Daily Gosho - Letter to Jakunichi-bo

This Gosho reiterates our mystic bond with all the other Bodhisattvas of the Earth. It is not by chance that we are all here, practicing in the Latter Day of the Law, and propogating Nam-Myoho-Renge-Kyo as Nichiren did.

Although we may face opposition, be misunderstood and slandered, let's remember that this is our karmic destiny, however difficult we may find our path. It is down to our sincere compassion for the sake of happiness for everyone that we continue to strive along the path of mentor-disciple.

"Therefore, those who become Nichiren’s disciples and lay believers should realise the profound karmic relationship they share with him and spread the Lotus Sutra as he does. Being known as a votary of the Lotus Sutra is a bitter, yet unavoidable, destiny."

(Letter to Jakunichi-bo - The Writings of Nichiren Daishonin, Vol.1, page 994) http://www.sgilibrary.org/view.php?page=993 Selection Source: Kyo no Hosshin, Seikyo Shinbun, October 4th, 2012

Background
This letter was written to a young disciple named Jakunichi-bo Nikke, the son of the lord of Okitsu, Kazusa Province. It is dated the sixteenth day of the ninth month, with no year indicated, though it is believed to be 1279. Early in the Bun’ei era (1264–1275) Jakunichibo and his family had become followers of the Daishonin, who was then propagating his teachings in their area. Jakunichi-bo became a priest and later founded Tanjo-ji temple in Kominato to commemorate the place of the Daishonin’s birth. It is also thought that this letter may have been addressed, through Jakunichi-bo, to a woman believer who lived in Kazusa Province.
In this letter, the Daishonin discloses the meaning of his name, Nichiren, implying that it signifies the Buddha who will bring enlightenment to all people in the Latter Day of the Law. He declares that his disciples must also exert themselves to convey the supreme teaching of Nam-myoho-renge-kyo to all humankind. Then the Daishonin explains that the demons who, according to legend, strip one of one’s garments at the time of death symbolize death’s stripping one of all pretensions and superficial attainments, whether wealth, power, or knowledge.
In conclusion, the Daishonin encourages Jakunichi-bo, pledging to protect him in the next life since the latter protected the Daishonin in this life. Thus the Daishonin suggests the profound and timeless nature of the teacher-disciple relationship.