13. 4 Building an-Eternal Palace"in Our Lives
Introduction
The ultimate goal for Buddhists is attaining Buddhahood.
As long as we bear that firmly in mind, President Ikeda tells us, we can make the final
years of our lives a golden opportunity for positive development and self-improvement in which we fully utilise our rich fund of wisdom and experience contribute to the happiness of others and consolidate the life state of Buddhahood within us.
President Ikeda's Guidance From a speech delivered at a nationwide representative leaders training course, Shizuoka Prefecture, February 1, 1997.
While residing at Mount Minobu, Nichiren Daishonin also sent letters of encouragement to the elderly lay Priest of Ko and his wife, the lay nun of Ko disciples who lived on faraway
Sado Island.
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The Daishonin concluded one of
his letters to the couple, writing :"Noplace is secure. Be convinced that
Buddhahood is the final abode."(WND-1, p 491) Where is our final abode, oursweet home, our safe haven? It is here.
It is within us. The state of Buddhahood
that we bring forth in our own lives isour eternal safe haven.
External circumstances do not
determine ourpeace of mind. No matterhow wonderful a home we may live in,if we are sad and lonely, we cannot be
president Ikeda's Guidance
From a speech delivered at
a nationwide representative
leaders training course,
Shizuoka Prefecture, February 1, 1997.
While residing at Mount Minobu,Nichiren Daishonin also sent letters
of encouragement to the elderly raypriest of Ko and his wife, the iay nunof Ko-disciples who lived on farawaySado Island.
The Daishonin concluded one of
his letters to the couple, writing :"No
I, Jle\ce is secure. Be convinced thatBut!dhahood is the final abode."(WND-
1, p 491) Where is our final abode, ours\'veel home, our safe haven? It is here.
It is within us. The state of Buddhahood
that we bring forth in our own lives isour eternal safe haven.
External circumstances do not
determine our peace of mind. No matterhow wonderful a home we may live in,
if we are sad and lonely, we cannot be
said to be at ease or leading a happy
life. Even if our present circumstancesare good, there is no guarantee that
they will continue that way forever. Only
the"palace"of peace and security thatwe build within our own life through
our Buddhist practice is eternal.
The lay priest and lay nun of Kopr actised Buddhism alongside Abutsu-bo and his wife, the lay nun Sennichifellow residents of Sado Island. Wh : :warmly observing the two couple's
--endship, the Daishonin offered them
cietailed ercouragement so that they
could work together in harmoniousu n ity.
There is no doubt that the older one
gets, the more one appreciates the
good fortune of having supportive and
supportive and
encouraging friends. The members of
the SGI are extending a network of
'X .l
such treasured friendships throughout
their communities and society at large.
Shakyamuni said :"For those who
are always courteous and respectful
of elders, four things increase : life,
beauty, happiness, strength."9 Thiscertainly makes sense in terms of thelaw of cause and effect.
sr),iety that respects the elderly is
one that. ESpects human life ; and sucha socie+y wilt continue to flourish and
l£i or( uf Fiis writings, the Daishonin
沁辽古巴3之人会辷心之usSutra passage：。We
w y tjsi u-€ ong lives to save living
te§tf3s."£§... 0017, P 2801 (GZ, P 657)""!_ong §§< e"§n this context refers to the
immecis!jraby long life span of the
Buddha as presented in the"Life Spanof the Thus Come One"(16th) chapter
of the Lotus Sutra. The eternal state of
Buddhahood wells up within the livesof those who practise the Lotus Sutra.
Also, based on the Buddhist
principle of"prolonging our lives
through faith", 11 we can strengthen ourlife force and extend our lives.
Moreover, bodhisattvas do no
strive to live long solely for their ownsake. They do so to serve others to thegreatest possible extent, using theirexperience and their seamless blend of
Compassion and wisdom to do so. Thisis a subtle but crucial distinction.
In one of his writings, the Daishoninrefers to the leader of the Bodhisattvas
of the Earth as"a venerable old
man called Bodhisattva Superior
Practices". 12 (WND-1, p 605) ThisPassage has profound significance
from the viewpoint of Buddhism, butwhat [ want to note today is that theexpression"old man"here is in no waynegative or derogatory. It suggests a
venerable majesty, bringing to mind a
person possessing qualities indicatinga true mastery of life-for instance,
firm and unwavering faith ; unceasingcompassionate action ; indomitable
courage ; superb communication skills
unflagging patience ; ineffable nobilityand dignity ; and a vast, inexhaustible
reservoir of wisclom for solving anyproblem.
We could say that this perfectlydescribes the Bodhisattvas of the
Earth, wh. o are spreading the principlesof humanism in the midst of these
troubled times. @
