The True Aspect of All Phenomena - The "Two Ways of Practice and Study" is the Way to Happiness

Believe in the Gohonzon, the supreme object of devotion in all of Jambudvipa. Be sure to strengthen your faith, and receive the protection of Shakyamuni, Many Treasures, and the Buddhas of the ten directions. Exert yourself in two ways of practice and study. Without practice and study, there can be no Buddhism. You must not only persevere yourself; you must also teach otters. Both practice and study arise from faith. Teach otters to the best of our ability, even if it is only a single sentence or phrase.

(The Writings of Nichiren Daishonin-1, p386)

Nichiren Daishonin wrote this letter to Sairen-bo Nichijo while at Ichinosawa on Sado Island in the fifth month of the tenth year of Bun’ei (1273). For some reasons, Sairen-bo was also exiled on Sado, where he had been converted by the Daishonin in the second month of 1272.

A former Tendai priest, he was a disciple with a strong seeking mind and passionately asked the Daishonin on the significance and meaning of various important Buddhist doctrines. In response, the Daishonin explained many fundamental and important doctrines in his reply to Sairen-bo, including Budhist doctrinal thesis, such as “The Heritage of the Ultimate Law of Life” (WND-1, p216) and “The Oral Tradition regarding the Enlightenment of Plants” (WND-2, P429).

“The True Aspect of All Phenomena” was also in the Daishonin’s reply to Sairen-bo’s request for the Daishonin to explain the term, “true aspect of all phenomena”.

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Right at the outset of this passage, Nichiren Daishonin declared that the Gohonzon, the mandala he inscribed with his life, as “the supreme object of devotion in all Jambudvipa”. In modern terms, it means “the foremost object of devotion in the world”.

The Gohonzon is the manifestation of the great teaching that enables all people, regardless of who they are or how harsh their current circumstances may be, to manifest their Buddhahood, a life state of supreme victory. It is for this reason that the Daishonin stated that the Gohonzon is “the foremost in the world”.

However, there is one important point to remember. No matter how great the power, there is no way of tapping it without strong faith. This is why the Daishonin said, “Be sure to strengthen your faith, and receive the protection of Shakyamuni, Many Treasures, and the Buddhas of the ten directions.”

The Daishonin is encouraging us that the greater the adversities, the stronger our faith should be. Only by summoning forth such firm faith will we be able to activate the protective forces of Shakyamuni , Many Treasures, and the Buddhas of the ten directions.

And, in order to cultivate such strong faith, one must exert oneself in “the two ways of practice and study”. Faith is not simply an issue of having a positive mind. Without carrying out the concrete practice of sharing Buddhism with others, chanting daimoku and reciting the gongyo, studying Buddhism, there can be no Buddhism.

On top of this, what is most important in our practice is not only carrying out these Buddhist practice ourselves but to enable others to do the same. With the spirit of compassion and courage, we strive to encourage others to stand up on their feet again and together, we advance towards victory. This is what our Buddhist practice entails.

Faith, practice and study is enhanced and works in mutual synchronisation with faith as its axis. It is faith that motivates one to practice and study while the enhancement of practice and study in turn strengthens one’s faith. Furthermore, contact with the vibrant life states of fellow practitioners will serve as stimulus that accelerates the momentum of one’s practice.

In concluding this passage, the Daishonin stated, “Teach others to the best of your ability, even if it is only a single sentence or phrase.” The Daishonin is urging us to share Buddhism with others to the best of our ability, in whatever way we can. Summoning forth the courage to take this first step will help open up a refreshing life state and a new way forward in kosen-rufu.

SGI President Ikeda said, “Maintaining courageous faith throughout one’s life; striving against the evil forces that obstruct the flow of kosen-rufu; always basing oneself on faith in the Gohonzon and on the writings of Nichiren Daishonin - these are the key requirements that make possible the momentous advancement of kosen-rufu. It is because the Soka Gakkai had advanced along this path of champion that it will continue to grow and prosper for eternity.”

While anchoring our lives on the basic practice of faith, practice and study, let us initiate new challenges with renewed determination and invigorating life force.

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

On Attaining Buddhahood in this Lifetime - The Practice of Chanting Daimoku is the key to Inner Change

It is the same with a Buddha and an ordinary being. When deeded, one is called an ordinary being, but when enlightened, one is called a Buddha. This is similar to a tarnished mirror that will shine like a jewel when polished. A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo.

(The Writings of Nichiren Daishonin-1, p4)

Although the original is no longer extant and the precise date and name of the recipient are unknown, this letter is traditionally held to have been written around 1255 and addressed to Toki Jonin.

The title, “On Attaining Buddhahood in this Lifetime”, refers to an ordinary person becoming enlightened during the curse of his or her present existence.

In this writing, Nichiren Daishonin revealed that the practice of chanting daimoku is the key to attaining Buddhahood in this lifetime and explained the significance of chanting daimoku in terms of both theory and practice.

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Nichiren Daishonin’s Buddhism is a religion that is based on the transformative principles of life. And the key to attaining Buddhahood - the ultimate transformation of our life-state - lies in our inner transformation, that is, a change in our heart or mind.

Generally, it is thought that an “ordinary being” and “Buddha” are completely separate and removed from one another. But the Daishonin overturned this common concept by revealing that there is no chasm whatsoever between the two and revealed that the difference between “delusion” and “enlightenment” in the minds of ordinary people.

How then, can we transform delusion into enlightenment?

What makes this transformation possible is the practice of chanting the daimoku of Nam-myoho-renge-kyo. Here in this passage, the Daishonin used the metaphor of a mirror to explain this point in simple terms.

The Daishonin likened the suffering life state of an ordinary being shrouded by the innate darkness of life, which is he fundamental root cause of delusion, to “a tarnished mirror”. On the other hand, he likened the enlightened life state that is awakened to the true aspect of reality to “a clear mirror”.

A “tarnished mirror” will not reflect anything, but by polishing it, it will become a clear mirror that reflects everything clearly. Likewise, by chanting the daimoku of Nam-myoho-renge-kyo with sincere faith, our lives will be polished, thereby wiping away the dust of innate darkness and manifest the Buddhahood with which we are originally endowed.

The practice of chanting daimoku, which is the practice for polishing our lives, may be seen as having two aspects. In this passage, the Daishonin elucidated the first aspect when he said “arouse deep faith” while the second aspect is articulated through the phrase, “diligently polish your mirror day and night”.

Through this, the Daishonin taught us the importance of summoning the “courageous fighting spirit” to battle our inner darkness, the fundamental delusion that hinders the attainment of enlightenment and to continue making steadfast efforts to maintain “continuing faith” for attaining Buddhahood in this lifetime.

SGI President Ikeda said, “Sonorously chanting the daimoku of the Mystic Law and courageously engaging ourselves in Gakkai activities on a daily basis is the greatest way of polishing our lives. Our lives will be polished into a clear mirror that correctly reflects the view of life, the society, the world and the universe without any distortions in one’s life. The brilliance of the wisdom of value creation will shine forth, enabling you to correctly discern all phenomena in the most appropriate manner and thereby remain undefeated no matter what happens.”

Let us base our lives in the practice of chanting daimoku, which is the key to polishing and changing our lives, and construct an indestructible life state of absolute happiness.

(Translated and adapted from the January 2012 issue of The Daibyakurenge, the Soka Gakkai’s monthly study journal.)

On Persecutions Befalling the Sage - Courage is found Within

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 year 1279 to his followers in general, amidst the "Atsuhara Persecution". The Daishonin also specifically instructed that this letter be kept by Shijo Kingo.

Around 1275, propagation efforts in the Fuji area began to produce significant results under the leadership of Nikko Shonin. There were a number of converts among both priests and laity, but as the number of new believers increased, so did official pressures.

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. Twenty believers, all farmers, were arrested on the twenty-first day of the ninth month, on false charges and three of them were later beheaded. In spite of these persecutions, not one go the twenty farmers abandoned their faith.

Amidst such circumstances, the Daishonin encouraged his disciples that each of them must now "summon up the courage of a lion king" and maintain their faith to the end, not bowing to any persecutions.

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How do we forge our lives so that we remain undefeated no matter what happens? It is none other than the courageous faith based on he spirit of mentor and disciple. This is what Nichiren Daishonin taught in this passage.

What does "heart of the lion king" refers to? SGI President Ikeda explained as follows:

"In a nutshell, it refers to 'courage'. This courage is not found outside one's life. It is found within. Courage does not belong to an exclusive group of people. It can be found equally in the lives of all people, no matter who you are. However, it is indeed unfortunate that many people have sealed off this immeasurable treasure that can be found within their lives and end up drifting aimlessly amidst waves of cowardice, despair and illusion. There is nothing more wasteful than this. One cannot imagine the vast opportunities and possibilities one would have wasted in lives. It is precisely for this reason that we must 'summon forth' the courage from deep within and breakthrough our cowardice and weaknesses."

Courage is the crucial, decisive factor that leads us to victories in all aspects of our lives. The Daishonin stated here: "The lion king fears no other beast, nor do its cubs." Through this statement, the Daishonin was reminding us that all of us possess the same "courage of the lion king" that enables one to remain undefeated in the face of all adversities as displayed by the Daishonin himself.

Now the question is, how do we "summon up the courage of the lion king"? The Daishonin stated here, "Nichiren's followers are like the roaring lions." It is the lion's roar infused in the spirit of mentor and disciple that would enable us to do so.

In The Record of the Orally Transmitted Teachings, the Daishonin taught, "The 'roar' [in the term 'lion's roar' (shishi ku) is the sound of the teacher and the disciples chanting in unison." (OTT, P111)

As the Daishonin taught here, only when the disciples stand up and chant the daimoku of the Mystic Law in unison with their mentor, making their mentor's heart their own, upholding and spreading the teachings of the Mystic Law, and continuously take on the share struggle of mentor and disciple, will we be able to conquer all devilish forces.

SGI President Ikeda said, "Those who always have their mentor in their hearts as they face life's struggles are strong. When we make our mentor's spirit of resolute commitment to kosen-rufu our own, we can bring forth the same life-condition and reveal unlimited potential. No unity is ore solid than the spiritual bound of mentor and disciple. And the power of unity is what changes history."

To "roar the lion's roar" does not mean to do something extraordinary. It means to open the hearts of our friends through sincere dialogues. While cherishing these bonds of friendships we have established through these dialogues, let us create a new page in the history of kosen-rufu.

(Translated and adapted from the April 2011 issue of The Daibyakurenge, the Soka Gakkai's monthly study journal.)

The One-Eyed Turtle and the Floating Log - All Practitioners of the Mystic Law Possess a Great Mission

I can only marvel that you so frequently send a messenger to me, when we have never met. The fourth volume of the Lotus Sutra (1) states that Shakyamuni Buddha will assume the form of an ordinary person in order to make offerings to the votary of the Lotus Sutra (2). Could it be that Shakyamuni Buddha has entered your body, or were your roots of goodness from the past aroused?

(The Writings of Nichiren Daishonin Vol 1, p960)

This letter was written at Minobu to the wife of the late pay priest Matsuno Rokuro Saemon who lived at Matsuno in Suruga Province.

The lay priest and his wife were thought to have been converted to Nichiren Daishonin's Buddhism through their relationship with the Nanjo family.

Matduno Rokuro Saemon died in 1278, the year before this letter was written. At that time, disasters were frequent, and in particular, the famine that persisted through the autumn and winter of 1278 created untold misery.

Against such social settings, the Daishonin was living extremely harsh conditions in Minobu. The Daishonin described his livelihood in Minobu in this letter in this manner: "Here I have neither clothing sufficient to cover my body nor provisions enough to survive." (WND-1, p959)

On top of this, the authorities had started taking action to prevent the community of the Daishonin's disciples from expanding by persecuting the Daishonin's disciples from expanding by persecuting the farmer believers in Atsuhara. This letter was written in the peak of what is known today as the "Atsuhara Persecution".

Amidst such tumultuous circumstances both on a personal and social level, Matsuno's wife made frequent offerings to the Daishonin. She appeared to have done so even though she had not met him personally, and she continued to serve and protect him in this way even after her husband's death.

Besides sincerely expressing his profound appreciation to her in this letter, the Daishonin also reveals how difficult it is to be born human and even more rare to encounter the Law of Nam-myoho-renge-kyo by relating the "story of the one-eyed turtle", and hence the title.

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In this passage, Nichiren Daishonin offered his heights praise for actions taken underscored by the sincere spirit and commitment to contribute to the advancement of kosen-rufu.

Despite her own hardship, the wife of the late lay priest Matsuno frequently sent her messenger to deliver offerings to Nichiren Daishonin who was living under extremely harsh conditions at Mount Minobu.

The Daishonin offered word of the highest praise for her sincere support she was rendering to the lofty struggle waged by "the votary of the lotus Sutra" even though she had never personally met the Daishonin before.

The Daishoni said, "I can only marvel… Could it be that Shakyamuni Buddha has entered your body, or were your roots of goodness from the past aroused?"

In our practice of faith, it is the depth and strength of the spirit or resolve with which we carry out our practice that is of utmost importance. It is this profound and sincere spirit and resolve that found expression in the actions taken by the wife of the late lay priest Matsuno that the Daishonin cherished and respected.

By the same token, all our contributions for kosen-rufu, including our financial contributions, express our appreciation and our determination to advance kosen-rufu. Each person's contribution, regardless of the dollar amount, should be valued as a beautiful offering of the heart.

As Nichiren Daishonin reminded us in this passage and repeatedly in many other writings, it is the heart of faith and sincerity behind an offering that determine value. This beautiful and sincere spirit with which the offering is made in turn guarantees immeasurable good fortune and benefit.

This is what the Daishonin emphasised next in this passage by quoting from the fourth volume of the Lotus Sutra whereby Shakyaumni Buddha makes a promise to dispatch good men and women who cherish the intent f the Buddha to make offerings to and protect those who teach and spread the teachings of the Lotus Sutra after the Buddha's passing ("The Teacher of the Law Chapter of the Lotus Sutra).

Based on this teaching expounded in the Lotus Sutra, the Daishonin stated here that Shakyamuni Buddha would assume the form of an ordinary person in order to make offerings to and protect the votary of the Lotus Sutra. The "votary of the Lotus Sutra" here refers to Nichiren Daishonin while those who protect the votary are none other than the Daishonin's disciples.

In light of this teaching, each and every practitioner of the Daishonin's Buddhism who has appeared to advance the cause of worldwide kosen-rufu possesses a mission that only he or she can fulfil. All fellow members of the SGI, who are striving this lofty cause, possess the joy of fulfilling one's own unique mission. It can be said that it is this joy and pride that constitutes the strength and power of the Soka Gakkai, which have overcome numerous adversities and obstacles over the past 80 years to achieve the victorious development we see today.

SGI President Ikeda confirmed this point in his guidance, "Why is the Soka Gakkai so strong? It is because we have 'truly courageous warriors' who stands up alone to boldly wage a struggle regardless of whether they are noticed by people or not. We have fellow members who have decided that their place of mission is right where they are right now. With this resolve, they pray and strive with all their might in the shared commitment of mentor and disciple. We have such members all over the country. There is no mistake that such individuals will surely receive the protection of the Buddhas and Bodhisattvas of the 10 directions and three existences."

Let's be awakened to our profound mission we all possess and courageously advance with renewed determination towards the centennial of the Soka Gakkai.

Footnotes: 1. The fourth volume of the Lotus Sutra: The 28 chapters of the Lotus Sutra are compiled into eight volumes and the Daishonin referred to the fourth volume, It is this volume that the "Teacher of the Law" (both) chapter is contained. Specifically, the Daishonin was referring to the passage from the "Teacher of the Law" chapter which reads: "If after I have entered extinction, there are those who can expound this Sutra. I will send the four kinds of believers magically conjured, monks and nuns, and men and women of pure faith, to offer alms to the teachers of the Law; they will lead and guide the living beings, assemble them and cause them to listen to the Law." (LSOC, p207)

2. "Votary of the Lotus Sutra": Refers to the one who practices in exact accord with the teachings of the Lotus Sutra, propagates the teachings of the Lotus Sutra; reads the Lotus Sutra with his or her life, and continues to uphold and practise the teachings of the Lotus Sutra amidst great persecutions.

Many in Body, One in Mind - "The Spirit of Many in Body, One in Mind" is the Path to Victory

Hoki-bo [Nikko Shonin] and Sado-bo [niko], and the believers in Atsuhara, have proved the strength of their resolve. If the spirit of many in body but one in mind prevails among the people, they will achieve all their goals, whereas if one in body but different in mind, they can achieve nothing remarkable.

(The Writings of Nichiren Daishonin Vol 1, p618)

It is not known precisely when this letter was written and to whom it was addressed.

From the fact that Nichiren Daishonin mentioned the location where the Atsuhara Persecution took place, the Daishonin was thought to have written thei letter to address the situation there.

At the outset of this letter, the Daishonin mentioned “Hoki-bo” – a reference to his disciple Nikko Shonin, who was actively leading propagation efforts in Suruga Province (present day central Shizouka Prefecture) – and “the believers in Atsuhara”.

From this, it is believed that the letter might have been sent to one of the Daishonin’s key followers in the province, such as the lay priest Takahashi Rokuro Hyoe, and been composed sometime between the late Bun’ei era (1264-75) – when trouble first began to brew in Atsuhara – and the Kenji era (1275-78).

According to this view, the harassment of the Daishonin’s followers by the authorities that would later escalate into the Atsuhara Persecution was already under way.

Therefore, this letter was likely written to stress that unity, or “the spirit of many in body but one in mind”, is the key to overcoming great obstacles.

In other words, because of the very real danger of major persecution descending upon his followers in Suruga at any moment, the Daishonin succinctly explained that unity in faith is the only way for them to prevail over such devilish functions.

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In response to the reports he received on the persecutions of the farmer believers in Atsuhara, Nichiren Daishonin encouraged his disciples to overcome this ordeal based on the spirit of many in body, one in mind.

“Many in body” (which can also be expressed as “different in body”) refers to the fact that each one of use is uniquely different as we all have diverse personalities and characters. “One in mind” (which can also be expressed as “same in heart or spirit”) means sharing the same lofty goal to realize kosen-rufu (peace and happiness of all people) and cherishing the same resolve or determination to fulfill that ideal as fellow disciples.

With regards to the essence of this spirit, SGI President Ikeda explained in his lecture on this Gosho: “In terms of Buddhism, the nucleus of ‘being one in mind’ is faith based on the unity of teacher and disciple – that is, each person taking the Buddha’s will and decree of kosen-rufu as their own individual mission and actively working for its realization. For disciples to strive and win with the same spirit as their teacher is the essence of the spirit of many in body, one in mind.”

On top of this, he also focused on one vital point, stating: “The explicit acknowledgement here that, we are ‘many in body’ or ‘different in body’ is very important.” The reason being, the individual uniqueness is given due respect though we may share the same purpose or aspiration.

The opposite of “many in body” (“different in body”) is “one in body”. “One in body” signifies unity in militarist conformity whereby one cannot possess his or her will but to conform to all orders given. If unity is based on such values, the diverse innate potential that lies within the respective individual lives can never be manifested.

President Ikeda added: “By each of us uniting together and fully expressing our own unique potential through the power of the Mystic Law, we can manifest the invincible strength of the spirit of many in body, one in mind.”

The Mystic Law has the power to activate the Buddhahood within our lives. Through faith, one’s highest potential can be fully manifested.

However, uniting with one another in general, can never bring out the highest potential in the lives of every individual. It is only by uniting with one another based on faith (i.e. belief in the Buddha nature in every person) can the best and highest potential in every individual be brought forth to full play.

How then, can we put the spirit of many in body, one in mind in the course of our daily life? The answer is simple – it means to work together with fellow members for the sake of kosen-rufu. For example, when we attend SGI activities, we should not be by-standers or regard ourselves as “guests”. Instead, we should attend the meeting with the same resolve and spirit as the organizers of the meeting by working and praying for the success of the meeting. This includes our monthly meeting, strive to bring our families and friends along for the meeting and contribute our part by sharing our thoughts or experiences at the meeting.

It is the same in the case when goals and targets are set for our districts or chapters. We should not regard these goals as responsibilities to be fulfilled by the district or chapter leaders. We should, instead, pray and take action together with fellow members and leaders to achieve the goals set forth in our organization.

Let each one of us pray and take action for the sake of kosen-rufu so that the spirit of many in body, one in mind would prevail in our districts and in SGI and the movement of kosen-rufu will continue to advance eternally.

The Supremacy of the Law - Faith based on the Spirit to Challenge "More than Ever"

Strengthen our resolve more than ever. Ice is made of water, but it is colder than water. Blue dye comes from indigo, but when something is repeatedly dyed in it, the colour is better than that of the indigo plant. The Lotus Sutra remains the same, but if you repeatedly strengthen your resolve, your colour will be better than that of others, and you will receive more blessings than they do.

(The Writings of Nichiren Daishonin Vol 1, p615)

Nichiren Daishonin wrote this letter at Mount Minobu in the eight month of the first year of Kenji (1275). It was addressed to Oto, the daughter of Nichimyo, an earnest believer in Kamakura.

This letter, though addressed to Oto, was obviously meant for her mother. Though separated from her husband, Nichimyo was raising her daughter single-handedly while maintaining pure faith in the Daishonin’s Buddhism.

Major persecutions began befalling the Daishonin and his disciples around 1271. When the Daishonin was exiled to Sado Island, many of his disciples abandoned their faith.

Amidst such circumstances, Nichimyo visited the Daishonin with her daughter, while he was in exile on Sado Island. The journey was a dangerous one, and the Daishonin was greatly impressed by the strength of faith she demonstrated and addressed her as “Sage Nichimyo” in a letter dated the fifth month of 1272.

After the Daishonin went to live in Minobu in 1274, his prediction of foreign invasion came true when the Mongols attacked Japan. Once again, the whole nation was thrown into turmoil and the people were struck with fear and anxiety.

Against such a social setting, Nichimyo again took the long journey to Minobu to visit the Daishonin. This letter was written one year after her visit and the Daishonin assured Nichimyo that she and her daughter, Oto would surely receive great protection from the Buddhist gods (protective functions of the universe) and encouraged her to strengthen her faith even more so she could gain even greater vitality and good fortune.

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Out practice of faith entails a continuous struggle for limitless improvement. It is a continuous challenge to scale greater heights and to strengthen our lives ever more. It is only by undertaking such a challenge can one savour true fulfillment, joy and happiness.

Nichimyo, the other of Oto, who received this letter from the Daishonin was a woman of wholehearted faith. She deeply cherished a single-minded commitment to strive together with her mentor throughout her life.

Her life, however, was far from comfortable. She was separated from her husband and had to raise her daughter alone.

But this did not deter her from seeking her mentor. When the Daishonin was exiled to Sado, she made the long and treacherous journey with her daughter in hand amidst fierce persecutions to visit her mentor in the bitter cold island.

When the Daishonin moved to Mount Minobu, she courageously undertook another journey to visit him, this time amidst the turbulent circumstances after an invasion from the Mongols.

Profoundly touched by her devoted seeking spirit, the Daishonin praised Nichimyo: “You are the foremost votary of the Lotus Sutra among the women of Japan.” (WND-1, p325)

Even though Nichimyo was a woman of such exceptional faith, the Daishonin encouraged her in this letter: “Strenghten your resolve more than ever.”

He used the phrase “more than ever” as a reminder never to become complacent when it comes to our practice. Only by striving “ever more” to summon forth strong faith can we transform all misfortunes into fortune, sufferings into joy and karma into mission.

Strong faith is the key.

Ice is produced by freezing water. Though ice is made from water, it is colder than water. Similarly, though blue dye comes from the indigo plant, when a cloth is repeatedly dyed in it, the colour is better than that of the original indigo plant.

Likewise, though the “Lotus Sutra remains the same”, that is to say, although the Gohonzon remains the same, when we pray with enhanced resolves and make dedicated efforts for kosen-rufu (peace and happiness for all people), we will receive immense benefits.

We will expand our lives and receive benefit from our faith in the Gohonzon in direct proportion to the daimoku we chant and the actions we take.

In his guidance, SGI President Ikeda said, “It is a terrible mistake to think that you have done enough in your practice and that you have firm enough faith to protect yourself from all negativities within and without your life. No one can ever make that claim. Buddhism and faith are eternal progress, and eternal struggle. ‘Peace and security’ are to be found in that unending progress itself. The never-ending bold and unequivocal struggle is, just as it is, the life of victory.”

Let's continue advancing on the path of limitless challenge, seeking spirit and improvement with vitality and ever-youthful spirit.

The Essentials for Attaining Buddhahood - Transforming Poison into Medicine

To hope to attain Buddhahood without speaking out against slander is as futile as trying to find water in the midst of fire or fire in the midst of water… just as a single crab leg will ruin a thousand pots of lacquer. This is the meaning of the passage in the sutra, “Because the poison has penetrated deeply and their minds no longer function as before” [LS, p228]

(The Writings of Nichiren Daishonin Vol 1, p747)

Written in August 1276 at Mount Minobu, this letter was thought to have been addressed to a follower known as the lay priest Soya.

Lay priest Soya was a samurai and began practicing faith after directly listening to Nichiren Daishonin’s preaching. He was financially sound and rendered precious assistance to the Daishonin in many aspects.

In summary, the Daishonin revealed in this Gosho that “Nam-myoho-renge-kyo” is the teaching that will enable all people to attain Buddhahood and that the teacher of the Latter Day of the Law who propagated this teaching is none other than Nichiren Daishonin himself.

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First, let us understand what constitutes slander.

From the perspective of Nichiren Buddhism, slander is the act of going against the life-affirming philosophy of the Mystic Law, which teaches that every person has a Buddha nature. The teachings of Nichiren Daishonin and the Lotus Sutra expound the vital principle that every person has the Buddha nature and therefore everyone can become a Buddha.

This principle not only highlights the immense dignity of all lives but also clarifies the way to achieve peace and happiness for all people, that is, by enabling every person to awaken to and manifest their Buddha nature.

However, existing within all human lives is our fundamental darkness, which seeks to create human sufferings by blinding, deluding and causing people to disbelieve the Buddha nature within their lives.

For example, fundamental darkness can manifest as the three poisons of greed, anger and stupidity, which make people disbelieve that the Buddha nature exist within their own lives and the lives of other people.

Overwhelmed by the three poisons, people are unable to bring forth the virtues and strength of their Buddha nature – wisdom, courage and compassion – to overcome their sufferings and evil tendencies.

Instead, under the control of the three poisons, people commit evil acts that kill, maim, hurt and cause suffering to oneself and others. Such evil acts constitute acts of slander.

Teachings that go against the principle of inherent dignity and Buddha nature within human lives expounded in Nichiren Buddhism and the Lotus Sutra are therefore considered as slanderous teachings.

The passage we are studying this month is the portion whereby the principle of “refuting the erroneous and revealing the true” is explained.

Lacquer is a traditional varnish that is used as a solvent that gives a finishing shine on wooden furniture. It is said that if a crab is placed inside lacquer, the lacquer will be contaminated and can no longer be used.

To use another analogy, faith can be likened to pure water. Just like a bowl of pure water, even one single drop of poison will contaminate it.

This is precisely why one who teaches Buddhism must also teach the frightful nature of the poison of slander.

Let’s say for instance, there are two bottles of liquid – one is poison, the other is medicine. It is not sufficient to inform others which bottle is the medicine. Merely stating “this bottle is the medicine” will not prevent others from consuming the poison by mistake.

We must clearly say, “This bottle contains poison, please do not consume it.” Without stating this clearly, there will be a possibility that someone may mistakenly consume the poison.

It is for this reason that the Daishonin taught here that not clearly teaching others about the poison is being uncompassionate.

Likewise, the phrase “speaking out against slander” means to “teach others about the frightfulness of poison”.

“Speaking out against slander” is equivalent to teaching others about the frightfulness of poison and therefore, such acts are based on the spirit of compassion. With genuine compassion, one will be able to attain Buddhahood.

The same principle applies for the practice of propagation. Why is it important that we introduce Nichiren Daishonin’s Buddhism to others?

The practice of propagation entails two aspects. One aspect is to teach others about the beneficial power of medicine (through teaching them the correct teachings of Nichiren Buddhism) and the other aspect is to teach them not to consume the poison (erroneous thoughts) at the same time.

By speaking to others about these two aspects, one is at the same time eradicating the “poison” of erroneous thoughts and negativities that exist in one’s life.

In other words, while convincing others about the correct teachings of the Daishonin’s Buddhism, one is engraving these teachings in one’s life, thereby bringing forth one’s Buddha nature as a result.

This is why by carrying out the practice of propagation, one can transform the three poisons of greed, anger and stupidity into medicine and thereby change one’s karma as a result.

SGI President Ikeda said, “As long as Buddhism is a philosophy that teaches the inherent dignity of human life, it is crucial that its practitioners strive resolutely against those tendencies that promote disrespect for human life, discrimination, and the destruction of life. Unless we put a stop to evil, we cannot achieve genuine, lasting good. Likewise, unless we take a firm stand against slander and error in terms of Buddhism, we will not be able to attain Buddhahood.”

In this way, our movement for kosen-rufu (peace and happiness for all people) seeks to spread the philosophy that teaches the inherent dignity of human life while transforming the tendencies that promote disrespect for human life in oneself and others.

Key Points:
1. From the perspective of Nichiren Buddhism, slander is the act of going against the Mystic Law or Nichiren Buddhism and the Lotus Sutra, which teaches that every person has the Buddha nature. Teachings that go against the principle of inherent dignity and Buddha nature within human lives are therefore considered as slanderous teachings. However, fundamental darkness blind and delude people into disbelieving the Buddha nature within. Fundamental darkness can manifest as three poisons which causes people to bring forth evil tendencies to kill, maim, hurt and cause suffering to oneself and others. Such evil acts constitute acts of slander.

2. The principle of “refuting the erroneous and revealing the true” explains to attain enlightenment; we must not only teach others about the Mystic Law, we must stop others from slandering the Mystic Law. To explain this, Nichiren used the analogy of “a single crab leg ruining a thousand pots of lacquer”. Lacquer is a varnish that gives a finishing shine on wooden furniture, but a crab leg can contaminate and ruins the lacquer. To use another analogy, faith is like pure water that will be contaminated with even a single drop of poison. Therefore, the Daishonin stated, “To hope to attain Buddhahood without speaking out against slander is as futile as trying to find water in the midst of fire or fire in the midst of water.”

3. SGI President Ikeda summed up the passage by stating, “As long as Buddhism is a philosophy that teaches the inherent dignity of human life, it is crucial that its practitioners strive resolutely against those tendencies that promote disrespect for human life, discrimination, and the destruction of life. Unless we put a stop to evil, we cannot achieve genuine, lasting good. Likewise, unless we take a firm stand against slander and error in terms of Buddhism, we will not be able to attain Buddhahood.”

The Dragon Gate - Immeasurable Benefit Abounds in a Life Dedicated to a Vow

My wish is that all my disciples make a great vow. We are very fortunate to be alive after the widespread epidemics that occurred last year and the year before. But now with the impending Mongol invasion, it appears that few will survive. In the end, no one can escape death. The sufferings at that time will be exactly like what we are experiencing now. Since death is the same in either case, you should be willing to offer your life for the Lotus Sutra. Think of this offering as a drop of dew rejoining the ocean, or a speck of dust returning to the earth. A passage from the third volume of the Lotus Sutra (1) reads, “We beg that the merit gained through these gifts may be spread far and while to everyone, so that we and other living beings all together may attain the Buddha way.”

(The Writings of Nichiren Daishonin Vol 1, p1,003)

This letter was written at Minobu on the sixth day of the eleventh month in 1279 to young Nanjo Tokimitsu of Suruga Province.

Since losing his father at a young age, Tokimitsu embraced the Daishonin’s teaching quite early in his life just as his father did and revered Nikko Shonin as a trusted senior.

When Tokimitsu received this letter, he was 21 and was fast developing into a promising youthful leader in the Suruga region.

The Suruga region was a large domain that belonged to the Hojo family and the powerful family controlled the people and land of this region. When extensive propagation activities under the leadership of Nikko Shonin spread to this region, the authorities oppressed the Daishonin’s disciples, with the intent of forcing them into discarding the faith in the Lotus Sutra.

These persecutions culminated in the Atsuhara Persecution, when in the autumn of 1279, the government arrested 20 farmer believers from Atsuhara on false charges. These dedicated disciples refused to recant their allegiance to the Daishonin’s teachings despite being tortured.

This infuriated Hei no Saemon, the arch enemy of the Daishonin and a top government official, who issued the unreasonable order of beheading three of these farmers.

During the crucial period, Tokimitsu risked his life to protect fellow practitioners of the Daishonin’s teachings in the Atsuhara area.

In this letter, the Daishonin cited the story of the Dragon Gate which related how carps are able to transform into dragons if they successfully climb up a steep waterfall filled with various obstacles.

Through this folklore, the Daishonin described the difficulty of attaining Buddhahood and exhorted his disciples to make a great vow to dedicate their lives to the teachings of the Mystic Law, stating that this is the only way to absolute happiness.

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The life span of a human life is limited. For what purpose should one dedicate one’s fleeting life? The value of one’s life as a human being is decided by this one single factor. Those who dedicate their lives solely to pursuing wealth, fame and enjoyment, will only find emptiness during the last moments of their lives because these things have no true meaning and value at the time of death.

Such a life cannot be called a life of true happiness and fulfillment. Rather it is how one has lived one’s life, that is, how much good we have done, that will determine the value of one’s life.

By living out our life for the sake of kosen-rufu, that is, the realisaition of the happiness of all living beings through the propagation of the teachings of the Mystic Law, that we are able to create supreme value in our lives, thereby savouring a supreme life of greatest worth.

In this letter, Nichiren Daishonin called forth strongly to his disciples, “My wish is that all my disciples make a great vow…” When the Daishonin wrote this letter, Japan was plagued by natural disasters and epidemics. Even if one was fortunate enough to have avoided death during the natural calamities and epidemics, there was one more huge danger looming over Japan at that point in time – foreign invasion by the Mongols.

It was during the same period of social turmoil that the Daishonin’s cimmunity of disciples was confronting the Atsuhara Persecution. On top of the devastating circumstances surrounding their lives, they had to be prepared to face life-threatening oppression inflicted by the authorities.

It is against such a background that the Daishonin said to his disciples that “Since death is the same in either case, you should be willing to offer your life for the Lotus Sutra”.

The Daishonin continued, “Think of this offering as a drop of dew rejoining the ocean, or a speck of dust returning to the earth.” Our life may be as fleeting as a drop of dew or it could end up as insignificant as a particle of dust.

But by dedicating ourselves to the “great vow” [of the Buddha] and working for the propagation of the Mystic Law in this lifetime, our lives will merge and become one with the magnificent life state of compassion of Buddhahood, which is invincible and everlasting.

We will be able to enjoy a life of complete fulfillment and satisfaction of having fulfilled our fundamental mission in life of achieving kosen-rufu.

This is the meaning of awakening to the great vow of a Bodhisattva of the Earth since time without beginning.

At the end of this passage, the Daishonin quoted a passage from “The Parable of the Phantom City” (7th) chapter of the Lotus Sutra which stated, “We beg that the merit gained through these gifts may be spread far and wide to everyone, so that we and other living beings all together may attain the Buddha way.”

As stated here by the Daishonin, the immeasurable benefits that we receive from dedicating our lives to spreading the Mystic Law will not only adorn our own lives but will spread far and wide to everyone, enabling every living being to attain Buddhahood.

SGI President Ikeda said, “Buddhism comes down to practice. This means making a personal determination and steadfastly taking action to accomplish it, no matter what obstacles may arise. If we aren’t striving to open a way forward, what we are doing cannot be called Buddhist practice. We will only enter the path to Buddhahood by making tireless effort based on the same determination as the Buddha. That is why the Daishonin called on his disciples to ‘make a great vow’ and to ‘dedicate their lives to the great desire for kosen-rufu’. Making a great vow creates a strong self. What’s more, the pledge to work toward a worthy goal enables us to overcome our weaknesses and become a solid support in helping us challenge any and all difficulties.”

Only when we break through our small egoistic self can we open the way for a life of supreme value. With this conviction, let us take one more step forward again today to take on the challenge to achieve a break through in our lives.

Translated and adapted from the June 2011 issue of The Daibyakurenge, the Soka Gakkai’s monthly study journal.

Footnotes: A passage from the third volume of the Lotus Sutra - A passage from “The Parable of the Phantom City” (7th) chapter of the Lotus Sutra. These are the words spoken by the Brahma kings when they offered their palaces to the Buddha Great Universal Wisdom Excellence, asking that the benefit they received through these gifts might be shared with all living beings. (cf The Lotus Sutra and its Opening and Closing Sutras, p168)

The Real Aspect of the Gohonzon - Causing the "Sun of Hope" to Rise in Our Lives

Since Nichiren’s disciples and lay supporters believe solely in the Lotus Sutra, honestly discarding expedient means (1) and not accepting even a single verse of the other sutras (2), exactly as the Lotus teaches, they can enter the treasure tower (3) of the Gohonzon. How reassuring! Make every possible effort for the sake of your next life. What is important is that, by chanting Nam-myoho-renge-kyo alone, you can attain Buddhahood. It will no doubt depend on the strength of your faith. To have faith is the basis of Buddhism.

(The Writings of Nichiren Daishonin Vol 1, p832)

This letter was written at Minobu in the eight month of 1277 when Nichiren Daishonin was 56 to Nichinyo.

This letter contains a description of the Gohonzon and the details of the figures represented therein and their significance. Hence, it is titled, “The Real Aspect of the Gohonzon”.

The exact identity and details of Nichinyo is unclear. However, judging from the two letters the Daishonin sent her in whom he offered a detailed explanation of the Lotus Sutra, she seemed to have been a woman of good education and strong faith.

This was a time of turmoil and great confusion in Japan after an attempted invasion by the Mongols. Against such social settings, Nichinyo maintained pure faith and sincerely made offerings to the Daishonin in appreciation for the Gohonzon, the object of devotion, bestowed upon her.

This letter was written in response to her sincere offerings.

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Whether one can attain the life state of unsurpassed happiness depends on nothing else except one single factor – that is “on the strength of your faith”. This is the crucial message that the Daishonin was teaching in this passage.

The Daishonin stated here that if we believe solely in the teachings of the Mystic Law, we “can enter the treasure tower of the Gohonzon”. The “treasure tower” mentioned here refers to the massive treasure tower adorned with seven kinds of jewels that appeared at the assembly described in the Lotus Sutra.

Seated side by side inside the tower are Many Treasures Buddha and Shakyamuni Buddha and the emergence of this treasure tower marked the beginning of the “Ceremony in the Air” whereby the mission to propagate the teachings of the Mystic Law after the Buddha’s passing is entrusted to the Bodhisattvas of the Earth.

Based on this “Ceremony in the Air” described in the Lotus Sutra, Nichiren Daishonin manifested his life state of Buddhahood in the form of the mandala Gohonzon.

To “enter the treasure tower of the Gohonzon” means to fuse our lives with the Gohonzon, to become one with the Gohonzon.

By maintaining faith in and chanting to the Gohonzon, regarding it as a clear mirror that reveals the true entity of our lives, we can activate and manifest the life state of Buddhahood that we are inherently endowed with.

By believing solely in the Gohonzon without harbouring any doubts, we can bring forth and fuse our Buddhahood with the Buddhahood embodied in the Gohonzon and become one with the Gohonzon. The key to making this possible is none other than our “faith”.

Our lives are dignified Treasure Towers. Yet this is a truth that eludes us. To realize that such a truth is indeed what our life is, is to “see the Treasure Tower”. The ceremony that took place in the “Treasure Tower” chapter is a mirror that reveals the true entity of our lives.

The Gohonzon that Nichiren Daishonin established, based on the ceremony in the “Treasure Tower” chapter, is the “clear mirror” which enables us to perceive our true selves – our Buddha nature.

Despite experiencing successive life-threatening persecutions, Nichiren Daishonin continued to wage an intense struggle for the universal enlightenment of all people and kosen-rufu, to enable the “sun of hope” to rise in the heart of every single individual.

The Daishonin embodied his intense spirit, to fight for the happiness of all people and win against the greatest difficulties, in the Gohonzon.

For this reason, when we align our hearts with that of the Buddha’s and chant earnest daimoku based on profound faith and resolve to courageously take on all hardship for the sake of kosen-rufu, the magnificent life state of the Buddha will be manifested at each moment in our lives.

SGI President Ikeda said, “All of you, without a single exception, are noble individuals inherently endowed with the Gohonzon in your lives. This Gohonzon in your lives will lead you to happiness. This Gohonzon in your lives will cause the ‘sun of Buddhism’ to rise. For this reason, I would like to call forth to all of you: “Never, ever be defeated! Never, ever be fearful. The Daishonin is eternally by your side, and so are all fellow members in the world.”

Let us offer profound prayers based on faith dedicated to the cause of kosen-rufu and joyfully advance to score victories after victories in our lives.

Translated and adapted from the January 2011 issue of The Daibyakurenge, the Soka Gakkai’s monthly study journal.

Footnotes:1. “Honestly discarding expedient means”: A phrase from the “Expedient Means” (2nd) chapter of the Lotus Sutra. The phrase that follows reads: “will only preach the unsurpassed way”. (LSOC, p79) This is the portion where the Buddha declares that all teachings preached before the Lotus Sutra “expedient means” and that only the Lotus Sutra contains the truth. Hence, this is the portion whereby the Buddha states that the Lotus Sutra is the most supreme teaching.

2. “Not accepting even a single verse of the other sutras”: This phrase appears in the “Simile and Parable” (3rd) chapter of the Lotus Sutra. It teaches that one should only believe in the Lotus Sutra and not accept even a single verse of the other sutras.

3. Treasure tower: Refers to the treasure tower of Many Treasures Buddha adorned with seven kinds of jewels that appears in “The Emergence of the Treasure Tower” (11th) chapter of the Lotus Sutra. Nichiren Daishonin inscribed the Gohonzon based on the Ceremony in the Air which centred round the treasure tower as described in the Lotus Sutra.

Wu-lung and I-lung - A True Victor is One Who Never Gives Up

With regards to the Lotus Sutra, when one’s hand takes it up, that hand immediately attains Buddhahood, and when one’s mouth chants it, that mouth is itself a Buddha, as, for example, the moon is reflected in the water the moment it appears from behind the eastern mountains, or as a sound and its echo arise simultaneously. It is for this reason that the sutra states, “If there are those who hear the Law, then not one will fail to attain Buddhahood.” This passage means that, if there are a hundred or a thousand people who uphold this sutra, without a single exception all one hundred or one thousand of them will become Buddhas.

(The Writings of Nichiren Daishonin Vol 1, p1,099)

This letter was written at Minobu in the 11th month of the 4th year of Koan (1281) to the lay nun Ueno, the mother of Nanjo Tokimitsu. The Daishonin was 59 years old then when he sent this letter acknowledging the offerings she had made to commemorate the anniversary of the death of her father, the lay priest Matsuno Rokuro Saemon.

In this letter, the Daishonin first taught that, just as the lotus bears flowers and fruit simultaneously, all who believe in the Lotus Sutra are certain to attain Buddhahood.

Then citing the story of the renowned father and son calligraphers in ancient China, Wu-lung and I-lung, the Daishonin assured the lay nun that, when a son and daughter embraces faith in the Lotus Sutra, his or her parents will be able to attain Buddhahood.

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Strong faith in the Mystic Law is the key to opening the path to indestructible happiness.

By embracing profound faith in the Gohonzon of Nam-myoho-renge-kyo, the essence of the Lotus Sutra, the direct path towards happiness will never fail to unfold before us.

The phrase that begins with the words, “when one’s hand takes it up, that hand immediately attains Buddhahood…” in this passage refers to the fact that when one embraces faith in the Gohonzon, voluntarily chants daimoku seriously on one’s accord and teach others about Buddhism, one has awakened and manifested the life state of Buddhahood from within one’s life.

This is what the Daishonin was teaching us here.

A “Buddha” is not an imaginary being who lives in a faraway land and comes to this world to save the people who are suffering. A Buddha is actually a “human being” who confronts and challenges the harsh adversities in life with sheer perseverance while striving earnestly for the happiness of oneself and others.

Our single-minded determination in faith and action will never fail to be transformed into the workings of a Buddha and be manifested in our lives and daily life.

To illustrate this point, the Daishonin used the example of “the moon and its reflection” and “the sound and its echo”, both of which occurs at the same time. In other words, just as the moon is reflected in the water the moment it appears from behind the eastern mountains, or as a sound and its echo arise simultaneously, one who possesses strong faith in the Mystic Law will simultaneously and surely attain Buddhahood.

Just as the Daishonin taught in another Gosho that a lantern can light up a place that has been in the dark for a hundred, a thousand, or ten thousand years (WND-1, p923), the transformation of one’s heart takes place in an instant.

No matter how long or deep the darkness may have existed within our lives, the moment we offer prayers based on daimoku, the Buddha nature in our life is activated and the darkness in our lives vanishes.

It is at that instant that the light of hope is ignited in our lives.

On top of this, the “Expedient Means” (2nd) chapter of the Lotus Sutra expounds that “if there are those who hear the Law, then not one will fail to attain Buddhahood”.

In the next sentence, we find the phrase, “people who uphold this sutra”. The term “uphold” in this phrase means to chant daimoku through and through no matter what happens in life and to never give up in doing so.

The struggle to overcome one’s weaknesses and construct a life state of absolute happiness is itself the key to achieving one’s own human revolution.

SGI President Ikeda said, “When experiencing failures and disappointments, frustrations, or illness, people tend to lose confidence and let fear overtakes them. It is at such times, however, that we need to make a conscious effort to move forward with strength and courage. When you say to yourself, ‘Next time I’ll succeed!’ or ‘I’m going to get better and make it through this!’ you have already won.”

No matter what adversities we may encounter in life, let us always offer prayers based on firm faith and manifest the beneficial power of the Mystic Law in our very lives, thereby establishing a life of complete victory.

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

New Year's Gosho - Winning Each Day

The sincerity of making offerings to the Lotus Sutra at the beginning of the New Year is like cherry blossoms blooming from trees, a lotus unfolding in a pond, sandalwood leaves unfurling on the Snow Mountains, or the moon beginning to rise. Now Japan, in becoming an enemy of the Lotus Sutra, has invited misfortune from a thousand miles away. In light of this, it is clear that those who now believe in the Lotus Sutra will gather fortune from ten thousand miles away. The shadow is cast by the form, and just as the shadow follows the form, misfortune will befall the country whose people are hostile to the Lotus Sutra. The believers in the Lotus Sutra, on the other hand, are like the sandalwood with its fragrance.

(The Writings of Nichiren Daishonin Vol 1, p1,137)

The recipient of this letter, the wife of Omosu, is also the elder sister of Nanjo Tokimitsu. It was written in appreciation of the offerings of steamed rice cakes and a basket of fruits that Nichiren Daishonin received at the beginning of the year.

Those who believe in the Lotus Sutra will gather fortune from ten thousand miles away and adorn their lives in victory – this is, in fact the greatest pride of every SGI member who is dedicating his or her life to the great vow of realising kosen-rufu.

Nichiren Daishonin said in this passage that those who sincerely practise the teachings of the Lotus Sutra are like cherry blossoms blooming from trees or lotus flowers unfolding in a muddy pond for they will mytically be able to enjoy a life of great good fortune and great fulfilment without fail. The source of this great good fortune and benefits is none other than the source, doubt-free faith in the Mystic Law.

On the contrary, those who are hostile to the Lotus Sutra and slander the teachings of the Mystic Law will invite misfortune instead of fortune from a thousand miles away.

In the first half of this letter, the Daishonin revealed that a Buddha does not exist in some faraway land but in our five-foot body. That is to say, we are in fact Buddhas. The Daishonin explained this based on the principle of the mutual possession of Ten Worlds and concluded that praising and practising the Lotus Sutra, a teaching that expounds the universal enlightenment of all people, is the only key that unlocks and manifests the state of Buddhahood inherent in one’s life.

For all of us, SGI members, we can open our Buddha nature and manifest it in our lives just as the shadow follows the form and “gather fortune from ten thousand miles away”.

On top of this, we can bring the flower of humanism to full bloom in our lives and lead a life that is true to ourselves.

SGI President Ikeda said, “If we have faith in the Gohonzon, chant daimoku, and work for kosen-rufu, happiness will gather around us from ten thousand miles away. We live in a world where many people think only of their happiness. Yet you, while bearing various personal hardships and sufferings, lend an ear to your friends in need and offer them words of encouragement. You are working earnestly for kosen-rufu and striving to introduce Buddhism to others. What a wonderful thing that is! There may be people who appear to have higher social status or seem to be happier than you, but the person who believes in and propagates the Mystic Law is already the happiest person in the world and a great leader. Why? Because the Mystic Law is the path to absolute happiness. Because the Mystic Law is a teaching that awakens us to the truth that all living beings are Buddhas. Mothing surpasses the Mystic Law – this is the truth conveyed in the Daishonin’s writings.”

Sharing the same commitment as the successive presidents of the Soka Gakkai who lived out their lives in accord with the original spirit and decree of Nichiren Daishonin, let us score one victory after another this year and live lives that are filled with great good fortune and immeasurable benefits.

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

The Essentials for Attaining Buddhahood - Transforming Poison into Beneficial Medicine

To hope to attain Buddhahood without speaking out against slander is as futile as trying to find water in the midst of fire or fire in the midst of water… just as a single crab leg will ruin a thousand pots of lacquer. This is the meaning of the passage in the sutra, “Because the poison has penetrated deeply and their minds no longer function as before”.

(The Writings of Nichiren Daishonin Vol 1, p747)

Written in August 1276 at Mount Minobu, this letter was thought to have been addressed to a follower known as the lay priest Soya.

Lay priest Soya was a samurai and began practicing faith after directly listening to Nichiren Daishonin’s preaching. He was financially sound and rendered precious assistance to the Daishonin in many aspects.

In summary, the Daishonin revealed in this Gosho that “Nam-myoho-renge-kyo” is the teaching that will enable all people to attain Buddhahood and that the teacher of the Latter Day of the Law who propagated this teaching was none other than Nichiren Daishonin himself.

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First, let us understand what constitutes slander.

From the perspective of Nichiren Buddhism, slander is the act of going against the life-affirming philosophy of the Mystic Law, which teaches that every person has the Buddha nature. The teachings of Nichiren Daishonin and the Lotus Sutra expound the vital principle that every person has the Buddha nature and therefore, everyone can become a Buddha.

This principle not only highlights the immense dignity of all lives but also clarifies the way to achieve peace and happiness for all people, that is, by enabling every person to awaken to and manifest their Buddha nature.

However, existing within all human lives is our fundamental darkness, which seeks to create human sufferings by blinding, deluding and causing people to disbelieve the Buddha nature within their lives.

For example, fundamental darkness can manifest as the three poisons of greed, anger and stupidity, which make people disbelieve that the Buddha nature exist within their own lives and the lives of other people.

Overwhelmed by the three poisons, people are unable to bring forth the virtues and strength of their Buddha nature – wisdom, courage and compassion – to overcome their sufferings and evil tendencies.

Instead, under the control of the three poisons, people commit evil acts that kill, maim, hurt and cause sufferings to one and others. Such evil acts constitute acts of slander.

Teachings that go against the principle of inherent dignity and Buddha nature within human lives expounded in Nichiren Buddhism and the Lotus Sutra are therefore considered as slanderous teachings.

The passage we are studying this month is the portion whereby the principle of “refuting the erroneous and revealing the true” is explained.

Lacquer is a traditional varnish that is used as a solvent that gives a finishing shine on wooden furniture. It is said that if a crab is placed inside lacquer, the lacquer will be contaminated and can no longer be used.

To use another analogy, faith can be likened to pure water. Just like a bowl of pure water, even one single drop of poison will contaminate it.

This is precisely why one who teaches Buddhism must also teach the frightful nature of the poison of slander.

Let’s say for instance, there are two bottles of liquid – one is poison, the other is medicine. It is not sufficient to inform others which bottle is the medicine. Merely stating that “this bottle is the medicine” will not prevent others from consuming the poison by mistake. We must clearly say, “This bottle contains poisons, please do not consume it.” Without stating this clearly, there will still be a possibility that someone may mistakenly consume the poison.

It is for this reason that the Daishonin taught here that clearly teaching others about the poison is being uncompassionate.

Likewise, the phrase “speaking out against slander” means to “teach others about the frightfulness of poison”.

“Speaking out against slander” is equivalent to teaching others about the frightfulness of poison and therefore, such acts are based on the spirit of compassion. With genuine compassion, one will be able to attain Buddhahood.

The same principle applies for the practice of propagation. Why is it important that we introduce Nichiren Daishonin’s Buddhism to others?

The practice of propagation entails two aspects. One aspect is to teach others about the beneficial power of medicine (through teaching them the correct teachings of Nichiren Buddhism) and the other aspect is to teach them not to consume the poison (erroneous thoughts) at the same time.

By speaking to others about these two aspects, one is at the same time eradicating the “poison” of erroneous thoughts and negativities that exist in one’s life.

In other words, while convincing others about the correct teachings of Daishonin’s Buddhism, one is engraving these teachings in one’s life, thereby bringing forth one’s Buddha nature as a result.

This is why by carrying out the practice of propagation, one can transform the three poisons of greed, anger and stupidity into medicine and thereby change one’s karma as a result.

SGI President Ikeda said, “As long as Buddhism is a philosophy that teaches the inherent dignity of human life, it is crucial that its practitioners strive resolutely against those tendencies that promote disrespect for human life, discrimination, and the destruction of life. Unless we put a stop to evil, we cannot achieve genuine, lasting good. Likewise, unless we take a firm stand against slander and error in terms of Buddhism, we will not be able to attain Buddhahood.”

In this way, our movement for kosen-rufu (peace and happiness for all people) seeks to spread the philosophy that teaches the inherent dignity of human life while transforming the tendencies that promote disrespect for human life in oneself and others.