What You Should Know

Non-duality

The threefold truth points to the teaching of non-duality. According to the threefold truth, all things exist by virtue of their dependence upon all other things, and each thing contributes to the existence of all other things. Another way of saying this is that all things are manifestations of the underlying process of cause and effect which unites them all. If all things are temporary manifestations of a single all-encompassing network of cause and effect, then nothing is truly separate from anything else. Body and mind, living beings and their environment, and even the realms of delusion and awakening are not ultimately separate. They are all part of a single reality that is revealed when one puts the Lotus Sutra into practice through Namu Myoho Renge Kyo.

Non-Duality of Body and Mind

Let's begin our exploration of the non-dualistic worldview of Buddhism with the non-duality of body and mind. This encapsulates an entirely different attitude toward the relationship between mind and body than the assumptions characterized by Western philosophy. Instead of thinking of the two as distinct substances, Shakyamuni Buddha spoke of the body and mind as different aspects of a single process. In the Buddhist tradition, it is taught that an individual is made up of five aggregates: form, feeling, perception, mental formations, and consciousness. Everything that we experience comes under the heading of one or more of these components.

They are not, however, five separate substances, but are different factors or stages in the process of consciously experiencing anything, including the experience of our own self. The process of conscious awareness often begins with form: a visual, auditory, olfactory, tactile, or gustatory object. Of course, a thought or feeling can also begin a process of conscious awareness, but even these can almost always be traced back to the memory of a concrete experience. Contact with form gives rise to feelings, which can be pleasant, unpleasant, or neutral. These feelings draw our attention to the form so that we then perceive the form as a specific object of awareness. Perception gives rise to mental formations, such as opinions for or against the object of awareness, as well as subsequent decisions, actions, and reactions. This activity in turn gives rise to awareness of a self-conscious subject acted upon by or acting upon an object.

Though Buddhism focuses primarily on the self-conscious awareness that is the end result of this process, it recognizes that this consciousness would not arise at all outside of the process of experience that begins with form, or the memories and abstractions derived from form and past states of conscious awareness.

Consciousness does not exist by itself, in a vacuum, and neither does form exist apart from our conscious experience of it (at least as far as we should be concerned). This view sees both the mental and physical aspects of reality as integral to each other. Therefore, the forms and objects of reality and our conscious awareness of reality are not separate substances but are instead two different poles of the process of dependent origination. Furthermore, as any physician or psychologist will tell you, not only can our physical state influence our state of mind, but our mental state can also have a great impact on our physical state.

Non-Duality of Living Beings and Their Environment

Buddhist non-duality does not end with the body and mind, however. The teaching of dependent origination also implies the non-duality of life and its environment. Buddhism recognizes that body, mind, and environment are not separate entities. All interconnected parts of the dynamic flow of causes and conditions.

This interdependence of life and its supporting environment has been a basic principle of Buddhism from the very beginning. Just as Shakyamuni Buddha taught that one should be mindful of the body, he also taught that one should reflect on the elements that make up the body. As in most of the ancient world, the Buddha taught that these elements consist of earth, air, fire, and water. It is fairly easy to recognize our dependence upon these four elements, which are usually thought of as non-living matter. For instance, could we live without food, which is derived from the soil? Could we live without air to breathe, water to drink, or the warmth of the sun? Even a simple reflection on the way our body is composed of these four basic elements should be enough to make us realize that we are nothing without the environment of which we are a part.

The Mahayana teachings often use the Jewel Net of the god Indra as a metaphor to help people realize the interdependence of all things, including life and its environment. The Jewel Net of Indra is said to cover the entire universe. At each intersection of the net is a jewel, which reflects all other jewels in the net and is in turn reflected by them. Each jewel, then, reflects all the others and is reflected by all the others. In the same way, all things contain one another. Every living being is a reflection of the world from which it arises and the world in turn reflects the living beings. In Nichiren Buddhism, life and its environment are also viewed as mutually supportive and reflective.

Defilements are themselves awakening

Another important principle of non-duality taught in Nichiren Buddhism is that self-centered desires, which afflict our lives and create so much unhappiness, are themselves awakening. At first glance, this seems not only absurd but dangerous indeed, this principle has caused much misunderstanding and mischief down through the ages. Various people have misused this idea as a justification for indulging their egotism and hedonistic impulses in the name of awakened activity. However, when this principle is understood properly, it provides us with a healthy and productive way of relating to our own emotions and needs.

Before looking at the non-dual nature of defilements and awakening, we should make sure that we clearly understand what is meant by the two terms. Defilements are those personal characteristics or personality traits that keep us in a state of agitation, anxiety, or frustration and prevent us from realizing our own buddha-nature. "Defilements" refers to the three poisons of greed, hatred, and delusion, and also to pride, false views, and doubt. According to Buddhism, the neediness of greed, the paranoia of hatred, the confusion of delusion, and the negativity generated by the other defilements are what keep us from feeling totally at ease, happy, peaceful, and confident. Because of these defilements, we never see things in the true light of reality.

In the early teachings of the Buddha, awakening was understood to mean the same thing as nirvana. As we have seen, nirvana means to extinguish, or blow out, the flames of the defilements. In other words, awakening was seen as simply being the extinction of the defilements and the selfhood upon which they are based. With this goal in mind, the early practices of Buddhism focused on negating the defilements and establishing the practitioner in a state of dispassionate awareness through meditation. On the other hand, the defilements, or self-centered desires, can also be viewed as positive qualities that have not yet developed. For instance, those who are full of craving and attachment are also capable of single-minded devotion to the Three Treasures.

Those who are highly critical and hostile towards others also have the capacity to develop critical thinking to discern truth from falsehood. Those whose minds are easily distracted by endless speculation are also acknowledged for their open-mindedness and curiosity. Buddhism recognizes that ignorant desires can be harnessed or developed into good qualities.

We should also keep in mind that these defilements are the very qualities that motivate us to practice Buddhism. After all, if our lives were perfect and we felt neither desire nor dissatisfaction, then there would be no need to seek out the true nature of all existence or to cultivate the wisdom and compassion of buddhahood. Our recognition of these qualities as defilements reveals a deep need within us to find meaning, security, and true happiness. A person in the grip of undeveloped, immature, and ignorant desires usually tries to fulfill these desires by acting in a way that only serves to reinforce them. That is, that person attempts to find some form of lasting satisfaction and security in material or spiritual things. However, there is nothing short of buddhahood that can bring the kind of true happiness that can fully quench ignorant desires. In this sense, these desires are the workings of the buddha-nature: they cause us to unwittingly seek out our own buddhahood. One could even say, "That which we seek is that which causes us to seek."

Finally, these defilements are themselves the "objects" of awakened insight. Awakening is not something that exists in a vacuum or a mystical void. Awakening is an insight into the true nature of all reality and the deep caring that springs from that insight. When buddhahood is attained, the defilements are not simply rejected or forgotten. Instead, they are seen as part of the dynamic and interdependent nature of life. One who is awakened to their true nature is no longer under their power and can see them in their essence as a part of the dynamic and interdependent nature of all things, pure without the taint of our clinging. Greed, hatred, delusion, pride, false views, and doubt are transformed through awakened awareness into their positive equivalents, just like solid blocks of ice can melt into water in sunlight. Through buddhahood, we turn greed into devotion, hatred into healthy criticism, delusion into openness to the truth, pride into self-confidence, false views into careful reasoning, and doubt into careful consideration. We will also be able to use the knowledge we have gained of our own inner life to understand and help others deal with the defilements in their lives.

The best approach to dealing with the defilements is simply to be aware of them in the light of the buddha-nature. This is how the practice of chanting Namu Myoho Renge Kyo can help us change the poison of the defilements into the qualities of awakening because chanting the Odaimoku is the practice of calling upon the buddha-nature within. Through the Odaimoku, we can cultivate a sense of awareness and equilibrium that allows us to acknowledge and redirect our desires instead of getting caught up and swept away by them. The practice of chanting Namu Myoho Renge Kyo can help us to think and reflect before we act. It can even help us to recognize negative thoughts and feelings for what they are, so that we do not identity with them and allow them to control our lives. On the other hand, the principle of Namu Myoho Renge Kyo does not condemn or negate these desires, but gives us the space and the strength to work with them and bring out their positive aspects.

Birth and Death Are Themselves Nirvana

The radical Mahayana principle that "the sufferings of birth and death are themselves nirvana" is another application of the Buddhist teaching of non-duality. This principle indicates that the ultimate goal is not outside of the world but is instead the real aspect of the world's kaleidoscopic array of ever-changing aspects.

Specifically, "the sufferings of birth and death" refers to this world, wherein we must endure the constant cycle of birth and death. It is the world of temporary heavens, fighting demons, hungry ghosts, unthinking animals, numerous hells, and also the daily challenges of ordinary life. It is the world of karmic rewards and punishments. It is the world dominated and kept in perpetual motion through the energy of greed, hatred, and delusion. It is the world where all that is born to life must also die, with all of the suffering and loss this entails.

In the provisional hinayana teachings of the Buddha, nirvana is presented as the antithesis of this world. In the state of nirvana, we will no longer be at the mercy of the three poisons, so we will no longer undergo birth or death. The reality of nirvana cannot be adequately put into words, but it is a state of life wherein there is no longer any trace of the sufferings or imperfections that plague our usual self-centered existence. Nirvana can be spoken of as beyond our usual categories of space, time, being, and non-being. While it is easier and more accurate to say what nirvana is not, if one keeps in mind that all explanations fall short one could say that nirvana is a state characterized by eternity (since it is unending), purity (since it is unblemished), bliss (since it is the end of all suffering and dissatisfaction), and true self-awareness (since it is the realization of the selfless nature of reality).

Normally the sufferings of this world and the peace of nirvaana would be viewed as irreconcilable opposites. According to Mahayana Buddhism, however, all things are manifestations of dependent origination. That is, they are essentially empty of substantial existence or permanent characteristics. Awakening, then, does not trade one type of experience (such as enduring this world of birth and death) for another type of experience (such as attaining a nirvana falsely imagined as some kind of blissful high or perfect afterlife) because all experiences are impermanent and dependent upon causes and conditions. Instead, awakening recognizes the true nature of all experiences. In this way, awakening frees us from our self-centered ignorance. It allows us to appreciate and care about things just as they are, instead of demanding that they conform to our desires and opinions. This recognition is the true state of nirvana; it is not an escape from this world into another one. Nirvana is not the cessation of experience, but a revolutionary change in the way we experience the world and ourselves. This is what it meant by "the world of birth and death is itself nirvana," because nirvana is not apart from the world and its sufferings, but is the true nature of life and death itself.

In Nichiren Buddhism, non-duality is the real aspect of all things. The real aspect of all things transcends birth and death, subject and object, and all other dualities. This real aspect is the buddha-nature and the Middle Way of which all things are just partial manifestations. It is identified with Namu Myoho Renge Kyo because we can realize this truth through devotion to the Lotus Sutra. Namu Myoho Renge Kyo represents our acceptance of the ultimate truth of the Lotus Sutra, which reveals that all things, even defilements and suffering, can help us realize the true nature of all reality. Instead of being overwhelmed by desires or suffering, the practice of Namu Myoho Renge Kyo lets us view all things in the light of the ultimate truth.

Becoming a Buddha in our Present form

There is one more principle of non-duality which is important in Nichiren Buddhism. It is the teaching that “with this present body we can become buddhas.” This principle points to the fact that the state of buddhahood is not so idealized that it cannot be attained by ordinary people living ordinary lives. A buddha is not some kind of god-tike being, but simply someone who has awakened to the truth and teaches it to others. Shakyamuni Buddha was no different than any of us, except for his extraordinary wisdom and compassion. He is known as "the" Buddha, not because he attained something that ordinary people cannot attain, but because he was the first person in recorded history to awaken to the truth and to show others how to do so. In that sense, the title "Buddha" is reserved for Shakyamuni simply because he happened to be the one to fulfill the role of teacher and model for all those who would follow his path. However, all of us have the buddha-nature. Therefore, all of us are capable of displaying the same wisdom and compassion as Shakyamuni Buddha.

"Becoming a buddha with this body" also means the instant or momentary attainment of buddhahood. In other words, it explains that each moment is a moment of decision wherein we can give in to the defilements or see and act with the clarity of our buddha-nature. We should reflect on the fact that we only live from moment to moment. The past is always just a memory, the future is always an unrealized possibility, and the present is always just a single passing moment, which is all we ever have. It would be a great mistake to overlook the moment in which we are living because we have been led to believe that nothing significant can happen in such a short amount of time. In truth, all the time we will ever have is in the present moment. Awakening is not something we slowly build up over time or earn through countless lifetimes of effort. It is our complete awareness of and engagement with the truth of the present moment in which we are living.

Buddhahood is not becoming some superhuman being or dying and being reborn in a buddha land. It is not built up or acquired through the practice of austerities or higher states of consciousness. The simple truth is that "buddha" is just a title for someone who is awake to the reality of each moment and thereby draws upon the innate wisdom and compassion within us all. A buddha trusts and rejoices in the Wonderful Dharma. Instead of giving in to weakness, a buddha steps back, sees cleariy what is happening, and then acts in the best interest of all concerned. When one acts like a buddha, one acts wisely and compassionately instead of reacting out of weakness and ignorance. Becoming a buddha with this body is not a magic transformation, but rather the manifestation of the Wonderful Dharma in our lives from moment to moment.

In many ways, the principle of becoming a buddha with this very body is the culmination of the Buddhist teachings of non-duality and the true goal of chanting Namu Myoho Renge Kyo. The Wonderful Dharma embraces all things often thought of as opposites: body and mind, life and environment, defilements and awakening, suffering and peace. It is all these and yet none of them. It eludes all attempts to define it or express it. Despite this, we can become aware of it and center our lives on the Wonderful Dharma through Namu Myoho Renge Kyo. The practice of chanting Namu Myoho Renge Kyo expresses our deep faith and joy in the inexpressible true nature of reality, which embraces all things without exception. Ultimately, Namu Myoho Renge Kyo expresses the realization that we are the embodiments of the Wonderful Dharma, and thus capable of transforming every aspect of our lives into the life of a buddha.