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.
************************************
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.
(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.
************************************
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.
