On Prolonging One’s Life Span

If you are unwilling to make efforts to heal yourself, it will be very difficult to cure your illness. One day of life is more valuable than all the treasures of the major world system, so first you must muster sincere faith. This is the meaning of the passage in the seventh volume of the Lotus Sutra that states that burning a finger is an offering to the Buddha and the Lotus Sutra is better than donating all the treasures of the major world system. A single life is worth more than the major world system. You still have many years ahead of you, and moreover you have encountered the Lotus Sutra. If you live even one day longer, you can accumulate that much more benefit. How truly precious your life is!

(Passage from “On Prolonging One’s Life Span”, The Writings of Nichiren Daishonin, p955)


Background
Nichiren Daishonin sent this letter in 1279 to the lay nun, Toki, the wife of Toki Jonin. Toki Jonin was one of Nichiren Daishonin’s earliest disciples who maintained strong faith throughout his life, exerting himself in protecting the Daishonin through all ordeals. He received many important Gosho from the Daishonin, including “The Object of Devotion for Observing the Mind”. His wife, Toki, supported him throughout and maintained pure faith till the end.

When this letter was written, Toki was suffering from an illness. Upon receiving report on her illness, Nichiren Daishonin encouraged her in this letter by stating that the power of the Mystic Law can transform even fixed karma and prolong one’s life.

Explanation
Nichiren Daishonin taught the preciousness of life in the light of Buddhism, that even a single day of life surpasses all the treasures in the entire universe. The Lotus Sutra explains that because life is a treasure surpassing all others, dedicating one’s life for the good of others is a cause for creating one’s eternal good fortune. Since life is that precious, the Daishonin encouraged us to try to live even one day longer.

Lay nun, Toki, recipient of this letter, had been suffering from illness. Upon hearing this, the Daishonin penned this letter, encouraging her to first and foremost summon up courage and take action to confront her illness.

People tend to resign themselves to their circumstances, especially when faced with pain and suffering. The Daishonin urged us to challenge such a passive mindset and sense of resignation. He told Toki to keep fighting her illness with profound conviction in the words of the Lotus Sutra that expounds that “one’s life can be prolonged”.

He went on to tell Toki that because she encountered the Lotus Sutra (Nichiren Daishonin’s Buddhism) in her present lifetime, she could accumulate that much more benefit. Upholding this teaching is itself accumulating good fortune. Furthermore, despite their adverse circumstances, those who uphold the Mystic Law of Nam-myoho-renge-kyo are already teaching others through their lives, the greatness of the Law.

Therefore, the Daishonin was encouraging Toki, “You must never be defeated by your illness. You must live out your life to the fullest by dedicating it to the happiness of others and to the Mystic Law.”

SGI President Ikeda once said, “So long as we live, while ceaselessly chanting the daimoku of the Mystic Law, let us continually blaze with passionate determination and take action for kosen-rufu. The strong mind of faith forged thereby is the sole driving force which can enable us to confidently overcome the sufferings of birth and death.”

With passionate faith devoted to kosen-rufu, let us forge ahead with power and strength.

The Farther the Source, the Longer the Stream

Then how does one recognise the sage of the Lotus Sutra in this latter age? The sutra states that one who “can preach this sutra” or who “uphold this sutra” is “the envoy of the Thus Come One”. In other words, one who embraces the eight volumes, or a single volume, chapter, or verse of the Lotus Sutra, or who chants the daimoku, is the Thus Come One’s emissary. Also, one who perseveres through great persecutions and embraces the sutra from beginning to the end is the Thus Come One’s emissary.

(Passage from “The Farther the Source, the Longer the Stream”, The Writings of Nichiren Daishonin, p942)


Background
This letter was written on the fifteenth day of the ninth month in the year 1278 to Shinjo Kingo.

When Kingo tried to convert his lord, Ema, in September 1274, he incurred the lord’s wrath. False accusations made against Kingo by jealous colleagues aggravated the situation and brought great agony to him. In June 1277, Lord Ema ordered Kingo to abandon his faith in the Daishonin’s teachings or face the consequence of having his service to the Ema family terminated.

However, Kingo continued to struggle based on faith in exact accordance with the Daishonin’s guidance. As a result, Kingo achieved great victory at the end. Eventually, Ema could clearly perceive Kingo’s sincere and dedicated service and renewed his trust in him. Ema bestowed upon Kingo a fief far larger than the one he already has. He reported this news to the Daishonin immediately. This letter was written in response to Kingo’s report.

Explanation
In this passage, Nichiren Daishonin quoted from the Lotus Sutra to explain in simple terms what “a sage of the Lotus Sutra is, in the Latter Day of the Law.

The Lotus Sutra explains that “a sage of the Lotus Sutra” is an envoy of the Thus Come One, the Buddha and is a person who can preach the Lotus Sutra and also uphold it.

In the present day context, “one who embraces the eight volumes, or a single volume, chapter, or verse of the Lotus Sutra, or who chants the daimoku” refers to anyone who upholds faith in the Gohonzon and shares the benefits of practising the Daishonin’s Buddhism.

The Daishonin also stated, “One who perseveres through great persecutions and embraces the sutra from beginning to the end is the Thus Come One’s emissary.” The true envoys of the Buddha are those who maintain their faith no matter what sort of hardships they encounter.

In light of this passage, SGI members – who embrace the Daishonin’s correct teachings and exert themselves for the sake of others – are the noble envoys of the Buddha.

Social position and wealth do not determine how noble we are. True nobility is determined by the philosophy we choose to uphold, the kind of action we take and by how we live our lives. People who uphold the Mystic Law and strive earnestly in the frontlines of kosen-rufu activities are worthy of the greatest respect.

It is essential, therefore, that we have heartfelt respect for one another and treat one another with utmost kindness and care. By cherishing our fellow members, we are also raising our own state of life and accumulating good fortune.

SGI President Ikeda explained this point in his guidance, “SGI members who are earnestly striving for the realisation of kosen-rufu are the Daishonin’s envoys and the Buddha’s heirs. By praising the members, one accumulates benefits for oneself and strengthens one’s Buddhahood. In fact, though one is praising the other person, one is, in effect, praising one’s own Buddhahood. This is the Buddhist principle of the oneness of oneself and others – that we and others are one and indivisible.”

Let us forge ahead together in the spirit if mutual respect and harmony for the attainment of kosen-rufu.

Questions and Answers about Embracing the Lotus Sutra

All the various teachings of the Buddha are spread by persons. As T’ien-t’ai said: “Even during the Buddha’s lifetime, the Law was revealed by people. How, then, in the latter age, can one say that the Law is worthy of respect, but that the person who upholds it is to be despised?” Hence, if the Law that one embraces is supreme, then the person who embraces it must accordingly be foremost among all others.

(Passage from “Questions and Answers about Embracing the Lotus Sutra”, The Writings of Nichiren Daishonin, p61)

Background
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 year 1263, shortly after he had been pardoned from exile on the Izu Peninsular and had returned to Kamakura. The recipient is not known.

As the title indicates, this work discusses the significance of embracing the Lotus Sutra and is written in the form of questions and answers.

Explanation
Nichiren Buddhism, no matter how wonderful its teaching may be, cannot be spread by itself. Nor can it reveal its greatness without practitioners who embrace and spread it widely in society. The future of Nichiren Buddhism is, therefore, determined by its practitioners.

In other words, no matter which era, the people who practice and spread Nichiren Daishonin’s teachings are most essential. So it is important to strengthen our resolve and capacity for the widespread of Buddhism and at the same time, to help others develop themselves into able successors in our community of faith.

Because the Buddhist teaching is important in bringing peace and happiness, the people who uphold and spread it become worthy of respect. This is precisely why T’ien-t’ai expounded that it is erroneous to esteem the Mystic Law while despising its practitioners. He taught that if one finds the Law worthy of respect, one must also respect those who embrace the Law.

As Nichiren Daishonin wrote, “if the Law that one embraces is supreme, then the person who embraces it, must accordingly be foremost among all others”, those who uphold and spread the Mystic Law are worthy of utmost respect, regardless of their social status or secular circumstances.

Because it is the people who spread Buddhism, cherishing each person dedicated to the spread of Buddhism amounts to valuing Buddhism itself. Conversely, despising or slandering the people who uphold Buddhism is equivalent to despising or slandering Buddhism.

In this sense, it is absolutely vital to cherish and encourage one another as fellow members who are practicing Nichiren Buddhism. Protecting and encouraging one person leads to the advancement of all.

Only with unity and solidarity forged through mutual respect and encouragement can the movement of kosen-rufu be advanced. SGI President Ikeda said in his guidance, “Cherishing every person – this is the tradition of the Soka Gakkai spirit passed down through generations. Extending ourselves to those who are suffering and encouraging them wholeheartedly through dialogue – we must never forget this tradition. There can be no genuine Buddhist practice without wholeheartedly encouraging each person, without taking action for the sake of each person.”

Let us extend mutual respect and encouragement to our fellow members as we continue to advance kosen-rufu with courage and fervour.

Sowing the Seed of the Law

Shakyamuni Buddha is the original teacher for all people, and moreover, he is endowed with the virtues of sovereign and parent. Because I have expounded this teaching, I have been exiled and almost killed. As the saying goes, “Good advice grates on the ear.” But still I am not discouraged. The Lotus Sutra is like the seed, the Buddha like the shower, and the people like the field.

(Passage from “The Essentials for Attaining Buddhahood”, The Writings of Nichiren Daishonin, p748)

Background
This letter was written in the right month of 1276 at Minobu. It is addressed to Soya, a lay follower who lived in Soya Village in Shimosa Province. His full name and title were Soya Jiro Hyoe-no-jo Kyoshin, and he is thought to have been a samurai who governed this province.

He was converted to Nichiren Daishonin’s teaching around 1260 and became one of the leading believers in the area, together with Akimoto Taro and Ota Jomyo. Soya had social standing and most comparatively more affluent. The fact that most letters addressed to Soya by Nichiren Daishonin were written in classical Chinese indicates that he was also well-educated.

Explanation
In this passage, Nichiren Daishonin made the point that people should understand who their fundamental teacher is. The word, “Shakyamuni”, here indicates that people should revere Shakyamuni Buddha as their teacher, as opposed to other Buddhas like Amida. The Japanese people during the Daishonin’s time had to an extent “lost sight” of Shakyamuni Buddha and his most important teaching, the Lotus Sutra. Here, the Daishonin tried to establish the importance of following the original teacher, Shakyamuni Buddha in the hope of leading people to the Lotus Sutra and ultimately to his teachings of Nam-myoho-renge-kyo.

From the viewpoint of Nichiren Buddhism however, the Daishonin himself is the fundamental teacher who taught that the source of enlightenment is Nam-myoho-renge-kyo. Because the Daishonin dedicated his life to the spread of Nam-myoho-renge-kyo, he faced a series of life-threatening persecutions. He was exiled to Izu and Sado, he was attacked with a sword at Komatsubara, and he was nearly beheaded at Tatsunokuchi.

In the face of all this, the Daishonin said, “Still I am not discouraged.” He courageously expressed he determination to never stop – to always propagate the great Law and lead people to happiness – no matter how great the difficulty.

As SGI members, it is our challenge to maintain the determination to practice faith and strive for kosen-rufu no matter what obstacles we may face. However, if we become stagnant and backslide in faith, we will be going against the teachings of the Daishonin.

An important point of the determination to practice as the Daishonin intended involves telling others about the Law. The Daishonin taught in this passage, “The Lotus Sutra is like the seed, the Buddha like the shower, and the people like the field.” Nam-myoho-renge-kyo is the fundamental seed of Buddhahood that allows people to attain limitless happiness and joy. Naturally, we should direct the lives of our friends and family towards enlightenment by “sowing the seed” of Buddhahood. Simply sharing Buddhism with others, regardless of whether they choose to practice or not, implants benefit in their lives.

Because we are calling forth the Buddha nature of others when we share the Mystic Law with them, it is important to talk about Buddhism with sincerity.

President Ikeda said, “Nichiren Buddhism is the Buddhism of sowing. By sharing the teachings of the Daishonin, we are advancing kosen-rufu. For this reason, such actions accrue boundless benefits and good fortune. Such actions constitute upholding justice and the eternal posterity of the true Law.”

Strengthening our Buddhist practice and sharing it with others promotes the advancement of our kosen-rufu movement. Good fortune and virtue lie in our efforts to spread Nam-myoho-renge-kyo. This is the correct way to sow the seed of happiness in people’s lives.

Connecting Directly to Nichiren Daishonin

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

(Passage from “The Actions of the Votary of the Lotus Sutra”, The Writings of Nichiren Daishonin, p764-5)

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

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

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

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

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

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

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

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

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

The Daishonin calls to us in this passage, “My disciples, form your ranks and follow me.” The Daishonin is teaching us that the quintessence of faith is to advance on the path of kosen-rufu opened by the Daishonin in the same mind and spirit as him.

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

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

Determination, Prayer and Action

When the head swings, the hair sways; when the mind is at work, the body moves; when strong winds blow, trees and grasses do not remain still; when the ground shakes, the great ocean churns. Since this is the case, if one moves Shakyamuni, the lord of teachings*, can any trees or grasses remain unshaken or waters unperturbed?

(Passage from “On Consecrating an Image of Shakyamuni Buddha Made by Nichigen-nyo”, Gosho Zenshu, p 1,187)

* The lord of teachings: The “lord of teachings” refers to one who expounds the Law. In other words, it refers to the Buddha. Nichiren Daishonin refered Shakyamuni who expounded the Lotus Sutra as the “lord of teachings”, in the context of the Latter Day of the Law, the lord of teachings refer to the fundamental Buddha who expounded Nam-myoho-renge-kyo. This refers to the Daishonin himself. In addition, in accord with the principle of the oneness of the person and the Law, it refers to the Gohonzon.

Background
Nichiren Daishonin wrote this letter in the second day of the second month of 1279 to Nichigen-nyo, the wife of Shingo Kingo. This letter was written in response to Nichigen-nyo’s offerings and reports that she had erected a wooden image of Shakyamuni Buddha.

Explanation
When she turned 37, traditionally an unlucky age on Japan, Nichigen-nyo, the wife of Shinjo Kingo, made offerings to Nichiren Daishonin and reported to him that she has made a three-inch image of Shakyamuni.

In response, the Daishonin wrote back to her and praised her faith. This is because many people at that time worshipped Amida Buddha of the Pure Land school and Danichi Buddha of the True Word school as the object of devotion, and she did not. The Daishonin therefore saw her acts of sincerity towards Shakyamuni Buddha as one that is directed towards the Lotus Sutra and the true Law of Nam-myoho-renge-kyo.

In Nichiren Buddhism, the object of devotion is the Gohonzon. The Daishonin realizing Nichigen-nyo’s undeveloped understanding of his teachings, considered her act of making the statue of Shakyamuni as one that is directed to this true Law. Considering the time and capacity of the people during that period, the Daishonin often acknowledged that a statue of Shakyamuni was a means to lead followers to the Lotus Sutra and eventually to the Gohonzon.

In this passage, the Daishonin used various analogies of human activity and natural phenomena to explain that the changes and movements one observed actually begin with the changes of a source. The swaying of the hair begins with the swing of the head, the body’s movements begin with the workings of the mind and so on. The Daishonin used these analogies to portray the important principle that one’s circumstances can be changed when the fundamental basis upon which one places one’s belief and determination changes.

When the Daishonin referred to Shakyamuni as the “lord of teachings”, he actually meant the fundamental Buddha, which is the Gohonzon in terms of our practice today.

When we have strong faith in the Gohonzon, pray earnestly and take action towards our goals, everything will move in the direction of our prayer by virtue of the Gohonzon’s power. The Gohonzon’s power is of course, reflective of our life’s innate power of wisdom, life force, courage as well as our ability to draw forth the universal protective functions (or functions of Buddhist gods).

Nam-myoho-renge-kyo, inscribed down the centre of the Gohonzon, is the fundamental law which forms the very basis of the existence of all things and phenomena in the universe. When we pray based on this Law, our prayers permeate everything. That is why with the Gohonzon, no prayer goes unanswered. Everything changes for the better with our faith and prayer, but the extent of changes will depend on the power of our faith and practice.

To bring for the power of the Gohonzon, we must base our faith and practice on a strong determination. When we pray and practise with the strong resolve to change our circumstances, we can make the impossible possible.

SGI President Ikeda said, “Prayer is the energy of life, permeating the entire universe and becoming the driving force for change. Radioactivity and ultraviolet rays are invisible, but they definitely exist and affect things. The ‘energy’ of your prayers to the Mystic Law, though invisible, has infinite power.”

With a strong prayer and determination, we can change anything and open up new paths for victory for ourselves and for others.

On Rebuking Slander of the Law and Eradicating Sins - No Prayer Will Go Unanswered

I am praying that, no matter how troubled the times may become, the Lotus Sutra and the ten demon daughters will protect all of you, praying as earnestly as though to produce fire from damp wood, or to obtain water from parched ground.

(The Writings of Nichiren Daishonin Vol 1, p444)

Nichiren Daishonin wrote this letter on Sado Island in 1273 to his devoted follower Shijo Kingo, who lived in Kamakura.

During this time, persecutions from the authorities were not only directed to the Daishonin but also to his disciples. The community of the Daishonin’s disciples in Kamakura especially, was subjected to harsh persecutions.

However, the Daishonin encouraged his disciples based on his absolute conviction in this letter. For instance, the Daishonin said that, though in exile, his overriding emotion is one of joy, stating with conviction that he has been banished precisely because he denounced the errors of those who slander the Lotus Sutra. Because he had met this great trial for the Sutra’s sake, the Daishonin explained, he was certain to thereby eradicate in this lifetime his evil karma accumulated since the distant past.

The Daishonin concluded thi letter by stating that no matter how tumultuous the times, he was earnestly praying that the heavenly beings and benevolent deities (protective functions of the universe) would protect each and every one of his disciples.

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This is a passage in which Nichiren Daishonin taught the importance of offering powerful prayers to make the impossible possible.

As the Daishonin stated here, “no matter how troubled the times may become”, the living conditions when this letter was written was indeed one of chaos and turmoil with the appearance of the three calamities and seven disasters. One year before this letter was written in 1272, the calamity of revolt within one’s own domain happened with the occurrence of the “February Disturbance”. The following year after this letter was written; in 1274 the calamity of invasion from foreign lands occurred when the Mongol army invaded Japan.

Amidst such turbulent conditions, Nichiren Daishonin’s disciples were going through intense oppression from the authorities because of their practice of faith. Moreover, the Daishonin himself was confronting one of the harshest persecutions of exile to Sado, which was deemed as good as the death penalty. Living conditions in Sado were so hostile that the Daishonin was not sure if he could survive till the next day.

Despite living in such extreme conditions, the Daishonin continued to offer powerful prayers for the protective forces of the universe to protect his disciples. The Daishonin’s profound compassion and powerful determination must have been a great source of inspiration to his disciples to resolutely stir up their faith to confront and overcome the persecutions they were facing. In this way, the path of the disciples in Nichiren Buddhism is to stand up in response to the mentor’s callings and consistently offer prayers based on the united spirit of mentor and disciple.

Moreover, the Daishonin also taught us the mindset and determination with which we should offer such prayers by using an analogy: he stated “… praying as earnestly as though to produce fire from damp wood or to obtain water from parched ground”. Through this illustration, the Daishonin was teaching us the essence of faith to never give up even though things may seem impossible in reality, and that we must continue to pray till our prayers are realized.

Only when we continue to offer such powerful prayers with perseverance will wisdom and courage well forth from the depths of our lives and the power of all Buddhas, bodhisattvas, heavenly beings and benevolent deities (protective forces in the universe) be activated to render their protection, thereby opening the way forward.

Quoting this Gosho passage, SGI President Ikeda gave the following guidance:

“While deeply cherishing the profound meaning of this Gosho, both my wife and I are sincerely sending daimoku to all fellow members every day. Precisely because the times are so troubled and turbulent, we must never, ever forget the absolute conviction that ‘no prayer will go unanswered’! This is what we call faith.”

Let’s us continue to advance with hope based on prayers infused with the united spirit of mentor and disciple and absolute conviction.

Footnote:
Ten demon daughters – refers to the ten female rakshasa who protect those who uphold the Lotus Sutra as heavenly gods and benevolent deities (protective functions of the universe). The Sanskirt word, rakshasa means demon. In the “Dharani” (26th) chapter of the Lotus Sutra, they vow to shield and guard the sutra’s votaries.

Translated and adapted from the May 2014 issue of The Daibyakurenge, the Soka Gakkai’s monthly study journal.