, the essence of humanity, and the great, all-embracing expanse of life itself. Only when we are connected to nature, engaged with nature, are we truly alive and vigorous. To really be alive, one must be under the sun, the moon, the shining stars and surrounded by the beautiful greenery and pure waters of the natural world.


Changing own destiny
Ultimately, we are responsible for our own destiny. It may seem to us that our fate is predetermined, whether by our genes or by our environment. What really matters, however, is how we can improve ourselves from this moment forward, how we can change the circumstances that we find ourselves in. This enormous transformative force is what Buddhism is all about. In this struggle lies the source of never-ending youth and vitality. 19/8


Purpose of religion
Perhaps the chief purpose of a philosophy or religion is to help us understand the meaning of death and why we are alive. Without understanding where we have come from and where we are going, we cannot establish our own sense of identity to the fullest. Aging and its symptoms can, if nothing else, prompt us to seek rejuvenation. Ultimately, that rejuvenation can be found not in forestalling symptoms but in embracing a larger understanding of our own lives, which Buddhism elucidates. 18/8


The oneness of life and its environment
The Buddhist teaching of the oneness of life and its environment tells us that humanity and the natural world are one. That is why if we wish to protect the environment, we must transform and purify the three poisons—greed, anger and foolishness—that exist in people's lives. The principle of human revolution focuses on precisely that: inner transformation at the most fundamental level. 17/8


To err is human
As long as we are human, we are bound to make mistakes. We all fall prey to flawed beliefs and views. What distinguishes a forward—looking person from an intransigent one, a virtuous person from a dishonest one, however, is whether one can candidly admit to one's mistakes and take bold steps to redress them. 16/8


Leaders fighting for happiness of humanity
The world is growing increasingly interrelated and interdependent. We have reached a point where, in order to deal with not only environmental problems but every other issue confronting humankind, leaders with a broad, global perspective are indispensable. Everything hinges on how many capable leaders we can produce who are willing to fight wholeheartedly for the world's future and the happiness of humanity. 15/8


Chant Nam-myoho-renge-kyo for the happiness
In Nichiren Buddhism, we are encouraged to chant Nam-myoho-renge-kyo for the happiness of those who—for whatever reason—displease, anger or even hurt us. Often this is not easy. But, inevitably, we come to see the better side of most people. 14/8


The good and evil of human life
Buddhism teaches that human life is endowed simultaneously with both good and evil. The human mind is interpreted as partaking of ten different conditions, or states, including, at one end of the scale, hell, which is filled with suffering; hunger, dominated by greed; and animality, characterized by fear of the strong and contempt for the weak. At the other end are the Bodhisattva and Buddha conditions—states of mind in which people strive to help others by eliminating suffering and imparting happiness. Buddhism further teaches that the nature of life is for good and evil to be essentially inseparable. 13/8


Everyone can achieve enlightment
When you look at those of superior capacity, do not disparage yourself. The Buddha's true intention was that no one, even those of inferior capacity, be denied enlightenment. Conversely, when you compare yourself with persons of inferior capacity, do not be arrogant and overproud. Even persons of superior capacity may be excluded from enlightenment if they do not devote themselves wholeheartedly. -Nichiren 12/8


Heart of the Sage
One who has mastered himself is truly free. Freedom lies in the heart of the sage, servitude in the heart of the fool. 11/8

Earthly desires are enlightenment.

The goal is not to eliminate desires; it is what one desires that is important. Earthly desires are enlightenment. The desire for supreme enlightenment, the search for enlightenment, is enlightenment. Satisfaction with one's accomplishments might seem like humility, but to underestimate life's potential is actually great arrogance. 17/4