There is a simple way to become a buddha: When you refrain from unwholesome actions, are not attached to birth and death, and are compassionate toward all sentient beings, respectful to seniors and kind to juniors, not excluding or desiring anything, with no thoughts or worries, you will be called a buddha. Seek nothing else.

There is a simple way to become buddha: When you refrain from unwholesome actions, are not attached to birth and death, and are compassionate toward all sentient beings, respectful to seniors and kind to juniors, not excluding or desiring anything, with no designing thoughts or worries, you will be called a buddha. Do not seek anything else.

In the distant past, this recognition already came to a few individuals. A man called Gautama Siddhartha, who lived 2,600 years ago in India, was perhaps the first who saw it with absolute clarity. Later the title Buddha was conferred upon him. Buddha means “the awakened one.”

4. Q. Would you call a person a Buddhist who had merely been born of Buddha parents? A. Certainly not. A Buddhist is one who not only professes belief in the Buddha as the noblest of Teachers, in the Doctrine preached by Him, and in the Brotherhood of Arhats, but practises His precepts in daily life.

2. Q. What is Buddhism? A. It is a body of teachings given out by the great personage known as the Buddha.

The Buddha does not claim the monopoly of Buddhahood which, as a matter of fact, is not the prerogative of any specially graced person. He reached the highest possible state of perfection any person could aspire to, and without the close-fist of a teacher he revealed the only straight path that leads thereto. According to the Teaching of the Buddha anybody may aspire to that supreme state of perfection if he makes the necessary exertion. The Buddha does not condemn men by calling they wretched sinners, but, on the contrary, He gladdens them by saying that they are pure in heart at conception. In His opinion the world is not wicked but is deluded by ignorance. Instead of disheartening His followers and reserving that exalted state only to Himself, He encourages and induces them to emulate Him, for Buddhahood is latent in all. In one sense all are potential Buddhas. One who aspires to become a Buddha is called a Bodhisatta, which, literally, means a wisdom-being. This Bodhisatta ideal is the most beautiful and the most refined course of life that has ever been presented to this ego-centric world, for what is nobler than a life of service and purity?

12. Q. Was Buddha his name? A. No. It is the name of a condition or state of mind, of the mind after it has reached the culmination of development.

What is Buddhism? Buddhism is not that the Buddha demands obeisance, demands blind faith, demands your belief, and then the Buddha gives you blessings. That's not Buddhism. A Buddhist is an investigator. An investigator of what? Of life. A researcher of life. A Buddhist wants to know more about life so that he can practice and improve on his life.

Buddha is our inherent nature — our buddha nature — and what that means is that if you’re going to grow up fully, the way that it happens is that you begin to connect with the intelligence that you already have. It’s not like some intelligence that’s going to be transplanted into you. If you’re going to be fully mature, you will no longer be imprisoned in the childhood feeling that you always need to protect yourself or shield yourself because things are too harsh. If you’re going to be a grown-up — which I would define as being completely at home in your world no matter how difficult the situation — it’s because you will allow something that’s already in you to be nurtured. You allow it to grow, you allow it to come out, instead of all the time shielding it and protecting it and keeping it buried. Someone once told me, “When you feel afraid, that’s ‘fearful buddha.’” That could be applied to whatever you feel. Maybe anger is your thing. You just go out of control and you see red, and the next thing you know you’re yelling or throwing something or hitting someone. At that time, begin to accept the fact that that’s “enraged buddha.” If you feel jealous, that’s “jealous buddha.” If you have indigestion, that’s “buddha with heartburn.” If you’re happy, “happy buddha”; if bored, “bored buddha.” In other words, anything that you can experience or think is worthy of compassion; anything you could think or feel is worthy of appreciation.

No teaching foresaw the future with such precision as Buddhism. Parallel with reverence to the Buddha, Buddhism develops the veneration of Bodhisattvas—future Buddhas. According to the tradition, Gotama, before reaching the state of Buddha, had been a Bodhisattva for many centuries. The word, Bodhisattva, comprises two concepts: Bodhi—enlightenment or awakening, and Sattva—the essence. Who are these Boddhisattvas? The disciples of Buddhas, who voluntarily have renounced their personal liberation and, following the example of their Teacher, have entered upon a long, weary thorny path of help to humanity. Such Bodhisattvas appear on earth in the midst of the most varying conditions of life. Physically indistinguishable in any way from the rest of humanity, they differ completely in their psychology, constantly being the heralds of the principle of the common welfare.

No teaching foresaw the future with such precision as Buddhism. Parallel with reverence for Buddha, Buddhism develops the veneration of Bodhisattvas—future Buddhas. According to the tradition, Gotama, before reaching the state of Buddha, had been a Bodhisattva for many centuries. The word Bodhisattva comprises two concepts: Bodhi—enlightenment or awakening, and Sattva—the essence. Who are these Bodhisattvas? The disciples of Buddhas, who voluntarily have renounced their personal liberation and, following the example of their Teachers, have entered upon a long, weary, thorny path of help to humanity. Such Bodhisattvas appear on Earth in the midst of the most varying conditions of life. Physically indistinguishable in any way from the rest of humanity, they differ completely in their psychology, constantly being the heralds of the principle of the common welfare.

My Buddhist faith has been the foundation of my personal path toward revolution. But you don’t have to be a Buddhist to benefit from these principles. In fact, you don’t have to be a Buddhist to be a Buddha. As Daisaku Ikeda says, "When we realize that our lives are one with the great and eternal life of the universe, we are the Buddha. The purpose of Buddhism is to enable all people to come to this realization." This mind-set is open to everyone, regardless of religion or cultural background. The Lotus Sutra’s ancient wisdom belongs to all humanity, proclaiming that each person equally possesses the Buddha nature, with infinite potential and inherent dignity, lighting the way to true independence and absolute happiness for everyone.

Understanding the Teaching of Buddha, you realize whence emanates the assertion of the Buddhists — “Buddha is a man.” His teaching of Life is above all and every prejudice. The temple does not exist for him, but there is a place of assembly and a home of knowledge—the Tibetan du-khang and tsug-lag-khang.

The non-aggressive, moral and philosophical system expounded by the Buddha, which demands no blind faith from its adherents, expounds no dogmatic creeds, encourages no superstitious rites and ceremonies, but advocates a golden mean that guides a disciple through pure living and pure thinking to the gain of supreme wisdom and deliverance from all evil, is called the Dhamma and is popularly known as Buddhism.