On Persecutions Befalling the Sage - Mentor-Disciple Spirit: Te Key to Unleashing the Power to Achieve Victory

Each of you should summon up the courage of a lion king and never succumb to threats from anyone. The lion king fears no other beast, nor do its cubs. Slanderers are like barking foxes, but Nichiren’s followers are like roaring lions.

(The Writings of Nichiren Daishonin Vol 1, p997)

Nichiren Daishonin wrote this letter at Minobu on the first day of the tenth month of the second year of Koan (1279) to his followers in general. Around 1275, propagation efforts in the Fuji area began to produce significant results under the leadership of Nikko Shonin.

In Atsuhara, a village in Fuji District of Suruga Province, believers were subjected to a series of threats and harassments known collectively as the Atsuhara Persecution.

The followers in Atsuhara were neither nobles, nor samurai, nor priests; they were farmers occupying a low status in society. Yet these nameless practitioners of the Mystic Law did not retreat a single step in the face of persecution.

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Lets explore what it means to possess the “heart of a lion king”, which is the core of the mentor-disciple relationship conveyed in the Daishonin’s writings. “Oneness of mentor and disciple” means directly carrying on the spirit of Nichiren Daishonin, who is the “lion king”.

When we do so, we become the “cubs of the lion king”. To have the heart of a lion king is to have the courage to dauntlessly challenge even the most powerful of adversaries, no matter how fearsome, in order to protect the Law.

The key is courage. Courage fuses our lives with the fundamental life force. It also translates into innate hope that is never defeated, no matter how bleak or desperate the situation; it is the power to live resolutely to the very end. When the shadows of death, destiny, persecution, adversity, illness, failure, or destruction loom near, people tend to succumb to fear, trepidation, cowardice, anguish, anxiety, doubt and anger.

It is the power of inner-generated hope that dispels such darkness. To stand alone means to draw forth that hope from within and develop an unshakable self. Only when the wellspring of hope brims vibrantly in our own lives, can we continue to give hope to others.

In terms of Buddhism, the “heart of a lion king” refers to the inner state of life of a person who, through faith in the Mystic Law, has vanquished the fundamental darkness inherent in life and manifests the power of fundamental enlightenment.

We could also say that it refers to the life-state of Buddhahood that wells forth when we surmount the innate delusions of life with strong faith. Therefore, the “heart of a lion king” is endowed with the wisdom and compassion of Buddhahood. Faith is the cause, and the life-state of Buddhahood, the effect. Both cause and effect are contained within a single life-moment.

A lion cub will also become a lion. Hence, the Daishonin taught that we should struggle with the same spirit as the mentor. He wrote: “The lion king fears no beasts, nor do its cubs.” (WND, p997) A lion cub grows into a lion. Likewise, through ordinary people, the children of the Buddha who strive to realize kosen-rufu will definitely become Buddhas.

None of us believe from the start that we possess great power and ability. But when we gain courage from the mentor, the strength to take action and fight wells forth in our lives. We actually already possess that strength and ability within us. For we embrace the Mystic Law that is the lion king.

In other words, if the disciples only rely on the mentor to battle and defeat devilish forces without taking on the struggles themselves and emerging victorious, they cannot possibly carry on the mentor’s spirit. Kosen-rufu is a struggle against devilish forces.

It is a struggle that cannot be won with half-hearted determination. The Daishonin himself was repeatedly subjected to harsh persecutions, including exile and near execution.

The world of Buddhahood manifests itself in our lives when we continuously struggle for kosen-rufu, summoning forth courage and challenging ourselves and when our energy flags, summoning forth courage again and spurring ourselves on to further effort. Without the power of the world of Buddhahood, we cannot triumph over formidable adversaries.

When we stand up with the heart of a lion king, the Mystic Law fills our beings, and the life force of the Buddha to battle all obstacles and devilish functions well forth.

In other words, the path to attaining Buddhahood is found in earnest efforts such as striving like to sun to illuminate people’s lives, and like the lion king to vanquish the obstacles of “all other animals”. This is why the Daishonin urged his disciples to practice just as he did.

Only by struggling earnestly for people’s happiness in the same manner as Nichiren Daishonin can we attain Buddhahood.

Of crucial importance here are the words, “summon up”. Each of us inherently possesses the “heart of a lion king”. Summoning it forth is the direct path to happiness. And as the Daishonin indicated when he said, “Nichiren’s followers are like roaring lions.” (WND, p997), it is the “roar of the lion” that enables us to bring forth the “heart of a lion king” in our own lives.

Ultimately, everything depends on the awareness and determination of the disciple. While we speak of disciples in this Buddhism, there is no formal initiation process to become one. It is those actually giving voice to the lion’s roar and striving for kosen-rufu right now who are disciples.

In contrast, a person who dons the mask of a disciple but fails to roar the lion’s roar is not a true disciple. The important thing is action.

The lion’s roar is not something special like speaking out at an international conference. It is simply a matter of conducting sincere dialogue that speaks directly to the life of the person you are talking to.

When the mentor roars the lion’s roar, the disciple follows suit. And one after another enlightened individuals begin to raise the lion’s roar with powerful voices. The roaring of these lions will vanquish the devilish nature of all scheming “foxes”.

Keypoints:
1. The “heart of a lion king” is the core of the mentor-disciple relationship. “Oneness of mentor and disciple” means directly carrying on the spirit of Nichiren Daishonin, who is the “lion king”. When we do so, we become the “cubs of the lion king”. To have the heart of a lion king is to have the courage to dauntlessly challenge even the most powerful adversaries, no matter how fearsome, in order to protect the Law.

The “heart of a lion king” refers to the life-state of Buddhahood that wells forth when we surmount the innate delusions of life with strong faith. Therefore, the “heart of a lion king” is endowed with the wisdom and compassion of Buddhahood. Faith is the cause, and the life-state of Buddhahood, the effect. A lion cub grows into a lion. Likewise, through ordinary people, the children of the Buddha who strive to realize kosen-rufu will definitely become Buddhas.

2. None of us believe from the start that we possess great power and ability. But when we gain courage from the mentor, the strength to take action and fight wells forth in our lives. We actually already possess that strength and ability within us. For we embrace the Mystic Law that is the lion king.

3. Of crucial importance here are the words, “summon up”. Each of us inherently possesses the “heart of a lion king”. Ultimately, everything depends on the awareness and determination of the disciple. The lion’s roar is not something special like speaking out at an international conference. It is simply a matter of conducting sincere dialogue that speaks directly to the life of the person you are talking to. When the mentor roars the lion’s roar, the disciples follow suit. And one after another enlightened individuals will begin to raise the lion’s roar with powerful voices.

Translated and adapted from “The World of Nichiren Daishonin’s Writings, A Discussion on Humanistic Religion [8]: The Heart of a Lion King – The Courageous Roar of Mentor and Disciple”.

Many in Body, One in Mind - Victory Begins with Prayers Based on the Spirit of Harmonious Unity!

Even an individual at cross purposes with himself is certain to end in failure. Yet a hundred or even a thousand people can definitely attain their goal, it they are of one mind. Though numerous, the Japanese will find it difficult to accomplish anything because they are divided in spirit. In contrast, although Nichiren and his followers are few, because they are different in body but united in mind, they will definitely accomplish their great mission of widely propagating the Lotus Sutra. Though evil may be numerous, they cannot prevail over a single truth, just as many raging fires are quenched by a single shower of rain.

(The Writings of Nichiren Daishonin Vol 1, p618)

This letter is generally thought to have been written around 1275 when Nichiren Daishonin was living in Minobu and presented to the lay priest Takahashi in the province of Suruga.

Around this time, Nikko Shonin was leading the propagation movement in the Fuji district of Suruga and achieving momentous results.

Alarmed and threatened by the number of people taking faith in the Daishonin’s teachings, Gyochi, the deputy chief priest of Ryusen-ji Temple (a major temple in the Fuji area), collaborated with Hei no Saemon, the mastermind behind most of the Daishonin’s major persecutions who wielded tremendous power, schemed to oppress the Daishonin’s disciples in the Atsuhara region in Fuji area.

This plot eventually culminated into what is known as the Atsuhara Perscution in 1279.

In this letter, the Daishonin taught lay priest, Takahashi, who was a leading figure among the lay believers in the Suruga area, that if the community of the Daishonin’s disciples stand up in unity with faith based on the spirit of “many in body, one in mind”, they would certainly be able to triumph over the perpetrators who are obviously “one in body but different in mind” (disunited).

In other words, it stresses the importance of unity in the face of the numerous evil arrayed against the Daishonin’s followers.

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Solid unity is the key to achieving success in all endeavours. The Daishonin declared in his writings that in a battle against a formidable enemy of the Buddha, the key to victory lies in the spirit of unity, “If the spirit of many in body but one in mind prevails among the people, they achieve all their goals.” (WND-1,p618).

The phrase “many in body” (or different in body”) in the term “many in body, one in mind” means that we each have our own unique personalities and are in our own way a unique entity.

“One in mind” (or “one in heart”) means different individuals, each with his or her unique personality, coming together and united in one heart by a shared commitment.

In contrast, “one in body but different in mind” refers to a situation where the group may superficially appear to be united, but in fact their hearts are not united as one.

Likewise, the same can hold true in the context of one single individual. If the mind of an individual is overcome by illusion, doubts or fear, and remains confused and indecisive, he or she should not be able to accomplish anything.

On the other hand, a hundred or even a thousand people can definitely achieve something remarkable if their hearts are united.

In this passage, the Daishonin said that “though numerous, the Japanese will find it difficult to accomplish anything, because they are divided in spirit”. In other words, they are “one in body, but different in mind”.

The Daishonin continued, “In contrast, although Nichiren and his followers are few, because they are different in body, but united in mind, they will definitely accomplish their great mission of widely propagating the Lotus Sutra.”

What the Daishonin is teaching here is that even though the forces of evil may appear to be strong and numerous, the foundation for their unity is grounded either on self-interest, compulsion or egoism and as a result, they would never be able to prevail over the forces of good who are united with the shared commitment to realize kosen-rufu, which is the supreme good.

Now the question is, what should we do so that we can unite in the spirit of many in body, one in mind?

It is definitely not easy for different people with different characters and views to be united in spirit. In fact, it is more likely for disagreements and conflicts to occur among diverse individuals.

Since we are seeking to achieve the greatest good of kosen-rufu, it is also inevitable that devilish functions within and outside our lives will manifest to obstruct us by causing disunity.

In order to achieve unity, each one of us must stand up alone to make our mentor’s heart our own. It is only when we develop faith that is based on the spirit of mentor and disciple to achieve kosen-rufu that no matter how great the difficulties, will we be able to overcome egoistic tendencies and transcend individual differences.

In other words, only by brnging forth one’s Buddha nature can we harness the wisdom and life force needed to win over our negativities that seek to destroy unity.

In order to forge the spirit of “many in body, one in mind”, it is important to make a vow that is grounded on the spirit of the oneness of mentor and disciple.

Based on this premise, we should regard one another as comrades of faith and extend mutual encouragement and respect, even when there are disagreements.

On top of this, all should chant strong daimoku with one heart – a shared commitment.

SGI President Ikeda said, “The spirit of ‘many in body, one in mind’, in a sense, represents the ultimate manifestation of the ‘strategy of the Lotus Sutra’, which is chanting Nam-myoho-renge-kyo to the Gohonzon – specifically, chanting with a shared commitment for kosen-rufu.

No plans or strategies for kosen-rufu will succeed without such united prayer. Strong prayer based on unity will also give rise to tremendous momentum. When we advance in the united spirit of ‘many in body but one in mind’ based on chanting daimoku for the realization of kosen-rufu, we generate a powerful forward impetus and the energy to secure victory.

Everyone who shares in this spirit will be able to work together harmoniously and feel joy even in the midst of difficult struggles. Unity of purpose holds the key to creating such a rhythm of victory, a rhythm of dynamic activity.”

With earnest prayers based on unity, lets generate a powerful rhythm of victory through courageous action.


Keypoints:
1. When different people come together, two things can happen. Firstly, they can become “one in body but different in mind”, which means that the group may superficially appear to be united, but in fact their hearts are not. Alternatively, they can become “different in body but united in mind”, which means that although each person is different, they are united with the same heart or mind. Of the two, the former is most likely to occur because of the egoistic tendencies and negativities within human life. But if such negative tendencies can be overcome, then a united group of diverse individuals with different capabilities can accomplish the most remarkable achievement.

2. This principle of unity is what Nichiren Daishonin declared to be the key in achieving the seemingly impossible goal of kosen-rufu. The Daishonin taught that while the devilish forces obstructing Buddhism may be strong and many, they are disunited. The Daishonin’s disciples may be few but they can definitely overcome these devilish forces and achieve kosen-rufu if they are united in the spirit of “many in body, but one in mind”.

3. In order to achieve such solid unity, we must develop faith that is based on the spirit of mentor and disciple to achieve kosen-rufu. Only then will we be able to transcend individual differences. Only by harnessing the wisdom and life force of one’s Buddha nature can one win over the negativities that seek to destroy our unity. To forge the spirit of “many in body, but one in mind”, it is important to make a vow that is grounded on the spirit of oneness of mentor and disciple. Based on this, we should regard one another as comrades of faith and extend mutual encouragement and respect, even when there are disagreements. On top of this, all should chant strong daimoku with one heart – a shared commitment.

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

The Opening of The Eyes - Disciples, Prevail Over All Hardships Just as the Mentor Did!

Although I and my disciples may encounter various difficulties, if we do not harbour doubts in our hearts, we will as a matter of course attain Buddhahood. Do not have doubts simply because heaven does not lend you protection. Do not be discouraged because you do not enjoy an easy and secure existence in this life. This is what I have taught my disciples morning and evening, and yet they begin to harbour doubts and abandon their faith. Foolish men are likely to forget the promises they have made when the crucial moment comes.

(The Writings of Nichiren Daishonin Vol 1, p283)

The Opening of the Eyes is a treatise that revealed the essence of Nichiren Buddhism. It was written under harsh conditions of the bitter cold winter in Tsukahara on Sado island where the Daishonin was still in exile on the second month of 1272 and addressed to Shijo Kingo, one of his leading disciples in Kamakura, on behalf of all his followers.

During this period of time, the Daishonin’s disciples were also experiencing intense oppression from the authorities because of their faith. On 12 Sep the previous year, the Daishonin was almost beheaded at Tatsunokuchi and on the following month, he was sentenced to exile on Sado island.

His disciples were either imprisoned, banished or had their lands confiscated. The Daishonin described the situation in one of his writings in this manner: “…in Kamakura, among 999 out of 1,000 people who gave up their faith when I was arrested…” (WND, p469)

Many in society and shaken disciples scathingly asked why, if the Daishonin was truly the votary of the Lotus Sutra as he claimed, he did not enjoy protection from the heavens.

In order to dispel people’s negativity and doubt and instill them with confidence and conviction, the Daishonin wrote this treatise to “open the eyes” of the people to the truth of a “votary of the Lotus Sutra” whose mission is to lead all people in the Latter Day to happiness.

Nichiren Daishonin described what he had written in The Opening of the Eyes as “the most important concern of my entire life” (WND, p243). The passage we are studying this month is the concluding portion of this important treatise and it is the very passage that the mentor and disciple of three successive presidents of the Soka Gakkai practiced with their words, thoughts and deeds.

Right at the outset of this passage, the Daishonin called forth to his disciples impassionately, “I and my disciples”.

By appearing in this defiled age of the Latter Day as an ordinary being amongst people who slander the Lotus Sutra and wagging a struggle against persecutions from the three powerful enemies, thus eradicating his negative karma, the Daishonin demonstrated through his own life what it means to attain Buddhahood, that is to achieve ultimate victory in life.

This struggle that demonstrated the principle of “enduring hardship on account of faith equals attaining BUddhahood” was waged by the Daishonin for the sake of the people in the Latter Day to open the path for the universal enlightenment of all people – enable all people to gain access to the path of Buddhahood.

For this reason, the Daishonin used the phrase, “I and my disciples” here in this passage, to call forth to his disciples to prevail over all difficulties by practicing faith in the same mind as their mentor and attain Buddhahood.

In our journey of faith in attaining Buddhahood, difficulties cannot be avoided. We may experience adversities that are so harsh that we wonder why the heavens did not lend their protection.

However, that is the moment we must remind ourselves not to harbour doubts nor be discouraged. Instead, we should regard that moment as the best opportunity to transform our karma and courageously stand up to confront and overcome that adversity.

The Daishonin said in this passage that that is exactly what he had been teaching to his disciples so that they know what to do during such crucial moments in their lives.

Yet, when these crucial moments come, his disciples began to harbour doubts and abandon their faith. The Daishonin emphasized the point that one should never forget the promise one had made with one’s mentor when the crucial moment comes.
Now, when should we regard as “crucial moments”? Who is to decide when is one’s “crucial moment”?

No one can decide this except oneself. We are the ones who should be deciding that now is the “crucial moment” and wage a struggle to overcome the hardship based on one’s own resolve. It all boils down to one’s own will. It is important to remember this point.

SGI President Ikeda said, “In our own journey of life, we will encounter valleys of problems and mountains of adversities, but there is no trial that we can’t overcome through our faith and practice. When we dedicate ourselves to the Mystic Law, everything will become nurturing sustenance for our lives, a great treasure, and we will definitely be able to win in the end.”

Lets overcome the harsh winters in life based on undaunted faith and open a victorious spring in life!

Footnotes:
1. “Heaven does not lend you protection”: Refers to the protective forces of the universe that lend protection to a votary of the Lotus Sutra.

2. “Easy and secure existence in this life”: A phrase from “The Parable of the Medicinal Herbs” (5th) chapter of the Lotus Sutra where the Buddha expounds that those who embrace and uphold the teachings of the Mystic Law will enjoy a life state of peace and security.

3. “Crucial moment”: Refers to the time when one encounters adversities in life.

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

The Heritage of the Ultimate Law of Life - Win with Strong Life Force!

Be resolved to summon forth the great power of faith, and chant Nam-myoho-renge-kyo with the prayer that your faith will be steadfast and correct at the moment of death. Never seek any other way to inherit the ultimate Law of life and death, and manifest it in your life. Only then will you realize that earthly desires are enlightenment, and that the sufferings of birth and death are nirvana. Even embracing the Lotus Sutra would be useless without the heritage of faith.

(The Writings of Nichiren Daishonin Vol 1, p218)

This letter, dated the 11th day of the second month in 1272, was sent by Nichiren Daishonin to his disciple, Sairen-bo Nichijo.

Details about Sairen-bo are scarce but it is known that he was a former Tendai priest who, for reasons that are unclear, was also living in exile on Sado Island.
Sairen-bo was a highly educated priest to whom the Daishonin sent several important essays containing essential Buddhist doctrines, including The True Aspect of All Phenomena and The Oral Tradition regarding the Enlightenment of Plants.

“What does the ultimate Buddhist doctrine, ‘heritage of the ultimate law of life’, refer to?” It was in response to this question posed by Sairen-bo that the Daishonin wrote this Gosho, The Heritage of the Ultimate Law of Life, as he answers to his disciple.

Nichiren Daishonin stated in this Gosho that the ultimate, single most important Law that transcends both life and death is none other than Nam-myoho-renge-kyo.

The Daishonin further elaborated that this Law flows only in the depths of the lives of his disciples who arouse faith based on the spirit of “now is the last moment [of my life]…”, chant the daimoku of the Mystic Law with the spirit of many in body, one in mind and live out their lives for the sake of kosen-rufu.

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Where can we find true happiness? Where does it exist? People work hard to gain wealth, social status, enhance their capability, all in pursuit of happiness in life.

Of course, there is no doubt that one does savour a sense of happiness when one achieves any one of these goals that one had worked hard for. However, such happiness seldom lasts and with the passage of time, this achievement may even be transformed into a cause for suffering.

To begin with, as a living entity, one can never avoid the manifestation of the fundamental sufferings of birth, old age, sickness and death within one’s lifetime.
Buddhism teaches that all lives repeat the cycle of life and death.

And if, the cycle of life and death entails an endless process of suffering, then does it mean that happiness is only an illusion that appears and disappears in the midst of this long and unending stretch of sufferings?

Nichiren Daishonin was enlightened to the wisdom that Nam-myoho-renge-kyo is the ultimate Law that transcends the phases of life and death of all lives. It is the ultimate Law pervading all lives and phenomena in the universe.

Therefore, the key to overcoming the sufferings of life and death and in achieving true lasting happiness lies in embracing and practicing this ultimate Law, which Nichiren Daishonin expound as Nam-myoho-renge-kyo.

When we arouse the great power of indomitable faith and chant the daimoku of Nam-myoho-renge-kyo, the fundamental Law of Nam-myoho-renge-kyo will function to bring forth the Buddha nature within our lives.

When this happens, our lives will brim with magnificent life force, which enables us to surmount all sufferings including that of life and death. We can open a life state of happiness within our lives in which we can savour “joy in both life and death”.

However, once we give up faith, the fundamental Law will cease to function to bring forth our Buddha nature and our lives will recede back to a state of sufferings.

That is why in this passage, the Daishonin said, “Chant Nam-myoho-renge-kyo with the prayer that your faith will be steadfast and correct at the moment of death.” The Daishonin is teaching us to maintain strong faith throughout our lives, till the moment of death.

In order to do so, the Daishonin taught that we must practise faith with the profound resolve that “now is the last moments of one’s life” (WND, p216), that is, to live our lives victoriously based on faith so that we have absolutely no regrets even if one is to die right now.

When one chants with this profound insight, the delusions stemming from earthly desires and the sufferings of life and death can all be transformed in its entirety into a source of energy that opens a path of absolute happiness within one’s life.

The Daishonin further reminded us in this passage, “Even embracing the Lotus Sutra would be useless without the heritage of faith.” In other words, outwardly embracing the Lotus Sutra only in formality will be completely meaningless if one does not have the “heritage of faith”.

“The heritage of faith” means strong and ceaseless faith that remains undefeatable no matter how difficult the circumstances.

SGI President Ikeda said, “The Lotus Sutra enables us to tap into the life force of the universe, so that no matter what happens, we are never bound by our difficulties. The Daishonin’s Buddhism is the teaching that gives all people the power to experience incredible energy welling forth in their lives. A person who has solid faith in the Mystic Law, therefore, is the strongest and happiest of all.”

Lets victoriously surmount all sufferings in life by manifesting strong life force through offering strong prayers.

Footnotes:
1. “Faith will be steadfast and correct at the moment of death” – To maintain steadfast and firm faith in the Mystic Law free of all doubts, even at the moment of faith.

2. “Earthly desires are enlightenment” – The manifestation of the Buddha’s wisdom for the attainment of enlightenment within the lives of ordinary beings originally controlled by earthly desires. In Nichiren Daishonin’s writings, this term is often used together with the term, “sufferings of birth and death are nirvana” to describe the beneficial power underlying the principle of “attaining Buddhahood in one’s present form”.

3. “Sufferings of birth and death are nirvana” – Manifesting the state of genuine security and tranquility attained by the Buddha within the life of an ordinary being buffeted about by the sufferings of life and death.

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

Three Tripitaka Masters Pray for Rain - A Vow for the Absolute Victory of Mentor and Disciple

I wonder what good causes formed in your past lives have enabled all of you to visit me, Nichiren. But whatever you might discover in examining your past, I am sure that this time you will be able to break free from the suffering of birth and death. Chudapanthaka was unable to memorize a teaching of fourteen characters even in the space of three years, and yet he attained Buddhahood. Devadatta, on the other hand, had committed to memory sixty thousand teachings but fell into the hell of incessant suffering. These examples exactly represent the situation in the world in this present latter age. Never suppose that they pertain only to other people and not to yourselves.

(The Writings of Nichiren Daishonin Vol 1, p602)

This letter was written at Minobu in the first year of Kenji (1275) and sent to the lay priest Nishiyama, who lived in Nishiyama Village in Fuji District of Suruga Province. Nishiyama was a sincere believer who often visited the Daishonin at Minobu, bringing offerings and provisions.

One view identifies him as Nikko Shonin’s (Nichiren Daishonin’s closest disciple and successor) maternal grandfather, lay priest Kawaii while another view identifies him as Nikko Shonin’s uncle, lay priest Kawai Matajiro.

In the previous year before this letter was written (in 1274), the Mongols invaded Japan just as the Daishonin had predicted.

Around the time this letter was written, there was widespread fear of an impending second attack by Mongolia and the Kamakura authorities asked the True Word School to pray for the defeat of the enemies, turning a deaf ear to the Daishonin’s admonitions not to adhere to misguided teachings.

It is against such a backdrop that the Daishonin penned this Gosho, which emphasize on the importance of discarding attachments to misguided teachings, following a good teacher and surrounding oneself with “good friends” (positive influences) in carrying out one’s Buddhist practice.

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To encounter a great teacher, or mentor, is the source of supreme happiness in life. This is because, such an encounter with a great mentor enables us to expand our capacity and unleash the inherent potential of Buddhahood from within our lives.

In cultivating this relationship with one’s mentor, it is most important that each time we encounter an adversity in life, we take it as an opportunity to overcome it with the same indomitable spirit as our mentor.

Our mentor never gives up in any struggle and as a genuine disciple; we must deepen our vow to struggle in the same mind as our mentor.

The lay priest Nishiyama, who received this letter from Nichiren Daishonin, lived in an area where much of the land was held by authorities who harboured great animosity towards his mentor, the Daishonin.

In addition, Nishiyama was a leading figure of the Kawai clan, to which Nikko Shonin, Nichiren Daishonin’s foremost disciple, belonged.

These naturally made Nishiyama a target of critism from powerful people in the region. Despite this, Nishiyama continued striving in his Buddhist practice as a disciple of the Daishonin.

In praise of the selfless efforts and pure faith of Nishiyama, the Daishonin wrote in this passage, “I wonder what good causes formed in your past lives have enabled all of you to visit me, Nichiren.”

He then promised, “But whatever you might discover in examining your past, I am sure that this time you will be able to break free from the sufferings of birth and death.”

The bond of mentor and disciple transcends the cycles of birth and death, permeating the three existences of past, present and future.

It is this bond that will ensure our eternal connection with the Mystic Law and true happiness.

That is why when the Daishonin said “whatever you might discover in examining your past”, he was exhorting us to always return to the prime point of mentor and disciple by living out a life dedicated to the eternal vow of striving together with one’s mentor no matter what happens in life.

When we base our lives on faith infused with that original vow, everything, including sufferings associated with living and dying, will serve as nourishment to develop our state of life and solidify our genuine happiness.

Following this, Daishonin cited the example of Chudapanthaka, a follower of Shkyamuni Buddha who was unable to memorize a teaching of only fourteen words even in the span of three years.

Nevertheless, he attained Buddhahood due to his sincerity. Devadatta, in contrast, was so intellectually brilliant that he memorized sixty thousand teachings, but he eventually fell into hell because of his arrogance and jealousy.

The Daishonin compared the pure-hearted Chudapanthaka with Devadatta stating that their example represents the situation in the world in this present latter age.
What the Daishonin meant is that these examples in Buddhism are not simply stories of the past, but apply precisely to the people of their time.

There can be no doubt that they apply to us today, as well, in that they describe fundamental truths of human nature and what is essential in enabling us to attain Buddhahood.

The vital point that we can learn from this example cited is that we must maintain a strong resolve and pure heart in always seeking the guidance and example of our mentor.

While striving to actualize our mentor’s teachings, even though it may be just one single phrase, through our words, thoughts and deeds, we are able to engrave these teachings into our lives.

Only when we do so can we inherit our mentor’s legacy of victory and win in all aspects of our lives and in our activities for kosen-rufu.

SGI President Ikeda said, “The shared commitment of teacher and disciple is one of the key teachings of the Lotus Sutra because through the correct transmission of this commitment from teacher to disciple, the correct teaching of Buddhism is passed on and widely spread. The karmic ties linking mentor and disciple are eternal. Through the unceasing joint struggle of mentor and disciple, the great path of kosen-rufu will continue forever.”

With this profound vow, let us strive for the absolute victory of mentor and disciple.

Footnotes:
1. Chudapanthaka – A disciple of Shakyamuni Buddha, he received the prophecy of enlightenment in the “Prophecy of Enlightenment for Five Hundred Disciples” (8th) chapter of the Lotus Sutra.

2. Devadatta – He first followed Shakyamuni Buddha as a disciple but discarded faith due to his arrogance and strong attachment to fame and status. He committed the three cardinal sins (causing disunity in the Buddhist Order; injuring the Buddha abd killing an arhat) and fell into hell.

3. Sixty thousand teachings – Refers to the sacred teachings of Brahmanism in India. It is said that there are sixty thousand teachings set forth by the founders of Brahmanism and hence the term, “sixty thousand teachings”.

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

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

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

(The Writings of Nichiren Daishonin Vol 2, p755)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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