1. Kosen-rufu

Meaning to spread Nichiren Daishonin’s Buddhism far and wide throughout the world.

The Lotus Sutra says, “Former Affairs of the Bodhisattva Medicine King” says “After I have passed into extinction, in the last five hundred year period you must spread it abroad widely throughout Jambudvipa and never allow it to be cut off, nor must you allow evil devils, the devils’ people, heavenly beings, dragons, yakshas or kumbhanda demons to seize the advantage!”[1]

By spreading Nichiren Daishonin’s Buddhist philosophy, we are able to create a peaceful society. President Ikeda says, “Nichiren Buddhism is the Buddhism of Kosen-rufu. Kosen-rufu is the very essence of Nichiren Buddhism ... to become happy, not only ourselves, but to enable others to become happy as well. To bring harmony to our local communities. And to help our nations flourish and bring peace to the whole world. The lives of those who pray and work to achieve these goals pulse with faith that is dedicated to realising Kosen-rufu. It is the Soka Gakkai, an organisation that has inherited the Buddha’s will and decree, that has spread this faith throughout Japan and the world.”[2] In India, Buddhism flourished under the rule of King Ashoka, during the 3^rd century bc, in China, during the Tang dynasty in the 6^th century, and in Japan in the 9^th century, during the Heian period. These countries had the strong influence of Buddhist philosophy. During all these times, the countries experienced peace and culture flourished. Now over 2000 years have passed since Shakyamuni’s death.

Nichiren Daishonin taught that, for peace and for culture to flourish throughout the world, we should spread the law of Nam-myoho-renge-kyo. The reason is in the Gosho “can there be any doubt that, after this period described in the Great Collection Sutra when “the pure law will become obscured and lost”, the great pure Law of the Lotus Sutra will be spread far and wide throughout Japan and all the other countries of Jambudvipa?”[3]  Another Gosho says “Once the Latter Day of the Law has began, however, with regard to the Hinayana sutras, the Mahayana sutras, and the Lotus Sutra. . . though the words of these sutras will remain, they will no longer serve as medicine for the illness of living beings. That is to say, that the illnesses will be grave, and the medicine weak.”[4]

Nichiren Daishonin’s life philosophy is of the dignity of life, and absolute freedom is achieved by ordinary people living with this philosophy. We are able to change society from destruction and evil and create a peaceful society. Kosen-rufu starts from each individual creating a happy environment. Our behaviour in daily life is of the utmost importance as we manifest Nichiren Daishonin’s teaching in our own lives. President Ikeda once said that the place we are now is the place where we should carry out our mission. It is not somewhere afar or some dream; it is here and now. Where we are is the reality. Kosen-rufu is also here and now. When we change our immediate environment that is where Kosen-rufu starts. This is the most challenging situation – living in the here and now. Therefore we should become first class citizens, trustworthy people and gain the respect from our society so we are able to positively influence the world around us. 

2. Bodhisattvas of the earth

The Bodhisattvas of the Earth are described In the Lotus Sutra chapter 15 “Emerging From The Earth” which says, “ ‘Leave off, good men! There is no need for you to protect this sutra. Why? Because in this saha world of mine there are bodhisattvas and mahasattvas who are as numerous as the sands of sixty thousand Ganges, and each one of these has a retinue equal to ten sands of sixty thousand Ganges. After I have entered extinction these persons will be able to protect, read, recite and widely preach this sutra.’

When the Buddha spoke these worlds, 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 had all been dwelling in the world of empty space underneath the saha world. But when these bodhisattvas heard the voice of Shakyamuni Buddha speaking, they came up from below.

Each of these bodhisattvas was the leader of his own great assembly, and each bought with him a retinue equal in number to the sands of sixty thousand Ganges.”[5]  The Bodhisattvas’ appearance was extremely majestic, refined and noble, so that compared to them, Shakyamuni lookedlooked like a young man of twenty-five amongst mature and wise people who have lived for one hundred years. This indicates that they are ordinary bodhisattvas, but his disciples, to whom he has been teaching the Law since the distant past. “Ever since the long distant past I have been teaching and converting this multitude”.[6] This statement suggests that Shakyamuni did not attain Buddhahood in India for the first time but had in fact attained enlightenment in the remotest past of Gohyaku-jintengo. Since the Bodhisattvas of the Earth were taught by Shakyamuni who had revealed his true identity as the true Buddha who first attained enlightenment in the remote past of Gohyaku-jintengo, they are called the ‘Bodhisattvas of the essential teachings.’  As for those bodhisattvas who were taught by Shakyamuni in his capacity as a provisional Buddha (true Buddha who appeared in other forms in various worlds) they are called ‘bodhisattvas of the theoretical teachings’. In addition, those bodhisattvas who gathered from other lands are known as ‘bodhisattvasbodhisattvas from other directions’.  In the twenty-first chapter, ‘Supernatural Powers of the Thus Come One’ Shakyamuni entrusted the task of teaching the Law after his passing to the Bodhisattvas of the Earth. This is called the transmission of the essence of the sutra (ketcho fuzoku), or specific transmission (betsu fuzoku), as opposed to the general transmission (so fuzoku) described in the twenty-second chapter, ‘Entrustment’, which is addressed to all bodhisattvas and gods (BuddhistBuddhist gods) 

They were lead by four bodhisattvas: the first was Superior PracticesPractices (Jogyo), the second was Boundless PracticesPractices (Muhenjyo), the third was called Pure Practices (Jyogyo) and the fourth was called Firmly Established Practices (Anryugyo).  These four Bodhisattvas were the foremost leaders and guiding teachers amongst all of the bodhisattvas.  These four Bodhisattvas signify the four virtues of the Buddha’s life:

1.      Jogyo, Superior Practices, means that the true self is an autonomous state of realising our true identity. In other words, it represents aa life state of absolute freedom.

2.      Muhengyo, Boundless Practices, means eternally boundless freedom to open up our lives in both time and space. – meaning unchanging eternity of life.  

3.      Jyogyo, Pure Practice, is the pure state of life that is never swayed by circumstances

4.      Anryugyo, Firmly Established Practise means an unshakeable state of life filled with joy. 

Nichiren Daishonin says in the Gosho ‘The Object of Devotion for Observing the Mind’: “The Bodhisattvas Superior Practices, Boundless Practices, Pure Practices, and Firmly Established Practices represent the world of the bodhisattva within ourselves.”[7] Nichiren Daishonin carried out the transmission described in the twenty-first chapter. Furthermore, he fulfilled the predictions of the Lotus Sutra in his own life when he met the persecution described in the Lotus Sutra. It seems clear that Nichiren Daishonin is a reincarnation of the leader of the Bodhisattvas of the Earth ‘Superior Practice’. However, this is only a superficial conclusion, linked to a literal interpretation of the Lotus Sutra.  

Nichiren Daishonin appeared in the Latter Day of the Law. To establish Nam-myoho-renge-kyo and the Gohonzon, the object of worship for mankind to attainattain Buddhahood in this life time, and manifest these virtues themselves, he first proved his identity as a leader of the Bodhisattvas of the Earth. In this role, as predicted in the Lotus Sutra, he faced a number of persecutions (being attacked with swords and staves and reviled), thereby proving his identity as leader of the Bodhisattvas of the Earth.

After the Tatsunokuchi persecution, Nichiren Daishonin revealed himself as the original Buddha, who inscribed the Gohonzon in order to save all people in the future.  However, he had first to establish a transient identity as leader of the Bodhisattvas of the Earth, in order to face the persecutions, prove the predictions of the Lotus Sutra and arrive at the point where he could discard the transient and reveal the true identity. His enlightenment is that of the original Buddha, the Buddha of time without beginning (kuon ganjo) who revealed the Three Great Secret Laws during thethe Latter Day of Law, an age defiled by the five impurities.[8]      

Nichiren Daishonin states in the Gosho “The True Aspect of all Phenomena”: “If you are the same mind as Nichiren, you must be a Bodhisattva of the Earth.  And if you are Bodhisattva of the Earth, there is not the slightest doubt that you have been a disciple of Shakyamuni Buddha from the remote past... There should be no discrimination among those who propagate the five characters of Myoho-renge-kyo in the Latter Day of the Law, be they men or women.  Were they not Bodhisattvas of the Earth, they could not chant the daimoku.”[9]   This means that all people who chant Nam-myoho-renge-kyoto the Gohonzon and teach othersothers to do the same, regardless of sex, age, nationality or status are the Bodhisattvas of the Earth.

The Bodhisattvas of the Earth are people who base their lives on the Gohonzon, realising the most important aspect of life is Nam-myoho-renge-kyo and devoting their lives to realise Kosen –rufu. More concretely, the expression Bodhisattvas of the Earth refers to those people who chant Nam-myoho-renge-kyo to the Gohonzon to reveal the state of Buddhahood within themselves and challenge themselves to defeat the negative forces that exist in their lives and environment.

President Ikeda states “The Bodhisattvas of the Earth are eternal activists who base themselves on the Mystic Law; theirs are lives of eternal advancement.  Our summoning forth the bounding energy of these bodhisattvas constitutes the ‘emergence of the Bodhisattvas of the Earth’ within our own being.  When we do this, we can break through the shell of the small self that has hitherto constrained our lives”.[10]

When we awaken to this great noble mission and fulfil our mission, then boundless joy will fill our lives. We are able to overcome any difficulties and build unshakeable happiness in this world, both individually and world-wide.  A good ending to this subject might be President Ikeda’s poem:

The Sun of “Jiyu” over a New Land

As each group seeks their separate

Roots and origins,

Society fractures along a thousand fissure lines.

When neighbours distance themselves from neighbours, continue your

Uncompromising quest

For your truer roots

In the deepest regions of your lives.

Seek out the primordial “roots” of humankind.

Then you will without fail discover the stately expanse of Jiyu

Unfolding in the depths of your life.

 

Here is the home, the dwelling place

To which humankind traces

Its original existence-

Beyond all borders,

Beyond all differences of gender and race.

Here is a world offering true proof

Of our humanity.

 

If one reaches back to these fundamental roots,

All become friends and comrades

To realise this is to “emerge from the earth”.

From Los Angeles January 27^th 1993

(Ji – Earth, Yu - Spring Forth)

 

3. Rissho Ankoku (Establishing The Correct Teaching For The Peace Of The Land)                       [Top]

“Rissho” means “establishing the correct teaching” and “Ankoku” means “peace of the land.”

In 13^th century Japan there was continuous suffering caused by famine, epidemics and calamities and many people died as a result.  Nichiren Daishonin described in the beginning of the Rissho Ankoku Ron “In recent years there have been unusual disturbance in the heavens, strange occurrences on earth, famine and pestilence, all affecting every corner of the empire and spreading throughout the land.   Oxen and horses lie dead in the streets, and the bones of the stricken crowd the highways. Over half the population has already been carried off by death, and there is hardly a single person who does not grieve.” [11]

Nichiren Daishonin thought deeply why this situation had occurredoccurred and how he could help.  This was the starting point of his form of Buddhism. He studied the whole of the Buddhist doctrine for many years and came to the conclusion the reason that people suffered was due to following incorrect teachings.  Many sutras predict that when people reject or ignore the correct teaching then the three calamities and seven disasters will occur.

Three calamities:

1)     Famine: the calamity of high grain prices or inflation caused by shortage of the five major crops: rice, wheat, millet, kibi-millet and beans. (Greed)

2)     Pestilence: people suffer from epidemics, which include mental diseases. (Foolishness)

3)     Warfare: war and battle (Anger)

Nichiren Daishonin says in the Gosho King Rinda “In the kalpa of decline, the three major calamities will occur, namely the calamities of fire, water and wind.  And in the kalpa of decrease, the three minor calamities will occur namely famine, pestilence and warfare.  Famine occurs as a result of greed, pestilence as a result of foolishness, and warfare as a result of anger.”[12]

Seven disasters are as follows:

1)     Pestilence: disease and pestilence among the populace

2)     Foreign invasion: invasion and plunder by foreign lands.

3)     Internal strife: revolt within one’s domain

4)     Extraordinary changes in the heavens: irregularities and strange occurrences among the stars and constellations.

5)     Solar and lunar eclipses: eclipses of the sun and moon.

6)     Unseasonable storms and typhoons: unseasonable wind and rain.

7)     Unseasonable drought: rain that fails to fall even when the season for it has come and gone.

In the Rissho Ankoku Ron Nichiren Daishonin writes “The Medicine Master Sutra states: ‘If disasters and calamities should befall members of the ruling Kshatriya class and anointed kings, such disasters will be as follows: the calamity of disease and pestilence among the populace; the calamity of invasion from foreign lands: the calamity of revolt within one’s own domain; the calamity of irregularities and strange occurrences among the stars and constellations; the calamity of eclipses of the sun and moon; the calamity of unseasonable wind and rain; and the calamity of rain that fails to fall even when the season for it has come and gone’ ”.[13]

When people are misled by incorrect teachings their action will create disharmony in the universe, thereby creating suffering in people’s lives as well as in their environment.  In the Rissho Ankoku Ron Nichiren Daishonin says “Moreover as the Benevolent Kings sutra says:  ‘When a nation becomes disordered, it is the spirits that first show signs of rampancy.  Because the spirits become rampant, all the people of the nation became disordered.’ ”[14]

When Nichiren Daishonin realised the true cause of disaster and suffering of the people he wrote the treatise called Rissho Ankoku Ron and submitted it on 16^th July 1260, with the desire to end people’s misery and remonstrate with the government. He wrote:  “I have pondered the matter carefully with what limited resources I possess, and have looked for an answer. The people of today all turn their backs on what is right; to a person, they give their allegiance to evil. This is the reason that the benevolent deities have abandoned the nation and departed together, that sages leave and do not return. And in their stead devils and demons come, and the disasters and calamities occur. I cannot keep silent on this matter. I cannot suppress my fears”[15].

The treatise was submitted to the retired but still most influential person in Japan at that time, called Tokiyori Hojo. Nichiren Daishonin urged the government to stop giving protection and patronage to the Zen, Pure Land and other Buddhist schools who were misleading people and causing great suffering. He concludes by saying “Therefore, you must quickly reform the tenets that you hold in your heart and embrace the one true vehicle, the single good doctrine [of the Lotus Sutra]”.[16]

President Ikeda wrote in New Human Revolution:  “What is the surest way to ‘bring peace to the land’ and transform a society that is weighed down with misfortune and suffering? Nichiren stresses here that it begins with one person ‘establishing the truth’ in his or her heart. The ‘one true vehicle, the single good doctrine’ of which he speaks, is the Lotus Sutra, the true Mahayana teaching that espouses life’s supreme worth and dignity and instructs that all living beings are essentially Buddhas. When each individual awakens to and reveals his or her inherent Buddhahood in accord with this mystic Law, the place where that person lives becomes a shimmering Buddha land.

The goal of Nichiren’s Buddhism is to create peace and prosperity in society by equipping individuals – the prime movers of that society and shapers of the times – with the inner requisites to triumph in all endeavours. The Rissho Ankoku Ron reveals the underlying principle for achieving this. Because Buddhism regards all living beings as Buddhas, it finds absolute dignity and limitless potential in each individual. These same ideals constitute the unshakeable philosophical basis for democracy.

Moreover, as we bring forth our inherent Buddha nature, we develop compassion for others. ‘Embracing the one true vehicle, the single good doctrine [of the Lotus Sutra]’ means, in one sense, abandoning all prejudiced and partial views of life and humanity and returning to a respect for the supreme dignity of life; it means doing away with egoism and living by the rule of compassion, basing ourselves on true humanism. Here we find the universal principle that provides the key to humankind’s prosperity and peace on earth.”[17]

The purpose of SGI members is to strive ourselves, in the practice of Nichiren Daishonin’s Buddhism and activities, to promote peace and culture.  This is exactly to realize the Buddha’s wish in this world. 

4. JIHI                                                                                                                                        [Top]                                                                                                                     

In English, the word “compassion” is generally used for Jihi. The English dictionary says compassion means “sympathy for the suffering of others causing desire to help them”.   

Literally “Ji” means “affection” and  “hi” means “grieve”.   But Jihi has much deeper and broader meanings. “Ji” means to give security, peace and happiness to all beings.  Whereas “hi” means to remove sufferings or transform sufferings into happiness of all beings. 

“Great Perfection of Wisdom” sutra, volume 27 says: “Great “Ji” means to give happiness to all the people and great “hi” means to remove all sufferings of the people”.  It is very clear that the purpose of Buddhism is transforming all the sufferings of people into great joy and happiness.

Jihi is a basic Buddhist attitude towards people in suffering.  Nichiren Daishonin acted out Jihi throughout his life and because of this, he inscribed the Dai Gohonzon for the happiness of all mankind.  “Showing profound compassion for those unable to comprehend the gem of the doctrine of three thousand realms in the single moment of life, the Buddha wrapped it within the five characters [of Myoho Renge Kyo], with which he then adorned the necks of the ignorant people of the latter age.”[18]   

Jihi is the action of the bodhisattva, whose basic life condition is Buddhahood, and when you are truly able, to not only understand, but grasp the sufferings of other as your own, you desire to take true action of Jihi.  True Jihi comes from a life state not based on pity or sympathy but Buddhahood. The Gosho says “the various sufferings of all human kind are the sufferings of the one person Nichiren.” [19] You might think that Jihi is similar to love - but love could turn to hatred by betrayal - but Jihi is, regardless of one’s life condition, keep trying to give happiness to the end. Jihi is not on an emotional level but deeper level of life.

Generally when a person is suffering from illness, for example, we might recommend various remedies or some professional help and show sympathy but be unable to give them the true answer for illness. 

Concerned about the illness of Toki Jonin’s wife, Nichiren Daishonin wrote the following encouragement: “I think of your wife’s illness as if it were my own, and am praying to heaven day and night for her recovery.” [20] We, who practise Nichiren Daishonin’s Buddhism are able to teach them the true cause and the true answer to change their karma. To teach people Nichiren Daishonin’s teaching of cause and effect is the true action of Jihi.

The last century was a century of great advancement of technology, science and medicine but at the same time it was a century of unsurpassed destruction and many people lost their lives in the wars - more so than at any other time in history. The best medical and technological advances are unable to cure the suffering of a mother who lost her child in the war.  We cannot and should not continue this century thinking that that science has the answer for people’s happiness.  When we base our lives on the life philosophy of Nichiren Daishonin, each individual person is able to change their life. Consequently society will be greatly changed for the better.  The conventional thinking is that, when society changes, the individual will become happy. This is completely the opposite of the Daishonin’s teaching, that in order to improve society the individual’s happiness is of utmost importance.

When many more people are able to carry out the action of Jihi this will become a much better world.  President Ikeda said, “Compassion is the very soul of Buddhism.  To pray for others, making their problems and anguish our own; to embrace those who are suffering, becoming their greatest ally; to continue giving them our support and encouragement until they become truly happy – it is in such humanistic actions that the Daishonin’s Buddhism lives and breathes”.[21]

When you pray to the Gohonzon for the happiness of the people you are able to manifest your great Jihi and, with that life state, teach people Nichiren Daishonin’s teaching, so enabling them to reveal their own Buddhahood. This is the highest action of Jihi. 

5. Shoju and Shakubuku                                                                                                             [Top]

Shoju and Shakubuku are two different methods of propagating Buddhism. Shoju is the method of propagating Buddhism by gradually leading a person to the Buddhist teaching without refuting or pointing out their attachment to an incorrect or lesser teaching.  Shakubuku is a strict way to propagate by refuting the error of choosing an incorrect teaching in their lives.

Shoju was mainly used in the Former and Middle day of the Law. In the Latter Day of The Law however Shakubuku is the way to propagate Buddhism.  Nichiren Daishonin wrote in “On practising the Buddha’s Teachings”.  “Answer:  Anyone who practices Buddhism should first understand the two types of practice – Shoju and Shakubuku... There is a time when the Hinayana teachings are disseminated for the benefit of humanity, a time when the provisional Mahayana doctrines are disseminated for the benefit of humanity, and a time when the true Mahayana doctrine is spread to enable people to obtain the fruit of Buddhahood.  The two millennia of the Former and Middle Days of the Law required the spread of the Hinayana and provisional Mahayana teachings, but the first five hundred years of the Latter Day call for only the Lotus Sutra, the pure and prefect teaching of the one vehicle of Buddhahood, to be spread abroad widely. As predicted by the Buddha, now is the age of quarrels and disputes when the pure Law becomes obscured and lost, and the provisional and true teachings are hopelessly confused.

When one must face enemies, one needs a sword, a stick or a bow and arrows. When one has no enemies, however, such weapons are of no use at all. In this age, the provisional teachings have turned into enemies of the true teaching. When the time is right to propagate the teaching of the one vehicle, the provisional teachings become enemies. When they are a source of confusion, they must be thoroughly refuted from the standpoint of the true teaching. Of the two types of practice, this is Shakubuku, the practice of the Lotus Sutra. With good reason, T’ien T’ai stated ‘The Lotus Sutra is the teaching of Shakubuku, the refutation of the provisional doctrines’.” [22]

In a country where provisional Buddhist teaching were spread, it is necessary to refute strongly and point out their erroneous teachings. In a country where they do not slander the true Law, propagation should be by Shoju.  In “The Opening of the Eyes” Nichiren Daishonin wrote “when the country is full of evil[23] people without wisdom, then the Shoju is the primary method to be applied, as described in the ‘Peaceful Practices’ chapter. But at a time when there are many people of perverse views who slander the Law, then Shakubuku should come first, as described in the ‘Never Disparaging’ chapter. ……In the Latter Day of the Law, however, both shoju and shakubuku are to be used. This is because there are two kinds of countries, the country that is passively evil, and the kind that actively seeks to destroy the Law.”[24]

We, in the west, where the main teaching or philosophy is based on non-Buddhist teachings should use the method of Shoju, but with a spirit based on Shakubuku.  The spirit of Shakubuku means to determine to remove suffering from that person and give happiness as soon as possible. We commonly use the word “Shakubuku” as the teaching of Nichiren Daishonin’s Buddhism i.e. propagation of Nam-myoho-renge-kyo. We naturally teach others using the method of Shoju. President Ikeda said “Propagation is an act to be conducted with the utmost respect for other people, out of sincere reverence for the Buddha nature inherent in their lives.  Therefore, we should strictly observe courtesy and good common sense in propagation activities.” [25]

“In propagating the Mystic Law, understanding that we are addressing that person’s Buddha nature, we should politely and calmly carry out dialogue – sometimes mercifully correcting that person with fatherly strictness.  In the course of such human interaction, the Buddha nature in that person, reflecting our own sincerity, will bow to us in return.” [26]

What we have to learn is use our strong determination, wisdom and chant Nam-myoho-renge-kyo for that person to be come indestructibly happy, without delay. 

6. Zuiho bini – Adapting precepts to the locality                                                                                  [Top]

This principleprinciple is mentioned in the passage on (the five fold rules of discipline). The precept states that in matters which the Buddha did not expressly either permit or forbid, one may act in accordance with accordance with the local custom, provided the fundamental principles of Buddhism are not violated.

The Gosho says ‘When we scrutinise the sutras and treatises with care, we find that there is a teaching about a precept known as following the customs of the region that corresponds to this.’ The meaning of the precept is that, so long as no seriously offensive act is involved, then even if one were to depart to some slight degree from the teachings of Buddhism, it would be better to avoid going against the manners and customs of the country.  This is a precept expounded by the Buddha.”[27] 

For example, in a Buddhist country it is strongly emphasised that all provisional Buddhist objects should be removed or destroyed, but in a country where Buddhism is not practised it is not necessary to destroy or remove them as long as they are not enshrined as the object of worship.

The main point in this principle is that we must be careful not to bring impurity into fundamental principles of Buddhism.

Another example of adapting precepts to the locality is, whereas in Japan it is a Buddhist custom to kneel for daily practice (Gongyo and Daimoku), in western countries it is quite acceptable to sit in a chair. An example showing the opposite effect is that it is customary in Western countries to go to a place of worship whereas in Nichiren Daishonin’s Buddhism the place to practice is our own home, with our object of worship the Gohonzon. 

7. The Three Powerful Enemies                                                                                             [Top]

The Lotus Sutra chapter 13 called ‘EncouragingDevotion’ contains 20 verses.

The Chinese Buddhist scholar Miao-Lo (711-782) taught interpretations of the 20 verses in his “Words and Phrases” (Hokke Mongu) which teach that practitioners of the Lotus Sutra will face three powerful enemies. 

When we try to propagate the law, without fail obstacles will try to stop us.  The more powerful the teaching, the more powerful the enemies that will arise.. For example, if you walk, you don’t feel very much resistance to the air but if you run you will certainly feel the resistance of the air.  After Shakyamuni’s death, a person who practises and propagates the Lotus Sutra will face three powerful enemies:

First  (Zokushu Zojoman) - ignorant people will slander the practitioner and will attack him. In the Lotus Sutra, Chapter 13 says “There will be many ignorant people who will curse and speak ill of us and will attack us with swords and staves, but we will endure all these things.”[28] 

Second (Domon Zojoman) - an arrogant priest who has a devious mind will persecute the practitioner of the Lotus Sutra.  The Lotus Sutra says “In that evil age there will be monks with perverse wisdom and hearts that are fawning and crooked who will suppose they have attained what they have not attained, being proud and boastful in heart.”[29] Nichiren Daishonin describes, in his writing, “ ... the Nembutsu priests on the island of Sado ... and their followers, several hundred of them, had met to decide what to do about me.  One said:  ‘Nichiren, the notorious enemy of Amida Buddha and an evil teacher to all people, has been exiled to our province. As we all know, exiles to this island seldom manage to survive.  Even if they do, they never return home. So no one is going to be punished for killing an exile.  Nichiren lives all alone at a place called Tsukahara.  No matter how strong and powerful he is, if there is no one around, what can he do?  Let’s go together and shoot him with arrows!’.”[30]

Third (Sensho Zojoman) - a person appears to be a saint and gathers respect from those around him, but in his heart he is greedy, and corrupt.  With this in his heart, he influences powerful people and persecutes the practitioner of the Lotus Sutra.  The Lotus Sutra says, “Or there will be forest-dwelling monks wearing clothing of patched rags and living in the retirement, who will claim they are practising the true way, despising and looking down on all human kind.”[31]

According to Miao-Lo, of these three powerful enemies, the most powerful is the third one.  At the time of Nichiren Daishonin, Ryokan, powerful chief priest of the Ritsu school, was behind the government’s execution attempt on Nichiren Daishonin at Tasunokuchi. When they failed to do so, they exiled Nichiren Daishonin to Sado island.  Ryokan was a very respectedrespected and saintly priest, acting as a merciful person but in his private life he was gaining personal wealth and power through influencing the wives of powerful members of the government.  He was persecuting Nichiren Daishonin and his disciples.

Now Nikken, high priest of Nichiren Shoshu, is acting in exactly the same way as Ryokan did in Nichiren Daishonin’s time – as the third of the three powerful enemies. Driven by his greed and jealousy, he planned to destroy the SGI and excommunicated the members in 1990.  When he failed to destroy the SGI, he used his wealth and power to influence the current political party.  In this way hehe attacked SGI and President Ikeda nationally in live television programmes broadcast from the Parliament (Diet session).  Some tabloid magazines and newspapers are publishing slanderous stories against the Soka Gakkai and President Ikeda, without any concrete evidence, almost every week.  Although Nichiren Daishonin faced many persecutions by three powerful enemies, he said their appearance is proof of the emergence of the votary of the Lotus Sutra. In the Gosho he says:

 “When I examine these passages, I know that if I do not call forth these three enemies of the Lotus Sutra, then I will not be the votary of the Lotus Sutra. Only by making them appear can I be the votary.”[32] Nikken and his priests, worried about losing their power over lay believers, brought about their campaign against the Soka Gakkai movement. But this is the proof of our identity as Bodhisattvas of the Earth, who propagate the true teachings of Nichiren Daishonin.  “When great evil occurs, great good follows”[33]

Soka Gakkai President Mr. Akiya wrote in a monthly magazine: “Under the leadership of President Ikeda, SGI members everywhere, who have come to understand the significance of the master-disciple relationship, have risen to action in the struggle to defeat corruption and iniquity. As a result, a Buddhist renaissance grounded in the people, the like of which is without precedent, has taken flight. The more we challenge the corruption of the narrow-minded and authoritarian priesthood, the further the humanism of Soka will spread throughout the world, and the more the Daishonin’s Buddhism will be known as a true religion of humankind.”[34]

When “Great evil” occurs, without a fight there will be no “...great good follows”

Nichiren Daishonin’s Buddhism is a religion of courage. We SGI members, acting inin unity, awaken to our mission to take action and defeat any authority that tries to destroy the movement to establish the happiness of all mankind and their surroundings.   

8. Shoten Zenjin - Benevolent Deities                                                                                               [Top]

“Shoten” means “people of tranquil state” and “Zenjin” means “function to protect the happiness of people.” Shoten Zenjin means Brahma, Shakra, Sun, Moon and stars who protect a person who practices the true law and their land.

The Lotus Sutra chapter 14 says “the heavenly beings day and night will, for the sake of the Law, constantly guard and protect them. [the practitioners of the law]” [35] Chapter 26 says “These ten rakshasa daughters, along with the Mother of Devil Children, her offspring, and her attendants, all proceeded to the place where the Buddha was and spoke to the Buddha in unison, saying, “World-Honoured One, we too wish to shield and guard those who read, recite, accept, and uphold the Lotus Sutra and spare them from decline or harm. If anyone should spy out the shortcomings of these teachers of the Law and try to take advantage of them, we will make it impossible for him to do so”.[36] It appears as though there were someone like a guardian angel sent to protect us, but this is not so. Shoten Zenjin is not a fixed shape or substance but a universal phenomenon, which manifests in various ways when practitioners of the true law need to be protected. When Nichiren Daishonin faced execution at Tatsunokuchi, a bright comet appeared in the sky and the frightened executioner could not carry out his duty. The Daishonin describes the scene in The Actions of the Votary of the Lotus Sutra: “I had no sooner said this when a brilliant orb as bright as the moon burst forth from the direction of Enoshima, shooting across the sky from southeast to northwest. It was shortly before dawn and still too dark to see anyone’s face, but the radiant object clearly illuminated everyone like bright moonlight. The executioner fell on his face, his eyes blinded. The soldiers were filled with panic. Some ran off into the distance, some jumped down from their horses and huddled on the ground, while others crouched in their saddles. I called out, ‘Here, why do you shrink from this vile prisoner? Come closer! Come closer!’ But no one would approach me. ‘What if dawn should come? You must hurry up and execute me – once thethe day breaks, it will be too ugly a job.’ I urged them on, but they made no response.” [37]     

The Shoten Zenjin are not separate from our life. It is our life force, strong ichinen, manifesting in society or the environment. Nichiren Daishonin writes in the Gosho The Treatment of Illness that “the fundamental nature of enlightenment manifests its self as Brahma and Shakra (Bonten and Taishaku), whereas the fundamental darkness manifests itself as the devil king of the sixth heaven.” [38] In other words the fundamental nature of our enlightenment means that Buddhahood will bring out the function of the Shoten Zenjin and our fundamental darkness will bring forth the function of the devil of the sixth heaven.

How effectively and powerfully the function of the Shoten Zenjin is brought forth  will depend on our power of faith. The deeper our faith, the more powerful the Shoten Zenjin. In the Gosho Nichiren Daishonin says “In the eighth volume of The Annotations on ‘Great Concentration and Insight’ it says ‘The stronger one’s faith, the greater the protection of the gods.’ This means that the protection of the gods depends on the strength of one’s faith”.[39]

Inscribed on the Gohonzon are Brahma, Shakra, Sun and Moon and Mother of Devil Children as well as other Shoten Zenjin. These Shoten Zenjin are a reflection of the Buddha’s great life force and are empowered by Nam-myoho –renge-kyo.The Gosho says, “Illuminated by the light of the five character of the Mystic Law, they (Shoten Zenjin) display the dignified attributes that they inherently possess.” [40]

Our life shines and calls forth the workings of the Shoten Zenjin when we wholeheartedly to believe in Gohonzon and take action for kosen-rufu. President Ikeda gave us guidance: “Letus continue to chant with joy for being SGI members. Such joyous faith will cause the heavenly deities and the Buddhas and the Bodhisattvas throughout the ten directions and the three existences of past, present and future to protect us through both life and death.”[41]

When we pray and do activities for sake of the people’s happiness, we are constantly activating protection of Shoten Zenjin in our life. 

9. Buddhism equals society                                                                                                                 [Top]

Buddhism is not a religion we practice in some special place or time. Only Buddhism pulsates in the daily life of each individual and in society.

It might seem that the opposite of “Buddhism” is “society”. Since “society” refers to the everyday world of illusions about the vicissitudes of life and death, it indicates all the social phenomena that we live through and experience. On the other hand, “Buddhism” traditionally is regarded as a monastic way of life, leaving the illusions of the real world and entering into the path of enlightenment. Given that “Buddhism” is regarded as representing enlightenment and leaving the real world, and “society” represents living in the real world and participating in its illusions, it may seem that they are incompatible. However, they are in fact intimately linked.

It is true that, historically, Shakyamuni left his home and abandoned the real world, leaving behind his throne, his wife, children and family. However, the reason he did this was in order to reach an understanding of the fundamental principles underlying nature and society. When Shakyamuni became enlightened to the Law of life, to the fundamental law of the universe, he became very active in Indian society propagating Buddhism and saving people from their suffering.

“Buddhism” and “Society” are not opposites at all. True Buddhism can only flourish and have meaning within society. Buddhism and society together enable peace and culture to blossom.

Nichiren Daishonin explains: “Because Buddhism has gradually been turned upside down, the secular world also has been plunged into corruption and chaos. Buddhism is like the body, and society like the shadow. When the body bends, so does the shadow.”[42]

What would happen if the oneness of Buddhism and society were not functioning smoothly? If Buddhism is exploited or subordinated by society, then society would be destined to decline, On the other hand, if Buddhism were to isolate itself from, and look down on, society, it would become exclusive, authoritarian and fail in its mission to be an open religion to help all people.

Buddhism lies at the profoundest depths of society. The pre-Lotus Sutra teachings are inferior because they regard the real world as a separate dimension, with, for them, the truth being separate, isolated and not manifested in the real world. These earlier teachings of Shakyamuni lead to a closed religion.

There can be no Buddhism outside the realities of society and its sufferings. Nichiren Daishonin teaches that Buddhism pulsates throughout our daily lives.

Buddhism is not a fantasy like a dream or a rainbow that exists apart from our daily lives. It exists nowhere except in the here and now, in the very midst of society.

 In the Gosho ‘Reply to a Believer’, Nichiren Daishonin says, “Regard your service to your lord as the practice of the Lotus Sutra.  This is what is meant by ‘No worldly affairs of life or work are ever contrary to the true reality.’”[43]

Nichiren Daishonin advises Shijo Kingo “Live so that all the people of Kamakura will say in your praise that Nakatsukasa Saburo Saemon-no-jo is diligent in the service of his lord, in the service of Buddhism and in his concern for other people”. [44]

As individuals who practisepractise Buddhism and are active in society, let’s become the kind of people who can win the trust of anyone whether in our family, our neighbourhood or at work. 

10. The True Entity of All Phenomena  

The true entity of all phenomena was revealed in the “Expedient Means” chapter of the Lotus Sutra. “The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end.”[45]

In the pre-Lotus SutraSutra teachings, the attainment of Buddhahood was only possible when you discard all lower states of life. It was also taught that a person in the states of LearningLearning and Realization (the two vehicles) and women are not able to attain Buddhahood . In the Lotus Sutra however, the true entity of all phenomena was revealed. This means that all people equally have the state of Buddhahood within themselves;; therefore they have the potential for manifesting Buddhahood state in their lives. In other words, the path to the enlightenment was open equally to all people when the principle of the true entity of all phenomena was taught.  Th  “Expedient Means” chapter which expounds the principle of the ‘True Entity of All Phenomena’ and the ‘ten factors of life’ (junoyze) provided the basis for the people of the Former Day of the Law to attain Buddhahood. This is very different from those teaching in which the ultimate truth and happiness exist somewhere in outside of us. Nichiren Daishonin said “If you seek enlightenment outside yourself, then your performing even ten thousand practices and ten thousand good deeds will be in vain”[46]

One should never seek the true entity outside ourselves. If we believe some superhuman power exists somewhere outside ourselves then unavoidably we create a division between us and outside reality.  

In the Middle Day of the Law, T’ien-t’ai usedused this passage to expound thethe theory of “Three thousand realms in a single life moment”[47] HeHe taught that, by awakening oneself through deep meditation to the fact that one’s life is nothing else but the very entity of the ‘three thousand realms in a single life moment’ one could attain Buddhahood.  

Now in the age known as the Latter of the Law, neither Shakyamuni’s Lotus Sutra nor Tien-t’ai’s theory areare able to lead people to attain Buddhahood. SimplySimply understanding that we all possess Buddhahood or deep meditation to understand the theory does not in itself reveal the true way in which we common mortals with busy lives can attain Buddhahood in this life time. Although we may be fully aware that the Buddha nature exists within ourselves, how can we actually attainattain Buddahhood?? Nichiren Daishonin said “It means that all beings and environments in the Ten Worlds, from hell, the lowest, to Buddhahood, the highest, are without exception manifestations of Myoho-renge-kyo.”[48] President Ikeda explains “though infinite in number, ‘all phenomena’ are a part of ‘all beings and their environments in any of the Ten Worlds.’ To view all of them, without exception, as equal manifestations of Myoho-renge-kyo (consistency from beginning to end) is to see their ‘true entity.’

The principle of the ten factors of life endeavoursendeavours to illuminate the same truth. The Daishonin write: “These ten factors of life are Myoho-renge-kyo”[49]  Elsewhere he states: ‘Thus, the entire realm of phenomena is no different than the five characters of Myoho-renge-kyo”[50] My mentor Josei Toda, also asserted: “The life of the universe is itself Nam-myoho-renge-kyo”

When we clearly perceive the true entity of all phenomena, there is nothing that is not a manifestation of Myoho-renge-kyo: people and plants, the sun and the moon, everything is Myoho-renge-kyo. All phenomena in the universe pulse with the rhythm of Myoho-renge-kyo.

Perhaps we can explain this best in contemporary terms by saying that ‘all phenomena’ refers to each individual existence of life, while their ‘true entity’ constitutes one great cosmic life force.”[51] Nichiren Daishonin further explains in the Gosho, “The wisdom of the Buddhas is infinitely profound and immeasurable………..What is meant by this ‘wisdom’? It is the entity of the true aspect of all phenomena, and of the ten factors of life that lead all beings to Buddhahood. What then is that entity? It is Nam-myoho-renge-kyo.”[52] Nam-myoho-renge-kyo is the manifestation of the true entity of all phenomena and that when the people of the Latter Day of the Law can attain Buddhahood in their present form by chanting daimoku with faith in the Gohonzon, the embodiment of the Mystic Law.    

President Ikeda in ‘ConversationsConversations on the Lotus Sutra’ says “Viewed through the eyes of the Buddha – that is, from the perspective of the true entity of all phenomena –– all phenomena in the universe are one living entity. Happiness for living beings independent of their environment is impossible. Similarly, peace only in terms of the environment independent of living beings is also impossible. We cannot be truly happy while others remain miserable. Nor is the misery of another that person’s alone. The more happiness we bring others, the happier we ourselves become. As long as one unhappy person remains, our own happiness cannot be complete. This is the perspective of life from the true entity of all phenomena. That is why the endless challenge to transform reality is the very heart of the true entity of all phenomena.”[53] With this in our heart when we chant Daimoku for ourselves and for others to achieve happiness in all phenomena then we can say we are living our life with “The True Entity of all Phenomena”.                                                                            [Top]