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.

Reply to the Lay Nun of Kubo - As Long as There is Faith, One Will Never Be Defeated!

Where strong winds cause the grasses to bend and flashes of lightning fill people with alarm – in a world such as ours, how wonderful it is that to this day you remain unshaken in your faith! They say that when roots are deep, the leaves will not wither; when there is a jewel in the heart of the fountain, its water never cease to flow. And how deep are the roots of your faith, how pure the jewel in your heart. How admirable, how admirable!

(The Writings of Nichiren Daishonin Vol 2, p755)

This letter was written at Minobu on the twenty-seventh day of the sixth month in 1278 to a widow who lived with her daughter in Kubo in Fuji District of Suruga Province.

She is accounted to be a member of the Yui family, the aunt of Nikko Shonin and wife of the lay priest Takahashi Rokuro Hyoe.

Together with her husband, lay nun of Kubo practiced faith sincerely and even after her husband’s death, she maintained pure faith in the Daishonin’s teachings under the guidance of Nikko Shonin.

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In the course of our lives, there will be times when we encounter various obstacles. At times, strong winds may blow; flashes of lightning may fill our lives with fear. It is at such moments, however, that our faith is put to the test.
In this passage, Nichiren Daishonin described the world that we live in as a place “where strong winds cause the grasses to bend and flashes of lightning fill people with alarm…”

At the time of this letter, the people in Japan were living in fear of a looming attack from the Mongols. At the same time, there were rampant outbreak of pestilence and famine, one after another, filling the people’s hearts with great uncertainty and fear.

Some decadent individuals of the clergy in various Buddhist schools made use of such sentiments of the people to their advantage.

The situation was quite bad for the community of the Daishonin’s disciples in the Kubo region where lay nun of Kubo was residing as most of the landlords in that area belonged to the ruling Hojo clan and the Daishonin’s disciples were under great oppression due to the collusion of the political and religious authorities.

They were looking out for every opportunity to persecute the Daishonin’s disciples.

In response to her sincerity, the Daishonin cited a legend that stated, “When roots are deep, the leaves will not wither; when there is a jewel in the heart of the fountain, its water will never cease to flow.”

Through this, the Daishonin praised lay nun of Kubo that the roots of her faith were deep and that the resolve in her heart was as pure as jewel, free of all worldly attachments.

Just like the analogies of “roots” and “jewel” used by the Daishonin here, our faith may not be visible. However, as long as the roots of one’s indomitable faith are deeply grounded into the great earth, one will surely be able to victoriously surmount all obstacles, enable the leaves of happiness to flourish in one’s daily life and to nourish the society with the water of compassion.

However, there is one important point to bear in mind. In order to maintain such faith, one needs to confront all life’s adversities squarely in the face, chant daimoku earnestly with a life-or-death resolve and to exert oneself wholeheartedly for kosen-rufu. Only through such actions can one ground the roots of one’s faith with depth and strength in one’s life.

SGI President Ikeda said, “It is essential to put down strong and deep roots of faith. So long as a tree has such roots, even though at some point it may be unable to receive sufficient nutrition, given ample water and sunlight, it will gradually develop into a great, sturdy tree. This is the same with advancement in life and in faith. As courageous people who are living proof of the validity of this Buddhism, I hope that you will cheerfully work to shed great rays of happiness upon the harsh realities of society.”

Let us resolve that now is the time to build the roots of a lifelong faith and courageously challenge and overcome life’s difficulties that stand before us and score personal victories.

Key points of the Gosho passage:
1. Nichiren Daishonin described the world that we live in as a place “where strong winds cause the grasses to bend and flashes of lightning fill people with alarm…” This means that we are living at a time when our faith is being frequently tested by obstacles and difficulties that tend to sway our faith. If we do not make a resolve to continue and strengthen our faith in such times, then our faith will easily be destroyed.

2. The Daishonin stated “that when roots are deep, the leaves will not wither; when there is a jewel in the heart of the fountain, its water will never cease to flow.” This means that when we are able to deepen our faith to a state in which no amount of difficulties can cause us to slacken in faith, then our victory and happiness are assured just like leaves will never wither if the roots are deep.

3. In order to cultivate such deep roots of faith, one needs to confront all life’s adversities squarely in the face, chant daimoku earnestly with a life-or-death resolve and to exert oneself wholeheartedly for kosen-rufu.


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

The Strategy of the Lotus Sutra - Offer Prayers Based on the Conviction for Absolute Victory

Employ the strategy of the Lotus Sutra before any other. “All others who bear you enmity or malice will likewise be wiped out.” These golden words will never prove false. The heart of strategy and swordsmanship derives from the Mystic Law. Have profound faith. A coward cannot have any of his prayers answered.

(The Writings of Nichiren Daishonin Vol 1, p1,001)

This letter was written from Minobu on the 23rd day of the 10th month in 1279 to Shijo Kingo, a leading disciple in Kamakura.

Around the time when Nichiren Daishonin began living in Mount Minobu in 1274 after his pardon from Sado exile, Shijo Kingo fell out of favour with his lord Ema because of his faith in the Daihonin’s teaching.

Envious fellow retainers had also slandered him to his lord, and with the added devious plotting of Ryokan of Gokuraku-ji temple, the situation eventually reached the point where Kingo was asked to submit a written pledge to discard his faith in the Lotus Sutra.

Despite these hardships, Kingo did not give up. He continued to seek guidance from the Daishonin and remained true to his faith. Eventually, around 1278, he regained the trust of his lord and was even awarded an estate three times larger than the one he had before.

However, this enhanced the hatred his jealous colleagues harboured against him and they resolved to get rid of him.

The Daishonin wrote this letter in response to Kingo’s report that he had been ambushed by enemies among his fellow samurais, but had managed to escape unharmed.

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Life is a series of intense, unceasing struggle that requires one to either win or lose in every challenge. Such is the intrinsic nature of life. How should we confront and overcome each trial that comes attacking us, one after another, without any pause?

In this writing, Nichiren Daishonin taught, “Employ the strategy of the Lotus Sutrs before any other.” This means take on every challenge that we confront based on faith.

Put another way, it means to summon forth courage and wisdom from the depths of our lives with prayers based on absolute conviction as the driving force and to exert ourselves to the fullest.

The Daishonin continued in this passage, “The heart of strategy and swordsmanship derives from the Mystic Law.” The inherent potential and power that lies deep within each human life is boundless. It is way beyond human comprehension.

“Strategy” and “swordsmanship” can be said to be partial revelation of a universal Law that can help tap this boundless potential from within one’s life.

In contrast, the Mystic Law is the ultimate Law of the life and the entire universe. For this reason, when one’s life is connected to the Mystic Law through one’s profound faith, the immense potential and power that exist in the depths of one’s life is unleashed.

On top of this, the Daishonin reminded, “Have profound faith. A coward cannot have any of his prayers answered.” The greatest enemy that obstructs one from unleashing the tremendous power within is none other than one’s “cowardice” which resides in one’s heart.

Only by winning over one’s “cowardice” and with absolute faith in the Mystic Law can one unleash the limitless power that lies dormant in one’s life. Faith is a challenge to have complete and absolute belief in one’s own inherent potential.

It is the three successive presidents of the Soka Gakkai who revived the “strategy of the Lotus Sutra” taught by the Daishonin in the modern age by remaining undefeated in the face of unceasing intense persecutions and achieving ultimate victory in the struggle for human happiness and lasting global peace.

SGI President Ikeda said, “No matter what hardships we may encounter, there is no greater strategy than the Lotus Sutra. Let us embrace this conviction as we lead our lives with lion-like dignity and composure. Nothing can compare to the power of daimoku. By chanting daimoku, we can move everything in the best possible direction, change everything into joy.”

Lets base our lives on profound prayers to achieve absolute victory and deeply committed prayers infused in the spirit of the oneness of mentor and disciple and boldly achieve victories in all aspects of our lives.

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

Concerning the Statue of Shakyamuni Buddha Fashioned by Nichigen-nyo - Earnest Prayers Change Our Environment

When you shake your head, your hair sways; when your mind begins to work, your body moves. When a strong wind blows, the grass and trees can no longer remain still; when the earth shakes, the seas atremble. Thus, if one can move Shakyamuni Buddha, the lord of teachings, can the grass and trees fail to respond, can the water remain calm?

(The Writings of Nichiren Daishonin Vol 2, p811)

This letter was written in the second month of 1279 at Mount Minobu to Nichigen-nyo, the wife of Shijo Kingo in Kamakura.

In this passage, the Daishonin used the analogies of one’s head and hair, strong wind, grass and trees to illustrate the fact that when one moves the root of something, everything else will move in accord.

In other words, the Daishonin taught us that when one prays to the Gohonzon with single-minded determination, one could certainly positively transform the harsh reality one is confronting.

In his discussion on “The Wisdom of the Lotus Sutra”, SGI President Ikeda said the following with regards to one’s attitude when offering prayers, “The Gohonzon doesn’t respond to indulgent, abstract prayer. When we pray to the Gohonzon with our entire life, there is no way that a path forward will not be opened.”

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Mrs Kazuko Miyamoto is a Women Division zone leader in Nanki-taiko, Wakayama Prefecture. She took up faith with her mother at the age of four in 1954. Her father had already passed away, leaving a huge amount of debt on the shoulders of her mother.

Her mother became the first person in Nanki area to take up faith and she traveled throughout the region to introduce Buddhism to the people there with fervent wish to become happy and to overcome their extreme poverty.

As the area was still shrouded in conservative feudalism, the moment the people heard the name “Soka Gakkai”, they would either criticize or chase her away. Nevertheless, her mother persevered.

Their poor living conditions did not improve immediately. However, her mother continued to strive with devoted efforts for the happiness of others no matter how adverse the circumstances. Till today, Mrs Miyamoto remembers how her mother worked for the well-being of others. Mrs Miyamoto joined in the YWD activities when she was 19.

Her family’s financial condition was still very tight and most of her income went to the family. The amount left for her use was barely enough to cover the travelling expenses to attend Gakkai activities.

Everyday, Mrs Miyamoto exerted herself joyously in the same clothes for she didn’t have any other clothing to wear. Recalling those days of her youth, Mrs Miyamoto said, “To me, I was very much contented. That was more than enough. As long as I could strive together with my mentor in life, nothing else matter and there was no other joy.” Savouring the joy of having a wonderful mentor in life, Mrs Miyamoto continued to strive in the frontlines of kosen-rufu.

In September 1976, she had the opportunity to meet her beloved mentor in Kansai. On that occasion, President Ikeda encouraged her to strive to transform her life (living conditions) and to enjoy greater spiritual composure and gave her a Japanese doll as a gift.

Cherishing this wonderful encounter in her life, Mrs Miyamoto strove even harder to transform her life. After her marriage, she had another opportunity to meet her mentor in June 1984 when she was fulfilling her role as a duty personnel working behind the scene.

President Ikeda warmly encouraged her, “I am fully aware of what you are going through. I also have experiences when I was so poor that I did not have enough to eat.”

At this point in time, her husband was running a business but his income was not stable and regular. Upon meeting her mentor, she felt extremely refreshed – as if her life had been cleansed completely of negative karma.

Thereafter, her husband’s business picked up momentum and she now lives in a newly constructed bungalow that comes with a complete view of the Pacific Ocean. Her four sons are actively fulfilling their missions in the YMD.

Mrs Miyamoto had actually been chanting three hours of daimoku everyday without fail since her YWD days. Today, she continues to work for the well-being of others with a brilliant smile and deep gratitude.

There are countless dramas of such members in Wakayama who had blazed a path of unsurpassed unhappiness after encountering their mentor in life.

The prime point for the “ever-victorious” spirit of Wakayama was the Wakayama Leaders Meeting held in December 1969.

On that occasion, President Ikeda continued to pour his entire being into encouraging the pioneering members in Wakayama despite his terrible physical condition – high fever and severe cough.

He taught us through his powerful leading of the song what it means to stand up resolutely against adverse winds in our lives. He described that scene in his novel, The New Human Revolution, “Fierce Winds” chapter in this manner:

“The Wakayama members were deeply moved by Shin’ichi’s powerful leading of the song, and many had tears in their eyes. At the same time, some of them, worried about Shin’ichi’s poor health condition, suppressed the urge to cry out for him to stop. Everyone present engraved the scene in their hearts, vowing: “I’ll do my best too! I will win!” And they clapped with all their might and sang along at the top of their voices.”

Thereafter, we exerted to our utmost in response to our mentor’s call and make the impossible possible. We shall continue to strive to achieve complete victory based on fervent prayers that will activate the workings of the Buddhist gods (protective functions of the universe).

Translated and adapted from an article written by Shoko Ota, Women Division Study Chief for Wakayama Prefecture, published on the June 2007 issue of The Daibyakurange, the Soka Gakkai’s monthly study journal.

The One Hundred and Six Comparisons - Propagation Efforts Entail Personal Contacts and Dialogues

The Law does not spread by itself. Because people propagate it, both the people and the Law are respectworthy.

(Gosho Zenshu, p856)

This letter is considered as one of the transfer documents that Nichiren Daishonin handed to his successor, Nikko Shonin, in January 1280 when the Daishonin was 59 years old.

The Daishonin taught in this passage that those who propagate Buddhism are the driving force of the kosen-rufu movement and that those who propagate the Mystic Law are of utmost nobility.

Buddhism is a great teaching that benefits all people. However, if there is no one to transmit its teachings correctly, it will not spread anywhere nor benefit anyone. If we all remain silent and not take any actions, our kosen-rufu movement will not advance – not even by one millimeter.

For this reason, all SGI members who are exerting themselves in propagation activities, working for the betterment of others are most respectworthy.

It was more than 50 years ago in October 1956 that SGI President Ikeda first set foot on the soils of Shimono-seki City in Yamaguchi Prefecture.

Although Yamaguchi was the cradle in the creation of contemporary Japanese history, giving birth to many prime ministers, the Soka Gakkai membership was much backward when compared to other local areas of Japan.

Second Soka Gakkai President Josei Toda was extremely concerned about this delayed development of the kosen-rufu movement in Yamaguchi and immediately dispatched the youthful President Ikeda to secure an important foothold in this area. This marked the beginning of the historic “Yamaguchi campaign”.

The Yamaguchi campaign unfolded over a three-month period with President Ikeda physically taking the lead there for only 22 days. Just within the short span of three months, the membership in Yamaguchi increased tenfold to more than 4,000 households.

During the campaign, President Ikeda demonstrated through his action, a role model on how to take leadership in our propagation movement. This was what he did – he met directly with members and spoke to them; personally visited with members and listened to their problems; personally reached out to members and encouraged them; met up with members and gave them guidance; met with members and chanted together with them and studied the Gosho. This was how President achieved this remarkable development in Yamaguchi in such a short span in time. This achievement in turn became an impetus for the entire Soka Gakkai to achieve a breakthrough in propagation efforts to realize the 750,000 member households, a goal set by President Toda, one year later.

Through the Yamaguchi campaign, President Ikeda taught us the importance of aligning our hearts with our mentor’s.

In addition, with regards to our propagation efforts, President Ikeda said the following in his guidance: “Assert the validity of Buddhism with courage and confidence. Don’t be overly concern or sensitive to the kind of response expressed by the person you are speaking to. The important thing here is to help establish a connection between his or her life and the Mystic Law.

“First and foremost, you must destroy the cowardice, the weakness within your own life. Only after doing so will you be able to conduct a dialogue of Buddhism with courage, composure and joy.

“As long as you speak with compassion, tenacity, courage and earnest resolve that ‘No matter what, I’m going to lead this person to happiness’, anyone will be deeply touched by your sincerity. There is no doubt about that.”

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Mrs Sadako Nakamura a WD assistant zone leader in Shimono-seki City, is one who has been living out her life in the spirit of propagation.

Mrs Nakamura was introduced to Nichiren Buddhism in 1960 by a relative who took up faith during the Yamaguchi campaign. The first benefit she received was being able to go back to work as a nurse, thus stabilizing her livelihood.

However, shortly after starting work, her husband, Kazuma met with a traffic accident and was seriously injured. He was in a coma for a period of time due to brain contusion and his life was in danger. However, with the strong support and encouragement from fellow members, Mrs Nakamura chanted daimoku with the single-minded resolve that “I’m going to make sure that my husband recovers.” Subsequently, her husband’s condition began to improve gradually and he was discharged after three months. He did not suffer any side-effects and was given a clean bill of health by the doctor.

Through this experience, Mrs Nakamura deepened her coniction in the immense power of the Mystic Law and with a profound sense of gratitude; she threw her entire being into propagation activities. Her propagation efforts continue today and the total number of households she had converted single-handedly has surpassed 50. Mrs Nakamura regards this as her greatest pride and treasure in her life.

Together with her husband, Mrs Nakamura actively contributes her part for the betterment of her community. Her husband has been serving as the chairman of the residential committee for years and together with Mrs Nakamura, he also serves as a committee member in the town’s health promotion committee.

In the course of serving the people in her community, Mrs Nakamura often shares Buddhism with fellow residents. She even managed to convert a Men Division member who was deeply troubled over his bed-ridden mother through tenacious encouragement.

According to Mrs Nakamura, sharing Buddhism with others has become such a natural part of her life that she can speak to anyone, anywhere, whenever she hears how troubled that individual is.

In the summer of 2007, Mrs Nakamura’s resolve was further enhanced when she learnt how hard President and Mrs Ikeda have been working ceaselessly despite the scorching summer heat to encourage fellow members through the Seikyo Shimbun, the Soka Gakkai’s daily paper.

She told herself, “The only thing I can do for my mentor is to propagate this wonderful teaching of Buddhism. My victories in propagation efforts will certainly be the source of greatest joy for President and Mrs Ikeda.” Since then, she listed out the names of all her unconverted friends and initiated a personal daimoku campaign to chant at least three hours of daimoku everyday.

Mrs Nakamura then shared the Daishonin’s teachings with the wife of her former patient whom she had been keeping in contact over the past 30 years. She was deeply touched by Mrs Nakamura’s unchanging sincerity and warmth and finally decided to take up faith that year.

Over the last three years, Mrs Nakamura successfully converted 10 of her friends and brought back six friends who had gone astray back to the correct path of faith.

President Ikeda said, “The SGI is a noble body of believers who are thriving in propagation activities. The flowers of fulfillment and happiness blossoms in one’s life in proportion to one’s efforts in engaging in sincere and courageous dialogues on Buddhism.”

Today, Mrs Nakamura is already 79 years old. She continues to enjoy excellent health and drives around everyday to do her kosen-rufu activities. She is enjoying life to the fullest now. She is also a correspondent student of the Soka University Faculty of Education and continues in her effort to pursue lifelong learning.

Mrs Nakamura’s greatest joy is to be able to contribute her home as a venue for kosen-rufu activities in her community and to receive fellow members in high spirits everyday.

Cherishing great pride as disciples of the essential phase of kosen-rufu, let us double and triple our efforts to share the great teachings of Buddhism with as many people as possible.

Key points of the Gosho passage:
1. The Mystic Law or the Gohonzon is truly great. But no matter how great it is, it cannot spread by itself. Therefore, if we do not introduce Nichiren Buddhism to others, the great power of the Gohonzon cannot help people overcome their suffering or become happy. If we know people who are suffering, but we choose to remain silent, then it is as good as if we are stopping that person from becoming happy.

2. If we do not take actions to propagate Nichiren Buddhism, kosen-rufu (peace and happiness for all people) will not advance.

3. That is why Nichiren Daishonin said that the people who propagate the Law are most respectworthy. Because they help others overcome sufferings and gain happiness, people who propagate Nichiren Buddhism are able to receive great benefits in their own lives. This is in accord with the principle that every good cause creates a good effect.

Translated and adapted from an article written by Kumiko Furukawa, Women Division Study Chief for Yamaguchi Prefecture, published on the December 2007 issue of The Daibyakurange, the Soka Gakkai’s monthly study journal.

The Actions of the Votary of the Lotus Sutra - Adversity is the Greatest Chance to Transform One's Karma

Devadatta was the foremost good friend to the Thus Come One Shakyamuni. In this age as well, it is not one’s allies but one’s powerful enemies who assist one’s progress.

(Passage from “The Actions of the Votary of the Lotus Sutra”, The Writings of Nichiren Daishonin, p770)

This letter was written in March 1276 from Mount Minobu when Nichiren Daishonin was 55 years old and addressed to the lay nun Konichi, a widow who lived in Awa (present day Chiba Prefecture).

Also known as sage Konichi, she was converted together with her husband to the Daishonin’s teachings through her son, who had become a disciple of the Daishonin earlier.

Although she lost both her husband and son one after another sometime after her conversion, she overcame her deep sorrows through the constant and wholehearted encouragement from Nichiren Daishonin, and remained a sincere believer to the end of her life.

This letter gives an autobiographical account covering the events if an important period in Nichiren Daishonin’s life spanning over nine years (1268 to 1276) – from the time shortly before the Tatsunokuchi Persecution through his two-and-a-half-year exile on Sado Island and to his eventual retirement to Mount Minobu. In the course of his struggles over this period of nine years, the Daishonin overcame major consecutive persecutions and waged a fierce battle against the three powerful enemies, thereby fulfilling the predictions in the Lotus Sutra concerning its votary and establishing him as the Buddha of the Latter Day of the Law, in both word and deed.

The above passage is the portion where the Daishonin stated that Devadatta, who persecuted Shakyamuni Buddha time and again, was the foremost good friend to Shakyamuni as it was he who proved the genuine greatness of Shakyamuni. If we look at our secular world today, we would find that in most cases, it is one’s enemy rather than one’s ally who would help one grow and develop as an individual. Thus, the Daishonin taught that powerful enemies who pose as great obstacles ultimately are one’s good friends.

SGI President Ikeda once said in his guidance, “Because we encounter unexpected trials and tribulations in life, we can grow as individual human beings. Only when one emerge victorious against a powerful enemy can one develop inner strength. No matter what adversities happen in our lives, lets challenge them all with inner strength, telling ourselves, ‘Yes! This is my chance to transform my karma!’ As long as we confront obstacles in life positively, we have much to gain from this experience and establish a life of greater value creation.”

Just as President Ikeda said, no matter what happens in life, let us regard them all as our foremost good friend (positive influence) and courageously challenge and overcome them all. Only by doing so can we enjoy a life of genuine happiness and victory.

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Mrs Fukiko Nakagoshi, a WD assistant zone leader in Kochi Prefecture, is one who has been dedicating her entire life for the happiness of others. Her sincerity has moved many and has earned her the trust of the people in her community.

Her husband, who ran a business in the timber industry, was converted to Nichiren Daishonin’s Buddhism first. Mrs Nakagoshi was converted after him in 1966.

As the couple lived in a conservative village, they were criticized and verbally abused about their practice of faith. However, they continued to persevere in their practice amidst such harsh circumstances. During the initial stages of their practice, her husband’s business was not doing well. On top of this, he had to shoulder a huge amount of debt by acting as a guarantor to a friend who failed to pay off a loan. Their livelihood was at stake as their financial situation worsened with the passage of time.

Amidst such circumstances, Mrs Nakagoshi told herself, “I must never run away from this problem. I’ll be a loser if I do so. I must continue living with pride as a member of the Soka Gakkai. I must win the trust of the people in my community through overcoming this difficulty.” Based on this resolve, she chanted daimoku earnestly and strove even more vigorously with the sincere prayer to transform her family karma and to contribute to the widespread propagation of the Daishonin’s Buddhism in her community.

As a Women Division chapter leader, she devoted her entire being in promoting propagation activities and the subscription of the Seikyo Shimbun, the Soka Gakkai daily organ paper. At the same time, she actively contributed whenever she could to non-Gakkai activities organized by the town councils in her community. Her husband would rush down to help solve any problems for anyone they knew; regardless of whether they were Soka Gakkai members. In the meantime, the couple continued to offer sincere prayers.

Their contributions to the community were eventually recognized and they were both selected to become health promotion committee members in their town council.

Mrs Nakagoshi served as chairperson of the Women’s Association over a period of eight years, and actively contributed with her chapter members as volunteers to bring great cheer and vigour to the community. As the community’s trust in Mrs Nakagoshi grew, the number of people subscribing to the Seikyo Shimbun increased.

She regarded each and everyone in her community as her foremost good friend, whether they were friendly or hostile to her.

In recent years, more than 100 friends would travel all the way from distant mountains and valleys to attend the Women Division General Meeting organized by her district. It has become an annual affair and the general meeting never failed to serve as a platform to enhance understanding towards the SGI and to establish ties of goodwill and friendship.

In July 2006, Mrs Nakagoshi celebrated her 40th anniversary of her conversion by renovating her home to be used for SGI activities. With well-established facilities and a large area for meeting purposes, video screening of President Ikeda’s guidance at the monthly SGI headquarter leaders meeting began at her home through Internet distribution from September 2006 onwards.

Many friends who came for the screening were deeply impressed. Mrs Nakagoshi was overwhelmed by emotions, recollecting how she had struggled through the most difficult pioneering days.

For many years, the couple had been struggling to pay back the huge amount of debt and finally, in 2003, they managed to clear the debt completely. All her children are actively striving in the organization.

Her eldest son is working in a newspaper company, her younger son is a secondary school teacher while her eldest daughter is running a beauty salon. Mrs Nakagoshi has certainly welcomed the “spring” in her life by regarding everything that happened in her life as her foremost good friends.

Key points of the Gosho passage:
1. Buddhism defines good friends as good influences that assist us in strengthening our faith and bringing forth our state of Buddhahood. Ironically, when we ask ourselves what it is that help us the most in deepening our faith, we find that it is bad circumstances and people. Because they give us so much troubles and worries, they actually motivate us to chant lots of daimoku and help us in our human revolution. That is why the Daishonin stated that Devadatta was Shakyamuni’s good friend and he referred to powerful enemies as our good friends.

2. Conversely, when circumstances become too good or comfortable, they can make us lazy and complacent and cause us to relax in our practice and weaken our faith.

3. We can make anything, even our sufferings and enemies, into our good friends provided we have strong faith to win over them. So no matter what happens in life, lets us regard them as our foremost good friends and courageously challenge and overcome them by telling ourselves, “I will deepen my faith even more”.

Translated and adapted from an article written by Kumiko Kondo, Women Division Study Chief for Kochi Prefecture, published in the March 2007 issue of The Daibyakurange, the Soka Gakkai’s monthly study journal.

The Three Kinds of Treasure - Living with Honour Means to Dedicate One's Life for the Well-Being of Others

It is rare to be born a human being. The number of those endowed with human life is as small as the amount of earth one can place on a fingernail. Life as a human being is hard to sustain – as hard as it is for the dew to remain on the grass. But it is better to live a single day with honour than to live to 120 and die in disgrace.

(Passage from “The Three Kinds of Treasure”, The Writings of Nichiren Daishonin, p851)

This letter was written by Nichiren Daishonin at Minobu in the ninth month of 1277 and addressed to Shijo Kingo.

Sometime around 1274, Shijo Kingo had begun making efforts to convert his lord, Ema, to the Daishonin’s teachings, and as a result, incurred the wrath of his lord. Kingo’s colleagues also took the opportunity to spread slanderous reports about him. Lord Ema gave Kingo an ultimatum – discard faith in the Lotus Sutra or face dire consequences. Despite these trying times, Kingo maintained strong faith in the Daishonin’s Buddhism.

Subsequently, Lord Ema fell ill and Kingo, applying his medical skills, helped to cure him. The lord was most grateful and Kingo regained his trust.

This letter was written in response to Kingo’s report that he had achieved great victory over his adversity.

In it, the Daishonin expressed his concern that Ema’s renewed trust in Kingo might invite greater jealousy from his colleagues and endanger Kingo’s life. The Daishonin advised him in great details, cautioning Kingo to curb his short-tempered nature and not to act thoughtlessly.

In this passage, Nichiren Daishonin spoke on the transient nature of human existence. On top of this, the Daishonin reminded us that within our limited life span, it is important to live a single day with honour.

Here, by teaching us “to live with honour”, the Daishonin does not mean to encourage us to strive to gain secular fame and status. Rather, he urged us to lead an honourable life as a human being. It means to polish ourselves and live a life of value-creation that is dedicated to the well-being of the society.

Quoting this passage from the Gosho, SGI President Ikeda once said:

“Of course, we all wish to live as long as possible, but even more significant is what we accomplish in the limited amount of time we have. What kind of contribution have we left behind? How many people have we helped become happy? How much have we elevated our life? With each passing year, I continue to work hard for the sake of kosen-rufu and my precious fellow members, striving to accomplish a week’s or a month’s worth of effort each day.”

The value of one’s life is not determined by its length. One who dedicates one’s life for the lofty cause of kosen-rufu based on the spirit of “oneness of mentor and disciple” can be said to be leading a golden life of supreme nobility.

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The life experience of Mrs Sayoko Asai, a WD assistance prefectural leader in Gunma Prefecture, is a living testament of this Gosho passage.

In 1959, Mrs Asai gave birth to a son but her joy was short lived. Soon after his birth, her son was diagnosed to be suffering from cerebral infantile paralysis. She felt as if her whole world had fallen apart.

With the single-minded prayer to cure her son’s illness, she decided to take up faith when she was introduced to Nichiren Buddhism. Everyday, she chanted hours and hours of daimoku fervently and carrying her son on her back, she attended Gakkai meetings and carried out propagation activities sincerely.

When her son was two, he passed away peacefully as if he had fallen asleep. Witnessing how his son had lived out his life to the fullest, her husband who had all along been against her practice, decided to take up faith. Even though her son’s life was a short one, he had led his entire family to the Daishonin’s Buddhism, the loftiest teachings.

With deep gratitude to her son, Mrs Asai continued to exert herself in kosen-rufu activities. One year after her son’s passing, she gave birth to a healthy baby boy and deepened her conviction in her practice even more.

Since her conversion to the Daishonin’s teachings, her relatives had been openly expressing their objections to her practice. Some persistently asked her why she had joined the Soka Gakkai while others yelled furiously at her. Even her sister refused to communicate with her and she was told by her relatives “not to appear” at their weddings.

Even though she was treated with such intense discrimination and verbal abuse, she gritted her teeth and persevered throughout her ordeal based on daimoku.

She also put in great effort to enable the people around her to understand the truth about the Soka Gakkai through her own actual proofs. She actively participated in activities in her community and was well-liked by the people around her as she was always cheerful and kind to others.

She was even recommended to be a committee member in the PTA board, the chairperson of a women group, staff member of the traffic safety association, the volunteer group leader for the old folks home and board member for another old folks home. In this way, she did whatever she can to contribute to the welfare and good of her community.

Many people, including renowned figures in her community and her relatives who were once so strongly against her practice, are now subscribers and avid readers of the Seikyo Shimbun and they attended events organized by the Soka Gakkai with joy and enthusiasm.

Furthermore, her younger son, who had overcome cancer two times, is now a chef at a national nursing home while her eldest and third daughters are managing their own companies in Tokyo. Her second daughter is striving hard as the women division prefectural chief in Gunma.

The fact that Mrs Asai had been able to overcome all her family karma and show actual proof of victories can be attributed to her single-minded determination to chant daimoku until her prayers are answered. Till today, at the age of 77, she wakes up at 4.30am everyday to chant daimoku with deep gratitude and cheerfully engage herself in Gakkai activities.

Having encountered the lofty teachings of the Mystic Law and a great mentor in life, Mrs Asai has dedicated her entire life to the happiness of others about her community. There is no doubt that she had demonstrated with her life what it truly means “to live a single day with honour” as taught by Nichiren Daishonin.

Key points of the Gosho passage:
1. To be born human is itself a great good fortune if we considered the fact that we could be born among the countless types of non-human living beings. Only as a human being, can we live a life of absolute happiness by actively striving to attain the state of Buddhahood.

2. The life span of a human being is relatively short and is dependent on one’s karma. Since life as a human being is so rare and precious and we do not know how long one could live, it is important that we cherish each day of our life and makes it as happy and full of value and honour as possible. The Daishonin taught that when we dedicate ourselves to practicing and propagating the Mystic Law, creating happiness for others and ourselves, we would definitely develop a life of great honour.

3. The Daishonin stated, “But it is better to live a single day with honour than to live to 120 and die in disgrace.” To use an anology, to live with a single day with honour is like 1 x 1,000,000 (worth of value) = 1,000,000 and to live to 120 and die in disgrace is like 120 x 365 x 0 (worth of value) = 0.

Translated and adapted from an article written by Mieko Onozato, Women Division Study Chief for Gunma Prefecture, published in the April 2007 issue of The Daibyakurange, the Soka Gakkai’s monthly study journal.