On the Buddha’s Prophecy

If, however, in the time after the Buddha’s passing, a person renounces his attachments to the four flavours and three teachings (1), and converts to faith in the Lotus Sutra that is true Mahayana, the heavenly gods and benevolent deities, as well as the bodhisattvas numerous as the dust particles of a thousand worlds (2) who emerged from the ground, will protect him as the votary of the Lotus Sutra. Under their protection, he will [establish and] spread abroad widely throughout Jambudvipa (3) the object of devotion of the essential teaching, or the five characters of Myoho-renge-kyo.

(Passage from “On the Buddha’s Prophecy”, The Writings of Nichiren Daishonin, p398-404)

Background
Nichiren Daishonin wrote this letter on the eleventh day of the fifth month in the year 1273 during his exile at Ichinosawa on the island of Sado. It is addressed to this disciples and lay supporters in general. The title, “On the Buddha’s Prophecy”, points to two prophecies: One is Shakyamuni Buddha’s prediction that the votary of the Lotus Sutra will appear at the beginning of the Latter Day of the Law and spread the teachings of the Lotus Sutra despite great prosecutions. The other is the Daishonin’s own prophecy that in the future his teachings will spread throughout the world to benefit humankind. This letter made clear that the Daishonin himself was the votary of the Lotus Sutra who fulfilled Shakyamuni Buddha’s prophecy.

Explanation
This passage constitutes the second prophecy made by the Daishonin, that the supreme Buddhist teaching of Nam-myoho-renge-kyo, which he revealed, will spread throughout the entire world in the future.

Firstly, the Daishonin stressed that those who discard theprovisional teachings (referred to here as “the four flavours and three teachings”), which are inappropriate for the times, and devote themselves to the correct teaching for the times, the true Law of the Lotus Sutra, will be protected by the benevolent deities, as well as by the various Bodhisattvas, including the Bodhisattvas of the Earth.

By “a person” in this passage, the Daishonin was specifically referring to himself. More broadly, however, this includes anyone who spreads the Mystic Law in the same spirit as he did.

“Under their protection” means that a person who spreads the essence of the Lotus Sutra will cause the powers of the benevolent deities, as well as the worlds of Buddhahood and Bodhisattva, to well forth from within his or her life. This power in turn affords one’s protection. Though Buddhism speaks of the power of benevolent deities, Buddhas, bodhisattvas and the like, such power does not exist outside our own lives. It emerges from within us. As a result of our faith and practice, the life state of Buddhahood is manifested, which then elicits a positive response from other people and from our environment. In this way, these functions act as a protective force.

“The object of devotion of the essential teaching, or the five characters of Myoho-renge-kyo” is the fundamental Law or teaching to be spread throughout the world during the Latter Day of the Law. This fundamental Law is none other than Nam-myoho-renge-kyo of the Three Great Secret Laws. This is called the implicit Lotus Sutra, the in-depth teaching implicit in the Lotus Sutra, which the Daishonin revealed.
With the emergence and development of the SGI, the Mystic Law that the Daishonin revealed more than 750 years ago has spread to 185 countries and territories around the world. From this fact, it is clear that the SGI alone has been concretely realising the Daishonin’s prediction that his teaching will “spread abroad widely throughout Jambudvipa”.

SGI President Ikeda said in his guidance, “The SGI has widely declared and spread the Mystic Law throughout the world. It has advanced straight ahead in accord with the Daishonin’s teachings. Those who spend their lives with the SGI will bring forth limitless power, limitless hope and limitless courage from within their lives.”

Those who devote themselves to spreading the Mystic Law together with the SGI will lead superlative lives grounded in happiness that emerges from the innermost depths of life and lasts eternally. With this conviction and pride, let’s strive together in our practice to spread the teachings of Buddhism.

Footnotes :
1. Four flavours and three teachings – Refer to those teachings the Buddha expounded prior to the Lotus Sutra, which are provisional, preparatory and expedients in nature. The “four flavours” refers to the first four flavour of the five flavours, namely fresh milk, cream, curdled milk and butter. The ‘three teachings” are the first three of the four teaching of doctrine – the Tripitaka, connecting and specific teachings,

2. The bodhisattvas numerous as the dust particles of a thousand worlds – Refer to the Bodhisattvas of the Earth.

3. Jambudvipa – One of the four continents situated in the four directions around Mount Sumeru, according to the ancient Indian worldview. Jambudvipa is located to the south and is the place where the Buddhas appear. It is often used to refer to the entire world.

The Actions of the Votary of the Lotus Sutra

Now at the beginning of the Latter Day of the Law, I, Nichiren, am the first to embark on propagating, throughout Jambudvipa (1), the five characters of Myoho-renge-kyo, which are the heart of the Lotus Sutra and the eye of all Buddhas (2). During the 2,200 or more years since the Buddha’s passing (3), not even Mahakashyapa, Ananda (4), Ashvaghosha, Nagarjuna (5), Nan-yueh, T’ien-t’ai (6), Miao-lo or Dengyo (7) has propagated them. My disciples, form your ranks and follow me, and surpass even Mahakashyapa or Ananda, T’ien-t’ai or Dengyo!

(Passage from “The Actions of the Votary of the Lotus Sutra”, The Writings of Nichiren Daishonin, p763-782)

Background
This letter was written in 1276 and addressed to lay nun Konichi, a wido who lived in Awa, the Daishonin’s native province. Lay nun was also known as Sage Konichi. Her son, Yashiro, had earlier converted to Daishonin’s teachings, and through him she and her husband became Daishonin’s disciples.

Some time after her conversion, she lost both her beloved son and husband. But through the Daishonin’s continuous and wholehearted encouragement, she overcame her deep sorrow and remained a sincere believer in the Daishonin’s Buddhism to the end of her life.

This Gosho, The Actions of the Votary of the Lotus Sutra, is an autobiographical account covering the events of an important period in Nichiren Daishonin’s life – from the arrival of the delegate from the Mongol empire in 1268 shortly before the Tatsunokuchi Persecution, through his two-and-a-half year exile on Sado Island, to his eventual retirement to Mount Minobu. In this Gosho, the Daishonin penned his struggles and persecutions over this period of nine years in great detail.

Explanation
In this passage, Nichiren Daishonin expressed that the teaching to be spread throughout the entire world (Jambudvipa) in the Latter Day of the Law is Nam-myoho-renge-kyo, the heart of the Lotus Sutra. The Daishonin revealed that this Mystic Law is a great teaching which has never been propagated before – not even by the great teachers of the Former and Middle Days of the Law.

Mahakashayapa and Ananda were direct disciples of Shakyamuni Buddha. They were considered the Buddhist teachers who had correctly propagated Hinayana teachings for the first 500 years of the Former Day of the Law. Ashvaghosha and Nagarjuna were active as teachers who spread the teachings of Mahayana Buddhism in the second half of the Former Day of the Law in India.

Nan-yueh, T’ien-t’ai, Miao-lo and Dengyo were Buddhist teachers who appeared in China and Japan in the Middle Day of the Law and propagated the theoretical teachings of the Lotus Sutra. All these individuals propagated the appropriate teaching in accord with the age and time in which they appeared but did not spread Nam-myoho-renge-kyo, the essential teaching hidden in the depths of the Lotus Sutra.

Nam-myoho-renge-kyo is the fundamental or original source of Buddhahood that has led and leads all Buddhas to enlightenment. For this reason, the Daishonin referred to Nam-myoho-renge-kyo as the “eyes of all Buddhas”. He also called it the “heart of the Lotus Sutra” because its teaching is found in the depths of the Lotus Sutra.

It was Nichiren Daishonin who first spread the fundamental teaching of the Mystic Law in the Latter Day of the Law, which the Buddhist teachers of the Former and Middle Days did not propagate. For this reason, the Daishonin is revered as the original Buddha of the Latter Day of the Law.

The Daishonin opened the way for kosen-rufu in the current age of the Latter Day while enduring life-threatening persecutions. Based on the Buddhist principle of “oneness of mentor and disciple”, we must strive to develop and maintain this direct connection with Nichiren Daishonin and practice faith in exact accordance with the Daishonin’s teachings throughout our lives.

The Daishonin called to us in this passage, “My disciples, form your ranks and follow me.”

The Daishonin is teaching us that the quintessence of faith is to advance on the path of kosen-rufu opened by him in the same mind and spirit as his.

The SGI has all along maintained faith that is directly connected to the Daishonin and advanced the movement of worldwide kosen-rufu in accord with the Daishonin’s decree. This basis of the SGI movement is the greatest proof of the validity of the organisation.

While exerting ourselves in our practice of faith on the stage of kosen-rufu, let us also strive to foster new capable leaders who can join us in “forming our ranks” in following the footsteps of the Daishonin. Based on the spirit of harmonious unity, let us together strive to open a new age for worldwide kosen-rufu.

Footnotes:
1. Jambudvipa – In today’s context, it refers to the entire world.

2. The eye of all Buddhas – The essential teaching that led all Buddhas in the 10 directions and three existences to enlightenment.

3. During the 2,200 or more years since the Buddha’s passing – According to theories prevalent during the Daishonin’s time, the passing of Shakyamuni was believed to be in 949BC. Based on this theory, the year 1276 when this letter was written corresponds to the 2,225th year.

4. Mahakashyapa and Ananda – Two major disciples of Shakyamuni Buddha who correctly taught Hinayana Buddhism in the first half of the Former Day of the Law.

5. Ashvaghosha and Nagarjuna – Buddhist scholars of the Mahayana school in the second half of the Former Day of the Law.

6. Nan-yueh and T’ien-t’ai – Buddhist teachers in the first half of the Middle Day of the Law who correctly expounded Buddhism based on the teachings of the Lotus Sutra.

7. Miao-lo and Dengyo – Buddhist teachers in the second half of the Middle Day of the Law who correctly spread the teachings of Nan-yueh and T’ien-t’ai.

The Supremacy of the Law

That is why the Great Teacher Miao-lo (1) stated, “The strong one’s faith, the greater the protection of the gods.” (2) So long as one maintains firm faith, one is certain to receive the great protection of the gods. I say this for your sake. I know your faith has always been admirable, but now you must strengthen it more than ever. Only then will the ten demon daughters lend you even greater protection.

(Passage from “The Supremacy of the Law”, The Writings of Nichiren Daishonin, p612-617)

Background
This letter was written to the mother of Oto Gozen on 4 August 1275. The mother of Oto was Nichiren Daishonin’s female disciple living in Kamakura. During the Daishonin’s exile to Sado island, she traveled all the way there to visit the Daishonin with her infant daughter, Oto. The journey to Sado was a dangerous one, and the Daishonin was greatly impressed by the strength of faith she had demonstrated. In praise of her oure faith, he called her Sage Nichimyo.

The Mongol forces swept across the southern part of Japan in October of the previous year, terrorizing the whole nation. In this passage, the Daishonin reassured Nichimyo that as long as she continued strengthening her faith, she will be protected by the Buddhist gods, a metaphorical expression for the compassionate protective functions of the universe.

Explanation
Sage Nichimyo, the recipient of this letter, was a woman of resolute faith who had traveled to the distant island of Sado to seek Buddhism from her exiled teacher, Nichiren Daishonin. Touching on the invasion of the Mongol forces in Japan the previous year, Nichiren Daishonin emphasized in this letter that as long as one upholds strong and unwavering faith, one will never fail to be protected by the Buddhist gods.

In this passage, the Daishonin quoted the words of Miao-lo, who stated, “So long as one maintains firm faith, one is certain to receive the great protection of the gods.” This statement explained that it is one’s firm faith that will manifest the protective functions of the Buddhist gods. In other words, whether the functions of the Buddhist gods will be activated depends on the strength of one’s faith.

The term “faith” here means to believe in the Mystic Law of Nam-myoho-renge-kyo. In a broader sense, faith also refers to our life-affirming approach to living based on the Mystic Law, including our care and respect for life. This means that taking precautions to ensure our health and safety is an important aspect of faith. The attitude that “I’ll be protected by the Buddhist gods because I chant Nam-myoho-renge-kyo, so there is no need for me to be careful of what I do,” is not Nichiren Buddhism.

Such attitude of taking things for granted does not constitute “firm faith”. The Buddhist gods are not external forces independent of our lives that we beseech for protection. Only with firm faith and prudence will the protective functions of the Buddhist gods be manifested.

Also in this passage, the Daishonin praised Nichimyo that her faith “has always been admirable”. At the same time, he encouraged her to “strengthen it more than ever”. The Daishonin taught her the importance of further deepening her faith and continuing to strive in her practice.

In other words, the Daishonin is saying that we should not complacently dwell on our past accomplishments and let our faith stagnate. This is because no matter how diligently we had practiced in the past, if we stop challenging ourselves, our innate delusion will grow and our Buddhahood will be overwhelmed by the negative forces of the devilish functions.

This is why it is important to continue striving for kosen-rufu with “ever-advancing faith”. Only then will the protective functions of the Buddhist gods be strengthened and manifested explicitly. On the other hand, if one’s faith stagnates, the functions of the Buddhist gods will be obscured.

SGI President Ikeda has said, “We talk about the ‘Buddhist gods’, but what moves them is ultimately ourselves. It is up to us to open a new path in life, it is up to us to discover our inner treasure house and wisdom, and it is up to us to blaze the trail of victory for all people. To lead such a dynamic existence is the way of life taught by Mahayana Buddhism and, especially, Nichiren Buddhism.”

Let us continue to forge ahead with courage and ever-advancing faith so that we can score great victories in life.

Footnotes:
1. The Great Teacher Miao-lo (711-782) – He is revered as the restorer of the T’ien-t’ai school and wrote commentaries on T’ien-t’ai’s major works, contributing to a classification of the school’s teachings.

2. “The stronger one’s faith, the greater the protection of the gods.” – Passage taken from the eighth volume of The Annotations on “Great Concentration and Insight” by Miao-lo.

New Year's Gosho

It is clear that those who now believe in the Lotus Sutra will gather fortune from ten thousand miles away….. The believers in the Lotus Sutra are like the sandalwood with its fragrance.

(Passage from “New Year’s Gosho”, The Writings of Nichiren Daishonin, p1,137)

Background
This letter was written to the wife of Lord Omosu whose estate was located on Omosu Village in Fuji District of Suruga Province. The precise year of this letter is unclear.

Lady Omosu is the elder sister of Nanjo Tokimitsu, one of the Daishonin’s foremost disciples. It is accounted that she was converted to the Daishonin’s Buddhism by Nikko Shonin.

Explanation
This letter is Nichiren Daishonin’s response to the offerings of rice cakes and fruits made by the wife of Lord Omosu at the beginning of the year.

He praised the pure faith of believers who make sincere offerings to the Mystic Law and stated that those who believe in the Lotus Sutra (Gohonzon) will gather fortune from ten thousand miles away. The Daishonin taught that the good causes created and implanted in one’s life will surely be manifested as actual proofs of benefits in one’s daily life.

Just as a shadow follows the form of the object, one’s life will depend on how much good fortune one creates and accumulates in one’s life. One who upholds faith in the Gohonzon and exerts oneself for kosen-rufu will engrave great good causes and benefits in one’s life. These good fortunes created in one’s life will definitely be actualized in a life filled with good fortune. On the contrary, when one slanders the Mystic Law, obstructing the flow of kosen-rufu, one will erase one’s good fortune and will be inviting various misfortunes onto oneself.

Buddhism is not just ideology. It exists in a very practical and realistic level. The results of the way we live will without fail become clear, manifesting in our lives as either happiness or unhappiness. The Daishonin explained that those who practise faith in the Law of Nam-myoho-renge-kyo will lead lives of boundless happiness.

The metaphor of sandalwood endowed with wonderful fragrance is used to explain that life is inherently endowed with the Buddha nature. Those who strive to practice with pure faith and dedicate their lives for the sake of the Law will manifest the strong and pure life of the Buddha, just as the sandalwood can emit wonderful fragrance. SGI President Ikeda said, “Any action taken for the sake of faith will become the source of your good fortune and benefit. Relations of cause and effect based on the Mystic Law are absolute. All of you working hard for the sake of kosen-rufu and the Law, as well as exerting yourselves for the happiness of your fellow members. Please be convinced that all such efforts will serve to change your karma and return to you as benefit.”

With deep conviction that all our action for kosen-rufu will never fail to become the source of your good fortune and benefit, let us continue to advance with great cheer to achieve total victory for kosen-rufu.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Footnotes:
1. Mandala – Refers to the Gohonzon.