Being able to allow ourselves or another to be free enough to reach full potential takes courage. But to take any other path would be to stifle that potential and act in a cowardly and selfish manner.
Nichiren writes: “Myoho-renge-kyo is the Buddha nature of all living beings…. The Buddha nature that all these beings possess is called by the name Myoho-renge-kyo” (wnd, 131). Regarding how to manifest one’s innate Buddha nature, Nichiren explains: “When we revere Myoho-renge-kyo inherent in our own life as the object of devotion, the Buddha nature within us is summoned forth and manifested by our chanting of Nam-myoho-renge-kyo. This is what is meant by ‘Buddha.’ To illustrate, when a caged bird sings, birds who are flying in the sky are thereby summoned and gather around, and when the birds flying in the sky gather around, the bird in the cage strives to get out. When with our mouths we chant the Mystic Law, our Buddha nature, being summoned, will invariably emerge” (wnd, 887).
In Nichiren’s metaphor, our innate Buddha nature, whose name is Nam myoho renge kyo, is a bird trapped in the cage of ignorance. In other words, our deluded minds create this cage that imprisons our Buddha nature. But when we chant Nam myoho renge kyo to the Gohonzon, which expresses Nichiren’s enlightened life and the potential of all people, our dormant Buddha nature becomes activated.
The singing of the caged bird is our chanting, and the birds flying in the sky are the Buddha nature in our environment, particularly as it is expressed in the Gohonzon. Through our chanting, the Buddha nature within our lives and the Buddha nature inherent in the universe begin their dynamic interaction.
For Nichiren’s metaphor to work, however, it is necessary for the caged bird to recognize the birds in the sky as being its own kind. In other words, when we pray to the Gohonzon, rather than thinking of it as an external power or deity, we must think of it as the mirror image of our own Buddha nature. If the caged bird thinks of itself as an elephant, it is unlikely to give the slightest thought to flying.
Nichiren Buddhism clarifies that the teaching of the Buddha nature is a teaching of faith and practice. All people have it, but not many can believe in it. Furthermore, some of those who believe in their Buddha nature may not practice to manifest it, erroneously thinking-I’m already a Buddha, so I don’t have to do anything. One’s faith in the Buddha nature must be expressed in one’s actions to manifest it.
Those who see the universal Buddha nature of oneself and others, and work to awaken it in all people are already Buddhas, for such actions belong to none other than a Buddha. As we cultivate our inherent Buddha nature through our conviction and actions to manifest it no matter our circumstances, we begin to see it and experience it. In our everyday lives, seeing may be believing. But in the world of Buddhism, believing in the Buddha nature is the first step toward seeing it.
(from Living Buddhism – February 2005)
One morning, after he had finished his practice, an old man opened his eyes to see a scorpion floating helplessly in the water. As the scorpion was washed closer to the tree, the old man quickly stretched himself out on one of the long roots that branched out into the river and reached out to rescue the drowning creature.
A life lived without purpose or value, the kind in which one doesn’t know the reason why one was born, is joyless and lacklustre. To just live, eat and die without any real sense of purpose, surely represents a life pervaded by the life-state of Animality, that of animals.
When we are open and engaged, we experience the greater self. When we are closed off, we are exhibiting our lesser self. The lesser self is a deluded condition, whilst our greater self is synonymous with our Buddha nature.
The Search For Enlightenment 
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