My New Years Determination

Hello and Happy New Year,

This year I have determined many things as I am sure you all have. I have determined to eat well, lose weight, get fit and to be more contentiousness with money. These are all great determinations and sitting here now I feel that this will be the year that I achieve these things. Of course I have determined these things before but this time I am basing achieving my determinations on a determination in faith. I have determined to write a personal mini lecture each month on a gosho. These goshos will be the ones that we are studying each month with the rest of the country.

I have made this determination because I really felt the need to deepen my study. I am actually a study lecturer but I changed countries 3 years ago and the language barrier has left me struggling with my own Buddhist study let alone lectures for others. So I felt the best thing to do was to take responsibility for my situation and dedicate my heart to my study by writing mini lectures to accompany the monthly goshos.

Of course these lectures will be in English but they will help me to be able to support my fellow Spanish members with their study, and this is the point.

So with out further adue I am posting my first many lecture here on my new Buddhist blog. I hope that there is something in each one to encourage and inspire the reader to deepen their own study and move forward in faith.

Happy New Year

This lecture is from Sensais lecture in August of 2012

SGI President Ikeda’s Study Lecture Series

Learning from the Writings of Nichiren Daishonin:

The Teachings for Victory

[43] “Reply to Niiama” (The Gohonzon Opens the Way to Happiness for All People)

 I have received the bag of sea laver that you sent. I would also like to express my appreciation for the offering of sea laver from Oama. . . .

          Though I have long since ceased to think about my home, seeing this laver brings back many familiar memories, and I am saddened and find it hard to bear. It is the same kind of laver I saw long ago on the shore at Kataumi, Ichikawa, and Kominato. I feel an unwarranted resentment that, while the color, shape, and taste of this laver have remained unchanged, my parents have passed away, and I cannot restrain my tears.

          But enough of this. I have been asked to inscribe a Gohonzon for Oama, and I am troubled about it. The reason is as follows. This Gohonzon was never mentioned in the writings of the many Tripitaka masters who traveled from India to China, or in those of the priests who journeyed from China to India. . . .

          Shakyamuni Buddha, the lord of teachings, treasured this Gohonzon in his heart for numberless major world system dust particle kalpas, and even after he appeared in this world, he did not expound it until more than forty years after his first preaching. Even in the Lotus Sutra he did not allude to it in the earlier chapters of the theoretical teaching. He began things in the “Treasure Tower” chapter, he revealed it in the “Life Span” chapter, and he brought things to a close in the “Supernatural Powers” and “Entrustment” chapters. . . .

          [The Buddha declared:] “My true disciples I have kept hidden in the depths of the earth for numberless major world system dust particle kalpas. I will entrust it to them.” So saying, the Buddha summoned Bodhisattva Superior Practices and the other bodhisattvas in the “Emerging from the Earth” chapter and entrusted them with the five characters of Myoho-renge-kyo, the heart of the essential teaching of the Lotus Sutra. (WND-1, 466–67)

*

Though Nichiren is not Bodhisattva Superior Practices, believing that his already having attained a general understanding of this teaching is perhaps the design of that bodhisattva, he has been declaring it for these more than twenty years. . . .

          Out of all the places in the entire land of Jambudvipa, Nichiren began to propagate this correct teaching in Tojo District, in Awa Province, in Japan. Accordingly, the Tojo steward became my enemy, but his clan has now been half destroyed.

          Because Oama is insincere and foolish, sometimes she believes, but other times she doubts. She is irresolute. When Nichiren incurred the wrath of the government authorities, she discarded the Lotus Sutra. This is what I meant before, when I told her whenever we met that the Lotus Sutra is “the most difficult to believe and the most difficult to understand.” . . .

          You are of the same family as Oama, but you have demonstrated the sincerity of your faith. Because you have often sent offerings to me, both to the province of Sado and to this province, and because your resolve does not seem to wane, I will give you the Gohonzon. But I still worry whether you will maintain your faith to the end, and feel as if I were treading on thin ice or facing a drawn sword. (WND-1, 468–69)

Lecture

Each year when August comes around, I fondly recall the day I first met my mentor Josei Toda at a discussion meeting in my hometown of Ota in Tokyo.

            On August 14, 1947, I was still only 19 years old. It was the day before the anniversary of the end of World War II for Japan. Two years had passed since the close of that cruel conflict that had plunged people into the depths of suffering. In that chaotic postwar period, as a young man suffering from tuberculosis and feeling the shadow of death hanging over me, I was deeply pondering life’s purpose and searching for the best way to live my life.

            On that evening in August, though it was our first encounter, Mr. Toda treated me as if I were an old friend, and talked to me about living a life dedicated to the great ideal of kosen-rufu. Placing my trust in him, I joined the Soka Gakkai and started practicing Nichiren Daishonin’s Buddhism a short time later, on August 24.

            Simply put, kosen-rufu means striving to realize happiness for ourselves and others and to create a peaceful world, with our own human revolution serving as the driving force for those efforts.

            What, then, is the way for all of us to become happy and move forward unerringly toward the great ideal of world peace?

            Nichiren Daishonin inscribed the Gohonzon and bestowed it on us—people living in the turbulent times of the Latter Day of the Law—as the means for manifesting our innate Buddhahood and attaining a state of absolute happiness. Through chanting Nam-myoho-renge-kyo with faith in the Gohonzon, anyone can tap the immeasurable beneficial power of the Mystic Law within their life and become happy without fail. This is clear in the light of the Daishonin’s teachings.

            Second Soka Gakkai president Josei Toda, while apologizing for using a simplistic analogy, often described the Gohonzon, with its tremendous power, “a happiness-manufacturing machine.” He stated:

We can look upon the Gohonzon as a device that employs the supreme principles of Buddhism—much in the way, for instance, a light bulb is a device that is based on the principles of electricity. As for the purpose of this Gohonzon—a device based on the highest philosophy of Buddhism—it functions as the means for helping people attain happiness. The way of practicing this supreme philosophy of Nichiren Daishonin, therefore, lies in chanting Nam-myoho-renge-kyo with faith in the Gohonzon, a practice by which all people can become happy.[1]

            The power of the Gohonzon is activated through faith. In other words, through the power of our faith and practice, we can bring forth the power of the Buddha and the power of the Law, thereby awakening to our unique potential and mission and achieving a life of victory. Here, we also find the basis for the realization of genuine, lasting world peace. This is why Mr. Toda equated propagating the Gohonzon with spreading happiness.  (This simple wisdom is the key to our successful practice. But I am often asked and ask myself, what is faith in the gohonzon? I know it is not magic and that I must use my ‘common sense’ in my practice. Others have told me that it is important to practice this Buddhism within the confines of ‘reality’. But I feel that the faith that Toda Sensai and Sensai are talking about here is from the true sense of the word. It is childlike; at times it is simply allowing the possibility of a situation changing for the better in your life. It’s when you see that something is clearly not going to change in your life because it has not changed in months or years, but your desire for it to do so, for you to be happy is so strong that it carries you to the gohonzon time after time, never giving up, peeling away the layers of karma in your life that manifest in your life as this particular problem. Then one day you have transformed that fundamental cause for that suffering and it changes. Faith is the thing that suspended belief that your life is powerless against that problem and keeps you challenging in front of the gohonzon. At times it can be hard fought, but as we meet challenge after challenge and transform them our faith grows and we realize that true suffering comes from our doubt in our own Buddhahood and not from our challenges. That’s when we develop the life state of the Buddha, welcoming each challenge based in our faith that nothing is impossible to transform.)   

            In this installment, let us study the Daishonin’s writing “Reply to Niiama,” and learn about a life dedicated to kosen-rufu based on faith in the Gohonzon.

***

I have received the bag of sea laver [or seaweed] that you [Niiama] sent. I would also like to express my appreciation for the offering of sea laver from Oama. . . .

         Though I have long since ceased to think about my home, seeing this laver brings back many familiar memories, and I am saddened and find it hard to bear. It is the same kind of laver I saw long ago on the shore at Kataumi, Ichikawa, and Kominato [in Awa Province].[2] I feel an unwarranted resentment that, while the color, shape, and taste of this laver have remained unchanged, my parents have passed away, and I cannot restrain my tears. (WND-1, 466)

An Offering from a Follower in Awa

In February1275, while residing on Mount Minobu,^[3] Nichiren Daishonin received a gift of sea laver, or dried seaweed, as an offering from Niiama, who lived in the Daishonin’s home province of Awa (present-day southern Chiba Prefecture). Having been harvested from the cold waters of early spring, no doubt it was still fragrant with the smell of the sea from which it came.

            Also accompanying Niiama’s letter and her own offerings was an additional gift of seaweed from another female follower, Oama. Their names, Niiama (younger nun) and Oama (elder nun), suggest that the two women were perhaps daughter-in-law and mother-in-law. (Others also speculate that Niiama may have been Oama’s daughter or granddaughter-in-law.)

            The Daishonin uses slightly more formal language when referring to Oama. Also, from the fact that later in the letter he refers to “lords of manors,” Oama may have been the same individual the Daishonin addresses in other writings as “the wife of the lord of the manor” (WND-1, 202; WND-1, 652). When we combine this with other references, such as “I [Nichiren] am greatly indebted to her [Oama]” (WND-1, 468), and “She [the wife of the lord of the manor] treated my parents with kindness” (WND-1, 652), Oama can possibly be identified as the owner of an estate in Nagasa District, Awa Province, who somehow assisted the Daishonin’s parents at one time.

The Daishonin Recalls Fond Memories of His Birthplace

The Daishonin had taken up residence on Mount Minobu some nine months earlier, in May 1274. No other extant letter from Minobu prior to this one contains such a detailed description of his life there. However, in this letter to Niiama, a follower from his birthplace of Awa, he relates what life is like in the mountain recesses, so different from the seaside where he grew up. He writes:

The Fuji River [is] the swiftest in all Japan. . . . The waters of the river rush through the valley like an arrow shot through a tube by a powerful archer. . . . To the east stands the peak of Tenshi; to the south, Takatori; to the west, Shichimen; and to the north, Minobu. It is as though four towering folding-screens had been set up. . . . The howls of wolves fill the mountains, the chatter of monkeys echoes through the valleys, stags call plaintively to their does, and the cries of cicadas sound shrilly. . . . Occasionally you see a woodcutter gathering firewood, and those who visit from time to time are friends of old. . . . Climbing the peak, it looks as if seaweed were growing there, but instead you find only an expanse of ferns. Going down to the valley, you think surely it must be [sea] laver growing there, but it is only a dense growth of parsley. (WND-1, 466)

            The gift of dried seaweed stirred fond memories of his birthplace. The Daishonin had returned home to Awa in the fall of 1264 to care for his ailing mother and pray for the prolongation of her life.[4] He had also remained there for an extended period and conducted vigorous propagation activities [before returning to Kamakura]. Having been subjected to harsh persecution in the intervening years, however, he had been unable to return home since then.

            Here, he writes that, though the dried seaweed of Awa tastes the same as it always did, his parents have now left this world, and he cannot stop his tears (cf. WND-1, 466). From those words, it is clear how much the Daishonin loved his parents and his birthplace. Surely the feelings the Daishonin expresses here for the place where he grew up cannot fail to touch the hearts of all who read them. (this shows us the humanity of the Daishonin. It reminds us that he was, like us human, not a god like entity. He suffered the pain of loss and loneliness as we all do. You can feel his longing to return to a time and or place in his life where there was comfort and assurance found in his environment. I think we can all relate to this. There are many times in my life when I am striving in my personal mission for kosen rufu when I feel these same feelings. )

            Incidentally, the Daishonin’s writings are regarded as valuable reference source by scholars studying the history of seaweed cultivation in Japan. My own family, as many of you may know, also harvested and processed seaweed in the waters off Omori in Tokyo’s Ota Ward. Just like the Daishonin, the smell of dried seaweed reminds me of my parents and my birthplace.

***

          But enough of this. I have been asked to inscribe a Gohonzon for Oama, and I am troubled about it. The reason is as follows. This Gohonzon was never mentioned in the writings of the many Tripitaka masters[5] who traveled from India to China, or in those of the priests who journeyed from China to India. (WND-1, 466–67)

A Great Mandala Unknown in Previous Ages

It is not known when Niiama embraced faith in the Mystic Law, but we do know that she maintained pure-hearted faith, sending the Daishonin offerings both during his exile on Sado[6] as well as after he had taken up residence on Mount Minobu. We can surmise that the Daishonin had either already presented Niiama with a Gohonzon, or sent her one along with this letter. [SGI Newsletter Editors’ Note: The verb used for “give” in the Japanese original for the sentence, “I will give you the Gohonzon” (WND-1, 469), appears in the neutral form, meaning that it can be translated into present, past, or future tense, depending on the context, which in this case is open to various interpretations given the lack of substantial information.]

            It also appears that Niiama’s most recent letter may have contained a request from Oama, asking the Daishonin to inscribe a Gohonzon for her as well. The Daishonin says that he is troubled by this request and, in fact, in a later section of the letter, he states conclusively that he cannot inscribe one for her.

            The Daishonin outlines his reasons for this by clarifying the profound significance of the Gohonzon. First, he says that the Gohonzon of Nam-myoho-renge-kyo that he revealed is an object of devotion that has never been seen or heard of in the long history of Buddhism—neither in its transmission from India to China, nor from China to Japan. As evidence, the Daishonin notes that while there are records of the origins of the objects of devotion enshrined in the temples of every country where Buddhism existed at that time, nothing at all had been recorded about the Gohonzon. In other words, it is an object of devotion not seen in the Former or Middle Days of the Law, as he indicates when he says: “This great mandala [the Gohonzon of Nam-myoho-renge-kyo] has never yet been propagated anywhere in Jambudvipa [the entire world] in the more than 2,220 years since the Buddha’s passing” (WND-1, 414).

            The Daishonin then goes on to say, however, that the Buddhist sutras themselves, in fact, offer documentary proof corroborating the validity of the Gohonzon he has revealed. He states that the Gohonzon had not been manifested in concrete form until now because people lacked the capacity to understand it and the time was not yet right (cf. WND-1, 467).[7]  

            As proof of this, in the next section he states that, among all Shakyamuni’s lifetime teachings, the Gohonzon is expounded in the “Life Span” (16th) chapter of the Lotus Sutra, and was entrusted to Bodhisattva Superior Practices,[8] the leader of the Bodhisattvas of the Earth, in the subsequent “Supernatural Powers” (21st) chapter for the sake of those living in the evil age after the Buddha’s passing. (How fortunate we are to have this gohonzon in our lives)

***

Shakyamuni Buddha, the lord of teachings, treasured this Gohonzon in his heart for numberless major world system dust particle kalpas,[9] and even after he appeared in this world, he did not expound it until more than forty years after his first preaching. Even in the Lotus Sutra he did not allude to it in the earlier chapters of the theoretical teaching [the first 14 chapters]. He began things in the “Treasure Tower” [11th] chapter, he revealed it in the “Life Span” [16th] chapter, and he brought things to a close in the “Supernatural Powers” [21st] and “Entrustment” [22nd] chapters [i.e., the chapters during which the Ceremony in Air takes place]. . . .

            [The Buddha declared:] “My true disciples I have kept hidden in the depths of the earth for numberless major world system dust particle kalpas. I will entrust it to them.” So saying, the Buddha summoned Bodhisattva Superior Practices and the other bodhisattvas in the “Emerging from the Earth” [15th] chapter and entrusted them with the five characters of Myoho-renge-kyo,[10] the heart of the essential teaching of the Lotus Sutra. . . .

            Though Nichiren is not Bodhisattva Superior Practices, believing that his already having attained a general understanding of this teaching is perhaps the design of that bodhisattva, he has been declaring it for these more than twenty years. (WND-1, 467–68)

Shakyamuni’s True Intent Is Revealed in the Lotus Sutra’s Ceremony in the Air

Here, the Daishonin states that the Gohonzon of the Mystic Law that he has revealed is the same Gohonzon that Shakyamuni has treasured in his heart since his original attainment of enlightenment in the inconceivably remote past. In addition, he says, this Gohonzon is expounded in the form of the Ceremony in the Air of the Lotus Sutra.

            Let us take a moment to review the significance of the Ceremony in the Air. (this is very important and attests to who we are right now, the reality of our lives, to not the illusion that are lives are our problems and that we are living at the mercy of our environment. The ceremony in the air reminds us of our original and true form and for me, that I have chosen my challenges in this life to prove the law. If I choose it I can transform it. It also reminds me of the great power of the compassion of my life. To have chosen such challenges to allow others to see and reveal their Buddhahood. I am reminded daily in fornt of the Gohonzon, from this perspective the true value of my life, of everyone’s life and the importance of our individual missions and disciples and Buddhas. If you are not familiar with this chapter of the lotus sutura, please study it. Sensai has this to say about practicing with an understanding of this assembly the the other two, http://www.sgiquarterly.org/wisdom2008Oct-1.html)

            In the “Treasure Tower” (11th) chapter of the Lotus Sutra, a giant tower adorned with many treasures suddenly rises into the air. Shakyamuni calls forth all the Buddhas who are his emanations from throughout the ten directions and three existences and takes his seat alongside Many Treasures Buddha who resides in the tower. He then lifts the entire assembly at Eagle Peak into the air as well, and the Ceremony in the Air begins.

            Shakyamuni asks if there are any disciples who will take on the challenge of broadly preaching the Lotus Sutra in the saha world after his passing. Who are the disciples who will carry out this wish? The Buddha says he will entrust the Mystic Law, which is the very essence of the eternally enduring life of the Buddha, to the disciples who have made a firm vow to undertake this effort. This is the main theme of the Ceremony in the Air.

            This great ceremony of entrustment from teacher to disciples begins with the “Treasure Tower” (11th) chapter as an introduction to the subsequent “Life Span” (16th) chapter, in which Shakyamuni discloses to the assembly his original enlightenment and his immeasurable life span. Then, in the “Supernatural Powers” (21st) and “Entrustment” (22nd) chapters, he entrusts the Law—to which he had awakened and upheld since his enlightenment in the remote past—to his disciples from that distant time who are his true successors. With this, the Ceremony in the Air comes to an end.

            It is just as the Daishonin writes in this letter: “He [Shakyamuni Buddha] began things in the ‘Treasure Tower’ [11th] chapter, he revealed it in the ‘Life Span’ [16th] chapter, and he brought things to a close in the ‘Supernatural Powers’ [21st] and ‘Entrustment’ [22nd] chapters” (WND-1, 467). These sutra passages substantiate that the Gohonzon revealed by Nichiren Daishonin is based on the correct teaching of Buddhism.

Entrusting the Five Characters of Myoho-renge-kyo to Bodhisattva Superior Practices

The most important fact to bear in mind when it comes to propagating the Lotus Sutra in the age after Shakyamuni’s passing is that it will be an “evil age defiled by the five impurities.”[11] Those who propagate the correct teachings of Buddhism at this time are certain to be assailed by harsh persecution. In this letter, Nichiren Daishonin states that although such eminent bodhisattvas as Manjushri, Maitreya, Perceiver of the World’s Sounds, and Medicine King implored Shakyamuni to entrust them with this mission, he refused to do so. The Daishonin explains the reason behind Shakyamuni’s refusal as follows: “Since they [these bodhisattvas] have only recently begun to hear the Lotus Sutra, their understanding is still limited. Thus they would not be able to endure the great difficulties of the latter age” (WND-1, 467).[12]

            Who, then, is able to endure the trials of the Latter Day of the Law and widely propagate the correct teaching as Shakyamuni’s genuine successors? The Daishonin cites the Buddha as stating: “My true disciples I have kept hidden in the depths of the earth for numberless major world system dust particle kalpas” (WND-1, 467). These disciples refer to the Bodhisattvas of the Earth, led by Bodhisattva Superior Practices, whom Shakyamuni has called forth from beneath the earth. They are disciples that he knows he can rely on totally to fulfill this important mission. (that’s us, by the way)

            As indicated by the statement, “Ever since the long distant past / I have been teaching and converting this multitude” (LSOC15, 261 [LS15, 220]), Shakyamuni has been teaching and fostering these Bodhisattvas of the Earth from the distant past. They are his original disciples and thus have the most profound ties with him. More than anyone else, they share his vision of propagating the Lotus Sutra in the Latter Day of the Law and received intensive instruction and training from him.

            Describing the Bodhisattvas of the Earth, Nichiren Daishonin writes: “These bodhisattvas are the ones who had thoroughly forged their resolve” (WND-1, 953). This indicates that to stand up and shoulder responsibility for kosen-rufu in the most challenging time of the Latter Day of the Law, one must possess a “thoroughly forged resolve” to do so.

            The teaching for propagation in the Latter Day with which Shakyamuni entrusts Bodhisattva Superior Practices and the other Bodhisattvas of the Earth is the “the five characters of Myoho-renge-kyo, the heart of the essential teaching of the Lotus Sutra” (WND-1, 467).

          This is something the Daishonin also explains in “The Object of Devotion for Observing the Mind.” He writes: “Shakyamuni Buddha . . . summoned the multitude of great bodhisattvas from beneath the earth. He entrusted them with the five characters of Myoho-renge-kyo, the heart of the ‘Life Span’ [16th] chapter [of the Lotus Sutra], for the enlightenment of all beings in the land of Jambudvipa [the entire world]” (WND-1, 370–71).

            The great teaching upheld by the Buddha who attained enlightenment in the infinitely remote past is the Mystic Law, which reveals the mutual possession of the Ten Worlds and, therefore, opens the way for all people to attain Buddhahood. And it is the original disciples from that time—bound to their teacher by eternal ties across the three existences of past, present, and future—who, in the Buddha’s stead, take on the noble mission of propagating the Gohonzon that is the embodiment of the Mystic Law in the evil latter age. (in Burton Watsons transltion of the Lotus Sutura you find this description of us, the ‘Bodhisattavas of the earth’,  “After I have entered extinction these persons will be able to protect, read, recite and widely preach this sutra. 

When the Buddha spoke these words, the earth of the thousand millionfold countries of the saha world all trembled and split open, and out of it emerged at the same instant immeasurable thousands, ten thousands, millions of bodhisattvas and mahasattvas.

The bodies of these bodhisattvas were all golden in hue, with the thirty-two features and an immeasurable brightness. Previously they all had been dwelling in the world of empty space beneath the

saha world. But when these bodhisattvas heard the voice of the Shakyamuni Buddha speaking, they came up from below. Each one of these bodhisattvas was the leader of his own great assembly, and each brought with him a retinue equal in number to the sands of sixty thousand Ganges. To say nothing of

those who brought retinues equal to the sands of fifty thousand, forty thousand, thirty thousand, twenty thousand, or ten thousand Ganges. Or a retinue equal to as little as the sands of one Ganges, half a Ganges, one fourth of a Ganges, or as little as one part in a thousand, ten thousand, a million nayutas of Ganges.

Or those whose retinue was only one thousand ten thousand million nayutas. Or only a million ten thousand. Or only a thousand ten thousand, a hundred ten thousand, or just ten thousand. Or only one thousand, one hundred, or ten.

Or who brought with them only five, four, three, two or one disciple. Or those who came alone, preferring to carry out solitary practices.

Such were they, then, immeasurable, boundless, beyond anything that can be known through calculation, simile or parable. After these bodhisattvas that emerged from the earth, they each one proceeded to the

wonderful tower of seven treasures suspended in the sky where Many Treasures

Thus Come One and Shakyamuni Buddha were. On reaching it, they turned to the two World-Honored Ones, bowed their heads and made obeisance at their feet. They also all performed obeisance to the Buddhas seated on lion thrones underneath the jeweled trees. Then they circled around to the right three times, pressed their palms together in a gesture of respect, utilizing the bodhisattvas' various methods of praising to deliver praises, and then took up a position to one side, gazing up in joy at the two World-Honored Ones. While these bodhisattvas and mahasattvas who had emerged from the earth were employing the bodhisattva's various methods of praising to praise the Buddhas, an interval of fifty small kalpas passed by.  As I commented previously above, this description deeply encourages my life. To know in those moments when I feel that my suffering or challenges are greater than my self, I reflect back to the vow I made at this time and remember my mission and the true power of my life as Buddha. My true reflection, ‘golden hued with the thirty-two features and an immeasurable brightness. If this is the reality of my life, what do I have to fear? What do we all have to fear in our mission for KosenRufu?) The Lotus Sutra, Translated by Burton Watson, chapter fifteen ‘Emerging from the earth’

Going Out among the People in an Evil Age

What are the hallmarks of the beginning of the Latter Day of the Law? The Daishonin describes it as a time when misguided priests who slander the correct teaching of Buddhism fill the land, natural calamities and disasters such as drought, epidemics, famine, and war break out, and the people are racked by misery.  

            At such a time, the Bodhisattvas of the Earth throw themselves into the midst of the suffering people and engage in a momentous struggle to realize peace and happiness for all. And the Gohonzon is the “banner” of the propagation of the Lotus Sutra,[13] which is the shared vow of teacher and disciple. (I feel the need to comment here about this idea of the “vow”. I remember about eight or nine years ago I sincerely asked myself about my own vow. I had read this word and heard it so many times, but I was unsure as to what my vow was to my mentor and to my own life. So I determined to make a clear vow based in my own understanding of faith. I cahnted about this and studied this concept for several weeks and then I made my vow infront of my gohonzon and to my mentor Daisaku Ikeda. I did not write it down because I felt it better to engrave it in my heart.

From that point something fundamental shifted in my life and faith. Or rather something deepened in my understanding of faith and I was very aware of closeness to my gohonzon and to Sensai that I had not had before. It’s still very difficult to explain because it is so very personal, but it is my experience none the less. After this experience I began to encourage other members to make their own vow. Some of them did and experienced a deepening of faith as well and others found it very difficult to understand. I am sure that this was partly because I found it difficult to explain clearly, but it was also about taking that responsibility for our own faith. It was because I did not really understand the concept of this vow that I chanted and studied to clarify it in my own heart.

On the SGI International website there is a wonderful explanation on the oneness of mentor and disciple. Although this is not specificly about making a “vow” it gives a good explanation, I feel on the attitude with which we make this vow and the importance of our mentor in faith, in our lives as we carry through with our vow. It states, “The mentor's life is focused on the empowerment of others, modeling the fact that our own highest potential and happiness are realized through taking action for others. As SGI President Daisaku Ikeda writes, "The enlightenment and happiness of both self and others: A true mentor in Buddhism is one who enables us to remember this aspiration."

The path of developing one's own humanity that Buddhism maps out--the "path of enlightenment"--lies in the balance of having the courage to squarely confront one's own challenges, striving to grow and develop as a person, while taking action for the sake of others. At a crucial moment of indecision, thinking of a mentor's example can help one take a courageous step and break through one's limitations. The mentor's teachings and example help the disciple continue to progress on this difficult path of enlightenment--difficult because of the powerful countervailing tendencies of the human heart toward complacency, fear, arrogance and laziness. SGI President Ikeda comments: "A mentor helps you perceive your own weaknesses and confront them with courage."

That the mentor is a model of Buddhist practice does not mean that the disciple strives to imitate the mentor's persona, but rather to learn from the mentor's example, or way of life, and to bring that approach to life to bear on their own particular circumstances, expressed through the qualities of their own unique character. It is by internalizing the mentor's spirit in this way that the disciple grows and develops beyond their self-perceived limitations. The mentor-disciple relationship in Buddhism is a courageous path of self-discovery, not imitation or fawning.

In Buddhism, ultimate responsibility lies with the disciple. The mentor is always prepared to teach. The disciple must choose to seek and learn, and will develop to the extent that he or she works to absorb and take action on the basis of the mentor's teachings. So this is, for me what it’s all about. The “vow” is mine, personal to me, of course because it is about my heart and determining to challenge and overcome the issues in my life that are specific to me to become truly happy. It is also about using the unique potential I possess to encourage and enable others in my life to do the same thing. My ‘vow’ will be very much my own but how I achieve this in faith is firmly based in my relationship with my mentor. This is why I feel the explanation abouve is so powerful and helpful when thinking about the concept of our vow. Okay, so I hope this helpt to clarify this meaning to at least some of us, let’s continue.

            In this letter, the Daishonin writes that it is the Buddha’s wish for all people to “embrace and believe in this great mandala of the five characters [of Myoho-renge- kyo]” (WND-1, 468). In other words, it is a call for us to uphold faith in the Gohonzon, without ever forsaking it. (This is the question we all ask, right?)

            From the viewpoint of the correct teaching of Buddhism, what is the best way to help guide to enlightenment people living in an age of conflict that seems filled with inescapable suffering; what is the best way to eliminate misery and misfortune from the world?(The answer!!!) The only solution is to help those living in such an age become strong and wise, and to awaken them to the powerful life force of Buddhahood that resides within them and can provide them with the strength to bounce back from every form of hardship and adversity. (This is a vow in its self! Its powerful, compassionate and beautiful and this is what we are doing each day, or what we are striving to do each day with our lives. It is why we challenge our deepest doubts and sufferings and it is the gift of our victory because once we are able to do this in our own lives we can and deeply desire to support others to do the same in theres. These few words are really what I feel my practice is all about and I treasure them because I do forget. When I am really down or in the midst of some massive struggle, these words remind me of my mission, my vow, what it’s all about.)

            To be able to immediately manifest this fundamental life force, or our innate Buddhahood, we need the Gohonzon. In this letter, we are given the assurance that when we have faith in and practice based on the Gohonzon, we will gain the great benefit of enjoying peace and security in our present existence and good circumstances in future existences. The Daishonin highlights here that the Gohonzon exists for the happiness of the people living in the evil age of the Latter Day of the Law.

            The Daishonin revealed the Gohonzon after having undergone persecution and triumphed in his struggles against the three powerful enemies,[14] which arose to obstruct his efforts to propagate the great Law for the enlightenment of all people in the Latter Day. The fact that he was able to surmount all obstacles and widely propagate the Lotus Sutra is proof that he was the embodiment of Bodhisattva Superior Practices, committed to the mission of propagating the correct teachings of Buddhism in the Latter Day of the Law.

***

Out of all the places in the entire land of Jambudvipa [the entire world], Nichiren began to propagate this correct teaching [Nam-myoho-renge- kyo] in Tojo District, in Awa Province, in Japan. Accordingly, the Tojo steward [Tojo Kagenobu] became my enemy, but his clan has now been half destroyed.

            Because Oama is insincere and foolish, sometimes she believes [in the Lotus Sutra], but other times she doubts. She is irresolute. When Nichiren incurred the wrath of the government authorities [in the form of the Tatsunokuchi Persecution and Sado Exile], she discarded the Lotus Sutra. This is what I meant before, when I told her whenever we met that the Lotus Sutra is “the most difficult to believe and the most difficult to understand” [LSOC10, 203 (LS10, 164)]. (WND-1, 468)

The Daishonin’s Example of Resolute Faith

Earlier in this letter, Nichiren Daishonin writes: “Though it is a remote place, Tojo Village in Awa Province is like the center of Japan” (WND-1, 468). It was from this small village, out of all the places in the entire world, that his great struggle to propagate the correct teaching of Buddhism began.

            The Lotus Sutra warns: “Since hatred and jealousy toward this sutra abound even when the Thus Come One [Shakyamuni Buddha] is in the world, how much more will this be so after his passing?” (LSOC10, 203 [LS10, 164]). The steward of Awa Village, Tojo Kagenobu [a passionate believer in the Pure Land (Nembutsu) teachings], was hostile to the Daishonin and persecuted him. He became enraged when the Daishonin first publicly declared his teachings at Seicho-ji temple, and was behind the attack on the Daishonin in the Komatsubara Persecution of 1264.[15]

            Tojo Kagenobu also acted in a lawless, high-handed manner concerning the estates of Oama, attempting to confiscate two temples on her lands and place them under his own control. The Daishonin came to Oama’s aid in this case and foiled Kagenobu’s plans, as he records in another of his writings.^[16]

            It is said that Kagenobe died suddenly not long after the Komatsubara Persecution. The harassment of the Daishonin and his followers in Awa continued, but as the Daishonin records here, the workings of cause and effect in the realm of Buddhism were inexorable and the number of opposing forces declined considerably.

            For practitioners of the Lotus Sutra, encountering persecution in the course of propagating the Law is the highest honor and also a sign that they are on the right path. Oama, however, does not seem to have grasped this central reality of practicing the Mystic Law.

            The Daishonin says that Oama is “insincere and foolish” because she allowed herself to be swayed by appearances and public opinion, and was unable to recognize the truth. When things were going smoothly, she seemed to have faith in the Lotus Sutra, but as soon as any difficulty emerged, she became filled with doubt. For instance, when she saw the Daishonin incur the wrath of the authorities in the form of the Tatsunokuchi Persecution and Sado Exile, Oama abandoned her faith in the Lotus Sutra. This was in spite of the fact that the Daishonin had repeatedly warned her in person that the “Lotus Sutra is the most difficult to believe and the most difficult to understand” (LSOC10, 203 [LS10, 164]), and that without strong faith it would be difficult to continue practicing in the face of persecution.

            The Daishonin was thus concerned about the integrity of Oama’s faith. If he were to inscribe the Gohonzon for her, a person who lacked faith, simply out of gratitude or a sense of indebtedness, he would be compromising the right principles of Buddhism and become a priest who was guilty of partiality, no longer guided by the Law but by his own arbitrary whims. On the other hand, if he refused to grant her the Gohonzon, Oama might well bear a grudge against him because she failed to understand the true spirit of faith in the Mystic Law. With this keen understanding of her character, the Daishonin seems to have taken the trouble of writing a letter to a priest-disciple named Acharya Suke detailing his reasons for turning down Oama’s request,[17] with the aim of having the latter explain the situation to her on his behalf.[18]  

(Well there is a lot in here for us. This reminds us that yes, the path we have chosen is a very difficult one and that faith in this Buddhism does bring out persecution in our lives. Almost every person who comes to me for encouragement tells me the same thing. This is that they must be doing something wrong in faith because they are suffering or are being made to suffer in some way in their life. They say, they have been practicing so strongly and can’t understand what they are doing wrong or why the practice is not working for them. My response is always the same. There is nothing wrong! This is Human Revolution; this challenge is the sign that we are correct. It is our benefit our sign post that we are in fact doing our jobs as disciples. Confronting our negativity and “take a courageous step and break through one's limitations.”  Well done! This is our moment of transformation, let’s keep moving forward! But it’s easy to forget at a “crucial moment of indecision”. This is why study and a deep relationship with our mentor is so important. Because it is in those moments we doubt or forget our vow our mission. It is also true that without study and our own personal relationship with our mentor we can find it very difficult to encourage and support others to win over their challenge.

 I cannot stress this enough, we need the 3 pillars of faith to transform our lives and support others to do the same. There is no way around this, it is ‘faith, practice and study’ this is the formula for a victorious practice.)

***

You [Niiama] are of the same family as Oama, but you have demonstrated the sincerity of your faith. Because you have often sent offerings to me, both to the province of Sado and to this province, and because your resolve does not seem to wane, I will give you the Gohonzon.[19] But I still worry whether you will maintain your faith to the end, and feel as if I were treading on thin ice or facing a drawn sword. (WND-1, 469)

The Importance of Steadfast Faith

Though Niiama is of the same family as Oama and engages in many daily activities with her, she is quite different from Oama in her faith.

            “It is the heart that is important” (WND-1, 1000), the Daishonin says. Our attitudes and mental states are indeed subtle, and sometimes the smallest difference can lead to a huge divergence in the directions our lives take.

            Even when addressing members of the same family, the Daishonin always tailored his advice to fit the unique circumstances and emotional state of each individual.

            Always being mindful of how we can help each person establish strong faith in the Gohonzon is the essence of the humanistic teaching of Nichiren Daishonin.

            What was so different about the two women’s faith that the Daishonin decided to inscribe the Gohonzon for Niiama, but not for Oama?

            First, we must remember that this is the Gohonzon for the widespread propagation of the Law in the Latter Day.

            In this letter, the Daishonin recounts how for more than 20 years he has undertaken this mission of propagating the Mystic Law while enduring unremitting hardship and persecution. This, I believe, is very significant. In other words, the wish of all Buddhas is the widespread propagation of the Law in the latter age after the Buddha’s passing. But this evil age will not be transformed unless there are courageous practitioners who “embrace and believe in this great mandala of the five characters” (WND-1, 468)—that is, the Gohonzon of the Mystic Law—and actively strive to realize this goal.

            The Daishonin revealed that he was fulfilling the role of Bodhisattva Superior Practices by taking the lead in this struggle. Through his bodhisattva practice to realize happiness for all people, he demonstrated that an ordinary person can manifest the eternal and supremely noble life-state of Buddhahood that encompasses the entire universe. And he inscribed his own infinitely vast and eternal life-state in the form of a mandala—the Gohonzon. By embracing and believing in this Gohonzon, we, too, can unlock and manifest this boundless state of life within us.

            Kosen-rufu is the effort to share the Mystic Law with one person after another and increase the number of people who practice the Daishonin’s Buddhism to realize their fullest inner potential. The Gohonzon exists to make this possible. Indeed, the Gohonzon exists for the happiness of humanity and the realization of kosen-rufu. (Just in case you were unsure what Kosen Rufu is. It is not a far off point in time but what we do each day as practitioners of this Buddhism)

The Shared Struggle of Mentor and Disciple

Therefore, when we embrace faith in the Gohonzon, it is important that we firmly believe in the justice of the Daishonin’s struggle. Unless we have the resolve to share in this struggle and participate in widely propagating the Mystic Law, then the supremely noble life-state of Buddhahood will not manifest powerfully within us. The essence of faith in Nichiren Daishonin’s Buddhism is for disciples to strive for kosen-rufu with the same spirit as their mentor.

(I just want to reiterate this as it is so very crucial. “That the mentor is a model of Buddhist practice does not mean that the disciple strives to imitate the mentor's persona, but rather to learn from the mentor's example, or way of life, and to bring that approach to life to bear on their own particular circumstances, expressed through the qualities of their own unique character. It is by internalizing the mentor's spirit in this way that the disciple grows and develops beyond their self-perceived limitations. The mentor-disciple relationship in Buddhism is a courageous path of self-discovery, not imitation or fawning.”)

            The Daishonin sensed that Niiama shared his commitment to strive unflaggingly for the sake of kosen-rufu. Hence, he indicates in this letter that she had remained steadfast in faith throughout the Tatsunokuchi Persecution and the Sado Exile, and up through to the present time of his residence on Mount Minobu. He also notes that Niiama had “often sent offerings” to him (WND-1, 469), affirming the constancy of her faith, her sincere seeking spirit toward his teachings, and ongoing material support for him.

            Perhaps put another way, we could say that Niiama was not only inspired by but also filled with a deep sense of appreciation for the Daishonin and his valiant efforts for the happiness of others in spite of numerous persecutions, and that this fueled her resolve to support him in his efforts.

            When we stand up with such faith, we manifest in our lives the Gohonzon, which the Daishonin says “exists only within the mortal flesh of us ordinary people” (WND-1, 832).[20] Increasing the ranks of those who share in this struggle—that is, awakening growing numbers of Bodhisattvas of the Earth—is the way to make kosen-rufu a reality in the Latter Day of the Law.

            Today, faith based on the shared struggle of mentor and disciple is found in the SGI, the organization in complete accord with the Buddha’s intent and decree. The Gohonzon exists for the widespread propagation of the Mystic Law.

            Through faith, we can bring forth without limit the absolute beneficial power of the Gohonzon, or Nam-myoho-renge-kyo. We can bring forth the power to be able to savor at all times a state of absolute happiness. That is why it is so important for us not to quit our Buddhist practice.

            Because of his wish that Niiama would be able to strive with strong faith for kosen-rufu all her life, the Daishonin frankly voices his reservations [hoping his words will rouse her to strengthen her faith]: “But I still worry whether you will maintain your faith to the end, and feel as if I were treading on thin ice or facing a drawn sword” (WND-1, 469).

            The Daishonin wanted each and every one of his disciples to remain true to their faith to the very end and come to enjoy genuine happiness and ease. He also expresses this wish at the end of this letter. He notes that as the crackdown on his disciples continued after the Tatsunokuchi Persecution, “999 out of 1,000 people . . . gave up their faith” (WND-1, 469), but now that the storm of persecution has passed, some of them regret doing so. With profound compassion and concern, he urges Niiama never to forsake the path of faith.

“Though Others Change, I Alter Not”

In the present day, this spirit of striving in faith based on the shared struggle of mentor and disciple directly connected to Nichiren Daishonin exists only within the SGI. Our first and second Soka Gakkai presidents, Tsunesaburo Makiguchi and Josei Toda, both taught this spirit of faith, and it has also been the heart of my own tireless efforts.

            Since embracing faith in the Daishonin’s Buddhism, I have always been thoroughly prepared to dedicate my life to kosen-rufu together with my mentor. When Mr. Toda’s businesses were in serious trouble, many of his followers were shaken, and they let him down by deserting him at a crucial moment. But I cherished the firm belief that Mr. Toda was my mentor in life and the mentor of our movement for kosen-rufu, and I devoted myself wholeheartedly to supporting him.

            At that time, I wrote the following poem and presented it to Mr. Toda:

Still serving  

an old  

and mystic bond—  

though others change,  

I alter not.

            The bond we share as fellow members of the SGI, mentor and disciples, is based on the vow to dedicate ourselves to the great adventure of realizing kosen-rufu in this troubled saha world.

            Through courageous and compassionate dialogue, our grassroots movement has helped one suffering individual after another embrace the Gohonzon. Today, in countries around the world, members who uphold the Gohonzon—fellow Bodhisattvas of the Earth—are forging ahead heroically. While striving to overcome their own karmic trials, they bravely hold aloft the banner of happiness and victory for themselves and others.

            Proud and aware of their mission as Bodhisattvas of the Earth, our members have stood up to enable all people of the Latter Day of the Law to savor life’s true triumph. They are the genuine disciples and noble emissaries of the Buddha.

            Mr. Toda declared: “To meet and encounter an auspicious time, to be in rhythm with that time, makes having been born worthwhile.”[21]

            We have entered an age when the banner pledging the “fulfillment of the great vow for kosen-rufu through the compassionate propagation of the great Law” continues to spread all around the globe. No one can stop our momentum.

            Let’s continue to forge ahead with confident and buoyant steps to expand our unprecedented movement for the victory of humanity, and fulfill our noble mission as Bodhisattvas of the Earth.

            Please strive together with me, and together with your fellow members!

—Studying this writing of Nichiren Daishonin

together with fellow members who strive with me

in our shared struggle for kosen-rufu,

on the 65th anniversary of encountering my mentor

in my hometown [of Ota in Tokyo].