Daily Gosho - On the Buddha's Prophecy

Nichiren Daishonin reminding us again about the importance of our debt of gratitude - to our fellow practitioners, to our parents, and to him by way of our sincere efforts to propagate the  Mystic Law...

"I pray that before anything else I can guide and lead the ruler and those others who persecuted me. I will tell the Buddha about all the disciples who have aided me, and before I die, I will transfer the great blessings deriving from my practice to my parents who gave me life."

(On the Buddha's Prophecy - The Writings of Nichiren Daishonin, Volume 1, page 402) http://www.sgilibrary.org/view.php?page=398&m=0&q= Selection source: SGI President Ikeda's guidance, Seikyo Shimbun, November 4th, 2012


Background
Nichiren Daishonin was fifty-two years old when he wrote this letter during his exile at Ichinosawa on the island of Sado in 1273. It is addressed to his disciples and lay supporters in general.
The title, On the Buddha’s Prophecy, points to two prophecies: One is Shakyamuni Buddha’s prediction that the votary of the Lotus Sutra will appear at the beginning of the Latter Day of the Law and spread the sutra’s teachings despite great persecutions. The other is the Daishonin’s own prophecy that in the Latter Day and on into the eternal future his teachings will spread throughout the world to benefit humankind.
This letter can be divided into seven sections according to content: (1) Nichiren Daishonin relates that it is a greater blessing to be born in the Latter Day of the Law and to have faith in the Lotus Sutra than to have met Shakyamuni Buddha or the great sages who appeared in the Former and Middle Days of the Law; (2) he cites statements and prophecies made by Shakyamuni and other Buddhist teachers concerning the Latter Day of the Law, the greatness of the Lotus Sutra, and the persecutions that will surely befall its votary; (3) he outlines the decline of Shakyamuni’s Buddhism and proclaims that the correct teaching of Buddhism will spread throughout the world in the Latter Day; (4) he identifies himself as the votary of the Lotus Sutra, that is, the Buddha of the Latter Day of the Law; (5) he shows that Buddhism is no longer alive in India or China, and that the correct teaching of Buddhism will arise in the eastern land of Japan; (6) he expands on his prophecy by comparing the omens that have appeared in his age with those that appeared in Shakyamuni’s; and (7) he declares that the supreme Law is now arising and warns his followers that carrying out widespread propagation will be difficult.

China and Japan: vital ties - by Daisaku Ikeda

Just received an email link from the lovely team at SGI-ToMyFriends-Wagatomo Group. President Ikeda's article on China-Japan relations has been published in the Japan Times newspaper at http://www.japantimes.co.jp/opinion/2013/02/25/commentary/china-and-japan-vital-ties/

Daily Gosho - Letter from Sado

Today, I'm thinking the enemy is actually my fundamental darkness. After a weekend of insecurity, really need to 'prove my own strength', and there's only one way for me to do that - raising my lifestate with the power of daimoku...

"Only by defeating a powerful enemy can one prove one's real strength."

(Letter from Sado - The Writings of Nichiren Daishonin, Volume 1, page 302) http://www.sgilibrary.org/view.php?page=301 Selection source: SGI President Ikeda's guidance, Seikyo Shimbun, November 3rd, 2012


Background
This letter was written on the twentieth day of the third month, 1272, some five months after Nichiren Daishonin had arrived on the island of Sado to begin his exile there. He addressed it to Toki Jonin, a samurai serving as a leading retainer to Lord Chiba, the constable of Shimosa Province, to Saburo Saemon (Shijo Kingo) in Kamakura, and to other staunch followers. 

Nichiren Daishonin had been banished on the tenth day of the tenth month, 1271. Charges of treason had been brought against him by Ryokan, the chief priest of Gokuraku-ji temple in Kamakura, and by Hei no Saemon, deputy chief of the Office of Military and Police Affairs. Hei no Saemon was resolved to execute the Daishonin at Tatsunokuchi before he was to be delivered to the custody of Homma Shigetsura, the deputy constable of Sado. The attempt at execution was unsuccessful, however, and after a delay of almost a month Homma’s warriors escorted the Daishonin to the coast of the Sea of Japan. After a delay there caused by bad weather, the Daishonin finally arrived on Sado on the twenty eighth day of the tenth month.

Nichiren Daishonin was housed at first in a dilapidated structure known as Sammai-do, where he lived exposed to the wind and snow that blew in through gaps in the roof and walls. After five months he was able to move to more comfortable quarters at Ichinosawa. The Daishonin engaged in debates with Pure Land and other priests and actively propagated his own teachings. While on Sado he wrote two major treatises, The Opening of the Eyes and The Object of Devotion for Observing the Mind. In the second month, 1274, the Daishonin was pardoned and returned to Kamakura on the twenty-sixth day of the third month.

In this writing the Daishonin first states that the only way to attain Buddhahood is to be willing to offer one’s life, one’s most precious possession, to Buddhism. Next, he says that the method of propagation known as shakubuku is appropriate to this age, and that one can attain Buddhahood only by dedicating oneself to it. He then declares that he is the “pillar, sun, moon, mirror, and eyes” of and “father and mother” to the country; these are symbolic references to the Buddha of the Latter Day of the Law, who is perfectly endowed with the three virtues of parent, teacher, and sovereign. He also mentions his earlier prophecies in On Establishing the Correct Teaching for the Peace of the Land concerning political upheaval and violent feuds within the country.

Lastly, he gives an elaborate explanation of karma or destiny, stating that his present difficulties arise from the fact that he slandered the Lotus Sutra in a past existence. Using himself as an example, he elucidates to his disciples the kind of spirit and practice by which they can alter their karma. He adds that persons who try to propagate the correct teaching of Buddhism vigorously will invariably face opposition, and that such opposition in reality presents an opportunity for them to change their karma. Those who have given up their faith and instead criticize are admonished that their actions bear the heaviest consequences. He compares their lack of vision to fireflies who laugh at the sun.

Daily Gosho - The Opening of the Eyes

During a conversation with a member yesterday, we discussed doubt, and how much more effective our prayers are when we are completely open about where our prayers will take us. I wonder how much we strategise the outcome of a situation, rather than leaving it all to the Mystic Law, with its limitless potential... As Nichiren says...let's trust!

"Although I and my disciples may encounter various difficulties, if we do not harbour doubts in our hearts, we will as a matter of course attain Buddhahood."

(The Opening of the Eyes - The Writings of Nichiren Daishonin, Volume 1, page 283) http://www.sgilibrary.org/view.php?page=220&m=0&q= Selection source: "Kyo no Hosshin", Seikyo Shimbun, November 2nd, 2012

Background
This treatise is one of Nichiren Daishonin’s five most important writings, in which he reveals his identity as the Buddha of the Latter Day of the Law who possesses the three virtues of sovereign, teacher, and parent. In the second month of the ninth year of Bun’ei (72), still in exile under harsh conditions on Sado Island, the Daishonin completed this work in two volumes and addressed it to Shijo Kingo, one of his leading disciples in Kamakura and a samurai who was in the employ of the ruling Hojo clan, on behalf of all his followers. When the Daishonin was taken to Tatsunokuchi in Kamakura in , Shijo Kingo accompanied him, having resolved to die by his side, and personally witnessed his triumph over execution. Also, he had journeyed to Sado to visit the Daishonin in exile and sent his messengers to him with writing materials and other necessities.
The Object of Devotion for Observing the Mind, written in 1273, clarifies, from the viewpoint of the Law, the object of devotion that enables all people to attain Buddhahood. The Opening of the Eyes treats the same subject in terms of the Person; that is, it shows Nichiren Daishonin to be the Buddha who would establish the object of devotion for all humankind to achieve Buddhahood. The object of devotion is the embodiment of the Daishonin’s enlightenment to Nam-myoho-renge-kyo, the Law implied in the depths of the Lotus Sutra.
Nichiren Daishonin’s life on the forbidding island of Sado was full of hardship; his hut was open to wind and snow, and he lacked food, clothing, and writing materials. In addition to his physical suffering, he was greatly troubled by the news that many of his followers in Kamakura had abandoned their faith. Feeling himself constantly facing the shadow of death, the Daishonin wrote this treatise to encourage his disciples as though it were his last will and testament.
Nichiren Daishonin later described his motives behind the work in his Actions of the Votary of the Lotus Sutra: “After everyone had gone, I began to put into shape a work in two volumes called The Opening of the Eyes, which I had been working on since the eleventh month of the previous year. I wanted to record the wonder of Nichiren, in case I should be beheaded. The essential message in this work is that the destiny of Japan depends solely upon Nichiren. A house without pillars collapses, and a person without a soul is dead. Nichiren is the soul of the people of this country” ( p. 772).
The title The Opening of the Eyes means to enable people to see the truth, in other words, to free people from illusions and distorted views and awaken them to an understanding of the correct teaching and its correct teacher. The work describes the role the Daishonin played in championing the supremacy of the Lotus Sutra and in spreading its teachings, as he himself viewed and experienced it. A passage from this treatise reads: “On the twelfth day of the ninth month of last year, between the hours of the rat and the ox (11:00 P.M. to 3:00 A.M.), this person named Nichiren was beheaded. It is his soul that has come to this island of Sado” ( p. 269). It was through the Tatsunokuchi Persecution that Nichiren Daishonin revealed his true identity as the eternal Buddha. This passage refers to the death of a common person named Nichiren and indicates that from then on the Daishonin was to reveal in full his enlightenment as the Buddha of the Latter Day of the Law.
Nichiren Daishonin begins this treatise with the words, “There are three categories of people that all human beings should respect. They are the sovereign, the teacher, and the parent” (p. 220). The three virtues of sovereign, teacher, and parent are equated with the qualifications of a Buddha. The virtue of sovereign is the power to protect all living beings; the virtue of teacher is the wisdom to lead all to enlightenment, and the virtue of parent means compassion to nurture and support them. These three virtues constitute a theme that runs throughout this treatise, and at the conclusion of this work the Daishonin declares, “I, Nichiren, am sovereign, teacher, and father and mother to all the people of Japan” (p. 287).
At the outset Nichiren Daishonin discusses Confucianism, Taoism, Brahmanism, Hinayana, and provisional Mahayana Buddhism, and then moves on to the Lotus Sutra. He attributes the disasters ravaging Japan to the confusion in Buddhism and the failure by both rulers and subjects to recognize the supremacy of the Lotus Sutra. Here he cites two reasons why the sutra is supreme. One is that the theoretical teaching (the first half of the sutra) reveals that people of the two vehicles can attain enlightenment, a possibility utterly denied in the previous forty- two years of the Buddha’s preaching. This substantiates the mutual possession of the Ten Worlds and the statement that Buddhahood is open to all. The other reason is that, in the essential teaching (the latter half of the sutra), Shakyamuni Buddha proclaims that he first attained enlightenment in an unfathomably remote past.
The Daishonin states that Shakyamuni Buddha himself declared that the Lotus Sutra is “the most difficult to believe and the most difficult to understand.” In this sutra the Buddha implied the supreme teaching, as stated: “The doctrine of three thousand realms in a single moment of life is found in only one place, hidden in the depths of the ‘Life Span’ chapter of the essential teaching of the Lotus Sutra” (p. 224). The Daishonin takes the position that only the revelation of the truth of Buddhism can save the nation and the people. This conviction, he says, has moved him to propagate the essence of the Lotus Sutra in spite of the persecution that he knew he would incur. He realized that his followers might doubt him because of the apparent failure of the gods to protect a votary of the Lotus Sutra. Therefore, he stated: “This doubt lies at the heart of this piece I am writing. And because it is the most important concern of my entire life, I will raise it again and again here, and emphasize it more than ever, before I attempt to answer it” (p. 243).
The second part of this treatise discusses the “Emerging from the Earth” and the “Life Span” chapters of the Lotus Sutra, where Shakyamuni Buddha summons forth countless bodhisattvas from beneath the earth and reveals that he actually attained enlightenment in the remote past, and that all the Buddhas of the other sutras are his emanations and all the bodhisattvas, his disciples. Nichiren Daishonin clarifies that the Buddha of the “Life Span” chapter is the teacher of all Buddhas.
At this point, an implicit analogy begins to emerge. The doubt held by Shakyamuni’s disciples about how he could possibly have taught the countless Bodhisattvas of the Earth in this life leads to the revelation of his true identity as the Buddha who attained enlightenment countless kalpas ago. Similarly, the doubt held by the Daishonin’s followers about why he has been exiled and suffered so many persecutions leads to an understanding of his true identity as the Buddha of the Latter Day.
Then the Daishonin mentions the principle of sowing, maturing, and harvesting. He points to the unsurpassed Law whereby all Buddhas attain enlightenment — Nam-myoho-renge-kyo. This Law is what lies in the depths of the “Life Span” chapter. Nichiren Daishonin directly teaches this Law, the true cause for attaining Buddhahood, and his Buddhism is called the Buddhism of sowing because it implants this “seed of enlightenment” in the lives of those who practice it. In this light, he possesses the virtues of sovereign, teacher, and parent for humanity as a whole.
Nichiren Daishonin explains that each sutra has its own claim to excellence; he also gives examples of statements in which various sutras assert their own superiority to other teachings. But the Lotus Sutra alone declares that it is supreme among all sutras, and the Daishonin reconfirms its supremacy. The Lotus Sutra speaks of the three powerful enemies of the sutra and prophesies opposition and hostility toward the sutra and its votary. All this the Daishonin had himself encountered; all this is predicted in the sutra. As the votary of the Lotus Sutra, he vows to stake his life on the cause of saving all people, saying: “Let the gods forsake me. Let all persecutions assail me. Still I will give my life for the sake of the Law. . . . I will be the pillar of Japan. I will be the eyes of Japan. I will be the great ship of Japan. This is my vow, and I will never forsake it” (pp. 280 –81). Then he assures his disciples that they will definitely attain Buddhahood as long as they do not permit themselves to be overcome by doubts, even when difficulties befall them.
In the final section of this treatise, Nichiren Daishonin explains that there are two ways to propagate the Lotus Sutra: shoju, or gentle persuasion, and shakubuku, or strict refutation. Here, the Daishonin argues that both methods should be used, because there are two kinds of countries, those whose people are ignorant of the correct teaching of Buddhism and those whose people deliberately oppose it. But Japan, as a nation that slanders the correct teaching, requires the shakubuku method. Then he concludes that to remove suffering and give joy to the people is the Buddha’s teaching. The Daishonin has devoted himself to refuting and rooting out the causes of human misery. For him, the exile to Sado was only a “small suffering” in this life. Indeed, he feels “great joy” because of the results he is confident will come in the future.

Daily Practice - latest SGI-UK e-bulletin out now!

Latest issue of the SGI-UK e-bulletin is online now at http://www.sgi-uk.info/wp-content/uploads/2013/02/sgi_e_bulletin_issue90.pdf  featuring the wonderfully inspirational Mrs Takahashi and study supremo Mr Harrap.

Compassion, Wisdom and Courage: Building a Global Society of Peace and Creative Coexistence

President Ikeda's 2013 Peace Proposal online at http://www.sgi.org/assets/pdf/peaceproposal2013.pdf

One paragraph just jumped out at me: 

"The determination to continue to encourage people until smiles return to their faces--never abandoning them and sharing every trial and joy - empowers us to meet and overcome life's successive challenges and guides us through the seemingly capricious obstacles life throws at us. It is through persistent efforts to defend that which is irreplaceable and to bring forth our own and others' dignity that the inequalities of society can be rectified and the unshakable basis of social inclusion be established."

Now off to read and be inspired by the rest...

Daily Gosho - The Two Kinds of Faith

One of my favourite Gosho. Having stopped practicing for a while - my experience here - I really value and cherish  my daily practice now. I found consistency to be the key to ensuring that my life being in rhythm with the universe. For me, it's not about a regimented practice where it becomes a 'painful austerity' as Nichiren describes in 'On Attaining Buddhahood' but that deep joy of choosing the practice daily and deepening my 'faith like water'...

"Today there are people who have faith in the Lotus Sutra. The belief of some is like fire while that of others is like water. When the former listen to the teachings, their passion flares up like fire, but as time goes on, they tend to discard their faith. To have faith like water means to believe continuously without ever regressing."

(The Two Kinds of Faith - The Writings of Nichiren Daishonin, Volume 1, page 899) http://www.sgilibrary.org/view.php?page=899 Selection source: "Kyo no Hosshin", Seikyo Shimbun, October 31st, 2012


Background
Nichiren Daishonin wrote this letter at Minobu to Nanjo Tokimitsu, the steward of Ueno Village in Suruga Province, in the second month of the fourth year of Kenji (1278). The previous year had been a time of turmoil. A serious drought had devastated crops, and the resulting famine brought countless hardships. In addition, an epidemic had swept the area, causing many deaths. At the same time, the threat of a second invasion by Mongol forces contributed to a general feeling of unease.
In this letter, Nichiren Daishonin expresses his gratitude for Nanjo’s offerings and praises him for his deep sincerity. He introduces the concept of the two kinds of faith: faith like ephemeral fire and faith like ever-flowing water. The Daishonin lauds Nanjo’s faith as being like the latter.

Commemorating the birth of Nichiren Daishonin

Celebrating the birth of Nichiren Daishonin with utmost and eternal gratitude...

From the February issue of the Art of Living:

Nichiren Daishonin was born on 16 February 1222 in a small fishing village called Kominato, on the south-eastern corner of Japan. In 1233, he became a novice monk at Seicho-ji temple, in Awa Province (now Chiba Prefecture). Temples served as centres of learning and it was here that the Daishonin learned to read, write and study in earnest.
This was a tumultuous era. There was a succession of unusually severe natural disasters and the activities of power-hungry political sects compounded the immense suffering of the populace. Much confusion also existed within the religious world and many people sought solace in doctrines which taught that, since ordinary people could not attain enlightenment through their own actions in this world, happiness and relief were only to be found after death.
Witnessing the sufferings of the people, the young Nichiren vowed at the age of 12 to become the wisest person in all Japan. On 28 April 1253, at the age of 32 and following years of intensive study of Buddhist doctrine, he first declared the teaching of Nam-myoho-renge-kyo, the heart and essence of the Lotus Sutra and the teaching that would allow people to transform their lives.
Nichiren Daishonin's continued efforts to spread a teaching which taught that each individual had the potential to be a Buddha, inevitably put him on a collision course with those in power who wished to maintain their status by keeping ordinary people subservient.
Nichiren Daishonin faced numerous persecutions and was almost executed. However, remaining undaunted, he was able to overcome all obstacles and, by so doing, demonstrated the power of a human being who bases themselves on the Law. Furthermore, he was able to embody his enlightened life-condition in graphic form as the Gohonzon in 1279 and thereby opened up the unconditional path to Buddhahood for all humanity.

Daily Gosho - Reply to Kyo'o

Always inspired by the conviction of Nichiren Daishonin in this Gosho. We recently studied it in our Mother & Baby meeting (Reply to Kyo'o study notes).

Last year, we started a daimoku campaign for a member who was suffering with illness. She made a full recovery, which was obviously fantastic news. The other benefit which came out of those 6am domei daimoku sessions was increased unity in our district, amazingly so. Our daimoku was absolutely determined - "our member must win" - she did...and we did too...

"Believe in this mandala with all your heart. Nam-myoho-renge-kyo is like the roar of a lion. What sickness can therefore be an obstacle?"

(Reply to Kyo'o - The Writings of Nichiren Daishonin, Vol.1, page 412) http://www.sgilibrary.org/view.php?page=412 Selection source: "Kyo no Hosshin", Seikyo Shimbun, October 31st, 2012


Background
This brief letter was written in the eighth month of the tenth year of Bun’ei (1273) and was addressed to Kyo’o, Shijo Kingo’s infant daughter. Since Kyo’o was then only one year old, however, it may be assumed that the letter was meant for Shijo Kingo and his wife, Nichigen-nyo. They had two children, Kyo’o (Sutra King) and another daughter, Tsukimaro (Full Moon), who was a year older. Both were apparently named by Nichiren Daishonin. 
This letter was written in response to news that Kyo’o had become seriously ill. At this time the Daishonin was living in exile on Sado Island.
The Daishonin explains the significance of the Gohonzon, the object of devotion. At the Tatsunokuchi Persecution in 1271, the Daishonin revealed his identity as the Buddha of the Latter Day of the Law. Only after this did he begin to inscribe the Gohonzon and bestow it on his followers, particularly those who had staunch faith in his teachings.
In this letter, the Daishonin says that the boundless benefits of the Gohonzon will surely cure Kyo’o’s sickness and urges Kingo and his wife to believe firmly in the Gohonzon.

Daily Gosho - The Three Kinds of Treasure

Lots of thoughts this week about the behaviour of others, and how it affects me. I reacted badly to a situation this morning - you know those times when as soon as the words come out of your mouth, you start kicking yourself? Yep, one of those. My lesser self reacted in the world of Anger - my bad. I blamed the other person for my anger - really silly of me and undeserved. So, today, on this day of love and romance, the 14th of February, I will strive even harder to expand my heart and reveal my compassion for those around me. Bodhisattva Never Disparaging - I am seeking your heart!

"More valuable than treasures in a storehouse are the treasures of the body, and the treasures of the heart are the most valuable of all. From the time you read this letter on, strive to accumulate the treasures of the heart!"

(The Three Kinds of Treasure - The Writings of Nichiren Daishonin, Vol.1, page 851) http://www.sgilibrary.org/view.php?page=848 Selection source: The World of Nichiren's Encouragement, Seikyo Shimbun, October 14th, 2012

Background

This letter was written at Minobu in the ninth month of 1277 and addressed to Shijo Nakatsukasa Saburo Saemon-no-jo Yorimoto, commonly known as Shijo Kingo, in Kamakura. Sometime around 1274, Shijo Kingo had begun making efforts to convert his lord, who was named Ema, to the Daishonin’s teachings. Lord Ema, however, did not respond positively. Instead, he reduced the size of Kingo’s landholdings and threatened to send him to the remote province of Echigo. Kingo’s colleagues spread scurrilous reports about him, and Kingo was accused of fomenting trouble at a debate in the sixth month of , during which the Tendai priest Ryuzo-bo was bested by the Daishonin’s disciple Sammi-bo.

Nichiren Daishonin cautions Shijo Kingo and instructs him on the best course of behavior in his trying circumstances. Later that year Lord Ema fell ill, and Kingo, applying his medical skills, helped cure him. The lord was most grateful and in 1278 restored, and later even increased, Kingo’s landholdings.

At the outset of this letter, the Daishonin tells Kingo that he should remember his debt of gratitude to his lord, and stresses the Buddhist teaching that fundamental changes within oneself inevitably result in changes in the environment. He mentions that when he was about to be executed at Tatsunokuchi Kingo vowed to die by his side. Now Kingo is undergoing a severe ordeal and the Daishonin is exerting all his powers to protect him. The Daishonin says that, since Kingo was fortunate enough to have been born human and encountered the true teaching, he should accumulate “the treasures of the heart” and win the respect of others. Finally, through historical references to Emperor Sushun and others, the Daishonin teaches Kingo that as a Buddhist he should conduct his daily life admirably and be considerate of others.

Daily Gosho - On Attaining Buddhahood in This Lifetime

This famous extract reminded me of a conversation I had last week about our daily practice, and the "quality" of our daimoku.

Nichiren Daishonin advised us to chant to our heart's content...but what does that mean to us? Is it a "without-fail" three hours a day, or a vibrant, energetic five minutes? I know there are times when I've sat in front of the Gohonzon, and it's taken me a good while to really feel connected; other times, I've chanted "galloping-horse" daimoku for five minutes, and felt instantly refreshed and alive. Would love to share our experiences on how the quality of our daimoku may sometimes be more important than the time spent? What do you think? What works best for you?

"Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo."

(On Attaining Buddhahood in This Lifetime - The Writings of Nichiren Daishonin, Vol.1, page 4) http://www.sgilibrary.org/view.php?page=3 Selection Source: Kyo no Hosshin, Seikyo Shinbun, October 29th, 2012


Background
This letter was written to Toki Jonin in the seventh year of Kencho (1255), two years after Nichiren Daishonin established his teaching of Nam-myoho-renge-kyo. At the time of this letter, the Daishonin was thirty-four years old and was living in Kamakura, the seat of the military government. Toki was a staunch follower of the Daishonin who lived in Wakamiya in Shimosa Province. He received some thirty letters, including Letter from Sado and one of the major treatises, The Object of Devotion for Observing the Mind. A retainer of Lord Chiba, the constable of Shimosa, Toki had become a follower of the Daishonin around 1254.
Of all his writings from the mids, On Attaining Buddhahood in This Lifetime focuses most clearly on the tenets of the Daishonin’s Buddhism; many of the other works of this period are aimed chiefly at refuting the erroneous doctrines of other schools and discussing theoretical questions. This short essay not only reflects the theories T’ien-t’ai formulated based on the Lotus Sutra, but also reveals the concrete practice for attaining Buddhahood—namely, chanting Nam-myoho-renge-kyo—that is missing in T’ient’ai’s theoretical framework.
Myoho-renge-kyo is the title of the Lotus Sutra, but to the Daishonin it is much more; it is the essence of the sutra, the revelation of the supreme Law itself. Apparent in this work are both the depth of his thought and his conviction that Nam-myoho-renge-kyo is the only teaching that can lead people to Buddhahood in this lifetime.

Annekei - If You Wanna Be Free via SGI-USA

Love the track, love the message and especially love the voice - just beautiful...  http://youtu.be/5BoaZeT_daw 

Daily Gosho - The Problem to Be Pondered Night and Day

Sensei gives us the following guidance to start creating the causes in our life to appear as manifest effects of our determination:


"The moment we resolve "I will become healthy!" "I will become strong!" "I will work cheerfully for kosen-rufu!" our lives begin to move in that direction. We have to make up our minds." President Ikeda

So I am redetermining to determine! To dig even deeper, to chant even more fervently with my Actual Proof Campaign November 2013 determinations at the forefront of my mind and to achieve victories for myself and others, my family and my chapter.


"You must not spend your lives in vain and regret it for ten thousand years to come."

(The Problem to Be Pondered Night and Day  - The Writings of Nichiren Daishonin, Volume 1, page 622) http://www.sgilibrary.org/view.php?page=620 Selection source: "Kyo no Hosshin", Seikyo Shimbun, October 28th, 2012

Background

This letter was written to Toki Jonin, a learned and dedicated disciple who lived in Shimosa Province. In it Nichiren Daishonin stresses the extreme seriousness of the offense of slander and also the importance of embracing the supreme Buddhist teaching. The letter is dated simply the twenty-third day of the eighth month, and though it is generally thought to have been written in the first year of Kenji (1275) at Minobu, no firm conclusion has been reached in this regard. Other opinions are that the Daishonin wrote it in 1276 or even in 1273 while he was still on Sado Island.

In the Daishonin’s teaching, rather than adherence to a specific code of conduct, one’s fundamental posture toward the Mystic Law, or ultimate reality, determines one’s happiness or unhappiness in life. A person who seeks and awakens to the ultimate truth within will attain enlightenment, while one who remains in ignorance of it or even slanders it will continue to be bound by suffering. Hence the Daishonin’s emphasis on exclusive commitment to the Lotus Sutra, which teaches the direct attainment of Buddhahood for all people.

In the last part of this letter, the Daishonin raises a question that had crossed many people’s minds: on the basis of what sort of insight does he dare to criticize such eminent teachers of the past as Kobo, Jikaku, and Chisho? However, instead of answering this question directly, he simply says, “You had better cut short your sleep by night and curtail your leisure by day, and ponder this!” This passage, from which the letter takes its name, suggests that the most important task of our human existence is to seek out and uphold the correct teaching leading to enlightenment.

Daily Gosho - The Properties of Rice

Remembering that I'm here in Essex for a reason, to share the humanistic philosophy of Nichiren Daishonin's Buddhism with my community. Not easy, takes a lot of courage - I must remember that Nichiren Daishonin himself has entrusted me with this task...

"I entrust you with the propagation of Buddhism in your province. It is stated that 'the seeds of Buddhahood sprout as a result of conditions, and for this reason they preach the single vehicle.'"

(The Properties of Rice - The Writings of Nichiren Daishonin, page 1117) http://www.sgilibrary.org/view.php?page=1117 Selection source: "Kyo no Hosshin", Seikyo Shimbun, October 25th, 2012


Background
Only a fragment of this letter remains, and its recipient and the date of its writing are not known. It was once thought to represent the concluding portion of The True Aspect of All Phenomena, written on Sado Island in the fifth month of 1273, but in view of its style and content it is now considered to be a fragment of a letter written after Nichiren Daishonin moved to Mount Minobu. Likewise, it is thought that it may have been sent to the lay priest Takahashi Rokuro Hyoe, who lived at Kajima in Fuji District of Suruga Province. Takahashi’s wife was Nikko Shonin’s aunt, and Takahashi and his family appear to have actively supported the propagation movement in the Fuji area.
It is worthy of note that, in closing, the Daishonin entrusts the letter’s recipient with the responsibility for propagation in his province, suggesting that the recipient had strong faith and was a leading figure among the believers in that area.

Commemorating the birth of Josei Toda

Celebrating today, Josei Toda's birth in 1900, his life and achievements. 

http://www.sgi.org/about-us/history-of-sgi/josei-toda-second-president-of-the-soka-gakkai.html

Prayer beads Toda made from 
milk-bottle tops while in prison, 
and a slate on which he kept a record of 
the daimoku he chanted in prison

So, what does a Buddha look like?

Courtesy of SGI-USA, latest Buddha Beat video at http://youtu.be/qU7oAkGists

Daily Gosho - Reply to Kyo'o

We recently studied this Gosho in our Mother & Baby meetings (study notes at Reply to Kyo'o). Wonderful Gosho, filled with compassion and conviction from Nichiren Daishonin. So for this blog post, let's look at the Gohonzon - the sumi ink representation of Nichiren Daishonin's lifestate.

Maybe it's just me, but sometimes it's very easy for me to think - "right, let's start gongyo", in a practical way - what I am really striving to do more of, is "Right, I'm starting gongyo - I am connecting with the lifestate of Nichiren Daishonin, I AM a Buddha, and with Nam Myoho Renge Kyo at the centre of my life - what is there that cannot be achieved..."

I think the old-style gongyo allowed me that time to get into the zone, as it were, whereas now I need a certain amount of daimoku before I'm really focused. Would love to hear how other members feel when they start gongyo and daimoku...thank you.

"I, Nichiren, have inscribed my life in sumi ink, so believe in the Gohonzon with your whole heart. The Buddha's will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo."

(Reply to Kyo'o - http://www.sgilibrary.org/view.php?page=412 The Writings of Nichiren Daishonin, Vol.1, page 412) Selection source: "Kyo no Hosshin", Seikyo Shimbun, October 24th, 2012


Background
This brief letter was written in the eighth month of the tenth year of Bun’ei (1273) and was addressed to Kyo’o, Shijo Kingo’s infant daughter. Since Kyo’o was then only one year old, however, it may be assumed that the letter was meant for Shijo Kingo and his wife, Nichigen-nyo. They had two children, Kyo’o (Sutra King) and another daughter, Tsukimaro (Full Moon), who was a year older. Both were apparently named by Nichiren Daishonin.
This letter was written in response to news that Kyo’o had become seriously ill. At this time the Daishonin was living in exile on Sado Island.
The Daishonin explains the significance of the Gohonzon, the object of devotion. At the Tatsunokuchi Persecution in 1271, the Daishonin revealed his identity as the Buddha of the Latter Day of the Law. Only after this did he begin to inscribe the Gohonzon and bestow it on his followers, particularly those who had staunch faith in his teachings.
In this letter, the Daishonin says that the boundless benefits of the Gohonzon will surely cure Kyo’o’s sickness and urges Kingo and his wife to believe firmly in the Gohonzon.

Daily Practice - latest SGI-UK e-bulletin out now!

Latest issue of the SGI-UK e-bulletin is online now at http://www.sgi-uk.info/wp-content/uploads/2013/02/sgi_e_bulletin_issue89.pdf  Hope everyone's having a great start to February so far!

Daily Gosho - Flowering and Bearing Grain

Mentor & Disciple relationship eh. Easy to read, easy to say, but a lot harder to 'feel' perhaps? What  has your experience been like? 

Developing my mentor disciple relationship has truly revolutionised my practice, but I will be honest, it did take some time! I used to read Sensei's guidance, think it was wonderful, but I wonder actually how much I 'lived' the guidance. I think mine was very much the first out of the three disciple relationships: 

1) Someone who believes 2) Someone who believes and takes action 3) Someone who believes, takes action and stands up with their mentor to achieve their vow.

As part of my 3rd May determinations I set last year, I'm really striving to practice every day as a true disciple of Sensei, and seek his heart.. I ask myself, 'What would Sensei do?' in situations where I'm stuck for an answer and this way of practising has really opened up my life... 

More guidance on the oneness of mentor and disciple can be found at Mentor Disciple Relationship. Would be great to share experiences too on how other members practice with our mentor's spirit... thank you!

"If teacher and disciple are of different minds, they will never accomplish anything."

(Flowering and Bearing Grain - The Writings of Nichiren Daishonin, Vol. 1, page 909) http://www.sgilibrary.org/view.php?page=909 Selection source: Myoji no Gen, Seikyo Shimbun, October 23rd, 2012


Background

Nichiren Daishonin sent this message from Minobu in the fourth month of 1278 for the second memorial service for Dozen-bo. Dozen-bo had been a senior priest at Seicho-ji temple, where the Daishonin entered the priesthood. The Daishonin studied under him from the age of twelve. The letter was addressed to his former seniors at Seichoji, Joken-bo and Gijo-bo.
When Nichiren Daishonin first declared the teaching of Nam-myoho-renge-kyo at Seicho-ji in 1253, he strongly refuted the dominant Pure Land school. Tojo Kagenobu, the steward of the village and an ardent Pure Land believer, became enraged and ordered his arrest. Dozen-bo helped the Daishonin escape. However, fearing the others, Dozen-bo remained a priest of Seicho- ji to the end of his life, but the Daishonin never forgot his former teacher.
In the seventh month of 1276, having learned of Dozen-bo’s death, the Daishonin wrote On Repaying Debts of Gratitude in honor of his memory and sent it to Joken-bo and Gijo-bo.

Daily Gosho - On Attaining Buddhahood in This Lifetime

One man's meat is another man's poison, I think the saying goes.  I think what Nichiren Daishonin is saying in this Gosho is that whatever the situation we find ourselves in, it is really up to us to chant to gain clarity on what's really going on, and then determine to change the situation into a 'pure land'. I suppose it comes down to our three practices, our study and practice to really see our karma in action, and then our faith, study and practice to absolutely change the bits that cause us to suffer...

(It also states that, if the minds of living beings are impure, their land is also impure, but if their minds are pure, so is their land.) There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds."

(On Attaining Buddhahood in This Lifetime - The Writings of Nichiren Daishonin, Vol.1, page 4) http://www.sgilibrary.org/view.php?page=3 Selection Source: Kyo no Hosshin, Seikyo Shinbun, October 22nd, 2012


Background
This letter was written to Toki Jonin in the seventh year of Kencho (1255), two years after Nichiren Daishonin established his teaching of Nam-myoho-renge-kyo. At the time of this letter, the Daishonin was thirty-four years old and was living in Kamakura, the seat of the military government. Toki was a staunch follower of the Daishonin who lived in Wakamiya in Shimosa Province. He received some thirty letters, including Letter from Sado and one of the major treatises, The Object of Devotion for Observing the Mind. A retainer of Lord Chiba, the constable of Shimosa, Toki had become a follower of the Daishonin around 1254.
Of all his writings from the mids, On Attaining Buddhahood in This Lifetime focuses most clearly on the tenets of the Daishonin’s Buddhism; many of the other works of this period are aimed chiefly at refuting the erroneous doctrines of other schools and discussing theoretical questions. This short essay not only reflects the theories T’ien-t’ai formulated based on the Lotus Sutra, but also reveals the concrete practice for attaining Buddhahood—namely, chanting Nam-myoho-renge-kyo—that is missing in T’ient’ai’s theoretical framework.
Myoho-renge-kyo is the title of the Lotus Sutra, but to the Daishonin it is much more; it is the essence of the sutra, the revelation of the supreme Law itself. Apparent in this work are both the depth of his thought and his conviction that Nam-myoho-renge-kyo is the only teaching that can lead people to Buddhahood in this lifetime.

Daily Study - The Sutra of True Requital

Taken from the extracts in December's Art of Living magazine

For me, this Gosho really empowers women - how amazing was Nichiren Daishonin's lifestate to take on the task of propagating the Mystic Law to women, for whom traditionally, enlightenment could not take place in their present lifetime. His way of thinking - the proclamation of equal entitlement for enlightenment, the practical application to allow enlightenment and subsequent propagation, seems so advanced for its time. He seems to me to be a hero for women's liberation and equality…

This sutra is superior to all other sutras. It is like the lion king, the monarch of all the creatures that run on the ground, and like the eagle, the king of all the creatures that fly in the sky. Sutras such as the Devotion to Amida Buddha Sutra are like pheasants or rabbits. Seized by the eagle, their tears flow; pursued by the lion, fear grips their bowels. And the same is true of people like the Nembutsu adherents, the Precepts priests, the Zen priests, and the True Word teachers. When they come face to face with the votary of the Lotus Sutra, their color drains away and their spirits fail.

For all those who wished to believe the Lotus Sutra and yet could not do so with complete certainty, the fifth volume presents what is the heart and core of the entire sutra, the doctrine of attaining Buddhahood in one’s present form. It is as though, for instance, a black object were to become white, black lacquer to become like snow, an unclean thing to become clean and pure, or a wish-granting jewel to be placed into muddy water [to make it transparent]. Here it is told how the dragon girl became a Buddha in her reptilian form. And at that moment there was no longer anyone who doubted that all men can attain Buddhahood. This is why I say that the enlightenment of women is expounded as a model.

Nichiren Daishonin uses the example of the Dragon King's daughter (Dragon Girl) to show how women too have inherent Buddhahood and the potential to attain Buddhahood in their present form.  We don't have to wait for our next lifetime, we don't need to suffer whilst we wait, and we can do it right now, no matter what our karma or circumstances.

When Nichiren Daishonin talks of "attaining Buddhahood", it doesn't mean that we reach a separate physical place, or wave a placard in the air proclaiming that we are now Buddhas :)  but more that we manifest our Buddha nature - our courage, compassion, wisdom - in our daily life. We don't need to be some kind of superman/woman; our pond can be as murky as you like - we continue to be ordinary people. But we have the inherent power, which comes from our daimoku, to summon up this lifestate - to make Buddhahood the dominant world from which we operate. 

I see this as truly liberating for women in the 13th century who would not have had the freedom that we enjoy today. Of course, some of us might not feel like Buddhas all of the time :) but through faith, we do understand that we have the potential to be - rather than women who were told that there was no hope for them, that they had to wait until rebirth, that they had to continue to suffer. We, the Bodhisattvas of the Earth in the Latter Day of the Law, don't need to continue that cycle of suffering & rebirth, a little more suffering, and rebirth again. We have Nam Myoho Renge Kyo. 

Now I, Nichiren, was born as a human being, something difficult to achieve, and I have encountered the Buddha’s teachings, which are but rarely to be met with. Moreover, among all the teachings of the Buddha, I was able to meet the Lotus Sutra. When I stop to consider my good fortune, I realize that I am indebted to my parents, indebted to the ruler, and indebted to all living beings.

With regard to the debt of gratitude owed to our parents, our father may be likened to heaven and our mother to the earth, and it would be difficult to say to which parent we are the more indebted. But it is particularly difficult to repay the great kindness of our mother.
Since I have realized that only the Lotus Sutra teaches the attainment of Buddhahood by women, and that only the Lotus is the sutra of true requital for repaying the kindness of our mother, in order to repay my debt to my mother, I have vowed to enable all women to chant the daimoku of this sutra.

In this paragraph, we see Nichiren's commitment to showing his gratitude to his parents; his mother in particular. He feels that the best way he can repay his gratitude is for his mother to attain enlightenment, and all women thereafter. Of course, without our parents, we would not have been born to meet the practice in this lifetime.

Buddhism in Japan today is exactly like this. It is merely plots and rebellions in a different form. The Lotus Sutra represents the supreme ruler, while the True Word school, Pure Land school, Zen school, and the Precepts priests, by upholding such minor sutras as the Mahavairochana Sutra and the Meditation on the Buddha Infinite Life Sutra, have become the deadly enemies of the Lotus Sutra. And yet women throughout Japan, unaware of the ignorance of their own minds, think that Nichiren, who can save them, is their foe, and mistake the Nembutsu, Zen, Precepts, and True Word priests, who are in fact deadly enemies, for good friends and teachers. And because they look upon Nichiren, who is trying to save them, as a deadly enemy, these women all join together to slander him to the ruler of the country, so that, after having been exiled to the province of Izu, he was also exiled to the province of Sado.

I can imagine the vehement anger of these women described by Nichiren who plotted with his enemies to banish him to Izu and Sado. What a difference to our own behavior. The women of the Soka Gakkai who exert themselves tirelessly propagating the Mystic Law are beyond compare, making causes for the happiness of themselves, their families and for the whole of society. How deluded these women must have been to be so determined to cause Nichiren such suffering.

Nevertheless, when I was exiled to the province of Sado, the constable of the province and the other officials, following the design of the ruler of the nation, treated me with animosity…(E)very single steward and Nembutsu believer worthy of the name kept strict watch on my hut day and night, determined to prevent anyone from communicating with me. Never in any lifetime will I forget how in those circumstances you, with Abutsu-bo carrying a wooden container of food on his back, came in the night again and again to bring me aid. It was just as if my deceased mother had suddenly been reborn in the province of Sado!

How full of gratitude does Nichiren sound for Sennichi's care and gift of much-needed food? The bond with her mentor must have been very strong for her to make the journey amidst such circumstances. He likens her to his mother, a wonderfully moving comparison which shows his profound respect for his disciple.

Background
This letter was written at Minobu on the twenty-eighth day of the seventh month of the first year of Koan (1278), the day after Abutsu-bo, a lay follower, arrived on his third journey from Sado Island to visit Nichiren Daishonin. This letter is the Daishonin’s answer to one that Abutsu-bo had delivered from his wife, the lay nun Sennichi.
Some scholars maintain that the lay nun Sennichi served as an attendant to a court lady accompanying the Retired Emperor Juntoku during his banishment to Sado after the Jokyu Disturbance of 1221, but it is more likely that she was a native of the island. She and her husband were devoted followers of the Daishonin and supplied him with food, writing materials, and other necessities for more than two years, until his pardon in 1274. After the Daishonin’s move to Minobu, the lay nun sent her husband with offerings to visit him there at least three times.
In the first portion of this letter, the Daishonin emphasizes the superiority of the Lotus Sutra from the standpoint of its teaching that women can attain Buddhahood. The provisional teachings, he says, deny that women can become Buddhas; only the Lotus Sutra clearly reveals that they are able to do so. The Daishonin declares that the enlightenment of women as taught in the Lotus Sutra shows that all living beings can attain Buddhahood in their present form.
He then takes up the subject of repaying one’s debt of gratitude to one’s parents, especially to one’s mother. Since the Lotus is the only sutra that guarantees the enlightenment of women, he says, it is also the only one that truly enables one to requite one’s mother’s kindness. Nevertheless, the women of Japan reject both the Lotus Sutra and its votary, and chant only the name of Amida Buddha. But, says the Daishonin, Amida will never protect an enemy of the Lotus Sutra. Thus he shows that the one vehicle of the Lotus Sutra is the basis of all Buddhist teachings.
While in exile on Sado, the Daishonin was harshly treated by many of the islanders. The lay nun Sennichi and her husband, however, risked their personal safety to serve him and maintained their faith despite many hardships.

Daily Practice - Buddhist in America

Dan Corkish's moving account of why he practices Nichiren Daishonin's Buddhism  http://youtu.be/BPSiLA65p1Q