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. (1) Do not be discouraged because you do not enjoy an easy and secure existence in this life. (2) 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 (3) 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 September the previous year, the Daishonin was almost beheaded at Tatsunokuchi and on the following month, he was exiled to Sado.

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 were truly the votary of the Lotus Sutra as he claimed, he did not enjoy the 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.

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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 the 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 impassionedly, “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, living out his life as a votary of the Lotus Sutra and waging 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 that we must remind ourselves that we should not 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 this is exactly what he had been teaching his disciples so that they know what to do during such crucial moments in their lives. Yet, when such 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 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 lends 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 April2010 issue of The Daibyakurenge, the Soka Gakkai’s monthly study journal.

Letter to the Brothers - Powerfully Forging Ahead Based on Faith

Whatever trouble occurs, regard it as no more than a dream, and think only of the Lotus Sutra. Nichiren’s teaching was especially difficult to believe at first, but now that my prophecies have been fulfilled (1), those who slandered without reason have come to repent. Even if in the future other men and women become my believers, they will not replace you in my heart.

(The Writings of Nichiren Daishonin Vol 1, p940)

Nichiren Daishonin wrote this letter to the Ikegami brothers (older brother was Munenaka, younger brother was Munenaga) and their wives who lived in Ikegami in Musashi Province (present day Ota Ward). In this letter, the Daishonin taught the key to establishing “faith for surmounting obstacles”.

The exact date of conversion of the brothers to the Daishonin’s teachings is not certain but it is thought that they started practicing faith around 1256. The Ikegami family held an important post in Kamakura in the government’s Office of Construction and Repairs.

Their father, Yasumitsu was a loyal follower of Ryokan, chief priest of Gokurarku-ji temple or the True Word Precepts School. Through Ryokan’s instigation, Yasumitsu vehemently opposed the beliefs of his two sons.

Shortly after the Daishonin moved to Mount Minobu, Yamumitsu demanded that his sons renounced their faith in the Daishonin’s Buddhism. When they refused, he disowned his elder son.

This letter of encouragement was written in response to the Ikegami brothers’ report to the Daishonin about the recent happening. Although the letter is dated 1275, recent studies suggest that it is most likely to have been written in 1276.

Primogeniture, the right of the eldest son to succeed to the wealth and social prestige of the family, was a vitally important aspect of Japanese society during the Daishonin’s time.

Virtually insurmountable social and economic sanctions existed against persons who were disowned by their parents. By disowning Munenaka, their father was in effect provoking rivalry between the two sons by tempting the younger Munenaga to trade his beliefs for the right to his father’s estate.

In this sense, the Daishonin was particularly concerned about the faith of the younger brother and offered meticulous encouragement to him.

After this letter was written, Munenaka was forgiven but he was disowned again shortly thereafter. The Daishonin continued to guide and encouraged the brothers and their wives during the most trying times, urging them all to unite and maintain their faith.

They persisted in faith in exact accordance with the Daishonin’s guidance and several years later, the brothers finally succeeded in converting their father to the Daishonin’s teachings.

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In this passage, the Daishonin taught that “whatever trouble occurs” in the course of our life, we must confront and surmount them all based on faith in the Gohonzon.

It can be said that as a human being, our life is filled with a series of “troubles”. There are times when these “troubles” cannot be resolved in accord with our wishes and there are times when we seemed to be overwhelmed by these troubles.

It is exactly at such times that one should go back to the prime point of faith and stand up again to challenge the problem based on faith – this is what the Daishonin is teaching here in this passage.

On the surface, the “troubles” may look complex and seem so huge that they are insurmountable. However, it is important that we never become overwhelmed by such superficial distress.

Instead, it is necessary for us to take on the challenge to resolve these “troubles” at the fundamental level by engendering a fundamental transformation in one’s life.

In order to do so, one must align one’s life back in rhythm with the Mystic Law, which is the fundamental Law of the universe and life, and forge ahead courageously with faith as one’s basis of life.

SGI President Ikeda said in his guidance: “No matter what trouble occurs in life, it is important to maintain strong and profound faith. In specific terms, it means to devote one’s entire being for kosen-rufu and exert oneself in faith and practice with single-minded resolve.”

President Ikeda also wrote in his novel, The New Human Revolution:“When we truly pledge to achieve kosen-rufu as we chant daimoku, then our prayer is a prayer of the Bodhisattvas of the Earth. At that moment, our lives open and expand to that of the Bodhisattvas of the Earth. Such prayers have the power to set the heavenly deities and the Buddhas, the entire universe, into action, and they will protect us and our families, while also answering our personal prayers.”

In the second half of this passage, the Daishonin praised the faith of the wives of the Ikegami brothers who had been supporting the brothers from behind an never wavering on the path of kosen-rufu for all these years.

The two prophecies of internal strife and foreign invasion made by the Daishonin came true eventually. With the fulfillment of the Daishonin’s prophecy, the attitude of the people towards the Daishonin began to change.

The Daishonin stated here that even though there might be many others who decide to become his disciples in the future, they could never replace the Ikegami brothers in the Daishonin’s heart.

These words arose out of the Daishonin’s profound compassion for his disciples to whom he expressed his appreciation for their dedicated efforts in blazing a new path on untrodden grounds together in the same resolve and spirit of non-regression as their mentor.

The mentors and disciples of Soka (2) too, have overcome and prevailed over numerous obstacles and hardships based on the same vow for kosen-rufu as Nichiren Daishonin himself. Let us expand this wonderful solidarity of camaraderie as we advance towards the 100th anniversary of the Soka Gakkaiin 2030 with hope and courage.

Footnotes
1. “… now that my prophecies have been fulfilled”: In the treatise titled, “On Establishing the Correct Teaching for the Peace of the Land”, that Nichiren Daishonin submitted to Hojo Tokiyori (the retired regent but still the most powerful figure in the shogunate) in the year 1260, the Daishonin predicted the occurrence of the two disasters of internal strife and foreign invasion if the rulers continue to support erroneous teachings. Later, these prophecies were fulfilled when Hojo Tokisuke revolted against his younger half brother, Regent Hojo Tokimune, in the second month of 1272 (known as the February Disturbance), and when the Mongol forces attacked Japan twice, in 1274 and 1278.

2. “Soka mentors” refer to the three founding presidents, namely Mr Makiguchi, Mr Toda and Mr Ikeda who serve as eternal examples of selfless dedication to the propagation of the Mystic Law and “Soka disciples” refer to their disciples, including all SGI members who respect the three founding presidents as mentors.

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

The Farther the Source, the Longer the Stream - Winning Each Day

Lord Ema has now softened probably as a result of your admonishment. This is solely because of your deep faith in the Lotus Sutra. The deeper the roots, the more luxuriant the branches. The farther the source, the longer the stream. All sutras other than the Lotus Sutra have shallow roots and short streams, while the Lotus Sutra has deep roots and a distant source (1). That is why the Great Teacher T’ien-t’ai (2) stated that the Lotus Sutra would survive and spread even in the evil latter age (3).

(The Writings of Nichiren Daishonin Vol 1, p940)

Nichiren Daishonin wrote this letter to Shinjo Kingo, who was one of his leading followers in Kamakura. Previously, it had been accounted that it was written in the ninth month of 1278 but recent studies suggested that it might possibly had been written in the ninth month of 1279.

Sometime after the Daishonin moved to Mount Minobu in 1274, Kingo courageously attempted to convert his lord, Ema. However, Kingo’s good intentions incurred Ema’s wrath and began to alienate him.

Lord Ema was a staunch follower of the priest Ryokan of Gokuraku-ji temple then. Ryokan plotted against Kingo by instigating Lord Ema while Kingo’s jealous colleagues also took this opportunity to make false accusations against Kingo before their lord.

This prompted Lord Ema to order Kingo to abandon his faith or face the consequence of having his land confiscated. Even though Kingo was facing the greatest crisis in his life, he maintained firm faith and practiced exactly according to the Daishonin’s guidance.

As a result, Kingo managed to show great actual proof of gaining victory with his faithwhen Ema renewed his trust in Kingo and bestowed upon him a fief three times larger than the ones he already had.

This letter was written in response to Kingo’s report to the Daishonin about the new fiefs.

Delighted with Kingo’s victory, Nichiren Daishonin said in this letter that Kingo’s sincere faith and effort to lead his lord to faith in the Lotus Sutra were rewarded in this manner as a profound good fortune.

The Daishonin also quoted the words, “The farther the source, the longer the stream” and taught that with profound faith, one will surely enjoy a life of glory eternally.

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No matter how difficult times are, as long as one persevere tenaciously and live one’s life based on profound faith, a way to eternal prosperity will surely open forth – this is what Nichiren Daishonin taught with absolute conviction in this Gosho passage.

Misled by libelous allegations made by Kingo’s fellow samurais against him, his lord ordered Kingo to abandon faith in the Lotus Sutra.

No matter how critical the situation became, Kingo maintained firm faith and took sincere and prudent action in exact accordance with the Daishonin’s encouragement and advice.

Although criticisms from his jealous peers became increasingly intense, Kingo persevered tenaciously through the entire ordeal and eventually regained the trust of his lord.

He was rewarded with fiefs larger than the ones he already had and even had opportunities to deliver lectures on Buddhism to his lord.

Having received reports on Kingo’s victory, the Daishonin praised his indomitable faith and quoted the words of the Great Teacher T’ien-t’ai which read, “The farther the source, the longer the stream.”

In other words, the Lotus Sutra reveals the ultimate wisdom of the Buddha that penetrates deeply into the very essence of life, enabling one to attain enlightenment and achieved great actual proof of victory and happiness.

Just as a tree with deep roots would produce luxuriant branches, or a river with a faraway source would flow longer and nourish the great earth far and wide, the merits of the Lotus Sutra would spread far and wide in the evil age of the Latter Day, leading all people to happiness.

Through citing this principle, the Daishonin taught that with deep faith in the Mystic Law, both Kingo and Lord Ema who trusted Kingo with his heart, would prosper for many long years to come.

Likewise, if we have strong and profound faith, then no matter what hardships we may encounter in our journey of life, we will surely be able to enter the orbit of victory.

In addition, all our efforts and hard work for the sake of kosen-rufu will surely contribute to the great development of the kosen-rufu movement into the eternal future and ensure the prosperity of the SGI.

It is for this reason that it is extremely important that we live out each day with profound faith.

SGI President Ikeda said in his guidance: “It is my hope that you will savour a remarkable life of fulfillment and happiness with ever-youthful spirit and courage. I hope that with a heart of true and genuine faith, you will win each and everyday for the sake of the great endeavour of kosen-rufu and the eternal victory of your life.”

While setting our gaze on achieving eternal victories in our lives, lets renew our determination each day and devote our lives in fulfilling our mission.

Footnotes
1. “The deeper the roots, the more luxuriant the branches. The farther the source, the longer the stream”: Appears in the third volume three of Words and Phrases of the Lotus Sutra, one of the major works of the Great Teacher T’ien-t’ai. It is used to describe the infinitely profound wisdom of all Buddhas. The “roots” and “source” refer to the wisdom of all Buddhas while “branches” and “stream” express to the magnificent function of the Buddha’s wisdom.

2. Great Teacher T’ien-t’ai (538-597): The founder of the Chinese T’ien-t’ai school. Also called Chih-i.

3. Evil latter age: Latter Day of the Law. It is known to be an evil age that is filled with erroneous teachings and defiled by the five impurities of the age, of desire, of the people, of thought and of life itself.

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

On Prayer - Offering Prayers that Move Even the Great Universe

Though one might point at the earth and miss it, though one might bind up the sky, though the tides might cease to ebb and flow and the sun rise in the west, it could never come about that the prayers of the practitioner of the Lotus Sutra would go unanswered.

(The Writings of Nichiren Daishonin Vol 1, p345)

Prayers of the practitioner of the Lotus Sutra will definitely be answered – this is the theme of On Prayer, a letter infused with Nichiren Daishonin’s absolute conviction.

The Daishonin wrote this letter in 1272 when he was in exile on Sado Island. The writing is thought to be a reply to questions raised by Sairen-bo, a disciple of the Daishonin who at the time was also living in exile on Sado Island

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“Though one might point at the earth and miss it”, “though one might bind up the sky” – these are impossible feats that defies reason and logic. However, the Daishonin said that even if such impossible phenomena were to occur, there are no way that the prayers of the practitioner of the Lotus Sutra would go unanswered. This letter is infused with such absolute conviction of Nichiren Daishonin.

The Mystic Law is the fundamental Law of the universe that permeates all life and the universe and the Lotus Sutra is the very crystallization of the Buddha’s vow to propagate the teachings of this Mystic Law and lead all living beings to Buddhahood.

When one practises the teachings of the Lotus Sutra through one’s words, thoughts and deeds as a practitioner of the Lotus Sutra, the living beings of the Ten Worlds in the entire universe will be activated to help realize the prayers offered by the practitioner of the Lotus Sutra.

Therefore, in order to have one’s prayers answered, what is most crucial is to offer “prayers of a practitioner of the Lotus Sutra” through and through. One must breakthrough the confines of one’s “small self” and offer thorough prayers based on the great vow to realize kosen-rufu till the end.

The important point to note when doing so is to earnestly offer prayers that permeate our actions, words and thoughts.

“Action” refers tp physical action. Merely making a wish in one’s heart (thoughts) is not sufficient. One must take courageous actions in reality towards realizing one’s prayers.

“Words” refer to verbal action and specifically refers to the chanting of sonorous daimoku to the Gohonzon. The key point here is to pray till one’s prayers are answered with an indomitable, dauntless spirit, without giving up.

“Thoughts” refers to one’s mental action. It refers to one’s single-minded determination based on strong faith.

Set a clear and concrete goal and summon forth the power of conviction and hope with the belief that “I’m going to have my prayers answered without fail!”

SGI President Ikeda said in his guidance, “The Mystic Law is the fundamental law or principle of the universe. The prayers of those who chant, practice and champion this incomparably profound Mystic Law are directly in tune with the fundamental rhythm of the universe.

As such, their prayers will definitely be answered. And they themselves will be safeguarded and protected without fail by the heavenly deities and all Buddhas and bodhisattvas throughout the universe.

Prayer for the sake of kosen-rufu is crucial. What I mean here is prayer infused with a vow to support and protect the Soka Gakkai – the organization actualizing kosen-rufu – and contribute to its vibrant success and development; prayer based on the winning spirit of Buddhism, so that we can show actual proof of the greatness of the Mystic Law in our own lives.”

Lets offer heartfelt prayers fervently and take actions to conduct courageous dialogues and score victories in our lives as we advance forward.

Footnote:
The practitioner of the Lotus Sutra – One who practices in exact accordance with the teachings of the Lotus Sutra and propagates it. It also refers to one who practise the Lotus Sutra with one’s life and one who continue to uphold the teachings of the Lotus Sutra even when one encounters great obstacles and persecutions.

Keypoints:
1. “Though one might point at the earth and miss it”, “though one might bind up the sky” – these are impossible feats that defies reason and logic. However, the Daishonin said that even if such impossible phenomena were to occur, there are no way that the prayers of the practitioner of the Lotus Sutra would go unanswered.

2. Why is it impossible for “the prayers of the practitioner of the Lotus Sutra would go unanswered”? The reason is because the Mystic Law is the fundamental Law of the universe. When one takes faith and practises Nam-myoho-renge-kyo through one’s words, thoughts and deeds as practitioner of the Lotus Sutra, all living beings, including the heavenly deities, Buddhas and bodhisattvas in the entire universe will be activated to help realize the prayers offered by the practitioner of the Lotus Sutra.

3. However, the most crucial point is to offer “prayers of a practitioner of the Lotus Sutra”. So, even if we chant Nam-myoho-renge-kyo but our prayers are not “prayers of a practitioner of the Lotus Sutra”, then our prayers may not be answered. “Prayers of the practitioner of the Lotus Sutra” mean prayers based on the great vow to realize kosen-rufu. In other words, our faith and practice must not be self-centred, they must base on the great vow to realize kosen-rufu till the end. When such a spirit for kosen-rufu permeates our words, thoughts and deeds, then we will find our prayers will never go unanswered. Even when our prayers may seem unanswered at the present, if we continue to chant and strive for kosen-rufu, we will definitely see all our prayers realized eventually. This is the absolute conviction of the Daishonin conveyed to us in this gosho.

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

Regarding an Unlined Robe - Blaze with the Passionate Vow for Kosen-Rufu

When I don this robe, take my place before the Buddha, and recite the Lotus Sutra, then all the 69,384 characters that make up the sacred text, each individual character one by one, becomes a golden Buddha. Though the robe is only one, it clothes each and every one of the 69,384 Buddhas. And because this is so, the husband and wife who presented me with this robe will be visited by all these Buddhas, who will regard the couple as their supporters and watch over and protect them. For this husband and wife in their present existence they will be a prayer, a treasure, and when the husband and wife are on the point of death, they will be a moon, a sun, a path, a bridge, a father, a mother, an ox or a horse, a palanquin, a carriage, a lotus, a mountain, coming to greet and convey them the pure land of Eagle Peak.

(The Writings of Nichiren Daishonin Vol 2, p600)

This letter was written in the eighth month of 1275, a little more than one year after Nichiren Daishonin went to live in Mount Minobu. He had received a gift of an unlined robe (a light, warm-weather garment) from a married couple and this letter was written to thank them for their sincere gift.

Their names are not known but recent studies suggest they were related to the Nanjo family. Although they have never met the Daishonin, the couple delivered a summer garment as an offering to the Daishonin out of their sincere faith.

Living conditions in Mount Minobu was rather harsh where there was insufficient food and clothing. Having spent two years in exile on the desolate island of Sado, the Daishonin’s physical condition had deteriorated tremendously.

Hence, living amidst the unfavourable conditions in Minobu was particularly harsh on the Daishonin’s health. Perhaps due to such circumstances, the Daishonin was deeply touched by the couple’s sincere gift and expressed his tremendous joy in receiving it.

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The heart is indeed mysteriously and inscrutable. The boundless innate potential inherent in one’s heart is unfathomable.

Whether one leads a life of happiness or unhappiness depends on whether the positive or negative potential is unleashed. This is why Nichiren Daishonin said in another writing, “It is the heart that is important.” (WND-1, p1,000) And it it is Buddhism that elucidates the inscrutable workings of the heart.

Nichiren Daishonin is the votary of the Lotus Sutra who read the Lotus Sutra with his life by prevailing over one great adversity after another. The heart of the Daishonin dynamically pulsates with the Mystic Law, the fundamental wellspring from which all Buddhas arises.

The great vow to lead all people who are suffering in the Latter Day shone with brilliance in his heart.

As long as we infuse our hearts with this heart of the Daishonin, the immense power of the Mystic Law will surely well forth from the depths of our being.

In this writing, the Daishonin praised the couple’s sincere faith expressed in their gift of an unlined robe and affirmed that offerings made to the votary of the Lotus Sutra is equivalent to making offerings to the Lotus Sutra.

The Daishonin used an interesting analogy to further explain this principle. The Daishonin stated that their offering to the Lotus Sutra was equivalent to making an offering to 69,384 (number of characters in the Lotus Sutra) Buddhas.

This is because all the Buddhas attained enlightenment through the Lotus Sutra (Nam-myoho-renge-kyo). The Daishonin’s analogy of 69,384 Buddhas is meant to convey the meaning of many or countless Buddhas.

Consequently, the Daishonin stated that all 69,384 Buddhas would visit the husband and wife, watch over and render utmost protection to the couple not only in their present existence but in all existences, and ensure that they eternally advance along the great path of good fortune and benefit throughout the three existences.

Making an offering to the votary of the Lotus Sutra is a manifestation of one’s sincere faith based on the great vow to live out one’s life for the realization of kosen-rufu in the same mind as one’s mentor.
This is precisely why the infinite power of the Mystic Law will well forth from the depths of one’s life, filling one’s life with boundless good fortune as a result.

In terms of our modern world today, only the SGI is fulfilling the mission of the votary of the Lotus Sutra and advancing in the same heart as the three presidents of Soka Gakkai.

SGI President Ikeda said, “All of us, SGI members are striving for the realization of worldwide kosen-rufu. We are great warriors of the Mystic Law who live out our lives in the SGI, the organization that accord with the Buddha’s decree. Please be convinced that in the light of the Gosho, the benefit that one accrues from living one’s life for this lofty cause is boundless and unfathomable. This great light of benefit will illuminates our lives like the moon and the sun not only in this existence but also in the next existence and beyond eternally. There is no life and death that is more fulfilling and assuring as this.”

Lets ablaze our hearts with the great vow dedicated to the realization of kosen-rufu as we continue to score victories in our life.

Keypoints:
1. In praising the couple’s offering of an unlined robe, the Daishonin explained that their sincere offering to the votary of the Lotus Sutra is equivalent to making offering to 69,384 (the number of characters in the Lotus Sutra) Buddhas. This is because all the Buddhas attained enlightenment through the Lotus Sutra (Nam-myoho-renge-kyo). The Daishonin’s analogy of 69,384 Buddhas is meant to convey the meaning of many or countless Buddhas.

2. The Daishonin explained that great good fortune that accrues from such sincere offering by stating that all 69,384 (or countless) Buddhas will watch over the couple and render utmost protection to them in all existences, and ensure that they eternally advance along the great path of happiness throughout the three existences.

3. When making offering, it is the heart or spirit that is the most important. The act of offering should be a manifestation of one’s sincere faith based on the great vow to live out one’s life for the realization of kosen-rufu in the same mind as one’s mentor. When one makes offering based on such a spirit, the infinite power of the Mystic Law will definitely well forth from the depths of one’s life, filling one’s life with boundless good fortune.

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

On The Treasure Tower - Establishing a Treasure Tower of Victory in Our Communities

In the Latter Day of the Law, no treasure tower exists other than the figures of the men and women who embrace the Lotus Sutra. It follows, therefore, that whether eminent or humble, high or low, those who chant Nam-myoho-renge-kyo are themselves the treasure tower, and, likewise, are themselves the Thus Come One Many Treasures. No treasure tower exists other Myoho-renge-kyo. The daimoku of the Lotus Sutra is the treasure tower, and the treasure tower is Nam-myoho-renge-kyo. 
 
(The Writings of Nichiren Daishonin Vol 1, p299)
 
Nichiren Daishonin wrote this letter to his disciple on Sado island, Abutsu-bo. Although it is accounted that this was written in one or two years after the Daishonin moved to Mount Minobu.

As his name suggested, Abutsu-bo used to be a staunch believer of the Nembutsu school. However, after taking up faith in the Daishonin’s teachings, he and his wife became loyal supporters of the Daishonin and risked their lives in bringing him food and other necessities over the Daishonin’s two-year stay on Sado.

After the Daishonin returned to mainland Japan and took up residence at Mount Minobu, Abutsu-bo made several visits there all the way from Sado island despite his advanced age.

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In “The Emergence of the Treasure Tower” (11th) Chapter of the Lotus Sutra, it was stated that a colossal tower adorned with seven kinds of jewels suddenly emerged from the earth and came to a rest suspended in mid-air. Having witnessed this unprecedented event, all present at the assembly of the Lotus Sutra gasped with awe and at the same time, were filled with joy.

What actually does this treasure signify? Abutsu-bo was extremely puzzled by the treasure tower’s awesome proportions described in the Lotus Sutra and posed this question to the Daishonin.

In response, the Daishonin wrote this letter. He replied that the treasure tower is symbolic of the state of Buddhahood and that this magnificent life state exists in the lives of “the men and women who embrace the Lotus Sutra”.

The Daishonin further stated that this tower existed in Abutsu-bo’s life as he upheld the teachings of the Mystic Law. Abutsu-bo must had been deeply moved by the Daishonin’s words.

It was accounted that Abutsu-bo was a staunch believer of the Nembutsu school. According to the Nembutsu teachings, the lives of the people of the Latter Day of the Law are defiled with heavy negative karma and only through the compassion of Amida Buddha can they be saved.

In contrast to this teaching that emphasizes the helplessness of huan beings, Nichiren Daishonin asserted that the state of Buddhahood, a life state of supreme good exists in the lives of all living beings.

And that anyone who embraces the teachings of the Mystic Law can manifest this lofty state of Buddhahood that shines brilliantly like the treasure tower. In this way, the Daishonin revealed the truth that unlimited potential of Buddhahood does exist in the lives of all.

In emphasizing this point, the Daishonin said in this passage, “It follows, therefore, that whether eminent or humble, high or low, those who chant Nam-myoho-renge-kyo are themselves the treasure tower.”

By stating this point, the Daishonin reaffirmed that manifesting one’s Buddhahood has nothing to do with one’s social status. It all boils down to whether one chants the daimoku of the Mystic Law and exerts oneself in the practice or not.

Furthermore, the Daishonin said, “No treasure tower exists other than Myoho-renge-kyo.” He taught here that the treasure tower is none other than Nam-myoho-renge-kyo.

In other words, Nam-myoho-renge-kyo is the Mystic Law (which is expressed or manifested as Buddhahood within all lives). To enable us to manifest our Buddhahood, the Daishonin taught us the practice of chanting Nam-myoho-renge-kyo.

He further embodied the fundamental Law of Nam-myoho-renge-kyo in the form of the Gohonzon as our object of devotion. By doing so, Nichiren Daishonin expounded the way for all people to bring forth the magnificent “treasure tower” or Buddhahood from within our lives.

In this way, the Daishonin offered wholehearted encouragement and showered praises on one single disciple, who as nameless and ordinary resident of Sado represents the principle that all people are capable of attaining enlightenment by embracing the Gohonzon.

The greatness of the Daishonin’s teachings is found in the fact that we do not strive only to manifest the treasure tower within our own lives but to also perceive and recognize the remarkable treasure tower that exists within the lives of others.

SGI President Ikeda said, “We perceive the Treasure Tower in our own lives, and we perceive the Treasure Tower in the lives of others. And we are working to sanctify the places where we live and the entire world with forests of Treasure Towers. Let us construct ‘Treasure Towers of kosen-rufu’ in our communities. Let us each leave behind an eternal golden monument of personal achievement. Let us adorn our lives by challenging ourselves with the spirit, ‘This is where I will build my Treasure Tower.’”

Let us strive to construct great treasure towers of victories both within our lives and in our communities.

Keypoints:
1. In this letter, Nichiren Daishonin explained that the treasure tower is symbolic of the great Mystic Law of Nam-myoho-renge-kyo and the state of Buddhahood that exists in the lives of all people. The Daishonin further assured that everyone can bring forth his or her Buddhahood by taking faith in Nichiren Buddhism. The Daishonin emphasized on this principle when he stated that the treasure tower specifically existed in the life of Abutsu-bo who, even though is a nameless and ordinary citizen of Sado (i.e. a person with no special status), upheld strong faith in Nichiren Buddhism. In this way, the Daishonin taught that it is the strength of one’s faith that determines whether one can attain Buddhahood.

2. To enable all people to manifest Buddhahood, the Daishonin taught us the practice of chanting Nam-myoho-renge-kyo and embodied the fundamental Law of Nam-myoho-renge-kyo in the form of the Gohonzon as our object of devotion. By so doing, Nichiren Daishonin expounded the way and practice for all people to bring forth the magnificent “treasure tower” or Buddhahood from within his or her life.

3. We not only practice to manifest the treasure tower within our own lives but we also strive to bring forth remarkable treasure towers within the lives of others. SGI President Ikeda said, “We perceive the Treasure Tower in our own lives, and we perceive the Treasure Tower in the lives of others. And we are working to sanctify the places where we live and the entire world with forests of Treasure Towers. Let us construct ‘Treasure Towers of kosen-rufu’ in our communities. Let us each leave behind an eternal golden monument of personal achievement. Let us adorn our lives by challenging ourselves with the spirit, ‘This is where I will build my Treasure Tower.’”

Footnotes:
a. Treasure tower: A tower of stupa that appeared in “The Emergence of the Treasure Tower” (11th) Chapter of the Lotus Sutra and stayed suspended in the air all the way to the “Entrustment” (22nd) Chapter. According to the Lotus Sutra, this massive tower measured 500 yojanas high. It is adorned with the seven kinds of treasures which included gold, silver and lapis lazuli. Seated inside the tower were Shakyamuni and Many Treasures Buddhas. The entire assembly was then lifted into midair and remained suspended there, and the sequence of events known as the Ceremony in the Air began. Nichiren Daishonin viewed the treasure tower as an allegory for human life in its enlightened state achieved through the chanting of Nam-myoho-renge-kyo.

b. Thus Come One Many Treasures: A Buddha who appeared, seated in the treasure tower in the Lotus Sutra, in order to lend credence to Shakyamuni’s teachings in the sutra.

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

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

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

(The Writings of Nichiren Daishonin Vol 1, p997)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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