Buddhism

Buddhist TermsFaith, Practice and Study • The Ten Worlds

Changing Destiny • Nam-myoho-renge-kyo • The Gohonzon

The Three Obstacles and Four Devils • Benefi t in Buddhism

The Life of Nichiren DaishoninPart 1 • Part 2

Excerpts From SGI President Ikeda’s Lecture Series: “Learning From the Writings: The Teachings for Victory”“Letter from Sado,” Parts 1 and 2 • “Letter to the Brothers,” Part 3

Soka SpiritThree Key Errors of the Nichiren Shoshu Priesthood

For more information and a free electronic copyof the 2010 Study Guide, go to the SGI-USA

website: www.sgi-usa.org

ISBN: 978-1-935523-10-9

Front cover photo © iStockphotoCover and interior design by Lightbourne, Inc.

Published by the SGI-USA606 Wilshire Blvd.

Santa Monica, CA 90401www.sgi-usa.org

© 2010 SGI-USA. All rights reserved.Printed in the United States of America

10 9 8 7 6 5 4 3 2 1

2 0 1 0 I N T R O D U C T O R Y E X A M S T U D Y G U I D E 3

Contents 5 Introduction: What Is the October Introductory Exam?

Buddhist Terms 6 Faith, Practice and Study

8 The Ten Worlds

16 Changing Destiny

20 Nam-myoho-renge-kyo

26 The Gohonzon

30 The Three Obstacles and Four Devils

33 Benefi t in Buddhism

The Life of Nichiren Daishonin 38 Part 1

44 Part 2

Excerpts From SGI President Ikeda’s Lecture Series: “Learning From the Writings: The Teachings for Victory”

50 “Letter from Sado,” Part 1: My Disciples Win With the Heart of a Lion King!

52 “Letter from Sado,” Part 2: The Direct Path To Attaining Buddhahood:

Overcoming Great Obstacles Is the Key To Transforming Our Karma

53 “Letter to the Brothers,” Part 3: The Disciple’s Victory Is the Mentor’s

Greatest Wish and Joy

Soka Spirit 56 Three Key Errors of the Nichiren Shoshu Priesthood: A look at

how the Nichiren Shoshu priesthood has deviated from Nichiren Daishonin’s

intent and teachings

Studying Buddhism 60 SGI President Ikeda on the Importance of Buddhist Study

63 Suggestions for Enjoying the Learning Process

The 2010 Introductory ExamStudy Guide

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What Is the OctoberIntroductory Exam?

Along with faith and practice, Buddhist study provides practitioners

with a fundamental source of energy and strength to overcome

all obstacles, move forward in life and be victorious. SGI-USA has

initiated the October Introductory Exam in 2010 as part of a new

study program. It is an opportunity for members to deepen their

understanding and study of Nichiren Buddhism.

The Introductory Exam will be conducted at the district level in

a format similar to the Buddhist Learning Review held each year

since 2005. One major difference is that the exam will be collected

and graded. Participants will each be given an electronically readable

answer sheet on which to record their answers; they will then be asked

to turn in their answer sheets to facilitators at each location.

Features of the Introductory Exam:

Who can take the Introductory Exam?

All SGI-USA members can participate in 2010. Those who pass the exam this year will be eligible to take the Essentials Exam in April 2011. Those who do not pass the exam can take the Introductory Exam in October 2011.

What do we need to study to prepare?

All materials for the Introductory Exam are included in this 2010 Introductory Exam Study Guide. The materials are also posted

on the sgi-usa.org website. (Note: All the materials have appeared previously in SGI-USA publications; however, some changes have been made; therefore, please use this study guide to prepare for the exam.)

What is the format?

It is a multiple-choice exam consisting of 20 questions.

Can the Introductory Exam be taken

in other languages?

Yes. Please contact your respective language-group coordinators for more information.

6 2 0 1 0 I N T R O D U C T O R Y E X A M S T U D Y G U I D E

Faith, Practice and StudyPractice and Study With Faith As Our Basis

“Exert yourself in the two ways of practice and study. With-

out practice and study, there can be no Buddhism. You must

not only persevere yourself; you must also teach others. Both

practice and study arise from faith. Teach others to the best of

your ability, even if it is only a single sentence or phrase.”

“The True Aspect of All Phenomena,”The Writings of Nichiren Daishonin, vol. 1, p. 386

Some religions of both East and West place

primary emphasis on faith, while others

strongly stress practice or acts of kindness.

Some promote learning and philosophical

inquiry, while others discourage it, leaving such

pursuits to priests or religious professionals.

Nichiren Buddhism encourages all people to

carry out a dynamic balance of the elements

of faith, practice and study.

Nichiren Daishonin wrote the letter

“The True Aspect of All Phenomena,” which

contains the passage above, on May 17, 1273,

while in exile at Ichinosawa on Sado Island.

He was 52 at the time. Addressed to Sairen-

bo Nichijo, this letter is Nichiren’s response

to Sairen-bo’s question concerning the

meaning of the phrase “the true aspect of

all phenomena” in the “Expedient Means”

chapter of the Lotus Sutra.

In speaking of faith, practice and study,

Nichiren teaches that it is essential to make

efforts in the two areas of practice and study

based on strong faith in the Gohonzon.

Second Soka Gakkai president Josei

Toda addressed the relationship between

faith, practice and study, observing that

“understanding [gained through study] gives

rise to faith, and faith seeks understanding...

The depth of one’s understanding elevates

one’s faith. And elevated faith enhances

understanding of our religious practice.”

Of these three fundamental elements,

practice comprises both “practice for oneself”

and “practice for others.” This means to chant

Nam-myoho-renge-kyo as a personal practice

for one’s own benefi t, as well as for the sake of

others’ happiness.

Study means to study and learn the

principles of Buddhism based on the writings

of Nichiren.

“Without practice and study, there can be

no Buddhism” means that no matter how wise

or noble a Buddhist may appear outwardly, no

matter how impressive a Buddhist temple or

facility may be, unless people exert themselves

in Buddhist practice and study, all this becomes

a façade, and genuine Buddhism cannot exist.

“You must not only persevere yourself; you

must also teach others” refers to the fact that

to attempt to practice Buddhism only for one’s

own benefi t while overlooking the happiness

of others actually runs counter to the heart

and intent of the Buddha, whose fundamental

wish was to relieve all people of suffering.

Nichiren says, “Both practice and study

arise from faith.” Genuine Buddhist faith

fi nds expression in the actions to deepen one’s

understanding of the teachings and to help

others connect to and learn about Buddhism,

as well. It is not enough to simply believe in

Buddhism. It is necessary to put one’s belief

into action.

Nichiren continues, “Teach others to the

best of your ability, even if it is only a single

sentence or phrase.” Our practice accords with

Nichiren’s intent when we try our best to talk

with others about the benefi t of Buddhism,

even if we are only able to offer a small glimpse

into its teachings. As we do so, the benefi cial

power of the Mystic Law, awakened through

chanting Nam-myoho-renge-kyo, will become

fully active within us.

SGI President Ikeda writes: “Faith lies not

in simply reciting the sutra. Nor does it lie in

eloquence or being skilled at giving guidance.

A genuine Buddhist, no matter what happens,

pursues the way of faith, practice and study

as taught by Nichiren to the very end—a

person who continues striving earnestly for

kosen-rufu. Such conduct is the essence of

Nichiren Buddhism” (February 9, 2001, World

Tribune, p. 4).

It is very easy to stray from the course

of pursuing “the way of faith, practice and

study,” and, though at fi rst it may seem that

we enjoy a certain sense of freedom, this often

leads to becoming complacent and selfi sh. In

the end, we may drift from living in rhythm

with the Law.

That is why we have the wonderful

community of believers of the SGI: to help us

progress along the path of growth, happiness

and the advancement of kosen-rufu. The SGI

is the Buddhist community that practices

exactly as the Lotus Sutra teaches. In working

together with fellow SGI members to

spread Nichiren Buddhism, we develop and

polish ourselves and will assuredly attain

Buddhahood in this lifetime.

(Published in the December 19, 2008, World Tribune, p. 7)



T hrough examining the “Ten Worlds”—a classification of 10 distinct states of life—we

can get a clearer understanding of the dynamics of the Buddhist philoso-phy of the human condition and gain insight as to how to improve it.

The Ten Worlds are:

• the world of hell;• the world of hungry spirits (also

called hunger);• the world of animals (animality);• the world of asuras (anger);• the world of human beings

(humanity or tranquillity);• the world of heavenly beings

(heaven or rapture);• the world of voice-hearers

(learning);• the world of cause-awakened

ones (realization);• the world of bodhisattvas; and• the world of Buddhas.

Among these, hell, hunger, animality, asuras, humanity and heaven are known collectively as the “six lower worlds” or the “six paths.” The worlds of voice-hearers, cause-awakened ones,

bodhisattvas and Buddhas are known as the “four noble worlds.”

The idea of the six paths originates with the ancient Indian worldview that envisions six broad realms within which all living beings transmigrate through the repeated cycle of death and rebirth. Buddhism adopted this view. The four noble worlds indicate levels or states beyond the six paths that are achieved through Buddhist practice.

Sutras other than the Lotus Sutra often define these worlds as places inhabited by certain kinds of beings, or, in the case of the four noble worlds, by Buddhist practitioners. For instance, hell is viewed as a place of torment that exists underground, while Buddhas and bodhisattvas are believed to dwell in pure lands far from the ordinary realm of human beings.

But the Lotus Sutra overturns this way of thinking, teaching “the mutual possession of the Ten Worlds.” Rather than distinct realms, the Ten Worlds are conditions of life that everyone has the potential to experience at any time.

What Are the Ten Wor lds?


Nichiren Daishonin writes: “Neither the pure land nor hell exists outside oneself; both lie only within one’s own heart. Awak-ened to this, one is called a Buddha; deluded about it, one is called an ordinary person. The Lotus Sutra reveals this truth, and one who embraces the Lotus Sutra will realize that hell is itself the Land of Tranquil Light” (“Hell Is the Land of Tranquil Light,” The Writings of Nichiren Daishonin, vol. 1, p. 456).

What does this mean for us? From one perspective, though in one moment we may experience the misery characterized by the world of hell, in that same moment, through Buddhist practice, we can begin transforming our lives so that we can savor the deep, inexhaustible joy of the world of Buddhahood.

T h e Wo r l d o f H e l l

T he Japanese word for hell, jigoku (Skt naraka), suggests an “underground prison.” Buddhist texts describe various hells,

including hot hells and cold hells. Hell represents the basest human condition in which one is fettered by agony, completely lacking in freedom.

Nichiren writes, “Hell is a dreadful dwelling of fire,” (“Letter to Niike,” WND-1, 1026). If we consider hell as a potential state of life, it describes being so overwhelmed that our suffering seems to engulf us completely, like roaring flames. Nichiren also states, “Rage is the world of hell” (“The Object of Devotion for Observ-ing the Mind,” WND-1, 358). Rage, here, means desperation and resentment arising from the inability to quell misery, with no hope of respite from torment. We could also say that in the world of hell we are controlled by destructive impulses. War, which embodies extremes of human misery, can be considered an expression of the world of hell.

T h e Wo r l d o f H u n g e r

T he world of hungry spirits, or hunger, is characterized by overwhelming desires and the suffering that comes from those

desires going unfulfilled.The Japanese term gaki (Skt preta), translated as “hungry spirit”

or “hungry ghost,” originally referred to the dead. This is because the dead were thought to be in a constant state of starvation. The world of hunger is a condition in which our mind and body burn with constant intense craving.


Nichiren Daishonin writes, “The realm of hungry spirits is a pitiful place where, driven by starvation, they devour their own children” (“Letter to Niike,” WND-1, 1026). He also says, “Greed is [the world] of hungry spirits” (“The Object of Devotion for Observing the Mind,” WND-1, 358). To be hungry to the point of devouring one’s own children is to be ruled by the misery of craving that knows no bounds.

Desire in itself is neither good nor bad. Without a sense of hunger when our bodies need nourishment, we would starve to death. Desires and wants can provide impetus for self-improvement, for human advancement. In the world of hunger, however, we are unable to use desires creatively. We become slaves to them and suffer as a result.

T h e Wo r l d o f A n i m a l s

T he world of animals, or animality, is characterized by moti-vation based on immediate gain or loss rather than on reason

or logic. Nichiren Daishonin says, “Foolishness is [the world] of animals” (“The Object of Devotion for Observing the Mind,” WND-1, 358). When in the state of animality, one acts based on instinct or impulse, unable to distinguish between right and wrong, good and evil.

Nichiren also writes, “It is the nature of beasts to threaten the weak and fear the strong” (“Letter from Sado,” WND-1, 302), and that the realm of animals is characterized by the need “to kill or be killed” (“Letter to Niike,” WND-1, 1026). In the world of ani-mality, people lack reason and conscience, seeing life as a struggle for survival in which they are willing to harm others to protect themselves. Unable to look beyond the immediate, they cannot plan for the future. Such a state of ignorance ultimately leads to suffering and self-destruction.

While Buddhism draws from ancient Indian tradition in asso-ciating this state of life with animals, in reality, animals can exhibit qualities, such as loyalty and selflessness, that humans would gain by learning from; and in many ways animals play an irreplaceable role in supporting human life. On the other hand, human beings can be capable of baseness and cruelty, such as seen in wartime, that surpasses anything in the animal world.

Because the worlds of hell, hungry spirits and animals all represent conditions of suffering, they are collectively known as the “three evil paths.”

Des i resCa n Lea d to G rowt h


T h e Wo r l d o f As u ra s

A n asura is a contentious god or demon found in Indian mythology. One characteristic of those in the life-state known

as the world of asuras, also called anger, is a strong tendency to compare themselves with others and a preoccupation with surpass-ing them. When they see themselves as superior to others, these people become consumed with arrogance and contempt. If, on the other hand, they encounter a person who seems clearly their supe-rior, they become obsequious and given over to flattery.

People in the world of asuras often put on airs in order to impress others with their self-perceived greatness.

On the surface, those in this world may appear well-intentioned and civil, even humble. Inwardly, however, they harbor jealousy or resentment toward those they sense as better than them. This conflict between outward appearance and behavior and inner feel-ings and orientation makes those in the world of asuras prone to hypocracy and betrayal.

This is why Nichiren Daishonin writes that “perversity is [the world] of asuras” (“The Object of Devotion for Observing the Mind,” WND-1, 358). The Japanese word tenkoku, translated here as “perversity,” is composed of two characters, one meaning “to submit without revealing one’s true intent,” and the other meaning “bent” or “twisted.”

Unlike the three evil paths—the worlds of hell, hunger and animality—in which one is controlled by the three poisons (the fun-damental human delusions of greed, anger and foolishness), those in the world of asuras display a stronger degree of self-awareness and control. In this sense, it could be considered a higher state than the three evil paths. Nevertheless, remaining in the condition of asuras ultimately gives rise to suffering and therefore constitutes, together with hell, hunger and animality, one of the “four evil paths.”

Though the world of asuras is often called the world of anger, this does not mean it is characterized by rage or the tendency to lose one’s temper. Rather, it suggests an abiding sense of conten-tion or predisposition toward conflict arising from self-centered ambition.

T h e Wo r l d o f H u m a n B e i n g s

T he world of human beings, or humanity, is a condition of composure and tranquillity. Thus, Nichiren Daishonin says,

“Calmness is [the world] of human beings” (“The Object of Devotion for Observing the Mind,” WND-1, 358).


One aspect of the world of humanity is the quality of reason that enables us to distinguish right from wrong and to make judg-ments based on that distinction. In this condition, a person also has a fair degree of self-control. “The wise may be called human, but the thoughtless are no more than animals” (“The Three Kinds of Treasure,” WND-1, 852), writes Nichiren.

To remain in this state of humanity, however, requires effort. In a world rampant with negative influences, continuing to live in a truly human manner is not easy. It is actually impossible without making consistent efforts for self-improvement. Among the Ten Worlds, the world of human beings is the first in which we can approach overcoming our own weaknesses.

Furthermore, those in the world of humanity, while vulnerable to negative influences, are also capable of exerting themselves in Buddhist practice and thereby advancing to the four noble worlds.

T h e Wo r l d o f H e a ve n l y B e i n g s

T he name of this world derives from the Indic word deva-loka, which means the place where gods and superhuman god-like

beings reside.In Buddhist philosophy, the world of heavenly beings, or

heaven, refers to a condition of life in which one experiences the joy of having one’s desires fulfilled. Hence, Nichiren says, “Joy is [the world] of heaven” (“The Object of Devotion for Observing the Mind,” WND-1, 358).

Human beings experience many kinds of desire. There are fun-damental or instinctual desires, such as for sleep and food. There are desires for material things, as well as social, intellectual and spiritual desires. In general, we can think of the world of heaven as the condition of joy that pervades our lives at having any of these various desires fulfilled.

But the joy associated with the world of heaven is not lasting; it eventually weakens and disappears. The world of heaven, therefore, is not the condition of genuine happiness that Buddhism aims to achieve.

F ro m t h e S i x P a t h s t o t h e Fo u r N o b l e W o r l d s

T he six worlds discussed above, which together constitute the six paths, describe states of life easily influenced by external

circumstances. Those who remain in them cannot enjoy true free-dom or independence.


The aim of Buddhist practice is to transcend these six paths and build a self-determined happiness uncontrolled by the environment. The conditions of life a person develops through Buddhist practice are known as the four noble worlds, the worlds of voice-hearers (learning), cause-awakened ones (realization), bodhisattvas and Buddhas.

T h e Wo r l d s o f Vo i c e-H e a re rs a n d C a u s e-Awa k e n e d O n e s

I n Hinayana teachings, the two worlds of voice-hearers and cause-awakened ones (also called the worlds of learning and real-

ization) represented the two highest states Buddhist practitioners could attain and are together called the “two vehicles.”

“Voice-hearers” originally meant those who had achieved a partial awakening through hearing (listening to) a Buddha’s teachings. In contrast, cause-awakened ones were those who had achieved an awakening on their own, through their connection with or observation of various phenomena.

The partial enlightenment that characterizes both worlds of the two vehicles consists of an awakening to the transience or imper-manence of all things. Impermanence indicates the reality that all phenomena change with the passage of time and eventually die out and cease to exist. Those who possess the life-condition of the two vehicles, having overcome the tendency to be attached to imper-manent things, can view themselves and the world objectively, awakened to the truth that everything in this real world changes and perishes with the passage of time.

Nichiren Daishonin says: “The fact that all things in this world are transient is perfectly clear to us. Is this not because the worlds of the two vehicles are present in the human world?” (“The Object of Devotion for Observing the Mind,” WND-1, 358). He is saying that within the world of humanity exists the potential for the life-states of the two vehicles.

Considering the Ten Worlds as potential conditions of human life, we could say that the worlds of learning and realization rep-resent states of awakening and self-determination that transcend those of the six paths. People in these states may be inquisitive, intellectual and creative. The shortcomings those in these condi-tions face, however, are those of complacency—the assumption that one has reached a pinnacle of development—and a preoc-cupation with personal attainment to the exclusion of concern and effort for the good of others. It is this tendency toward self-centeredness on the part of people of the two vehicles that caused early Mahayana Buddhist scriptures to deny them the possibility of attaining enlightenment.


T h e Wo r l d o f B o d h i s a t t v a s

Bodhisattvas are beings who relentlessly exert themselves in order to gain the enlightenment of a Buddha. Persons of the two vehicles,

though regarding the Buddha as their teacher, do not believe themselves capable of attaining the same state of enlightenment as the Buddha. In contrast, bodhisattvas not only regard the Buddha as their teacher but also aim to realize the same supreme enlightenment as that of the Buddha. In addition, bodhisattvas believe that all people can attain Buddhahood and work to spread the Buddha’s teaching widely so as to relieve people’s suf-fering and lead them to happiness.

What distinguishes bodhisattvas is their strong spirit to seek the world of Buddhahood, the highest state a human being can manifest, as well as their efforts to share with others the benefits they have obtained through Buddhist practice. Bodhisattvas are preoccupied, before all else, with a strong wish for people’s happiness.

The world of bodhisattvas is a state of life in which one acts with a sense of mission for the sake of people and for the Law. Compassion is fundamental to this world. The Sanskrit term for compassion, karuna (Jpn jihi), is sometimes translated as “loving kindness” or “mercy.” Regarding this, Nichiren Daishonin says: “Even a heartless villain loves his wife and children. He too has a portion of the bodhisattva world within him” (“The Object of Devotion for Observing the Mind,” WND-1, 358). Here, Nichiren reminds us that all people, even the cruel and corrupt, have the potential for compassion.

It is the nature of those who exhibit the world of bodhisattvas to base their lives and actions upon compassion for all people.

T h e Wo r l d o f B u d d h a s

T he world of Buddhas, or Buddhahood, is a supremely noble and virtuous state of life. The Sanskrit word buddha means “one who

has awakened.” A Buddha is someone enlightened to the Mystic Law, the wonderful law or principle that is the basis of all life and phenomena in the universe.

Specifically, “the Buddha” refers to Shakyamuni, also known as Gau-tama or Siddhartha, who lived and taught in India roughly 2,500 years ago.

The Buddhist sutras describe various other Buddhas such as Amida and Mahavairochana, but these are mythical figures intended to rep-resent the wonder and greatness of a particular virtue or quality of the Buddha’s enlightened state of life.

Nichiren Daishonin appeared in the Latter Day of the Law, the age in which Shakyamuni’s teachings had been predicted to fall into decline and

Com pa ss i o n i s f u n d a m e n ta l to t h e wo r l d of bod h i sa ttva s


become ineffective in leading people to enlightenment. To save all people in the Latter Day from suffering, Nichiren manifested the world of Buddhahood in his own life as proof that an ordinary human being could do so. Because he established the way by which all people can attain Buddhahood, he is respected as the true Buddha of the Latter Day of the Law.

The world of Buddhas is a life-condition rich in noble virtue and good for-tune that emerges when individuals awaken to the reality that the source and foundation of their very lives is the Mystic Law. A Buddha is someone who opens this state of life within and thus embodies unsurpassed compassion and wisdom. And, fueled by that compassion and wisdom, a Buddha works con-stantly to enable all people to manifest the same world of Buddhahood.

All of us inherently possess the world of Buddhahood, but bringing that condition forth amid the reality of our lives is no easy matter. For that reason, the Daishonin inscribed the Gohonzon, the object of devotion, as an embodiment of the world of Buddhahood he had attained. He did this to provide a means for all to bring forth Buddhahood in their own lives.

Regarding this, he writes: “I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha’s will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo” (“Reply to Kyo’o,” WND-1, 412).

The world of Buddhahood, the state that Nichiren manifested, in essence, is the Law of Nam-myoho-renge-kyo. When we believe in the Gohonzon and strive to chant for our own happiness and that of others, we can tap the world of Buddhahood inherent within us and embody it in our lives.

In “The Object of Devotion for Observing the Mind,” Nichiren refers to the deep connection between faith and our innate Buddhahood. He writes, “That ordinary people born in the latter age can believe in the Lotus Sutra is due to the fact that the world of Buddhahood is present in the human world” (WND-1, 358).

The Lotus Sutra reveals that all people are innately Buddhas; we human beings can believe in that teaching precisely because our lives fundamentally possess the world of Buddhahood.

Based on Nichiren’s statement above, Nichikan, the great scholar of Nichiren Buddhism, wrote, “A heart that strongly believes in the Lotus Sutra is [another] name for the world of Buddhahood.” The Lotus Sutra here means the Gohonzon. And the world of Buddhahood is none other than absolute happiness gained from basing one’s life on chanting Nam-myoho-renge-kyo to the Gohonzon in the face of any and all circumstances.

Buddhist texts, including Nichiren’s writings, often liken the world of Buddhahood to a lion king. Like the lion king, those who have activated their Buddhahood neither fear nor are daunted by anything or anyone. It is a condi-tion of courage, genuine peace, absolute happiness and enlightenment.

This article was adapted from the October 2007 Daibyakurenge, the Soka Gakkai monthly study journal.

W e often hear that we can change our karma through practicing Nichiren Bud-

dhism. But what does this actually mean?

Nichiren Buddhism exists to relieve people of suff ering and enable them to become truly happy. Toward that end, it teaches the law of cause and eff ect, which underlies the Buddhist doctrine of karma.

Through our actions, we create causes in the present, either good or bad, which become engraved in our lives as a potential called karma. The word karma means “action.” Our good and bad causes manifest as positive or negative eff ects in the future. Events

or patterns, bad or good, in this life are seen as eff ects of negative or positive causes made in past lives.

“T h e S u f f e r i n g s o f H e l l W i l l Va n i s h I n s t a n t l y”

Since negative eff ects usually draw more attention, the word karma tends to be associated with inescapable suff erings or bad outcomes.

If karma is inescapable, then why do we need to learn about it? The Nichiren Buddhist answer to this is a vital point that distinguishes it from other forms of Buddhism.

C h a n g i n g D e s t i n y



In general, the theory of karma describes the law of cause and eff ect as being based on a kind of retributive justice—the view that people cannot be happy until they receive, and thereby expunge from their lives, all the negative karmic eff ects resulting from past negative causes.

But, since life is an eternal, ongoing process, and negative karma from the past is potentially unlimited, it would be impossible to expiate every possible negative eff ect.

Also, according to this view, because of the vast hurdle posed by one’s negative karma, to create enough good causes to attain enlightenment, or Buddhahood—that is, to become absolutely happy—would require endless lifetimes of good causes. That is why most Buddhist teachings other than the Lotus Sutra speak of “endless kalpas of practice” being necessary to attain Buddhahood.

But Nichiren Daishonin taught that this view of karma, while accurate on one level, does not clarify the process for creating a truly happy life and a peaceful world.

He writes: “One who slights another will in turn be despised. One who deprecates those of handsome appearance will be born ugly... This is the general law of cause and eff ect.”

He continues: “My suff erings, however, are not ascribable to this causal law. In the past I despised the votaries of the Lotus Sutra. I also ridiculed the sutra itself, sometimes with exaggerated praise and other times with contempt” (“Letter from Sado,” The Writings of Nichiren Daishonin, vol. 1, p. 305).

Nichiren teaches that in contrast to the general causal law, the deepest causes and eff ects arise from our relationship to the Mystic Law of Nam-myoho-renge-kyo, which functions at the core of life itself. Nichiren identifi es the source of all the opposition and suff ering he faces as he propagates the Lotus Sutra, which expounds the workings of this Mystic Law, as his own past disbelief in and disparagement of this Law. By facing the hardships that come from his committed propagation of the Law, he is not only deeply expiating his karma but also fully activating within his life the state of Buddhahood. The same process applies to each of us.

Nichiren further clarifi es that the source of negative karma is life’s fundamental darkness or ignorance, which makes it diffi cult to recognize the functioning of the Mystic Law within our own lives and in the lives of others. By recognizing and striving to work in harmony with this Law, we can overcome our fundamental darkness, the root source of karmic suff ering. When we do so, Nichiren says, “the suff erings of hell will vanish instantly” (“Lessening One’s Karmic Retribution,” WND-1, 199).

But does this mean that karma itself vanishes instantaneously when we practice Nichiren Buddhism? Certainly not. Rather, it means that our negative karma quickly pales in signifi cance compared to the wisdom and life force that fi ll our lives when we awaken to our Buddha nature.

Act i va te Yo u r B u d d h a h ood


R e s p e c t a n d Va l u e A l l P e o p l e

As an example, Nichiren says that once the sun rises, the stars in the sky are no longer visible (see “The Selection of the Time,” WND-1, 575). Similarly, once the sun of the Mystic Law rises in our hearts through our deepening faith based on strong Buddhist practice, our problems stemming from karma become trivial and insignifi cant in comparison. Our negative karma from the past can no longer dictate the direction of our lives. In a sense, we change our destiny fundamentally by activating a much deeper and more powerful inner source of causes and eff ects.

G re a t O p p o rt u n i t i e s To Fo rg e O u r L i v e s

No one is free from negative karma, which inevitably appears as obstacles and problems. But by practicing Nichiren Buddhism, we can confront and transform all of it. It is important, therefore, that we face our challenges head-on while chanting Nam-myoho-renge-kyo with strong determination. Trying to avoid or run away from problems deprives us of opportunities to change our karma.

Nichiren writes: “Iron, when heated in the flames and pounded, becomes a fi ne sword” (“Letter from Sado,” WND-1, 303), and “the fl aws in iron come to the surface when it is forged” (“Letter to the Brothers,” WND-1, 497). A strong sword is made by pounding a piece of hot iron and bringing out its impurities. Likewise, we can develop an unbreakable, solid self by squarely confronting and overcoming obstacles.

Since the early days of the Soka Gakkai, members have continually transformed their karma while working to transform the destiny of humankind by propagating Nichiren Buddhism, or working for kosen-rufu. As a result, they have developed an unshakable condition of happiness.

SGI activities are wonderful opportunities to forge our lives and transform any kind of negative karma into good fortune and happiness.

This is based on an installment of “Yasashii kyogaku” (Buddhist Study Made Easy) series, published in the May 18, 2007,

Seikyo Shimbun, the Soka Gakkai daily newspaper.


N o t e s

F riends or acquaintances curious about Nichiren Buddhism often ask what Nam-myoho-renge-

kyo means. This is a very important and diffi cult question, one that can-not really be answered in a brief or cursory way. It’s best to consider what Nichiren Daishonin himself said about this.

Nichiren tells us, “There is no true happiness for human beings other than chanting Nam-myoho-renge-kyo” (“Happiness in This World,” The Writings of Nichiren Daishonin, vol. 1, p. 681). He goes on to explain that while life is naturally fi lled with joy and suff ering, ups and downs, there is a deeper and more enduring

happiness. This he calls the “bound-less joy of the Law” (WND-1, 681) that underlies and supersedes the cycles of temporary happiness and suff ering all people experience.

Nichiren identifi ed the chanting of Nam-myoho-renge-kyo as the means to establish that kind of deep-seated, enduring and genuine happiness.

T h e T i t l e o f t h e Lo t u s S u t ra

In his writings and recorded oral teachings, Nichiren Daishonin com-ments in detail and from various perspectives on the meaning of Nam-myoho-renge-kyo.

W h a t I s N a m-m yo h o-re n g e-kyo?



First, the title and essence of the Lotus Sutra, Shakyamuni Buddha’s highest teaching, is Myoho-renge-kyo.

The Lotus Sutra’s Sanskrit title is Saddharma-pundarika-sutra. The renowned fourth-century Buddhist scholar and translator Kumarajiva fully grasped the meaning behind the Lotus Sutra’s title and translated it from Sanskrit into Chinese as Miao-fa-lien-hua-ching. In Japanese, these Chinese characters are pronounced Myoho-renge-kyo.

To Nichiren, this phrase signifi ed something far beyond being simply the title of a Buddhist text. His adding namu (pronounced “nam” when chanting) to Myoho-renge-kyo is very signifi cant. Namu or nam is a transliteration of the Sanskrit word namas, which is translated as “to dedicate one’s life.” Dedication, Nichiren says, means “dedication to the principle of eter-nal and unchanging truth” (The Record of the Orally Transmitted Teachings, p. 3). And life indicates that, when dedicated to this principle, our lives become based on wisdom that perceives the truth and functions in response to any changing circumstance.

What does this mean to us? When we live our lives based on Myoho-renge-kyo, the Mystic Law—the ultimate truth or Law of life—we access and exhibit the wisdom necessary to deal eff ec-tively with any situation, creating the most valuable outcome.

Nichiren says, “We may also note that the nam[u] of Nam-myoho-renge-kyo is a Sanskrit word, while myoho-renge-kyo are Chinese words” (OTT, 3). He suggests here that the teaching of Nam-myoho-renge-kyo is not limited to any one language or cul-ture. For Nichiren, in 13th-century Japan, Sanskrit represented the cultures and languages of the western part of the world, while Chinese represented the cultures and languages of the East. As a merging of the languages of East and West, Nam-myoho-renge-kyo is a phrase that represents the voices of all humanity, a uni-versal teaching.

Nichiren practiced this principle exactly as taught in the Lotus Sutra and spread it for the happiness of all human beings. In doing so, he encountered harsh persecutions, as had been pre-dicted in the Lotus Sutra to befall the sutra’s votary (correct and devoted practitioner). In this sense, he “read” the Lotus Sutra with his entire life. That is, he fully realized a state of oneness with the essential Law or truth of life, Myoho-renge-kyo. This is what he means when he writes, “The Buddha’s will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo” (“Reply to Kyo’o,” WND-1, 412).

Because he manifested this Law in his life for the sake of all people, Nichiren Daishonin is respected as the true Buddha of the Latter Day of the Law.

W i sd om To Pe rce i ve T ru t h


W h a t I s t h e M e a n i n g o f M yo h o-re n g e-kyo?

In brief, myo of myoho means “wonderful” or “mystic,” and ho means “law,” “principle,” “teaching” or “phenomena.” Together, myoho is translated as “Wonderful Law” or “Mystic Law.” Nichiren Daishonin says: “Myo stands for the Dharma nature or enlighten-ment, while ho represents darkness or ignorance. Together myoho expresses the idea that ignorance and the Dharma nature are a single entity” (OTT, 4). Myoho, then, expresses the enlightened nature of a Buddha and the deluded nature of an ordinary person, and the fact that they are essentially one.

While most Buddhist schools see a huge diff erence between a Buddha and an ordinary person, Nichiren aimed to erase any idea of separation between the two. For instance, in “The Heritage of the Ultimate Law of Life,” he writes: “Shakyamuni Buddha who attained enlightenment countless kalpas ago, the Lotus Sutra that leads all people to Buddhahood, and we ordinary human beings are in no way diff erent or separate from one another. To chant Myoho-renge-kyo with this realization is to inherit the ultimate Law of life and death” (WND-1, 216).

He also writes, “Myo represents death, and ho, life” (WND-1, 216). And in “On Attaining Buddhahood in This Lifetime,” he writes, “Myo is the name given to the mystic nature of life, and ho, to its manifestations” (WND-1, 4). Hence, myoho is also the essence of life itself that becomes manifest while one is alive and continues in a latent state in death.

Renge, literally “lotus fl ower,” also has a profound meaning in Nichiren Buddhism. Because the lotus produces both fl ower and

Jaey

Rat

chan

a


seeds at the same time, it illustrates the principle of the “simulta-neity of cause and eff ect.” In other words, fl ower and seed, cause and eff ect, Nichiren says, are a “single entity” (OTT, 4).

Here, cause refers to the eff orts or practice one carries out with the aim of becoming a Buddha, and eff ect, to the actual attainment of Buddhahood. The simultaneity of cause and eff ect means that the very moment we chant Nam-myoho-renge-kyo with the intention of improving our lives, the life-condition of Buddhahood, imbued with courage, compassion and wisdom, emerges within us.

The fi nal character, kyo, Nichiren describes as the “words and voices of all living beings” (OTT, 4). Kyo, literally “teaching,” indicates the teaching the Buddha expounded with his voice. Nichiren explains, “The voice carries out the work of the Buddha, and it is called kyo” (OTT, 4). This means that our voices when chanting or speaking to others about Nam-myoho-renge-kyo resonate with and stimulate the Buddha nature within us, within others and in our environment.

There are many other ways and perspectives from which Nichiren explains each character of Nam-myoho-renge-kyo and the overall signifi cance of the phrase. Most important, though, is to remember that it signifi es dedicating our lives to the Mystic Law. Acting based upon that Law, we work for our own happi-ness and growth, and that of others.

In fact, Nichiren tells us that, while Nam-myoho-renge-kyo was known by Buddhist teachers of the past, they did not spread it, and the Nam-myoho-renge-kyo that he teaches differs from theirs in an important way. He writes: “Now,

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however, we have entered the Latter Day of the Law, and the daimoku [Nam-myoho-renge-kyo] that I, Nichiren, chant is diff er-ent from that of earlier ages. This Nam-myoho-renge-kyo encom-passes both practice for oneself and the teaching of others” (“On the Receiving of the Three Great Secret Laws,” WND-2, 986).

W h a t S h o u l d W e Ke e p i n M i n d W h i l e W e C h a n t?

In Nichiren Buddhism, action is most important. Only by taking action and applying our Buddhist practice to our day-to-day challenges can we demonstrate the real power of chanting Nam-myoho-renge-kyo. This becomes apparent through our character, our benefi ts and our victories in life.

Nichiren Daishonin says that in chanting, faith, or “the heart”—our intent and determination—is what is important (see “The Strategy of the Lotus Sutra,” WND-1, 1000). When we chant Nam-myoho-renge-kyo with fi rm conviction in our own limit-less potential and that of others, with the determination to bring about our own happiness as well as the happiness of others, just as Nichiren taught, we will see clear proof of its power.

SGI President Ikeda, after speaking of the diffi culty of dis-cerning the line between success and failure, between joy and suff ering, states: “Nam-myoho-renge-kyo, however, directs us on a course to absolute victory. Nichiren Buddhism enables us to develop a serene life-state of inner abundance pervaded by the noble virtues of eternity, happiness, true self and purity. Those who embrace faith in Nam-myoho-renge-kyo possess far, far greater wealth than those who have the most staggering for-tunes or the most luxurious mansions. Nam-myoho-renge-kyo is the life and fundamental Law of the universe. When we chant Nam-myoho-renge-kyo, we have nothing to worry about. The Daishonin’s words are never false. The purpose of our faith and practice is to achieve happiness and victory in our lives. This is the reality of the Buddhism of Nichiren Daishonin, the one and eternal Buddha of the Latter Day of the Law” (March 5, 2010, World Tribune, p. 4).

Under President Ikeda’s leadership, SGI members alone have been earnestly dedicated to kosen-rufu—the worldwide spread of Nam-myoho-renge-kyo—just as Nichiren Daishonin taught. As a result, they have been showing proof of its benefi cial power for the sake of humanity on a global scale.


N o t e s


T h e G o h o n z o n

A famous passage from the writings of Nichiren Daishonin states, “I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your

whole heart” (“Reply to Kyo’o,” The Writings of Nichiren Daishonin, vol. 1, p. 412).

Honzon is a Japanese word meaning “object of fundamental respect or devotion.” The prefi x go means “worthy of honor.” While Nam-myoho-renge-kyo is the ultimate Law of the universe, the Gohonzon is its graphic expression. As we chant Nam-myoho-renge-kyo, focusing on the Gohonzon, we activate within us the power of this Law.

Every religion has an object of devotion. In many, it is a supreme being or god. The many schools of Buddhism have traditionally revered the Buddha and the Buddha’s teachings. The concept of the Buddha and the content of the teachings, however, have diff ered from school to school.

For example, Shakyamuni Buddha was an ordinary human being who dedicated his life to freeing people from suff ering and leading them to enlightenment. But after his passing, people came to worship him as a deity. Various schools promoted praying to his statue or image in order to win his blessings.

Nichiren taught that people who view the Buddha or the Law as separate from themselves cannot realize their full potential. He said, “If you think the Law is outside yourself, you are embracing not the Mystic Law but an inferior teaching” (“On Attaining Buddhahood in This Lifetime,” WND-1, 3).

A C l e a r M i r ro r o f L i f e

In contrast to worshiping the Buddha or Law as externals, the Great Teacher T’ien-t’ai of China, basing his teaching on the Lotus Sutra, set forth a meditative discipline for attaining enlightenment. He called this “observing the mind.” T’ien-t’ai’s philosophy recognized the potential for Buddhahood in all people. But his practice was too diffi cult to carry out amid the challenges of daily life. Only those of superior ability, living in secluded circumstances, had a chance of attaining enlightenment.

Nichiren Daishonin established a teaching and practice to directly awaken the innate enlightened nature in any human being—the practice of chanting Nam-myoho-renge-kyo (see pp. 26–29). Enlightenment is more than just a state of mind. It encompasses the totality of our mental, spiritual and physical being, as well as our behavior. Introspection alone, as in T’ien-t’ai’s teachings, is inadequate for attaining enlightenment.

Act i va te Yo u r B u d d h a N a t u re


Nichiren inscribed the Gohonzon to serve as a mirror to refl ect our innate enlightened nature and cause it to permeate every aspect of our lives. SGI President Ikeda states: “Mirrors refl ect our outward form. The mirror of Buddhism, however, reveals the intangible aspect of our lives. Mirrors, which function by virtue of the laws of light and refl ection, are a product of human wisdom. On the other hand, the Gohon-zon, based on the Law of the universe and life itself, is the culmination of the Buddha’s wisdom and makes it possible for us to attain Buddhahood by providing us with a means of perceiving the true aspect of our life” (My Dear Friends in America, second edition, p. 94).

And just as we would not expect a mirror to apply our makeup, shave our beards or fi x our hair, when we chant to the Gohonzon, we do not expect the scroll in our altars to fulfi ll our wishes. Rather, with faith in the power of the Mystic Law that the Gohonzon embodies, we chant to reveal the power of our own enlightened wisdom and vow to put it to use for the good of ourselves and others.

Nichiren, emphasizing the nature of the Gohonzon’s power, writes: “Never seek this Gohonzon outside yourself. The Gohonzon exists only within the mortal fl esh of us ordinary people who embrace the Lotus Sutra and chant Nam-myoho-renge-kyo” (“The Real Aspect of the Gohonzon,” WND-1, 832).

A n E x p re s s i o n o f N i c h i re n’s W i n n i n g S t a t e o f L i f e

From childhood, Nichiren ignited within himself a powerful determination to rid the world of misery and lead people to lasting happiness. With this vow, he thoroughly studied the sutras and identifi ed chanting Nam-myoho-renge-kyo as the essence of Shakyamuni’s teachings. In the course of propagating this practice, Nichiren overcame numerous harsh persecutions, including attempts on his life.

After the failed attempt to execute him at Tatsunokuchi in 1271, Nichiren began to inscribe the Gohonzon and bestow it upon staunch believers. Regarding this, he said: “From that time, I felt pity for my followers because I had not yet revealed this true teaching to any of them. With this in mind, I secretly conveyed my teaching to my disciples from the province of Sado” (“Letter to Misawa,” WND-1, 896).

Nichiren emerged victorious over the most powerful religious and secular oppression, and resolved to leave a physical expression of his winning state of life so all future disciples could bring forth that same life-condition.


Writing to his samurai disciple Shijo Kingo, he stated: “In inscribing this Gohonzon for [your daughter’s] protection, Nichiren was like the lion king. This is what the sutra means by ‘the power [of the Buddhas] that has the lion’s ferocity.’ Believe in this mandala with all your heart. Nam-myoho-renge-kyo is like the roar of a lion. What sickness can therefore be an obstacle?” (“Reply to Kyo’o,” WND-1, 412).

T h e T re a s u re Towe r

“The Emergence of the Treasure Tower,” the 11th chapter of the Lotus Sutra, describes a gigantic treasure tower emerging from beneath the earth and hovering in the air. Nichiren explains that this tower is a metaphor for the magnitude of human potential—the grandeur of the Buddha nature within all people (see “On the Treasure Tower,” WND-1, 299). Next, the sutra describes the Ceremony in the Air—a vast assembly of Buddhas, bodhisattvas and beings of all description, gathering from all corners of the cosmos. The Buddha employs special powers to raise the entire assembly into the air before the treasure tower. He then begins preaching his teaching.

Nichiren chose to depict on the Gohonzon, in written form, key elements of this Ceremony in the Air. Nam-myoho-renge-kyo, representing the treasure tower, is inscribed down the center of the Gohonzon. Rather than a painted or sculpted image, which could not suffi ciently capture the totality of a Buddha, Nichiren used the written characters of the Gohonzon to communicate the state of oneness with the Mystic Law that he realized in his own life. According to President Ikeda: “Such [a statue or image] could never fully express Nam-myoho-renge-kyo, the fundamental Law

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that includes all causes (practices) and eff ects (virtues). The invisible attribute of the heart or mind, however, can be expressed in words” (The World of Nichiren Daishonin’s Writings, vol. 2, p. 181).

President Ikeda also emphasizes: “Through our daily practice of [reciting the sutra] and chanting [Nam-myoho-renge-kyo], we can join the eternal Ceremony in the Air here and now. We can cause the treasure tower to shine within us, and to shine within our daily activities and lives. That is the wonder of the Gohonzon. A magnifi cent ‘cosmos’ of life opens to us, and reality presents itself as a world of value creation” (The World of Nichiren Daishonin’s Writings, vol. 2, p. 176).

T h e G o h o n z o n E x i s t s i n Fa i t h

While most can agree that everyone possesses a wonderful potential within, truly believing this about all people and living based on this belief is not easy. Nichiren Daishonin inscribed the Gohonzon so that anyone can believe in and activate his or her Buddha nature. Just having the Gohonzon, however, will not ensure this. Both faith and practice are essential to unlocking our powerful Buddha nature. Nichiren says: “This Gohonzon also is found only in the two characters for faith. This is what the sutra means when it states that one can ‘gain entrance through faith alone.’ … What is most important is that, by chanting Nam-myoho-renge-kyo alone, you can attain Buddhahood. It will no doubt depend on the strength of your faith. To have faith is the basis of Buddhism” (“The Real Aspect of the Gohonzon,” WND-1, 832).

T h e B a n n e r o f P ro p a g a t i o n

Nichiren Daishonin also says, “I was the fi rst to reveal as the banner of propagation of the Lotus Sutra this great mandala” (“The Real Aspect of the Gohonzon,” WND-1, 831).

Today, the SGI, through the leadership of its three founding presidents—Tsunesaburo Makiguchi, Josei Toda and Daisaku Ikeda—has embraced the Gohonzon as Nichiren truly intended—as a “banner of propagation” of the Buddhist teaching that can lead humankind to peace and happiness. For that reason, members who chant Nam-myoho-renge-kyo to the Gohonzon and exert themselves in SGI activities to spread the Law in the spirit of the three presidents consistently achieve remarkable growth, benefi t and victory in their lives.


T h e T h re e O bs t a c l e s a n d Fo u r D ev i l s

N ichiren Daishonin states: “There is defi nitely something extraordinary in the ebb and fl ow of the tide, the rising and setting of the moon, and the way in which summer,

autumn, winter, and spring give way to each other. Something uncommon also occurs when an ordinary person attains Buddhahood. At such a time, the three obstacles and four devils will invariably appear” (“The Three Obstacles and Four Devils,” The Writings of Nichiren Daishonin, vol. 1, p. 637).

When an airplane sits motionless on a runway, it encounters no resistance from the wind. As it accelerates down the runway, however, it meets resistance or drag from the air around it. The increasing wind resistance creates a lifting force under the wings, enabling the plane to become airborne. As long as the plane maintains suffi cient speed, the opposing force of the wind will continue generating the lift necessary to sustain fl ight.

Similarly, when we exert ourselves in Buddhist practice and begin to move toward our lasting happiness, we will meet the “wind resistance” of internal and external obstacles that function to resist or to stop our advancement. Buddhism describes these functions as the “three obstacles and four devils.” In the case of an airplane, the appearance of wind resistance demonstrates that the plane’s speed has increased and that it is about to become airborne. For us, meeting the three obstacles and four devils is proof that we are accelerating toward happiness, our human revolution1 and the transformation of our karma.

T’ien-t’ai states in Great Concentration and Insight: “As practice progresses and understanding grows, the three obstacles and four devils emerge in confusing form, vying with one another to interfere… One should be neither infl uenced nor frightened by them” (“Letter to the Brothers,” WND-1, 501). Regarding this passage, Nichiren writes, “This statement not only applies to me, but also is a guide for my followers. Reverently make this teaching your own, and transmit it as an axiom of faith for future generations” (WND-1, 501).

As Nichiren Daishonin points out, a characteristic of obstacles and devils is that they emerge “in confusing form.” It is important to understand them, so that we can better recognize and overcome them. Otherwise, we may be infl uenced and frightened to the point that we stop practicing. Sadly, this would mean we had stopped advancing toward our happiness.

The three obstacles are: (1) the obstacle of earthly desires; (2) the obstacle of karma; and (3) the obstacle of retribution. Nichiren states, “The obstacle of earthly desires is the impediments to one’s practice that arise from greed, anger, foolishness, and the like;

Be Co u ra g eo u s a n d Stea d fa st


the obstacle of karma is the hindrances presented by one’s wife or children; and the obstacle of retribution is the hindrances caused by one’s sovereign or parents” (WND-1, 501).

If we are distracted from pursuing the path to our lasting happiness or Buddhahood that we seek through Buddhist practice because of our greedy, angry or foolish nature, then we would be under the infl uence of the fi rst of the three obstacles. If we are discouraged from pursuing the path to true happiness due to opposition from family or people in positions of authority, then we would have succumbed to fear of the second and third obstacles.

The four devils are negative functions that hinder our practice. They are: (1) the hindrance of our own physical and mental functions; (2) the hindrance of earthly desires; (3) the hindrance of untimely death, especially the doubts arising from the untimely death of a fellow practitioner; and (4) the hindrance of the devil king of the sixth heaven, or succumbing to opposition from people of authority.

The three obstacles and four devils weaken our spirit to fi ght for our own happiness, causing our life-condition to decline. As a result, our practice produces less wisdom and courage. In other words, they sap the bright, positive life-condition of practitioners from within.

In particular, the devil king of the sixth heaven is most powerful. Nichiren states, “Fundamental darkness manifests itself as the devil king of the sixth heaven” (“The Treatment of Illness,” WND-1, 1113). We should understand that the devil king is a personifi cation of fundamental destructive tendencies residing in the lives of all people. This devilish nature destroys the roots of goodness people have cultivated in their lives and feeds the desire to control others, even to the point of taking others’ lives. If left unchecked and unchallenged, this negativity leads to destruction and war. Ultimately, all three obstacles and four devils are, in fact, negative functions that lead people to misery and suff ering.

Nichiren says, “[The devil king of the sixth heaven] also possesses the sovereign in order to threaten the votary of the Lotus Sutra” (“Letter to the Brothers,” WND-1, 496). This tells us that the devil king can also operate through governmental authority. When that happens, we must keenly see through its devilish nature and prevail against any opposition that tries to prevent our practice of faith.

Therefore, it is important to be prepared for these obstacles and functions, and when they appear—which they certainly will—to not be distracted or discouraged from the path we have embarked upon. Achieving lasting happiness or Buddhahood is an endless battle between our determination to change our lives for the better and our inner fundamental darkness, which makes succumbing to the three obstacles and four devils and remaining


the same seem attractive. In the face of obstacles and opposition, we should exert ourselves anew in our Buddhist practice with a strengthened and courageous determination. As a result, we will not be defeated by any obstacles, overcoming them all and continuing to advance.

The axiom Nichiren urges us to practice and propagate might be stated in this way: Along the path toward our absolute happiness, the three obstacles and four devils are certain to appear. We should be prepared for them and never be infl uenced or frightened by them.

When the three obstacles and four devils emerge, that is the time to transform our karma, fi ght for our human revolution and accelerate toward our happiness. As Nichiren says, “At such a time, the three obstacles and four devils will invariably appear, and the wise will rejoice while the foolish will retreat” (“The Three Obstacles and Four Devils,” WND-1, 637). He urges us to never retreat but to joyfully challenge and overcome our problems. In doing so, we can greatly develop our state of life.

President Ikeda states, “It is important to have a suffi ciently elevated life-condition so that you can calmly accept whatever happens in life, always striving to put problems into proper perspective and to solve them with a positive attitude. Happiness blossoms forth from such a strong and all-encompassing life-condition.

“You can forge the path to a fulfi lling and enjoyable life if you have the depth of faith to regard everything as a source for creating happiness and value. Conversely, if you see everything in a negative or pessimistic light, your life will gradually but inevitably be plunged into darkness. Buddhism teaches the subtle principle of one’s determination and, moreover, the power of faith” (My Dear Friends in America, second edition, pp. 4–5).

Wise people will rejoice when confronted with the three obstacles and four devils, because they know that obstacles and opposition are the wind resistance that makes it possible for them to take fl ight toward Buddhahood.

1. Human revolution: The term used by second Soka Gakkai president Josei Toda to describe a fundamental process of inner transformation. Through Buddhist practice, we break through the lesser self, bound by self-concern and the ego, and grow in altruism toward a greater self, capable of caring and taking action for the sake of others.

We Are A l l Eq u a l


B e n e f i t i n B u d d h i s m

Buddhism concerns itself with enabling people to live happy, fulfi lling lives. The actual improvement we experience as a result of our Buddhist practice is known as benefi t.

In Nichiren Buddhism, benefi t (Jpn kudoku) is at times also translated as “blessing” or “virtue.” While it can refer to any positive outcome or gain, fundamentally it means the virtues or excellent qualities we develop in our lives through Buddhist faith and practice.

Many Buddhist sutras, after introducing a Buddhist teaching, explain the benefi t gained by those who practice that teaching. “The Life Span of the Thus Come One,” the 16th chapter of the Lotus Sutra, reveals the sutra’s most important teaching—the eternal and universal quality of the Buddha nature innate in life. The chapters that follow are titled respectively “Distinctions in Benefi ts,” “The Benefi ts of Responding with Joy” and “Benefi ts of the Teacher of the Law.”

C o n s p i c u o u s a n d I n c o n s p i c u o u s B e n e f i t s

There are two categories of benefi t gained from practicing Nichiren Buddhism: conspicuous and inconspicuous.

Conspicuous benefi ts are immediately noticeable and often tangible. They can range from fi nancial gain to overcoming an illness to fi nding the optimum job.

Inconspicuous benefi ts are less easily observed, accruing over a longer time as a result of steadily persevering in Buddhist practice.

Nichiren states, “When in one’s heart one takes faith in Nam-myoho-renge-kyo, the heart becomes a dwelling and Shakyamuni Buddha takes up residence there. …

“At fi rst one is not aware of this, but gradually, as the months go by, the Buddha in the heart begins to appear as in a dream, and one’s heart becomes bit by bit ever more joyful” (“The Buddha Resides in a Pure Heart,” The Writings of Nichiren Daishonin, vol. 2, p. 885).

Suppose you plant a sapling and watch it every day to see if it is growing. In truth, it will be nearly impossible to notice its growth from day to day. But after 5, 10 and 20 years, the fact that the sapling has transformed into a strong and tall tree will be clear to everyone. Similarly, when we consistently practice Buddhism for 5, 10 or 20 years, our lives strengthen, and our capacity expands to the point where we can take on greater and greater challenges. Ultimately, everything becomes


a source of joy and fulfi llment. We also call this process of inner transformation human revolution.

In addition, Nichiren says that for people in this age known as the Latter Day of the Law, the benefi ts of Buddhist practice are primarily inconspicuous (see “The Teaching, Practice, and Proof,” WND-1, 474).

Most important then, is that we nurture and cultivate through faith and practice the “seed” of Buddhahood that is awakened within us when we fi rst encounter Nam-myoho-renge-kyo. As time goes by, the life-state of Buddhahood will become deeply rooted within us, and we will fully enjoy the rich fruit of its benefi t.

C h a n g i n g P o i s o n I n t o M e d i c i n e

Another way of looking at benefi t in Nichiren Buddhism is through the principle of “changing poison into medicine.” In short, this means the transformation of adversity and negativity into rich possibility and deep joy.

Nargarjuna, the second- or third-century scholar of Mahayana Buddhism, explains that the power of the Lotus Sutra is “like a great physician who can change poison into medicine” (see “The Daimoku of the Lotus Sutra,” WND-1, 146). And the Great Teacher Miao-lo says, “Because it can cure what is thought to be incurable, it is called myo, or wonderful” (see WND-1, 146). These statements describe the power of our practice of the Mystic Law to transform hopelessness into boundless hope, suff ering into joy and fulfi llment, and misfortune into fortune.

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Referring to Nagarjuna’s statement above, Nichiren writes: “What is the poison? It is the three paths of earthly desires, karma, and suff ering that are our lot. What is the medicine? It is the Dharma body, wisdom, and emancipation. And what does it mean to change poison into medicine? It means to transform the three paths into the three virtues: the Dharma body, wisdom, and emancipation.... This is what the attainment of Buddhahood in one’s present form means” (“What It Means to Hear the Buddha Vehicle for the First Time,” WND-2, 743).

Here Nichiren equates poison with a life caught in the unfortunate cycle of earthly desires, karma and suff ering. “Earthly desires” is a general term for delusions, cravings and negative impulses such as greed, anger, foolishness, arrogance and doubt. “Karma” is the negative potential created by bad actions—thoughts, words and deeds—arising from earthly desires. This potential remains in our lives and infl uences how we experience life. “Suff ering” is the misery we go through because of our earthly desires and karma.

No one wants to suff er. But trying to reduce suff ering while remaining deluded about the true nature of life leads to unwise actions. These become negative causes that create bad karma and bring about negative eff ects that increase our suff ering rather than reduce it. As suff ering intensifi es, our desires and delusions also get stronger, and we get caught in a cycle of anguish.

When we chant Nam-myoho-renge-kyo, however, just as a skilled physician can create medicine out of poison, we can use our desires and suff ering as a means for creating happiness. A life dominated by the three paths begins to shine with the three virtues that endow the life of a Buddha—the Dharma body, wisdom and emancipation. They constitute the “medicine” for establishing a life of joy and fulfi llment.

The Dharma body, or the body of the Law, refers to the ultimate truth realized by a Buddha. Wisdom is the capacity to realize this truth. Emancipation means a rich and expansive state of life free from delusion.

P u r i f i c a t i o n o f t h e S i x S e n s e s

Nichiren Daishonin also explains benefi t as the “purifi cation of the six sense organs.”

Referring to the Lotus Sutra chapter title “Benefi ts of the Teacher of the Law,” he says: “The word ‘benefi ts’ (kudoku) means the reward that is represented by the purifi cation of the six sense organs. In general we may say that now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are carrying out the purifi cation of the six sense organs. Hence they are acting as teachers of the Law of Myoho-renge-kyo and possess great


virtue (toku1)” (The Record of the Orally Transmitted Teachings, pp. 147–48).

The six sense organs are the eyes, ears, nose, tongue, body and mind. The fi rst fi ve correspond to the fi ve senses, and the last, to the cognitive function that integrates and responds to input from those fi ve.

Purifi cation of the six sense organs means that through our practice of the Mystic Law, we can polish and clarify our powers of perception, discernment and good judgment, and respond in the most eff ective and appropriate way to any situation. This naturally leads to our growth, improvement and fulfi llment.

W i p i n g O u t E v i l , B r i n g i n g A b o u t G o o d

The two Chinese characters for the word benefi t can also be interpreted to mean “wiping out evil” and “bringing about good” (see OTT, 148).

Buddhism recognizes good and evil as innate potentials within all life and identifi es the root cause of evil as ignorance: ignorance that one’s life is itself the Mystic Law, the fundamental law of life and the universe. It is the inability to recognize our own and others’ inherent enlightened nature. This innate ignorance of the fundamental reality of life, called “fundamental darkness,” is the source of negative impulses such as earthly desires and the three poisons of greed, anger and foolishness.

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President Ikeda describes the nature of fundamental darkness as follows: “Since the ultimate illusion of fundamental ignorance is the most diffi cult to recognize and identify, it can exert a harmful infl uence on our lives without our being aware of it. And, because fundamental darkness is inherent in all life, it produces dark impulses not only in our lives but in those of others as well” (Learning from the Writings: The Hope-fi lled Teachings of Nichiren Daishonin, p. 173).

Ultimately, because evil is essentially a function of ignorance, it can be defeated with wisdom. “Wiping out evil” then can be accomplished by bringing forth the wisdom to overcome fundamental darkness, or life’s innate negativity, and defeat the suff ering and unhappiness it produces.

President Ikeda continues: “A person who brings forth this kind of wisdom is a Buddha. The supreme wisdom for achieving this goal is found in the correct teaching of Buddhism, which is none other than the Lotus Sutra of Shakyamuni and the teaching of Nam-myoho-renge-kyo….

“By ‘substituting faith for wisdom’—bringing forth Buddha wisdom through faith in the correct teaching—we, as ordinary people, can triumph over fundamental darkness just as we are. The power with which we can subdue fundamental darkness is solely the power of faith, our minds and the inherent enlightened wisdom within our own lives” (Learning from the Writings: The Hope-fi lled Teachings, p. 173).

Through chanting Nam-myoho-renge-kyo with strong faith in our innate Buddhahood, we can overcome fundamental darkness, just as a lamp illuminates a dark room.

“O u r B e h a v i o r As H u m a n B e i n g s” I s t h e U l t i m a t e B e n e f i t

Nichiren Daishonin says: “The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being” (“The Three Kinds of Treasure,” WND-1, 852). The true benefi t of Buddhist practice is expressed in our behavior. When our character and actions consistently demonstrate the virtue and noble qualities Buddhism aspires to, we shine with genuine happiness. The brightness of our humanity sparks the humanity in others, causing a wave of respect and compassion to spread to others.

1. In Japanese, the Chinese character for toku, also pronounced doku, means virtue and can also mean happiness.


This is the first of a two-part article on the life of Nichiren

Daishonin. This first installment takes readers from

Nichiren’s early years to his transformational experience

during the Tatsunokuchi Persecution.

NICHIR E N DAIS HONI N devoted his life

to a compassionate struggle to spread the Mystic

Law based on a vow to enable all people to open

within themselves the life-state of a Buddha.

At the same time, his was a life spent chal-

lenging and calling to account those forces that

sought to obstruct the happiness of ordinary

people. In the process, he met and overcame

a continuous series of major obstacles and

persecutions.

His Early Years

Nichiren Daishonin, whose childhood name

was Zennichi-maro, was born on February 16,

The Life of Nichiren Daishonin

1222, in Awa Province (in modern-day Chiba Prefecture, Japan). His father made a living as a fisherman, and therefore his family belonged to the class of common laborers.

At 12, Zennichi-maro entered Seicho-ji temple, a Buddhist temple in Awa, to obtain the equivalent of an elementary school educa-tion. During this period, he prayed “to become the wisest person in Japan” (“Letter to the Priests of Seicho-ji,” The Writings of Nichiren Daishonin, vol. 1, p. 650).

He resolved to fully grasp and embody in his own life the deepest wisdom of Buddhism, so that he might lead his parents and all people to overcome the fundamental sufferings associated with living and dying. To accomplish this, he decided to become a Buddhist monk and to thoroughly pursue the Buddhist teachings.

In 1237, he was formally ordained as a Buddhist priest and took the name Zesho-bo Rencho. Studying under Dozen-bo, a priest at Seicho-ji, he described having been bestowed during that time “a jewel of wisdom as bright as the morning star” (“The Tripitaka Master Shan-wu-wei,” WND-1, 176). By this, he was referring to the wisdom that would enable him to discover and fully grasp the wonderful teaching, or Mystic Law, that could rightly be called the essence or foundation of all Buddhist teachings.

Nichiren then embarked on a quest to visit and study at the various major Buddhist temples of Kamakura, Kyoto and Nara. In the process, he carefully read through all the Buddhist sutras these temples housed and researched the essential doctrines of the major Buddhist schools.


A sample of Nichiren Daishonin’s handwritten letter “On the Three Seating Mats” (WND-2, 991).


The Establishment

of His Teachings

As a result of these studies, he concluded that the Lotus Sutra constituted the highest teaching among the Buddhist sutras and that the Mystic Law to which he had become awakened was the Law of Nam-myoho-renge-kyo, the very essence of the Lotus Sutra. Regarding this as the teach-ing capable of saving all people of the Latter Day of the Law1 from suffering, he resolved that it was his mission to spread it widely.

Through his intensive studies, he con-firmed his mission as well as the method by which he would propagate that teaching. Prepared to meet the great difficulties and persecutions that would certainly arise along the way, he determined to commence propa-gating the Mystic Law.

Then, around noon on April 28, 1253, at Seicho-ji, he spoke publicly, refuting the teach-ings of the Pure Land and other major Buddhist schools of Japan. He chanted Nam-myoho-renge-kyo in a strong voice, and declared it to be the one and only correct teaching capable of saving all people of the Latter Day of the Law. This event is known as Nichiren’s declaration of the establishment of his teaching. On that occasion, at age 32, he set forth for the first time the essential elements of his teachings and gave himself the name Nichiren, composed of the Chinese characters for sun and lotus.

In declaring his teaching, Nichiren strictly criticized the self-righteous doctrine of the Pure Land, or Nembutsu, school [which taught that chanting the name of Amida Buddha—a Buddha said to inhabit a pure land in the west-ern reaches of the cosmos—would gain one salvation in the next life, in Amida’s pure land. Nembutsu means to “contemplate the Buddha” and refers to the chanting of the phrase “Namu Amida Butsu”].

Tojo Kagenobu, the steward of the area where Seicho-ji was located, was a strong Pure Land believer, and he became enraged upon hearing about Nichiren’s criticism of the Pure Land teachings. Intent on harming the Daishonin, he sent his men to Seicho-ji to cap-ture him. But with the help of Dozen-bo and other priests at the temple, Nichiren escaped unharmed. He then went to Kamakura, where he took up residence in a simple lodging in Matsubagayatsu of the Nagoe district and com-menced activities to propagate his teaching.

While spreading the practice of chanting Nam-myoho-renge-kyo, Nichiren continued to refute the errors of the Pure Land and Zen schools. In his view, these schools, which had become widely popular, exerted a negative influence on the people of Kamakura.

As a result of his propagation efforts, such figures as Toki Jonin, Shijo Kingo and Ikegami Munenaka—who remained his devoted fol-lowers throughout life—took faith in the Daishonin’s teachings.

Remonstration With

the Government Incurs

Persecutions

Natural disasters and climatic disturbances such as extreme weather and earthquakes, as well as famine, fires and epidemics, had suc-cessively struck Japan at the rate of nearly one such calamity every year.

In particular, a major earthquake struck Kamakura in August 1257, causing widespread destruction.

This disaster and its aftermath served as an impetus for Nichiren to resolve to illuminate, through Buddhism, the fundamental causes for the miseries besetting his society and to clarify the means to eradicate those causes. To that


end, he went to Jisso-ji temple in Iwamoto (in present-day Shizuoka Prefecture) and made an intensive study of all the Buddhist sutras and texts in the temple’s sutra library. It was dur-ing his studies at Jisso-ji that he encountered the young man who would in due course be called Nikko and become his closest disciple and direct successor.

Using what he had gleaned from his research, Nichiren authored a treatise titled “On Establishing the Correct Teaching for the Peace of the Land” (Jpn Rissho ankoku ron; see WND-1, 6). On July, 16, 1260, he submitted this work to Hojo Tokiyori, the retired regent and de-facto ruler at the time.

This was Nichiren’s first official remonstra-tion with the sovereign.

In “On Establishing the Correct Teaching,” Nichiren identifies the cause of the continu-ing onslaught of natural disasters and other calamities assailing the nation. He attributes it to the fact that people throughout the land had for some time been placing their belief in erroneous and misleading Buddhist teachings; the most culpable among these teachings, he points out, is the Pure Land school.

Should the people cease their donations to and support of such evil doctrines and embrace the correct teaching of the Lotus Sutra, he emphasizes, they can establish a land of peace and security.

If, however, they continue to lend support to misleading teachings, then, of the three calamities and seven disasters2 that various sutras say will beset a land hostile to the correct Buddhist teaching, the two catastrophes that have yet to occur—“revolt within one’s own domain” and “invasion from foreign lands”—will ultimately appear.

The Daishonin admonishes the people to quickly take faith in the correct teaching of the

Lotus Sutra and cease their support of errone-

ous teachings.

The leaders of the Kamakura shogunate

ignored Nichiren’s earnest remonstration.

Additionally, priests of the Pure Land school,

with the tacit support of powerful individuals

in the government, conspired to have Nichiren

persecuted.

On the evening of August 27, 1260, a

group of Pure Land believers, intent on

killing Nichiren, attacked his dwelling at

Matsubagayatsu. Fortunately, the Daishonin

was not present during the attack, and he subse-

quently decided to leave Kamakura for a time.

On May 12, 1261, after his return to

Kamakura, the shogunate arrested Nichiren

and exiled him to Ito on the Izu Peninsula.

This came to be known as the Izu Exile.

In February 1263, he was pardoned from

exile in Izu and returned again to Kamakura.

The next year, he set out for his home province

of Awa to visit his ailing mother.

On November 11, 1264, while on the way

to the estate of his follower Kudo Yoshitaka

in Amatsu of Awa Province, Nichiren and his


party were attacked by a group of warriors led by the local steward, Tojo Kagenobu (the same steward who had sought to attack him when he first declared his teaching at Seicho-ji in 1253). Nichiren’s disciple Kyonin-bo was killed in the attack, and Kudo Yoshitaka died later of his wounds; Nichiren himself received a deep cut on his forehead and had his left hand bro-ken. This attack is known as the Komatsubara Persecution.

The Tatsunokuchi

Persecution: “Casting

Off the Transient To

Reveal the True”

In 1268, an official letter from the ruler of the Mongol empire arrived in Kamakura. It con-veyed the Mongols’ intention to use military force against Japan should Japanese leaders not respond to their demands for submission and payment of tribute. With this, the prediction of the calamity of invasion from foreign lands that Nichiren Daishonin had predicted in “On Establishing the Correct Teaching for the Peace of the Land” would soon be fulfilled.

After learning of this news, Nichiren sent letters of remonstration to 11 key fig-ures in Kamakura, including the regent, Hojo Tokimune, and priests representing major Buddhist temples. In each letter, he requested that an official public debate be held between him and leading figures of the Buddhist schools. But his appeals were ignored. Instead, the authorities began to view Nichiren and his followers as a threat and contrived to suppress them.

Around that time, the True Word school, which had been holding prayer ceremonies for the defeat of the Mongols, was gain-ing prestige and influence. Also, a leader of

the True Word Precepts school, the priest Ryokan of Gokuraku-ji temple in Kamakura, had strengthened his ties with government authorities and began to wield significant power. Despite their prominence, Nichiren began to vigorously challenge and refute these erroneous Buddhist schools, which were exert-ing a negative influence upon the people.

In 1271, Kamakura suffered a severe drought. Ryokan announced that he would conduct a prayer ceremony to bring about rainfall. Hearing of this, Nichiren sent Ryokan a letter containing the following challenge: Should Ryokan succeed in bringing about rain within seven days, Nichiren would become Ryokan’s disciple. If no rain were to fall in that seven-day period, however, Ryokan should take faith in the Lotus Sutra.

Ryokan commenced his prayers based on the True Word teachings, but in the course of seven days, not a drop of rain fell. He then requested a seven-day extension, and con-tinued to conduct prayer rituals. Despite all of Ryokan’s prayers, not only did no rain fall during that 14-day period, destructive winds struck the city of Kamakura.

Ryokan had clearly lost the challenge. Rather than honestly acknowledging defeat, he grew even more hostile toward Nichiren. Under the name of a priest in his charge, Ryokan filed a lawsuit against the Daishonin. He also appealed to key government authorities as well as to their wives, conspiring to have Nichiren punished.

The public revered Ryokan as a priest of great stature who had mastered the Buddhist teachings. Nichiren, however, saw through Ryokan’s benevolent façade and perceived his true nature: that of a priest who had aligned himself with secular power and sought only to fulfill his own ambitions.

On September 10, 1271, Nichiren received a summons from the shogunate. Appearing


before the authorities, he was questioned by Hei no Saemon-no-jo Yoritsuna, deputy chief of the office of police and military affairs, sec-ond only to the regent himself.

During that encounter, Nichiren remon-strated with Hei no Saemon, instructing him based on Buddhist principles as to the proper attitude and behavior of a ruler who sought to bring peace and security to the people of his nation.

Two days later, on September 12, Hei no Saemon, leading a party of soldiers, stormed Nichiren’s dwelling at Matsubagayatsu and arrested him in a manner befitting a rebel or traitor. On that occasion, Nichiren again admonished Hei no Saemon, pointing out that if he should persist in persecuting him, he would be guilty of the crime of toppling the “pil-lar of Japan” and would invite upon the nation the two calamities of “revolt within one’s own domain” and “invasion from foreign lands” pre-dicted in the sutras. This constituted Nichiren’s second remonstration with the sovereign.

Without any investigation or questioning, Nichiren was transferred after midnight amid a procession of soldiers to a beach just outside Kamakura called Tatsunokuchi, a place used as an execution ground. Hei no Saemon had secretly and illegally conspired with others to have Nichiren beheaded.

Just as the execution was about to take place, however, a brilliant orb of light (which histo-rians believe to have been a large meteorite or comet fragment) appeared to the north over Enoshima Island and moved across the night sky in a northwesterly direction. This startled and terrified the soldiers guarding Nichiren to the extent that they were unable to follow through with his execution. This series of events is known as the Tatsunokuchi Persecution.

The persecution at Tatsunokuchi consti-tutes a profoundly significant turning point in

Nichiren’s lifelong efforts to spread his teach-ings. That is, at the moment he emerged victorious from this attempt to execute him, he cast off his transient identity as a common mor-tal and revealed within his life his true identity as the “Buddha of limitless joy from time without beginning.” This is referred to as Nichiren “cast-ing off the transient to reveal the true.”

From that point on, Nichiren began to fully display the actions of the true Buddha of the Latter Day of the Law, and in that capacity to inscribe the mandala known as the Gohonzon (meaning “object of fundamental respect”—the object of devotion capable of enabling all people to attain Buddhahood).


1. The Latter Day of the Law: The name of the age in which the teachings of Shakyamuni Buddha were predicted to lose their power to save the people; that age was thought to begin some 2,000 years after the Buddha’s death, and according to views prevalent in Nichiren’s time, it had already begun.

2. Three calamities and seven disasters: Catastrophes described in various sutras. The three calamities occur at the end of a kalpa. There are two types: the three greater calamities of fire, water and wind, which destroy the world, and the three lesser calamities of high grain prices or inflation (especially that caused by famine), warfare and pestilence, from which human society perishes. The seven disasters include war and natural disasters and are generally held to result from slander of the correct teaching. They are mentioned in the Medicine Master, Benevolent Kings and other sutras. They differ slightly accord-ing to the source. Nichiren combined these two different types of calamities in a single phrase to explain the disasters besetting Japan in his time. In his 1260 treatise “On Establishing the Correct Teaching for the Peace of the Land,” he states, based on the sutras, that they occur because both the rulers and the populace turn against the correct teaching.

The Life of Nichiren Daishonin


This is the conclusion to the article covering Nichiren

Daishonin’s life. This installment begins with Nichiren’s

exile to Sado Island and closes with his final days.

The Sado Exile

AFTER THE ATTEMPT to execute Nichiren

Daishonin on September 12, 1271, at Tatsuno-

kuchi failed, the government authorities were

uncertain what to do with him. He was taken

temporarily to the nearby residence of the

deputy constable of Sado Province. Sado, an

island off the northeast coast of Japan, was

commonly used to exile criminals. Because

conditions on the island were so harsh, it was

assumed no exiles would survive.

The decision was made to exile Nichiren

to Sado Island, and on October 10, 1271, he

left the Kamakura region for Sado, arriving on

October 28. Nichiren was taken to Tsukahara,

a desolate field used for the disposal of aban-

doned corpses. There, he lived in a small,

dilapidated shrine, which had been used for

funeral services. He was exposed to bitter cold

and lacked sufficient food and clothing. He

also was subject to constant threats by Pure

Land school believers who bore him great hos-

tility for his condemnation of their distortions

of the Buddha’s teachings.

At the time, government persecution

extended also to Nichiren’s followers in

Kamakura, some of whom were imprisoned

and others driven from their homes or deprived

of their land and income. Many disciples, either

out of cowardice or the desire to protect them-

selves or their possessions, came to doubt him

and eventually abandoned their faith. Because

exile to Sado was tantamount to a death sen-

tence, many believed that their teacher had

been defeated after all.

In mid-January 1272, several hundred

priests and others representing the major

Buddhist schools gathered in front of

Nichiren’s dwelling to challenge him to a

religious debate. Nichiren accepted and easily

countered the arguments of each opponent,

thoroughly refuting the erroneous doctrines

and interpretations they put forth regarding

Buddhist teachings.

In February 1272, an insurrection within

the ruling Hojo clan caused fighting to erupt

in Kamakura and Kyoto. This was significant

because Nichiren had predicted civil strife

five months earlier. At the time of the

Tatsunokuchi Persecution, Nichiren had

described the impending calamity of “revolt

within one’s own domain” to Hei no Saemon-

no-jo Yoritsuna.


A sample of Nichiren Daishonin’s handwritten letter “On the Three Seating Mats” (WND-2, 991).


That summer, Nichiren was moved from Tsukahara to a village called Ichinosawa, affording him a little more comfort and conve-nience. But the threat to his life posed by hostile believers of other schools did not lessen.

Throughout Nichiren’s exile, his disciple Nikko Shonin served his teacher and shared in his hardships.

Among new believers in the Daishonin’s teachings were an elderly samurai named Abutsu-bo and his wife, the lay nun Sennichi. Throughout their lives, they played a key role in supporting the Daishonin and the growing community of believers. Their example in faith continues to inspire believers today, more than seven centuries later.

While on Sado, Nichiren produced many important writings, including the particularly significant “The Opening of the Eyes” and “The Object of Devotion for Observing the Mind.” “The Opening of the Eyes,” written in February 1272, clarifies Nichiren as the true Buddha of the Latter Day of the Law. For this reason, it is known as the writing that reveals the “object of devotion in terms of the Person.” “The Object of Devotion for Observing the Mind” clarifies the object of devotion that all people should embrace as the Law of Nam-myoho-renge-kyo. For this reason it is referred to as the writing that reveals the “object of devotion in terms of the Law.”

Due in large part to Nichiren’s predictions coming true, the government pardoned him from exile in February 1274. The following month, he departed Sado for Kamakura, and the month after that, he again appeared before Hei no Saemon and other officials.

On this occasion, he once again admon-ished the government for having prayers based on erroneous Buddhist doctrines con-ducted for the defeat of the Mongol forces. In response to a direct question from Hei no

Saemon, Nichiren predicted that the Mongols would launch an attack against Japan within the year. This encounter would mark his third remonstration with the authorities.

Not long after, a large Mongol force did indeed land on Japan’s southernmost main island, Kyushu. With this, the two calami-ties Nichiren had warned of in his treatise to the government “On Establishing the Correct Teaching for the Peace of the Land”—revolt within one’s own domain and invasion from foreign lands—had both occurred, showing his predictions to have been accurate.

As mentioned, the Daishonin had now directly remonstrated with the government concerning these two calamities on three occa-sions (the first being his submission of “On Establishing the Correct Teaching” to the retired regent Hojo Tokiyori; and the second, his remonstrance to Hei no Saemon during the Tatsunokuchi Persecution). Together, these three warnings are known as Nichiren’s “three instances of gaining distinction,” deriving from his statement, “Three times now I have gained distinction by having such knowledge” (“The Selection of the Time,” The Writings of Nichiren Daishonin, vol. 1, p. 579).

Entering Minobu

His three remonstrations with the sovereign having gone unheeded, Nichiren Daishonin left Kamakura for the remote mountain region of Minobu, taking up residence in the province of Kai (present-day Yamanashi Prefecture). The Minobu area was governed by Hakiri Sanenaga (also known as Hakii Sanenaga), the local stew-ard who became a follower of Nichiren after having been converted by Nikko Shonin.

Nichiren entered Minobu in May 1274. In no way did he view this as a retirement


or retreat from worldly troubles. While at Minobu, he authored many important writ-ings, including “The Selection of the Time” and “On Repaying Debts of Gratitude,” in which he clarified his principal teachings, in particular, the Three Great Secret Laws (the object of devotion of the essential teaching, the sanctu-ary of the essential teaching and the invocation of the essential teaching). Also, through his lectures on the Lotus Sutra (set down in The Record of the Orally Transmitted Teachings and other documents), he focused on educat-ing and training disciples who would bear responsibility for spreading his teachings in the future. During this period, he wrote many personal letters to his lay followers. These let-ters offered encouragement and instruction in faith and practice to enable each person to become a winner in life and establish the state of supreme enlightenment called Buddhahood. Today, Nichiren’s letters and theses are com-piled in English in The Writings of Nichiren Daishonin, volumes 1 and 2.

The Atsuhara Persecution

After Nichiren Daishonin entered Minobu, efforts to spread his teachings progressed par-ticularly in the Fuji area of Suruga Province, southwest of Mount Fuji. Among those con-verting to Nichiren’s teachings were priests and lay believers associated with the Tendai and other Buddhist schools. As a result, the local Tendai temple opposed the propagation efforts of Nichiren’s disciples and put pressure on the priests and lay persons who had con-verted to Nichiren’s teachings. This gave rise to incidents involving threats and intimida-tion toward those who had taken faith in the Mystic Law.

On September 21, 1279, 20 farmers from

the Atsuhara area who had taken faith in the Daishonin’s teachings were arrested by author-ities on false charges and taken to Kamakura.

At the residence of Hei no Saemon, the farmers were harshly interrogated, tortured and threatened with death should they not renounce their faith. Every one of them, how-ever, refused to give in, each standing by his beliefs. In the end, three of the farmers—the brothers Jinshiro, Yagoro and Yarokuro—were put to death, and the remaining 17 were driven from their land.

This and the preceding series of oppres-sive incidents are collectively known as the Atsuhara Persecution. Observing the coura-geous spirit and faith of these believers, who refused to compromise even under threat of death, Nichiren sensed that his disciples had now established faith strong enough to endure any kind of persecution while protecting the correct teaching. And so, on October 1, in a letter titled “On Persecutions Befalling the


1222 (Age 1—at that time in Japan, as soon as a child was born, he or she was considered to be 1 year old)

February 16: Born in Kataumi, Tojo Village, Nagasa District, Awa Province (today, part of Chiba Prefecture)

1253 (Age 32)

April 28: Declares the establish-ment of his teaching at Seicho-ji, a temple in Awa Province

1260 (Age 39)

July 16: Submits “On Establishing the Correct Teaching for the Peace of the Land” to retired regent Hojo Tokiyori—his first official remonstration with the sovereign

August 27: Matsubagayatsu Persecution

1261 (Age 40) May 12: Exiled to Izu Peninsula

1264 (Age 43) November 11: Komatsubara

Persecution

1268 (Age 47) October 11: Sends 11 letters of

remonstration to key figures in Kamakura

1271 (Age 50) September 12: Tatsunokuchi

Persecution

October: Begins inscribing the Gohonzon for his disciples

October 10: Sado Exile begins


Sage,” Nichiren noted that 27 years had passed

since he first declared his teaching and that he

had fulfilled the “purpose of my advent” in this

world (see WND-1, 996–98). In Buddhism,

the “purpose of one’s advent” means the

objective or purpose for which a Buddha

appears in the world.

Then, on October 12, 1279, he established

what came to be known as the “Dai-Gohonzon

bestowed on Jambudvipa.” Jambudvipa, here,

means the entire world. In inscribing this large

Gohonzon, Nichiren Daishonin responded to

the powerful faith exhibited by ordinary people

in the midst of the Atsuhara Persecution and

expressed his deepest wish and vow for kosen-

rufu—the propagation of the Law to free all

people from misery and lead them to genuine

happiness.

In response to the Atsuhara Persecution,

the Daishonin’s followers united and fought

in the spirit of “many in body, one in mind.”

Among his followers, a 21-year-old youth,

Nanjo Tokimitsu, protected and supported his

fellow believers during these trying times.

Entrusting His Teachings

to Nikko Shonin

In November 1281, Nichiren Daishonin and

his disciples completed construction of a

permanent priests’ lodging at Minobu and

A Timeline of Nichiren Daishonin’s Life > > > > > > > > >


1272 (Age 51)

January 16–17: Tsukahara Debate

February: Revolt breaks out in Kyoto and Kamakura; writes “The Opening of the Eyes”

1273 (Age 52)

April 25: Writes “The Object of Devotion for Observing the Mind”

1274 (Age 53)

March 26: Returns to Kamakura from Sado

April 8: Meets Hei no Saemon; predicts Mongols will attack Japan within the year

May 17: Takes up residence at Mount Minobu

October: Mongol forces invade the southern island of Kyushu (the Bun’ei Invasion)

1279 (Age 58)

September 21: 20 Farmer believers arrested by Shogunate

October 12: Establishes the Dai-Gohonzon

1281 (Age 60)

May 7: Mongols invade Kyushu a second time (the Koan Invasion)

1282 (Age 61)

October 13: Dies at the residence of Ikegami Munenaka at Ikegami in Musashi Province


named it Kuon-ji, kuon meaning the “remote

past” and ji meaning “temple.”

In September of the following year,

Nichiren entrusted the entirety of the teach-

ings he had expounded and spread throughout

his life to Nikko Shonin, charging him with the

mission and responsibility of accomplishing

kosen-rufu—the widespread propagation of

Nam-myoho-renge-kyo.

On September 8, 1282, after consulting

his disciples, Nichiren set out from Minobu,

where he had lived the previous nine years,

and headed toward Hitachi, north of present-

day Tokyo, to take advantage of the healing

properties of that area’s hot springs.

Along the way, he stopped in Ikegami in

present-day Tokyo to visit the residence of longtime follower Ikegami Munenaka. There, he made clear his intentions concerning what was to be done after his death.

On September 25, despite the gravity of his illness, he lectured to his followers on his treatise “On Establishing the Correct Teaching for the Peace of the Land.” Then on October 13, 1282, Nichiren again declared the entrust-ing of his teachings to Nikko Shonin, naming him chief priest of Kuon-ji. Later that same day, after 61 years, the noble life of Nichiren Daishonin came to an end.


> > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > >


[1]“Letter From Sado,” Part 1My Disciples Win With The

Heart of a Lion King!

Dedicate This Supreme Life to Buddhism

The way of the world dictates that one should repay a great obligation to another, even at the cost of one’s life. Many warriors die for their lords, perhaps many more than one would imagine. A man will die to defend his honor; a woman will die for a man. Fish want to survive; they deplore their pond’s shallowness and dig holes in the bottom to hide in, yet tricked by bait, they take the hook. Birds in a tree fear that they are too low and perch in the top branches, yet bewitched by bait, they too are caught in snares. Human beings are equally vulnerable. They give their lives for shallow, worldly matters but rarely for the Buddha’s precious teachings. Small wonder they do not attain Buddhahood.

(The Writings of Nichiren Daishonin, vol. 1, p. 301)

Earlier, by noting that people often lose their lives in accidents or in armed confl icts—which

he expresses as “the pain of fi re” and “the fl ashing of swords” (WND-1, 301)—Nichiren Daishonin reminds us that all people treasure their own lives.

In this next section, he also points out that there are many examples of people laying down their lives in accord with their society’s moral conven-tions and values.

There are also many cases of people foolishly duped into sacrifi cing their lives, try as they might to protect themselves from harm. The behavior of the fi sh and birds described in this section are based on the insights of ancient thinkers documented in such works as Zhenguan zhengyao (The Essentials of Government in the Chen-kuan Era),1 a Chinese classic on the art of leadership. “Tricked by bait” is a metaphor for how human beings—even though taking various measures and precautions to stay safe—may be swept away by immediate desires or have a lapse of judgment due to narrow thinking, leading ultimately to their self-destruction. Sadly, such human folly remains very much in evidence today.

Nichiren, therefore, counsels that rather than giving our lives—the most valuable possession of all—for “shallow, worldly matters,” we should dedicate them to “the Buddha’s precious teachings.”

We speak of “not begrudging one’s life,” but Nichiren Buddhism is defi nitely not a teaching of reckless self-sacrifi ce or martyrdom. Mr. Makiguchi, Mr. Toda and I—the fi rst three presidents of the Soka Gakkai—have taken action with the resolve to advance kosen-rufu in such a way that not one member is sacrifi ced, and we have willingly given our all toward that end. In the future as well, this must remain the spirit of successive Soka Gakkai presidents.

From SGI President Ikeda’s Study Lecture Series

Learning From The Writings: The Teachings For Victory


You absolutely must not throw away your precious lives. To our young men and women, I say: No matter what painful or diffi cult challenges you may be facing, you must never disrespect or harm your own lives or the lives of others. Each of you is endowed with the wondrous and supremely noble Buddha nature.

In specifi c terms, how should we practice in order to dedicate this invaluable lifetime to “the Buddha’s precious teachings”? In another writing, Nichiren says with regard to ordinary people attaining Buddhahood in the Latter Day of the Law: “As for the matter of becoming a Buddha, ordinary people keep in mind the words ‘earnest resolve’ and thereby become Buddhas” (“The Gift of Rice,” WND-1, 1125). These words express the spirit of “not begrudging one’s life” in its supreme and highest form. It is the Daishonin’s emphatic declaration that ordinary people of this age can, without having to sacrifi ce their lives in the manner of the boy Snow Mountains, attain the same benefi t that accrues to such selfl ess dedication through their “earnest resolve.”

As Nichiren writes, “It is the heart that is important” (“The Strategy of the Lotus Sutra,” WND-1, 1000). It’s a matter of exerting millions of kalpas of effort in a single moment of life for the sake of Buddhism, for the noble cause of kosen-rufu. For us, not begrudging our lives ultimately means steadfastly chanting Nam-myoho-renge-kyo without any fear, and whole-heartedly dedicating ourselves to showing actual proof of faith—for the sake of the world, for the sake of the future and for the sake of others.

President Makiguchi described this as “a selfl ess way of life of great good.” Overcoming both selfi shness and fear, and striving for the happiness of both oneself and others characterize such a way of life. He explained, “It is an ordinary way of life, a way of plain humanity—such that anyone who consciously experiences it and comes to realize that

it is universally accessible will feel an overwhelming desire to embrace it, and, indeed, will feel compelled to do so.” 2

Therefore, he asserted that the Soka Kyoiku Gakkai (Value-creating Education Society; fore-runner of the Soka Gakkai) “was itself living proof of a life of great good.” 3

In other words, selfl ess dedication is found in a seemingly ordinary way of life open to anyone. A true example of such dedication can be seen in our daily efforts for kosen-rufu, exerting ourselves body and soul to encourage others and sincerely sharing the greatness of Buddhism with those around us.

(November–December 2009 Living Buddhism, pp. 54–55)

Shay

na

Peve

ler


[2]“Letter from Sado,” Part 2

The Direct Path To Attaining Buddhahood: Overcoming Great Obstacles Is the Key To Transforming Our Karma

As practitioners of Nichiren Buddhism, when

we have problems, worries, or sufferings, we see

them as an opportunities to challenge karma

arising from the four universal sufferings—

birth, aging, sickness and death. If we merely

let ourselves be overwhelmed or just weep and

lament over our situation, we cannot break

through our karma, which exists precisely so

that we can overcome it. From the standpoint of

Buddhism, karma is an expedient means for us

to prove the greatness of the Mystic Law.

(November–December 2009 Living Buddhism, pp. 71–72)

Cultivating One’s Life Is the Supreme Benefit

Iron, when heated in the fl ames and pounded, becomes a fi ne sword. Worthies and sages are tested by abuse. My present exile is not because of any secular crime. It is solely so that I may expiate in this lifetime my past grave offenses and be freed in the next from the three evil paths.

(WND-1, 303)

Nichiren Daishonin underscores the impor-tance of practicing Buddhism to transform

our karma. Developing inner strength and fortitude is the supreme benefi t of practicing Nichiren Buddhism. A thoroughly forged life ensures our eternal happiness. The Daishonin

says that his present ordeal “is not because of any secular crime” (WND-1, 303), even going so far as to assert that he was exiled solely so that he could change his karma in this lifetime.

We practice Buddhism to forge and transform our lives. Indeed, as the Russian author Mikhail Sholokhov states, each of us is “the blacksmith of our own happiness.” 4 My disciples, become as strong as steel, as strong as fi nely tempered swords! Stand up as true worthies and sages!

Nichiren vigorously encourages his embattled followers as if shaking them by the shoulders: “You have to change your karma! The power to do so exists within you! Don’t run away from hardships! True victory means winning over your own weaknesses! Great suffering produces great character! Become an enduring victor!”

(November–December 2009 Living Buddhism, p. 81)

Shay

na

Peve

ler


[6] “Letter to the Brothers,”

Part 3The Disciple’s Victory

Is the Mentor’s Greatest Wish and Joy

A Victorious Life Guided by the Principle of the Heart Being

Most Important

A passage in the Six Paramitas Sutra says

to become the master of your mind rather

than let your mind master you.

Whatever trouble occurs, regard it as no

more than a dream, and think only of the

Lotus Sutra. (WND-1, 502)

As Nichiren Daishonin declares, “It is the

heart that is important” (“The Strategy

of the Lotus Sutra,” WND-1, 1000). The human

heart or mind can give supreme dignity and

nobility to life. At the same time, it can fall

into the depths of depravity if it succumbs

to the impulses of fundamental darkness or

ignorance. Transforming the human heart is the

foundation for all lasting change.

If we base ourselves on our own fi ckle, ever-

changing hearts, we cannot make our way up

steep ridges buffeted by the fi erce winds of

devilish functions. We must set our sights on

the solid and unshakable summit of attaining

Buddhahood and continually seek to master

our minds. This is the meaning of the passage

“Become the master of your mind rather than

let your mind master you” (WND-1, 502).

Becoming the master of one’s mind

ultimately means basing oneself on the unwavering foundation of the Law. Herein lies the importance of sutras or writings containing the teachings of the Buddha who has awakened to and spreads the Law. For us, as practitioners of Nichiren Buddhism, mastering our minds means basing ourselves on the Gohonzon and Nichiren’s writings. And in Buddhism, it is the teacher or mentor who puts the teachings into practice that helps us connect to the Law. Mastering our minds means having a sincere seeking spirit in faith based on the shared commitment of mentor and disciple, and not being ruled by arrogant egoism or self-centeredness.

Nichiren highlights the importance of living with inner mastery—mastery based on the Law—in the following passage: “Whatever trouble occurs, regard it as no more than a dream, and think only of the Lotus Sutra” (WND-1, 502). When viewed in terms of the infi nite scale of eternity, any event or phenomenon is as fl eeting as a passing dream. The Law, in contrast, is eternal. Allowing oneself to be defeated by devilish functions and straying from the Law will be a cause for everlasting regret. In this passage, Nichiren urges his followers to “think only of the Lotus Sutra,” to focus only on kosen-rufu and to remain steadfast in their faith for the sake of eternal victory.

In the present age, we of the Soka Gakkai have been dedicating ourselves to mastering our minds through single-minded commitment to the Lotus Sutra (Nam-myoho-renge-kyo). As a result, we are showing magnifi cent actual proof of victory. There are now countless heroic members—ordinary people exerting themselves valiantly in their Buddhist practice—in Japan and around the world. They are truly treasures of kosen-rufu and treasures of humanity. Basing themselves on the Law and embodying the spirit of the oneness of mentor and disciple, they have


Notes

transformed their karma and established a life-state of unshakable happiness. At the same time, they work tirelessly to contribute to the prosperity of their societies and to world peace, leading lives of unsurpassed meaning dedicated to happiness for both themselves and others. We have entered an age when leading thinkers in Japan and around the globe are praising our noble members’ efforts.

(March–April 2010 Living Buddhism, pp. 75–76)

1. Zhenguan zhengyao (The Essentials of Government in the Chen-kuan Era): A work edited by Wu Ching, a historian of the T’ang dynasty (618–907) in China. It was widely studied by Japanese government offi cials during Nichiren Daishonin’s day.

2. Translated from Japanese. Tsunesaburo Makiguchi, Makiguchi Tsunesaburo zenshu (Collected Writings of Tsunesaburo Makiguchi) (Tokyo: Daisanbunmei-sha, 1987), vol. 10, p. 17.

3. Tsunesaburo Makiguchi, Makiguchi Tsunesaburo zenshu, p. 21.

4. From the December 16, 2008, Seikyo Shimbun, the Soka Gakkai’s daily newspaper, p. 3.


Notes


T h re e Key E r ro rs o f t h e N i c h i re n S h os h u P r i e s t h o o d

T sunesaburo Makiguchi and Josei Toda, the fi rst two presidents of the Soka Gakkai, began their Buddhist practice as lay members of Nichiren Shoshu. That was the 20th-century name of the Buddhist

order founded in the 13th century by Nikko Shonin, Nichiren Daishonin’s closest disciple and immediate successor.

Originally known as the Fuji school, Nichiren Shoshu had unfortunately dwindled to become one of Japan’s smaller and impoverished Buddhist schools, having long since lost its founding spirit to accomplish kosen-rufu—to widely propagate the Law of Nam-myoho-renge-kyo that Nichiren taught. Nevertheless, Makiguchi, an educator devoted to scholastic reform, deeply studied Nichiren’s writings, and thereby awoke to the profound power of Nichiren’s teachings to revitalize the lives of ordinary people and society. He awakened in himself a personal vow to accomplish kosen-rufu as a disciple of Nichiren Daishonin, which Makiguchi’s disciple, Josei Toda, shared.

Based on the staunch faith and sense of mission of the founding presidents, the Soka Gakkai quickly grew into a dynamic, progressive and socially engaged lay Buddhist movement. For decades, the Soka Gakkai gave wholehearted support to the Nichiren Shoshu priesthood, building hundreds of new temples and completely restoring its head temple, Taiseki-ji. At the same time, the Soka Gakkai struggled to maintain a harmonious relationship with the priesthood, which had become overwhelmingly authoritarian and ritualistic.

From the beginning, the two had confl icting priorities. The priests of Nichiren Shoshu were focused on maintaining their order and its traditions. The Soka Gakkai was focused on realizing Nichiren’s vow to accomplish kosen-rufu, the widespread propagation of his teachings for the peace and happiness of humankind.

Prior to the Soka Gakkai, as with most Buddhist denominations in Japan, most lay believers of Nichiren Shoshu did not carry out a daily Buddhist practice. Priests were expected to recite the sutra and conduct rituals such as funerals and memorials on the laity’s behalf.

President Makiguchi was the fi rst to propose a format for chanting Nam-myoho-renge-kyo together with reciting the Lotus Sutra as part of the daily practice of lay believers. The appearance of a proactive laity that embraced the mission to accomplish kosen-rufu was a major departure from the passive approach Nichiren Shoshu believers had long taken.

By the 1970s and 1980s, Nichiren Shoshu had become wealthy through the generous donations and support of the Soka Gakkai lay believers. The Soka Gakkai and its international movement, the SGI, continued to grow. But the open, engaged and dynamic movement was a source of growing resentment among certain priests of Nichiren Shoshu. Their worldview was rooted in centuries of Japanese Buddhist history in which lay believers were seen as passive participants, whose role it was simply to venerate and make donations to the priests. Of course, this was not the view of Nichiren

Em b ra ceFa i t h i n t h eGo h o n zo n


Daishonin, who treasured and fully empowered his lay followers. But to the priesthood, the dynamic SGI, in which laity took the initiative in an atmosphere of mutual encouragement, represented a threat.

A few of the senior priests, including a priest called Nikken Abe, who would become the 67th high priest, became intensely jealous and vindictive toward the Soka Gakkai and its president, Daisaku Ikeda, who had consistently been dedicated to supporting the priesthood and enhancing its prosperity. This jealously became what Buddhism describes as a devilish function, turning priests who should have been celebrating and supporting the great progress of kosen-rufu into those bent on destroying it.

In early 1991, under the direction of its high priest, Nikken Abe, the priesthood launched a series of measures to disband the Soka Gakkai. Finally, in November 1991, they issued an order excommunicating the organization, aiming to prompt a large percentage of Soka Gakkai members to leave the organization and directly join their temples.

That didn’t happen.The crux of the priesthood’s motives lay in its view that priests are necessary

intermediaries between lay believers and the power and teachings of Nichiren Buddhism. Emphasizing ritual and formality not found in Nichiren Daishonin’s writings, the priests sought to make veneration and obedience to themselves and their high priest, in particular, the most important aspect of a practitioner’s faith.

In contrast, the Soka Gakkai bases itself directly on the spirit and intent of Nichiren Daishonin as set forth in his writings and proven in practice by its founding presidents. The fact that the SGI has fl ourished all the more since the time of its excommunication is evidence of its correct interpretation and practice of Nichiren’s teachings. SGI members in 192 countries and territories have consistently proven the power of correct faith and practice of Nichiren Buddhism in their lives and in their communities.

The following three points summarize the roots of the errors of the Nichiren Shoshu priesthood.

ER RO R 1 : T h e A bs o l u t e P owe r o f t h e H i g h P r i e s t

“Faith in the high priest” has erroneously become the central doctrine of Nichiren Shoshu, which has incorrectly elevated the position of their high priest to that of the object of worship. The priesthood upholds the view that, without venerating the high priest, practitioners cannot attain enlightenment—a view that undermines the self-empowering properties of Nichiren Buddhism and contradicts the writings of Nichiren Daishonin.

According to the priesthood, the high priest alone has the power to determine who attains Buddhahood and who does not. They write, “The master gives his sanction to a disciple’s enlightenment. … The very establishment of the object of worship according to the sanction of the High Priest, who is the only person to be bequeathed the Daishonin’s Buddhism, is what makes the attainment of Buddhahood possible.”¹


The idea of the high priest “sanctioning” a disciple’s enlightenment is found nowhere in the teachings of Nichiren Daishonin. Nor does the concept of the high priest being absolute and infallible originate in Nichiren’s teachings. Rather, these concepts appeared centuries after Nichiren in order to bolster the status of the offi ce of high priest of the Fuji school at times when those holding the offi ce lacked the respect and support of the other priests.

Nichiren’s successor, Nikko Shonin, states in his “Twenty-six Admonitions,” “Do not follow even the high priest if he goes against the Buddha’s Law and propounds his own views” (Gosho zenshu, p. 1618).² It is obvious that Nikko did not consider those who held the offi ce of high priest to be beyond the possibility of error or corruption. Having absolute faith in whoever holds the offi ce of the high priest is an erroneous teaching completely contrary to what Nichiren taught.

ER RO R 2: T h e H i g h P r i e s t R e c e i v e s E x c l u s i v e T ra n s m i s s i o n o f t h e La w

To justify the outrageous notion that the high priest is absolute, the priesthood propounds the mysterious idea of the “heritage of the Law being entrusted to a single person.”³ In other words, they encourage “single-minded faith in [the high priest] as the living body of Shakyamuni (Nichiren)”⁴ through which practitioners can access the heritage of the Law.

They state that the transmission takes place through “golden utterance” in a face-to-face conversation between the outgoing high priest and his successor and that “the fundamental principle of the Daishonin’s Buddhism is transmitted only to the High Priest.”⁵

Quite the contrary, Nichiren repeatedly stresses that the Law is inherited through embracing the Gohonzon with faith. He states: “The heritage of the Lotus Sutra fl ows within the lives of those who never forsake it….

“Nichiren has been trying to awaken all the people of Japan to faith in the Lotus Sutra so that they too can share the heritage and attain Buddhahood” (“The Heritage of the Ultimate Law of Life,” The Writings of Nichiren Daishonin, vol. 1, p. 217).

The idea of the lineage belonging to a select group of clergy was prevalent in other Buddhist schools during the Daishonin’s time and is simply a device to justify the authority of the priesthood over practitioners. This idea raises the question of who controls what is holy or sacred in the universe and the human heart. Nichiren Buddhism teaches that all people have equal access through their own faith and practice.

ER RO R 3: I n e q u a l i t y o f P r i e s t s a n d La i t y

That priests are aff orded an elevated status in society is especially true in Japan. During the 17th century, partly in response to the infl ux of Christianity, the Japanese government mandated that all citizens register with their local Buddhist temple. Priests became de facto agents of the government, conducting the census, issuing travel and work documents, and becoming intertwined in both the secular and religious lives of the people.


Nichiren Shoshu states: “Nichiren Shoshu believers must support their direct masters, who are the chief priests of their local temples, and off er their devotion to the major master, who is the High Priest. If we ever lose sight of this essential practice of our faith, we ultimately will lose our privilege to have an audience with the Dai-G0honzon. I ask all of you who are assembled here today to etch this deeply in your hearts.”⁶

In his letter to the Soka Gakkai on January 12, 1991, Nichijun Fujimoto, the general administrator of Nichiren Shoshu, wrote: “To talk about the priesthood and the laity with a sense of equality manifests great conceit. In fact, it corresponds to the fi ve cardinal sins—to destroy the unity of Buddhist practitioners.”

And more recently, the priesthood published, “It is only natural that an innate diff erence exists between the priesthood and laity in the Daishonin’s Buddhism.”⁷

Nichiren clarifi es the equality of priests and laity when he states: “The Buddha surely considers anyone in this world who embraces the Lotus Sutra, whether lay man or woman, monk or nun, to be the lord of all living beings” (“The Unity of Husband and Wife,” WND-1, 463) and “anyone who teaches others even a single phrase of the Lotus Sutra is the envoy of the Thus Come One, whether that person be priest or layman, nun or laywoman” (“A Ship to Cross the Sea of Suff ering,” WND-1, 33).

And fi nally, he writes: “Shakyamuni Buddha who attained enlightenment countless kalpas ago, the Lotus Sutra that leads all people to Buddhahood, and we ordinary human beings are in no way diff erent or separate from one another. To chant Myoho-renge-kyo with this realization is to inherit the ultimate Law of life and death. This is a matter of the utmost importance for Nichiren’s disciples and lay supporters, and this is what it means to embrace the Lotus Sutra” (“The Heritage of the Ultimate Law of Life,” WND-1, 216).

The equality of all people is a fundamental tenet of the Lotus Sutra and Nichiren Buddhism. The correct relationship between a Buddhist teacher and a disciple is expressed in the principle of the oneness of mentor and disciple, which means that both the teacher and the disciple equally share responsibility for kosen-rufu based on mutual respect and commitment. A genuine teacher becomes qualifi ed as such through relentless struggle to awaken Buddhahood within ordinary people in the face of all obstacles, even at the risk of one’s own life.

But in Nichiren Shoshu, the teacher is qualifi ed simply by offi ce and rank. Rather than selfl essly working to teach others, the high priest requires that others venerate him, while considering lay believers unworthy to know the “secrets” he supposedly possesses. It is important that we clearly understand that this approach is a distortion of Buddhism and seek to develop a correct understanding through our study and practice of the principles Nichiren himself taught.

1. A Refutation of the Soka Gakkai’s “Counterfeit Object of Worship”: 100 Questions and Answers (Los Angeles: Nichiren Shoshu Temple, 1996), p. 8.

2. See The Untold History of the Fuji School (Santa Monica, California: World Tribune Press, 2000), p. 21.3. Nichiren Shoshu Monthly, October 2008 (Los Angeles: Nichiren Shoshu Temple, 2008), p. 17.4. Nichiren Shoshu Monthly, September 2008, p. 22.5. Nichiren Shoshu Monthly, December 2008, p. 21.6. Nichiren Shoshu Monthly, March 2009, p. 8.7. Nichiren Shoshu Monthly, February 2009, p. 22.


Study exams provide opportunities for accumulating immense benefi t not only

for the examinees working hard to deepen their understanding of Nichiren Buddhism but also for everyone else involved, including those who support them in their studies, those responsible for administering and marking the exams, as well as the event staff. As Nichiren Daishonin states, “Where there is unseen virtue, there will be visible reward” (“Unseen Virtue and Visible Reward,” WND-1, 907). All who participate in and support the study exams are sowing the seeds for becoming outstanding philosophers, educators and leaders of abiding happiness and victory.

c

In the diary I kept during my youth, I wrote: “No matter how high our leadership posi-tions, if we fail to study seriously, we will be left behind…The Daishonin’s words, ‘Exert yourself in the two ways of practice and study’ [“The True Aspect of All Phenomena,” WND-1, 386], apply equally to everyone. No one is an exception.”1 When we lose our seeking spirit toward Buddhist learning, we open the door for arrogance to creep into

our lives.

c

Buddhist study is not the special privilege of elite professional clerics. In view of the Lotus Sutra’s ultimate teaching of universal enlightenment, truly humanistic Buddhist study is study that is open to all and can be joyfully undertaken by anyone. This type of learning pulses vibrantly in each individual’s life, instilling in us the means for leading lives of value creation, carrying out the philosophy of human revolution and achieving absolute victory based on faith in the Mystic Law.

The great Russian author Leo Tolstoy recorded the following saying in one of his journals: “Without correct thought, there can be no correct action. When there is correct thought, correct action is sure to fl ow forth naturally from such thought.”2 These are words of undeniable truth.

c

Study the writings of Nichiren Daishoninand practice as they teach,with a pure heart,regarding today’s effortsas a cause for eternal happiness.

SGI President Ikeda on the Importance of Buddhist Study

The following excerpts are taken from an essay by SGI President Ikeda

published in the September–October 2010 Living Buddhism.


c

[Second Soka Gakkai president Josei Toda] always emphasized the importance of having a solid grounding in Buddhist study. No matter the situation, his guidance fl owed forth freely from the wellspring of the writings of Nichiren Daishonin. That’s why he admonished the youth division members who would shoulder the Soka Gakkai’s future, saying, “I hope that you will exert even greater efforts in Buddhist study, faith and self-improvement.” He also specifi cally said to the young women’s division: “Develop a strong foundation in Buddhist study! If you do so, you will never be swayed by any problem you may encounter.”

The in-depth Buddhist study in which I engaged with my mentor during my youth has been the foundation for my Buddhist practice throughout my life. At every opportunity, Mr. Toda instructed me on the writings of Nichiren. In May 1951, just after he’d been inaugurated as the second Soka Gakkai president, he delivered a powerful lecture on “Letter from Sado.” I remember fondly listening to his famous “Friday lectures” from the wings at Toshima Civic Hall. He gave almost 200 of these lectures, which were open to all members. Even when I was in poor health, his stirring lectures would fi ll me with renewed vigor and courage. I’ve opened the way to victory in our movement precisely because I faithfully followed Mr. Toda’s instruction in Buddhist study, which was in complete accord with the Daishonin’s teachings.

In Buddhist study, nothing is more dangerous than distorting or manipulating

the Daishonin’s teachings with arbitrary interpretations for self-serving purposes. That’s what makes the instruction of a teacher with correct understanding so important. We must be ready to refute those who present false and misguided teachings that distort Nichiren’s message. As Nikko Shonin, Nichiren’s direct successor, states in his “Twenty-six Admonitions,”3 “Do not follow even the high priest if he goes against the Buddha’s Law and propounds his own views” (Gosho zenshu, p. 1618).

It is my dearest wish to convey the lessons I learned from my mentor to our members around the world for today and the future. When I compose installments in the series “The Writings of Nichiren Daishonin and the Mentor-Disciple Relationship,” Mr. Toda’s voice fi lled with conviction rings in my ears. And when I compose installments of “Learning From the Writings of Nichiren Daishonin: The Teachings for Victory,” my mentor’s compassionate words resonate deeply in my heart. I will continue writing extensively as we move toward the Soka Gakkai’s 80th anniversary (in 2010).

c

The essence of Buddhist practice, unchanged since Nichiren’s time, lies in fellow practitioners gathering to study Nichiren’s writings, deepen their faith and renew their determination to carry out kosen-rufu and their own human revolution.

The Daishonin often urged his followers to read his letters together. For instance, he


writes, “I want people with seeking minds to meet and read this letter together for encouragement” (“Letter from Sado,” WND-1, 306). And in another writing, addressed to followers closely acquainted with each other (the lay nun of Ko and the lay nun Sennichi), he writes, “Since you two are of the same mind, have someone read this letter to you and listen to it together” (“Letter to the Lay Nun of Ko,” WND-1, 595).

The model of friends in faith gathering and reading Nichiren’s letters aloud, study-ing their signifi cance, encouraging each other and resolving to triumph in life by following his teachings, is exactly what today’s discus-sion meetings are about. Discussion meetings are Soka Gakkai activities that, brimming with friendship, goodwill and inspiration, are in complete accord with the formula outlined in Nichiren’s writings.

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According to the latest neurological research, when the brain tackles diffi cult problems, neurons actively form networks that persist after the problem-solving activity is completed, thereby contributing to increased brain function. That means that by continuing to apply ourselves to learning throughout our lives, we strengthen and develop our brains.

Moreover, as members of the SGI, we are daily studying and putting into practice Nichiren Buddhism, which enables us to transform the four sufferings—birth, aging, sickness and death—into the four noble virtues—eternity, happiness, true self and purity. This is the path to crowning our lives

of mission with unfl agging youthful vitality, good health and longevity.

1. Daisaku Ikeda, A Youthful Diary: One Man’s Journey From the Beginning of Faith to Worldwide Leadership for Peace (Santa Monica, California: World Tribune Press, 2000), p. 216.

2. Translated from Japanese. Leo Tolstoy, Torusutoi zenshu (Collected Writings of Tolstoy), translated by Tatsuo Kuroda (Tokyo: Iwanami Shoten, 1931), vol. 19, p. 875.

3. “The Twenty-six Admonitions of Nikko”: A document that Nikko, Nichiren’s designated successor, wrote for the sake of both priests and laity of future generations to maintain the purity of Nichiren’s teachings. It outlines the fundamental spirit of faith, practice and study.

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Suggestions for Enjoying the Learning Process

These are just a few of the ways you and your fellow members might create joyful and

rewarding experiences through studying the 2010 Introductory Exam material.

Be creative and make this an enjoyable learning process.

Please note that nothing in this list of suggested activities should be interpreted as requiring additional study meetings added to an already busy schedule.

Personal Approach

Refl ect on what you would like to change through this activity. Pick a point from the

Study Guide that pertains to your situation and strive to digest the point and put it into

practice. Share your experience at your next discussion meeting or with your friends.

In SGI President Ikeda’s lectures featured in this year’s Study Guide, he discusses certain

passages from The Writings of Nichiren Daishonin. Select a quote you like from one

of the selected letters and then read the letter in its entirety. Learn about the recipient

and his situation and how Nichiren Daishonin encouraged him. Go back to President

Ikeda’s lectures and reread the section that includes the quote.

Remember that Buddhist learning is a lifelong pursuit. There’s no need to be discouraged

if you don’t understand a concept immediately. Consider any diffi cult concept as a

worthwhile challenge and take the time to develop a deeper understanding.

Learning With Others

Discuss topics in the Study Guide at home visits. Discuss experiences you have had of

deepening your understanding of The Writings of Nichiren Daishonin through chanting

Nam-myoho-renge-kyo.

Ask each participant to bring to the next meeting an experience or other material that

relates to a particular study concept that is part of this year’s Introductory Exam. Use

the material to discuss how to apply the concepts in daily life.

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