Great Evil and Great Good - Resolve and Take Action to Transform Great Evil into Great Good


Great events never have minor omens. When great evil occurs, great good follows. Since great slander already exists in our land, the great correct Law will spread without fail. What could any of you have to lament? Even if you are not the Venerable Mahakashyapa, you should all perform a dance. Even if you are not Shariputra, you should leap up and dance. When Bodhisattva Superior Practices emerged from the earth, did he not emerge dancing? And when Bodhisattva Universal Worthy arrived, the ground shook in six different ways.

(Passage from “Great Evil and Great Good”, The Writings of Nichiren Daishonin, p1,119)

Background
Neither its date nor its recipient is known about this letter. Judging from the content, it may have been sent to some of Nichiren Daishonin’s believers who were facing difficulties on account of their faith.

Explanation
With the assurance, “When great evil occurs, great good follows”, Nichiren Daishonin encouraged his disciples to regard the hostility they faced as an omen of great good, i.e., the eventual spreading of the correct teaching.

But one crucial point to note here is that, “omen” here does no mean that great good automatically comes after great evil; it means that, by regarding difficulties as opportunities and possessing the firm resolve to take courageous action to transform them into springboards for growth, we can realize great good.

For this reason, the Daishonin said, “What could any of you have to lament?” If one is absolutely convinced that great good will follow great evil, one should rejoice when difficulties arise, instead of lamenting about it.

The Daishonin urged us to rejoice like the Bodhisattvas of the Earth. In the Lotus Sutra, it is stated that countless number of Bodhisattvas of the Earth danced with joy as they emerged from the earth. Bodhisattvas of the Earth are bodhisattvas who have been entrusted with the mission to propagate the teachings of the Mystic Law in the Latter Day of the Law. Their lives are one with the Mystic Law and represent the life entity of joy. Nichiren Daishonin taught that we should bravely confront adversities with great joy based on a firm sense of mission that we are Bodhisattvas of the Earth entrusted with the mission to propagate the Mystic Law.

SGI President Ikeda said in his guidance, “Faith in the Daishonin’s Buddhism enables us to change poison into medicine, no matter what the circumstances. It is precisely when some terrible misfortune or catastrophe occurs that we are presented with an opportunity to receive tremendous benefit – or, in the Daishonin’s words, that ‘great good follows’ (WND, 1,119)… The lion king brings forth the greatest strength when the situation is most dire.”

It is so easy for one to feel helpless, lose hope and be defeated amidst present turbulent global conditions where humankind is constantly plagued by fear and insecurity arising from terrorism, natural calamities such as tsunamis, typhoons and earthquakes, diseases such as Sars, bird flu and rising social problems such as aging population, juvenile crimes and growing indifference towards others, or economic uncertainty like the current financial crisis. However, based on the conviction of this Gosho passage, let us strive to lead our friends and family towards happiness and the world towards peace, transforming great evil into great good based on single-minded prayers, undaunted determination and courageous actions.

The Object of Devotion for Observing the Mind Established in the Fifth Five-Hundred-Year Period after the Thus Come One’s Passing

Shakyamuni’s practices (1) and the virtues (2) he consequently attained are all contained within the five characters of the Myoho-renge-kyo. If we believe in these five characters, we will naturally be granted the same benefits he was.

(Passage from “The Object of Devotion for Observing the Mind”, The Writings of Nichiren Daishonin, p354-382)

Background
Nichiren Daishonin completed this work on the 25th day in the fourth month of 1273 during his exile at Ichinosawa on the island of Sado. It was addressed specifically to Toki Jonin, a leading disciple who lived in Shimosa Province.

The full title of this work is “The Object of Devotion for Observing the Mind Established in the Fifth Five-Hundred-Year Period after the Thus Come One’s Passing”.

The Daishonin had been living in exile for more than one-and-a-half year when this Gosho was written. By this time, the authorities had shifted the Daishonin’s lodging from the Tsukahara hut to Ichinosawa. The living conditions had slightly improved but the Daishonin continued to be placed under strict surveillance and there was still a severe shortage of food. The Nembutsu believers continued to eye threateningly on the Daishonin’s life, waiting for the opportunity to take his life.

In this work that was written amidst such adverse conditions, the Daishonin explained the object of devotion in terms of the Law. He declared that the Gohonzon that embodies the Law of Nam-myoho-renge-kyo is the object of devotion in the Latter Day of the Law. Together with another of his major works, The Opening of the Eyes, written on Sado island a year earlier in which the Daishonin explained the object of devotion in terms of the Person, “The Object of Devotion for Observing the Mind” is regarded as one of Daishonin’s most important writings.

Explanation
This passage teaches that when we embrace the Gohonzon and strives to practice both for ourselves and others; we are engaged in true Buddhist practice towards enlightenment. In other words, it elucidates the principle of “embracing the Gohonzon is in itself enlightenment”.

As Nichiren Daishonin stated, “Shakyamuni’s practices and the virtues he consequently attained are all contained within the five characters of the Myoho-renge-kyo.” This means that all the practices which Shakyamuni was engaged in over countless aeons to attain Buddhahood, as well as the effects of the enlightenment he achieved, are all contained in the characters, Nam-myoho-renge-kyo.

The Mystic Law of Nam-myoho-renge-kyo is the seed for all Buddhas, the source from which all Buddhas attain their enlightenment. The Daishonin explained that this Law contains al practices and resulting virtues of attaining enlightenment and that those who embrace the Mystic Law can receive these benefits directly. This is what is meant by “if we believe in these five characters, we will naturally be granted the same benefits he was”.

“These five characters” refer to the Gohonzon, with Nam-myoho-renge-kyo inscribed down the centre, and “believe in” means to have faith in the Gohonzon and chant Nam-myoho-renge-kyo. It is important to note that chanting Nam-myoho-renge-kyo is not only a practice for oneself, but also for others. As practitioners of Nichiren Daishonin’s Buddhism, we should continually strive to share our faith with others.

No matter obstacles we may be facing, when we take faith in the Gohonzon and earnestly strive in our practice of chanting for ourselves and others, the great powers of the Buddha and the Law represented on the Gohonzon will be manifested in our lives. In this way, we will be able to establish the life-state of the Buddhahood as the solid foundation of our lives.

For the sake of all people of the Latter Day of the Law, the Daishonin revealed this fundamental Law of life with his inscription of the Gohonzon and thereby opened the path for everyone to attain Buddhahood, the state of absolute happiness.

As this passage clarifies, the Gohonzon contains all the virtues and benefits’ resulting from the Buddha’s innumerable past practices to attain enlightenment. This is why when we embrace the Gohonzon and strive to practice both for ourselves and others, no prayer will go unanswered.

It is the SGI members who have continuously established faith in the Gohonzon as our foundation. Because we have advanced with the Gohonzon as our basis and always strive to directly connect with the Daishonin’s spirit, we have been able to experience clear proof of the validity of Nichiren Daishonin’s Buddhism.

Engraving the immense joy of having encountered the Daishonin’s Buddhism, let us strive even harder to spread the teachings of Buddhism to the people around us.

Footnotes:
1. Practices – Buddhist practice to create causes to attain Buddhahood. In other words, it refers to Bodhisattva practices.

2. Virtues – Virtues attained as a result of Bodhisattva practices. In other words, it refers to the virtues of the Buddha.

Unlocking the Buddha's Power - Reply to Kyo'o


The lion king is said to advance three steps, then gather himself to spring, unleashing the same power whether he traps a tiny ant or attacks a fierce animal. In inscribing this Gohonzon for her protection, Nichiren was like the lion king. This is what the sutra means by “the power [of the Buddhas] that has the lion’s ferocity.” Believe in this mandala (1) with all your heart.

(Passage from “Reply to Kyo’o”, The Writings of Nichiren Daishonin, p412-413)

Background
Written on the 15th day of the eighth month in 1273, this letter was sent from Sado Island by Nichiren Daishonin to Shijo Kingo in Kamakura. It was written in response to Kingo’s report to Nichiren Daishonin that his one-year-old daughter (or son, according to some accounts), Kyo’o, had fallen gravely ill.

Nichiren Daishonin was in his third year of exile in Sado Island then and he had just been shifted from Tsukahara to Ichinosawa. The Daishonin wrote many letters to encourage his disciples from Ichinosawa.

Explanation
This letter was a reply to Shijo Kingo’s report to Nichiren Daishonin that Kingo’s daughter, Kyo’o, had become seriously ill. Nichiren Daishonin had already conferred upon Kingo earlier the Gohonzon, the object of devotion in Nichiren Buddhism. In this letter, the Daishonin explained the significance of inscribing the Gohonzon and said that he was seriously praying for Kyo’o to overcome her sickness.

The Daishonin wrote, “The lion king is said to advance three steps, then gather himself to spring, unleashing the same power whether he traps a tiny ant or attacks a fierce animal.”

Through the example of the lion, the Daishonin explains the importance of exerting our utmost effort in any endeavour.

He went on to say, “In inscribing this Gohonzon for her protection, Nichiren was like the lion king.” In other words, like the lion king, the Daishonin had exerted every ounce of his energy in inscribing the Gohonzon. The Gohonzon is the manisfestation of Nichiren Daishonin’s life, the original Buddha of the Latter Day of the Law. Therefore, it can be said that revering the Gohonzon is equivalent to meeting the Daishonin himself.

The Mystic Law of Nam-myoho-renge-kyo is the fundamental seed of Buddhahood in all of us. By expressing the Mystic Law in the form of the Gohonzon, the Daishonin opened up the path to enlightenment for all people. By embracing faith in the Gohonzon and exerting ourselves in chanting daimoku (Nam-myoho-renge-kyo) and carrying out the practice for oneself and others, we will be able to establish the Buddha’s life state of absolute happiness through the powers of the Buddha and the Law embodied in the Gohonzon.

The Gohonzon, the object of devotion of the essential teaching, is endowed with the Three Great Secret Laws. The Three Great Secret Laws are the object of devotion of the essential teaching, the sanctuary of the essential teaching and the daimoku of the essential teaching. For this reason, it can be said that the entirety of Nichiren Buddhism is contained in the Gohonzon, the core of the Three Great Secret Laws.

This great power of the Gohonzon, however, is manifested in direct proportion to our power of faith and practice. In this sense, the Gohonzon’s power will not be manifested with weak faith. Thus, the Daishonin urged Kingo, “Believe in this mandala with all your heart.”

The significance and benefits that accrue from the Gohonzon is the same whether it is the Gohonzon enshrined at home or at the Soka activity centres. The difference in benefits is merely the result of the power of our individual’s faith and practice.

The SGI had all along been practicing faith based on the Gohonzon and the one that is directly connected to Nichiren Daishonin. With strong faith based on the profound conviction that “no prayers will go unanswered”, lets continue to exert ourselves in chanting earnest daimoku and achieve victories in all aspects of our lives.

Footnotes:
1. Mandala – Refers to the Gohonzon.

Forging Our Faith - The Hero of the World


Untempered iron quickly melts in a blazing fire, like ice put in hot water. But a sword, even when exposed to a great fire, withstands the heat for a while, because it has been well forged. In admonishing you this way, I am trying to forge your faith. Buddhism is reason. Reason will win over your lord.

(Passage from “The Hero of the World”, The Writings of Nichiren Daishonin, p835-841)

Background
This letter was written to Shinjo Kingo in 1277. When this was written, he was confronting a great challenge, having incurred the wrath of his lord, Ema. Lord Ema’s antagonism towards Shijo Kingo dated back to the Kuwagayatsu Debate when Sammi-bo, the Daishonin’s disciple, refuted Ryuzo-bo, a Tendai priest in the debate, which took place in the sixth month of 1277. Lord Ema then ordered Shinjo Kingo to renounce faith in the Lotus Sutra. However, Shinjo Kingo had expressed his resolve to Nichiren Daishonin to uphold his faith even if he were to be banished from Lord Ema’s residence.

In response to Kingo’s report, Nichiren Daishonin wrote a petition to Lord Ema on Kingo’s behalf (The Letter of Petition from Yorimoto, WND, p 803). The Daishonin also wrote this letter to Kingo, giving him heartfelt encouragement and detailed advice on how to take care to avoid being attacked by his enemies.

Explanation
As explained earlier, at the time Shinjo Kingo received this letter from Nichiren Daishonin, he was pressured by his lord (his employer), to sign a pledge renouncing his faith in the Lotus Sutra.

The Daishonin, in explaining why he was giving strict guidance to Kingo, used the analogies of ice and sword to explain the importance of training in life.

To overcome obstacles, we need to strengthen our life and spirit. This is the meaning of training in Buddhism. To strengthen our life, we need to first strengthen our faith. Strong faith is developed when we practice faith steadily, every day with a challenging spirit. This is the meaning when Daishonin wrote, “I am trying to forge your faith.”

As we exert ourselves in our daily practice of chanting daimoku and reciting the sutra, as well as participating in SGI activities, we will build a profound life condition with which to overcome any obstacle in life.

In this passage, the Daishonin wrote, “Buddhism is reason.” Buddhism is based upon a universal principle that applies to all people. There is nothing magical in how we overcome difficulties and receive benefits; everything is based on the power of the Buddha and the Law that is manifested through the power of our faith and practice. For this reason, when we challenge ourselves with strong faith, we can win over any situation.

Kingo, a respected samurai and skilled physician, was told that if he did not give up his faith, he would be evicted from his land and expelled from service to his lord. Despite this onstacle, Kingo continued to challenge himself based on faith and the guidance given by the Daishonin. Manifesting wisdom and strong life force, Kingo’s perseverance and deep faith finally caused a dramatic change in his circumstances.

At the time, an epidemic was spreading across Japan, and Kingo’s lord fell ill. However, he recovered because of Kingo’s medical treatment. As a result, he was able to win back the trust and appreciation of his lord. He was rewarded with a new property that was three times larger than his previous one. Kingo proved the validity of Daishonin’s teachings, having never given in to demands to renounce his faith.

“Reason will win over your lord”, the Daishonin wrote. Shinjo Kingo won a splendid victory based on his faith and never-give-up spirit. As proven by Kingo, Buddhism is the driving force to all victories in life for it enables us to tap our inner power to win in everything. In this sense, Buddhism can be called the “supreme strategy” for success in life.

SGI President Ikeda said, “Buddhism is win or lose. Life is a struggle. Because you will either win or lose in life, you have no choice but to win. Life is not mere ideology. Each day we must win in the way that befits us most. As we continue in this way, we will be able to build the path of happiness and victory that will last for eternity spanning throughout the three existences of life.”

Forging ourselves in the “fire” of our daily obstacles, let’s resolve to win a new victory each day.

Repaying Our Debt of Gratitude Constitutes Achieving Victory in Kosen-Rufu - On Repaying Debts of Gratitude


The old fox never forgets the hillock where he was born; the white turtle repaid the kindness he had received from Mao Pao. If even lowly creatures know enough to do this, then how much more should human beings! Thus Yu Jang, a worthy man of old, fell on his sword in order to repay the debt he owed his lord Chih Po, and the minister Hung Yen for similar reasons cut open his stomach and inserted the liver of his dead lord, Duke Yi of Wei. What can we say, then of persons who are devoting themselves to Buddhism? Surely they should not forget the debts of gratitude they owe their parents, their teachers and their country.

(Passage from “On Repaying Debts of Gratitude”, The Writings of Nichiren Daishonin, p690-745)

Background
Nichiren Daishonin wrote this treatise on the 21st day of the seventh month of 1276 upon receiving news of the death of Dozen-bo, a priest of Seicho-ji temple in Awa Province, who had been the Daishonin’s teacher when he first entered the temple as a boy of 12. The Daishonin wrote this treatise to express his gratitude to Dozen-bo and sent it to Joken-bo and Giji-bo, senior priests at the time he entered the temple, who later became his followers. He requested them to read this treatise aloud in front of the tomb of his late teacher and again at Kasagamori on the summit of Mount Kiyosumi where he first chanted Nam-myoho-renge-kyo.

This treatise is one of Nichiren Daishonin’s 10 major writings. In it, the Daishonin declared that the propagation of the supreme teaching of the Three Great Secret Laws will enable the people for the 10,000 years and more of the latter Day of the Law to attain enlightenment. He stated that all the benefits he obtained from propagating the Law would be transferred to his mentor, Dozen-bo, thus indicating that the path of repaying gratitude is the supreme path of humanism.

Explanation
The act of repaying one’s debt of gratitude constitutes a fundamental aspect of human behaviour.

Nichiren Daishonin taught us what is the greatest way of repaying one’s debt of gratitude in this Gosho.

At the outset of this passage, the Daishonin cited stories relating how even animals repaid their debt of gratitude and historical instances where wise men repaid it at the cost of their lives. On top of this, the Daishonin taught that as Buddhist practitioners who practice the supreme way of humanism, we must never forget to repay our debt of gratitude we owe our parents, teacher and country.

Of these debts of gratitude, the Daishonin stressed specifically on the importance of repaying the debt to one’s teacher. The fundamental principle that enables one to grow as an individual human being lies in the mentor-disciple relationship.

The greatest way of repaying one’s debt of gratitude is to enable oneself and others to attain supreme happiness based on the supreme teachings of Buddhism.

The Daishonin also revealed here that Nam-myoho-renge-kyo of the Three Great Secret Laws is the supreme law that leads all people to enlightenment. The Daishonin devoted his entire life, waging a struggle against the three powerful enemies in order to propagate the Mystic Law.

In the concluding portion of this treatise, the Daishonin revealed his absolute conviction in the realization of kosen-rufu in this manner: “If Nichiren’s compassion is truly great and encompassing, Nam-myoho-renge-kyo will spread for 10,000 years and more, for all eternity for it has the beneficial power to open the blind eyes of every living being in the country of Japan, and it blocks off the road that leads to the hell of incessant suffering.” (WND, p736)

Finally, the Daishonin stated that the great benefit he received from propagating the Mystic Law will surely accumulate in the life of his late teacher, Dozen-bo. In other words, the greatest way of repaying one’s debt of gratitude is to live out one’s life for the sake of kosen-rufu.

SGI President Ikeda said, “Those who cherish a mentor n their hearts are strong; such people can tap a wellspring of inexhaustible wisdom. Those who never forget the debt they owe their mentor are eternally beautiful. Betrayal is ugly. One who betrays others suffers for all time. I have carried the message of Mr Makiguchi and Mr Toda to the entire world. I am working unceasingly to repay my debt of gratitude to them. This is the path of mentor and disciple. This is the life I choose when I was still a young man. In this spirit lies the true essence of the SGI.”

Let us continue to strive for kosen-rufu in the spirit of repaying our debt of gratitude no matter what happens.

Transforming Suffering into Happiness - The Pure and Far-Reaching Voice


The benefit of the Lotus Sutra is such that even a single word of it embodies the threefold blessings of Shakyamuni, Many Treasures, and the Buddhas of the ten directions. To illustrate, it is like a wish-granting jewel. One such jewel is the same as a hundred such jewels. One wish-granting jewel can rain down countless treasures, and a hundred jewels can likewise produce inexhaustible treasures.

(Passage from “The Pure and Far-Reaching Voice”, The Writings of Nichiren Daishonin, p328-335)

Background
This letter was written to Shijo Kingo on the ninth day of the ninth month in the year 1272 in Sado Island. It was prompted by the Daishonin’s gratitude for the offerings that Shijo Kingo had sent to the Daishonin via a messenger for Kingo’s mother’s third annual memorial service (held on the second anniversary of her death).

Explanation
In this passage, Nichiren Daishonin stressed on the great benefits of the Lotus Sutra (Mystic Law).

He said, “The benefit of the Lotus Sutra is such that even a single word of it embodies the threefold blessings of Shakyamuni, Many Treasures, and the Buddhas of the ten directions.” The Daishonin taught here about the great benefit of embracing the Mystic Law hidden in the depths of the Lotus Sutra, that is Nam-myoho-renge-kyo. Nam-myoho-renge-kyo is the fundamental Law that led all Buddhas, including Shakyamuni Buddha, to attain enlightenment.

Since all Buddhas attained enlightenment through the Mystic Law, all the blessings and virtues of the Buddhas are embodied in the Mystic Law. By embracing the Mystic Law, one is able to enjoy all the benefits and blessings of all Buddhas.

The Daishonin used the example of a “wish-granting jewel” to illustrate the power of the Mystic Law.

It was a belief in Japan at that time that a wish-granting jewel has the power of producing inexhaustible treasures – as many as one desires.

Since one’s wish-granting jewel can produce boundless treasures, it will not make a difference whether one has one or numerous wish-granting jewels. Therefore, the Daishonin said, “One such jewel is the same as a hundred such jewels.”

Just as the example of the wish-granting jewel illustrates, by embracing the Mystic Law, all of one’s wishes in life will be fulfilled.

At the same time, no matter what difficulties one may encounter in life, the Mystic Law embodies the power to transform all sufferings into happiness.

For this reason, those who are deeply convinced of the greatness of the beneficial power of the Gohonzon and exert themselves in the practice for oneself and for others can advance fearlessly without being defeated by the obstacles in life.

The key that unlocks this great power of the Gohonzon is none other than the strength of our powers of faith and practice. The powers of Buddha and the Law embodied in the Gohonzon will be manifested in proportion to one’s power of faith and practice.

SGI President Ikeda said, “Without faith, there is no way to bring forth the boundless powers of the Buddha and the Law embodied within the Gohonzon. It is the SGI who has taught and enabled every individual member to arouse the powers of faith and practice from within their lives. For this reason, the SGI is an organisation that overflows with the genuine benefits.”

No prayers offered to the Gohonzon will go unanswered. There is no problem that cannot be resolved when one chants daimoku to the Gohonzon. Let every one of us arouse strong faith and courageously advance forward!

The Power of Chanting - How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra


When we revere Myoho-renge-kyo inherent in our own life as the object of devotion, the Buddha nature within us 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 that 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 (1), being summoned, will invariably emerge. The Buddha nature of Brahma and Shakra (2), being called, will protect us, and the Buddhas and bodhisattvas, being summoned, will rejoice.

(Passage from “How Those Initially Aspiring to the Way Can Attain Buddhahood through the Lotus Sutra”, The Writings of Nichiren Daishonin, p872-890)

Background
The letter is generally thought to have been written by Nichiren Daishonin in March, on the third year of Kenji (1277). Its recipient was a woman called the lay nun Myoho who lived at Okamiya in Suruga Province (the present Numazu city at Shizuoka Prefecture). Little is known about lay nun Myoho, other than that she was widowed in 1278 and also lost an elder brother. She appeared to have maintained steadfast faith throughout her life.

The word “Lotus Sutra” in this Gosho title should be understood from the hidden and profound meaning to refer to Nam-myoho-renge-kyo, and not literally to the 28 chapters of the Lotus Sutra.

Written in a question-and-answer form, this writing first established that, among the various schools of Buddhism, the Lotus Sutra is the foremost. The Daishonin asserted that in this age of the Latter Day of the Law, Nam-myoho-renge-kyo which represents the heart and core of the Lotus Sutra is the Law that can benefit all people.

He further stated that, regardless of whether people believe in the law or slander it, we should teach others about it. Daishonin concluded by explaining about the significance of the daimoku (the chanting of Nam-myoho-renge-kyo), that is when we chant daimoku, we are able to summon forth the Buddha nature within our lives.

Explanation
Nichiren Daishonin clearly stated in this Gosho passage the significance of the Gohonzon and the daimoku. It elucidates that the Buddha nature (Myoho-renge-kyo) inherent in our lives is the object of devotion (the Gohonzon), and that the manifestation of this Buddha nature through chanting Nam-myoho-renge-kyo is the Buddha.

Each of us can become a Buddha. This is true no matter what circumstances we face. Developing the firm conviction that this is true is the point of our Buddhist practice. This conviction, or faith, is essential if we wish to manifest the state of enlightenment. The Gohonzon is a mirror that reflects the object of devotion within us – our Buddha nature. In this sense, the Gohonzon constitutes the environment through which we can manifest our Buddha nature.

The key to bring out the Buddhahood from the depths of our lives is chanting Nam-myoho-renge-kyo. By developing faith in the Gohonzon, which is the manifestation of the Buddha’s life or Nam-myoho-renge-kyo, and by practicing for oneself and others, we can reveal the wonderful life-condition of Buddhahood. The daimoku, Nam-myoho-renge-kyo that we chant is none other than the Gohonzon.

The phrase, “is summoned forth”, means that each of us can summon forth and manifest our own Buddha nature. To illustrate this point, the Daishonin used the analogy of how the singing of a caged bird could attract birds in the sky to gather, this interaction then motivates a caged bird to break free. The singing of the caged bird refers to our chanting of daimoku while the birds in the sky refer to the Gohonzon, which reflects our Buddha nature and help us to summon forth and manifest the state of Buddhahood. Just as the birds in the sky and the caged bird call to one another and strive to gather together, the Buddha nature within us will reveal itself through the practice of chanting Nam-myoho-renge-kyo to the Gohonzon.

The Daishonin went on to state that we can also reveal the Buddha nature of Brahma and Shakra, as well as the Buddha nature of all Buddhas and bodhisattvas so that they will function to protect us. This means by practicing the Mystic Law, we can also bring forth the Buddha nature from our environment and those around us. This response, which we refer to as the oneness of life and its environment, comes about when we manifest our Buddha nature. The principle of oneness of life and its environment explains that our environment possesses the ten worlds and which state our environment manifests, depends on the life condition of our lives.

In this regard, SGI President Ikeda said, “The power of daimoku is stupendous. It is truly without bound. The Mystic Law is the fundamental Law of the universe, and daimoku is the essential rhythm pervading all life. A person who chants resonant daimoku as he strives towards the goal of kosen-rufu will enjoy limitless expansion and boundless growth in his strength and ability.”

The power that we possess to transform our circumstances towards a positive direction for our lives through chanting Nam-myoho-renge-kyo is truly unsurpassed. Let us score victories in our lives by continuously chanting daimoku.

Footnotes:
1. Buddha nature – The internal cause or potential for attaining Buddhahood. Mahayana Buddhism generally holds that all people possess this innate Buddha nature.

2. Brahma and Shakra – The two protective gods of Buddhism. Brahma is also known as the great heavenly king Brahma. Shakra is known as Taishaku, or simply Indra.