Regarding an Unlined Robe - Blaze with the Passionate Vow for Kosen-Rufu

When I don this robe, take my place before the Buddha, and recite the Lotus Sutra, then all the 69,384 characters that make up the sacred text, each individual character one by one, becomes a golden Buddha. Though the robe is only one, it clothes each and every one of the 69,384 Buddhas. And because this is so, the husband and wife who presented me with this robe will be visited by all these Buddhas, who will regard the couple as their supporters and watch over and protect them. For this husband and wife in their present existence they will be a prayer, a treasure, and when the husband and wife are on the point of death, they will be a moon, a sun, a path, a bridge, a father, a mother, an ox or a horse, a palanquin, a carriage, a lotus, a mountain, coming to greet and convey them the pure land of Eagle Peak.

(The Writings of Nichiren Daishonin Vol 2, p600)

This letter was written in the eighth month of 1275, a little more than one year after Nichiren Daishonin went to live in Mount Minobu. He had received a gift of an unlined robe (a light, warm-weather garment) from a married couple and this letter was written to thank them for their sincere gift.

Their names are not known but recent studies suggest they were related to the Nanjo family. Although they have never met the Daishonin, the couple delivered a summer garment as an offering to the Daishonin out of their sincere faith.

Living conditions in Mount Minobu was rather harsh where there was insufficient food and clothing. Having spent two years in exile on the desolate island of Sado, the Daishonin’s physical condition had deteriorated tremendously.

Hence, living amidst the unfavourable conditions in Minobu was particularly harsh on the Daishonin’s health. Perhaps due to such circumstances, the Daishonin was deeply touched by the couple’s sincere gift and expressed his tremendous joy in receiving it.

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The heart is indeed mysteriously and inscrutable. The boundless innate potential inherent in one’s heart is unfathomable.

Whether one leads a life of happiness or unhappiness depends on whether the positive or negative potential is unleashed. This is why Nichiren Daishonin said in another writing, “It is the heart that is important.” (WND-1, p1,000) And it it is Buddhism that elucidates the inscrutable workings of the heart.

Nichiren Daishonin is the votary of the Lotus Sutra who read the Lotus Sutra with his life by prevailing over one great adversity after another. The heart of the Daishonin dynamically pulsates with the Mystic Law, the fundamental wellspring from which all Buddhas arises.

The great vow to lead all people who are suffering in the Latter Day shone with brilliance in his heart.

As long as we infuse our hearts with this heart of the Daishonin, the immense power of the Mystic Law will surely well forth from the depths of our being.

In this writing, the Daishonin praised the couple’s sincere faith expressed in their gift of an unlined robe and affirmed that offerings made to the votary of the Lotus Sutra is equivalent to making offerings to the Lotus Sutra.

The Daishonin used an interesting analogy to further explain this principle. The Daishonin stated that their offering to the Lotus Sutra was equivalent to making an offering to 69,384 (number of characters in the Lotus Sutra) Buddhas.

This is because all the Buddhas attained enlightenment through the Lotus Sutra (Nam-myoho-renge-kyo). The Daishonin’s analogy of 69,384 Buddhas is meant to convey the meaning of many or countless Buddhas.

Consequently, the Daishonin stated that all 69,384 Buddhas would visit the husband and wife, watch over and render utmost protection to the couple not only in their present existence but in all existences, and ensure that they eternally advance along the great path of good fortune and benefit throughout the three existences.

Making an offering to the votary of the Lotus Sutra is a manifestation of one’s sincere faith based on the great vow to live out one’s life for the realization of kosen-rufu in the same mind as one’s mentor.
This is precisely why the infinite power of the Mystic Law will well forth from the depths of one’s life, filling one’s life with boundless good fortune as a result.

In terms of our modern world today, only the SGI is fulfilling the mission of the votary of the Lotus Sutra and advancing in the same heart as the three presidents of Soka Gakkai.

SGI President Ikeda said, “All of us, SGI members are striving for the realization of worldwide kosen-rufu. We are great warriors of the Mystic Law who live out our lives in the SGI, the organization that accord with the Buddha’s decree. Please be convinced that in the light of the Gosho, the benefit that one accrues from living one’s life for this lofty cause is boundless and unfathomable. This great light of benefit will illuminates our lives like the moon and the sun not only in this existence but also in the next existence and beyond eternally. There is no life and death that is more fulfilling and assuring as this.”

Lets ablaze our hearts with the great vow dedicated to the realization of kosen-rufu as we continue to score victories in our life.

Keypoints:
1. In praising the couple’s offering of an unlined robe, the Daishonin explained that their sincere offering to the votary of the Lotus Sutra is equivalent to making offering to 69,384 (the number of characters in the Lotus Sutra) Buddhas. This is because all the Buddhas attained enlightenment through the Lotus Sutra (Nam-myoho-renge-kyo). The Daishonin’s analogy of 69,384 Buddhas is meant to convey the meaning of many or countless Buddhas.

2. The Daishonin explained that great good fortune that accrues from such sincere offering by stating that all 69,384 (or countless) Buddhas will watch over the couple and render utmost protection to them in all existences, and ensure that they eternally advance along the great path of happiness throughout the three existences.

3. When making offering, it is the heart or spirit that is the most important. The act of offering should be a manifestation of one’s sincere faith based on the great vow to live out one’s life for the realization of kosen-rufu in the same mind as one’s mentor. When one makes offering based on such a spirit, the infinite power of the Mystic Law will definitely well forth from the depths of one’s life, filling one’s life with boundless good fortune.

Translated and adapted from the November 2009 issue of The Daibyakurenge, the Soka Gakkai’s monthly study journal.

On The Treasure Tower - Establishing a Treasure Tower of Victory in Our Communities

In the Latter Day of the Law, no treasure tower exists other than the figures of the men and women who embrace the Lotus Sutra. It follows, therefore, that whether eminent or humble, high or low, those who chant Nam-myoho-renge-kyo are themselves the treasure tower, and, likewise, are themselves the Thus Come One Many Treasures. No treasure tower exists other Myoho-renge-kyo. The daimoku of the Lotus Sutra is the treasure tower, and the treasure tower is Nam-myoho-renge-kyo. 
 
(The Writings of Nichiren Daishonin Vol 1, p299)
 
Nichiren Daishonin wrote this letter to his disciple on Sado island, Abutsu-bo. Although it is accounted that this was written in one or two years after the Daishonin moved to Mount Minobu.

As his name suggested, Abutsu-bo used to be a staunch believer of the Nembutsu school. However, after taking up faith in the Daishonin’s teachings, he and his wife became loyal supporters of the Daishonin and risked their lives in bringing him food and other necessities over the Daishonin’s two-year stay on Sado.

After the Daishonin returned to mainland Japan and took up residence at Mount Minobu, Abutsu-bo made several visits there all the way from Sado island despite his advanced age.

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In “The Emergence of the Treasure Tower” (11th) Chapter of the Lotus Sutra, it was stated that a colossal tower adorned with seven kinds of jewels suddenly emerged from the earth and came to a rest suspended in mid-air. Having witnessed this unprecedented event, all present at the assembly of the Lotus Sutra gasped with awe and at the same time, were filled with joy.

What actually does this treasure signify? Abutsu-bo was extremely puzzled by the treasure tower’s awesome proportions described in the Lotus Sutra and posed this question to the Daishonin.

In response, the Daishonin wrote this letter. He replied that the treasure tower is symbolic of the state of Buddhahood and that this magnificent life state exists in the lives of “the men and women who embrace the Lotus Sutra”.

The Daishonin further stated that this tower existed in Abutsu-bo’s life as he upheld the teachings of the Mystic Law. Abutsu-bo must had been deeply moved by the Daishonin’s words.

It was accounted that Abutsu-bo was a staunch believer of the Nembutsu school. According to the Nembutsu teachings, the lives of the people of the Latter Day of the Law are defiled with heavy negative karma and only through the compassion of Amida Buddha can they be saved.

In contrast to this teaching that emphasizes the helplessness of huan beings, Nichiren Daishonin asserted that the state of Buddhahood, a life state of supreme good exists in the lives of all living beings.

And that anyone who embraces the teachings of the Mystic Law can manifest this lofty state of Buddhahood that shines brilliantly like the treasure tower. In this way, the Daishonin revealed the truth that unlimited potential of Buddhahood does exist in the lives of all.

In emphasizing this point, the Daishonin said in this passage, “It follows, therefore, that whether eminent or humble, high or low, those who chant Nam-myoho-renge-kyo are themselves the treasure tower.”

By stating this point, the Daishonin reaffirmed that manifesting one’s Buddhahood has nothing to do with one’s social status. It all boils down to whether one chants the daimoku of the Mystic Law and exerts oneself in the practice or not.

Furthermore, the Daishonin said, “No treasure tower exists other than Myoho-renge-kyo.” He taught here that the treasure tower is none other than Nam-myoho-renge-kyo.

In other words, Nam-myoho-renge-kyo is the Mystic Law (which is expressed or manifested as Buddhahood within all lives). To enable us to manifest our Buddhahood, the Daishonin taught us the practice of chanting Nam-myoho-renge-kyo.

He further embodied the fundamental Law of Nam-myoho-renge-kyo in the form of the Gohonzon as our object of devotion. By doing so, Nichiren Daishonin expounded the way for all people to bring forth the magnificent “treasure tower” or Buddhahood from within our lives.

In this way, the Daishonin offered wholehearted encouragement and showered praises on one single disciple, who as nameless and ordinary resident of Sado represents the principle that all people are capable of attaining enlightenment by embracing the Gohonzon.

The greatness of the Daishonin’s teachings is found in the fact that we do not strive only to manifest the treasure tower within our own lives but to also perceive and recognize the remarkable treasure tower that exists within the lives of others.

SGI President Ikeda said, “We perceive the Treasure Tower in our own lives, and we perceive the Treasure Tower in the lives of others. And we are working to sanctify the places where we live and the entire world with forests of Treasure Towers. Let us construct ‘Treasure Towers of kosen-rufu’ in our communities. Let us each leave behind an eternal golden monument of personal achievement. Let us adorn our lives by challenging ourselves with the spirit, ‘This is where I will build my Treasure Tower.’”

Let us strive to construct great treasure towers of victories both within our lives and in our communities.

Keypoints:
1. In this letter, Nichiren Daishonin explained that the treasure tower is symbolic of the great Mystic Law of Nam-myoho-renge-kyo and the state of Buddhahood that exists in the lives of all people. The Daishonin further assured that everyone can bring forth his or her Buddhahood by taking faith in Nichiren Buddhism. The Daishonin emphasized on this principle when he stated that the treasure tower specifically existed in the life of Abutsu-bo who, even though is a nameless and ordinary citizen of Sado (i.e. a person with no special status), upheld strong faith in Nichiren Buddhism. In this way, the Daishonin taught that it is the strength of one’s faith that determines whether one can attain Buddhahood.

2. To enable all people to manifest Buddhahood, the Daishonin taught us the practice of chanting Nam-myoho-renge-kyo and embodied the fundamental Law of Nam-myoho-renge-kyo in the form of the Gohonzon as our object of devotion. By so doing, Nichiren Daishonin expounded the way and practice for all people to bring forth the magnificent “treasure tower” or Buddhahood from within his or her life.

3. We not only practice to manifest the treasure tower within our own lives but we also strive to bring forth remarkable treasure towers within the lives of others. SGI President Ikeda said, “We perceive the Treasure Tower in our own lives, and we perceive the Treasure Tower in the lives of others. And we are working to sanctify the places where we live and the entire world with forests of Treasure Towers. Let us construct ‘Treasure Towers of kosen-rufu’ in our communities. Let us each leave behind an eternal golden monument of personal achievement. Let us adorn our lives by challenging ourselves with the spirit, ‘This is where I will build my Treasure Tower.’”

Footnotes:
a. Treasure tower: A tower of stupa that appeared in “The Emergence of the Treasure Tower” (11th) Chapter of the Lotus Sutra and stayed suspended in the air all the way to the “Entrustment” (22nd) Chapter. According to the Lotus Sutra, this massive tower measured 500 yojanas high. It is adorned with the seven kinds of treasures which included gold, silver and lapis lazuli. Seated inside the tower were Shakyamuni and Many Treasures Buddhas. The entire assembly was then lifted into midair and remained suspended there, and the sequence of events known as the Ceremony in the Air began. Nichiren Daishonin viewed the treasure tower as an allegory for human life in its enlightened state achieved through the chanting of Nam-myoho-renge-kyo.

b. Thus Come One Many Treasures: A Buddha who appeared, seated in the treasure tower in the Lotus Sutra, in order to lend credence to Shakyamuni’s teachings in the sutra.

Translated and adapted from the March 2010 issue of The Daibyakurenge, the Soka Gakkai’s monthly study journal.

On Persecutions Befalling the Sage - Mentor-Disciple Spirit: Te Key to Unleashing the Power to Achieve Victory

Each of you should summon up the courage of a lion king and never succumb to threats from anyone. The lion king fears no other beast, nor do its cubs. Slanderers are like barking foxes, but Nichiren’s followers are like roaring lions.

(The Writings of Nichiren Daishonin Vol 1, p997)

Nichiren Daishonin wrote this letter at Minobu on the first day of the tenth month of the second year of Koan (1279) to his followers in general. Around 1275, propagation efforts in the Fuji area began to produce significant results under the leadership of Nikko Shonin.

In Atsuhara, a village in Fuji District of Suruga Province, believers were subjected to a series of threats and harassments known collectively as the Atsuhara Persecution.

The followers in Atsuhara were neither nobles, nor samurai, nor priests; they were farmers occupying a low status in society. Yet these nameless practitioners of the Mystic Law did not retreat a single step in the face of persecution.

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Lets explore what it means to possess the “heart of a lion king”, which is the core of the mentor-disciple relationship conveyed in the Daishonin’s writings. “Oneness of mentor and disciple” means directly carrying on the spirit of Nichiren Daishonin, who is the “lion king”.

When we do so, we become the “cubs of the lion king”. To have the heart of a lion king is to have the courage to dauntlessly challenge even the most powerful of adversaries, no matter how fearsome, in order to protect the Law.

The key is courage. Courage fuses our lives with the fundamental life force. It also translates into innate hope that is never defeated, no matter how bleak or desperate the situation; it is the power to live resolutely to the very end. When the shadows of death, destiny, persecution, adversity, illness, failure, or destruction loom near, people tend to succumb to fear, trepidation, cowardice, anguish, anxiety, doubt and anger.

It is the power of inner-generated hope that dispels such darkness. To stand alone means to draw forth that hope from within and develop an unshakable self. Only when the wellspring of hope brims vibrantly in our own lives, can we continue to give hope to others.

In terms of Buddhism, the “heart of a lion king” refers to the inner state of life of a person who, through faith in the Mystic Law, has vanquished the fundamental darkness inherent in life and manifests the power of fundamental enlightenment.

We could also say that it refers to the life-state of Buddhahood that wells forth when we surmount the innate delusions of life with strong faith. Therefore, the “heart of a lion king” is endowed with the wisdom and compassion of Buddhahood. Faith is the cause, and the life-state of Buddhahood, the effect. Both cause and effect are contained within a single life-moment.

A lion cub will also become a lion. Hence, the Daishonin taught that we should struggle with the same spirit as the mentor. He wrote: “The lion king fears no beasts, nor do its cubs.” (WND, p997) A lion cub grows into a lion. Likewise, through ordinary people, the children of the Buddha who strive to realize kosen-rufu will definitely become Buddhas.

None of us believe from the start that we possess great power and ability. But when we gain courage from the mentor, the strength to take action and fight wells forth in our lives. We actually already possess that strength and ability within us. For we embrace the Mystic Law that is the lion king.

In other words, if the disciples only rely on the mentor to battle and defeat devilish forces without taking on the struggles themselves and emerging victorious, they cannot possibly carry on the mentor’s spirit. Kosen-rufu is a struggle against devilish forces.

It is a struggle that cannot be won with half-hearted determination. The Daishonin himself was repeatedly subjected to harsh persecutions, including exile and near execution.

The world of Buddhahood manifests itself in our lives when we continuously struggle for kosen-rufu, summoning forth courage and challenging ourselves and when our energy flags, summoning forth courage again and spurring ourselves on to further effort. Without the power of the world of Buddhahood, we cannot triumph over formidable adversaries.

When we stand up with the heart of a lion king, the Mystic Law fills our beings, and the life force of the Buddha to battle all obstacles and devilish functions well forth.

In other words, the path to attaining Buddhahood is found in earnest efforts such as striving like to sun to illuminate people’s lives, and like the lion king to vanquish the obstacles of “all other animals”. This is why the Daishonin urged his disciples to practice just as he did.

Only by struggling earnestly for people’s happiness in the same manner as Nichiren Daishonin can we attain Buddhahood.

Of crucial importance here are the words, “summon up”. Each of us inherently possesses the “heart of a lion king”. Summoning it forth is the direct path to happiness. And as the Daishonin indicated when he said, “Nichiren’s followers are like roaring lions.” (WND, p997), it is the “roar of the lion” that enables us to bring forth the “heart of a lion king” in our own lives.

Ultimately, everything depends on the awareness and determination of the disciple. While we speak of disciples in this Buddhism, there is no formal initiation process to become one. It is those actually giving voice to the lion’s roar and striving for kosen-rufu right now who are disciples.

In contrast, a person who dons the mask of a disciple but fails to roar the lion’s roar is not a true disciple. The important thing is action.

The lion’s roar is not something special like speaking out at an international conference. It is simply a matter of conducting sincere dialogue that speaks directly to the life of the person you are talking to.

When the mentor roars the lion’s roar, the disciple follows suit. And one after another enlightened individuals begin to raise the lion’s roar with powerful voices. The roaring of these lions will vanquish the devilish nature of all scheming “foxes”.

Keypoints:
1. The “heart of a lion king” is the core of the mentor-disciple relationship. “Oneness of mentor and disciple” means directly carrying on the spirit of Nichiren Daishonin, who is the “lion king”. When we do so, we become the “cubs of the lion king”. To have the heart of a lion king is to have the courage to dauntlessly challenge even the most powerful adversaries, no matter how fearsome, in order to protect the Law.

The “heart of a lion king” refers to the life-state of Buddhahood that wells forth when we surmount the innate delusions of life with strong faith. Therefore, the “heart of a lion king” is endowed with the wisdom and compassion of Buddhahood. Faith is the cause, and the life-state of Buddhahood, the effect. A lion cub grows into a lion. Likewise, through ordinary people, the children of the Buddha who strive to realize kosen-rufu will definitely become Buddhas.

2. None of us believe from the start that we possess great power and ability. But when we gain courage from the mentor, the strength to take action and fight wells forth in our lives. We actually already possess that strength and ability within us. For we embrace the Mystic Law that is the lion king.

3. Of crucial importance here are the words, “summon up”. Each of us inherently possesses the “heart of a lion king”. Ultimately, everything depends on the awareness and determination of the disciple. The lion’s roar is not something special like speaking out at an international conference. It is simply a matter of conducting sincere dialogue that speaks directly to the life of the person you are talking to. When the mentor roars the lion’s roar, the disciples follow suit. And one after another enlightened individuals will begin to raise the lion’s roar with powerful voices.

Translated and adapted from “The World of Nichiren Daishonin’s Writings, A Discussion on Humanistic Religion [8]: The Heart of a Lion King – The Courageous Roar of Mentor and Disciple”.

Many in Body, One in Mind - Victory Begins with Prayers Based on the Spirit of Harmonious Unity!

Even an individual at cross purposes with himself is certain to end in failure. Yet a hundred or even a thousand people can definitely attain their goal, it they are of one mind. Though numerous, the Japanese will find it difficult to accomplish anything because they are divided in spirit. In contrast, although Nichiren and his followers are few, because they are different in body but united in mind, they will definitely accomplish their great mission of widely propagating the Lotus Sutra. Though evil may be numerous, they cannot prevail over a single truth, just as many raging fires are quenched by a single shower of rain.

(The Writings of Nichiren Daishonin Vol 1, p618)

This letter is generally thought to have been written around 1275 when Nichiren Daishonin was living in Minobu and presented to the lay priest Takahashi in the province of Suruga.

Around this time, Nikko Shonin was leading the propagation movement in the Fuji district of Suruga and achieving momentous results.

Alarmed and threatened by the number of people taking faith in the Daishonin’s teachings, Gyochi, the deputy chief priest of Ryusen-ji Temple (a major temple in the Fuji area), collaborated with Hei no Saemon, the mastermind behind most of the Daishonin’s major persecutions who wielded tremendous power, schemed to oppress the Daishonin’s disciples in the Atsuhara region in Fuji area.

This plot eventually culminated into what is known as the Atsuhara Perscution in 1279.

In this letter, the Daishonin taught lay priest, Takahashi, who was a leading figure among the lay believers in the Suruga area, that if the community of the Daishonin’s disciples stand up in unity with faith based on the spirit of “many in body, one in mind”, they would certainly be able to triumph over the perpetrators who are obviously “one in body but different in mind” (disunited).

In other words, it stresses the importance of unity in the face of the numerous evil arrayed against the Daishonin’s followers.

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Solid unity is the key to achieving success in all endeavours. The Daishonin declared in his writings that in a battle against a formidable enemy of the Buddha, the key to victory lies in the spirit of unity, “If the spirit of many in body but one in mind prevails among the people, they achieve all their goals.” (WND-1,p618).

The phrase “many in body” (or different in body”) in the term “many in body, one in mind” means that we each have our own unique personalities and are in our own way a unique entity.

“One in mind” (or “one in heart”) means different individuals, each with his or her unique personality, coming together and united in one heart by a shared commitment.

In contrast, “one in body but different in mind” refers to a situation where the group may superficially appear to be united, but in fact their hearts are not united as one.

Likewise, the same can hold true in the context of one single individual. If the mind of an individual is overcome by illusion, doubts or fear, and remains confused and indecisive, he or she should not be able to accomplish anything.

On the other hand, a hundred or even a thousand people can definitely achieve something remarkable if their hearts are united.

In this passage, the Daishonin said that “though numerous, the Japanese will find it difficult to accomplish anything, because they are divided in spirit”. In other words, they are “one in body, but different in mind”.

The Daishonin continued, “In contrast, although Nichiren and his followers are few, because they are different in body, but united in mind, they will definitely accomplish their great mission of widely propagating the Lotus Sutra.”

What the Daishonin is teaching here is that even though the forces of evil may appear to be strong and numerous, the foundation for their unity is grounded either on self-interest, compulsion or egoism and as a result, they would never be able to prevail over the forces of good who are united with the shared commitment to realize kosen-rufu, which is the supreme good.

Now the question is, what should we do so that we can unite in the spirit of many in body, one in mind?

It is definitely not easy for different people with different characters and views to be united in spirit. In fact, it is more likely for disagreements and conflicts to occur among diverse individuals.

Since we are seeking to achieve the greatest good of kosen-rufu, it is also inevitable that devilish functions within and outside our lives will manifest to obstruct us by causing disunity.

In order to achieve unity, each one of us must stand up alone to make our mentor’s heart our own. It is only when we develop faith that is based on the spirit of mentor and disciple to achieve kosen-rufu that no matter how great the difficulties, will we be able to overcome egoistic tendencies and transcend individual differences.

In other words, only by brnging forth one’s Buddha nature can we harness the wisdom and life force needed to win over our negativities that seek to destroy unity.

In order to forge the spirit of “many in body, one in mind”, it is important to make a vow that is grounded on the spirit of the oneness of mentor and disciple.

Based on this premise, we should regard one another as comrades of faith and extend mutual encouragement and respect, even when there are disagreements.

On top of this, all should chant strong daimoku with one heart – a shared commitment.

SGI President Ikeda said, “The spirit of ‘many in body, one in mind’, in a sense, represents the ultimate manifestation of the ‘strategy of the Lotus Sutra’, which is chanting Nam-myoho-renge-kyo to the Gohonzon – specifically, chanting with a shared commitment for kosen-rufu.

No plans or strategies for kosen-rufu will succeed without such united prayer. Strong prayer based on unity will also give rise to tremendous momentum. When we advance in the united spirit of ‘many in body but one in mind’ based on chanting daimoku for the realization of kosen-rufu, we generate a powerful forward impetus and the energy to secure victory.

Everyone who shares in this spirit will be able to work together harmoniously and feel joy even in the midst of difficult struggles. Unity of purpose holds the key to creating such a rhythm of victory, a rhythm of dynamic activity.”

With earnest prayers based on unity, lets generate a powerful rhythm of victory through courageous action.


Keypoints:
1. When different people come together, two things can happen. Firstly, they can become “one in body but different in mind”, which means that the group may superficially appear to be united, but in fact their hearts are not. Alternatively, they can become “different in body but united in mind”, which means that although each person is different, they are united with the same heart or mind. Of the two, the former is most likely to occur because of the egoistic tendencies and negativities within human life. But if such negative tendencies can be overcome, then a united group of diverse individuals with different capabilities can accomplish the most remarkable achievement.

2. This principle of unity is what Nichiren Daishonin declared to be the key in achieving the seemingly impossible goal of kosen-rufu. The Daishonin taught that while the devilish forces obstructing Buddhism may be strong and many, they are disunited. The Daishonin’s disciples may be few but they can definitely overcome these devilish forces and achieve kosen-rufu if they are united in the spirit of “many in body, but one in mind”.

3. In order to achieve such solid unity, we must develop faith that is based on the spirit of mentor and disciple to achieve kosen-rufu. Only then will we be able to transcend individual differences. Only by harnessing the wisdom and life force of one’s Buddha nature can one win over the negativities that seek to destroy our unity. To forge the spirit of “many in body, but one in mind”, it is important to make a vow that is grounded on the spirit of oneness of mentor and disciple. Based on this, we should regard one another as comrades of faith and extend mutual encouragement and respect, even when there are disagreements. On top of this, all should chant strong daimoku with one heart – a shared commitment.

Translated and adapted from the March 2007 issue of The Daibyakurenge, the Soka Gakkai’s monthly study journal.

The Opening of The Eyes - Disciples, Prevail Over All Hardships Just as the Mentor Did!

Although I and my disciples may encounter various difficulties, if we do not harbour doubts in our hearts, we will as a matter of course attain Buddhahood. Do not have doubts simply because heaven does not lend you protection. Do not be discouraged because you do not enjoy an easy and secure existence in this life. This is what I have taught my disciples morning and evening, and yet they begin to harbour doubts and abandon their faith. Foolish men are likely to forget the promises they have made when the crucial moment comes.

(The Writings of Nichiren Daishonin Vol 1, p283)

The Opening of the Eyes is a treatise that revealed the essence of Nichiren Buddhism. It was written under harsh conditions of the bitter cold winter in Tsukahara on Sado island where the Daishonin was still in exile on the second month of 1272 and addressed to Shijo Kingo, one of his leading disciples in Kamakura, on behalf of all his followers.

During this period of time, the Daishonin’s disciples were also experiencing intense oppression from the authorities because of their faith. On 12 Sep the previous year, the Daishonin was almost beheaded at Tatsunokuchi and on the following month, he was sentenced to exile on Sado island.

His disciples were either imprisoned, banished or had their lands confiscated. The Daishonin described the situation in one of his writings in this manner: “…in Kamakura, among 999 out of 1,000 people who gave up their faith when I was arrested…” (WND, p469)

Many in society and shaken disciples scathingly asked why, if the Daishonin was truly the votary of the Lotus Sutra as he claimed, he did not enjoy protection from the heavens.

In order to dispel people’s negativity and doubt and instill them with confidence and conviction, the Daishonin wrote this treatise to “open the eyes” of the people to the truth of a “votary of the Lotus Sutra” whose mission is to lead all people in the Latter Day to happiness.

Nichiren Daishonin described what he had written in The Opening of the Eyes as “the most important concern of my entire life” (WND, p243). The passage we are studying this month is the concluding portion of this important treatise and it is the very passage that the mentor and disciple of three successive presidents of the Soka Gakkai practiced with their words, thoughts and deeds.

Right at the outset of this passage, the Daishonin called forth to his disciples impassionately, “I and my disciples”.

By appearing in this defiled age of the Latter Day as an ordinary being amongst people who slander the Lotus Sutra and wagging a struggle against persecutions from the three powerful enemies, thus eradicating his negative karma, the Daishonin demonstrated through his own life what it means to attain Buddhahood, that is to achieve ultimate victory in life.

This struggle that demonstrated the principle of “enduring hardship on account of faith equals attaining BUddhahood” was waged by the Daishonin for the sake of the people in the Latter Day to open the path for the universal enlightenment of all people – enable all people to gain access to the path of Buddhahood.

For this reason, the Daishonin used the phrase, “I and my disciples” here in this passage, to call forth to his disciples to prevail over all difficulties by practicing faith in the same mind as their mentor and attain Buddhahood.

In our journey of faith in attaining Buddhahood, difficulties cannot be avoided. We may experience adversities that are so harsh that we wonder why the heavens did not lend their protection.

However, that is the moment we must remind ourselves not to harbour doubts nor be discouraged. Instead, we should regard that moment as the best opportunity to transform our karma and courageously stand up to confront and overcome that adversity.

The Daishonin said in this passage that that is exactly what he had been teaching to his disciples so that they know what to do during such crucial moments in their lives.

Yet, when these crucial moments come, his disciples began to harbour doubts and abandon their faith. The Daishonin emphasized the point that one should never forget the promise one had made with one’s mentor when the crucial moment comes.
Now, when should we regard as “crucial moments”? Who is to decide when is one’s “crucial moment”?

No one can decide this except oneself. We are the ones who should be deciding that now is the “crucial moment” and wage a struggle to overcome the hardship based on one’s own resolve. It all boils down to one’s own will. It is important to remember this point.

SGI President Ikeda said, “In our own journey of life, we will encounter valleys of problems and mountains of adversities, but there is no trial that we can’t overcome through our faith and practice. When we dedicate ourselves to the Mystic Law, everything will become nurturing sustenance for our lives, a great treasure, and we will definitely be able to win in the end.”

Lets overcome the harsh winters in life based on undaunted faith and open a victorious spring in life!

Footnotes:
1. “Heaven does not lend you protection”: Refers to the protective forces of the universe that lend protection to a votary of the Lotus Sutra.

2. “Easy and secure existence in this life”: A phrase from “The Parable of the Medicinal Herbs” (5th) chapter of the Lotus Sutra where the Buddha expounds that those who embrace and uphold the teachings of the Mystic Law will enjoy a life state of peace and security.

3. “Crucial moment”: Refers to the time when one encounters adversities in life.

Translated and adapted from the April 2010 issue of The Daibyakurenge, the Soka Gakkai’s monthly study journal.

The Heritage of the Ultimate Law of Life - Win with Strong Life Force!

Be resolved to summon forth the great power of faith, and chant Nam-myoho-renge-kyo with the prayer that your faith will be steadfast and correct at the moment of death. Never seek any other way to inherit the ultimate Law of life and death, and manifest it in your life. Only then will you realize that earthly desires are enlightenment, and that the sufferings of birth and death are nirvana. Even embracing the Lotus Sutra would be useless without the heritage of faith.

(The Writings of Nichiren Daishonin Vol 1, p218)

This letter, dated the 11th day of the second month in 1272, was sent by Nichiren Daishonin to his disciple, Sairen-bo Nichijo.

Details about Sairen-bo are scarce but it is known that he was a former Tendai priest who, for reasons that are unclear, was also living in exile on Sado Island.
Sairen-bo was a highly educated priest to whom the Daishonin sent several important essays containing essential Buddhist doctrines, including The True Aspect of All Phenomena and The Oral Tradition regarding the Enlightenment of Plants.

“What does the ultimate Buddhist doctrine, ‘heritage of the ultimate law of life’, refer to?” It was in response to this question posed by Sairen-bo that the Daishonin wrote this Gosho, The Heritage of the Ultimate Law of Life, as he answers to his disciple.

Nichiren Daishonin stated in this Gosho that the ultimate, single most important Law that transcends both life and death is none other than Nam-myoho-renge-kyo.

The Daishonin further elaborated that this Law flows only in the depths of the lives of his disciples who arouse faith based on the spirit of “now is the last moment [of my life]…”, chant the daimoku of the Mystic Law with the spirit of many in body, one in mind and live out their lives for the sake of kosen-rufu.

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Where can we find true happiness? Where does it exist? People work hard to gain wealth, social status, enhance their capability, all in pursuit of happiness in life.

Of course, there is no doubt that one does savour a sense of happiness when one achieves any one of these goals that one had worked hard for. However, such happiness seldom lasts and with the passage of time, this achievement may even be transformed into a cause for suffering.

To begin with, as a living entity, one can never avoid the manifestation of the fundamental sufferings of birth, old age, sickness and death within one’s lifetime.
Buddhism teaches that all lives repeat the cycle of life and death.

And if, the cycle of life and death entails an endless process of suffering, then does it mean that happiness is only an illusion that appears and disappears in the midst of this long and unending stretch of sufferings?

Nichiren Daishonin was enlightened to the wisdom that Nam-myoho-renge-kyo is the ultimate Law that transcends the phases of life and death of all lives. It is the ultimate Law pervading all lives and phenomena in the universe.

Therefore, the key to overcoming the sufferings of life and death and in achieving true lasting happiness lies in embracing and practicing this ultimate Law, which Nichiren Daishonin expound as Nam-myoho-renge-kyo.

When we arouse the great power of indomitable faith and chant the daimoku of Nam-myoho-renge-kyo, the fundamental Law of Nam-myoho-renge-kyo will function to bring forth the Buddha nature within our lives.

When this happens, our lives will brim with magnificent life force, which enables us to surmount all sufferings including that of life and death. We can open a life state of happiness within our lives in which we can savour “joy in both life and death”.

However, once we give up faith, the fundamental Law will cease to function to bring forth our Buddha nature and our lives will recede back to a state of sufferings.

That is why in this passage, the Daishonin said, “Chant Nam-myoho-renge-kyo with the prayer that your faith will be steadfast and correct at the moment of death.” The Daishonin is teaching us to maintain strong faith throughout our lives, till the moment of death.

In order to do so, the Daishonin taught that we must practise faith with the profound resolve that “now is the last moments of one’s life” (WND, p216), that is, to live our lives victoriously based on faith so that we have absolutely no regrets even if one is to die right now.

When one chants with this profound insight, the delusions stemming from earthly desires and the sufferings of life and death can all be transformed in its entirety into a source of energy that opens a path of absolute happiness within one’s life.

The Daishonin further reminded us in this passage, “Even embracing the Lotus Sutra would be useless without the heritage of faith.” In other words, outwardly embracing the Lotus Sutra only in formality will be completely meaningless if one does not have the “heritage of faith”.

“The heritage of faith” means strong and ceaseless faith that remains undefeatable no matter how difficult the circumstances.

SGI President Ikeda said, “The Lotus Sutra enables us to tap into the life force of the universe, so that no matter what happens, we are never bound by our difficulties. The Daishonin’s Buddhism is the teaching that gives all people the power to experience incredible energy welling forth in their lives. A person who has solid faith in the Mystic Law, therefore, is the strongest and happiest of all.”

Lets victoriously surmount all sufferings in life by manifesting strong life force through offering strong prayers.

Footnotes:
1. “Faith will be steadfast and correct at the moment of death” – To maintain steadfast and firm faith in the Mystic Law free of all doubts, even at the moment of faith.

2. “Earthly desires are enlightenment” – The manifestation of the Buddha’s wisdom for the attainment of enlightenment within the lives of ordinary beings originally controlled by earthly desires. In Nichiren Daishonin’s writings, this term is often used together with the term, “sufferings of birth and death are nirvana” to describe the beneficial power underlying the principle of “attaining Buddhahood in one’s present form”.

3. “Sufferings of birth and death are nirvana” – Manifesting the state of genuine security and tranquility attained by the Buddha within the life of an ordinary being buffeted about by the sufferings of life and death.

Translated and adapted from the February 2010 issue of The Daibyakurenge, the Soka Gakkai’s monthly study journal.

Three Tripitaka Masters Pray for Rain - A Vow for the Absolute Victory of Mentor and Disciple

I wonder what good causes formed in your past lives have enabled all of you to visit me, Nichiren. But whatever you might discover in examining your past, I am sure that this time you will be able to break free from the suffering of birth and death. Chudapanthaka was unable to memorize a teaching of fourteen characters even in the space of three years, and yet he attained Buddhahood. Devadatta, on the other hand, had committed to memory sixty thousand teachings but fell into the hell of incessant suffering. These examples exactly represent the situation in the world in this present latter age. Never suppose that they pertain only to other people and not to yourselves.

(The Writings of Nichiren Daishonin Vol 1, p602)

This letter was written at Minobu in the first year of Kenji (1275) and sent to the lay priest Nishiyama, who lived in Nishiyama Village in Fuji District of Suruga Province. Nishiyama was a sincere believer who often visited the Daishonin at Minobu, bringing offerings and provisions.

One view identifies him as Nikko Shonin’s (Nichiren Daishonin’s closest disciple and successor) maternal grandfather, lay priest Kawaii while another view identifies him as Nikko Shonin’s uncle, lay priest Kawai Matajiro.

In the previous year before this letter was written (in 1274), the Mongols invaded Japan just as the Daishonin had predicted.

Around the time this letter was written, there was widespread fear of an impending second attack by Mongolia and the Kamakura authorities asked the True Word School to pray for the defeat of the enemies, turning a deaf ear to the Daishonin’s admonitions not to adhere to misguided teachings.

It is against such a backdrop that the Daishonin penned this Gosho, which emphasize on the importance of discarding attachments to misguided teachings, following a good teacher and surrounding oneself with “good friends” (positive influences) in carrying out one’s Buddhist practice.

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To encounter a great teacher, or mentor, is the source of supreme happiness in life. This is because, such an encounter with a great mentor enables us to expand our capacity and unleash the inherent potential of Buddhahood from within our lives.

In cultivating this relationship with one’s mentor, it is most important that each time we encounter an adversity in life, we take it as an opportunity to overcome it with the same indomitable spirit as our mentor.

Our mentor never gives up in any struggle and as a genuine disciple; we must deepen our vow to struggle in the same mind as our mentor.

The lay priest Nishiyama, who received this letter from Nichiren Daishonin, lived in an area where much of the land was held by authorities who harboured great animosity towards his mentor, the Daishonin.

In addition, Nishiyama was a leading figure of the Kawai clan, to which Nikko Shonin, Nichiren Daishonin’s foremost disciple, belonged.

These naturally made Nishiyama a target of critism from powerful people in the region. Despite this, Nishiyama continued striving in his Buddhist practice as a disciple of the Daishonin.

In praise of the selfless efforts and pure faith of Nishiyama, the Daishonin wrote in this passage, “I wonder what good causes formed in your past lives have enabled all of you to visit me, Nichiren.”

He then promised, “But whatever you might discover in examining your past, I am sure that this time you will be able to break free from the sufferings of birth and death.”

The bond of mentor and disciple transcends the cycles of birth and death, permeating the three existences of past, present and future.

It is this bond that will ensure our eternal connection with the Mystic Law and true happiness.

That is why when the Daishonin said “whatever you might discover in examining your past”, he was exhorting us to always return to the prime point of mentor and disciple by living out a life dedicated to the eternal vow of striving together with one’s mentor no matter what happens in life.

When we base our lives on faith infused with that original vow, everything, including sufferings associated with living and dying, will serve as nourishment to develop our state of life and solidify our genuine happiness.

Following this, Daishonin cited the example of Chudapanthaka, a follower of Shkyamuni Buddha who was unable to memorize a teaching of only fourteen words even in the span of three years.

Nevertheless, he attained Buddhahood due to his sincerity. Devadatta, in contrast, was so intellectually brilliant that he memorized sixty thousand teachings, but he eventually fell into hell because of his arrogance and jealousy.

The Daishonin compared the pure-hearted Chudapanthaka with Devadatta stating that their example represents the situation in the world in this present latter age.
What the Daishonin meant is that these examples in Buddhism are not simply stories of the past, but apply precisely to the people of their time.

There can be no doubt that they apply to us today, as well, in that they describe fundamental truths of human nature and what is essential in enabling us to attain Buddhahood.

The vital point that we can learn from this example cited is that we must maintain a strong resolve and pure heart in always seeking the guidance and example of our mentor.

While striving to actualize our mentor’s teachings, even though it may be just one single phrase, through our words, thoughts and deeds, we are able to engrave these teachings into our lives.

Only when we do so can we inherit our mentor’s legacy of victory and win in all aspects of our lives and in our activities for kosen-rufu.

SGI President Ikeda said, “The shared commitment of teacher and disciple is one of the key teachings of the Lotus Sutra because through the correct transmission of this commitment from teacher to disciple, the correct teaching of Buddhism is passed on and widely spread. The karmic ties linking mentor and disciple are eternal. Through the unceasing joint struggle of mentor and disciple, the great path of kosen-rufu will continue forever.”

With this profound vow, let us strive for the absolute victory of mentor and disciple.

Footnotes:
1. Chudapanthaka – A disciple of Shakyamuni Buddha, he received the prophecy of enlightenment in the “Prophecy of Enlightenment for Five Hundred Disciples” (8th) chapter of the Lotus Sutra.

2. Devadatta – He first followed Shakyamuni Buddha as a disciple but discarded faith due to his arrogance and strong attachment to fame and status. He committed the three cardinal sins (causing disunity in the Buddhist Order; injuring the Buddha abd killing an arhat) and fell into hell.

3. Sixty thousand teachings – Refers to the sacred teachings of Brahmanism in India. It is said that there are sixty thousand teachings set forth by the founders of Brahmanism and hence the term, “sixty thousand teachings”.

Translated and adapted from the January 2010 issue of The Daibyakurenge, the Soka Gakkai’s monthly study journal.