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.