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

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

(The Writings of Nichiren Daishonin Vol 1, p615)

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

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

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

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

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

Against such a social setting, Nichimyo again took the long journey to Minobu to visit the Daishonin.

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

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Our practice of faith entails a continuous struggle for limitless improvement. It is a continuous challenge to scale greater heights and to strengthen our lives ever more.

It is only by undertaking such a challenge can one savour true fulfillment, joy and happiness.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(The Writings of Nichiren Daishonin Vol 1, p618)

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

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

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

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

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

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

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

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

“Many in body” (which can also be expressed as “different in body”) refers to the fact that each one of us is uniquely different as we all have diverse personalities and characters.

“One in mind” (which can also be expressed as “same in heart or spirit”) means sharing the same lofty goal to realize kosen-rufu (peace and happiness of all people) and cherishing the same resolve or determination to fulfill that ideal as fellow disciples.

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

On top of this, he also focused on one vital point, stating: “The explicit acknowledgement here that, though we unite in spirit, we are ‘many in body’ or ‘different in body’ is very important.”

The reason being, the individual uniqueness is given due respect though we may share the same purpose or aspiration.

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

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

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

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

How then, can we put the spirit of many in body, one in mind in the course of our daily life?

The answer is simple – it means to work together with fellow members for the sake of kosen-rufu. For example, when we attend SGI activities, we should not be by-standers or regard ourselves as “guests”.

Instead, we should attend the meeting with the same resolve and spirit as the organizers of the meeting by working and praying for the success of the meeting.

This includes our monthly discussion meetings.We should pray for the success of the meeting, strive to bring our families and friends along for the meeting, and contribute our part by sharing our thoughts or experiences at the meeting.

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

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

Prepared by the Singapore Soka Association Department

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

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

(The Writings of Nichiren Daishonin Vol 1, p960)

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

The lay priest and his wife were thought to convert to Nichiren Daishonin’s Buddhism through their relationship with the Nanjo family.

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

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

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

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

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

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

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

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

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

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

By the same token, all our contributions for kosen-rufu, including our financial contributions, express our appreciation and our determination to advance kosen-rufu.

Each person’s contribution, regardless of the amount, should be valued as a beautiful offering of the heart. As Nichiren Daishonin reminded us in this passage and repeatedly in many other writings, it is the heart of faith and sincerity behind an offering that determine the value. This beautiful and sincere spirit with which the offering is made in turn guarantees immeasurable good fortune and benefit.

This is what the Daishonin emphasized next in this passage by quoting from the fourth volume of the Lotus Sutra whereby Shakyamuni Buddha made a promise to dispatch good men and women who cherish the intent of the Buddha to make offerings to and protect those who teach and spread the teachings of the Lotus Sutra after the Buddha’s passing (“The Teacher of the Law Chapter” of the Lotus Sutra).

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

In light of this teaching, each and every practitioner of the Daishonin’s Buddhism who has appeared to advance the cause of worldwide kosen-rufu possess a mission that only he or she can fulfill.

All fellow members of the SGI, who are striving this lofty cause, possess the joy of fulfilling one’s own unique mission. It can be said that it is this joy and pride that constitutes the strength and power of the Soka Gakkai, which have overcome numerous adversities and obstacles over the past 80 years to achieve the victorious development we see today.

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

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

Footnotes:
1. The fourth volume of the Lotus Sutra: The 28 chapters of the Lotus Sutra are compiled into eight volumes and the Daishonin referred to the fourth volume. It is this fourth volume that the “Teacher of the Law” (10th) chapter is contained. Specifically, the Daishonin was referring to this passage from the “Teacher of the Law” chapter, which reads: “If after I have entered extinction / there are those who can expound this sutra, / I will send the four kinds of believers, magically conjured, / monks and nuns, / and men and women of pure faith, / to offer alms to the teachers of the Law; / they will lead and guide living beings, / assemble them and cause them to listen to the Law.” (LSOC, p207)

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

The Daimoku of the Lotus Sutra - There's No Deadlock for One Who Chants the Daimoku of the Mystic Law with Absolute Conviction

The character myo means to open. If there is a storehouse full of treasures but no key, then it cannot be opened, and if it cannot be opened, then the treasures inside cannot be seen.

(The Writings of Nichiren Daishonin Vol 1, p145)

This letter is thought to have been written by Nichiren Daishonin in the first month of the year 1266 to a female disciple. Nothing is known about her.

From the content of the letter written to her, she appeared to be a new believer in Nichiren Daishonin’s Buddhism who was deeply attached to the teachings of Nembutsu.

This letter explained in plain terms the immeasurable rewards of the simple practice of chanting daimoku of Nam-myoho-renge-kyo.

This letter consists of two sections. In the first section, the Daishonin addressed the question of whether or not one can attain benefit from chanting the Daimoku (Nam-myoho-renge-kyo) without understanding the meaning of the Lotus Sutra, and stressed the necessity of faith in attaining Buddhahood.

In the second section, the Daishonin clarified the great blessings contained on the five characters of Myoho-renge-kyo, the title of the Lotus Sutra.

Finally, he stated that only the Lotus Sutra enables women to attain Buddhahood, and urged the recipient of this letter to chant Nam-myoho-renge-kyo wholeheartedly and not be influenced by evil friends (negative influences that hinder one’s Buddhist practice).

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The character, myo of Myoho-renge-kyo has three meanings: to open, to be fully endowed and to revive.

This passage is the portion where Nichiren Daishonin elaborated the phrase, “the character myo means to open”.

Here, the Daishonin used the analogy of the key to a storehouse. He said, “If there is a storehouse full of treasures buy no key, then it cannot be opened, and if it cannot be opened, then the treasures inside cannot be seen.”

Prior to the revelation of the teachings of the Lotus Sutra by Shakyamuni Buddha, the doors to the storehouse filled with the treasure of the Mystic Law, the ultimate truth to which the Buddha was enlightened, was closed and no one had access to the treasure inside.

Although the storehouse was somewhat visible to the people, the treasure inside it was inaccessible to anyone. Nichiren Daishonin taught here that by revealing the Lotus Sutra, which expounds the universal enlightenment of all living beings, Shakyamuni Buddha provided the key to open the storehouse.

By doing so, the treasure of the Mystic Law, which is the ultimate truth that Shakyamuni had wanted to preach all along, was made accessible to all.

In the context of our practice, “to open” means to open our eyes of faith to perceive and be absolutely convinced of the Mystic Law that is inherently endowed in our very own lives.

By chanting the daimoku of Nam-myoho-renge-kyo, we can open and manifest this “treasure” that resides within our lives.

The phrase, “The character myo means to open”, means to activate the power of the Mystic Law that is as vast as the entire universe that lays dormant in our lives and thereby open the magnificent state of Buddhahood from within us.

And by manifesting this fundamental power endowed within one’s life, one is able to revive, no matter how harsh or adverse one’s circumstances may be in.

In the same Gosho, the Daishonin said, “Myo means to revive, that is, to return to life.” (WND-1, p149)

SGI President Ikeda explained in his guidance, “By chanting the eternal Mystic Law, we are able to attune our lives with the eternal rhythm of limitless joy. By dedicating our lives to spreading the Mystic Law, the fundamental Law of the universe, we are able to develop an immense state of being that is one with the universe. We of the SGI are striving wholeheartedly to realize the great desire of kosen-rufu. Nothing can defeat us. Nothing can hinder our progress. Nothing can hold us back or tie us down. Nothing can sully us.”

In this way, no matter how formidable the obstacle may appear to be, as long as one continues to chant the daimoku of the Mystic Law and dedicate one’s life to the cause of kosen-rufu, one will absolutely never become deadlocked.

Now is the time to chant daimoku infused with courage and profound conviction and show splendid actual proof of the great power of the Mystic Law.

The One Essential Phrase - The Practice of Chanting Daimoku: The Perfect Teaching for All Eternity

Nam-myoho-renge-kyo is only one phrase or verse, but it is no ordinary phrase, for it is the essence of the entire sutra. You asked whether one can attain Buddhahood only by chanting Nam-myoho-renge-lyo, and this is the most important question of all. The spirit within one’s body of five or six feet may appear in just one’s face, which is only a foot long, and the spirit within one’s face may appear in just one’s eyes, which are only an inch across… Similarly, included within the title, or daimoku, of Nam-myoho-renge-kyo is the entire sutra consisting of all eight volumes, 28 chapters, and 69,384 characters, without the omission of a single character.

(The Writings of Nichiren Daishonin Vol 1, p922)

Nichiren Daishonin sent this letter from Minobu in the seventh month, 1278 to the lay nun, Myoho who lived in Okamiya Village in Suruga Province.

This letter was written in response to a letter she had sent to the Daishonin, asking whether one can attain enlightenment by chanting Nam-myoho-renge-kyo alone.

She was a sincere believer and received several letters from the Daishonin, who apparently placed great trust in her.

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The following explanation is based on SGI President Ikeda’s study series: “Learning from the Gosho: The Eternal Teachings of Nichiren Daishonin” on the Gosho, “The One Essential Phrase”.

All people share the wish to lead truly joyous lives. Everyone hopes he or she can meet death with a sense of having lead a fulfilled existence. In reality though, these aspirations are seldom met. What, then, should one do?

One of Nichiren Daishonin’s disciples, lay nun Myoho put the questin this way: “Can one attain Buddhahood just by chanting Nam-myoho-renge-kyo?”

Buddhahood is an immense state in which life and death are joyful. The question, in other words, is whether it is possible to attain such a wonderful state of life by simply chanting daimoku.

In a sense, she posed this candid and straightforward question as a representative of all people of the Latter Day of the Law and this Gosho is the Daishonin’s reply to her.

Chanting daimoku is a teaching that is “easy to uphold and easy to practise” (WN-1, p923) Second Soka Gakkai President Josei Toda once said: “The Gohonzon is truly great. But because this is so simple, people fail to understand it.”

Perhaps this was also the sentiments shared by lay nun Myoho when she asked the Daishonin the question if the simple practice of chanting daimoku can actually lead one to happiness.

Because the Law is profound, the practice is simple. The more technology advances machines become simpler to operate. Mr Toda went so far as to liken the Gohonzon to a “happiness-manufacturing machine”. And the switch for turning this machine on is chanting daimoku for oneself and others.

It could be said that Nichiren Daishonin distilled Buddhism down to an essence of irreducible simplicity for the sake of all people.

It seems all too simple. When television was invented, though, people were no doubt amazed at how extremely simple and convenient it was. Now television is taken for granted; no one thinks of it as mysterious anymore. The same will be true of the Mystic Law when kosen-rufu is achieved.

President Toda predicted that 200 years later, everyone would finally understand the significance of our efforts. He also said, “As science progresses, the validity and correctness of Buddhism will be increasingly borne out.”

The air around us is filled with radio waves of various frequencies. While these are invisible, a television set can collect them and turn them into visual images. The practice of chanting daimoku to the Gohonzon aligns the rhythm of our own lives with the world of Buddhahood in the universe.

It “tunes” our lives, so to speak, so that we can manifest the power of Buddhahood in our very beings.

The Daishonin indicated in this Gosho that Nam-myoho-renge-kyo is the heart of the entire Lotus Sutra. It is the “eye” and essential core of Buddhism. The eyes are indeed the windows to the soul. The eyes express a person’s life in its totality. Similarly, the immense energy of a nuclear explosion is expressed by the succinct formula E=mc2.

Through these analogies, the Daishonin assured lay nun Myoho that the single phrase Nam-myoho-renge-kyo is the key that unlocks the limitless energy of life. The Gohonzon of Nam-myoho-renge-kyo contains all the wisdom of Buddhism and the Lotus Sutra.

It contains a comprehensive compilation of wisdom for helping people become happy and its essence is none other than the daimoku of the Lotus Sutra, or Nam-myoho-renge-kyo.

That is why everything becomes a source of value, everything is brought to life, when we base ourselves on daimoku.

In fact, the practice of chanting daimoku embodies the Buddha’s ardent and heartfelt wish to lead all people to happiness.

Anyone can perform it. It can be done anytime and anywhere. It is the most highly refined and simplified method of practice.

As such, it is the perfect Buddhist teaching for not only the 21st century, but for the next centuries and for 10,000 years and more of the Latter Day of the Law – for all eternity.

Second Soka Gakkai President Josei Toda once said, smiling brightly:

“If a large hospital were to concoct a treatment that, if you took every day for an hour, would enable you to become happy without fail in both body and spirit, the place would no doubt be packed. Regardless of whether it was expensive or if you had to wait in line for hours, people would come everyday to receive it. We can get this medicine, the mystic medicine of daimoku, in our own homes – and while sitting down, at that. All we need to pay for are candles and incense. So form the standpoint of cost, it is the least expensive method available. If someone just grumbles and fails to carry out the practice, it’s a great waste.”

Based on this Gosho, there is not a slightest doubt that the practice of chanting daimoku, though simple, is the correct practice that never fails to lead the people in the Latter Day to absolute happiness.

Lessening One's Karmic Retribution - Transforming One's Destiny and Helping Others Do the Same

The Nirvana Sutra teaches the principle of lessening one’s karmic retribution. If one’s heavy karma from the past is not expiated within this lifetime, one must undergo the sufferings of hell in the future, but if one experiences extreme hardship in this life [because of the Lotus Sutra], the sufferings of hell will vanish instantly.

(The Writings of Nichiren Daishonin Vol 1, p199)

Nichiren Daishonin wrote this letter on the fifth day of the 10th month, 1271, only three weeks after he was nearly executed at Tatsunokuchi. It was sent to his three leading disciples: Ota Saemon, a leading government official, the lay priest Soya Kyoshin, and the Dharma Bridge Kimbara.

One of them might have visited the Daishonin while he was being held in detention for exile at the residence of Homma, deputy constable of Sado Island, in Echi, after the failed execution.

This letter may well have been an expression of gratitude for the visit and for their concern for the Daishonin’s safety.

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The following explanation is based on SGI President Ikeda’s study series: Learning from the Gosho – The Hope-filled Writings of Nichiren Daishonin on the Gosho, “Lessening One’s Karmic Retribution. The power of the human spirit is infinite. No matter what fate might have in store for us, we can definitely overcome it.

We can break through our sufferings and find joy.

The doctrine of changing karma taught in Nichiren Daishonin’s Buddhism is an unrivalled principle of victory in life, bringing hope, courage and confidence to all people. It embodies a philosophy of supreme humanism showing that each individual inherently possesses the power to weather any destiny.

In this writing, we can see the Daishonin’s towering life-state of viewing great hardships as an opportunity to attain Buddhahood. He clarified the common truth of Buddhism and human existence that hardships are a part of life, saying that we should not be perturbed by them.

In this passage we are studying, the Daishonin referred to the principle of lessening one’s karmic retribution, and highlighted the significance of hardships n terms of karma, a subject relevant to all people.

There is no such thing as a life free of hardships. We experience adversity precisely so that we can achieve true peace in life. But unless we are aware of our inner strength to withstand hardships, we will find ourselves in a situation where one difficulty gives rise to another and we will ultimately be crushed by their weight.

The principle of lessening one’s karmic retribution set forth in this writing explains the quintessential power that resides within us and enables us to withstand hardships. The Daishonin demonstrated this power by weathering intense persecutions himself.

The prevailing view of karma in the Daishonin’s time was that if a person had accumulated such heavy offenses in past lifetimes that it would be impossible to expiate all of their evil karma in the course of their present existence, they would have to undergo hellish sufferings in future lifetimes before their retribution could end.

The principle of lessening karmic retribution that the Daishonin taught, however, held that a person could expiate even the heaviest negative karma from past lifetimes through receiving retribution in a lighter form in their present existence.

The theory of karma in Nichiren Daishonin’s Buddhism is an empowering teaching that can revitalize people’s lives.

It teaches that there is no negative karma, no matter how heavy, that cannot be transformed for the better. In this writing, the Daishonin’s doctrine of changing karma or destiny is discussed in terms of the principle of lessening one’s karmic retribution.

There are two major points concerning lessening one’s karmic retribution that are highlighted in this writing.

The first point is in regard to the Daishonin’s declaration that “the sufferings of hell will vanish instantly”. (WND-1, p199)

What he said is that even the kind of heavy karma that gives ris to hellish retribution can be expiated immediately, right now – not gradually at some distant time in the future. This is made possible by the principle of mutual possession of the Ten Worlds.

Generally, karma is taught as being formed by past causes and manifested as present effects – that is, there is a time lag between cause and effect; they are not simultaneous.

The Daishonin’s Buddhism, however, teaches that karma can be transformed as a result of manifesting the Buddhahood that inherently exists within us. Just as the myriad stars in the sky disappear when the sun rises, the unfathomable store of negative karma in our lives can be erased when we bring forth the life-state of Buddhahood.

Accordingly, the second point – one that is very important – is that lessening karmic retribution is also the gateway to attaining Buddhahood in this lifetime.

In other words, lessening karmic retribution leads directly to the great path of attaining Buddhahood. In that sense, when we lessen our karmic retribution, it doesn’t mean merely zeroing out a minus balance, but rather that we effect a momentous change in the direction of our lives, shifting from a downward descent toward an infinite upward ascent, from a negative path to a positive one of genuine good.

This is the power of Mystic Law, which has the ability to transform the negative into something beneficial – in other words, to turn poison into medicine.

The doctrine of lessening one’s karmic retribution in the Daishonin’s Buddhism is none other than the principle for redirecting our lives toward happiness right at this very moment – here, now, just as we are.

Therefore, the present moment in which we wage this struggle is vitally important. In “The Opening of the Eyes”, the Daishonin stated: “If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at the causes that exist in the present.” (WND-1, p279)

Our present is the result or effect of our past causes. At the same time, the present itself becomes the cause that will shape our future. The three existences – past, present and future – are all contained in the present, in this instant.

The important thing is how we change our attitude or inner resolve at this moment. This is because we can freely create our future through our determination and action right at this very instant.

The Daishonin’s teaching of changing karma opens the way for a brilliant revolution of hope, freeing people from the predominant dark, fatalistic view of karma or destiny.

Questions and Answers about Embracing the Lotus Sutra - Now is the Time to Create Life's Greatest Memory

Everywhere other than the Capital of Tranquil Light is a realm of suffering. Once you leave the haven of inherent enlightenment, what is there to bring you joy? I pray that you will embrace the Mystic Law, which guarantees that people “will enjoy peace and security in their present existence and good circumstances in future existences”. This is the only glory that you need seek in your present lifetime, and this is the action that will draw you towards Buddhahood in your next existence. Single-mindedly chant Nam-myoho-renge-kyo and urge others to do the same; that will remain as the only memory of your present life in this human world. 

(The Writings of Nichiren Daishonin Vol 1, p64)

Although there are different opinions concerning the date of this letter, it is generally accepted that Nichiren Daishonin wrote it in the third month of the 1263, shortly after he had been pardoned and had returned to Kamakura the following two years of exile on the Izu Peninsula.

The Daishonin was then 42 years old. As the title indicates, this work discusses the significance of embracing the Lotus Sutra and was written in the form of five questions and answers.

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To be born a human being and, moreover, to encounter the supreme teaching of Buddhism are rare opportunities. How should one live in order to live a life of value creation?

This is a passage whereby Nichiren Daishonin taught us the fundamental way of life as a human being.

One paragraph before this passage, the Daishonin quoted a passage from the Lotus Sutra, which stated: “There is no safety in the threefold world (the world where we live in); it is like a burning house.” 

Based on this teaching from the Lotus Sutra, the Daishonin stated here: “Everywhere other than the Capital of Tranquil Light is a realm of suffering. Once you leave the haven of inherent enlightenment, what is there to bring you joy?”

The terms, “Capital of Tranquil Light” and “haven of inherent enlightenment”, refers to the enlightened life state, as well as the land where the Buddha of time without beginning dwells in.

However, it is important to note that this does not refer to a distant land or another world. It refers to the Buddhahood that is inherently endowed in our lives.

Put another way, it refers to Nam-myoho-renge-kyo, a magnificent state of life imbued in utmost purity and richness. It refers to the prime point of life from which one departs and returns to in the journey of life. 

By chanting the daimoku of Nam-myoho-renge-kyo, one opens up and reveals the Buddhahood inherent in one’s life. By doing so, one can illuminate not only one’s life but also one’s relations with others, one’s surroundings including the community and country with the light of hope and joy.

We can thus enjoy a life state of indestructible happiness that remains unaffected by any obstacles not only in this existence but also in future existences throughout eternity.

This is why the Daishonin says here that embracing the teachings of the Mystic Law is the only glory that one should seek in one’s present lifetime, and is the action that will draw one towards Buddhahood in the next existence.

What does “embracing the Mystic Law” means? The Daishonin explained here that it is to “single-mindedly chant Nam-myoho-renge-kyo and urge others to do the same”. That is to practice this great Law of happiness ourselves and teach others to do the same.

This is in fact, what we are striving to do on a daily basis through the promotion of our kosen-rufu movement. It is none other than our SGI activities.

By striving together with our mentor and comrades, dedicating our lives for kosen-rufu, we are actually engraving a memory of unsurpassed joy and one that shines eternally within our lives.

SGI President Ikeda said: “Our devoted actions taken for the sake of kosen-rufu will become the utmost memory and history in our lives. Life is fleeting and passes by in an instant. Only by dedicating our lives to Buddhism can we live a life whereby all our wishes are fulfilled. It will be one’s loss if one does not adorn one’s life with true fulfillment and joy.”

Let's continue to boldly share the teachings of the Mystic Law with our friends and people around us and together, live a life of genuine happiness.

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