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

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

(The Writings of Nichiren Daishonin Vol 1, p283)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(The Writings of Nichiren Daishonin Vol 1, p218)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(The Writings of Nichiren Daishonin Vol 1, p602)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(The Writings of Nichiren Daishonin Vol 2, p755)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Concerning the Statue of Shakyamuni Buddha Fashioned by Nichigen-nyo - Earnest Prayers Change Our Environment

When you shake your head, your hair sways; when your mind begins to work, your body moves. When a strong wind blows, the grass and trees can no longer remain still; when the earth shakes, the seas atremble. Thus, if one can move Shakyamuni Buddha, the lord of teachings, can the grass and trees fail to respond, can the water remain calm?

(The Writings of Nichiren Daishonin Vol 2, p811)

This letter was written in the second month of 1279 at Mount Minobu to Nichigen-nyo, the wife of Shijo Kingo in Kamakura.

In this passage, the Daishonin used the analogies of one’s head and hair, strong wind, grass and trees to illustrate the fact that when one moves the root of something, everything else will move in accord.

In other words, the Daishonin taught us that when one prays to the Gohonzon with single-minded determination, one could certainly positively transform the harsh reality one is confronting.

In his discussion on “The Wisdom of the Lotus Sutra”, SGI President Ikeda said the following with regards to one’s attitude when offering prayers, “The Gohonzon doesn’t respond to indulgent, abstract prayer. When we pray to the Gohonzon with our entire life, there is no way that a path forward will not be opened.”

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Mrs Kazuko Miyamoto is a Women Division zone leader in Nanki-taiko, Wakayama Prefecture. She took up faith with her mother at the age of four in 1954. Her father had already passed away, leaving a huge amount of debt on the shoulders of her mother.

Her mother became the first person in Nanki area to take up faith and she traveled throughout the region to introduce Buddhism to the people there with fervent wish to become happy and to overcome their extreme poverty.

As the area was still shrouded in conservative feudalism, the moment the people heard the name “Soka Gakkai”, they would either criticize or chase her away. Nevertheless, her mother persevered.

Their poor living conditions did not improve immediately. However, her mother continued to strive with devoted efforts for the happiness of others no matter how adverse the circumstances. Till today, Mrs Miyamoto remembers how her mother worked for the well-being of others. Mrs Miyamoto joined in the YWD activities when she was 19.

Her family’s financial condition was still very tight and most of her income went to the family. The amount left for her use was barely enough to cover the travelling expenses to attend Gakkai activities.

Everyday, Mrs Miyamoto exerted herself joyously in the same clothes for she didn’t have any other clothing to wear. Recalling those days of her youth, Mrs Miyamoto said, “To me, I was very much contented. That was more than enough. As long as I could strive together with my mentor in life, nothing else matter and there was no other joy.” Savouring the joy of having a wonderful mentor in life, Mrs Miyamoto continued to strive in the frontlines of kosen-rufu.

In September 1976, she had the opportunity to meet her beloved mentor in Kansai. On that occasion, President Ikeda encouraged her to strive to transform her life (living conditions) and to enjoy greater spiritual composure and gave her a Japanese doll as a gift.

Cherishing this wonderful encounter in her life, Mrs Miyamoto strove even harder to transform her life. After her marriage, she had another opportunity to meet her mentor in June 1984 when she was fulfilling her role as a duty personnel working behind the scene.

President Ikeda warmly encouraged her, “I am fully aware of what you are going through. I also have experiences when I was so poor that I did not have enough to eat.”

At this point in time, her husband was running a business but his income was not stable and regular. Upon meeting her mentor, she felt extremely refreshed – as if her life had been cleansed completely of negative karma.

Thereafter, her husband’s business picked up momentum and she now lives in a newly constructed bungalow that comes with a complete view of the Pacific Ocean. Her four sons are actively fulfilling their missions in the YMD.

Mrs Miyamoto had actually been chanting three hours of daimoku everyday without fail since her YWD days. Today, she continues to work for the well-being of others with a brilliant smile and deep gratitude.

There are countless dramas of such members in Wakayama who had blazed a path of unsurpassed unhappiness after encountering their mentor in life.

The prime point for the “ever-victorious” spirit of Wakayama was the Wakayama Leaders Meeting held in December 1969.

On that occasion, President Ikeda continued to pour his entire being into encouraging the pioneering members in Wakayama despite his terrible physical condition – high fever and severe cough.

He taught us through his powerful leading of the song what it means to stand up resolutely against adverse winds in our lives. He described that scene in his novel, The New Human Revolution, “Fierce Winds” chapter in this manner:

“The Wakayama members were deeply moved by Shin’ichi’s powerful leading of the song, and many had tears in their eyes. At the same time, some of them, worried about Shin’ichi’s poor health condition, suppressed the urge to cry out for him to stop. Everyone present engraved the scene in their hearts, vowing: “I’ll do my best too! I will win!” And they clapped with all their might and sang along at the top of their voices.”

Thereafter, we exerted to our utmost in response to our mentor’s call and make the impossible possible. We shall continue to strive to achieve complete victory based on fervent prayers that will activate the workings of the Buddhist gods (protective functions of the universe).

Translated and adapted from an article written by Shoko Ota, Women Division Study Chief for Wakayama Prefecture, published on the June 2007 issue of The Daibyakurange, the Soka Gakkai’s monthly study journal.

The One Hundred and Six Comparisons - Propagation Efforts Entail Personal Contacts and Dialogues

The Law does not spread by itself. Because people propagate it, both the people and the Law are respectworthy.

(Gosho Zenshu, p856)

This letter is considered as one of the transfer documents that Nichiren Daishonin handed to his successor, Nikko Shonin, in January 1280 when the Daishonin was 59 years old.

The Daishonin taught in this passage that those who propagate Buddhism are the driving force of the kosen-rufu movement and that those who propagate the Mystic Law are of utmost nobility.

Buddhism is a great teaching that benefits all people. However, if there is no one to transmit its teachings correctly, it will not spread anywhere nor benefit anyone. If we all remain silent and not take any actions, our kosen-rufu movement will not advance – not even by one millimeter.

For this reason, all SGI members who are exerting themselves in propagation activities, working for the betterment of others are most respectworthy.

It was more than 50 years ago in October 1956 that SGI President Ikeda first set foot on the soils of Shimono-seki City in Yamaguchi Prefecture.

Although Yamaguchi was the cradle in the creation of contemporary Japanese history, giving birth to many prime ministers, the Soka Gakkai membership was much backward when compared to other local areas of Japan.

Second Soka Gakkai President Josei Toda was extremely concerned about this delayed development of the kosen-rufu movement in Yamaguchi and immediately dispatched the youthful President Ikeda to secure an important foothold in this area. This marked the beginning of the historic “Yamaguchi campaign”.

The Yamaguchi campaign unfolded over a three-month period with President Ikeda physically taking the lead there for only 22 days. Just within the short span of three months, the membership in Yamaguchi increased tenfold to more than 4,000 households.

During the campaign, President Ikeda demonstrated through his action, a role model on how to take leadership in our propagation movement. This was what he did – he met directly with members and spoke to them; personally visited with members and listened to their problems; personally reached out to members and encouraged them; met up with members and gave them guidance; met with members and chanted together with them and studied the Gosho. This was how President achieved this remarkable development in Yamaguchi in such a short span in time. This achievement in turn became an impetus for the entire Soka Gakkai to achieve a breakthrough in propagation efforts to realize the 750,000 member households, a goal set by President Toda, one year later.

Through the Yamaguchi campaign, President Ikeda taught us the importance of aligning our hearts with our mentor’s.

In addition, with regards to our propagation efforts, President Ikeda said the following in his guidance: “Assert the validity of Buddhism with courage and confidence. Don’t be overly concern or sensitive to the kind of response expressed by the person you are speaking to. The important thing here is to help establish a connection between his or her life and the Mystic Law.

“First and foremost, you must destroy the cowardice, the weakness within your own life. Only after doing so will you be able to conduct a dialogue of Buddhism with courage, composure and joy.

“As long as you speak with compassion, tenacity, courage and earnest resolve that ‘No matter what, I’m going to lead this person to happiness’, anyone will be deeply touched by your sincerity. There is no doubt about that.”

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Mrs Sadako Nakamura a WD assistant zone leader in Shimono-seki City, is one who has been living out her life in the spirit of propagation.

Mrs Nakamura was introduced to Nichiren Buddhism in 1960 by a relative who took up faith during the Yamaguchi campaign. The first benefit she received was being able to go back to work as a nurse, thus stabilizing her livelihood.

However, shortly after starting work, her husband, Kazuma met with a traffic accident and was seriously injured. He was in a coma for a period of time due to brain contusion and his life was in danger. However, with the strong support and encouragement from fellow members, Mrs Nakamura chanted daimoku with the single-minded resolve that “I’m going to make sure that my husband recovers.” Subsequently, her husband’s condition began to improve gradually and he was discharged after three months. He did not suffer any side-effects and was given a clean bill of health by the doctor.

Through this experience, Mrs Nakamura deepened her coniction in the immense power of the Mystic Law and with a profound sense of gratitude; she threw her entire being into propagation activities. Her propagation efforts continue today and the total number of households she had converted single-handedly has surpassed 50. Mrs Nakamura regards this as her greatest pride and treasure in her life.

Together with her husband, Mrs Nakamura actively contributes her part for the betterment of her community. Her husband has been serving as the chairman of the residential committee for years and together with Mrs Nakamura, he also serves as a committee member in the town’s health promotion committee.

In the course of serving the people in her community, Mrs Nakamura often shares Buddhism with fellow residents. She even managed to convert a Men Division member who was deeply troubled over his bed-ridden mother through tenacious encouragement.

According to Mrs Nakamura, sharing Buddhism with others has become such a natural part of her life that she can speak to anyone, anywhere, whenever she hears how troubled that individual is.

In the summer of 2007, Mrs Nakamura’s resolve was further enhanced when she learnt how hard President and Mrs Ikeda have been working ceaselessly despite the scorching summer heat to encourage fellow members through the Seikyo Shimbun, the Soka Gakkai’s daily paper.

She told herself, “The only thing I can do for my mentor is to propagate this wonderful teaching of Buddhism. My victories in propagation efforts will certainly be the source of greatest joy for President and Mrs Ikeda.” Since then, she listed out the names of all her unconverted friends and initiated a personal daimoku campaign to chant at least three hours of daimoku everyday.

Mrs Nakamura then shared the Daishonin’s teachings with the wife of her former patient whom she had been keeping in contact over the past 30 years. She was deeply touched by Mrs Nakamura’s unchanging sincerity and warmth and finally decided to take up faith that year.

Over the last three years, Mrs Nakamura successfully converted 10 of her friends and brought back six friends who had gone astray back to the correct path of faith.

President Ikeda said, “The SGI is a noble body of believers who are thriving in propagation activities. The flowers of fulfillment and happiness blossoms in one’s life in proportion to one’s efforts in engaging in sincere and courageous dialogues on Buddhism.”

Today, Mrs Nakamura is already 79 years old. She continues to enjoy excellent health and drives around everyday to do her kosen-rufu activities. She is enjoying life to the fullest now. She is also a correspondent student of the Soka University Faculty of Education and continues in her effort to pursue lifelong learning.

Mrs Nakamura’s greatest joy is to be able to contribute her home as a venue for kosen-rufu activities in her community and to receive fellow members in high spirits everyday.

Cherishing great pride as disciples of the essential phase of kosen-rufu, let us double and triple our efforts to share the great teachings of Buddhism with as many people as possible.

Key points of the Gosho passage:
1. The Mystic Law or the Gohonzon is truly great. But no matter how great it is, it cannot spread by itself. Therefore, if we do not introduce Nichiren Buddhism to others, the great power of the Gohonzon cannot help people overcome their suffering or become happy. If we know people who are suffering, but we choose to remain silent, then it is as good as if we are stopping that person from becoming happy.

2. If we do not take actions to propagate Nichiren Buddhism, kosen-rufu (peace and happiness for all people) will not advance.

3. That is why Nichiren Daishonin said that the people who propagate the Law are most respectworthy. Because they help others overcome sufferings and gain happiness, people who propagate Nichiren Buddhism are able to receive great benefits in their own lives. This is in accord with the principle that every good cause creates a good effect.

Translated and adapted from an article written by Kumiko Furukawa, Women Division Study Chief for Yamaguchi Prefecture, published on the December 2007 issue of The Daibyakurange, the Soka Gakkai’s monthly study journal.