The Opening of the Eyes

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Editor’s Note ...... vii

Preface: “Opening of the Eyes”—A Call To Open Our Eyes to , To Open Our Eyes to the People ...... 1

Introduction ...... 3 1 The Three Virtues—Sovereign, Teacher and Parent—Establishing the of the People Through Compassion and Enduring Persecution 15 2 The “Teaching Hidden in the Depths of the ”—The Supreme Law That Opens the Path to for All People ...... 25 3 Original Cause and Original Effect—Eternal Buddhahood and the Unending Way Are Opened Through Faith ...... 33 4 The Fivefold Comparison—Clarifying the Causality of Life and the Fundamental Direction for Human Existence 43 5 A Vow for the Enlightenment of All People—The Power Deep Within Our Lives That Can Overcome All Obstacles . . . . 51 6 The Votary of the —One Who Practices the Correct Teaching With Outstanding Perseverance and Compassion ...... 59 7 The Profound Debt Owed to the Lotus Sutra and the Protection Received by Those Who Spread the Supreme Law of Universal Enlightenment 67 8 The Six Difficult and Nine Easy Acts—To Discard the Shallow and Seek the Profound Is the Way of a Person of Courage ...... 77

v For 2020 SGI-USA Essential Exam only. Please do not share. 9 The Two Admonitions of the “” Chapter—A Call To Lead All People to Enlightenment Based on the Teachings of Changing Poison Into Medicine and Attaining Buddhahood in One’s Present Form 85 10 The Three Powerful Enemies, Part 1—The Anatomy of Persecution Arising From Fundamental Darkness ...... 95 11 The Three Powerful Enemies, Part 2—Confronting the Most Formidable Enemy: Arrogant False Sages ...... 103 12 Why the Votary of the Lotus Sutra Encounters Great Persecutions—The Votary’s Battle Against the Fundamental Evil of the Slander of the Law ...... 113 13 “I Will Be the Pillar of Japan”—Standing Alone and Dedicating One’s Life to the Vow for Kosen-rufu 123 14 Lessening One’s Karmic Retribution—The Principle of Changing Karma That Frees People From Suffering ...... 133 15 “I and My Disciples”—Attaining Buddhahood Through Steadfast Faith at the Crucial Moment ...... 143 16 Shakubuku—A Lion’s Roar of Great Compassion To Refute Error and Spread Good ...... 151 17 The Sovereign, Teacher and Parent of the Buddhism of Sowing of the Latter Day of the Law, Part 1 ...... 161 18 The Sovereign, Teacher and Parent of the Buddhism of Sowing of the Latter Day of the Law, Part 2 ...... 169 19 Enjoying Infinite Benefit Throughout Eternity—The Boundless Joy of a Life of Unceasing Challenge Based on the Mystic Law ...... 175

Notes ...... 183

Index ...... 209

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his series of lectures by SGI President Ikeda were published in SGI-USA’s T Living Buddhism from the November 2004 issue to the April 2005 issue, the June 2005 issue to the December 2005 issue and the January–February 2006 issue to the July–August 2006 issue. Please also see The Writings of Nichiren Daishonin, vol. 1, pp. 220–98, for “The Opening of the Eyes.”

• GZ, page number(s)—refers to the Gosho zenshu, the Japanese-language compilation of letters, treatises, essays and oral teachings of Nichiren Daishonin.

• LSOC, page number(s)—refers to The Lotus Sutra and Its Opening and Closing , translated by Burton Watson (Tokyo: Soka Gakkai, 2009).

• OTT, page number(s)—refers to The Record of the Orally Transmitted Teach- ings, translated by Burton Watson (Soka Gakkai: Tokyo, 2004).

• WND, page number(s)—refers to The Writings of Nichiren Daishonin, vol. 1 (WND-1) (Tokyo: Soka Gakkai, 1999) and vol. 2 (WND-2) (Tokyo: Soka Gakkai, 2006).

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“Opening of the Eyes”—A Call To Open Our Eyes to Nichiren, To Open Our Eyes to the People

eligion is the pillar of humanity. Phi- age—and, more specifically, in people’s actual Rlosophy is the backbone of life. lives and in society. The Soka Gakkai has advanced based on Above all, based on Nichiren’s writings, the strength of its members’ solid ground- President Toda called on people to stand up ing in Buddhist study, a pursuit that can be as of the Earth and work for likened to the rigorous training of a master the genuine welfare and prosperity of their swordsman. Opening the pages of Nichi- country. His compassionate guidance and ren Daishonin’s writings with the spirit of encouragement awakened a sense of courage receiving direct instruction and guidance and mission in the depths of their lives. I am from the Daishonin himself, members every- firmly convinced that in the seven hundred where have deepened their understanding of years following the Daishonin’s death, no one faith, practice and study; summoned forth had ever read his writings from the perspec- courage; and emerged victorious in their tive that all people are Bodhisattvas of the struggles for kosen-rufu. When we advance Earth. President Toda, however, lectured on with Nichiren’s writings as our foundation, the Daishonin’s teachings based on his own we will never be deadlocked. inner awareness and sense of mission as a The lectures I received in my youth from Bodhisattva of the Earth, which he gained as my mentor, second Soka Gakkai president a result of his spiritual awakening in prison Josei Toda, continue to resonate vibrantly in during World War II. my heart even now. His lectures covered such It goes without saying that President topics as life, happiness, government, culture, Toda’s lectures also played a pivotal and deci- peace, human integrity, the principles of orga- sive role in my own life. In fact, my first fateful nization and the mentor-disciple relationship. encounter with my mentor (on August 14, His free and far-reaching discourses truly 1947) took place during one of his lectures on revived in the present the Daishonin’s treatise “On Establishing the

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Correct Teaching for the Peace of the Land.” around the world are searching for a human- After joining the Soka Gakkai, I attended his istic religion. Out of the hope that it may lectures on the Lotus Sutra, and later I was serve as a key for ushering in such an age and able to have early-morning study sessions with become a source of inspiration and growth for him, during which he discussed the profound my fellow SGI members everywhere, I have philosophy and principles of Nichiren Bud- decided to embark on a new series of lectures dhism. President Toda was truly a master on “The Opening of the Eyes,” an important in giving lectures. I was so impressed that I writing embodying the great lion’s roar of the remember thinking, There are three kinds of lec- Daishonin. Toward realizing a century of life tures: unskilled, skilled and artistic—Mr. Toda’s and a century of humanity, I would like to belonged to the last category. As President Toda’s discuss the essence of Nichiren Buddhism disciple, I also exerted myself on the front lines and the steadfast commitment of the SGI, an by giving lectures and striving to convey the organization that has inherited the true spirit greatness of Nichiren Buddhism to as many of the Daishonin. I would also like to leave people as possible. behind a solid spiritual foundation for the Like a lion’s roar, the truth and justice SGI of the future. of Nichiren Daishonin is a powerful force Philosophy is what empowers our strug- for defeating the devilish nature inherent in gle to be victorious in life. All of you who are human life. The reverberations of his invinci- earnestly studying and internalizing Nichiren ble life force that surmounted successive major Buddhism, an extremely lofty and profound persecutions impart courage, hope, confidence practical philosophy, are certain to become and joy to those challenging painful obstacles eternal “doctors of philosophy.” I began this and hardships. His words of profound con- series of lectures with the ardent prayer that templation and introspection teach us the each of you will illuminate the deepening correct path of kosen-rufu and life. For that darkness of modern society with the bril- reason, making his writings our foundation is liant light of the Daishonin’s writings—the also the correct path leading to victory both in eternally treasured teachings of hope—and life and in our struggle for kosen-rufu. develop into courageous people of philosophy We of the SGI aspire to make the twenty- who will build a century of humanity. first century an age of the victory of the people, the victory of youth and the victory of DAISAKU IKEDA humanity. Now, more than ever before, people November 18, 2006

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he central theme of Nichiren Daishonin’s T lengthy two-part treatise, “The Opening Nichiren Daishonin’s of the Eyes,” can indeed be summed up in the Writing Paper short phrase opening the eyes. “The Opening of the Eyes” was writ- While the Daishonin’s original text of this ten on sixty-five sheets of handmade writing is not extant, there is a record indi- Japanese paper. Unfortunately, because cating that it consisted of a total of sixty-six the original manuscript was lost when a great fire raged through Minobu in 1875, pages: sixty-five sheets of paper for the body there is no way to confirm exactly which of the work and one sheet of paper on which kind or size of paper it was written on. the Daishonin himself had written “The Being exiled on Sado Island obvi- Opening of the Eyes” as the title page.1 ously made it difficult for the Daishonin “Opening the eyes” means exactly that: to procure paper, as he confirms when “to open the eyes.” It can also be read as the he writes, “There is very little writing Daishonin’s call: “Open your eyes!” paper here in the province of Sado” How can we open the closed eyes of (“Letter from Sado,” WND-1, 306). How, then, did he obtain sufficient paper to people’s hearts? With what light can we write “The Opening of the Eyes” and illuminate the darkness of ignorance?2 It is other treatises and letters while in exile? Nichiren Daishonin, the of the Latter Historians speculate that, while he Day of the Law, who opened a path to answer was staying at Echi* immediately after the these questions. Tatsunokuchi Persecution (in September The flame of Nichiren’s struggle as the 1271, which was followed by his exile votary of the Lotus Sutra—a struggle aimed to Sado at the end of October), his at leading humanity to enlightenment and disciples may have prepared a supply of actualizing the principle of “establishing the paper for him, or that paper may have been among the offerings made to him correct teaching for the peace of the land” by his followers. It is also thought that while battling against all manner of devilish the disciples who accompanied him to functions—only burned even more brightly Sado may have brought a large quantity when he was exiled to snowbound Sado of paper along with them. Island. We can discern his unyielding resolve

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expected, however, no chains of any form Using this paper, Nichiren continued could ever shackle his spirit. writing at a furious pace even in the Throughout the pages of human history, midst of great persecution. While in there are many wise people and sages who Echi, he sent numerous letters to those bravely endured attack and oppression. The followers who were imprisoned in the aftermath of his arrest, as well as to Toki Daishonin stands out among them for having Jonin, Shijo Kingo, Ota Jomyo and others. declared his intent to save all humankind and And during the journey from Echi to secured the path to do so while exiled under Sado and immediately after his arrival at the harshest of conditions. “I will be the pillar Sado, he not only wrote a steady stream of Japan,” he cried invincibly. No persecution of letters to his followers, but also com- or devilish force could hinder the Daishonin, posed the treatise “The Opening of the who had stood up to fulfill his vow to lead all Eyes.” The voluminous body of letters people to enlightenment. and treatises he produced during that A person awakened to the inherent Law period attests to his strenuous and unre- of life can truly become a colossus of the mitting effort to encourage his followers. noblest human spirit.

* Echi: A fief held by Homma Rokuro Saemon, the Nichiren Buddhism is a “religion for all deputy constable of Sado Island. It was located in human beings.” It was Nichiren who firmly what is now Atsugi City in Kanagawa Prefecture, adjacent to Tokyo. After the Tatsunokuchi established the great path of the “human Persecution, which occurred on September 12, religion” elucidated in the Lotus Sutra, the 1271, Nichiren was held in custody at Homma’s resi- essence of Buddhism, and who dence at Echi before being taken to exile on Sado on October 10, arriving there on October 28. left behind the means for all people to realize genuine happiness and lasting peace. The Daishonin is truly the “pillar,” the from the following well-known passage of “eyes” and the “great ship” of all humankind. “The Opening of the Eyes”: “This I will state. However, the befuddled rulers of Japan of his Let the gods forsake me. Let all persecutions day, as well as perverse and fawning priests assail me. Still I will give my life for the sake of dwelling in the world of animals,4 tried to the Law . . . Here I will make a great vow . . . topple this pillar. 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!” (WND-1, 280–81). Writing in the Midst of From the standpoint of society, he was Extreme Conditions an exile. Though he was the victim of perse- cution by the powerful and was innocent of In another writing, “The Actions of the the charges brought against him, he found Votary of the Lotus Sutra,” Nichiren himself sentenced to exile, a penalty second Daishonin gives a detailed account of how in severity only to execution,3 and placed he came to compose “The Opening of the in a veritable prison of nature. As was to be Eyes”: “After everyone had gone [following

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the Tsukahara Debate,5 held in January 1272, on Sado], I began to put into shape a Shijo Kingo work in two volumes called The Opening of While “The Opening of the Eyes” was the Eyes, which I had been working on since addressed to all of Nichiren Daishonin’s the eleventh month of the previous year.6 I followers, it was specifically sent to wanted to record the wonder of Nichiren, Shijo Kingo. This is also evident from in case I should be beheaded. The essential such statements relating to this trea- message in this work is that the destiny tise as: “I entrusted the manuscript to Nakatsukasa Saburo Saemon-no-jo’s of Japan depends solely upon Nichiren. [Shijo Kingo’s] messenger” (“The A house without pillars collapses, and a Actions of the Votary of the Lotus person without a soul is dead. Nichiren is Sutra,” WND-1, 772), and “As for mat- the soul of the people of this country. Hei ters of doctrine, I have discussed them no Saemon has already toppled the pillar in the work that I sent earlier to Shijo of Japan, and the country grows turbulent Saburo Saemon-no-jo [Shijo Kingo]. You as unfounded rumors and speculation rise should read that work very, very care- up like phantoms to cause dissention in the fully” (“Why No Protection from the ruling clan. Further, Japan is about to be Heavenly Gods?,” WND-2, 432). In fact, a messenger, dispatched attacked by a foreign country, as I described with various offerings by Shijo Kingo in my On Establishing the Correct Teaching. out of concern for Nichiren’s welfare, Having written to this effect [in The Open- visited Sado Island in February 1272. ing of the Eyes], I entrusted the manuscript to Nichiren apparently had this messenger Nakatsukasa Saburo Saemon-no-jo’s [Shijo deliver the treatise to Shijo Kingo, Kingo’s] messenger” (WND-1, 772). with the understanding that the latter In this passage, the Daishonin recalls his would ensure that it was read by all sentiments in writing “The Opening of the his followers in Kamakura. Eyes,” which he completed in February 1272. The Daishonin held Shijo Kingo in the highest esteem for having accompa- He begins by saying that he started planning nied him at the time of the Tatsunokuchi the treatise in November 1271, immediately Persecution, ready to die at his side. He after arriving on Sado on October 28. writes in famous praise of his disciple’s Nichiren reached Tsukahara on Sado on action: “In what lifetime could I possibly November 1, amid extremely frigid tempera- forget it?” (“The Place of the Cluster tures. The place where he initially stayed was of Blessings,” WND-1, 1069), and “This a dilapidated shrine called the Sammai-do, can only be called wondrous” (“The in the middle of a graveyard. He writes that Persecution at Tatsunokuchi,” WND-1, “it stood on some land where corpses were 196). It is not difficult to imagine, there- fore, that Shijo Kingo was chosen as the abandoned” (“The Actions of the Votary of recipient of “The Opening of the Eyes,” the Lotus Sutra,” WND-1, 769). It was a tiny because he was not only one of the structure consisting of a single room with leading followers in Kamakura but also a four posts. No statues of the Buddha were disciple who embodied the spirit of not enshrined there; the boards of the roof did not

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(“The Actions of the Votary of the Lotus begrudging one’s life for the sake of the Sutra,” WND-1, 771). Law.* In such a perilous environment, In “The Opening of the Eyes,” Nichiren immersed himself deep in thought Nichiren states that he is writing this treatise to send to his “close disciples” and composed an important work for the as a “keepsake” from him (see WND-1, enlightenment of humankind. Over the course 269), and stresses the importance of of approximately three months, he planned reading it based on faith that is infused out and wrote this treatise, which, in terms with a spirit of selfless dedication to of current Japanese standard, four hundred- Buddhism. character manuscript pages, comes to more than one hundred pages in length. After * “Not begrudging one’s life” means not sparing even our own lives in seeking to spread the Mystic arriving on Sado, he set to work right away on Law and to pursue Buddhism. This phrase appears in this task to lead all people to Buddhahood. “Encouraging Devotion,” the 13th chapter, and else- where in the Lotus Sutra. Discussing the Daishonin’s spiritual state while on Sado, President Toda once remarked: “Buddhahood is a state of absolute happiness. meet, and the walls were full of holes. It was A state of being that at each moment is like little more than a deserted shack. a translucent ocean or a cloudless sky, utterly In an extreme environment where icy invincible and fearless—this is how I perceive winds blew mercilessly and snow piled high, the Daishonin’s state of life during his exile he placed fur skins on the floor to lie or sit on on Sado. and spent his days and nights wrapped in a “When the Daishonin says, ‘Sacrificing straw coat. In addition to the freezing north- your life for the Lotus Sutra is like exchang- ern winter to which he was unaccustomed, ing rocks for gold or dung for rice’ (“The he also faced a shortage of food provisions. Actions of the Votary of the Lotus Sutra,” As a result, during November, he sent back WND-1, 764), and ‘For what I have done, some of the young disciples who had accom- I have been condemned to exile, but it is a panied him. small suffering to undergo in this present life “It is impossible to describe these mat- and not one worth lamenting. In future lives ters in writing” (“Aspiration for the Buddha I will enjoy immense happiness, a thought Land,” WND-1, 214), the Daishonin says, that gives me great joy’ (“The Opening of the referring to the deplorable conditions that Eyes,” WND-1, 287), I keenly feel that this confronted him on Sado. He admits to feeling portrays the state of life of the Buddha of the as though he had passed through the realm Latter Day.”8 of hungry spirits and fallen alive into one of In fact, while living under conditions of the eight cold hells 7 (see “Letter to Horen,” indescribable hardship, Nichiren earnestly WND-1, 519). He also observes: “Exiles to pondered the question of how he could this island seldom manage to survive. Even if enable all people to attain Buddhahood; and they do, they never return home. So no one he clearly constructed the means for achiev- is going to be punished for killing an exile” ing this goal by writing “The Opening of

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the Eyes” and “The Object of Devotion for in our ordinary mortal lives, just as we are— Observing the Mind.” As I have said, what was opened to all people. sets the Daishonin apart in greatness from As he describes in detail in “The Opening countless other historic figures who have of the Eyes,” he won this fundamental victory endured persecution is that he, amid extreme of life—the victory of casting off the tran- difficulties, laid a solid foundation to thor- sient and revealing the true—in the course of oughly secure the path for the enlightenment his relentless struggle to surmount persecu- of all humanity. tion after persecution and triumph over all obstacles. In the same way, when we maintain courageous faith, unafraid of any obstacles, then, no matter what happens, we, too, can “The Opening of the Eyes” defeat the darkness of ignorance and establish Was Written After Nichiren a self that manifests our enlightened nature.9 This is how we cast off our own tran- Revealed His True Identity sient aspect and reveal our true selves. Casting off the transient and revealing the true is In the passage from “The Actions of the essential to our attainment of Buddhahood in Votary of the Lotus Sutra” that I cited earlier, this lifetime. Nichiren says that his purpose in writing “The As Nichiren indicates when he says, Opening of the Eyes” was to leave a record “Here a single individual has been used as an for posterity of the “wonder of Nichiren.” example, but the same thing applies equally We can surmise that the greatest “wonder of to all living beings” (“The Unanimous Dec- Nichiren” that he seeks to record here is his laration by the Buddhas,” WND-2, 844), his casting off his transient status and revealing casting off the transient and revealing the true his true identity at the time of the Tatsunoku- elucidates the basic principle for attaining chi Persecution. Buddhahood that applies to all people of the On the occasion of his near-execution at Latter Day of the Law; it is also proof of this Tatsunokuchi, the Daishonin discarded his principle and an example for others. transient aspect as “an ordinary person at the All people, if they possess unwavering stage of hearing the name and words of the faith in the Mystic Law, can develop a state truth” (that is, someone who has taken faith of being as vast as the universe in their flesh- in the Lotus Sutra) and revealed his true state and-blood lives as ordinary people. You could of life as “the Buddha of limitless joy enlight- say that Nichiren Daishonin was the very first ened from time without beginning,” a state person to demonstrate the truth that all people of complete freedom that is at one with the of the Latter Day could cast off the transient eternal Mystic Law. and reveal the true. To verify his casting off the As a result of the Daishonin casting off transient and revealing the true and to provide the transient and revealing the true, the path a “clear mirror” or means so that others could to attaining enlightenment in one’s present do the same, Nichiren manifested the Gohon- form—whereby we can manifest Buddhahood zon in a concrete graphic form.

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The Daishonin is truly the pillar of all description of the evil age in the “Encourag- humankind, because his example of discard- ing Devotion” chapter seems] terrible, but ing the transient and revealing the true makes [one who cares nothing about oneself for the it possible for all people to bring forth their sake of the Law has] nothing to be frightened own inherent Buddha nature. Herein lies the about” (WND-1, 269). most profound significance of his assertions Indeed, in this passage he is saying, that “the destiny of Japan depends solely upon “Open your eyes to the ‘soul’ of Nichiren.” Nichiren,” and “Nichiren is the soul of the He essentially declares: “The ordinary person people of this country” (“The Actions of the Nichiren was beheaded at Tatsunokuchi. It is Votary of the Lotus Sutra,” WND-1, 772). the ‘soul’ of Nichiren that is now writing ‘The Opening the eyes is thus also a call “to Opening of the Eyes’ on Sado.” “Soul,” here, open your eyes to Nichiren.” refers of course to the “Buddha of limitless joy enlightened since time without beginning” that is the true identity revealed by Nichiren when he cast off his transient status. Opening Our Eyes to the Here, I would like to focus on the fact Spirit of “Not Begrudging that, in terms of the overall structure of “The Opening of the Eyes,” this passage comes right One’s Life” at the start of the section where the Daishonin explains how he read the Lotus Sutra with his Opening our eyes to Nichiren means opening life, especially “Encouraging Devotion,” the our eyes to the votary of the Lotus Sutra and, 13th chapter. In this passage, he declares that therefore, also opening our eyes to the Lotus no matter how fearful the descriptions in the Sutra. In this way, multiple meanings apply “Encouraging Devotion” chapter of the ways to the phrase opening the eyes, as is evident that the three powerful enemies will persecute in various passages in “The Opening of the the practitioners of the correct teaching, these Eyes.” I would now like to cite a number of things are not in the least frightening to the specific passages where the Daishonin in effect soul of Nichiren. In this way, he shows us a urges us: “Open your eyes to Nichiren.” glimpse of the vast and fearless state of the First of all, there is the well-known pas- Buddha of limitless joy enlightened since time I quoted earlier that alerts us to open our without beginning. eyes to the Daishonin’s casting off the tran- The “Encouraging Devotion” chapter sient and revealing the true: “On the twelfth details the terrible persecutions that will befall day of the ninth month of last year [1271], the votaries of the Lotus Sutra in the evil age between the hours of the rat and the ox after the Buddha’s passing, describing, for (11:00 p.m. to 3:00 a.m.), this person named example, how the three powerful enemies Nichiren was beheaded. It is his soul that has will incite the secular authorities to repress come to this island of Sado and, in the second the votaries. There is also a scene where a month of the following year, snowbound, is multitude of bodhisattvas numbering “eight writing this to send to his close disciples. [The hundred thousand million nayutas 10” make a

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vow to struggle with the spirit of not begrudg- like a form and its shadow—in lifetime after ing their lives when encountering such lifetime, they are never separated. Prince Sho- life-threatening persecutions. The “Encour- toku and his archenemy Moriya12 appeared at aging Devotion” chapter contains the lines, the same time, like the blossom and the calyx “We care nothing for our bodies or lives / of the lotus.13 If there exists a votary of the but are anxious only for the unsurpassed way” Lotus Sutra, then the three types of enemies (LSOC, 233). It expounds that the intrepid are bound to exist as well. The three types of spirit of not begrudging one’s life and seeking enemies have already appeared. Who, then, is solely to enable all people to enter the unsur- the votary of the Lotus Sutra? Let us seek him passed way to Buddhahood is a fundamental out and make him our teacher. [As the Lotus requisite of bodhisattvas. Sutra says, to find such a person is as rare as In “Letter from Sado,” which was written for] a one eyed-turtle to chance upon a piece around the same time as “The Opening of the of driftwood [with a hole just the right size to Eyes,” Nichiren asserts that when evil priests hold him]”14 (WND-1, 278). seeking fame or profit conspire with ignorant “Let us seek him out and make him our officials to unjustly attack the votary of the teacher,” Nichiren says. His conclusion is that Lotus Sutra, those with the selfless “heart the votary of the Lotus Sutra who struggles of a lion king” can attain Buddhahood (see dauntlessly against the three powerful enemies WND-1, 302). is the correct teacher who will lead the people Accordingly, we can read the phrase open- of the Latter Day to enlightenment. Only ing the eyes as including the meaning: “Open someone able to battle all obstacles and devil- your eyes to Nichiren’s spirit of not begrudg- ish forces can be regarded as the teacher of the ing his life.” Latter Day of the Law. As the Daishonin indicates when he says, “If they [devils] did not [arise], there would The Teacher of the Latter Day be no way of knowing that this is the correct teaching” (“Letter to the Brothers,” WND-1, Is a Person Who Thoroughly 501), those who rigorously uphold and prac- Battles All Obstacles and tice the correct teaching in this evil latter age will be assailed by storms of obstacles and Devilish Forces devilish functions without fail. The only way to liberate the people of Next, I would like to read the passage in which the Latter Day of the Law from fundamen- Nichiren states his conclusion after discussing tal suffering is to firmly establish the means in detail how the persecutions he has encoun- by which the Buddha nature inherent in all tered mirror the persecutions by the three human beings can be manifested in each powerful enemies described in the “Encourag- individual’s life and in society. This great path ing Devotion” chapter. In this passage, too, we can be opened only by those who are able to can discern the meaning, “Open your eyes to establish the deep, strong faith necessary to Nichiren”: “The Buddha and Devadatta11 are defeat the fundamental darkness15 inherent in

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human life. That is because all obstacles and the teaching that enables us to reveal the world devilish functions are in essence manifesta- of Buddhahood within our other nine worlds tions of fundamental darkness. A teaching and realize the “attainment of Buddhahood that does not indicate the importance of bat- in our present form” and the “attainment of tling fundamental darkness cannot be called Buddhahood in this lifetime.” This alone is the correct teaching for the Latter Day of the the correct teaching of the Latter Day. Law, nor can a person espousing such a teach- Secondly, he emphasizes the importance ing be regarded as the teacher of the Latter of making and maintaining a vow. The cor- Day of the Law. rect teaching of the Latter Day hidden in Fundamental darkness originally referred the depths of the “Life Span” chapter of the to the fundamental delusion or doubt toward essential teaching of the Lotus Sutra is “dif- the Mystic Law that assails bodhisattvas who ficult to believe and difficult to understand” have advanced to the final stage of practice. (“The Object of Devotion for Observing the Even bodhisattvas at the stage of near-perfect Mind,” WND-1, 356). However, by making enlightenment could stray from the correct the Buddha’s great wish for the enlighten- path on account of this illusion or doubt. ment of all people our own and vowing to The Latter Day, during which the Buddha undertake the struggle for kosen-rufu with a predicts “the pure Law will become obscured steadfast, unremitting spirit, we can forge and and lost,”16 is indeed a time when the correct strengthen our faith. And it is none other than teaching is obscured and evil intensifies. Bat- Nichiren, who cast off his transient status and tling fundamental darkness is an indispensable established the great teaching for the enlight- part of practicing the correct teaching in this enment of all people in this defiled age, who latter age. Hence in “The Opening of the is the teacher of the Latter Day of the Law Eyes,” Nichiren emphasizes two points. and the Buddha of the Latter Day of the Law. First of all, through the fivefold compari- While I already quoted the passage indi- son,17 he clarifies what is the correct teaching cating the Daishonin’s vow at the start of my of the Latter Day of the Law. The correct lecture, I would like to cite it here again more teaching is the doctrine of “three thousand fully: “This I will state. Let the gods forsake realms in a single moment of life” hidden me. Let all persecutions assail me. Still I will in the depths of the Lotus Sutra and the give my life for the sake of the Law . . . What- doctrine of “the original cause and original ever obstacles I might encounter, so long as effect” expounded in the “Life Span” chap- persons of wisdom do not prove my teachings ter of the Lotus Sutra’s essential teaching. to be false, I will never yield! All other troubles Expressed more simply, it is the principle are no more to me than dust before the wind. of the “true mutual possession of the Ten “I will be the pillar of Japan. I will be the Worlds” (WND-1, 235), whereby in defeat- eyes of Japan. I will be the great ship of Japan. ing our fundamental darkness through pure This is my vow, and I will never forsake it!” and strong faith, we can bring the eternal state (WND-1, 280–81). of the world of Buddhahood to manifest in The above two points—the clarification the other nine worlds within our lives. This is of the correct teaching and the importance

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of making a vow—comprise the backbone an ordinary person who was determined to of “The Opening of the Eyes.” I will discuss propagate that Law. It was inevitable there- them in more detail later during the course of fore that persecution would follow. Nichiren, these lectures. while enduring one intense persecution after another, revealed the world of Buddhahood in his own life as an ordinary human being. He offered his own life and practice as an Opening Our Eyes to example, and established the means by which Nichiren’s Perseverance to spread this essential Law to all people. The driving force that enabled him to and Compassion carry through and complete this struggle was his vow and, on an even deeper level, his I would like to quote another related passage: boundless compassion for all living beings. It “When it comes to understanding the Lotus is because of this immense compassion that Sutra, I have only a minute fraction of the vast we regard the Daishonin as the Buddha of the 18 ability that T’ien-t’ai and Dengyo possessed. Latter Day. But as regards my ability to endure persecu- Nichiren himself indicates that compas- tion and the wealth of my compassion for sion lies at the very heart of shakubuku, the others, I believe they would hold me in awe” struggle to propagate the correct teaching in (WND-1, 242). order to liberate people from fundamental We can also interpret this passage, which suffering. He thus declares, “I, Nichiren, am so many of us have engraved in our hearts, as sovereign, teacher, and father and mother to the call “ to open your eyes to Nichiren.” all the people of Japan” (WND-1, 287). This Here, Nichiren humbly states that his is the conclusion of “The Opening of the understanding of the Lotus Sutra is inferior Eyes,” and also a call urging us “ to open your to that of T’ien-t’ai and Dengyo, but in “The eyes to Nichiren’s compassion.” Opening of the Eyes,” as I noted earlier, he Quoting one of the passages I have just reveals the supreme wisdom to grasp the cited, President Toda maintained that striv- essential Law that enables all people of the ing to help people attain enlightenment and Latter Day to attain enlightenment. This to realize a fundamental inner transforma- essential Law is the ultimate teaching for tion in the lives of all humankind represents actualizing the mutual possession of the Ten the Buddha’s work, and he called on his Worlds and manifesting the world of Bud- fellow members to devote themselves to this dhahood in one’s own life. While explaining challenge: “Enabling all people to become this teaching is itself difficult, sharing it with Buddhas, elevating the character of all people others and enabling them to demonstrate it in to something of supreme value—this is what their own lives are even more so. it means to carry out ‘the Thus Come One’s What we have, then, is a struggle that work’ (see LSOC, 202). no one had ever undertaken before: an evil “In ‘The Opening of the Eyes,’ the Daisho- age, the difficult-to-believe essential Law, and nin writes: ‘When it comes to understanding

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the Lotus Sutra, I have only a minute fraction Nichiren Buddhism is the “Buddhism of of the vast ability that T’ien-t’ai and Dengyo the oneness of mentor and disciple.” Through possessed. But as regards my ability to endure his own life, Nichiren established the path persecution and the wealth of my compassion by which ordinary people of the Latter Day for others, I believe they would hold me in could attain Buddhahood in their present awe’ (WND-1, 242). The profound mean- form, and he taught that path to his disciples. ing behind this passage is the Daishonin’s He says: “Although I and my disciples may commitment—to which he gave his entire encounter various difficulties, if we do not life—to make it possible for all human beings harbor doubts in our hearts, we will as a to attain Buddhahood. This is a vivid example matter of course attain Buddhahood. Do not of ‘the Thus Come One’s work.’ My fellow have doubts simply because heaven does not members of the Soka Gakkai, we, too, must lend you protection. Do not be discouraged carry out this work. How, then, should we because you do not enjoy an easy and secure strive to enable all people to obtain the state existence in this life. This is what I have of Buddhahood?”19 taught my disciples morning and evening, and With his vision of universal enlighten- yet they begin to harbor doubts and abandon ment and the inner transformation of all their faith. humankind, Nichiren brought forth the “Foolish men are likely to forget the “power of endurance in the face of persecu- promises they have made when the crucial tion” and the “power of compassion” in order moment comes” (WND-1, 283). to establish and propagate the entity of the The implication here is that the path of Law. Inheriting Nichiren’s spirit, the Soka the oneness of mentor and disciple of Nichi- Gakkai has—since the time of first president ren and his followers comes into being when Tsunesaburo Makiguchi—embraced Nichiren both have faith that is free of doubt 20 and Buddhism as the teaching for transforming infused with the spirit of not begrudging one’s reality and energetically advanced the struggle life. Faith as conceived by Nichiren precludes to lead humankind toward genuine happiness. doubt [toward the power of the Mystic Law]. Therefore, it is only natural that our Buddhist practice includes actively battling the devil- Compassion and Trust for the ish nature inherent in life, as well as external obstacles and devilish functions that act as People Are the Foundation negative influences. And he assures us that if we join him We can thus identify a variety of meanings in this struggle, we will realize the fruit, or for the phrase opening the eyes of the writing’s effect, of attaining Buddhahood without fail. title, but “open your eyes to Nichiren” seems This is because anyone can become one with to be the key message. This call is based on a the Daishonin in terms of his “practices and spirit of compassion and trust for the people. the virtues he consequently attained” (“The It could also be expressed as “open your eyes Object of Devotion for Observing the Mind,” to the people.” WND-1, 365)—that is, the cause and effect

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of his enlightenment. This means that the call of his words, I seek to come into contact with “ to open your eyes to Nichiren,” which runs the Buddha’s immense compassion, his tower- throughout this writing, is in fact based on a ing conviction, his ardent spirit to protect and foundation of deep confidence in and respect save the people, and his single-minded and for human beings. solemn commitment to kosen-rufu. I would like to clearly state, therefore, “Whenever I read the Daishonin’s writ- that the significance of opening the eyes in ings, his brilliant spirit, like the midsummer this treatise, in addition to its call “ to open sun at noon, floods my heart. My chest feels your eyes to Nichiren,” lies in its fervent as if it is filled with a giant ball of molten steel. exhortations: “Open your eyes to the human Sometimes I feel like a scalding hot spring is being,” and “Open your eyes to the people.” gushing forth inside me, or as if a great, earth- shaking waterfall is crashing over me.”21 I firmly believe that the spirit described here by President Toda represents the Soka A Movement That Seeks To Gakkai’s eternal guideline for reading the Enable All To Reveal Their writings of Nichiren Daishonin. Reading his writings means coming into contact with Buddha Nature the Daishonin’s immense compassion and his philosophy for liberating all people from fun- Essentially, then, to correctly read “The damental suffering, and is comparable to being Opening of the Eyes” is to recognize Nichi- irradiated by Nichiren’s spirit for kosen-rufu. ren Daishonin as our model for attaining As courageous Bodhisattvas of the Earth, Buddhahood in the Latter Day and as the let us build a network dedicated to opening lord of the teaching of the Latter Day of the the eyes of the people in order to bring light Law who established the path for attaining to the darkness and delusion that shrouds Buddhahood. Also, from the perspective of people’s lives and enable all to reveal their the “Buddhism of the people” hidden in the Buddha nature. The world is yearning for the depths of the Lotus Sutra, it could be said that of Nichiren Daishonin. to read “The Opening of the Eyes” is to base Today, more and more people around the oneself on a profound respect and trust for globe are turning their eyes to our great move- human beings. ment of peace, culture and education. When viewed in this way, where can we find a person who has truly read this treatise correctly? I feel sure that President Toda’s wisdom and perceptive insights will shine brightly once again in that regard. In conclud- ing the first lecture in this series, I would like to introduce another quote by my mentor: “When reading the Daishonin’s writings, even more than trying to understand the meaning

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The Three Virtues—Sovereign, Teacher and Parent—Establishing the Buddhism of the People Through Compassion and Enduring Persecution

There are three categories of people Confucius declared that there were no that all human beings should respect. worthies or sages in his country, but They are the sovereign, the teacher, that in the land to the west there was and the parent. There are three types of one named Buddha who was a sage.2 doctrines that are to be studied. They This indicates that non-Buddhist are , Brahmanism, and texts [such as Confucianism] should Buddhism. (WND-1, 220) be regarded as a first step toward Buddhist doctrine. Confucius first taught propriety and music 3 so that, when the Buddhist scriptures were These [teachings set forth by sages brought to China, the [Buddhist] and worthies in China] are theories concepts of the precepts, meditation, that are cleverly argued, but that fail and wisdom 4 could be more readily to take cognizance of either the past grasped. He taught the ideals of or the future. Mystery,1 as we have ruler and minister so that the seen, means darkness or obscurity, distinction between superior and and it is for this reason that it is called subordinate could be made clear, mystery. It is a theory that deals with he taught the ideal of parenthood matters only in terms of the present. so that the importance of filial (WND-1, 221) piety could be appreciated, and he explained the ideal of the teacher so that people might learn to follow. (WND-1, 221)

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In their skill and depth of under- Thirdly [following Confucianism and standing, they [the six non-Buddhist Brahmanism], we come to Buddhism. teachers of India 5] surpassed any- One should know that the World- thing known in Confucianism. They Honored One of Great Enlightenment were able to perceive two, three, or [Shakyamuni Buddha] is a great leader even seven existences, [or] a period of for all living beings, a great eye for eighty thousand kalpas,6 into the past, them, a great bridge, a great helms- and they likewise knew what would man, a great field of good fortune. The happen eighty thousand kalpas in four sages 8 and three ascetics 9 of the the future. As the fundamental prin- Confucian and Brahmanical scriptures ciple of their doctrine, some of these and teachings are referred to as sages, schools taught that causes produce but in fact they are no more than ordi- effects, others taught that causes do nary people who have not yet been not produce effects, while still others able to eradicate the three categories of taught that causes both do and do illusion.10 They are referred to as wise not produce effects. Such were the men, but in fact they are no more than fundamental principles of these non- infants who cannot understand the Buddhist schools. (WND-1, 222) principles of cause and effect. With their teachings for a ship, could one ever cross over the sea of the sufferings of birth and death? With their teach- But not a single person who adheres ings for a bridge, could one ever escape to these ninety-five types 7 of higher from the maze of the six paths?11 But or lower non-Buddhist teachings ever the Buddha, our great teacher, has escapes from the cycle of birth and advanced beyond even transmigration death. Those who follow teachers of with change and advance,12 let alone the better sort will, after two or three transmigration with differences and rebirths, fall into the evil paths, while limitations.13 He has wiped out even those who follow evil teachers will the very root of fundamental darkness, fall into the evil paths in their very let alone the illusions of thought and next . desire that are as minor as branches and leaves. (WND-1, 223) And yet the main point of these non-Buddhist teachings constitutes an important means of entry into Buddhism. (WND-1, 222)

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The True Sovereign, Teacher The various gods, Buddhas, bodhisattvas, sages and worthies presented in these philoso- and Parent, and the True phies and religions are described as possessing Causality of Attaining one or more of the three virtues, and they have in fact been revered by many people. The Buddhahood Daishonin, however, focuses on the question of who possesses these three virtues, because he main theme running throughout “The only someone endowed with all three is suit- TOpening of the Eyes” is that of the three able as an object of universal veneration and 14 virtues. This is clearly indicated in the respect. Daishonin’s opening lines: “There are three In “On Prayer,” Nichiren writes: “Though categories of people that all human beings one may be a parent, if of humble station, one should respect. They are the sovereign, the cannot at the same time assume the role of teacher, and the parent. There are three types sovereign. And though one may be a sover- of doctrines that are to be studied. They eign, if not also a parent, one may inspire fear. are Confucianism, Brahmanism, and Bud- And though one may be both a parent and a dhism” (WND-1, 220). He thus identifies sovereign, one cannot be a teacher as well. the three virtues—those of sovereign, teacher “The various Buddhas [other than and parent—as qualities that all people should Shak­yamuni], since they are known as World- respect. Honored Ones, may be regarded as sovereigns. In addition, the Daishonin identifies But since they do not make their appearance Confucianism, Brahmanism and Buddhism in this saha world,15 they are not teachers. Nor as the philosophical and religious doctrines do they declare that ‘the living beings in it [the that people should study. By “Confucian- threefold world]16 are all my children.’17 Thus ism, Brahmanism, and Buddhism” in this Shakyamuni Buddha alone fulfills the three passage, he means the various teachings of functions of sovereign, teacher, and parent” China, including Confucianism and ; (WND-1, 343–44). the various non-Buddhist teachings of India, Here, the Daishonin explains that of all including Brahmanism; and, of course, the the various Buddhas expounded in the Bud- various teachings of Buddhism. This covers dhist scriptures, only Shakyamuni possesses all of the principal strains of thought that the virtues of sovereign, teacher and parent. had been transmitted to Japan in the Daisho- This assertion also holds true when we inves- nin’s day. tigate teachings outside of Buddhism. The underlying focus of this treatise is to Nichiren Daishonin, discussing the phi- evaluate the world’s major schools of thought losophies and religions of ancient India and and religion as known by Nichiren Daisho- China in “The Opening of the Eyes,” notes nin and to clarify who should genuinely be that the various central deities, such as the revered by all humanity as the person pos- Hindu gods Shiva and Vishnu, as well as the sessing the three virtues—sovereign, teacher ideal rulers and the sages and worthies who and parent. have left behind these teachings, were said to

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possess one or more of the three virtues. None Great Enlightenment [Shakyamuni Buddha] of them, however, were considered endowed is a great leader for all living beings, a great with all three. eye for them, a great bridge, a great helms- In some cases, they may be endowed with man, a great field of good fortune. The four traits such as nobility, dignity and strength, sages and three ascetics of the Confucian which correspond to the virtue of sovereign, and Brahmanical scriptures and teachings but lack such qualities of the parent as compas- are referred to as sages, but in fact they are sion. Conversely, they may have compassion no more than ordinary people who have not but lack nobility. Also, some, while having yet been able to eradicate the three categories nobility and compassion, do not demonstrate of illusion. They are referred to as wise men, the virtue of the teacher because they do not but in fact they are no more than infants who expound a teaching that leads people to happi- cannot understand the principles of cause and ness. For this reason especially, most sages and effect. With their teachings for a ship, could worthies are not endowed with all three virtues. one ever cross over the sea of the sufferings of As his discussion of the virtues of birth and death? With their teachings for a sovereign, teacher and parent in terms of bridge, could one ever escape from the maze Confucianism, Brahmanism and Buddhism of the six paths? But the Buddha, our great unfolds, the Daishonin examines the content teacher, has advanced beyond even transmi- of the respective teachings, as well as people’s gration with change and advance, let alone practice and conduct based on those teachings. transmigration with differences and limita- Because the three virtues are charac- tions. He has wiped out even the very root of teristics exhibited by Buddhas, bodhisattvas fundamental darkness, let alone the illusions and various honored ones in relation to the of thought and desire that are as minor as people, it goes without saying that gaug- branches and leaves” (WND-1, 223). ing who truly possesses these three virtues By “the principles of cause and effect,” becomes extremely important in terms of the Daishonin is referring to the causality of what the people are taught and the type of life over the three existences—past, present practice they are urged to carry out. and future—that determines human happi- Based on this analysis, Nichiren con- ness. Later, based on the fivefold comparison, cludes that Shakyamuni alone embodies the he further clarifies the doctrine of original three virtues—serving as sovereign, teacher cause and original effect,18 which is the true and parent for all living beings. In contrast, causality of attaining Buddhahood. This is he argues, the honored ones and teachers of the doctrine of the true mutual possession of Confucianism in China and Brahmanism the Ten Worlds and the true three thousand in India were ignorant of the principles of realms in a single moment of life hidden in cause and effect; therefore, they could not be the depths of “Life Span,” the 16th chapter of regarded as genuinely possessing the virtues the essential teaching of the Lotus Sutra. of sovereign, teacher and parent. In the first half of “The Opening of “The Opening of the Eyes” states: “One the Eyes,” the Daishonin concludes that, should know that the World-Honored One of in terms of the teachings of Confucianism,

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Brahmanism and Buddhism that have been But no sooner does he expound the cor- transmitted to Japan thus far, only - rect teaching and doctrines than he is assailed muni appears to fully function as sovereign, by unimaginable and unprecedented persecu- teacher and parent to all living beings. And the tion. Describing his situation, he writes, “As Daishonin also clarifies, in terms of Shakya- mountains pile upon mountains and waves muni’s entire body of teachings, that the follow waves, so do persecutions add to per- doctrine of three thousand realms in a single secutions and criticisms augment criticisms” moment of life hidden in the depths of the (WND-1, 241). Lotus Sutra is the true teaching for attaining In a time of conflict, in a polluted age, Buddhahood and the great Law for liberating Nichiren nevertheless surmounts the daunt- all people of the Latter Day from suffering. ing persecutions of exile and near execution The reason he says Shakyamuni embodies all and wages an unceasing spiritual struggle for three virtues—sovereign, teacher and parent— the enlightenment of all people. He reveals his is that Shakyamuni became enlightened to the expansive state of life in the following passage: true causality of attaining Buddhahood, mani- “When it comes to understanding the Lotus fested it in his own life, and then expounded Sutra, I have only a minute fraction of the vast it in the form of the Lotus Sutra. ability that T’ien-t’ai and Dengyo [the great teachers of Buddhism of China and Japan, respectively] possessed. But as regards my The Practice of the Votary ability to endure persecution and the wealth of my compassion for others, I believe they of the Lotus Sutra Embodies would hold me in awe” (WND-1, 242). the Functions of Sovereign, Leaving a detailed explanation of this pas- sage for another occasion, suffice it to say the Teacher and Parent Daishonin is here making a great declaration that no figure in the In the latter half of “The Opening of the since Shakyamuni surpasses him in terms of Eyes,” Nichiren details his struggles as the his compassion and forbearance in the face of votary of the Lotus Sutra enlightened to this persecution as he struggled to guide all people true causality of attaining Buddhahood and to enlightenment. striving to make it accessible to all people of The latter half of “The Opening of the the Latter Day. Eyes” delves into why the Daishonin, as the He alone has awakened to the great Law votary of the Lotus Sutra, fails to receive the for attaining Buddhahood hidden in the protection of the Buddhist gods as the Lotus depths of the Lotus Sutra, and he alone rec- Sutra promises, and why those persecuting ognizes the deplorable prevalence throughout him fail to receive punishment. In fact, one the land of erroneous teachings that hinder reason the Daishonin wrote this treatise was the propagation of this Law. He writes, “I, to address these extremely important ques- Nichiren, am the only person in all Japan who tions that invited both doubt and criticism. understands this” (WND-1, 239). Indeed, these lingering questions formed the

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basis not only of the abuse the general popu- Daishonin then makes his own powerful vow lace showered on the Daishonin but also the to free people from suffering. This is none denunciations of erstwhile followers who had other than the great lion’s roar that begins: abandoned their faith and turned against him. “This I will state. Let the gods forsake me. Let In this writing, the Daishonin directly all persecutions assail me. Still I will give my addresses these questions and seeks to dispel life for the sake of the Law” (WND-1, 280). people’s doubts. He states: “This doubt lies Here, the Daishonin, from an unsur- at the heart of this piece I am writing . . . [I]t passed spiritual height, gazes down calmly on is the most important concern of my entire the meaningless maneuvers of his persecu- life” (WND-1, 243). As he sets about answer- tors and hostile ex-followers in league with ing these questions, what gradually becomes them. This immortal passage resonates with clear is that the Lotus Sutra’s description of Nichiren’s pure, unadulterated spirit and his the votary’s conduct in propagating the teach- determination to fight on and break through ing and the persecutions he will encounter people’s ignorance, disbelief and delusion. perfectly match the Daishonin’s own conduct His state of life resembles a vast, glori- and the persecutions befalling him. ous sun of compassion shining down on all, Specifically cited as proof that Nichiren urging us to bring forth the brilliance of the Daishonin is the votary of the Lotus Sutra are: treasure tower in our lives. the Buddha’s entreaties to the bodhisattvas In this writing, the Daishonin further to make a great vow to spread the sutra after tells his disciples that practicing the cor- his passing, as well as the description of the rect Buddhist teaching to lead all people to six difficult and nine easy acts 19 in “Treasure enlightenment is itself the direct path to less- Tower,” the 11th chapter; the demonstration ening karmic retribution21 and transforming that ordinary people can attain Buddhahood our karma, and it is the great path of attaining (the attainment of Buddhahood of evil people Buddhahood in this lifetime. and women) in “Devadatta,” the 12th chap- Lastly, the Daishonin indicates that the ter; and the intense persecution of the votary essence of propagation is compassion. Because of the Lotus Sutra by the three powerful ene- of the immense compassion he feels for mies 20 described in “Encouraging Devotion,” all people, he can unflinchingly battle evil, the 13th chapter. endure persecution and spread the Law. The fact that the Daishonin is the true Based on this compassion, Nichiren votary of the Lotus Sutra who has awak- Daishonin unequivocally declares that he is ened to the great Law hidden in the sutra’s the person who embodies the three virtues depths and is striving to propagate it for the in the Latter Day of the Law. He says, “I, enlightenment of all people of the Latter Day Nichiren, am sovereign, teacher, and father becomes gradually more incontrovertible as and mother to all the people of Japan” we see how his conduct matches the words of (WND-1, 287). the Lotus Sutra. The Japan of Nichiren Daishonin’s day is After minutely examining his con- a land where the Law is about to perish. Who- duct based on the Lotus Sutra passages, the ever can save the people of such a country can

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save all humankind. This statement, there- people of this evil age and enabling them to fore, is none other than the Daishonin’s attain Buddhahood. declaration that he represents the object of First, Myoho-renge-kyo is the fundamen- devotion in terms of the Person—embodying tal Law of the universe. Not only did Nichiren the functions of sovereign, teacher and parent, awaken to this Law, but he also persevered not only for the people of Japan but for all in upholding it while overcoming relentless humankind over the ten thousand years and persecutions. This conduct proves that his life more of the Latter Day of the Law. was completely one with Myoho-renge-kyo, Thus, the opening section of this treatise and that he manifested a state of being in presents the three virtues as the main topic, which he was one with the universe itself. while the concluding section proclaims that We can this vast and noble state of Nichiren Daishonin, as the votary of the life as the virtue of sovereign. The virtue of Lotus Sutra, is the person who embodies sovereign in terms of Shakyamuni is expressed them. by the phrase in “Simile and Parable,” the 3rd chapter of the Lotus Sutra: “This threefold world is / all my domain” (LSOC, 105). The virtue of sovereign in terms of the Daishonin, The Sovereign, Teacher and meanwhile, could perhaps be expressed as Parent of the Buddhism of follows: “The entire universe is my domain.” In his unceasing efforts to advance kosen- Sowing of the Latter Day rufu in accord with his vow, summoning the heart of the lion king and remaining In the foregoing, I have given an outline of undaunted in the face of the direst persecution, “The Opening of the Eyes” as a treatise on we can see a majesty and dignity resembling the three virtues. Based on this, let’s further that of the Lotus Sutra’s gigantic Treasure consider the three virtues as embodied by Tower that rises magnificently in the air. Nichiren Daishonin—namely, the sovereign, Next, the Daishonin developed a form of teacher and parent of the Buddhism of sowing practice to make the Law of Myoho-renge- of the Latter Day of the Law. kyo, which he had revealed in his own life, The Daishonin did not merely awaken accessible to all people. He guided people to to Myoho-renge-kyo, the seed for attain- the path of Buddhahood with the clear mirror ing Buddhahood; he steadfastly upheld this of the and with the daimoku of great Law while taking on the shared suffer- faith and practice.23 This can be viewed as a ings of all living beings of the Latter Day as manifestation of the virtue of teacher. his own personal sufferings.22 And, without And in order to free people from suf- begrudging his life, he also expounded and fering, the Daishonin tirelessly continued spread the Law for their sake. Evident in his teaching that ordinary people of the Latter selfless dedication are the virtues of sover- Day could reveal the world of Buddhahood in eign, teacher and parent of the Buddhism of their own lives. At the same time, he warned sowing of the Latter Day for awakening all of the ills that arose from a mind of slander

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characterized by disbelief in the existence of applies equally to all living beings” (“The the Buddha nature in oneself and others, and Unanimous Declaration by the Buddhas,” he denounced teachings that exerted a nega- WND-2, 844). The Daishonin serves as our tive influence on people and drew them into first example of an ordinary person attaining slandering the Law. And though the Daisho- Buddhahood. As such, we regard him as the nin’s castigation of slander provoked wave object of devotion in terms of the Person. upon wave of persecution, he endured every Related to this point, I recall that Tsu­ onslaught. This is entirely due to his immense nesaburo Makiguchi, the Soka Gakkai’s first compassion. president, drew a distinction between the Again, in “Simile and Parable,” Shakya- position of a sage or worthy who discovers muni’s virtue of parent is indicated by the the truth and teaches it to others and that passage: “All living beings [in the threefold of us ordinary people who create value by world] are my children” (LSOC, 105). Simi- believing in and practicing that truth. He felt larly, in Nichiren’s conduct of spreading the it was perfectly reasonable that only one sage teaching while enduring all hardship, we can or worthy might discover the ultimate truth discern the virtue of parent, characterized by a and that others would have the mission of spirit of caring and concern for the well-being practicing that truth and proving its valid- of the people of the Latter Day as if they were ity. He explains it this way: “The process of his own children. revealing the teaching (in other words, the teaching system) employed by the pioneering sage or worthy so that we will place our faith in that teaching, and the process of ordinary A Pioneer and Example of people adopting it in their daily lives—that is, Ordinary People Attaining the process by which we come to believe in, be guided by and strive for lives of supreme Buddhahood happiness based on that teaching—ought to be completely different.”24 As the initiator and pioneer of kosen-rufu in In other words, he is saying that after the Latter Day, the Daishonin spread the great a sage or worthy appears and establishes a Law for the enlightenment of all people. And fundamental truth or teaching that all people through that struggle, he naturally became should believe and practice, it is up to us endowed with the virtues of sovereign, teacher ordinary people to put the conclusions of and parent. that sage or worthy into practice and experi- From the standpoint of the disciples who ence the results for ourselves, thereby gaining follow in his footsteps, Nichiren’s pioneering an understanding of the truth with our own struggle can be regarded as the model of an lives. He notes, however, that there are those ordinary person attaining Buddhahood in the who seek to transmit the teaching of the Latter Day of the Law. sage or worthy by demanding that people go He writes, “Here, a single individual has through the same process by which the sage or been used as an example, but the same thing worthy reached his conclusion. But doing so,

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he declares, is a great mistake and a pointless and the Lotus Sutra in particular) becomes waste of time, and he criticizes such individu- relevant to the actual world as a result of als for mistakenly thinking that truth is the Nichiren Daishonin’s appearance, and, more- same as value.25 over, if the universal principle of causality is President Makiguchi regarded the realiza- proven by the persecutions for the Law that tion of happiness for oneself and others as he underwent in his lifetime, then won’t the the ultimate purpose or goal of human life. abstract ideals of the Lotus Sutra have become For him, therefore, eliminating suf- a reality in our lives?”27 fering and creating happiness was the end, He continued: “This is not simply lim- while theory was nothing more than a means ited to the one person Nichiren Daishonin. for achieving it. Moreover, he felt it desirable As he indicates when he says that it applies that an ordinary person serve as the model in to all people, this is something that we who those efforts. carry out faith and practice for ourselves and That is, if the role model the others can easily prove.”28 The Daishonin thus highest concrete example is a person who stressed that he, who propagated the teaching is complete and perfect, then those seek- while enduring immense hardship and perse- ing to emulate that example will find it a cution, is the Buddha of the Latter Day of the goal inspiring reverence but also personally Law whom we should look to as our model. unapproachable and unattainable. Instead, President Makiguchi’s insightful com- President Makiguchi regarded someone who ments illustrate how he always approached carries out the beneficial practice of sowing Buddhism from the standpoint of a person seeds [of enlightenment] while remaining of faith and practice. They also reveal his an ordinary person of the lowest standing in humanistic spirit to view all people as being society as a person of unsurpassed character.26 equally precious and worthy of respect. Most respectworthy is a person who can serve as a model for those whose lives are steeped in suffering. A Revolutionary New Nichiren Daishonin was born as an ordi- nary person in an age rife with suffering, and View of Religion he dedicated his life to the humanistic practice of enabling struggling, ordinary people to Finally, let’s look at the revolutionary view of bring forth their inherent Buddhahood. As a religion found in the Daishonin’s conception result, he encountered all manner of persecu- of sovereign, teacher and parent. tion. Through those ordeals, he read the Lotus In “The True Aspect of All Phenomena,” Sutra with his life, thereby proving the valid- he writes: “A common mortal is an entity ity of its teachings, and he showed through his of the three bodies, and a true Buddha. A example the incredible strength and potential Buddha [such as Shakyamuni or Many Trea- within all human beings. sures] is a function of the three bodies, and a With regard to this point, President Maki- provisional Buddha. In that case, though it is guchi said, “If this (Shakyamuni’s Buddhism, thought that Shakyamuni Buddha possesses

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the three virtues of sovereign, teacher, and that model, what will inevitably result is an parent for the sake of all of us living beings, authoritarian Buddhism. that is not so. On the contrary, it is common But genuine sovereigns help their subjects mortals who endow him with the three vir- become happy; genuine teachers enable their tues” (WND-1, 384). students to grow and develop; and genuine According to traditional thinking, Shaky- parents raise children into fine adults. Based amuni was a great Buddha possessing the on this model, sovereigns can manifest their three virtues for the sake of living beings; power as sovereigns only because their sub- but this view is in fact incorrect. It is because jects have the potential to become happy, people possess the Buddha nature and are teachers can function as teachers only because endowed with the potential to manifest Bud- their students have the potential for wonder- dhahood that Shakyamuni could demonstrate ful development, and parents can fulfill their the virtues of sovereign, teacher and parent role as parents only because their children for all living beings. That’s why the Daishonin have the potential to grow into capable men proclaims that it is living beings who endow and women. Shakyamuni with the three virtues. The same principle applies to Buddhism. Here we see a radical new approach to the Buddhas can be endowed with the three three virtues, and to the very nature of reli- virtues only because living beings have the gion. In the conventional view, sovereigns rule potential to attain Buddhahood. and reign over their subjects, teachers instruct This statement by the Daishonin indicates and educate their students, and parents give a dramatic move away from an authoritarian birth to and are honored by their children. religion characterized by obedient worship of Seen strictly in terms of such relationships, Buddhas and deities and a reliance on priestly sovereign, teacher and parent are authority prayers for good fortune and protection to figures. Thus, when the Buddha is likened a humanistic, people-centered religion that to sovereign, teacher and parent based on exists for the happiness of all human beings.

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The “Teaching Hidden in the Depths of the Sutra”—The Supreme Law That Opens the Path to Buddhahood for All People

The Lotus Sutra contains two impor- The Crucial Importance tant teachings.1 The Dharma Analysis of the Doctrine of “Three Treasury, Establishment of Truth, Precepts, Dharma Characteristics, Thousand Realms in a and Three Treatises schools have Single Moment of Life” never heard even so much as the name of these teachings. The Flower n this passage, Nichiren Daishonin calls the Garland and True Word schools, on Ifundamental Law that serves as the key for the other hand, have surreptitiously the enlightenment of ordinary people “the stolen these doctrines and made them doctrine of three thousand realms in a single the heart of their own teachings. The moment of life,” and states that it is “found doctrine of three thousand realms in in only one place, hidden in the depths of the a single moment of life is found in ‘Life Span’ chapter of the essential teaching of the Lotus Sutra.” only one place, hidden in the depths This three thousand realms doctrine of the “Life Span” chapter of the implicit in “The Life Span of the Thus Come essential teaching of the Lotus Sutra. One,” the 16th chapter, could be called the and were very heart of the Lotus Sutra, which was aware of it but did not bring it forth expounded to enable all people to reveal into the light. T’ien-t’ai Chih-che their Buddhahood. In short, it represents the alone embraced it and kept it ever in “mutual possession of the Ten Worlds” and the mind. (WND-1, 224) “three thousand realms in a single moment of life” viewed as the supreme teaching for ordinary people to attain Buddhahood.

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By explicitly expounding the Buddhist the three thousand realms teaching implicit in teaching implicit in the “Life Span” chapter, the “Life Span” chapter is revealed. the Daishonin opened the way for fundamen- In discussing the three thousand realms tally liberating people from suffering in the teaching, there is a tendency for people to evil age of the Latter Day of the Law. become fixated on the number three thou- Nichikan, the twenty-sixth high priest of sand,2 but the heart of this principle in fact the Nikko , known as a leading restorer lies in the mutual possession of the Ten of Nichiren Buddhism, interpreted the word Worlds—that is, the one hundred worlds. only in the above passage as indicating three After referring to the teaching hidden levels: (1) only in the Lotus Sutra; (2) only in in the depths in the above passage, Nichi- the “Life Span” chapter; and (3) only hidden ren writes, “The doctrine of three thousand in the depths [of that chapter]. On that realms in a single moment of life begins with basis, he developed the system of comparison the concept of the mutual possession of the known as the “threefold secret teaching,” Ten Worlds” (WND-1, 224). In subsequent which can be explained as follows: passages, he explains at length the principles First, in the context of Shakyamuni’s “original cause and original effect” and “true lifetime teachings—comparing the true teach- mutual possession of the Ten Worlds,” stress- ing (the Lotus Sutra) and the provisional ing that they are the essential principles for teachings (all preceding sutras)—the three the attainment of Buddhahood. thousand realms doctrine is found only in the Further, when it comes to the mutual Lotus Sutra, the true teaching. Specifically, it possession of the Ten Worlds in the actual is found in the theoretical teaching (first half) practice of the three thousand realms teach- of the Lotus Sutra, in “Expedient Means,” the ing implicit in the “Life Span” chapter, it is 2nd chapter. Here, the theoretical three thou- specifically the principles “inclusion of Bud- sand realms teaching is revealed. dhahood in the nine worlds” and “inclusion Second, in the context of the Lotus Sutra— of the nine worlds in Buddhahood” that comparing the essential teaching (latter half) hold great importance. This is as the Daisho- and the theoretical teaching (first half) of the nin indicates when he writes, “[Shakyamuni sutra—the doctrine is found only in the “Life Buddha] expounded the doctrine of three Span” chapter of the essential teaching. Here, thousand realms in a single moment of life, the actual three thousand realms doctrine explaining that the nine worlds have the explicit in the essential teaching is revealed. potential for Buddhahood and that Buddha- Third, in the context of the “Life Span” hood retains the nine worlds” (“The Selection chapter—comparing its implicit meaning of the Time,” WND-1, 539). with its explicit meaning, the former indicat- The reason for focusing on this mutu- ing the Buddhism of sowing and the latter, ally inherent aspect of the nine worlds and the Buddhism of the harvest—the doctrine is Buddhahood is that it lays the groundwork found only hidden in the depths or implicit for the idea of ordinary people attaining in the text of the chapter, that is, in the Bud- enlightenment. It clarifies that the pure and dhism of sowing. Here, the actual practice of limitless life force of eternal Buddhahood can

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function dynamically within the lives of ordi- attaining enlightenment in this lifetime. In nary people wracked by earthly desires, karma this way, the Daishonin secured the means for and suffering.3 Given that in the pre-Lotus actualizing the mutual possession of the Ten Sutra teachings the lives of beings of the lower Worlds by establishing the “actual practice of nine worlds were depicted as impermanent, Nam-myoho-renge-kyo.” This actual practice, this represents a dramatic transformation of encompassing faith from our hearts, prayer the Buddhist view of life, which is analogous through our voices and the action of continu- to “changing poison into medicine.”4 ously chanting, spans the three categories of The “Life Span” chapter of the Lotus action—thoughts, words and deeds. Sutra refers to Shakyamuni’s original attain- The Daishonin inscribed the Gohonzon, ment of enlightenment in the remote past. In the embodiment of the Law of Nam-myoho- this teaching, Nichiren discerned the means renge-kyo inherent in his own life, as a means for attaining Buddhahood without having to to help us cultivate our own faith and belief discard one’s body as an ordinary person of in the Buddha nature in ourselves and others, the nine worlds—in other words, the means which is indiscernible to the eye. for actualizing the principle of the mutual possession of the Ten Worlds. Faith in the Mystic Law of Nam-myoho- renge-kyo, as well as prayer and action based The Teaching “Hidden on that faith, are key to transforming a life state in the Depths” Reveals in the nine worlds—steeped in earthly desires, karma and suffering—into Buddhahood. The the True Intent Lotus Sutra describes how Bodhisattva Never Disparaging, while remaining an ordinary Next, let’s consider the meaning of the teach- person, could transform his karma, attain the ing “hidden in the depths” of the “Life Span” benefit of purifying his six sense organs,5 and chapter in terms of the three aspects of “text, finally attain Buddhahood, as a result of daunt- principle and intent.”6 lessly maintaining his belief in the Buddha Through various textual passages, includ- nature inherent in his own life and others and ing “as an expedient means I appear to enter continuing to treat everyone with respect based ,”7 and such principles as “opening on that belief (see LSOC, 308–13). the near and revealing the distant”8 and “the With pure, strong faith in our own Buddha’s original attainment of Buddhahood Buddha nature and that of others, we can in the remote past,” the “Life Span” chapter break through fundamental ignorance and reveals Shakyamuni’s true identity as the illusion. With deep, earnest prayer, we can tap who continuously—from the the life force of Buddhahood that is one with beginningless past into the eternal future— the Mystic Law. And through continuing to leads all people in all worlds, including this chant Nam-myoho-renge-kyo, we can cease- strife-filled saha world, to enlightenment. lessly manifest the power of Buddhahood in And it teaches that the Buddha’s eternal life our lives and set ourselves on a course toward was acquired through bodhisattva practice in

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the remote past. This is clarified in the pas- sage, “Originally I practiced the bodhisattva The Environment in Which way” (LSOC, 268). The key to the attainment the Daishonin Composed of Buddhahood of ordinary people lies in this “The Opening of the Eyes” bodhisattva practice in the remote past. Nichiren Daishonin composed “The But when people become caught up Opening of the Eyes” in an extremely with “text” and “principle”—words and their harsh environment. Cold and hunger literal meaning—they inevitably become were his constant companions. He writes: “There [in Sado], true to the attached to the image of Shakyamuni as nature of that northern land, I found the lord of the teachings who reveals the the wind particularly strong in winter, 9 aspect of “original effect” —that is, as a the snows deep, the clothing thin, and Buddha adorned with superhuman features the food scarce . . . I felt as though I had and characteristics. They then succumb to passed through the realm of hungry spir- the mistaken belief of seeking to be saved its and fallen alive into one of the cold from without by this Buddha. This quickly hells” (“Letter to Horen,” WND-1, 519). devolves into faith characterized by an abject Based on the Daishonin’s various reliance on an absolute being. Adherents to writings, we learn the following: His initial residence at Tsukahara on such a belief cannot attain true enlighten- Sado, the Sammai-do, was a crude struc- ment, which is achieved by manifesting the ture. Though it was called a shrine, it was world of Buddhahood from within. little more than a dilapidated hut; there Hence, the Shakyamuni that is presented was no Buddha image or a mat of any in terms of the literal meaning of the “Life kind. To try to stay warm, the Daishonin Span” chapter reveals the power of the eternal spread a fur skin on the floor, wrapped Mystic Law as the “Buddha of original effect.” himself in a straw coat and wore a In contrast, the teaching hidden in the depths bamboo hat. of the chapter (the Buddhism of sowing) There were gaps in the roof boards and holes in the walls. The wind blew focuses on the ordinary person Shakyamuni in mercilessly and, on rainy days, the who carried out bodhisattva practice in the roof leaked terribly, affording no more remote past, and it clearly establishes the protection from the elements than if he “teaching and practice of original cause”10 for had been out in the open. In the winter, ordinary people. snow piled up inside. In terms of its text, or literal meaning, the Located in a field where corpses “Life Span” chapter gives no explicit explana- were buried or simply abandoned, the tion of the enlightenment of ordinary people Sammai-do was isolated and remote and the mutual possession of the Ten Worlds. from other inhabitants or passersby. All day long, the only sound was that of the But in terms of its intent, the essential wind. At night, there was a continuous teaching for ordinary people to attain enlight- onslaught of snow, hail and lightning. In enment can be clearly discerned hidden in the the morning, everything was blanketed depths of the chapter. in white. For two months after the

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take positive action to create new value. All Daishonin’s arrival, a bitterly cold wind religions, one might say, were born from this blew without cease even when it was innate human spirit. The religious spirit of not snowing, and the sky was always humanity could be described as the starting overcast. Officials kept a sharp watch over point and wellspring of religion. the Daishonin’s visitors day and night. The Latter Day of the Law, the current At great personal risk, Abutsu-bo, one of era, is an age when people become attached to the Daishonin’s sincere local followers, the fleeting and ephemeral; are at the mercy of carried food supplies to the Daishonin greed, anger and foolishness; and are divided under cover of darkness. by mistrust and hatred. Nichiren also saw Undaunted by the inhospitable it as a time when religions would lose sight environment in which he found himself of their essential religious spirit and become exiled, the Daishonin wrote “The alienated from people, an age when clerics Opening of the Eyes” for the sake of the people of his day and of later would spend all their time quarreling among generations. themselves about the superiority of their teachings—which had in reality become ossi- fied, empty of meaning—and be ever more obsessed with doctrinal minutiae. The Great Maintaining the All-Important Collection Sutra describes the Latter Day as “an age of conflict when the pure Law will Religious Spirit become obscured and lost.” Nichiren Daishonin clearly felt that unless It could be said that the enlightenment of this fundamental religious spirit was revived, ordinary people by means of the true mutual neither the people nor the age could be saved. possession of the Ten Worlds and the true This led him to delve into the depths of the three thousand realms teaching implicit in Lotus Sutra and therein find the true mutual “Life Span” represents the heart of the Lotus possession and the true three thousand realms Sutra and the essence of Buddhism, and at the teachings, which make it possible for us to same time, the quintessential aim of religion. open the world of Buddhahood in our own In dialogues with noted thinkers and in lives. And that is why he could ultimately lectures given around the world, I have fre- establish the three thousand realms doctrine quently emphasized the importance of “the implicit in the “Life Span” chapter as an religious spirit” and of “the religious.”11 The actual practice whereby people could grasp religious spirit refers to the inner spiritual the eternity of their own lives and, through power to create courage from nihilism, hope their actions, bring their lives to shine with from despair; it is a spirit to look for this everlasting brilliance. spiritual power in oneself and others and in In the opening passage I have cited, the all universal phenomena. The religious spirit Daishonin says that such Buddhist schools is to believe that the power to overcome any of his day as the Dharma Analysis Treasury, hardship or deadlock lies within us, and to Establishment of Truth, Precepts, Dharma

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Characteristics, and Three Treatises “have Daishonin and giving free expression to the never heard even so much as the name” of the religious spirit, have spread our humanis- principle of three thousand realms in a single tic religion, the Buddhism of the people, moment of life. And he condemns the Flower throughout the world. Garland and True Word schools for having “surreptitiously stolen these doctrines and made them the heart of their own teachings” (WND-1, 224). The Supreme Teaching To Be Viewed in the context of text, principle Propagated in the Latter Day and intent, which I mentioned earlier, these various schools appropriated and incorporated of the Law into their own teachings merely the words of At the end of the passage I have cited, the the “text” of the Lotus Sutra. Although they carried on as if they possessed the same “prin- Daishonin says that such leading Buddhist ciple” or teaching as the sutra, they utterly teachers as Nagarjuna and Vasubandhu of failed to grasp its true “intent.” Their errone- India “were aware of it [the doctrine of three ous and confused interpretations of the three thousand realms in a single moment of life] thousand realms doctrine eloquently demon- but did not bring it forth into the light,” strate the extent to which the existing schools and that only the Great Teacher T’ien-t’ai of of Buddhism in Nichiren’s day had lost the China “embraced it and kept it ever in mind” vital religious spirit. (WND-1, 224). The religious spirit is to see the eternal That “Nagarjuna and Vasubandhu were and absolute in human beings and to wish to aware of it” indicates that these two teachers, make people’s lives shine. Nichiren’s Buddhism who carried on the lineage of the correct Bud- of sowing, based on the supreme Law hidden dhist teaching after Shakyamuni’s passing in in the depths of the Lotus Sutra, is a teaching the Former Day of the Law, understood the directly founded on this religious spirit. Lotus Sutra’s ultimate principle but did not Josei Toda, the second Soka Gakkai presi- preach it. This is referred to as the concept of dent, said: “When all people manifest the “clearly perceiving the truth in one’s heart but life state of Buddhahood, that is to say, when not teaching it to others.” they reveal the supreme value of their char- Nagarjuna, for example, recognized that acter, there will be neither war nor hunger the Lotus Sutra opened the way for people in the world. There will be neither illness of the two vehicles, who were denied the nor poverty. Enabling all people to become attainment of enlightenment in other sutras, Buddhas, elevating the character of all people to become Buddhas. He praised the power of to something of supreme value—this is what the Lotus Sutra to change poison into medi- it means to carry out ‘the Thus Come One’s cine, which was found in no other sutra, and work’ (LSOC, 200).”12 called the Lotus Sutra the true secret teaching. Just as President Toda urged, we of This means he was aware of the Lotus Sutra’s the SGI, directly connected to Nichiren ultimate principle, which makes it possible for

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ordinary people of the nine worlds to manifest well. It could even be said that unless spread- the state of Buddhahood in their lives and ing the Law creates value, there would be no attain enlightenment. point to the Law’s existence. As the Daishonin indicates, however, In that sense, the crucial question is: Who when he says that Nagarjuna and Vasubandhu will propagate the doctrine of three thousand “were aware of it but did not bring it forth realms in a single moment of life—specifi- into the light,” they did not propagate the cally, the doctrine implicit in the “Life Span” three thousand realms doctrine because the chapter—and when? If the teaching implicit time had not yet arrived. in the “Life Span” chapter is explained with- The statement, “T’ien-t’ai Chih-che alone out mention of this important point, it will embraced it and kept it ever in mind,” refers serve no real purpose. to the fact that, during the Middle Day of The person who actually propagates the Law, only T’ien-t’ai carried out the practice the true three thousand realms in a single of contemplation of and meditation on the moment of life doctrine during the Latter three thousand realms teaching. But T’ien- Day of the Law is one who possesses the three t’ai’s three thousand realms teaching was virtues—sovereign, teacher and parent—in essentially limited to practice for oneself; he this age. And the lord of that teaching is none did not spread it widely as a teaching so that other than Nichiren Daishonin. To clarify ordinary people could attain Buddhahood this, the Daishonin wrote this passage about themselves and help others do the same. the doctrine hidden in the depths of the “Life Nichiren’s real intent in talking about Span” chapter. these correct teachers of the Former and Middle Days of the Law—who either “were aware of three thousand realms in a single moment of life but did not bring it forth” or who “embraced it and kept it ever in mind”—is to implicitly indicate that he is the one who will propagate this teaching in the Latter Day of the Law. The second half of “The Opening of the Eyes” details the Daishonin’s propagation efforts as the votary of the Lotus Sutra. The three thousand realms doctrine implicit in the “Life Span” chapter is a teaching of actual practice. The Law is not something that just exists; it must be spread. The value of the Law is only revealed when we teach it to others and thereby not only awaken them to the inner brilliance of their Buddha nature but bring our own lives to shine, as

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Original Cause and Original Effect—Eternal Buddhahood and the Unending Bodhisattva Way Are Opened Through Faith

All the other sutras such as the of the Buddha’s lifetime of teachings, Flower Garland, Wisdom, and Maha- and the very heart and marrow of all vairochana not only conceal the fact the sutras. that people of the two vehicles can attain Buddhahood, but they also The “Expedient Means” chapter, fail to make clear that the Buddha which belongs to the theoretical attained enlightenment countless teaching, expounds the doctrine of kalpas in the past. These sutras have three thousand realms in a single two flaws. First, because they teach moment of life, making clear that that the Ten Worlds are separate from persons of the two vehicles can one another, they fail to move beyond achieve Buddhahood. It thus elimi- the provisional doctrines and to reveal nates one of the two errors found in the doctrine of three thousand realms the earlier sutras. But it nevertheless in a single moment of life as it is retains the provisional aspect, and expounded in the theoretical teaching fails to reveal the eternal aspect, of of the Lotus Sutra. Second, because the Buddha’s enlightenment. Thus they teach that Shakyamuni Buddha the true doctrine of three thousand attained enlightenment for the first realms in a single moment of life time in this world, referring only to remains unclear, and the attainment his provisional aspect, they fail to of Buddhahood by persons of the reveal the fact stressed in the essential two vehicles is not properly affirmed. teaching that the Buddha attained Such teachings are like the moon seen enlightenment countless kalpas ago.1 in the water, or rootless plants that These two great doctrines are the core drift on the waves.

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When we come to the essential teach- actual enlightenment dates back to a time in ing of the Lotus Sutra, then the the immeasurably distant past, numberless belief that Shakyamuni first obtained major world system dust particle kalpas2 ago. Buddhahood during his present life- Thus, the cause that made it possible for him time is demolished, and the effects of to attain Buddhahood at that time is called “original cause,” while the effect or result of the four teachings are likewise demol- his attaining Buddhahood is called “original ished. When the effects of the four effect.” teachings are demolished, the causes In terms of the literal teaching of the of the four teachings are likewise “Life Span” chapter, the principle of attain- demolished. Thus the cause and effect ing Buddhahood based on this original cause of the Ten Worlds as expounded in and original effect is explained in the context the earlier sutras and the theoretical of Shakyamuni. But when viewed from the teaching of the Lotus Sutra are wiped standpoint of the teaching implicit in the out, and the cause and effect of the depths of the chapter, it is not limited solely Ten Worlds in the essential teaching to Shakyamuni. This doctrine also reveals the are revealed. This is the doctrine of most fundamental and universal causality for original cause and original effect. It attaining Buddhahood, and, as such, it con- reveals that the nine worlds are all stitutes the cause and effect of enlightenment present in beginningless Buddhahood for all people. and that Buddhahood is inherent in the beginningless nine worlds. This is the true mutual possession of the The Two Flaws of the Ten Worlds, the true hundred worlds Pre-Lotus Sutra Teachings and thousand factors, the true three thousand realms in a single moment In the above passage, Nichiren paraphrases of life. (WND-1, 235) the writings of the Great Teacher Miao-lo of China and takes up the subject of the two doctrinal flaws evident in the pre-Lotus Sutra teachings. n this passage, Nichiren Daishonin clarifies The first flaw is that they do not reveal the Ithe doctrine of original cause and original “three thousand realms in a single moment of effect, the principle of attaining Buddhahood life” doctrine found in the theoretical teach- expounded in “Life Span,” the 16th chapter of ing, or first half, of the Lotus Sutra. Their the Lotus Sutra. Specifically, “original cause” presentation of the Ten Worlds as separate and “original effect” refer to the causality from one another means that they divide of Shakyamuni’s attainment of enlighten- Buddhist practice into stages and discrimi- ment in the remote past as described in this nate among certain types of people in terms chapter. Here, Shakyamuni reveals that his of their capacity to attain Buddhahood. This

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discriminatory view is based on the belief lifetime is thus premised on the view that that the Ten Worlds are separate and that attaining Buddhahood necessitates countless the differences between them are fixed and kalpas of practice. At the heart of this unchanging. perspective is the belief that the nine worlds Because the position of the pre-Lotus and Buddhahood are separate. Sutra teachings is that of a virtually insur- The theoretical teaching of the Lotus mountable chasm existing between the nine Sutra elucidates that all people have the worlds and Buddhahood, they stress the need potential to achieve enlightenment. It there- for countless kalpas of practice or insist that fore avoids one of the two flaws of the earlier persons of the two vehicles (voice-hearers and sutras. But it still presumes that Shakyamuni cause-awakened ones) could never achieve attained enlightenment for the first time enlightenment. These earlier sutras set forth in his present life. Regarding this failure to provisional teachings as an expedient means, disclose the truth of Shakyamuni’s enlighten- maintaining a rigid distinction or separation ment in the remote past, Nichiren says: “[The of each of the various Ten Worlds from one theoretical teaching] nevertheless retains the another, and as a result do not reveal the true provisional aspect, and fails to reveal the eter- teaching. That is why Nichiren says, “They nal aspect, of the Buddha’s enlightenment. fail to move beyond the provisional doctrines” Thus the true doctrine of three thousand (WND-1, 235). realms in a single moment of life remains In the theoretical teaching of the Lotus unclear, and the attainment of Buddhahood Sutra, this view of separation is invalidated. by persons of the two vehicles is not properly The theoretical teaching emphasizes the affirmed” (WND-1, 235). attainment of Buddhahood by persons of the Discarding the provisional, or transient, two vehicles, sets forth the principle of the aspect and revealing the true, or eternal, true aspect of all phenomena,3 and clarifies the aspect means refuting the assumption that three thousand realms doctrine, which teaches Shakyamuni first attained enlightenment that all living beings in the nine worlds are in this world (his provisional identity as endowed with Buddhahood and therefore described in the earlier sutras and the theo- have the potential to realize enlightenment. retical teaching), and illuminating his original The second flaw of the pre-Lotus Sutra enlightenment in the remote past (his true teachings is that they conceal Shakyamuni’s identity as described in the “Life Span” chap- original attainment of Buddhahood in ter of the essential teaching). the remote past, which is described in the Nichiren is saying that, without revealing essential teaching, or latter half, of the the Buddha’s true identity, it is meaningless Lotus Sutra. The earlier sutras teach that to expound the attainment of Buddhahood Shakyamuni attained enlightenment for the by persons of the two vehicles, or the three first time in this world and only after thousand realms doctrine, which elucidates having carried out arduous practice over that all living beings in the nine worlds an immeasurably long series of previous are endowed with Buddhahood. Because existences. His enlightenment in his present the theoretical teaching retains a provisional

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aspect, it does not fully establish the former purpose in casting off the transient and nor does it elucidate the latter. Because the revealing the true is to completely refute the three thousand realms doctrine sketched in cause and effect of the Ten Worlds set forth the theoretical teaching lacks a solid basis and in earlier sutras and the theoretical teaching. remains indefinite, Nichiren compares it to The cause and effect of the Ten Worlds are “the moon seen in the water, or rootless plants the cause and effect of attaining Buddhahood, that drift on the waves” (WND-1, 235). while the nine worlds constitute the cause, and the world of Buddhahood, the effect. The “Life Span” chapter thus clarifies the “Casting Off the Transient original cause and original effect, which repre- sent the cause and effect of the Ten Worlds of and Revealing the True” the essential teaching—that is, the true cause and “Original Cause and and effect of attaining Buddhahood. This is another reason why Shakyamuni cast off the Original Effect” transient and revealed the true. How are the original cause and original Let’s expand on Nichiren’s implication that effect presented in terms of the literal teaching the three thousand realms doctrine remains of the “Life Span” chapter? First, Shakya- unclear without the explanation of the true, muni proclaims, “It has been immeasurable, eternal aspect of the Buddha’s enlightenment boundless hundreds, thousands, ten thousands, in the “Life Span” chapter—that is, without millions of nayutas of kalpas since I in fact Shakyamuni’s discarding his transient and attained Buddhahood” (LSOC, 265–66). In revealing his true identity. this passage, the Buddha indicates that he The “Life Span” chapter’s disclosure that actually gained enlightenment in the incalcu- Shakyamuni actually attained enlightenment lably remote past. in the remote past both refutes the Buddha’s He also states: “Since I attained Bud- provisional aspect and elucidates the original dhahood, an extremely long period of time cause and original effect of his actual enlight- has passed. My life span is an immeasurable enment. number of asamkhya kalpas, and during that Nichiren says that by shattering the time I have constantly abided here without assumption that Shakyamuni first achieved ever entering extinction” (LSOC, 267–68). enlightenment in his present lifetime, the Shakyamuni explains that as the Buddha various effects of attaining Buddhahood enlightened since the distant past, his life is described in the four teachings—that is, in ever abiding and eternal. This ever-abiding the pre-Lotus Sutra teachings and the theo- and eternal state of life of Buddhahood is retical teaching of the Lotus Sutra—are also the effect of attaining enlightenment in the demolished. He further states that when these remote past—namely, the original effect. effects are annulled, the causes (or practices) Next, with regard to the original cause, for attaining Buddhahood described in the Shakyamuni says, “Originally I practiced the four teachings are likewise invalidated. One bodhisattva way, and the life span that I

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acquired then has yet to come to an end but of Buddhahood provides the fundamental will last twice the number of years that have energy for manifesting this commitment to already passed” (LSOC, 268). In other words, unending bodhisattva practice. he says that the life state of Buddhahood In earlier sutras, it was assumed that he obtained (the original effect) and the life Shakyamuni—who attained enlightenment for state of the nine worlds in which he practiced the first time in his present existence—would, the bodhisattva way to do so (the original upon death, be reborn in a in some cause) have endured endlessly throughout the other world and cease carrying out bodhisattva numberless major world system dust particle practice in this mundane world. But for the kalpas in the past since he obtained enlighten- Buddha who originally attained enlightenment ment. And he adds that they will continue to in the remote past, the mundane world is itself exist for a duration twice as long again. a pure land and a land of Tranquil Light. The life state of Buddhahood (original From the perspective of this Buddha of effect) is ever-abiding and eternal, and the life the “Life Span” chapter, the reality of the state of the nine worlds in which one practices nine worlds represents an opportunity to the bodhisattva way (the original cause) is bring forth the eternal inner life force of inexhaustible and never ending, too. In this Buddhahood; it also constitutes the arena for way, the causality of enlightenment described actualizing and expressing the wisdom and in the essential teaching—that is, the doctrine compassion of Buddhahood. In addition, this of original cause and original effect—is dra- Buddha regards those suffering amid the real- matically different from the view in pre-Lotus ity of the nine worlds as children to be taken Sutra teachings, which asserts that Buddha- care of and led to happiness, and as friends hood can only be realized by eliminating the with whom to share the limitless freedom of life states of the nine worlds. the state of Buddhahood. In fact, the “Life Span” chapter explains The Buddha, who has realized this true, that the Buddha, even after becoming enlight- absolute freedom, exercises mastery over his ened in the remote past, has ceaselessly pursued body and mind through the power of Buddha- the bodhisattva way out of a desire to liberate hood and self-reliantly conquers all negativity from suffering those who dwell in the reality and other devilish forces. At the same time, of the nine worlds. Here, the true aspect of the Buddha recognizes that the power of Bud- the Buddha becomes clear through Shakya- dhahood also lies dormant within the lives of muni, in the “Life Span” chapter, casting others and within the mundane world itself. off the transient and revealing the true. This Thus, in order to unlock and activate this true identity, if you will, is that of the eternal latent power, he continually strives to awaken Buddha who embodies a way of life dedicated people to their Buddha nature. He does to never-ending bodhisattva practice. this by tirelessly pursuing courageous action, The life state of unceasing devotion manifesting unlimited wisdom and engaging to bodhisattva practice amid the reality of in sincere dialogue. the nine worlds is a life state of the nine In this way, Shakyamuni’s casting off the worlds; at the same time, the eternal life state transient and revealing the true in the “Life

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Span” chapter radically transforms earlier beginningless Buddhahood” (WND-1, 235). assumptions about the Buddha and about This Buddha, though having secured the attaining Buddhahood. life state of Buddhahood, continues to strug- It is to be pointed out, however, that the gle steadfastly in the reality of the nine worlds literal teaching of the “Life Span” chapter to lead living beings to enlightenment. For speaks primarily about the “original effect” this Buddha, life states of the nine worlds that of the Buddha who attained enlightenment are steeped in suffering and sorrow function in the remote past. Its only reference to the to help others attain Buddhahood. Ordinar- “original cause” is found in the passage, ily, suffering and sorrow tend to lead people “Originally I practiced the bodhisattva way” to withdraw, to sap their vitality and strength. (LSOC, 268). But when these are experienced in a life state of the nine worlds endowed with begin- ningless Buddhahood, they can function as empathy and great compassion to lead others The Beginningless World to enlightenment. They can become powerful of Buddhahood and the motivating emotions that arise because the power of Buddhahood is continuously active Beginningless Nine Worlds in our lives and because our lives are open to the world and those around us. It was Nichiren who discerned that the Next, Nichiren says, “Buddhahood is essential Law for the attainment of Buddha- inherent in the beginningless nine worlds” hood by ordinary people was hidden in the (WND-1, 235). Let us first look at this pas- depths of “Life Span.” With regard to the sage based on the literal meaning of the text. doctrine of original cause and original effect, In his treatise The Words and Phrases of he writes: “It reveals that the nine worlds are the Lotus Sutra, the Great Teacher T’ien-t’ai of all present in beginningless Buddhahood and China writes, “When the Buddha reached the that Buddhahood is inherent in the begin- first stage of security,4 he had already acquired ningless nine worlds. This is the true mutual eternal life.” In other words, by pursuing the possession of the Ten Worlds, the true hun- bodhisattva way in the remote past, Shakya- dred worlds and thousand factors, the true muni had already acquired the ever-abiding three thousand realms in a single moment of life state of the world of Bodhisattva when he life” (WND-1, 235). ascended to the first stage of security, the stage In terms of the literal meaning of the text, of nonregression. “beginningless Buddhahood” is the eternal All bodhisattvas initially make four and ever-abiding life state of Buddhahood universal vows,5 including the vow to save gained by the Buddha of original attain- innumerable living beings. We could say ment in the remote past. As indicated earlier, that people gain the ever-abiding life state this Buddha is also endowed with the life of the world of bodhisattva when they have states of the nine worlds. Therefore, Nichi- confidence that the bodhisattva way of life is ren says, “The nine worlds are all present in correct and reaffirm their vow never to regress

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in bodhisattva practice. Because Shakyamuni described causes and effects of attaining Bud- possessed this unshakable vow, he pursued the dhahood in earlier sutras. path of bodhisattva practice without end even By elucidating the original cause and after he attained Buddhahood. original effect and the principle that Bud- Nichikan, the twenty-sixth high priest of dhahood and the nine worlds are originally the Nikko lineage, known as a leading restorer inherent and eternally present in life, the of Nichiren Buddhism, commented on this essential teaching of the Lotus Sutra firmly passage from T’ien-t’ai just cited. In The establishes that life is endowed with the Ten Six-Volume Writings, he writes: “[From this Worlds. That is why Nichiren says that rev- principle it is very clear that] original cause elation of the doctrine of original cause and is ever present. That is why it is called the original effect in the essential teaching of the beginningless nine worlds.” Nichiren calls the Lotus Sutra establishes the “true mutual pos- ceaseless dedication to unending bodhisattva session of the Ten Worlds, the true hundred practice the “beginningless nine worlds.” worlds and thousand factors, the true three The pre-Lotus Sutra teachings view the thousand realms in a single moment of life” nine worlds as being impermanent and the (WND-1, 235). It is to be remembered, how- world of Buddhahood as eternal and ever ever, that this explanation is based solely on abiding. Consequently, to bridge the seem- the literal meaning of the sutra. ingly insurmountable gulf between them, they On a deeper level, we can view these prin- set forth the concept of working gradually ciples as not only applying to the one person toward enlightenment by carrying out Bud- Shakyamuni but to all living beings. In other dhist practice over countless lifetimes across words, they demonstrate that all living beings an incalculably long period of time. But are entities that originally seek to mani- because these teachings are based on having to fest their eternal Buddhahood and undertake discard the nine worlds before one can reach unceasing bodhisattva practice and that, at the world of Buddhahood, they ultimately put their very core, all without exception yearn for forth a view that abhors and seeks to eliminate the happiness of both themselves and others. the earthly desires innate in the nine worlds. In Nichiren’s statement about the original In contrast, the essential teaching of cause and original effect in the above passage, the Lotus Sutra expounds both the eternal we can discern the intent hidden in the depths life state of Buddhahood and the eternal of the sutra: to reveal the original cause and bodhisattva way that represents its actual original effect of enlightenment for all people. practice, and reveals the principles of “the Nichikan further comments on the teach- inclusion of the nine worlds in Buddha- ing implicit in the “Life Span” chapter: “The hood” and “the inclusion of Buddhahood in Mystic Law of hearing the name and words of the nine worlds.” Further, by clarifying the the truth in the remote past,6 the actual three original cause and original effect of Shakya- thousand realms in a single moment of life,7 muni’s enlightenment, it indicates that the is hidden in the depths of the passage relating Ten Worlds exist eternally in the life of to [Shakyamuni’s] original cause for attaining each person and invalidates all previously the first stage of security.”

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“First stage of security” means a state effect that represent the true causality for ordi- of mind in which the ultimate purpose of nary people in the nine worlds to become life is fixed on realizing enlightenment for Buddhas in their present form. This is the oneself and actualizing the enlightenment original cause and original effect hidden in of all people. It refers to a state of life in the depths of the sutra as taught in Nichiren which one is firmly resolved to pursue the Buddhism. bodhisattva way eternally, no matter the dif- In other words, original cause is when an ficulties, without ever regressing in practice. ordinary person hears about the Mystic Law The moment in the distant past when Shaky- for the first time, embraces faith and resolves amuni determined to forever practice the to practice the unending bodhisattva way. eternal bodhisattva way comprises the “origi- And original effect is when the eternal life nal cause” of his enlightenment. Nichikan, state of Buddhahood appears in the life of that however, goes a step further by saying that ordinary person. it is “the Mystic Law of hearing the name So what is meant by “beginningless nine and words of the truth in the remote past, worlds” in Nichiren Buddhism? We can inter- the actual three thousand realms in a single pret it to be the state of life at the moment moment of life”—the fundamental Law for when ordinary people in the nine worlds attaining Buddhahood (Nam-myoho-renge- break through the ignorance and illusion that kyo)—that was the driving force behind the has previously controlled their lives. Because practice that enabled him to achieve the first this state of life gives rise to the function of stage of security. Buddhahood, Nichiren says, “Buddhahood “Hearing the name and words of the is inherent in the beginningless nine worlds” truth” here means “the stage of hearing the (WND-1, 235). name and words of the truth.” This is the It is faith that eradicates fundamental igno- stage of practice of someone who hears about rance and illusion—faith in the eternal Mystic the Mystic Law for the first time and embraces Law. Nichiren established Nam-myoho-renge- faith in it. “The Mystic Law of hearing the kyo and the Gohonzon to enable all people to name and words of the truth in the remote base their lives on this faith. past,” meanwhile, is the fundamental Law In “Letter to Gijo-bo,”8 commenting through which, by practicing, an ordinary on the “Life Span” chapter passage “single- person can realize Buddhahood, and Nichiren mindedly desiring to see the Buddha, not Daishonin directly revealed this Law as Nam- hesitating even if it costs them their lives,” myoho-renge-kyo. Nichiren writes, “As a result of this passage, The literal teaching of the “Life Span” I have revealed the Buddhahood in my own chapter emphasizes the original effect of Bud- life” (WND-1, 389). After stating that faith dhahood attained by Shakyamuni, while the in the Mystic Law (Myoho-renge-kyo) is teaching hidden in the depths of the chapter characterized by the spirit of not begrudging emphasizes the one who practices the bodhi­ one’s life, he offers three interpretations of sattva way, which is the original cause. The the line “single-mindedly desiring to see the latter clarifies the original cause and original Buddha” to explain his own attainment of

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Buddhahood: (1) single-mindedly observing worlds” in this manner closes the seeming the Buddha, (2) concentrating one’s mind divide between the impermanent life states of on seeing the Buddha, and (3) when looking the nine worlds and the eternal life state of the at one’s own mind, perceiving that it is the world of Buddhahood and brings the two to Buddha (see WND-1, 390). exist together simultaneously. As a result, the We can regard the first two interpretations mutual possession of the Ten Worlds is estab- as signifying the cause, indicating single- lished in the true sense. When the mutual minded faith; and the third “when looking possession of the Ten Worlds is established, at one’s own mind, perceiving that it is the the doctrine of three thousand realms in a Buddha,” as signifying the effect, indicating single moment of life is also established. the single-minded attainment of Buddhahood. Therefore, Nichiren says, “This is the The original cause and the original effect are true mutual possession of the Ten Worlds, the actualized through single-minded faith. true hundred worlds and thousand factors, Revealing the “beginningless world of the true three thousand realms in a single Buddhahood” and the “beginningless nine moment of life” (WND-1, 235).

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The Fivefold Comparison—Clarifying the Causality of Life and the Fundamental Direction for Human Existence

n the first half of “The Opening of the way.” Nichiren also inquires into what people IEyes,” Nichiren Daishonin outlines the are actually taught and the attitude toward life teaching that later [when it was systematized they cultivate through revering one or another by the twenty-sixth high priest, Nichikan] of these esteemed beings. He does so because came to be known as the fivefold comparison. the touchstone for a figure who embodies Now, let’s examine the significance of this the truly outstanding qualities of sovereign, comparison, while summarizing what we have teacher and parent is whether the particular covered so far. teaching that figure represents enables people We have already looked at how the three to lead secure lives. virtues—sovereign, teacher and parent—form Thus, in “The Opening of the Eyes,” the theme of “The Opening of the Eyes.” taking up the theme of sovereign, teacher and Nichiren looks at the various individuals and parent, Nichiren delves incisively into the beings widely respected as sovereign, teacher teachings and approaches to life that these dif- or parent in the main philosophies and reli- ferent philosophies and religions propound. gions of his time. He specifically investigates: And the fundamental focus of his inquiry is (1) Confucianism and other philosophies the causal law of life. and religious traditions of China, which are grouped together under the heading of Con- fucianism or non-Buddhist scriptures and The Heart of Philosophy or referred to as the “external scriptures”; (2) the pre- and non-Buddhist teachings of India, Religion Lies in Clarifying including Brahmanism, which are together Cause and Effect referred to as non-Buddhist teachings, or the “external way”; and (3) the teachings of Bud- The purpose of the fivefold comparison is dhism, which are referred to as the “internal to clarify which religion or philosophy can

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actually enable people to overcome their life state of indestructible happiness (effect). sufferings and attain a state of unshakable T’ien-t’ai defined the ultimate Law of happiness. This comparison involves evaluat- enlightenment as the “true aspect.” This “true ing the different teachings in terms of how aspect” (corresponding to “essence” in the they explain the workings of cause and effect five major principles), he says, can only be in life—in other words, the causality of life, described as unfathomable, beyond the power which refers to the causality behind happi- of words to describe, beyond the mind’s ness or unhappiness. Ultimately, it is the same power to comprehend. He indicates, however, as the causality of the Ten Worlds—and, that the true aspect is inextricably related to therefore, importantly, of attaining Buddha- the causality of attaining Buddhahood. hood—which we discussed last time. To borrow an analogy from T’ien-t’ai, Stated another way, the fivefold com- the true aspect can be likened to a vast and parison examines the relative superiority and unbounded space, while cause and effect can depth of each teaching, assessing how much be likened to pillars and beams. With the pil- each pursues and fundamentally recognizes the lars and beams, the space takes on the shape causality behind happiness or unhappiness. of a room. At the same time, the pillars and For example, when a physician treats beams could not be called such if they did not an illness, unless that treatment is based shape the space into a room.3 on a thorough understanding of the cause, In other words, the depth of the doc- it may only intensify the patient’s condi- trine of causality expounded by a particular tion. Similarly, unless the fundamental causes teaching correlates to the depth of the law of are thoroughly understood, efforts to solve enlightenment that forms the teaching’s basic human suffering and misery will end up only premise. worsening the situation. The teaching of Nam-myoho-renge-kyo The heart of a religion or philosophy lies propagated by Nichiren consists of the ulti- in clarifying cause and effect. mate Mystic Law (myoho) and the cause and The Great Teacher T’ien-t’ai of China effect that it is based on (renge). We can regard cites five outstanding characteristics of the this single phrase, Nam-myoho-renge-kyo, as Lotus Sutra, which he sums up as the five expressing the ultimate law of cause and major principles—name, essence, quality, effect for attaining Buddhahood. Therefore, function and teaching.1 Of these, “quality” by chanting Nam-myoho-renge-kyo even one means the central doctrine or teaching of time, we can realize the cause and effect a sutra, its heart or core. More specifically, of enlightenment in our lives at that very T’ien-t’ai states that it is none other than the moment. principle of cause and effect.2 Looking at the religious and philosophi- The principle of cause and effect to which cal traditions discussed by Nichiren, we see T’ien-t’ai refers is in fact the causality of life many differences in how they explain the wherein individuals who are steeped in misery causality of life. In this treatise, Nichiren (cause) reveal their most sublime inner poten- evaluates the relative depth of each teaching tial, overcome their sufferings and establish a through the fivefold comparison, thereby

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clarifying the ultimate causality for attaining two perspectives. This refers to the teachings Buddhahood (Nam-myoho-renge-kyo) as the of the three ascetics, who are regarded as the essential teaching for leading all people of the founders of the non-Buddhist philosophies of Latter Day of the Law to enlightenment. India. Similar doctrines can also be found in Let us now discuss the content of the various philosophies and currents of thought fivefold comparison based on Nichiren’s prevalent today. statements. Among the philosophies scrutinized by Nichiren are also those that, while recognizing the principle of causality within the param- eters of the present existence, fail to pursue Carving Out Our Destiny it into the periods before birth and after Through Our Own Will death, asserting that what happens in those periods is unknowable. These are represented and Action by such schools of thought as Confucianism and Taoism,4 and would also include Western 1. Buddhism is superior to non-Buddhist rationalism, which is based on the develop- teachings. ment of modern science. These kinds of philosophies cannot sat- The first comparison is between Buddhism, isfyingly answer such questions as “Why are the “internal way,” and the non-Buddhist people born into different circumstances?” teachings of China and India, the “external and “Why are there cases where the effects way.” of good or evil actions do not appear in this Buddhism teaches that the principal cause lifetime?” Accordingly, they also cannot fully determining our happiness or unhappiness answer existential questions like “Why was I lies within our own lives and that we are the born?” or “What is the purpose of my life?” protagonists with the power to decide our Indian Brahmanism,5 the six schools of own destiny. This is why Buddhism is called philosophy 6 and other teachings in ancient the “internal way.” India do expound the causality of life operat- By contrast, a closer look at the non- ing throughout past, present and future, but Buddhist religions and philosophies reveals, it is a causality colored by determinism or first, that some do not recognize the principle fatalism and subject to external forces such as of causality as it concerns individual fortune nature or a deity that controls human destiny. or misfortune. While some expound doctrines As a result, these teachings seriously limit of accidentalism or indeterminism, according human will and autonomy. to which everything is coincidence or chance, In short, the ancient teachings of India others expound doctrines of determinism or and China other than Buddhism either fail fatalism, which hold that regardless of one’s to explain causality, or, if they do explain it, own efforts or actions everything is predeter- offer only a partial and biased doctrine. This mined or predestined. There are also those is Nichiren’s conclusion. Therefore, in “The who strike a middle ground between these Opening of the Eyes,” he says with regard to

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the founders of these religions and philoso- provisional Mahayana, or more specifically phies, “They are no more than infants who his comparison of the theoretical teaching of cannot understand the principles of cause and the Lotus Sutra and the provisional pre-Lotus effect” (WND-1, 223). Sutra teachings, when he refers to censuring Buddhism, the “internal way,” however, people of the two vehicles (voice-hearers and teaches that individuals are responsible for cause-awakened ones), who were practitioners everything that happens to them; simply put, of the teachings.7 So although it the idea that one reaps what one sows. is not discussed separately, we can view the The reason we can calmly accept the comparison of Mahayana and Hinayana Bud- concept of the strict law of cause and effect dhism as being included in this particular operating in our lives is that we apprehend the comparison. truth that we inherently possess within us the Buddhism is referred to as the “internal boundless transformative power and potential way”; nevertheless, it encompasses a wide vari- that is the Buddha nature. For us to keep ety of teachings. Among these, the Hinayana making efforts to become happy, we need to teachings aim to enable people to free them- know that the possibility for happiness exists selves from earthly desires, which are the cause within our lives. of suffering, and attain nirvana—a state of Buddhism, the “internal way,” enables supreme peace and tranquillity—through car- us to awaken to our personal autonomy and rying out practices such as upholding precepts responsibility—that is, to recognize that and engaging in meditation. But the happi- we have the power to carve out our destiny ness to which the Hinayana teachings aspire through our own will and actions in the is passive, as they merely focus on eliminating present. the cause of unhappiness rather than actively seeking to enable people to open the path to their own happiness, much less open the way to happiness for others. Mahayana Buddhism Seeks Moreover, since Hinayana posits the cause To Clarify the Cause for of unhappiness as earthly desires of the nine worlds that are inherent in our lives, the only Attaining Happiness way to completely eliminate these desires is to extinguish our lives altogether. The Hinayana 2. Mahayana Buddhism is superior to approach to enlightenment has accordingly Hinayana Buddhism. been referred to as “reducing the body to ashes and annihilating consciousness.” Herein lies The next level of the fivefold comparison is the the limitation of the Hinayana teachings. comparison between Mahayana and Hinayana In contrast, the Mahayana teachings, Buddhism. In “The Opening of the Eyes,” instead of urging the elimination of earthly however, Nichiren hardly touches on this par- desires, state that by opening up and mani- ticular comparison. He mentions it in passing festing the wisdom of enlightenment in our in his comparison of true Mahayana and lives, which are filled with earthly desires,

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we can properly control those desires and and women, who are believed incapable of construct a pure, strong, self-motivated life. becoming happy, are not originally endowed This is the principle of “earthly desires are with the Buddha nature. In this way, these enlightenment.” Rather than merely helping teachings limit the causes of happiness. They people eliminate the causes of their unhappi- are not true Mahayana but rather teachings ness, the Mahayana teachings actively focus expounded as an expedient means to accom- on enabling people to transform those causes modate the popular beliefs of the time. They into the causes for happiness, as well as to lead are merely provisional teachings. others to enlightenment. On the other hand, the Lotus Sutra, the true teaching, elucidates the Buddha’s actual enlightenment to how all people—including True Mahayana Reveals That people of the two vehicles, evil people and women—can equally attain Buddhahood. It All People Are Endowed With also clarifies the doctrine (of “three thousand Buddhahood realms in a single moment of life”) on which this teaching is based. The Buddha’s real intention is for all 3. True Mahayana is superior to people to become happy. And it is in the provisional Mahayana. Lotus Sutra, which expounds the principles that make this possible, that the Buddha’s true The Mahayana teachings can also be divided enlightenment is directly revealed. into two further categories: true Mahayana and provisional Mahayana. The Lotus Sutra, which constitutes true Mahayana, elucidates that the lives of all The Essential Teaching people are originally endowed with the world Overcomes the Fault of the of Buddhahood, the fundamental cause of happiness. (“All living beings alike possess the Earlier Teachings Buddha nature.”) The Lotus Sutra also clari- fies the truth of life that all people can tap and 4. The essential teaching of the Lotus reveal that Buddha nature. (In “Expedient Sutra is superior to the theoretical Means,” the 2nd chapter, it sets forth the four teaching of the Lotus Sutra. aspects of Buddha wisdom—opening, show- ing, awakening and helping people enter the Even though all people possess within them path of Buddha wisdom.8) the world of Buddhahood—the fundamental The pre-Lotus Sutra Mahayana teachings, cause of happiness—whether they can actu- which make up the provisional Mahayana, ally bring it forth is another matter. insist that the people of the two vehicles, Viewed in terms of the eternity of life who are despised because they only seek their and the principle of cause and effect operating own enlightenment, as well as evil people over past, present and future, the life state we

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experience in the present is due to our actions Making the Gohonzon (karma) from countless former existences. The earlier sutras, including the theoretical Our Mirror and Nichiren teaching (first half) of the Lotus Sutra, teach Our Model that in order to change that karma, we need to steadfastly carry out good actions over an 5. The Buddhism of sowing is superior to extremely long period of time and accumu- the Buddhism of the harvest. late the positive benefits of those actions in our lives. According to this view, attaining The essential Lotus Sutra teaching opens the enlightenment requires countless kalpas of way to attaining Buddhahood in our present Buddhist practice. form. But when viewed in the context of its Furthermore, these sutras teach that literal, surface meaning, we see that Shakya- Shakyamuni Buddha achieved enlightenment muni could only acquire eternal life as a result for the first time in his contemporaneous of practicing the bodhisattva way prior to his lifetime in India as a result of practice over enlightenment in the remote past. Achieving an incalculably long period of time. This such ever-lasting life necessitated him reach- conception of attaining Buddhahood derives ing the first stage of security, which is the from the flawed approach of “abhorring and stage of nonregression. Then, having reached seeking to eliminate the earthly desires innate that stage, he could, with resolute faith, break in the nine worlds,” insisting that only by through all fundamental darkness or illusion, extinguishing our lives of the nine worlds attain wisdom and perceive that the nine (cause) can we bring forth the life of Buddha- hood (effect). worlds and the world of Buddhahood are By contrast, the essential teaching (latter innate and ever abiding in his own life. half) of the Lotus Sutra explains that Shakya- The practice required to reach the first muni actually attained Buddhahood in the stage of security is extremely difficult, how- remote past, numberless major world system ever, as is attaining the wisdom to actually dust particle kalpas ago and, because his life perceive the world of Buddhahood in one’s as a bodhisattva has endured unceasingly ever life. It is far beyond the ability of ordinary since, he has continually appeared in various people. Accordingly, from the standpoint of forms to teach living beings. This reveals the its literal meaning, the essential teaching does true image of the Buddha. In other words, the not directly open the way for ordinary people nine worlds and the world of Buddhahood are to attain Buddhahood in their present form also inherent and ever abiding in the life of and achieve enlightenment in this lifetime. the Buddha, Shakyamuni. But the teaching implicit in the Lotus By explaining this fact, the essential teach- Sutra’s depths—namely, Nichiren Buddhism— ing reveals that we can manifest the world of directly reveals Nam-myoho-renge-kyo, which Buddhahood in our lives of the nine worlds, is both the driving force behind Shakyamuni’s just as we are, thereby opening the way to bodhisattva practice in attaining the first stage attaining Buddhahood in our present form. of security in the remote past, as well as the

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fundamental Law he perceived at that time. By oneself of the nine worlds (cause) can one seeking and faithfully embracing this Law, an attain the world of Buddhahood (effect). As a ordinary person can immediately gain the fruit result, Nichiren says, they embody a “teaching of Buddhahood. of cause and effect of disparate nature.” Nichiren left us the Gohonzon, in which The theoretical Lotus Sutra teaching, he faithfully depicts the world of Buddhahood meanwhile, because it explains that the nine he realized in his own life through Nam- worlds and the world of Buddhahood are myoho-renge-kyo while remaining an ordinary both inherent in our lives, represents a “teach- person. With the Gohonzon as our mirror and ing of cause and effect of identical nature.” Nichiren as our model, we can instantly bring And the essential teaching of the Lotus forth that enlightened state from within our Sutra, because it clarifies that the true body of own lives, through our deep faith and confi- the Buddha is characterized by both the nine dence that we, too, possess Buddhahood. worlds and the world of Buddhahood abiding eternally over past, present and future, consti- tutes a “teaching of cause and effect of eternal The Teaching of Cause and coexistence.” In contrast to these, Nichiren’s unique Effect in a Single Life Moment essential teaching (that is, Nam-myoho-renge- kyo of the Three Great Secret Laws) hidden in Accordingly, the ultimate causality is con- the depths of “Life Span,” the 16th chapter of tained in the ordinary person’s strong, deep the Lotus Sutra, elucidates that both the nine mind of faith. If we have the strength of faith worlds and the world of Buddhahood are con- to break through fundamental darkness and tained in the ordinary person’s mind of faith. illusion, then our lives in the nine worlds will It also expounds that, through faith, one can manifest their eternal nature (the beginning- manifest the world of Buddhahood at any time less nine worlds), and we can attain the life and attain enlightenment in his or her present state of Buddhahood. form. That is why it is called a “teaching of In “On the Mystic Principle of the True cause and effect in a single moment of life.” Cause” (GZ, 870–77), Nichiren succinctly In Nichiren Buddhism, one’s mind or clarifies the relative superiority and depth of heart is certainly key. As Nichiren says, “It is the various Buddhist teachings based on the the heart that is important” (“The Strategy of principle of cause and effect. He describes the Lotus Sutra,” WND-1, 1000). four views of causality in which the highest is the “teaching of cause and effect in a single 9 life moment.” A Self That Embodies the The provisional, pre-Lotus Sutra teach- ings taught as temporary expedients set forth Fundamental Purpose of Life a view of enlightenment that abhors and seeks to eliminate the earthly desires of the nine As the view of causality deepens with each worlds. They maintain that only by freeing progression through the fivefold comparison,

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the significance of the sovereign, teacher and realizing that they can manifest from within parent whom all people should revere also the supreme life state of Buddhahood. deepens. But the description of the Buddha who Even though figures deemed worthy of realized enlightenment in the remote past being respected as sovereign, teacher and centers primarily on his having attained the parent may appear in the non-Buddhist scrip- effect of Buddhahood in its complete and tures and the religions and philosophies of perfect form. As a result, he remains merely an ancient India and China, their teachings object for people to worship and idolize and failed to view causality clearly. Consequently, does not become an example they can emulate no matter how widely those who embodied in seeking to actualize the causality of attain- the virtues of sovereign, teacher and parent ing Buddhahood for themselves. were venerated, or how much their supremacy By contrast, in Nichiren Buddhism, was stressed, they could not provide people Nichiren himself serves as the example of an with a clear purpose in life. As a result people ordinary person becoming a Buddha through either led lives of blind searching or of passive the power of faith or strong inner resolve. obedience to authority. Nichiren’s struggles, his selfless practice, his Next, even within Buddhism, the Hina­ vows, his heart of a lion king, as detailed in his and provisional Mahayana teachings writings, all show us the single-minded deter- espouse a view of attaining Buddhahood and mination or spirit necessary for an ordinary of causality that abhor and seek to elimi- person to attain Buddhahood. This is clear nate the earthly desires of the nine worlds. from such statements as: “Like Nichiren, for In these teachings, the Buddha is revered example” (“Letter from Sado,” WND-1, 302), as a special being. Adherents either lead or “You need not seek far for an example” lives satisfied with the small goal of simply (“The Supremacy of the Law,” WND-1, 614). eliminating their own earthly desires (in the The fivefold comparison, by clarifying case of Hinayana) or lives of empty illusion, the ultimate principle of cause and effect, sets waiting to be saved by some great fictional forth the highest goal or direction for con- Buddha of universal salvation (in provisional tinually improving our lives. Ultimately, it is Mahayana). In either case, a passive way of a teaching that reveals the supreme sovereign, life is unavoidable. teacher and parent functioning as the ultimate But the Lotus Sutra, which is true Maha­ example for ordinary people of the Latter Day yana, reveals the true mutual possession of the of attaining Buddhahood in this lifetime. Ten Worlds. It elucidates that living beings “The Opening of the Eyes” is a writing in the nine worlds are also endowed with the that proclaims to all people of the Latter world of Buddhahood (revealed in the theo- Day that Nichiren Daishonin is the votary retical teaching), and that the Buddha who of the Lotus Sutra, and he serves as the actually attained enlightenment in the remote supreme model of an ordinary person attain- past also possesses the nine worlds (revealed in ing enlightenment. That is why it is called the the essential teaching). Therefore, it opens the writing that clarifies the object of devotion in way for people to live with profound hope, terms of the Person.

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A Vow for the Enlightenment of All People—The Power Deep Within Our Lives That Can Overcome All Obstacles

I, Nichiren, am the only person in all If I were to falter in my determina- Japan who understands this [that the tion in the face of persecutions by other Buddhist schools proffer slan- the sovereign, however, it would be derous teachings and cause people to better not to speak out. While think- fall into the evil paths of existence]. ing this over, I recalled the teachings But if I utter so much as a word con- of the “Treasure Tower” chapter on cerning it, then parents, brothers, the six difficult and nine easy acts. and teachers will surely censure me, Persons like myself who are of paltry and the ruler of the nation will take strength might still be able to lift steps against me. On the other hand, Mount Sumeru and toss it about; I am fully aware that if I do not speak persons like myself who are lack- out I will be lacking in compassion. ing in supernatural powers might I have considered which course to still shoulder a load of dry grass and take in the light of the teachings of yet remain unburned in the fire at the Lotus and Nirvana sutras. If I the end of the of decline; and remain silent, I may escape persecu- persons like myself who are without tions in this lifetime, but in my next wisdom might still read and memo- life I will most certainly fall into the rize as many sutras as there are sands hell of incessant suffering. If I speak in the Ganges. But such acts are not out, I am fully aware that I will have difficult, we are told, when com- to contend with the three obstacles pared to the difficulty of embracing and four devils. But of these two even one phrase or verse of the Lotus courses, surely the latter is the one Sutra in the Latter Day of the Law. to choose. Nevertheless, I vowed to summon up

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a powerful and unconquerable desire “actual three thousand realms in a single for the salvation of all beings and moment of life” hidden in the Lotus Sutra’s never to falter in my efforts. (WND-1, depths is the teaching to be propagated in the 239–40) Latter Day of the Law for the enlightenment of all humankind. We have already discussed this subject in detail. Next, he identifies the true votary of he power of the spirit forges and strength- the Lotus Sutra who will spread this great Tens human beings and builds rich character. teaching. In other words, after revealing the A solid philosophy and firm commitment give fundamental Law for attaining Buddhahood, rise to the distinctive qualities of an outstand- he turns to focus on the person who will ing individual. “The Opening of the Eyes” is a propagate it. treatise that contains the profoundest philoso- At the beginning of this section of the treatise, the Daishonin discusses his own vow phy and the strongest commitment. to stand up and spread the Mystic Law in the It contains the profoundest philosophy Latter Day—the vow he made when he first because it sets forth the great teaching for proclaimed the establishment of his teaching. ordinary people’s attainment of Buddhahood. This demonstrates the profound importance This is an embodiment of the ultimate com- of a personal vow or pledge when taking on passion, the opening of the way for the the challenge to propagate the Law in the salvation of all humankind. Nichiren Daisho- latter age. nin recognized the existence of the eternal Mystic Law in the seemingly transient lives of human beings, and he established a path whereby each person could bring forth the The Fundamental Darkness power of that Law. Here we find the pro- foundest philosophy genuinely capable of That Denies Human Potential giving hope and courage to all people. for Buddhahood By “strongest commitment,” I mean the powerful commitment to kosen-rufu, with Touching on how difficult it is to carry out which we vow to propagate the great teach- kosen-rufu in this latter age, the Daishonin ing that can free humankind from misery, writes: “The Buddha predicted in the Nirvana no matter what obstacles or devilish forces Sutra that in the Latter Day of the Law those arise. It goes without saying that underlying who abide by the correct teaching will be as this commitment is a spirit of selfless dedica- few as the specks of dirt that can be placed on tion to the Law and an immense compassion a fingernail, while those who slander the cor- to empathize with people’s sufferings and to rect teaching will be as numerous as the specks cherish their infinite potential. of dirt in all the lands of the ten directions . . . In “The Opening of the Eyes,” the “Those who fall into the evil paths because Daishonin first reveals that the doctrine of of secular crimes will be as insignificant in

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number as the specks of dirt placed on a tend to think there’s no need to seek enlight- fingernail, but those who do so because of enment or attain Buddhahood. Either way, it violations of the Buddhist teachings will be is rare for people to actually embrace faith in equal in number to the specks of dirt in all the the correct teaching. lands of the ten directions. More monks than Consequently, because the idea of uni- laymen, and more nuns than laywomen, will versal enlightenment is so difficult to believe, fall into the evil paths” (WND-1, 238). many lean toward authoritarian religions that The Latter Day of the Law is described promote the concept of transcendent, other­ as a defiled age, a time when people are said worldly gods or Buddhas. These religions to have inferior capacity to understand Bud- often interpose a clergy as a necessary inter- dhism, and when monks and nuns of various mediary between the practitioners and these Buddhist schools become increasingly deca- distant, transcendent beings. dent. While these are obviously important When a practitioner of the Lotus Sutra factors, the true essence of why propagation striving to enable all people to attain enlighten- in the Latter Day is far more difficult than ment appears in a society where such religious during the Former or Middle Days of the views predominate, many who are stubbornly Law1 cannot be fully understood without attached to their existing beliefs will resent and addressing the subject of slander of the Law. persecute that person—the very one actually Slander of the Law means denigrating the practicing the correct teaching. correct teaching, and it arises from disbelief For example, illustrating the persecution in that teaching. “Correct teaching” indicates that arises from disbelief in and slander of the the Lotus Sutra, which expounds the enlight- correct teaching that expounds the enlighten- enment of all people. The sutra teaches that ment of all people, “Encouraging Devotion,” each of us, without exception, can attain Bud- the 13th chapter of the Lotus Sutra, describes dhahood. But this is difficult for many people the three powerful enemies taunting the sutra’s to accept because they think of Buddhas as practitioners with sarcastic contempt, “You transcendent, otherworldly beings, somehow are all no doubt Buddhas!” (LSOC, 233). separate or different from mere mortals. This The Hinayana and provisional Mahayana long-standing belief, derived from an authori- teachings either make Shakyamuni out to be tarian view of Buddhist faith and religion in a special being possessing a state of life that general, had so influenced people that they human beings cannot attain, or they only could not believe in the Lotus Sutra or its discuss transcendent Buddhas far removed teaching of universal enlightenment. from the mortal realm, such as Amida or People’s actual life experience has also Mahavairochana.2 Buddhist schools based on made it difficult to believe in their potential such teachings emerged during the Former for Buddhahood. Amid trying circumstances, and Middle Days of the Law, and the more they can scarcely imagine that anyone suffer- they focused on otherworldly Buddhas, the ing as much as they are could possibly become more authoritarian they eventually became. a Buddha. When things are going smoothly, In the Latter Day of the Law, people fail however, and people seem already happy, they to grasp the Lotus Sutra’s true meaning and

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insist even more rigidly that authoritarian the evil paths of existence. He identifies this religion is correct; the prevailing religious devilish nature as a manifestation of the prin- attitude is one of submissive dependence on ciple of “evil demons entering the body” (see the power or beneficence of transcendent LSOC, 233).3 gods or Buddhas. As a result, people’s attach- ment to faith in the teachings of their existing Buddhist schools grows even stronger, and The Root Cause of mistaken views grow more rampant, as evi- denced by the Daishonin’s words, “Those Slander of the Law who espouse Hinayana reject Mahayana, and those who espouse provisional teachings In “The Opening of the Eyes,” the Daishonin attack the true teaching” (“On the Buddha’s points out that devils possess high-ranking Prophecy,” WND-1, 400). That is, there is a priests who seem thoroughly conversant with prevalence of Buddhist schools that slander the teachings of Buddhism, and through these the Lotus Sutra. priests they work to mislead many people (see In the end, these schools serve as negative WND-1, 239). In other words, devilish func- influences producing many disbelievers and tions take over those who command a great slanderers of the Lotus Sutra. They give rise deal of spiritual influence in society, aiming to to the lamentable situation in which “those confuse large numbers and cause them to fall who do so [fall into the evil paths] because of into the evil paths. violations of the Buddhist teachings will be It is not that the teachings Shakyamuni equal in number to the specks of dirt in all the expounded prior to the Lotus Sutra are slan- lands of the ten directions” (WND-1, 238). derous in and of themselves. The problem lies Buddhism is originally a teaching for enabling with aberrant priests who become attached to people to attain enlightenment. As a result of these teachings, misuse them and denigrate believing in the erroneous doctrines of various the Lotus Sutra; this is the root cause of Buddhist schools, however, people fall into slander of the Law. Furthermore, propagating the evil paths. This is what happens in the the correct teaching in the Latter Day starts Latter Day, when the Law is about to perish. with overcoming the ignorance and delusion The Daishonin stood up alone to lead of those who support such slanderous priests. the people of this dark age to enlightenment, As the Daishonin indicates when he and toward that end, he exposed in detail the says, “Fundamental darkness manifests itself hidden devilish nature of the various Bud- as the devil king of the sixth heaven” (“The dhist schools of his day. In “The Opening of Treatment of Illness,” WND-1, 1113), the the Eyes,” before sharing his vow in taking true nature of the devil king is the funda- his solitary stand as the votary of the Lotus mental darkness or illusion in the lives of all Sutra, the Daishonin exposes and harshly people. Dispelling the innate ignorance in denounces the true nature of these schools people’s hearts requires us to resolutely stand that have degenerated into purveyors of slan- against and defeat evil influences and what derous teachings and cause people to fall into Buddhism calls “bad friends.” That is why

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correct Buddhist teaching has always stressed Standing Up Alone the importance of remaining constantly on guard against such negative influences, rec- Based on a Vow ognizing them for what they are and battling against them. Saying, “I, Nichiren, am the only person in all Some two hundred years into the Latter Japan who understands this” (WND-1, 239), Day of the Law, only Nichiren Daishonin the Daishonin indicates he alone realizes that could see these priests’ true inner reality of evil influences causing people to slander the being “possessed by evil demons.” Law are rampant in the land. If a votary of the Lotus Sutra loudly In light of the Lotus and Nirvana sutras proclaims the truth when everyone else has and other Buddhist scriptures, it is clear that lost sight of the correct teaching, evil priests if one tries to alert people to the fact that the who have been deceiving the people will fear country is filled with such slander, then the exposure and therefore attack that person. three obstacles and four devils are certain to Meanwhile, those in the thrall of priestly arise. It is equally evident, however, that not deception, not willing to recognize their speaking out constitutes a lack of compassion own folly in being deceived, will shun the and as such destines one to the hell of inces- practitioner of the correct teaching. They will sant suffering in the next life. Consequently, regard him with hatred and jealousy, speak ill based on the sutras, the Daishonin concludes of him and ultimately persecute him. that he should speak out. A society where slander of the Law is rife As if choosing whether to take on the will inevitably become one that represses the difficulty of sailing into stormy seas or accept votary of the Lotus Sutra who proclaims the the suffering of sinking in a dark abyss, the truth. Daishonin clearly indicates that the correct Nichiren Daishonin was well aware of course is to bravely venture into the storms this. Even so, he resolved to stand up alone of difficulty. for the sake of the people. His awareness of Of course, spreading the correct teach- the obstacles ahead of him is evident from the ing in the Latter Day is by no means easy. unflinching consideration he gave this matter The relentless onslaught of devilish forces, and the momentous struggle he waged in his when the powerful wield their authority and heart before declaring the establishment of his commit persecution, can take an unimagina- teaching. ble mental and physical toll. The Daishonin, He describes some of that deep intro- with his thorough grasp of the correct teach- spection in “The Opening of the Eyes.” I am ing of universal enlightenment, possessed confident that the Daishonin’s sublime inner deep insight into the Buddha nature inher- struggle, which these words reveal, will be ent in human life. Perhaps this is why he recognized for all time as an important page could keenly apprehend the fearfulness of in the spiritual history of humankind. the devilish nature that seeks to obstruct the propagation of the correct teaching. Hence he says: “If I were to falter in my determination

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in the face of persecutions by the sovereign, difficult than these are the six difficult acts— however, it would be better not to speak out. the most difficult of feats possible—which While thinking this over . . .” (WND-1, 239). involve upholding and propagating the Lotus So fierce and relentless is the struggle Sutra in the age after Shakyamuni’s passing. against devilish forces that one may well After explaining all this, Shakyamuni think: If I’m going to turn back once I sail into urges the bodhisattvas present to vow to tempestuous seas, then perhaps it would be better exert themselves to propagate the Lotus Sutra not to set out in the first place. If being battered after his death, regardless of the hardships it by a storm of devilish functions might cause me may entail. Later, in “The Opening of the to falter in my determination, then perhaps I Eyes,” the Daishonin cites this exhortation by should refrain from speaking out altogether. Shakyamuni as one of the “three pronounce- Similarly, the Daishonin deeply reflected ments”4 of the “Treasure Tower” chapter (see on the challenges ahead before translating WND-1, 262). his conviction into courageous action. When The propagation of the Lotus Sutra after he says it would be better not to speak out the Buddha’s passing is the wish of all Bud- if it meant that he would falter in his deter- dhas throughout past, present and future. mination, he is certainly not speaking from The Buddha, while thoroughly recognizing cowardice or weakness. The Daishonin under- the difficulty of this undertaking, urges the stood the true nature of the devilish functions bodhisattvas who will succeed him to boldly he would be up against. His earnest reflection take on this challenge. on which course to take was that of a person The six difficult and nine easy acts express with the genuine courage to ponder the the Buddha’s intent. The Buddha, while incredibly difficult challenge of vanquishing plainly indicating the immense difficulty of the devilish forces that pervade the universe. spreading the Lotus Sutra after his passing, Although writing “while thinking this solemnly urges his disciples to make a vow. over” may give the impression of restful con- This can be regarded as a clear message to the templation, an intense battle was raging in his practitioners of the Lotus Sutra in the Latter heart, during which the Daishonin, then still Day that, if they make a vow and establish in his early thirties, recalled the six difficult solid faith in the Lotus Sutra, there is no hard- and nine easy acts described in “Treasure ship or obstacle that they cannot overcome. Tower,” the 11th chapter of the Lotus Sutra. Let us look at the three examples of the Shakyamuni Buddha outlined the six nine easy acts the Daishonin uses in weigh- difficult and nine easy acts to the assembly ing his own chances of success. He stresses of bodhisattvas to encourage them to make a that he is an ordinary mortal, describing vow to spread the Lotus Sutra after his pass- himself as a person “of paltry strength,” “lack- ing. The nine “easy” acts include such feats as ing in supernatural powers” and “without lifting Mount Sumeru and hurling it across wisdom” (WND-1, 239). What he wishes countless Buddha lands or walking into a to communicate is that even if one should great fire with a bundle of dry grass on one’s lack physical strength, supernatural powers back and remaining unburned. Even more or wisdom, a person who cherishes a strong

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vow or commitment to propagate the Law bodhi­sattva vows appear as a vow the Buddha and advances together with the Buddha will makes in “The Parable of the Medicinal be filled with infinite strength, courage and Herbs,” the 5th chapter of the Lotus Sutra, wisdom and can overcome even the most “Those who have not yet crossed over I will daunting obstacles. That is the message of cause to cross over, those not yet understood I boundless hope implicit in his words. will cause to understand, those not yet at rest I If they persevere in faith based on an will put at rest, those not yet in nirvana I will unwavering commitment in an evil age, cause to attain nirvana” (LSOC, 135). This even ordinary people lacking in strength can wholly expresses the first vow to save innu- summon the power of Buddhahood from merable living beings. It clearly conveys that within to overcome hardships and transform the Buddha’s actions are based on his resolute their lives. vow to lead all people to enlightenment. In Conversely, though some may boast of this passage, we can also find expressions cor- phenomenal strength, supernatural powers or responding to the other three vows. wisdom, they may still find it exceedingly dif- A vow in Buddhism can be likened to the ficult to transform their individual lives. power with which to sever the chains of karma, to free oneself from the fetters of the past and to forge a self that can look with hope to a new What It Means To Make future. In other words, the power of a vow enables us to develop ourselves through the a Vow in Buddhism Buddha’s teachings, to take charge of our own future direction based on a solid sense of self After carefully considering the matter, the and to keep on making efforts toward that end. Daishonin at last makes his pledge: “I vowed Making a vow, then, is the fundamental to summon up a powerful and unconquerable principle of change. While it naturally entails desire for the salvation of all beings [literally, trying to change oneself, it is also the impetus a desire for enlightenment] and never to falter for transforming the lives of all people, as seen in my efforts” (WND-1, 240). A powerful in the Buddha’s vow in the “Medicinal Herbs” and unconquerable desire for enlightenment chapter. means the spirit to aspire for the attainment In fulfilling the vow for the enlightenment of Buddhahood, no matter what. This is the of all people in the Latter Day, the Daishonin vow of a bodhisattva. above all emphasizes the power of faith. In fact, in the Mahayana teachings, all Believing in the boundless potential of bodhisattvas are known to make four great human beings as entities of the Mystic Law vows: (1) to save innumerable living beings, may be considered the essence of the Lotus (2) to eradicate countless earthly desires, Sutra. Not only is this an expression of deep (3) to master immeasurable Buddhist teach- faith in the Mystic Law but also of profound ings and (4) to attain supreme enlightenment. trust and respect for human beings. Words that constitute what could be Bodhisattva Never Disparaging,5 who is described as the original form of these described in the Lotus Sutra and serves as a

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model for propagation in the Latter Day, was who continued to declare, “Even so, I respect motivated by the same spirit. Although repeat- you,” is the hallmark of genuine Buddhist edly attacked with “sticks of wood or tiles and practitioners in the Latter Day of the Law. In stones” by the four kinds of believers—monks, a sense, the power of the vow or commitment nuns, laymen and laywomen—he persevered to lead all people to enlightenment sustains an in the practice of venerating others. Sometimes unswerving belief in the innate goodness of he would retreat to a safe distance and shout human beings, as well as the deep optimism words to the effect: “Even so, I respect you. that arises from that belief. You will all become Buddhas.” He continued Nichiren Daishonin, through his pro- to venerate even those who showered him found vow, boldly stood up alone as the votary with criticism or who physically assaulted him. of the Lotus Sutra. He steadfastly persevered Bodhisattva Never Disparaging’s practice is out of a desire to save all people who were based on the philosophy that all human beings being led by evil influences to commit slander without exception possess the Buddha nature. of the Law. Consequently, as the Daishonin Above all, he himself appears to have had himself foresaw, he incurred the hatred of an unwavering belief in the existence of the people throughout the land and brought a Buddha nature within the lives of all people. great storm of persecution upon himself. In dramatic contrast, there is the case of Nevertheless, with the spirit, “I rejoiced, Shariputra6 who, in a past life, allowed himself saying that I had long expected it to come to to be defeated over his ordeal with the eye- this” (“The Actions of the Votary of the Lotus begging Brahman7 and as a result returned Sutra,” WND-1, 764), he struggled on with to the Hinayana teachings. When his good the resolute spirit expressed by the lines: “But intentions were literally trampled on, Shari­ still I am not discouraged” (“The Essentials putra reflexively cried out: “This person is for Attaining Buddhahood,” WND-1, 748), impossible to save!” Ultimately, he lost faith “Not once have I thought of retreat” (“The in the existence of the Buddha nature in all Great Battle,” WND-2, 465) and “So the people. battle goes on even today” (“On Practicing the The Brahman in this story was the devil Buddha’s Teachings,” WND-1, 392). king of the sixth heaven in disguise. It is the We can take it that the sole driving force essential character of devils to strive to prevent that sustained the Daishonin’s momentous one and all from manifesting their inherent lifelong struggle was the power of his vow. His Buddha nature. At heart, these dark functions example teaches us how, by maintaining our seek to destroy people’s belief in the tenet that own vow, we can become one with the heart all people are Buddhas. of the Buddha and bring forth the limitless Understandably, we might feel upset at power of Buddhahood from our lives. being hated and attacked by the very indi- In a defiled age, it is only through the viduals we are trying to lead to happiness. power of a vow for the enlightenment of all But, remaining true to one’s profound con- people that we can defeat the evil functions viction, like Bodhisattva Never Disparaging that seek to incite distrust and doubt.

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The Votary of the Lotus Sutra—One Who Practices the Correct Teaching With Outstanding Perseverance and Compassion

hen he established his teaching in Fierce and Relentless W1253, Nichiren Daishonin foresaw that great difficulties and obstacles would Persecutions Arise From inevitably lie ahead of him. Nevertheless, he Hatred and Jealousy stood up as the votary of the Lotus Sutra, vowing to summon up “a powerful and “The major persecutions number four,” says the unconquerable desire for the salvation of all Daishonin. In the two decades following the beings and never to falter in [his] efforts” establishment of his teaching, he had encoun- (WND-1, 240). His ensuing struggle was— tered four great persecutions that threatened not just as he predicted and as corroborated by only his own life but also the continued exis- passages in the Lotus Sutra—a battle against tence of his community of believers. Needless to an unending series of persecutions. He say, these were the Matsubagayatsu Persecution writes: “It is already over twenty years since (1260), the Izu Exile (1261), the Komatsubara I began proclaiming my doctrines. Day after Persecution (1264), and the Tatsu nokuchi Per- day, month after month, year after year I secution and Sado Exile (1271). have been subjected to repeated persecu- The Tatsunokuchi Persecution and subse- tions. Minor persecutions and annoyances quent Sado Exile constituted the authorities’ are too numerous even to be counted, greatest crackdown yet. Nichiren was dragged but the major persecutions number four” to the execution grounds and nearly beheaded. (WND-1, 240). His followers were treated as if they were trai- tors. The government repression was so harsh that even those who had merely listened to his teaching were subjected to severe punishment (see WND-1, 240).

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The four major persecutions clearly in the world, how much more will this be so revealed the malice and brutality of those who after his passing? (LSOC, 203) schemed to do away with the Daishonin and destroy his community of believers. On seeing those who read, recite, / copy, and With regard to the many other attacks uphold this sutra, / [a person who slanders and obstacles he encountered, Nichiren writes, the correct teaching will] should despise, “Minor persecutions and annoyances are too hate, envy, / or bear grudges against them. numerous even to be counted” (WND-1, (LSOC, 110) 240). These included slander and abuse, false accusations, and harassment, as well as his fol- It [the Lotus Sutra] will face much hostil- lowers being subjected to fines or banishment. ity in the world and be difficult to believe. Persecutions of this kind, which the Daisho- (LSOC, 246) nin describes as “too numerous even to be counted,” continued without cease, showing He also refers to other Lotus Sutra and the relentlessness of his tormentors. Nirvana Sutra passages detailing how insidious After the overview of his hardships to that persecution arises from hatred and jealousy; point, the Daishonin goes on to cite various and it manifests as slander and abuse, false sutras and commentaries that clarify the true accusations, banishment and exile, and other nature of those persecuting him. forms of direct and indirect violence aimed at These people are essentially driven by alienating people from the correct teaching. To hatred and jealousy, a deep hostility arising stress this point further, he quotes commentar- from a swirling cauldron of complex nega- ies by T’ien-t’ai, Miao-lo, Dengyo, Chih-tu tive emotions. The priests and lay followers (the author of the Tung-ch’un) and others.1 of other Buddhist schools of the time bore Fierce and relentless persecutions befall strong feelings of resentment and jealousy the votary of the Lotus Sutra in the Latter Day because of Nichiren’s pure and unswerving of the Law because of the raging hatred and commitment to practicing the correct teach- jealousy seething in the lives of the attackers. ing as the votary of the Lotus Sutra. They also openly hated him for having refuted the errors of their schools. The Daishonin here quotes passages from An Age When Fundamental the Lotus Sutra indicating that hatred and Darkness Reigns jealousy toward the sutra’s votary lie at the root of the persecution that confronts those When a little boy is given moxibustion who uphold the Law in the Latter Day (see WND-1, 240). These passages include the treatment, he will invariably resent his following: mother; when a seriously ill person is given good medicine, he will complain Since hatred and jealousy toward this sutra without fail about its bitterness. And abound even when the Thus Come One is we meet with similar complaints about

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the Lotus Sutra, even in the lifetime of It is just as the Daishonin says when he the Buddha. How much more severe is writes, “The fundamental darkness manifests the opposition after his passing, espe- itself as the devil king of the sixth heaven” cially in the Middle and Latter Days of (“The Treatment of Illness,” WND-1, 1113). the Law and in a far-off country like Likewise, in accord with his observation, “Evil demons hate good people” (WND-1, Japan? As mountains pile upon moun- 1113), those whose lives have been possessed tains and waves follow waves, so do by demons, or devilish functions, harass the persecutions add to persecutions and practitioners of the correct teaching. criticisms augment criticisms . . . The Daishonin also states: “The entire country of Japan hates me, Nichiren . . . It is now over two hundred years since Everyone from the ruler on down to the the Latter Day of the Law began. The common people seethes in anger against me Buddha predicted that conditions such as the world has never seen. This is would be much worse after his pass- the first time that the fundamental darkness ing, and we see the portents of this in has erupted in the lives of ordinary people the quarrels and wranglings that go on caught in the illusions of thought and desire”2 today because unreasonable doctrines (WND-1, 1114). are prevalent. And as proof of the fact In the Latter Day, when society abounds that we are living in a muddied age, with slander of the Law, the three obstacles and four devils appear with even greater I was not summoned for a doctrinal intensity than in the Middle Day of the Law debate with my opponents, but instead during which T’ien-t’ai and Dengyo lived. I was sent into exile and my very life This is because the prevalence of such slander imperiled. (WND-1, 241– 42) stimulates the function of fundamental dark- ness and intensifies the —greed, anger and foolishness. Consequently, there is great hatred and jealousy toward the votary The essence of this hatred and jealousy is of the Lotus Sutra who expounds and spreads fundamental darkness—an ignorance of and the correct teaching. disbelief in the Mystic Law. The Daishonin explains this in “The The Latter Day is characterized by a world Opening of the Eyes,” using the following rampant with disbelief in the correct teaching allegory: “When a little boy is given moxibus- and with slander of the Law. When the votary tion treatment, he will invariably resent his of the Lotus Sutra expounds the correct teach- mother; when a seriously ill person is given ing, the fundamental darkness in people’s lives good medicine, he will complain without fail functions as a devilish force. Society in this about its bitterness” (WND-1, 241). defiled age mirrors the description in the Lotus The fact that one is a practitioner of the Sutra of evil demons entering people’s lives to Lotus Sutra unerringly spreading the Mystic persecute the sutra’s practitioners. Law stirs fierce resentment in those filled

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with disbelief toward it. As the Daishonin in the Middle Day of the Law but that asserts, “[If devils did not arise], there would their rulers ultimately discerned and clarified be no way of knowing that this is the cor- what was true, thus putting an end to their rect teaching” (“Letter to the Brothers,” harassment. WND-1, 501). In the Latter Day of the Law, however, when priests of evil intent distort the Buddhist teachings, society’s leaders lose both the ability and the will to distinguish between good and Though Having Committed No evil. Hence, Nichiren writes: “Unreasonable Wrong, the Votary Is Assailed doctrines are prevalent. And as proof of the fact that we are living in a muddied age, I was by Repeated Persecution not summoned for a doctrinal debate with my opponents” (WND-1, 241–42). Here, he Defamatory attacks are the means by which refers to the government’s outrageous conduct people of great arrogance try to discredit the in its judicial affairs, as was evidenced by his just. Wishing to avoid dialogue or debate, summary sentencing to exile—which was tan- and also seeking to preserve their own pres- tamount to a death sentence—without being tige, such people resort to the base means given a fair opportunity to defend himself of spreading slander and lies about their against the charges brought against him. enemies. They malign the just by branding “Rulers who cannot discern the truth” them as villains. are comparable, in today’s democratic age, “Encouraging Devotion,” the 13th chap- to societies in which people accept lies and ter of the Lotus Sutra, describes how arrogant stand by silently while others are unjustly priests revered as sages—the third of the maligned. three powerful enemies—will make defama- If lies and misrepresentations are allowed tory allegations against the votary of the to go unchecked, people will store them Lotus Sutra to the ruler, ministers and other in their minds as facts. A society that fails influential people in society. Also, the Nirvana to combat such distortions is sure to suffer Sutra depicts numerous non-Buddhists going spiritual corruption and decline. Therefore, to King Ajatashatru3 and falsely accusing in advancing kosen-rufu in the Latter Day, Shakyamuni—asserting, for example, that he it is absolutely vital for us to engage in ener- was greedy for profit and that he employed getic and insightful debate and discourse in spells and magic. Making claims that were the order to ward off the fundamental darkness total opposite of the truth, they denounced in people’s lives and confront slander of the the Buddha as “a man of incomparable wick- Law, which is so spiritually destructive. This edness” (WND-1, 240). is the only way we can restore society’s spiri- In a sound society, there will naturally be tual health. leaders who can see through such lies. The While I have been focusing specifically Daishonin notes that T’ien-t’ai and Dengyo on false accusations and lies used to attack initially encountered various persecutions the votary of the Lotus Sutra, it is no simple

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matter in any circumstance to speak out and Upholding the Law Through proclaim the truth in a corrupt society where right and wrong, good and evil, are confused. Perseverance and Compassion Rather, the more one champions the truth, the fiercer the storms of persecution will grow. When it comes to understanding the It is like one person standing up in olden Lotus Sutra, I have only a minute times to explain that earth revolves around the fraction of the vast ability that T’ien- sun, while everyone is firmly convinced of the t’ai and Dengyo possessed. But as opposite. Those who champion the truth will regards my ability to endure persecu- encounter persistent and incomprehensible tion and the wealth of my compas- persecution. This, indeed, is a mark of their sion for others, I believe they would veracity and integrity. hold me in awe. (WND-1, 242) Discussing the qualifications of a votary of the Lotus Sutra in the Latter Day of the Law, the Daishonin writes, “If persecutions greater than those that arose during the Bud- In the above passage, the Daishonin describes dha’s lifetime keep occurring again and again his own identity as the votary of the Lotus to someone who is not guilty of the slightest Sutra. fault, then one should realize that that person Even supposing that T’ien-t’ai and is a true votary of the Lotus Sutra in the age Dengyo surpassed him in depth of under- after the Buddha’s passing” (“On Repaying standing the Lotus Sutra, the Daishonin Debts of Gratitude,” WND-1, 696). asserts that he exceeds them in perseverance Although the votary has committed and compassion. no offense, he is continuously assailed by Naturally, to spread the Mystic Law in momentous persecutions. The Daishonin viv- the Latter Day, it is important to talk to idly describes this, “As mountains pile upon others based on a profound understand- mountains and waves follow waves, so do per- ing of the Lotus Sutra—in other words, to secutions add to persecutions and criticisms present the sutra’s teaching and doctrines logi- augment criticisms” (WND-1, 241). cally and coherently. So while the Daishonin Aware from the outset of the inevitabil- may concede the higher ground to T’ien-t’ai ity of meeting persecution, the Daishonin and Dengyo in providing lucid and rational courageously stood up alone as the Lotus theoretical explanations, he by no means Sutra’s votary. Having already waged an diminishes the need for such explanations. unceasing twenty-year struggle, he contin- More important, however, are persever- ued expounding the correct teaching with ance (that is, the ability to endure persecution) the impassioned roar of a lion in his place of and compassion, which are indispensable to exile on Sado Island. actually spreading the Law in the evil Latter Day and to helping even those experiencing the greatest suffering attain genuine happiness.

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Perseverance and compassion are like two that they too may fall into hell and sides of the same coin. Profound compassion share in and take their suffering upon based on a wish to free all people from suffer- themselves. Thus suffering is a joy to ing gives one incomparable strength to endure them. It is the same with me [in fulfill- persecution and spread the Law. ing the prophecies]. Though at pres- To endure persecution, to persevere amid ent I must face trials that I can scarcely obstacles, does not mean passive acceptance. endure, I rejoice when I think that in The Latter Day is an age when evil is rampant. the future I will escape being born into Those aware of their mission to defeat this evil the evil paths. (WND-1, 243) and awaken others to life’s ultimate truth must be prepared to fight continually through any obstacle or difficulty. Their actions are essentially motivated by a solemn, rigorous compassion not to let anyone in the Latter Compassion is the driving force behind per- Day fall into the unfortunate trap of slander- severance, while perseverance is proof of deep ing the Law. This unwavering compassion compassion. To explain this, the Daishonin leads directly to all people’s enlightenment in discusses the principle of “voluntarily assum- 4 the Latter Day. ing the appropriate karma.” Here, the Daishonin states that his expe- riencing great persecutions corresponds with the principle of bodhisattvas voluntarily The Joy of Faith Based on assuming karma and choosing to take on the Principle of “Voluntarily suffering out of a desire to lead living beings to enlightenment. And just as bodhisattvas Assuming the Appropriate regard undergoing suffering on behalf of Karma” living beings as a source of joy, Nichiren says he also views experiencing pain and hardship With this body of mine, I have ful- as a result of these present persecutions as a filled the prophecies of the sutra. The cause for rejoicing, because it will enable him to escape falling into the evil paths in future more the government authorities rage existences. against me, the greater is my joy. For The Daishonin’s assertion that voluntarily instance, there are certain Hinayana assuming the appropriate karma is a source of bodhisattvas, not yet freed from delu- joy echoes the final lines of “The Opening of sion, who draw evil karma to them- the Eyes,” where he states: “For what I have selves by their own compassionate done, I have been condemned to exile, but it is vow. If they see that their father and a small suffering to undergo in this present life mother have fallen into hell and are and not one worth lamenting. In future lives I suffering greatly, they will deliberately will enjoy immense happiness, a thought that create the appropriate karma in hopes gives me great joy” (WND-1, 287).

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The principle of “voluntarily assuming hardships arise, we can enter the orbit of hap- the appropriate karma” is the logical conclu- piness for all eternity. Attaining Buddhahood sion of the Buddhist concept of transforming in this lifetime means securing this orbit in one’s karma. Simply put, it represents a way of our daily lives during our present existence. life in which we change karma into mission. The practitioner of the correct teaching Everything that happens in our lives has who ceaselessly struggles to spread the Law meaning. Moreover, the Buddhist way of life may be interpreted as the ultimate paragon of is to find and discover meaning in all things. humanity that Nichiren sets forth based on Nothing is futile or meaningless. Whatever a the Lotus Sutra. person’s karma may be, it definitely has some Viewed from such a lofty state of life, all profound significance. difficulties become the genuine foundation for This is not just a matter of mere outlook. our personal development and growth. Prac- Changing the world starts by changing our titioners of the correct teaching who endure fundamental state of mind, which is a key obstacles with the awareness, “[If devils did Buddhist principle. A powerful determina- not arise], there would be no way of knowing tion to transform even negative karma into that this is the correct teaching” (“Letter to the mission can dramatically transform the real Brothers,” WND-1, 501), come to embody world. By changing our inner state of mind, the Mystic Law without fail. They attain the we can change any suffering or hardship into expansive state of life in which they can regard a source of joy, regarding it as a means for all difficulties as “peace and comfort” (OTT, forging and developing our lives. To turn even 115), and rejoice at them with the spirit con- sorrow into a source of creativity—that is the veyed when Nichiren writes, “The greater the way of life of a Buddhist. hardships befalling him, the greater the delight Nichiren Daishonin teaches us this essen- he feels, because of his strong faith” (“A Ship tial path through his own life and actions as to Cross the Sea of Sufferings,” WND-1, 33). the votary of the Lotus Sutra. By clearly revealing this state of life to Having a fighting spirit is itself the direct his followers and everyone throughout the path to happiness. Only through struggles land in “The Opening of the Eyes,” Nichi- and challenges can we develop inner strength ren Daishonin sought to open the eyes of all and construct truly creative lives. Also, by people shrouded in fundamental darkness. He maintaining unwavering faith in the cor- also strove to convey the quintessential joy rect teaching no matter what obstacles or experienced by the votary of the Lotus Sutra.

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The Profound Debt Owed to the Lotus Sutra and the Protection Received by Those Who Spread the Supreme Law of Universal Enlightenment

The Requirements of a Votary can daunt the compassion of a votary of the Lotus Sutra determined to lead all people of the Lotus Sutra of the Latter Day to enlightenment. In the face of such compassion, even the greatest ichiren Daishonin cites making a vow as obstacles are, says the Daishonin, “no more . . . Nthe first and most essential requirement than dust before the wind” (WND-1, 280). of a votary of the Lotus Sutra in the Latter Lastly, by explaining the Buddhist prin- Day of the Law—that is, the vow to maintain ciple of “voluntarily assuming the appropriate steadfast faith in the Lotus Sutra, the teach- karma,” the Daishonin teaches that a votary ing of enlightenment, and to share it with who practices exactly as the sutra teaches others, irrespective of the difficulties one may calmly surmounts all sufferings and hard- encounter along the way. ships that are part of life in the evil age of Next, he stresses the importance of having the Latter Day and possesses a state of life of perseverance, specifically in terms of enduring boundless joy. persecution. The hallmark of a votary of the Lotus Sutra is to remain true to one’s vow and to persevere even amid the most overwhelm- The Doubts of Others and the ing obstacles. However, this is not simply a matter of passive forbearance; rather, it means Daishonin’s Own Doubts waging a ceaseless struggle to surmount every trial and emerge victorious. And yet the people doubt me, and I Also, along with perseverance, Nichiren too have doubts about myself. Why lists compassion as a vital requirement. This do the gods not assist me? Heavenly is because the strength to endure hardships gods and other guardian deities made derives from compassion for others. Nothing their vow before the Buddha. Even if

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the votary of the Lotus Sutra were an This doubt is closely related to Nichiren’s ape rather than a man, they should purpose in composing this treatise. address him as the votary of the Lotus The government’s harsh crackdown on Sutra and rush forward to fulfill the the Daishonin, which culminated in the vow they made before the Buddha. Tatsunokuchi Persecution (Nichiren’s near- Does their failure to do so mean that execution on September 12, 1271) and his ensuing Sado Exile, was also directed at his I am in fact not a votary of the Lotus community of believers as a whole. Many of Sutra? This doubt lies at the heart of his followers were harassed and persecuted. this piece I am writing. And because The authorities punished them with fines, it is the most important concern of banishment or confiscation of their lands. As my entire life, I will raise it again and a result, a large majority of his followers in again here, and emphasize it more Kamakura abandoned their faith. He writes, than ever, before I attempt to answer “Among my disciples and followers, however, it. (WND-1, 243) those who are cowards have for the most part either given in or retreated at heart” (“The Great Battle,” WND-2, 465), and “999 out of 1,000 people . . . gave up their faith Nichiren had made a vow, and he possessed when I was arrested” (“Reply to Niiama,” perseverance, compassion and joy. He had a WND-1, 469). towering state of life. It goes without saying, Many in society scathingly asked why, if therefore, that he had stood up with the con- Nichiren were truly the votary of the Lotus viction that he was the votary of the Lotus Sutra as he claimed, he and his followers Sutra of the Latter Day of the Law. Never- did not enjoy protection from the heavens. theless, in “The Opening of the Eyes,” while Many of his erstwhile followers may have also expressing this firm conviction, the Daisho- entertained the same doubt. His remaining nin also speaks of serious doubts. He writes: followers, meanwhile, though they contin- “And yet the people doubt me, and I too have ued to put their trust in him and carried on doubts about myself. Why do the gods not valiantly in their Buddhist practice, did not assist me? . . . Does their failure to do so mean know how to rebut the criticisms of ex- that I am in fact not a votary of the Lotus followers and others in society. Perhaps many Sutra?” (WND-1, 243). of them were bitterly frustrated by this and He is asking why the heavenly deities do wished they knew how to respond based on not protect him, the votary of the Lotus Sutra. correct Buddhist doctrine. Surely they had vowed in the presence of In order to dispel people’s negativity and Shakyamuni to rigorously protect anyone who instill them with confidence, it was impera- practiced the Lotus Sutra in the Latter Day, tive that Nichiren provide clear answers to no matter who that person might be. Does the doubts raised by both his followers and the absence of their protection therefore mean the general populace. The greater part of this that he is not the votary of the Lotus Sutra? treatise is devoted to clarifying such doubts.

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Here, in addition to addressing the that shines serenely high above those clouds. doubts held by others, Nichiren also speaks Dispelling this doubt would also prepare the of his own doubts. Of course, this does not way for clarifying the “object of devotion in mean that he had doubts in the sense of being terms of the Person.” Therefore, the Daisho- confused or lacking faith. While the public nin writes, “I will . . . emphasize it [this and many of his followers had their doubts, doubt] more than ever, before I attempt to the Daishonin naturally blazed with the pow- answer it” (WND-1, 243). He aims to thor- erful conviction that he and no other was the oughly resolve this doubt by first bringing it votary of the Lotus Sutra in the Latter Day of into sharp focus. His ensuing discussion on the Law. this subject in “The Opening of the Eyes” can If he were indeed the votary as he said, be divided into two sections. however, an important question had to be In the first section (WND-1, 243–61), answered—that is, why the heavenly deities he explains the profound debt owed to the did not rise into action to protect him. It Lotus Sutra by persons of the two vehicles seems clear that Nichiren’s own doubts center (the voice-hearers and cause-awakened ones), around the issue of the heavenly deities’ bodhisattvas, heavenly and human beings, promise to lend their protection to those who and others [who together function as heavenly uphold the Lotus Sutra. deities, or protective forces], who were only The doubts of others as to whether the able to attain enlightenment for the first time Daishonin was in fact the votary of the Lotus through its teaching. He then deliberately Sutra and his own doubts as to why the heav- emphasizes the public’s doubt that the failure enly deities did not act to protect him—these of these beings to appear and protect him may two points are inextricably bound. indicate that he is not the sutra’s votary. While he seems to be reinforcing this doubt here, the Daishonin is in fact discuss- ing the true nature of the protection of the “This Doubt Is the Most heavenly deities. Namely, it is their debt of Important Concern of My gratitude to the Lotus Sutra, the teaching by which they gained enlightenment, that Entire Life” prompts them to protect the sutra’s votary. He also clarifies that the true essence of a votary The Daishonin writes with regard to this two- of the Lotus Sutra is a person who practices sided question of why, if he is the votary of the the teaching for attaining Buddhahood. Lotus Sutra, he does not receive protection: In the second section (WND-1, 261– “This doubt lies at the heart of this piece I 80), the Daishonin discusses such points as am writing. And . . . it is the most important the three pronouncements in the “Treasure concern of my entire life” (WND-1, 243). Tower,” the 11th chapter of the Lotus Sutra, Beyond the thick clouds of doubt that in which Shakyamuni urges the assembled shroud people’s hearts lies a brilliant sky bodhisattvas three times to propagate the of great conviction illuminated by the sun sutra after his passing; the two admonitions in

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the “Devadatta,” the 12th chapter, in which and ceaselessly struggles to lead people to Shakyamuni teaches the enlightenment of enlightenment in a land filled with slander of all people; and the twenty-line verse section the Law. in the “Encouraging Devotion,” the 13th Ultimately, in the second section, it chapter, which describes the three powerful becomes clear that the votary of the Lotus enemies who will assail the votary of the Lotus Sutra encounters momentous persecutions Sutra in an evil age after the Buddha’s passing. by virtue of being a person who boldly fights In the course of this discussion, the against the evil of slandering the Law, the Daishonin shows that he himself is practicing teaching for attaining Buddhahood. Further, in complete accord with the sutra—in other such a genuine votary enjoys the true protec- words, that he is reading the Lotus Sutra with tion of the heavenly deities. I would like to his life. At the same time, he also reveals the take up this point again after discussing the “ugly face” of the slander of the Law that is first section in some detail. rampant throughout the land and that func- tions to obstruct the propagation of the Lotus Sutra, the teaching for attaining Buddhahood (see WND-1, 261). Here, Nichiren confirms The Profound Debt Owed to his belief, based on the sutra’s passages, that the Lotus Sutra by Persons of he is the votary of the Lotus Sutra, but given his apparent failure to receive protection from the Two Vehicles the heavenly deities, he once again reiterates his own doubt. In the first section of his discussion, Nichiren Nichiren then goes on to provide answers starts by clarifying that persons of the two to these doubts from various perspectives. For vehicles, along with bodhisattvas and heavenly the time being, suffice it to say that the main and human beings, owe a profound debt to point he makes in it is that the heavenly dei- the Lotus Sutra. This is because only when ties fail to lend him their protection because Shakyamuni finally expounds the Lotus Sutra they have abandoned the country on account are they able to attain enlightenment for the of its being steeped in slander. first time. To repay that immense debt of However, this is still just a partial answer. gratitude, they vow in the presence of Shakya- The true answer is found in the passage muni to protect those who practice the Lotus revealing Nichiren’s great vow that begins: Sutra. That is why the Daishonin asserts that “This I will state. Let the gods forsake me. Let they would naturally come to the aid of the all persecutions assail me. Still I will give my votary of the Lotus Sutra in the Latter Day life for the sake of the Law” (WND-1, 280). of the Law. In other words, the issue is not whether one Nichiren then discusses the importance enjoys the protection of the heavenly deities. of repaying debts of gratitude. Repaying debts The true votary of the Lotus Sutra is someone of gratitude is the highest human virtue. who maintains the great desire for kosen- Conversely, those who forget their debts are rufu, even in the face of enormous obstacles, sure to deviate from the path that one should

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follow as a human being. The light of genuine finally gain the wisdom of the Mystic Law. humanity shines in recognizing and repaying Herein lies their revival as Buddhist prac- one’s debts of gratitude. Nichiren asserts that titioners. Therefore, the Lotus Sutra is the especially the persons of the two vehicles, “medicine of immortality.” bodhisattvas, heavenly beings and others who In the Lotus Sutra, the four great voice- heard Shakyamuni preach the Lotus Sutra hearers,1 who each receive a prophecy of could not possibly have forgotten their pro- attaining enlightenment, make a vow, saying, found debt of gratitude to that teaching. “Now we have become / voice-hearers in The first group he takes up in this dis- truth” (LSOC, 132). Transcending their cussion is persons of the two vehicles. Here, earlier selves—that is, of voice-hearers who he compares the pre-Lotus Sutra teachings only listened superficially to the Buddha’s with the Lotus Sutra. The former thoroughly voice and had a shallow understanding of denounces persons of the two vehicles as what he was saying—they have now deeply incapable of attaining Buddhahood, while the comprehended the Buddha’s true wisdom. latter makes it possible for them to do so. They further declare that they will henceforth In the pre-Lotus Sutra teachings, Shakya- struggle as genuine voice-hearers to enable all muni relentlessly castigates the voice-hearers. people to hear the voice of the Buddha. This To offer a simple illustration of how harsh indicates their rebirth as bodhisattvas. the Buddha’s condemnation was, Nichiren Theirs is a vow to fight together in a says that when the voice-hearer Venerable spirit of the oneness with their mentor. Mahakashyapa was told he would never be They break free from a narrow realm of self- able to gain enlightenment, the sound of absorption, where they concentrate only on his weeping and wailing echoed throughout liberating themselves from suffering, and the major world system (see WND-1, 245). soar into a realm as vast and boundless as Shakyamuni’s rebukes actually arose out of the heavens, where they dedicate themselves his great compassion as the Buddha. The per- to the cause of enabling all living beings to sons of the two vehicles had forgotten about attain enlightenment. In the same sutra pas- benefiting others and were only interested sage, they also emphasize again and again in benefiting themselves. Shakyamuni thus that the debt they owe to the Buddha is so wished to help them break free of their inner enormous that they can never fully hope to darkness and delusion. repay it (see LSOC, 132). In the Lotus Sutra, the voice-hearers Nichiren asserts that the persons of the acquire “the medicine of immortality” two vehicles, having acquired the Buddha eye (WND-1, 243). Their inability to attain and the Dharma eye, with which they can Buddhahood in earlier sutras had been tan- penetrate any of the worlds in the ten direc- tamount to “death” as Buddhist practitioners. tions, could not possibly fail to see a votary of However, in the Lotus Sutra, they move the Lotus Sutra in this strife-filled saha world. beyond the provisional teaching of “reduc- Should a votary exist in the Latter Day, he ing the body to ashes and annihilating the says, then these sages would definitely come consciousness” in order to attain nirvana, and to his side and battle to protect him, even

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if they may have to pass through a great fire chapter. He then explains the profound debt to do so. Otherwise, the prediction in the of gratitude owed to the Lotus Sutra by the Lotus Sutra about widespread propagation in bodhisattvas and heavenly and human beings the fifth five-hundred-year period2 after the who were able to attain Buddhahood through Buddha’s passing would be “mere nonsense” this teaching. (WND-1, 247). Nichiren notes that none of the bodhi­ Nichiren further asks why, in spite of sattvas who appear in the pre-Lotus Sutra this, the persons of the two vehicles of the teachings were disciples of Shakyamuni. For Lotus Sutra fail to protect the sutra’s votary example, the bodhisattvas who appear in the who is undergoing great persecution. He Flower Garland Sutra have traveled from wonders if they are the allies of slanderers of Buddha lands in the ten directions to gather the Law. While keenly censuring them for before Shakyamuni just after he first attained their inaction, the Daishonin repeatedly raises enlightenment under the in India; the question of why he has not received their they are not his disciples. The Daishonin protection, and concludes his discussion on further states that, in the pre-Lotus Sutra this subject with the words, “My doubts grow teachings, Shakyamuni does not expound any deeper than ever” (WND-1, 248). teaching surpassing the doctrines that these bodhisattvas preached. In the Lotus Sutra, these bodhisattvas The Profound Debt Owed press their palms together in reverence to Shakyamuni and request to hear the “teaching to the Lotus Sutra by of perfect endowment” (LSOC, 61). Nichiren Bodhisattvas and Heavenly explains that “teaching of perfect endowment” means the doctrine of the mutual possession of and Human Beings the Ten Worlds, and is none other than Nam- myoho-renge-kyo. He writes, “In the phrase Next, Nichiren discusses the profound debt ‘perfect endowment,’ endowment refers to the owed to the Lotus Sutra by bodhisattvas and mutual possession of the Ten Worlds, while heavenly and human beings. perfect means that, since there is mutual pos- While here again pointing out the differ- session of the Ten Worlds, then any one world ences between the pre-Lotus Sutra teachings contains all the other worlds, indicating that and the Lotus Sutra, Nichiren further clari- this is ‘perfect’” (WND-1, 250). fies the doctrines expounded in the Lotus Through the mutual possession of the Sutra, the teaching for attaining Buddhahood. Ten Worlds, it becomes clear that each of He specifically discusses the doctrine of the the Ten Worlds manifests its own Buddha- mutual possession of the Ten Worlds3 found hood and that all people therefore equally in the “Expedient Means,” the 2nd chap- have the potential to attain enlightenment. ter, and the doctrine of Shakyamuni’s actual With regard to the passage in the “Expedi- attainment of enlightenment in the remote ent Means” chapter, “the Buddhas . . . wish past elucidated in the “Life Span,” the 16th to open the door of Buddha wisdom to all

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living beings” (LSOC, 64), Nichiren writes: is the Buddha who can be regarded as the “The term ‘all living beings’ here refers to teacher of all bodhisattvas who aspire for Shariputra, and it also refers to , enlightenment. persons of incorrigible disbelief. It also refers The Buddha who attained enlightenment to the nine worlds” (WND-1, 250). Here, the in the remote past is the eternal Buddha who Daishonin clearly points out that it was not is one with the eternal Mystic Law. The fact only the voice-hearer Shariputra who was able that this Buddha is said to be the true iden- to attain enlightenment through the teaching tity of Shakyamuni, the Buddha who lived of perfect endowment, but also all people in in ancient India, indicates that all people can the nine worlds, including persons of incor- bring forth in their own lives the power of the rigible disbelief. eternal Mystic Law, the fundamental law of He further explains that by opening up the universe. A Buddha is a person who has the way for all people to attain enlighten- activated the power of the eternal Mystic Law ment, Shakyamuni fulfilled his “vow to save in his or her life; a Buddha is Myoho-renge- innumerable living beings,”4 and that all the kyo. Myoho-renge-kyo is the true essence of bodhisattvas and heavenly beings understood the Buddha; it is the original Buddha. that they had heard for the first time the Among all of the sutras said to have been Lotus Sutra’s unsurpassed doctrine of three expounded by Shakyamuni, the eternal Mystic thousand realms in a single moment of life Law is revealed as the seed of enlightenment (see WND-1, 251). for the first time in the form of the teach- Even at this point of Shakyamuni’s ing of the “Life Span” chapter of the Lotus preaching in the Lotus Sutra, there is suf- Sutra—that is, Shakyamuni’s actual attain- ficient reason for the bodhisattvas to regard ment of Buddhahood in the remote past. The the sutra as the supreme teaching. However, Buddha of the “Life Span” chapter means the profound debt they owe the sutra only Myoho-renge-kyo, which is the true essence becomes truly apparent when Shakyamuni of the Buddha. And Myoho-renge-kyo is the reveals in the “Life Span” chapter that he has law of life inherent within all people, and it actually attained enlightenment in the remote is the seed for all people to attain enlighten- past. This revelation indicates that all the ment. This seed is hidden in the depths of other Buddhas who appear in the different the “Life Span” chapter. That’s why the “Life sutras are in fact emanations of Shakyamuni. Span” chapter is the highest teaching among Consequently, the bodhisattvas who are the all the sutras. disciples of these Buddhas are ultimately all Nichiren thus praises the “Life Span” Shakyamuni’s disciples (see WND-1, 256). chapter as follows, “If, among all the numer- Thus, in the “Life Span” chapter, all ous sutras, this ‘Life Span’ chapter should be Buddhas of the pre-Lotus Sutra teachings are lacking, it would be as though there were no unified in the Buddha who actually attained sun or moon in the sky, no supreme ruler enlightenment in the remote past. It also in the nation, no gems in the mountains becomes apparent that the Shakyamuni who and rivers, and no spirit in human beings” attained enlightenment in the remote past (WND-1, 256).

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This is the reason why all bodhisattvas the Lotus Sutra, then the Buddhas, who aspire to attain enlightenment should bodhisattv­ as, and heavenly beings feel a deep debt of gratitude toward the Lotus will abandon them and will protect Sutra. the votary of the Lotus Sutra (WND- 1, 260–61) . . . Those Ignorant of Their I, Nichiren, think as follows. The gods Indebtedness Are Nothing of the sun and moon and the other More Than “Talented deities were present in the two places 5 Animals” and three assemblies when the Lotus Sutra was preached. If a votary of the The various Buddhas, bodhisattvas, Lotus Sutra should appear, then, like and heavenly and human beings iron drawn to a magnet or the reflec- described in the sutras that preceded tion of the moon appearing in the the Lotus may seem to have gained water, they will instantly come forth enlightenment through the particular to take on his sufferings for him and sutras in which they appear. But in thereby fulfill the vow that they made fact they attained enlightenment only in the presence of the Buddha. But through the Lotus Sutra. The general they have yet to come and inquire of vow taken by Shakyamuni and the my well-being. Does this mean that other Buddhas to save countless living I am not a votary of the Lotus Sutra? beings finds fulfillment through the If that is so, then I must examine the Lotus Sutra. That is the meaning of text of the sutra once more in light the passage of the sutra that states of my conduct and see where I am at that the vow “has now been fulfilled.” fault. (WND-1, 261)

In view of these facts, I believe that the devotees and followers of The various Buddhist schools of Nichiren’s the Flower Garland, Meditation, day were unaware that among all Shakya- Mahavairochana, and other sutras muni’s teachings, the Buddha of the “Life will undoubtedly be protected by the Span” chapter is the Buddha who should be Buddhas, bodhisattvas, and heavenly taken as the object of devotion in one’s Bud- beings of the respective sutras that dhist practice for attaining enlightenment. they uphold. But if the votaries of the Not only were they ignorant of this, but they Mahavairochana, Meditation, and made their own arbitrary interpretations that other sutras should set themselves further obscured and distorted the Buddha’s up as the enemies of the votary of true teaching.

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The Latter Day of the Law is a time He also goes so far as to say, “If that is when evil monks appear and obscure the so, then I must examine the text of the sutra correct teaching. As a result, the truth of the once more in light of my conduct and see Lotus Sutra is lost. And eventually the various where I am at fault” (WND-1, 261). In this become confused about way, he sets the stage for the next section of the correct object of devotion. his discussion, which I will take up in detail The Daishonin strictly refutes the views another time. held by the schools of his day about the object of devotion and about attaining enlighten- ment. He pronounces that they have gone astray, failing to recognize the fundamental “The Object of Devotion Is the Buddha expounded in the “Life Span” chapter Entity of the Life of the Votary who possesses the seed of enlightenment. He compares these misguided schools of Bud- of the Lotus Sutra” dhism to the heir of the supreme ruler of a state who, confused about the identity of his own Nichiren’s discussion in the first section father, disparages him and believes someone focuses on the promise of protection for else to be the real king (see WND-1, 258). And those who uphold the Lotus Sutra by the just like the child who does not know his own persons of the two vehicles, bodhisattvas and father, the adherents of schools who are igno- others who first learned of the teaching for rant of the Buddha of the “Life Span” chapter attaining Buddhahood in the Lotus Sutra likewise “do not understand to whom they are and achieved enlightenment as a result. His obligated” (WND-1, 258). While they might purpose, we can surmise, is to highlight the appear to be knowledgeable about Buddhism, fact that the protective workings of the heav- Nichiren sharply denounces them as no more enly deities are activated through the power than “talented animal[s]” (WND-1, 258). of the Mystic Law, the teaching for attaining Returning to our main subject about the Buddhahood. heavenly deities protecting the Lotus Sutra, Put another way, the fundamental nature Nichiren voices his belief that the bodhi­ of enlightenment6 manifests as the heavenly sattvas who attained enlightenment through deities, or the protective workings of the uni- hearing the Lotus Sutra would surely come verse. That’s why the heavenly deities are said forth instantly to protect the votary of the to abandon a land that is filled with slander Lotus Sutra, in keeping with the vow they of the Law. However, even in an evil age rife made in the presence of the Buddha (see with such slander, if there is a votary of the WND-1, 261). That being the case, however, Lotus Sutra who protects and spreads the why was it that they failed to appear to protect Mystic Law, the heavenly deities will protect him? In summing up the first section, Nichi- that person. ren once more emphasizes this doubt, asking, No matter how evil the times, the heav- “Does this mean that I am not a votary of the enly deities will search out a person who Lotus Sutra?” (WND-1, 261). struggles for the sake of Buddhism and will

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rigorously protect him or her. This is because actual attainment in the remote past in the such a person is embraced by the Mystic Law “Life Span” chapter) exist nowhere but in the throughout the three existences of past, pres- life of a votary of the Lotus Sutra. ent and future, and becomes an entity that is Therefore, in The Record of the Orally Trans- one with the Mystic Law. mitted Teachings, Nichiren says, “The object of In discussing the protection extended by devotion is thus the entity of the entire life of the persons of the two vehicles, bodhisattv­ as the votary of the Lotus Sutra” (p. 142). We can and others, Nichiren proclaims his view that find the object of devotion—which serves as the votary of the Lotus Sutra is a person a mirror and guide in our Buddhist practice who practices the Mystic Law, the teaching for attaining enlightenment—in the life of the for attaining Buddhahood, and who fights votary of the Lotus Sutra. That is why Nichiren against slander of the Law. says of these questions concerning the protec- In the Latter Day, the Mystic Law mani- tion of the heavenly deities and the identity of fests only in the life of a votary of the Lotus the votary of the Lotus Sutra: “This doubt lies Sutra. Both the doctrine of the mutual pos- at the heart of this piece I am writing. And . . . session of the Ten Worlds (revealed in the it is the most important concern of my entire “Expedient Means” chapter) and the Mystic life” (WND-1, 243). It is also why “The Open- Law that is the seed of enlightenment (eluci- ing of the Eyes” is said to reveal the “object of dated through the explanation of the Buddha’s devotion in terms of the Person.”

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The Six Diffi cult and Nine Easy Acts—To Discard the Shallow and Seek the Profound Is the Way of a Person of Courage

By tasting a single drop, one can tell in a past existence they were diviners. the flavor of the great ocean, and by Birds are better at flying than human observing a single flower in bloom, beings. And I, Nichiren, am better at one can predict the advent of spring. judging the relative merits of sutras One does not have to cross the water than Ch’eng-kuan of the Flower to far-off Sung China, spend three Garland school, Chia-hsiang of the years traveling to Eagle Peak in India, Three Treatises school, Tz’u-en of the enter the palace of the dragon king the Dharma Characteristics school, and way Nagarjuna did, visit Bodhisattva Kobo of the True Word school. That [in the heaven] is because I follow in the footsteps of the way Bodhisattva did, the teachers T’ien-t’ai and Dengyo. If or be present at the two places and Ch’eng-kuan and the others had not three assemblies when Shakyamuni accepted the teachings of T’ien-t’ai preached the Lotus Sutra, in order and Dengyo, how could they have to judge the relative merits of the expected to escape the sin of slander- Buddha’s lifetime teachings. It is said ing the Law?1 that snakes can tell seven days in advance when a flood is going to occur. I, Nichiren, am the richest man in all This is because they are akin to drag- of present-day Japan. I have dedicated ons [who make the rain fall]. Crows my life to the Lotus Sutra, and my can tell what lucky or unlucky events name will be handed down in ages are going to take place throughout to come. If one is lord of the great the course of a year. This is because ocean, then all the gods of the various

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rivers will obey one. If one is king of even evil people and women can attain Bud- Mount Sumeru, then the gods of the dhahood. He thus indicates that after his various other mountains cannot help passing the assembled bodhisattvas should but serve one. If a person fulfills the spread the Lotus Sutra—the teaching of teaching of “the six difficult and nine enlightenment—and work to enable all people living in the evil age of the Latter Day easy acts” of the Lotus Sutra, then, of the Law to obtain this supreme state of life. even though he may not have read Nichiren refers to the three pronounce- the entire body of sutras, all should ments and the two admonitions collectively follow him. (WND-1, 268) as the “five proclamations” (WND-1, 269). The specific term he uses for proclamation originally meant “the words or decree of an emperor.” He uses it here to indicate “words Struggling for the Law expressing the Buddha’s will” or “the Bud- dha’s injunction.” Propagation of the Lotus in Accordance With the Sutra in the Latter Day is the Buddha’s will Buddha’s Will and Decree and decree. After hearing this will and decree, the eight hundred thousand million nayutas of In “The Opening of the Eyes,” Nichiren bodhisattvas gathered at the assembly respond Daishonin establishes that he is the votary in the “Encouraging Devotion” chapter by of the Lotus Sutra in the Latter Day of the vowing to propagate the Lotus Sutra after Law, the current era, by examining various Shakyamuni’s passing. Their vow contains the passages of that sutra. In particular, he con- description of the three powerful enemies. siders the three pronouncements of “Treasure That is, they pledge to widely spread the Tower,” the 11th chapter; the two admoni- sutra even if they should encounter intense tions of “Devadatta,” the 12th chapter; and persecution at the hands of such formidable the description of the three powerful enemies adversaries. in the twenty-line verse section of “Encourag- Citing these sutra passages, the Daisho- ing Devotion,” the 13th chapter. nin demonstrates that he is the votary of the The three pronouncements of the Lotus Sutra in the Latter Day. It also becomes “Treasure Tower” chapter represent three evident from these passages that the hallmark viewpoints Shakyamuni expresses on the of a votary is fighting against slander of the importance of spreading the Lotus Sutra Law in this defiled age. In other words, a true after his passing, each accompanied with votary is one who responds to the Buddha’s a call to the gathered bodhisattvas to will and decree by actively taking on the shoulder this mission. We’ll examine these challenge to propagate the sutra, fully aware pronouncements in detail shortly. that great trials and obstacles lie ahead. The two admonitions of the “Devadatta” The Daishonin indicates this concisely chapter refer to Shakyamuni’s disclosure that in “On Practicing the Buddha’s Teachings”:

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“This is indeed an accursed time to live in this The Three Pronouncements of land! However, the Buddha has commanded me to be born in this age, and it is impossible the “Treasure Tower” Chapter for me to go against the decree of the Dharma King. And so, as the sutra dictates, I have In “The Opening of the Eyes,” as I mentioned launched the battle between the provisional earlier, Nichiren cites the sutra passages con- and the true teachings”2 (WND-1, 392). taining the “three pronouncements” of the By writing, “This is indeed an accursed “Treasure Tower” chapter (WND-1, 261–62; time to live in this land!” however, Nichiren LSOC, 215–20). isn’t actually lamenting his misfortune at In the first pronouncement, Shakyamuni having been born in a troubled time. Rather, declares his wish to entrust the Lotus Sutra he is indicating his readiness and determina- to those who will spread it in the strife-filled tion to battle the evil that abounds in it. saha world after his passing, and he exhorts But when the Daishonin was being the bodhisattvas present to come forward harshly persecuted and seemingly not receiv- and vow to carry out this mission. In fact, ing protection from the heavenly deities, the entire Ceremony in the Air, which begins many in society—even some of his disciples— in the “Treasure Tower” chapter [and ends in doubted whether he could really be the Lotus the “Entrustment,” the 22nd chapter], is a Sutra’s votary. In response, he asserts that the ceremony to entrust the Bodhisattvas of the votary described in the Lotus Sutra is one Earth with the mission of propagating the who is personally prepared to launch the Lotus Sutra. “battle between the provisional and the true In the second pronouncement, Shakya- teachings,” knowing that great persecution is muni indicates that the reason all Buddhas of inevitable. the ten directions—that is to say, throughout The onslaught of persecutions that befell the universe—have gathered at the assembly of the Daishonin were certainly not a result of the Lotus Sutra in the saha world is to “make passivity; it was a consequence of the struggle certain the Law will long endure” (LSOC, he set into motion by seeking to fulfill the 216), and he urges those present to openly Buddha’s intent. This proactive approach to state their vow to propagate the sutra after his life is a key point that the Daishonin teaches passing. In other words, the perpetuation of his followers in “The Opening of the Eyes.” the Law in this troubled world is the will of The SGI has initiated just such a com- all Buddhas throughout the universe—that in mitted struggle in order to realize kosen-rufu, itself underscores just how important it is that the Buddha’s will and decree. Those who join the Law endures. The struggles of the Buddha, in this struggle live in accord with the Bud- who awoke to this Law of universal enlighten- dha’s will; they carry out the work of the Thus ment and seeks to share it with others, would Come One.3 Therefore, the infinite benefit of all come to naught if living beings in this the Mystic Law, the essence of the Buddha’s troubled world could not attain Buddhahood. enlightenment, manifests in the lives of SGI In the third pronouncement, Shakya- members. muni sets forth the “six difficult and nine easy

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acts.” Explaining how difficult it will be to Sutra,4 the Great Teacher Dengyo, founder propagate the sutra in the age after his pass- of the Japanese school of Buddhism, ing, he commands the bodhisattvas to arouse writes with regard to the significance of the a great aspiration and proclaim their vow to six difficult and nine easy acts: “Shakyamuni undertake this arduous challenge. taught that the shallow is easy to embrace, but the profound is difficult. To discard the shallow and seek the profound is the way of a person of courage” (“The Selection of Shakyamuni’s Evaluation the Time,” WND-1, 558). In other words, of the Relative of Shakyamuni set forth the six difficult and nine easy acts to teach that spreading a shal- the Sutras low teaching is easy, while propagating a profound teaching is difficult. Here we have Of these three pronouncements, Nichiren Shakyamuni’s own evaluation of the relative devotes the greatest discussion to the teaching merits of the various sutras—a compara- of the six difficult and nine easy acts, focusing tive classification—based on which the Lotus on this teaching as a means for judging the Sutra is deemed profound and all other sutras relative merits of the different sutras. He goes shallow. Hence Dengyo writes, “Shakyamuni on to consider the various sutras in the light taught that the shallow is easy to embrace, but of whether they fall into the category of the the profound is difficult.” “six difficult acts” (a teaching that should be The various other sutras are easy to propagated after the Buddha’s passing) or the believe and easy to understand because the category of the “nine easy acts” (an inferior Buddha expounded them according to the teaching) (WND-1, 263–64). capacity of beings of the nine worlds; a In short, the reason Shakyamuni expounds method known as “preaching in accordance the six difficult and nine easy acts and urges with the minds of others.” The Lotus Sutra is the bodhisattvas to propagate the Lotus Sutra difficult to believe and difficult to understand after his demise is that this sutra constitutes because the Buddha directly revealed his own the foremost teaching in that it assures enlight- enlightenment. In other words, he employed enment for all people of the evil age to come. “preaching in accordance with his own mind.” As Nichiren writes in the first part of Thus Dengyo continues, “To discard the shal- “The Opening of the Eyes,” the doctrine low and seek the profound is the way of a of the true “mutual possession of the Ten person of courage.” Worlds” and the true “three thousand realms These are important words. By setting in a single moment of life”—the essential forth the six difficult and nine easy acts and teaching for ordinary people to attain Bud- urging those gathered to take up the mission dhahood—is hidden in the depths of the “Life of propagation after his passing, Shakyamuni Span” chapter of the Lotus Sutra. That is why indicates his wish that his followers discard the Lotus Sutra surpasses all other teachings. shallow teachings and spread the profound In The Outstanding Principles of the Lotus teaching of the Lotus Sutra.

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Here, “a person of courage” means a Why did the founders of these schools “trainer of people”5—the Buddha—while “the classify the sutras erroneously? Nichiren says way of a person of courage” means “the Bud- it was because they did not know the right dha’s will.” With regard to the propagation of object or focus of comparison.6 The sutras of his teachings after his death, the Buddha’s will these various schools each claimed they were is that people should reject the shallow teach- foremost among all teachings, but this could ings, which are easy to believe and understand, not be so, because their claims of supremacy and instead adhere to the profound teaching were only based upon a limited framework.7 of the Lotus Sutra, which is difficult to believe In contrast, as indicated in “The Teacher and understand. of the Law,” the 10th chapter, with Shakya- Shakyamuni himself established that the muni’s declaration about “the sutras I have Lotus Sutra is his paramount teaching. There- preached, now preach, and will preach” fore, bodhisattvas who make the Buddha’s (LSOC, 203),8 the Lotus Sutra is the high- intent their own will abide by this evalua- est among the teachings he has expounded. tion after his passing, discarding all other The “Teacher of the Law” chapter clearly sutras and upholding and spreading this one explains that among all his lifetime teachings supreme teaching. the Lotus Sutra is the most difficult to believe and understand. Precisely because it is the profoundest and the most difficult teaching Ignorance of the Correct to accept and comprehend, Shakyamuni sets forth the six difficult and nine easy acts. Object of Comparison The founders of the various other Bud- dhist schools lost sight of this and instead After quoting the sutra passages containing relied on passages in other sutras that claimed the three pronouncements, Nichiren writes, preeminence. As a result, they devised sys- “The meaning of these passages from the sutra tems of classification counter to the Buddha’s is right before our eyes” (WND-1, 262). As he intent. And the later priests of these schools suggests, the Buddha’s intent in making these remained confused about the relative merits pronouncements is quite obvious—as clear of the various sutras and misinterpreted the and unmistakable as the sun shining in the principles found in them. The Daishonin sky. But people with strong attachments or severely refutes their mistakes, saying, “Unless biases cannot see even something as obvious one can perceive the relative profundity of the as the sun; it is as if they are blindfolded. various writings, one cannot judge the worth The Daishonin then highlights the dis- of the principles they reveal” (WND-1, 267). torted views of the Lotus Sutra held by the In other words, blind to the six difficult founders of the Flower Garland, Dharma and nine easy acts that Shakyamuni person- Characteristics, Three Treatises and True ally clarified and to his statement about “the Word schools. These men formulated some sutras I have preached, now preach, and will of the main comparative classifications of the preach,” these people failed to grasp the true sutras that existed in Nichiren’s day. relative merits of the various sutras. Naturally,

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this resulted in confusion about the depth of How remarkable it is that Nichiren, the teachings contained in those sutras. although exiled on Sado Island, can declare himself the richest person in all Japan. In other letters written while on Sado, he also “The Richest Person in All of exclaims: “Though we may be exiles, we have cause to be joyful in both body and mind!” Present-Day Japan” (“Reply to Sairen-bo,” WND-1, 312), and “I feel immeasurable delight even though I am Put another way, by understanding the six now an exile” (“The True Aspect of All Phe- difficult and nine easy acts, one can judge the nomena,” WND-1, 386). merits of the various sutras, as well as establish Certainly, no authority or persecution which teachings are most profound. That is could suppress or contain his immense state Nichiren Daishonin’s position. Accordingly, of life. Viewed from the life state of Buddha- he says that his own judgment of the sutras hood, not even the most hellish circumstances far surpasses that of Ch’eng-kuan of the could pose a restraint. This was his spirit. Flower Garland school, Chia-hsiang of the Selfless practice carried out without Three Treatises school, Tz’u-en of the Dharma begrudging one’s life is the key to achieving Characteristics school and Kobo of the True such a lofty, unhindered state of being, as Word school.9 Nichiren indicates when he writes, “I have To follow the teaching of the six difficult dedicated my life to the Lotus Sutra, and my and nine easy acts and apprehend which name will be handed down in ages to come” teachings are shallow and which profound is (WND-1, 268). By devoting ourselves to the to dedicate one’s life to upholding and propa- Lotus Sutra, we can tap Myoho-renge-kyo gating the Lotus Sutra as described in the six from within and bring it to bloom in our difficult acts. When doctrinal comparisons of lives. the teachings are not accompanied by actual The Daishonin compares one who lives practice, they become mere intellectual games. based on the six difficult and nine easy acts The Daishonin declares that because, without to being the “lord of the great ocean” and the begrudging his life, he has struggled in exact “king of Mount Sumeru” (WND-1, 268).10 accord with the spirit of the Lotus Sutra, his He says that just as the “lord of the great name will surely be handed down in ages to ocean” is obeyed by the gods of the various come. Based on this immense state of life, he rivers, and as the “king of Mount Sumeru” writes, “I, Nichiren, am the richest man in all is served by the gods of the various other of present-day Japan” (WND-1, 268). mountains, one who internalizes the teaching There is no greater spiritual wealth than of the six difficult and nine easy acts, accord- to read with one’s life—to put into action— ing to Buddhism, reigns supreme. That sort the Lotus Sutra, which is the highest teaching. of person can correctly discern Buddhism’s Through our practice of Nichiren Buddhism, highest teaching or ultimate truth because we of the SGI also come to savor this vast he or she embodies the Mystic Law—the state of life. teaching implicit in the depths of the “Life

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Span” chapter and the foundation of all sutras In this way, day after day, with cour- expounded by Shakyamuni—and strives to age and conviction, we have nobly sought spread it widely, expressed in the concrete to “propagate the Lotus Sutra widely in an form of Nam-myoho-renge-kyo. evil age,” “teach it even to one person” and “inquire about its meaning”—all of which A Person of Courage Seeks are described among the six difficult acts. This intrepid spirit to fight for kosen-rufu is the Profound itself “the way of a person of courage,” and becomes the heart of the Buddha. We have Let us return once more to Dengyo’s passage, succeeded in opening an unprecedented age “To discard the shallow and seek the profound of worldwide kosen-rufu, thanks to our mem- is the way of a person of courage.” bers’ valiant struggles that resonate with the “To seek the profound” refers to our chal- Buddha’s spirit. lenge in bravely standing as protagonists of Viewed in terms of human life, “shallow” kosen-rufu. We of the SGI have steadfastly means inertia, idleness and cowardice. Bravely taken on this most difficult challenge in the defeating such inner weakness and seeking present age. From the pioneering days of our deep conviction and profound human great- movement, despite being showered with slan- ness is “the way of a person of courage.” To der, criticism and abuse, our members have seek the shallow or the profound—this inner summoned up their courage and told others battle takes place in our hearts many times about the greatness of Nichiren’s teachings each day. and about our noble cause—all out of the Life, too, is a struggle. We need to defeat desire to help others become happy. In these our weaknesses and courageously stand up, compassionless and self-centered times, where based on faith, with the resolve to continue people are only concerned about themselves growing in our lives, to keep moving forward and give little thought to others, we of the and to be victorious in the challenges we SGI have chanted for the happiness of our encounter. When we live with such depth and friends, prayed for the prosperity of our local meaning, we can become true winners in life. communities and society, and wholeheartedly That is the purpose of our daily practice of exerted ourselves for kosen-rufu. faith and our SGI activities.

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The Two Admonitions of the “Devadatta” Chapter—A Call To Lead All People to Enlightenment Based on the Teachings of Changing Poison Into Medicine and Attaining Buddhahood in One’s Present Form

he widespread propagation of the Mystic In “The Opening of the Eyes,” Nichiren TLaw in the Latter Day—this is the great discusses the transmission section2 of the vow expressed in the Lotus Sutra, representing theoretical teaching (first half) of the Lotus not only the individual wish of Shakyamuni Sutra—that is, “Treasure Tower,” the 11th but the shared aspiration of Many Treasures chapter, “Devadatta,” the 12th, and “Encour- Thus Come One and all Buddhas and bodhi- aging Devotion,” the 13th. In these chapters, sattvas throughout the ten directions and Shakyamuni urges the assembly to spread three existences. the sutra after his passing. Nichiren clarifies In the three pronouncements1 of the that he is the votary of the Lotus Sutra of the “Treasure Tower” chapter of the Lotus Sutra, Latter Day of the Law because he has inter- Shakyamuni calls out in a loud voice to those nalized and read these three chapters with his gathered in the great assembly, urging them life and is practicing exactly as Shakyamuni to propagate the Lotus Sutra after his passing. teaches. He says in effect: “Many Treasures Buddha In my last lecture, I focused on how roars the lion’s roar because of his great vow. the Daishonin propagated the Lotus Sutra, All of you should likewise make a great vow to a teaching that is “difficult to believe and uphold and spread this sutra” (see LSOC, 217). the most difficult to understand” (LSOC, This vow the Buddhas and bodhisattvas 203), in perfect accord with the intent of the made in response to Shakyamuni’s call for the Buddha reflected in the three pronounce- sutra’s widespread propagation in the Latter ments and the six difficult and nine easy acts, Day of the Law began to be fulfilled in a which appear in “Treasure Tower.” true sense with the appearance of Nichiren This time, we will look at how the Daishonin. Daishonin opened the great path for ordinary

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people to attain Buddhahood and for chang- offender, and it is assumed that all ing poison into medicine in this troubled age lesser offenders will fare as he does. of the Latter Day of the Law, based on the Thus it is revealed that all those who teachings contained in the two admonitions commit the five or the seven cardinal of the “Devadatta” chapter. sins6 or who slander the Law or who are icchantikas inherently opposed to taking faith will become Buddhas Two Key Teachings: The like the Thus Come One Heavenly 7 Enlightenment of Evil People King. Poison turns into sweet dew, the finest of all flavors. and the Enlightenment of Women [The second admonition concerns the fact that the dragon king’s daugh- In addition to the three pronounce- ter attained Buddhahood.] When she ments of the Buddha in the “Treasure attained Buddhahood, this does not Tower” chapter of the Lotus Sutra, mean simply that one person did so. the “Devadatta” chapter contains It reveals the fact that all women will two enlightening admonitions. [The attain Buddhahood. In the various first reveals that Devadatta will attain Hinayana sutras that were preached Buddhahood.] Devadatta was a before the Lotus Sutra, it is denied that man of incorrigible disbelief, of the women can ever attain Buddhahood. type called ,3 and yet it is In the other than predicted that he will in the future the Lotus Sutra, it would appear become a Buddha called the Thus that women can attain Buddhahood Come One Heavenly King. The or be reborn in the pure land. But forty volumes of the Nirvana Sutra they may do so only after they have state that [all beings, including the changed into some other form. It is icchantikas, possess the Buddha not the kind of immediate attain- nature, but] the actual proof of that ment of Buddhahood that is based on is found in this chapter of the Lotus the doctrine of three thousand realms Sutra. There are countless other per- in a single moment of life. Thus it sons such as the monk Sunakshatra4 is an attainment of Buddhahood or or King who have com- rebirth in the pure land in name only mitted the five cardinal sins5 and and not in reality. The dragon king’s slandered the Law, but Devadatta is daughter represents “one example cited as one example to represent all that stands for all the rest.”8 When the countless others; he is the chief the dragon king’s daughter attained

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Buddhahood, it opened up the way to any ambition of achieving happiness for all attaining Buddhahood for all women humanity is meaningless. A religion is as good of later ages. (WND-1, 268–69) as dead if it cannot provide an answer to the vital question of how we can arouse the joy of living in the hearts of those experiencing the deepest suffering and despair, those who have The two admonitions of the “Devadatta” lost all hope. chapter refer to two teachings: the enlight- The teachings of the Lotus Sutra and the enment of evil people, who are represented Buddhism of Nichiren Daishonin, with their by Devadatta; and the enlightenment of life-affirming quality, represent a philosophy women, who are represented by the dragon of revitalization that views all things as having king’s daughter.9 They are called “admoni- infinite value and potential. They also con- tions” because Shakyamuni admonishes the stitute a philosophy of hope that can inspire assembled bodhisattvas to widely propagate fresh optimism and zest for life in the hearts the Lotus Sutra in the Latter Day so that all of those suffering intensely. people may attain Buddhahood. This philosophy of hope is the core of a The enlightenment of evil people and genuinely humanistic religion, for it teaches women was not taught in the provisional how we can develop deep appreciation for pre-Lotus Sutra teachings. Consequently, the being alive at each moment. It also allows us to repay our gratitude to our parents who raised fact that it is expounded in the Lotus Sutra us and to all in our environment to whom we underscores again that the sutra is the one are indebted. And it makes it possible for all supreme teaching by which all people in this humankind to lead happy, fulfilling lives. defiled age of the Latter Day of the Law can The enlightenment of evil people and attain Buddhahood. women expounded in the “Devadatta” chap- This is where we find the Lotus Sutra’s ter is therefore very closely tied to the true true greatness. If the Lotus Sutra could not purpose of religion. open the way to enlightenment for the unfor- tunate beings denied Buddhahood in the provisional teachings, then it could not pos- sibly enable all people of the Latter Day to Opening the Path To attain that state of life either. The hallmark Attaining Buddhahood of a votary of the Lotus Sutra in this age is bringing the true greatness of the Lotus Sutra in an Evil Age to shine forth, responding to Shakyamuni’s call by actually striving to realize the Buddha’s We can identify three main points in Nichi- wish and intent. ren’s explanation of the two admonitions in It is important that we actively engage this treatise. in the challenge of guiding those around First, Devadatta—an evil person and us to happiness. Without that struggle, icchantika—is predicted to attain Buddhahood.

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Icchantikas were people of incorrigible disbe- establishing the potential for all human beings lief who in the provisional pre-Lotus Sutra in an evil age to become enlightened—Nichi- teachings were said to have the least possibility ren also opens the way to the “attainment of of attaining Buddhahood. Then, the dragon Buddhahood by all fathers and all mothers” girl—a female who suffered discrimination (see WND-1, 269). He therefore calls the in society and in the religious tenets and cus- Lotus Sutra “The Classic of of Bud- toms of Shakyamuni’s time—swiftly gives an dhism” (WND-1, 269), a teaching that makes actual demonstration of her ability to attain it possible for us to truly repay our debt of Buddhahood. This highlights the fact that gratitude to our parents. the Lotus Sutra is the scripture that opens the The spirit and practice of gratitude, path to enlightenment for all people living in underpinned by a philosophy of hope, are the an evil age. very heart of human society; they give rise to It is the votary of the Lotus Sutra who true bonds between people. The votary of the leads this trailblazing struggle to unlock the Lotus Sutra is one who strives to realize the Buddhahood of all human beings. principle of establishing the correct teaching Second, as a doctrinal basis for the teach- for the peace of the land, who perseveres in ing of universal enlightenment, the Daishonin the fundamental struggle to build a peaceful emphasizes the “immediate attainment of Bud- and prosperous society. dhahood that is based on the doctrine of three thousand realms in a single moment of life”10 (WND-1, 269). This concept of instantly Even Icchantikas Can Attain attaining Buddhahood is found only in the Lotus Sutra. Here Nichiren clarifies the trans- Buddhahood Through the formative power that makes this feat possible. Mystic Principle of Changing In the case of evil people attaining enlight- enment, he explains this power lies in the Poison Into Medicine potential to “change poison into medicine,” that is, to transform even the greatest evil into In discussing the significance of the attain- the greatest good. In the case of women attain- ment of Buddhahood by evil people, which is ing enlightenment, this power, he explains, lies taught in the “Devadatta” chapter, Nichiren in the actual proof of attaining Buddhahood in writes: “Devadatta was a man of incorrigible one’s present form, that is, without having to disbelief, of the type called icchantika, and undergo a physical transformation or rebirth. yet it is predicted that he will in the future Consequently, the votary of the Lotus become a Buddha called the Thus Come One Sutra is one who embodies the principle of Heavenly King. The forty volumes of the “the immediate attainment of Buddhahood Nirvana Sutra state that [all beings, including that is based on the doctrine of three thou- the icchantikas, possess the Buddha nature, sand realms in a single moment of life.” but] the actual proof of that is found in Third, by expounding that evil people [the ‘Devadatta’] chapter of the Lotus Sutra” and women can attain Buddhahood—thereby (WND-1, 268).

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Devadatta, of course, was an extremely One called Heavenly King!” (“The Daimoku evil individual who turned against his teacher of the Lotus Sutra,” WND-1, 147). Shakyamuni, slandered the correct teaching, It is amazing indeed. Ultimately, we see and committed several of the five cardinal here the power of the Mystic Law. Nichiren sins, including that of causing disunity among says that the prophecy of Devadatta’s enlight- the community of Buddhist believers. enment guarantees that all evil people can The actual principle for the attainment likewise attain the Buddha way, telling us, of Buddhahood by all people is found in “Therefore, the Lotus Sutra is called myo the concept of the “true aspect of the ten [mystic or wondrous]” (WND-1, 147). factors of life”11 in “Expedient Means,” the Myo has three meanings: “to open,” “to 2nd chapter of the Lotus Sutra. In light of be fully endowed” and “to revive.”13 Explain- that principle, even the enlightenment of ing how those who had been despised in the Devadatta is already assured in this chapter. pre-Lotus Sutra teachings—persons of the But whether an icchantika—one who two vehicles, icchantikas and women—can lacks faith and disparages the Law—could attain Buddhahood through the Lotus Sutra, actually attain Buddhahood was a crucial Nichiren writes, “Myo means to revive, that question for many people. This theme par- is, to return to life” (WND-1, 149). He also ticularly occupies the Nirvana Sutra, in which says, “The Lotus Sutra . . . can cure the dead Shakyamuni states that all people possess the as well as the living, and therefore it has the Buddha nature, including even the icchan- character myo [mystic or wondrous] in its title tika. Nevertheless, he also explains that their [Myoho-renge-kyo]” (WND-1, 149). disbelief in and slander of the correct teaching Here, “the dead” refers to the condi- prevent them from actually attaining enlight- tion of persons of the two vehicles and the enment, so that this state exists for them icchantika, who had allowed their Buddha merely as a potential.12 nature to wither and die on account of How then could Devadatta, the arch attachment to mistaken beliefs, ideas and icchantika, attain Buddhahood? It is curi- teachings. The Lotus Sutra has the power to ous, to say the least. Why was it that he—a revive even the lives of such people. This is person who was said to have fallen into the because the Lotus Sutra serves as the ultimate hell of incessant suffering and been destined elixir for revitalizing and reactivating the to remain there for infinite kalpas—received Buddha nature. That is why “The Life Span a prediction of future enlightenment from of the Thus Come One,” the 16th chapter, Shakyamuni Buddha at the assembly of the describes the sutra as “a highly effective Lotus Sutra? medicine” (LSOC, 269). Nichiren writes, “How astounding, then, In the Lotus Sutra, Shakyamuni and that in the ‘Devadatta’ chapter of the Lotus Many Treasures, as well as all Buddhas and Sutra Shakyamuni Buddha should reveal that bodhisattvas gathered at the assembly from Devadatta was his teacher in a past existence throughout the universe, praise the Mystic and should predict that he would attain Law that led them to enlightenment and enlightenment in the future as a Thus Come rejoice at revealing their Buddha nature

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through the power of that Law. They also As in the case with Devadatta, Nichiren vow to guide all people to enlightenment and asserts that the dragon girl’s enlightenment devote themselves to this great undertaking does not merely signal one person’s attain- with the spirit of not begrudging their lives. ment of Buddhahood but, rather, indicates Indeed, it could be said that the whole that all women have the potential to do so. purpose of the Lotus Sutra is to inspire people He writes, “When the dragon king’s daughter to bring forth their Buddha nature. The sutra attained Buddhahood, it opened up the way is like a paean to the Buddha nature. Thus, to attaining Buddhahood for all women of when people hear it, when their lives encoun- later ages” (WND-1, 269). Nichiren empha- ter the sublime symphony of the Mystic Law sizes here that the individual’s ability attain and the noble life states of bodhisattva and enlightenment assures the same potential for Buddhahood, no matter how steeped they all people. may be in evil or misery, they can awaken Everything starts with one person. As their innate Buddha nature. The Lotus Sutra an ancient Chinese saying goes, “One is the teaches that even a person of immense evil mother of ten thousand.” Kosen-rufu cannot such as Devadatta is not excluded. be achieved without an ardent desire to help In “The Opening of the Eyes,” Nichiren others become happy, irrespective of who they writes that the Lotus Sutra’s prediction of may be. Devadatta’s future enlightenment is proof that Furthermore, from a doctrinal stand- an icchantika can in fact attain Buddhahood. point, the Daishonin refutes the provisional Moreover, he says that Devadatta’s example Mahayana sutras that at a glance might seem indicates the potential for all evil people in to teach that women can attain Buddhahood. the Latter Day to gain this supreme state of While acknowledging that these teachings life, as well. He sums up by saying, “Poison may recognize women’s potential for enlight- turns into sweet dew, the finest of all flavors” enment, he denounces them for limiting (WND-1, 268). women to “attaining Buddhahood through Devadatta’s attainment of Buddhahood transformation”—in other words, insisting serves as actual proof of the principle of that a woman can only attain enlightenment after first being reborn as a man. changing poison into medicine found in the In contrast, the dragon king’s daughter Lotus Sutra. instantly attains Buddhahood in accord with the doctrine of three thousand realms in a single moment of life—she manifests the life Opening the Way to state of Buddhahood in her present form, as Buddhahood for Women a living being in the nine worlds. In short, she becomes a Buddha while retaining her of the Latter Day form as the eight-year-old daughter of the dragon king. Next, we’ll look at the attainment of Buddha- The “Devadatta” chapter of the Lotus hood by the dragon king’s daughter. Sutra records the doubts expressed by

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Shariputra, the wisest of Shakyamuni’s ten an ordinary person. This means that without major disciples. When Shariputra is con- casting aside one’s karmic impediments one fronted with the dragon girl’s attainment of can still attain the Buddha way” (“Reply to enlightenment, he is incredulous, saying that Hakiri Saburo,” WND-1, 410). it is “difficult to believe” (LSOC, 227). He “Attaining supreme enlightenment in one’s rather rudely interrogates her, demanding to present form” means that one’s life, just as it is, know, “How . . . could a woman like you is an entity of the Mystic Law, while “not alter- be able to attain Buddhahood so quickly?” ing one’s status as an ordinary person” means (LSOC, 227). that becoming a Buddha does not require Even Shariputra, who earlier in the Lotus changing into something or someone else. Sutra had been predicted to attain Buddha- We can summon forth our Buddhahood hood, could not completely abandon the without altering our form as ordinary people notion that one could only attain enlighten- and give expression to our Buddha nature ment after undertaking austere practices for through our conduct. The way to genuine countless eons. As a result, he could not read- happiness for people of this age, the Latter ily accept the idea of attaining Buddhahood in Day of the Law, lies solely in this path of one’s present form. human revolution and the attainment of Bud- What the enlightenment of Devadatta dhahood in one’s present form. and the dragon girl shows is the beneficial Also, this is a time when people’s lives and power of the Mystic Law to enable one to society are wracked unceasingly by negative change poison into medicine and attain Bud- causes and effects. The above-cited passage dhahood in one’s present form. Only through includes the phrase without casting aside one’s this beneficial power can all people in the karmic impediments. If one could not attain defiled age of the Latter Day achieve genuine Buddhahood without discarding such hin- happiness. This is because the Mystic Law is drances, then it would remain an unreachable the highly effective medicine that can make goal for people of the Latter Day of the this a reality on the most fundamental level. Law. The principle of changing poison into medicine thus gives people the power to bring forth innate hope and overcome feelings of despair and helplessness in this evil age, with Believing in the its endless cycle of negative causation. Transformative Power The famous Indian Mahayana scholar Nagarjuna,14 whom Nichiren frequently of the Mystic Law cites, declared: “[The Lotus Sutra is] like a great physician who can change poison into Nichiren also describes this immediate attain- medicine” (“Hell Is the Land of Tranquil ment of Buddhahood, writing: “The heart Light,” WND-1, 458). This clearly expresses of the Lotus Sutra is the revelation that one the Lotus Sutra’s superiority and describes may attain supreme enlightenment in one’s “the blessing of the single character myo” present form without altering one’s status as (WND-1, 458).

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In “What It Means to Hear the Buddha illusion and torment, whereas the Dharma Vehicle for the First Time” (WND-2, 741– body, wisdom and emancipation of Buddhas 45),15 addressed to his lay follower Toki make for lives replete with freedom and joy Jonin, Nichiren explains in depth the mean- that accords with ultimate truth and wisdom. ing of “changing poison into medicine.” He The two couldn’t be more different. Through writes that poison refers to the three paths— the marvelous power of the Mystic Law, earthly desires, karma and suffering—while however, we can dramatically transform the medicine indicates the three virtues—the three paths into the three virtues. This is the Dharma body, wisdom and emancipation. principle of changing poison into medicine. Changing poison into medicine, he explains, The life of an ordinary person engaged is the principle whereby people living amid in a cycle of cause and effect based on the the negative causality of the three paths can three paths is the seed for attaining the exact manifest the positive benefit of the three vir- opposite state of life, one pervaded by the tues in their own lives through the power of three virtues. In other words, it is the seed the Mystic Law. for Buddhahood. The key to changing poison Earthly desires, karma and suffering—the into medicine is to believe in the Lotus three paths—describe the web of negative Sutra, which elucidates the mystic nature causation in people’s lives that gives rise to of life whereby the three paths are instantly evil and suffering. Earthly desires include such transformed into the three virtues (see GZ, things as the three poisons—greed, anger and 983). Faith, or confidence, in the Mystic Law foolishness; they are illusions that bring about unlocks this wondrous and unfathomable suffering. Karma arises from earthly desires; it power inherent in our lives. indicates three categories of action—mental, Tsunesaburo Makiguchi, the first Soka verbal and physical—that lead to suffering. Gakkai president, discussing the principle of These actions include the five cardinal sins, changing poison into medicine, stressed that ten evil acts,16 and four grave prohibitions.17 no matter what may happen, we should always Suffering is the result of earthly desires and look to the future: “Our daily practice of the karma; it takes the form of physical and Mystic Law is one of changing poison into spiritual retribution, and includes the four medicine. As long as we are human beings, we sufferings and the eight sufferings.18 Because are bound at times to meet with accidents or of all these, people’s lives are shackled by illu- misfortune, or encounter business setbacks . . . sion and suffering (see GZ, 983–84). But we can change any situation from poison In contrast to the three paths, the three into medicine as long as we do not doubt the virtues—the Dharma body, wisdom and Gohonzon and continue to devote ourselves emancipation—are great benefits that mani- to this practice, with the Mystic Law and the fest in the life of a Buddha; they indicate Gohonzon as our basis. ultimate truth, pure wisdom and a life state of “For example, you may fall ill. But merely infinite freedom. worrying that it is retribution for a negative The earthly desires, karma and suffering cause you made in the past solves nothing. of ordinary people give rise to lives filled with You should say to yourself with confidence

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and determination, ‘I will take this illness and the Lotus Sutra, and in the schools change poison into medicine! I will unlock based on these sutras, to gain the the door to great good fortune and benefit way even for oneself is impossible. in the form of good health!’ and continue One can hardly hope to do anything to exert yourself steadfastly in faith. This is for one’s parents either. Though the important. texts of these sutras may say [that “The power of the Mystic Law, with they can bring about enlightenment], its ability to change poison into medicine, in reality that is not the case. Only cannot only cure your illness but enable you with the preaching of the Lotus to experience even greater good health than Sutra, in which the dragon king’s before, when you finally recover.”19 daughter attained Buddhahood, did The principle of changing poison into medicine serves as a wellspring of hope, it become evident that the attain- making it possible for people to live with ment of Buddhahood was a possibil- optimism in a troubled age. ity for all mothers. And when it was revealed that even an evil man such as Devadatta could attain Buddhahood, it became evident that Buddhahood “The Lotus Sutra Is The was a possibility for all mothers. And Classic of Filial Piety when it was revealed that even an evil of Buddhism” man such as Devadatta could attain Buddhahood, it became evident that Confucianism preaches filial piety Buddhahood was a possibility for all and care for one’s parents, but it is lim- fathers. The Lotus Sutra is The Classic ited to this present life. It provides no of Filial Piety of Buddhism. This ends way for one to assist one’s parents in my discussion of the two admoni- their future lives, and the Confucian tions contained in the “Devadatta” sages and worthies are therefore sages chapter. (WND-1, 269) and worthies in name only and not in reality. Brahmanism, though it recognizes the existence of past and Nichiren concludes his discussion of the future lives, similarly offers no means attainment of Buddhahood by evil people to assist one’s parents to a better life and women in “The Opening of the Eyes” in the future. Buddhism alone can do by saying that the Lotus Sutra opens the so, and thus it is the true way of sages path to enlightenment for all fathers and and worthies. But in the Hinayana for all mothers, and as such can be regarded and Mahayana sutras preached before as “The Classic of Filial Piety of Buddhism.”

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As he explains: “Only with the preaching his parents to attain Buddhahood. Wishing of the Lotus Sutra, in which the dragon for the happiness of all people in the Latter king’s daughter attained Buddhahood, did it Day of the Law and actually ensuring the become evident that the attainment of Bud- happiness of one’s own parents are very closely dhahood was a possibility for all mothers. And connected. The Daishonin writes: “Since he when it was revealed that even an evil man [, one of Shakyamuni’s ten such as Devadatta could attain Buddhahood, major disciples] himself had not yet attained it became evident that Buddhahood was a Buddhahood, it was very difficult for him to possibility for all fathers” (WND-1, 269). relieve the sufferings of his parents. And how Earlier, I cited the writing “What It much more difficult would it have been for Means to Hear the Buddha Vehicle for the him to do so for anyone else!” (“On Offerings First Time.” In this letter, written to Toki for Deceased Ancestors,” WND-1, 819). Jonin for the third memorial of his mother’s Nichiren repeatedly emphasizes the death, Nichiren discusses the principle of importance of us ourselves manifesting Bud- changing poison into medicine to explain dhahood, if we are truly intent on repaying that both mother and child attain Buddha- our debt of gratitude to our parents. He also hood together.20 He closes by writing: “Not explains that if it weren’t possible to secure our only will ordinary people who hear this own parents’ enlightenment, there would be teaching attain Buddhahood themselves, but no way we could help others gain it. Nichiren also their fathers and mothers will do so in taught his followers that only through the their present form. This, he encourages Toki, Lotus Sutra could they demonstrate true filial is the ultimate expression of filial devotion” devotion and care for their parents. (WND-2, 745). The Mystic Law of Nam-myoho-renge- “Doctrines” in this passage refers to the kyo is the driving force for changing poison principles of changing poison into medicine into medicine and attaining Buddhahood in and attaining Buddhahood in one’s present one’s present form. As such, it is the supreme form. teaching for bringing genuine happiness to all The Daishonin was prompted in part to humankind and the noble path of true filial become a priest by the filial desire to enable piety for leading all parents to enlightenment.

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The Three Powerful Enemies, Part 1—The Anatomy of Persecution Arising From Fundamental Darkness

osen-rufu is a struggle to spread the in this most harrowing persecution in which KLotus Sutra so that all people in the evil the authorities had tried to execute him. age of the Latter Day of the Law can attain Even though the devil king of the sixth enlightenment. Obstacles and devilish forces heaven, the personification of fundamental of every imaginable kind are sure to assail the darkness, had mobilized forces “possessed votaries of the Lotus Sutra who take up this by evil demons” (see LSOC, 233)—arrogant challenge. In particular, the three powerful lay people, arrogant priests and arrogant enemies will appear without fail as a concrete false sages (the three powerful enemies)— manifestation of the devilish nature inherent and tried to eliminate Nichiren and destroy in life. Precisely by battling and triumphing kosen-rufu, the devil king could not succeed. over these formidable enemies, however, we The triumphant life condition of the Daisho- can attain Buddhahood in this lifetime and nin, who had won over every attack by these make kosen-rufu a reality. malevolent forces, is nothing short of a mani- The greatest persecution that befell Nichi- festation of his true identity as the Buddha of ren Daishonin in his efforts to spread the limitless joy enlightened since time without Law—an onslaught that saw the three power- beginning. ful enemies attack him on an unprecedented In “The Opening of the Eyes” so far, scale—was the Tatsunokuchi Persecution and the Daishonin has discussed various passages Sado Exile.1 But ultimately none of the devil- from “Treasure Tower,” the 11th chapter of ish forces arrayed against him could bring the Lotus Sutra, and “Devadatta,” the 12th about his demise. The Daishonin says, “I chapter, to demonstrate that he is the sutra’s survived even the Tatsunokuchi Persecution” votary in the Latter Day of the Law. Next, he (GZ, 843). Not only had he surmounted turns his attention to the twenty-line verse countless other hardships in the course of his section2 regarding the three powerful enemies endeavors, but he had triumphed, he declares, in “Encouraging Devotion,” the 13th chapter

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(LS, 232–34). Having personally battled these their lay supporters are guilty of slan- daunting adversaries, he concludes that he dering the Law. himself is the votary of the Lotus Sutra of the Latter Day (see WND-1, 268–78). On the twelfth day of the ninth month In “Encouraging Devotion,” the eight hun- of last year [1271, on the occasion dred thousand million nayutas of bodhi­sattvas of the Tatsunokuchi Persecution], respond to Shakyamuni’s five proclamations— between the hours of the rat and the ox the three pronouncements of the “Treasure (11:00 p.m. to 3:00 a.m.), this person Tower” chapter and the two admonitions named Nichiren was beheaded. It is of the “Devadatta” chapter—by pledging to his soul that has come to this island of spread the Lotus Sutra after his passing. And in the course of making that vow, they describe Sado and, in the second month of the the three powerful enemies. following year, snowbound, is writ- It could be said that “Treasure Tower” ing this to send to his close disciples. and “Devadatta” represent the “decree of [The description of the evil age in the mentor,” while “Encouraging Devotion” the “Encouraging Devotion” chapter expresses the “vow of the disciples.” seems] terrible, but [one who cares In any case, to win over obstacles and dev- nothing about oneself for the sake of ilish functions is the true path of mentor and the Law has] nothing to be frightened disciple dedicated to accomplishing kosen- about. Others reading it will be ter- rufu in the Latter Day of the Law. rified. This scriptural passage is the bright mirror that Shakyamuni, Many Treasures, and the Buddhas of the ten “The Opening of the Eyes” directions left for the future of Japan, Is a Paean of Victory and in which the present state of the country is reflected. (WND-1, 269) Awed by the five proclamations of the Buddha [made in the “Treasure Tower” and “Devadatta” chapters], At the beginning of his discussion on the the countless bodhisattvas promised twenty-line verse section, the Daishonin the Buddha that they would propa- explains the significance of his undergoing gate the Lotus Sutra, as described in the Tatsunokuchi Persecution. In other words, the “Encouraging Devotion” chapter. he starts by revealing his state of life in having I will hold up this passage [twenty- vanquished the three powerful enemies. It is a line verse section] of the sutra like a declaration of spiritual triumph. This impor- bright mirror so that all may see how tant passage signifies that “The Opening of the present-day priests of the , the Eyes” as a whole can be viewed as a paean Precepts, and Nembutsu schools and of victory.

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In writing “this person named Nichiren Certainly, the persecutions by the three was beheaded,” he is declaring that his status powerful enemies predicted in “Encourag- up to that time—in which he conducted him- ing Devotion” are frightening. But once we self as an ordinary person—came to an end at understand the essence of the devilish forces Tatsunokuchi. behind these persecutions, it becomes obvi- The Daishonin is indicating here that at ous that what is truly terrifying is the devilish Tatsunokuchi he cast off his transient status nature inherent in human beings. and revealed his true identity. He uses the In this treatise, however, the Daishonin, word soul to refer to that true identity—the having risked his life to fight for kosen- Buddha of limitless joy enlightened since time rufu and subsequently triumphing over all without beginning. His soul, he says, has come obstacles and devilish functions, displays an to Sado. This represents a declaration of his indomitable spiritual state. Thus he says there state of life, his towering resolve from his place is nothing to fear, not even amid the most of exile to henceforth, as the original Buddha terrible persecution or hardship caused by of the Latter Day, take the lead for the wide- devilish functions. spread propagation of the Mystic Law. The spirit to battle powerful enemies is He continues, “[Nichiren] in the second the heart of the lion king. As long as we pos- month of the following year, snowbound, sess the readiness and courage to confront is writing this to send to his close disciples” these negative forces, we can manifest our (WND-1, 269). The Daishonin began com- inherent Buddhahood and bring forth the posing “The Opening of the Eyes” immediately necessary fighting spirit, wisdom and life force upon arriving at Tsukahara on Sado Island in to achieve victory. For that reason alone, we early November 1271, and completed it in have nothing to fear. February 1272. The “close disciples” to whom Accordingly, “there is nothing to be he sent this treatise specifically refers to Shijo frightened about” (WND-1, 269) expresses Kingo, who, with the spirit of not begrudging the heart of the Daishonin (the lion king) and his life, had accompanied Nichiren during the his disciples (the lion king’s cubs) who fight Tatsunokuchi Persecution, but in a broader alongside him with the same selfless spirit. sense, it refers to all who had followed and “Others . . . will be terrified” (WND-1, fought alongside him up to that point. 269), meanwhile, refers to the hearts of those Next, the Daishonin says: “[The descrip- who do not practice with an ungrudging spirit tion of the evil age in the ‘Encouraging and who are in danger of abandoning their Devotion’ chapter seems] terrible, but [one faith out of cowardice. In other words, Nichi- who cares nothing about oneself for the sake ren was concerned that people who lacked of the Law has] nothing to be frightened firm resolve and commitment in faith would about. Others reading it will be terrified” read the passage about the three powerful (WND-1, 269). The first sentence is a state- enemies in “Encouraging Devotion” and be ment of encouragement that although what is overcome by fear and apprehension. described may appear frightening, there is in Cowardice is a state in which people fact nothing to fear. have succumbed to inner devilish functions.

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This can progress to such a profound level wearing clothing of patched rags and that they eventually lose their vitality and living in retirement, wisdom and even find their whole lives who will claim they are practicing tumbling inexorably toward defeat. The the true way, Daishonin sternly warns that we should not despising and looking down on all let this happen to us. humankind. Ultimately, unless we undertake the same Greedy for profit and support, resolve as our mentor in faith, we will be they will preach the Law to white- defeated by devilish functions. This is why robed laymen the Daishonin’s call to his disciples to rise and will be respected and revered by into action with a vow equal to his resonates throughout this treatise. the world as though they were who possess the six transcendental powers.3 A Bright Mirror Reflecting the These men with evil in their hearts, Present State of the Country constantly thinking of worldly affairs, The “Encouraging Devotion” will borrow the name of forest- chapter states: dwelling monks “We beg you not to worry. and take delight in proclaiming our After the Buddha has passed into faults . . . extinction, Because in the midst of the great in an age of fear and evil assembly we will preach far and wide. they constantly try to defame us, There will be many ignorant people they will address the rulers, high who will curse and speak ill of us ministers, and will attack us with swords and Brahmans, and householders, staves, as well as the other monks, but we will endure all these things. slandering and speaking evil of us, In that evil age there will be monks saying, ‘These are men of perverted with perverse wisdom and hearts views that are fawning and crooked who preach non-Buddhist who will suppose they have attained doctrines!’ . . . what they have not attained, In a muddied kalpa, in an evil age being proud and boastful in heart. there will be many things to fear. Or there will be forest-dwelling Evil demons will take possession of monks others

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and through them curse, revile, and who suppose they have attained enlightenment heap shame on us . . . when they have not and who are attached to The evil monks of that muddied age, their own preconceived ideas and beliefs. failing to understand the Buddha’s The third enemy is arrogant false sages. expedient means, These are people who try to pass themselves how he preaches the Law in accor- off as sages. The sutra describes them as having the following traits: dance with what is appropriate, will confront us with foul language • They live apart from others, don robes and angry frowns; and make a show of religious authority. again and again we will be ban- • While claiming to practice the correct ished.” (WND-1, 269-70; way of Buddhism themselves, they dispar- see LSOC, 232–34) age others. In the words of the sutra, they “despise and look down on all human- kind” (see LSOC, 232). • Greedy and avaricious, they expound the The Daishonin next cites principal extracts Law to lay people in order to seek per- from the twenty-line “Encouraging Devotion” sonal profit and gain. verse section that describes the three powerful • They are revered by people in society as enemies. The section begins with the bodhi­ if they were arhats possessing the six tran- sattvas making a powerful pledge. Addressing scendental powers. Shakyamuni, they say: “We beg you not to • They harbor malice toward practitioners worry. / After the Buddha has passed into of the Lotus Sutra and cause them to be extinction, / in an age of fear and evil / we will persecuted in various ways. preach far and wide” (LSOC, 232). • They use their religious authority to dis- They then explain in detail the character- credit practitioners of the Lotus Sutra. istics of those who will persecute them, as well • They make false allegations about the as what form those attacks will take. Based on Lotus Sutra practitioners to the authori- this verse section, the Great Teacher Miao-lo ties and to influential people in society. of China later classified the persecutors into • They denounce the Lotus Sutra prac- three groups and named them the “three pow- titioners as people of “perverted views erful enemies.” who preach non-Buddhist doctrines” The first enemy is arrogant lay people. (LSOC, 233). Ignorant of Buddhism, they curse and speak ill of the practitioners and attack them with The Daishonin called forth each of the swords and staves, thus persecuting them three powerful enemies and overcame them through both verbal and physical violence. all. His declaration of victory over them is the The second enemy is arrogant priests. pronouncement cited earlier where he says, “I These are priests of an evil age who possess survived even the Tatsunokuchi Persecution” perverse wisdom and are fawning and crooked, (GZ, 843).

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Who, specifically, constituted the three by indicating that the appearance of the three powerful enemies that appeared during the powerful enemies offers conclusive proof that Daishonin’s lifetime? The Daishonin discusses he is the votary of the Lotus Sutra in the this in detail in “The Opening of the Eyes,” Latter Day of the Law (see WND-1, 278). but for now here are his conclusions. As we have seen, the bright mirror of the First, with regard to arrogant lay people— “Encouraging Devotion” chapter not only the first category—he says this refers to depicts those who will carry out the persecu- important lay believers who support priests in tion but also describes the future votaries of the second and third categories (see WND-1, the Lotus Sutra. That is why the Daishonin 273). This indicates the key government fig- calls it a bright mirror that reflects the country’s ures who, in the Daishonin’s day, supported present state, while also indicating that it is a high-ranking priests of Kamakura’s main Bud- prophecy made by Shakyamuni, Many Trea- dhist temples. sures and other Buddhas (see WND-1, 269). Next, he says arrogant priests are people like the Pure Land (or Nembutsu) priest Honen4 who “disregard the precepts and hold perverse views” (WND-1, 274). This signifies Persecutions Arise From the Nembutsu priests throughout Japan who Ignorance, Perverse Wisdom draw their lineage from Honen. As for arrogant false sages, from one and Malice standpoint he says this refers to people such as “Shoichi of Kyoto5 and Ryokan of ­ Considered in that light, how significant this kura6” (WND-1, 275), while from another he mirror, this prophecy is. The Lotus Sutra pre- says it refers to “Ryokan, Nen’a,7 and others” dicts that persecution will befall its votaries (WND-1, 277). Of those whom the Daisho- in the evil age to come, even describing in nin specifically lists in this category, the name detail that it will be carried out by arrogant of Ryokan stands out. He no doubt wishes to lay people, arrogant priests and arrogant false underscore that Ryokan is the one person who sages. And the Daishonin in fact underwent most aptly fits the description of an “arrogant persecutions that perfectly matched the sutra’s false sage.” descriptions. Indeed, both the Tatsunokuchi Persecu- The next chapter will discuss the sig- tion and Sado Exile can be traced to the nificance of the concordance between the maneuverings of this arrogant false sage. sutra and the Daishonin’s practice. Here, let’s Ryokan along with Nembutsu priests such as address the question why this close symmetry Nen’a joined forces with the powerful gov- is possible. There are two main points we ernment official Hei no Saemon8 and other should consider. One is that the Lotus Sutra authorities to do away with the Daishonin offers a detailed explanation of the workings and destroy his community of followers. of the devil king of the sixth heaven that In “The Opening of the Eyes,” the are activated by the fundamental darkness Daishonin ends his discussion in this section inherent in life. And the other is that the

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Daishonin, in exact accord with the Lotus votaries is initiated by arrogant lay people Sutra and without begrudging his life, actu- out of “ignorance,” by arrogant priests out ally strove to spread the teaching of universal of “perverse wisdom,” and by arrogant false enlightenment in the Latter Day. sages out of “evil in their hearts” or malice. As he describes in “The Opening of the This indicates that when fundamental dark- Eyes,” the Latter Day of the Law is undoubt- ness manifests itself in the world, it does so edly an age when “conditions in the world in three phases: ignorance, perverse wisdom decline, and people become increasingly shal- and malice. low in wisdom” (see WND-1, 226), and when In other words, ignorant people are read- “sages and worthies gradually disappear from ily swayed and incited by those of perverse the scene, and deluded people increase in wisdom and malice (the second and third number” (WND-1, 238). The true crisis of enemies). That is why it is most often lay the Latter Day lies in the fact that people, sub- people who directly attack the practitioners of serviently adhering to authoritarian teachings the Lotus Sutra through verbal abuse and even or beliefs, reject the Lotus Sutra’s profound physical violence. religious philosophy, causing their minds to Next are those hostile people in whom grow increasingly distorted. fundamental darkness manifests as perverse It is even more difficult, therefore, for wisdom. While they leave secular life in order people of the Latter Day, an age of unceasing to pursue the Buddha way, they regard only human conflict and mistrust, to accept the the limited teachings they can understand Lotus Sutra—a teaching of universal enlight- as absolute and erroneously conclude that enment conveying the message that all living these alone are correct. In particular, when it beings are equal and worthy of respect. They comes to the Lotus Sutra with its promise of shun it simply because they have difficulty enlightenment for all, they cannot accept it, understanding it. Further, they even come to believing it undermines the absolute status of bear animosity toward Lotus Sutra practitio- the particular provisional Buddhas in which ners who courageously spread this profound they have misguidedly placed their faith. As a teaching and earnestly endeavor for the genu- result, in various ways they try to demean the ine enlightenment of all people. Lotus Sutra’s significance. Such priests come This is analogous to how someone whose to harbor strong enmity toward the practitio- eyes have become accustomed to the darkness ners correctly spreading the Lotus Sutra. cannot look directly at the sun’s rays. People Finally, there are those in whom funda- consumed by hatred and jealousy despise and mental darkness manifests as malice, similar resent both the Lotus Sutra, which expounds to the devilish nature inherent in power and the infinite potential of all human beings, and authority. It could also be described as the those who propagate it. This is the frightening great arrogance of those who employ religious reality of people whose lives are steeped in authority to fulfill their personal desires and slander of the Law. ambitions. The “Encouraging Devotion” chapter The Lotus Sutra states that arrogant false states that persecution of the Lotus Sutra’s sages, proud of their authority, “despise and

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look down on all humankind” (see LSOC, ends and therefore become the root cause of 232). This is the exact opposite of the spirit of persecution of the Lotus Sutra practitioners. the Lotus Sutra, which teaches respect for all Genuine practitioners correctly spread people. Not surprisingly, false sages bear bitter the teaching of universal enlightenment and hatred toward the sutra’s votaries, fabricating fight without retreating against the devilish outrageous accusations to discredit them. As forces that seek to fundamentally distort the the ultimate expression of this malice, these spirit of Buddhism. When we understand the false sages incite influential secular leaders to true nature of this struggle, we can naturally persecute the Lotus Sutra’s practitioners. foresee that ignorance of the correct teach- Because their fundamental darkness is ing—namely, fundamental darkness—will so deep, people of malice, with evil in their manifest in the form of arrogant lay people, hearts, become the devilish nature personi- arrogant priests and arrogant false sages who fied. They stop at nothing to achieve their will persecute the votaries of the Lotus Sutra.

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The Three Powerful Enemies, Part 2— Confronting the Most Formidable Enemy: Arrogant False Sages

n “The Opening of the Eyes,” Nichiren The Evil Actions of IDaishonin writes, “If there exists a votary of the Lotus Sutra, then the three types of Arrogant Lay People enemies are bound to exist as well” (WND-1, and Arrogant Priests 278). Persecution by the three powerful ene- mies—arrogant lay people, arrogant priests In “The Opening of the Eyes,” Nichiren and arrogant false sages—arises in response to Daishonin clarifies in detail who signifies each efforts by the sutra’s practitioners to propagate of these enemies in his lifetime. He also the Mystic Law. The fundamental darkness describes specifically why they may be con- in people’s lives reacts with hostility to such sidered evil, finally indicating that the third efforts and manifests in the form of devilish enemy—arrogant false sages—is the most for- functions of various kinds. midable or pernicious of all. Three times in Furthermore, if the practitioners of the the course of his treatise, the Daishonin cites Lotus Sutra persist in spreading the Law undeterred by obstacles resulting from such the Great Teacher Miao-lo of China as saying: devilish functions, then the fundamental “The third [group] is the most formidable of darkness will appear in the form of arrogant all. This is because [the second and the third false sages, who embody extreme evil. In other ones are] increasingly harder to recognize for words, to call forth arrogant false sages and what they really are” (WND-1, 270, 275, 277). triumph over them is proof that one is a true Arrogant lay people, the first powerful votary of the Lotus Sutra. enemy, are ordinary people in society who In this chapter, we will continue to are influenced by the spurious accusations examine the three powerful enemies, focus- of arrogant false sages and as a result directly ing particularly on the third—arrogant false attack the Lotus Sutra’s practitioners with sages—while citing various relevant passages slander, insults and physical violence. In in “The Opening of the Eyes.” “The Opening of the Eyes,” the Daishonin

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merely describes them as being “important result, they gave themselves over to decadent lay believers who support monks in the and dissolute behavior. second and third categories” (WND-1, 273) The second enemy—arrogant priests and does not specify why they are evil. This who commit slander of the Law and other is essentially because the reason is self-evident evil actions—is relatively easy to recognize. and also because, in terms of their capacity to But the third—arrogant false sages who carry deceive others and destroy the Law, the second on as if they were —is the most diffi- and third enemies are far more destructive. cult to discern, and also the most pernicious. Next, the Daishonin turns to the second powerful enemy, arrogant priests, indicating that this refers to “men like Honen who dis- regard the precepts and hold perverse views” The Buddha Eye Can Identify (WND-1, 274). He then outlines in some the Three Powerful Enemies detail why they can be considered evil. The Pure Land (Nembutsu) school of The six-volume Sutra Buddhism, which was founded by Honen, says, “The extreme is impossible belittles people’s capacity for understand- to see. That is, the extremely evil ing the Lotus Sutra in the Latter Day of deeds done by the icchantika are all Law, asserting that the sutra’s “principles are but impossible to perceive.” Or, as very profound but human understanding Miao-lo has said, “The third [group] is slight” (WND-1, 273), and urges them to “ignore, abandon, close, and discard” is the most formidable of all. This is the sutra (WND-1, 274). Cutting people because [the second and third ones off from the means of attaining genuine are] increasingly harder to recognize enlightenment through the Mystic Law of for what they really are.” the Lotus Sutra in this manner constitutes slander of the Law. Therefore, the Daisho- Those without eyes, those with only nin denounces Honen and other Nembutsu one eye, and those with distorted priests as persons of “perverse views.” vision cannot see these three types He also refers to them as people who of enemies of the Lotus Sutra who “disregard the precepts.” The Nembutsu have appeared at the beginning of adherents of the day desperately pinned the Latter Day of the Law. But those their hopes on salvation after death based on who have attained a portion of the Honen’s teaching [which said that all could Buddha eye can see who they are. attain rebirth in the Pure Land by simply chanting Amida Buddha’s name]. Since their [“Encouraging Devotion,” the 13th lives were already steeped in negative karma chapter of the Lotus Sutra (LSOC, and there was nothing they could do about 232), says:] “They will address the it, they saw no point in exercising self- rulers, high ministers, Brahmans, discipline or leading virtuous lives. As a and householders.” And Tung-ch’un1

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states, “These men will appeal to the • “They are not true monks—they merely government authorities, slandering have the appearance of monks. Con- the Law and its practitioners.” sumed by their erroneous views, they slander the correct teaching.” (Nirvana In the past, when the Middle Day Sutra) of the Law was coming to an end, • “Members of the clergy who act as leaders of all the other evil people.” (Tung-ch’un) Gomyo, Shuen,2 and other priests • “Some Zen masters give all their attention presented petitions to the [imperial] to meditation alone. But their medita- throne in which they slandered the tion is shallow and false, totally lacking Great Teacher Dengyo. Now, at the in the nine ways.” (Great Concentration beginning of the Latter Day of the and Insight) Law, Ryokan, Nen’a, and others drew • “‘Priests who concentrate on the written up false documents and presented word’ refers to men who gain no inner them to the shogunate. Are they insight or understanding through medi- not to be counted among the third tation, but concern themselves only with group of enemies of the Lotus Sutra? characteristics of the doctrine. ‘Zen mas- (WND-1, 277) ters who concentrate on practice’ refers to men who do not learn how to attain the truth and the corresponding wisdom, but fix their minds on the mere techniques of breath control.” (Annotations on “Great In “The Opening of the Eyes,” the Daisho- Concentration and Insight”) nin cites many sutras and commentaries to • “All of them regretted what they had clarify the true, insidious nature of “arrogant done when they were on their deathbed.” false sages,” the third of the three powerful (Great Concentration and Insight) enemies. The following quotations sum up • “The extreme is impossible to see. That his key points: is, the extremely evil deeds done by the icchantika are all but impossible to per- • “Icchantikas who resemble arhats.” (Parin- ceive.” (Parinirvana Sutra) irvana Sutra) (see WND-1, 275–77) • “There will be monks who will give the appearance of abiding by the rules of Quotations one through four from the monastic discipline. But they will scarcely Nirvana Sutra and the Parinirvana Sutra all ever read or recite the sutras and instead express the sharp disparity between the arro- will crave all kinds of food and drink to gant false sages’ outward guise of saintliness nourish their bodies.” (Nirvana Sutra) and their actual inner reality. • “Outwardly they will seem to be wise and “Icchantikas who resemble arhats” refers good, but within they will harbor greed to false sages who give the appearance of being and jealousy.” (Nirvana Sutra) arhats—sages who have reached the highest

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stage in the Hinayana teachings—but in real- from lay people. But the Daishonin says that ity they are nothing more than icchantikas the people who followed these teachers could who are ruled by desires and disbelief. The not gain any benefit, and died regretting the next three quotes—two through four—all say course they had chosen. approximately the same thing. In other words, fraudulent religious fig- The term icchantika expresses the true ures like arrogant false sages bring irrevocable nature of arrogant false sages. A misery on the people. That is truly the greatest word that originally meant “desire,” it refers evil. This evil, however, is extremely difficult to people who are steeped in desire and inca- to discern. To highlight this, the Daishonin pable of believing that they and others possess cites the passage listed in point (9): “The the Buddha nature, and who, because they are extremely evil deeds done by the icchantika ruled by that profound disbelief, slander the are all but impossible to perceive.” correct teaching. Arrogant false sages perpetrate “extremely The “Encouraging Devotion” chapter evil deeds” (WND-1, 277). While acting as explains that arrogant false sages persecute if they are saints, their hearts are filled with the votary of the Lotus Sutra because of greed and disbelief. They are perverse villains “evil in their hearts” (LSOC, 232). This ill who have no compunction about exploiting will, or malice, characterizes the essence of Buddhism or sacrificing others’ happiness in icchantikas. order to protect their own positions and fulfill Point five—”Members of the clergy who their selfish desires. Arrogant false sages are act as leaders of all the other evil people”— indeed enemies of Buddhism pretending to be signifies the ignorant and corrupt individuals, Buddhists, and enemies of humanity feigning including arrogant lay people and arrogant an air of compassion. priests, who join the arrogant false sages in The Daishonin says that the extreme evil persecuting the Lotus Sutra practitioners. In other words, arrogant false sages function that characterizes arrogant false sages can only as the chief instigators of persecution. We’ll be recognized by “those who have attained a examine this point in greater detail a little portion of the Buddha eye” (WND-1, 277). later in relation to Ryokan, the main culprit The evil of these false sages is a manifestation behind the persecutions that plagued the of fundamental darkness, and so can only Daishonin. be discerned by those who have broken free Points six through eight are passages from of that darkness of ignorance and who have T’ien-t’ai’s Great Concentration and Insight revealed the state of Buddhahood in their and Miao-lo’s commentary on that treatise. lives. For only such people have the strength In T’ien-t’ai’s China, there were many Zen to keep fighting against the onslaughts of this masters who practiced meditation and many formidable enemy to the very end. ordinary priests who studied the sutras and treatises. But in nearly every case, they failed to attain the ultimate truth of Buddhism. Even so, there were those who inspired reverence

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Ryokan—”Leader of All Other Nembutsu schools came to flourish as influ- ential new forces of the day. Many people, Evil People” in Nichiren’s Day dissatisfied with the established Buddhist schools, which had grown corrupt and deca- In Nichiren Daishonin’s time, how did the dent, found the newer schools a breath of arrogant false sages contrive to inspire ven- fresh air because of their commitment to eration from society? Let’s look briefly at the maintaining the precepts, which focused on circumstances of the various other religious regulating daily life and restoring rigor to schools of that era. practice. Though the word precepts conjures With regard to the twenty-line verse images of the Precepts school, one of the describing the three powerful enemies in the six established schools of Buddhism, in this “Encouraging Devotion” chapter, the Daisho- particular period it refers not to one particu- nin writes in “The Opening of the Eyes,” “We lar school but to the emergence of a general can discern without a trace of obscurity the movement to restore the precepts throughout ugly faces of the priests of the various schools the Japanese religious world. of present-day Japan, especially the Zen, Pre- Among the key proponents of this move- cepts, and Nembutsu schools” (WND-1, 271). ment were the Zen priest Shoichi of Kyoto as “The various schools of present-day well as the True Word Precepts priest Eizon4 Japan” refers to the established schools of of Saidai-ji in Nara and his disciple Ryokan. Buddhism at the time. These numbered eight: Influenced by these developments, the Nem- the six schools of Nara3 plus the Tendai butsu adherents in Kamakura also began to and True Word schools. All of these schools place greater importance on the precepts. The enjoyed the patronage and protection of the leading Nembutsu priests Doa (also known as imperial court or the nobility. Doamidabutsu) and Nen’a,5 who enjoyed the Also, having been presented with vast land patronage of the ruling Hojo clan, were at the holdings, they wielded immense influence in forefront of this movement. society as lords of large estates. Those in con- In the midst of this, Ryokan welcomed his trol of the temples of the different schools had teacher Eizon to Kamakura, making it possible by and large forgotten the original purpose of for key people in the government and priests helping people attain enlightenment and had of the Nembutsu and other schools to receive become degenerate in their ways. Witnessing the precepts. As a result, Ryokan succeeded in the appearance of the warrior monks at such bringing important government figures and leading temples as Enryaku-ji and Onjo-ji followers of the Nembutsu and other schools (the suffix -ji denotes a temple), people sensed under his fold, and established his authority the decline of Buddhism. Further, amid a in Kamakura. This clearly reflected the words succession of natural disasters and warfare, of Chih-tu’s Tung-ch’un where, commenting people began to feel more strongly that the on the three powerful enemies described in Latter Day of the Law had indeed arrived. “Encouraging Devotion,” he speaks of “mem- With the onset of the Kamakura bers of the clergy who act as leaders of all the period (1192–1333), the Zen, Precepts and other evil people” (WND-1, 275).

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While outwardly Ryokan conducted him- Ryokan, saying: “You are nothing more than self as the leader of the movement to revive the a sham, a traitorous ‘sage’ who pretends to precepts, inwardly he, more than anyone, har- the three types of learning, the precepts, bored attachments to secular things. Though meditation, and wisdom. A counterfeit sage, he made a show of promoting charitable a person of overbearing arrogance in your enterprises and public works projects, he used present existence you will surely be marked the profits reaped in connection with those out as a traitor to the nation, and in your activities to “hoard silks, wealth, and jewels” next existence will fall into the region of hell” (“Conversation between a Sage and an Unen- (WND-2, 324). lightened Man,” WND-1, 102). Also, in seeking to acquaint the ruling The people of the day, unaware of Ryo- authorities with the true nature of this kan’s true nature, revered him as “the living nefarious priest, the Daishonin challenged Buddha [of Gokuraku-ji]” (“Condolences on Ryokan to a public debate. Ryokan, how- a Deceased Husband,” WND-2, 777) and ever, ducked this proposal, showing himself made offerings to him out of their desire for unwilling to engage in open dialogue. Three salvation through his teachings. years later, in 1271, when he was soundly Ryokan perfectly matched the passage of defeated by the Daishonin in a contest to the Nirvana Sutra cited earlier, “They are not pray for rain, Ryokan increasingly revealed true monks—they merely have the appearance his devilish nature as an arrogant false sage. of monks” (WND-1, 275). No matter how He “appeal[ed] to the government authori- such people don robes and surplices and out- ties, slandering the Law and its practitioners” wardly conduct themselves as priests, behind (see WND-1, 277). “Government authori- the façade they are devoid of priestly virtue. ties” here indicates those who hold high Nevertheless, people are readily impressed public office, as well as other influential and deceived by priestly robes. Unscrupulous people in society. Ryokan sought to bring priests cunningly take advantage of this, doing about the Daishonin’s downfall by leveling everything they can to enhance their august false accusations against him. and venerable appearance. That’s why the Specifically, the priest Gyobin, a disciple Great Teacher Miao-lo describes arrogant false of Nen’a, filed a lawsuit claiming that Nichi- sages as being the most difficult to recognize ren was destroying the order of the Buddhist for what they really are (see WND-1, 227). circle and the Shogunate government. At the Only the Daishonin could discern the true start of his letter of rebuttal, Nichiren cites nature of the arrogant false sages of his age. Ryokan, Nen’a and Doa, identifying them as He, therefore, waged a solitary and unremit- the ones ultimately behind the spurious peti- ting battle to expose their fraud. tion submitted in Gyobin’s name.7 When the In “Letter to Ryokan of Gokuraku-ji,” lawsuit proved unsuccessful, Ryokan intensi- one of the eleven letters of remonstration he fied his efforts to discredit the Daishonin in sent to various influential government leaders the eyes of key government officials and their and religious figures in 1268,6 the Daishonin wives. This resulted in the Tatsunokuchi Per- cites “Encouraging Devotion” and denounces secution and Sado Exile.

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Driven by jealousy and anger, Ryokan But I, Nichiren, am not a votary of plotted against Nichiren, making false accusa- the Lotus Sutra, because, contrary to tions to the authorities in an attempt to bring the prediction, the gods have cast me great persecution down upon the votary of the aside. Who, then, in this present age Lotus Sutra. Nichiren’s blistering refutations will be the votary of the Lotus Sutra forced Ryokan to reveal his true colors and and fulfill the prophecy of the Buddha? to act in perfect accord with the description of arrogant false sages, the third of the three The Buddha and Devadatta are like powerful enemies, in the Lotus Sutra. a form and its shadow—in lifetime after lifetime, they are never sepa- rated. Prince Shotoku and his arch- The Daishonin Read the enemy Moriya appeared at the same Twenty-line Verse of the time, like the blossom and calyx of the lotus. If there exists a votary “Encouraging Devotion” of the Lotus Sutra, then the three Chapter With His Life types of enemies are bound to exist as well. The three types of enemies Because the predictions of the Buddha have already appeared. Who, then, are not false, the three types of ene- is the votary of the Lotus Sutra? mies of the Lotus Sutra already fill Let us seek him out and make him the country. And yet, as though to our teacher. [As the Lotus Sutra belie the golden words of the Buddha, says, to find such a person is as rare there seems to be no votary of the as for] a one-eyed turtle to chance Lotus Sutra. How can this be? How upon a piece of driftwood [with a can this be? hole just the right size to hold him]. (WND-1, 278) But let us consider. Who is it who is cursed and spoken ill of by the popu- lace? Who is the priest who is attacked The Daishonin writes: “Because the predic- with swords and staves? Who is the tions of the Buddha are not false, the three priest who, because of the Lotus Sutra, types of enemies of the Lotus Sutra already fill is accused in petitions submitted to the country. And yet, as though to belie the the courtiers and warriors? Who is the golden words of the Buddha, there seems to priest who is “again and again ban- be no votary of the Lotus Sutra. How can this ished,” as the Lotus Sutra predicted? be? How can this be?” (WND-1, 278). Who else in Japan besides Nichiren He confirmed that the three powerful has fulfilled these predictions? enemies had appeared in Japan in his day,

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exactly as predicted in the sutra. If so, he asks, This point alone tells us who the true votary then who was the votary of the Lotus Sutra of the Lotus Sutra is. who battles these enemies? Naturally, aside With regard to the second of the four per- from the Daishonin there were no votaries secutions cited by Nichiren—being attacked who had fought relentlessly against the three with sword and staves—he discusses this in powerful enemies. detail in “Persecution by Sword and Staff,” To demonstrate this, he cites four kinds of writing, “Only I, Nichiren, have read with persecution predicted in “Encouraging Devo- my entire being the twenty-line verse [of the tion” and indicates that he has encountered all ‘Encouraging Devotion’ chapter of the Lotus of them in the course of his own practice. They Sutra]” (WND-1, 964). He thus indicates how, are: 1) cursed and spoken ill by the populace; aside from himself, there was no one who had 2) attacked with swords and staves; 3) accused “met with persecution by both sword and staff” in petitions submitted to the courtiers and (WND-1, 964) for the sake of the Lotus Sutra. warriors because of the Lotus Sutra; and 4) Nichiren cites being attacked with swords banished again and again (see WND-1, 278). during the Komatsubara Persecution in 1264 Each of these four types of persecution and the Tatsunokuchi Persecution in 1271. has profound meaning. Also, not one of And as an instance of being attacked with the persecutions Nichiren underwent was staves, the Daishonin cites being struck in the of an ordinary scale. For example, while the face with a sutra scroll that was wielded like sutra speaks of the votary being cursed and a staff at the beginning of the Tatsunokuchi spoken ill of by ignorant people, Nichiren Persecution. When Hei no Saemon and his was continually vilified by people throughout forces descended on Nichiren’s dwelling at Japan for more than twenty years. He writes: Matsubagayatsu in Kamakura in 1271, a “Those who saw me scowled, while those who retainer named Sho-bo [an ex-follower of merely heard my name were filled with spite” Nichiren], seized the scroll of the fifth volume (“The Izu Exile,” WND-1, 35); “I am known of the Lotus Sutra that Nichiren was carrying throughout the country as a monk who trans- and struck him with it. gresses the code of conduct, and . . . my bad The fifth scroll of the Lotus Sutra contains reputation has spread throughout the realm” “Encouraging Devotion,” which proclaims (“The Four Debts of Gratitude,” WND-1, that the votary of the Lotus Sutra will be 42); and “Never have I heard of one hated attacked with swords and staves. Because to such a degree as is Nichiren because he is he was struck with this particular scroll, the a votary of the Lotus Sutra!” (“Regarding an Daishonin writes of the sutra’s statement, Unlined Robe,” WND-2, 599). “What a mysterious passage of prediction!” The descriptions of the attacks by arro- (WND-1, 964). All of these facts further cor- gant lay people indicate how difficult it is to roborate Nichiren’s claim that he has read the change people’s awareness. Nevertheless, the Lotus Sutra with his life. Daishonin stood up for the people’s happi- The third persecution of the four cited by ness, fully prepared to face storms of criticism Nichiren is attacks by arrogant false sages, spe- and calumny. What an immensely lofty spirit! cifically in the form of unfounded accusations

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made to the authorities. As I mentioned After he moved to Mount Minobu, there were earlier, the Tatsunokuchi Persecution and rumors he would even be exiled a third time. subsequent Sado Exile occurred as the direct Normally, it would have been unthinkable for result of such fabrications. a person who had been pardoned to be con- In other words, when evil people seek demned to such a fate again. And it was all the to bring down a person of justice, their more so in this case, given that exile in those only avenue is defamation and character days was tantamount to a death sentence. assassination. Likewise, because arrogant false It also shows how obstinate and persis- sages have no sound religious justification for tent the devilish nature is. A votary of the attacking a genuine votary of the Lotus Sutra, Lotus Sutra is one who resolutely battles their only recourse is to resort to dishonest, and triumphs over this devilish nature. The underhanded means. important thing is to maintain the spirit to Although Ryokan was supposed to be keep on fighting with the unshakable resolve strictly upholding the precepts, including the to overpower even the obstinate devilish injunction not to lie, he nevertheless tried nature. to defame people through falsehoods. This Nichiren writes, “The Buddha and starkly highlights his hypocrisy and duplicity, Devadatta are like a form and its shadow—in making him unqualified to be a priest. lifetime after lifetime, they are never sepa- The last of the four persecutions cited by rated” (WND-1, 278). The activities of the Nichiren is that of exile, representing perse- votary of the Lotus Sutra call forth the cution by the authorities. The sutra clearly three powerful enemies—functions activated indicates that the votary will be driven out. by the fundamental darkness that seeks to Since the passage in “Encouraging Devotion” obstruct the votary’s efforts. Just as a moving states, “Again and again we will be banished” form is followed by its shadow, so the Lotus (LSOC, 234), the Daishonin places great Sutra’s votary is dogged by the three powerful importance on the phrase again and again— enemies. signifying repeated exile. When evil flourishes and good is defeated, The Daishonin discussed this important the function of the Dharma nature, or inher- point at length earlier in “The Opening of ent enlightenment, is extinguished. But when the Eyes,” writing: “If Nichiren had not been good flourishes and evil is defeated, the func- banished time and again for the sake of the tion of fundamental darkness, or ignorance, Lotus Sutra, what would these words ‘again is extinguished. A struggle between good and and again’ have meant? Even T’ien-t’ai and evil takes place in our lives at every moment. Dengyo were not able to fulfill this prediction Nichiren writes, “Prince Shotoku and his represented by the words ‘again and again,’ archenemy Moriya appeared at the same time, much less was anyone else” (WND-1, 242). like the blossom and the calyx of the lotus” Had it not been for him, what would (WND-1, 278). Accordingly, the only way these words again and again have meant, the to strengthen good is to wage a continuous Daishonin asks. He was exiled not once but struggle against evil. twice (to Izu in 1261 and to Sado in 1271). Although we speak of the Buddhist Law,

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the Law itself is invisible. The beneficent Law Sutra and make him our teacher, our mentor. manifests in the conduct of the votary of the The mentor-disciple relationship only comes Lotus Sutra. into existence through the disciple’s steadfast It is extremely rare, however, to encounter efforts to seek the mentor. Such efforts allow a votary who struggles against and triumphs us to deeply sense the greatness of the men- over the three powerful enemies. It is difficult tor’s struggles. to encounter a genuine leader of Buddhism. In that regard, we can view “The Open- Therefore, Nichiren writes: “Let us seek him ing of the Eyes” as a call for us to awaken to out and make him our teacher. [As the Lotus the true votary of the Lotus Sutra who battles Sutra says, to find such a person is as rare fundamental darkness and arrogant false sages, as for] a one-eyed turtle to chance upon as well as to our true selves as people who seek a piece of driftwood” (WND-1, 278). He their mentor and join him in fighting unceas- urges us to seek out the votary of the Lotus ingly against life’s inherent devilish nature.

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Why the Votary of the Lotus Sutra Encounters Great Persecutions—The Votary’s Battle Against the Fundamental Evil of Slander of the Law

Someone may raise this question: It Furthermore, it reads, “In this present would surely appear that the three existence they [the practitioners of types of enemies are present today, the Lotus Sutra] will gain the reward but there is no votary of the Lotus of good fortune.”6 And it adds: “If Sutra. If one were to say that you anyone sees a person who accepts and [Nichiren] are the votary of the Lotus upholds this sutra and tries to expose Sutra, then the following serious dis- the faults or evils of that person, crepancies would become apparent. whether what he speaks is true or The Lotus Sutra states, “The young not, he will in his present existence be sons of heavenly beings will wait on afflicted with white leprosy.”7 [How him and serve him. Swords and staves do you explain these discrepancies?] will not touch him and poison will have no power to harm him.”1 It also Answer: These doubts of yours are reads, “If people speak ill of and revile most opportune. I will take the occa- him, their mouths will be closed and sion to clear up the points that puzzle 2 stopped up.” And it states, “They you. (WND-1, 278) [who have heard the Law] will enjoy peace and security in their present existence and good circumstances in 3 future existences.” It also states, “[If he Opening of the Eyes” is a writing there are those who . . . trouble and “Tthat announces the establishment of disrupt the preachers of the Law], Nichiren Buddhism. The three virtues—sov- their heads will split into seven pieces ereign, teacher and parent—form the main like the branches of the arjaka4 tree.”5 theme of this work. In the first part, the

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Daishonin clarifies the teaching that can lead to continue waging an unremitting struggle as all people of the Latter Day of the Law, the “the pillar of Japan,” and conveys his towering current age, to enlightenment. In the second, state of life as the teacher of the Latter Day of he reveals the identity of the “teacher of the the Law. Latter Day” who spreads that teaching. Nichiren then outlines the faith, benefit In the second part in particular, citing and practice of the Buddhism he has estab- various passages from “Treasure Tower,” the lished for the enlightenment of all people of 11th chapter of the Lotus Sutra; “Devadatta,” the Latter Day. Having revealed his own state the 12th; and “Encouraging Devotion,” the of mind, he urges his followers to embrace 13th; the Daishonin highlights how his prop- faith in and practice the correct teaching in a agation efforts and the persecutions that have spirit of the oneness with him as their mentor. befallen him match the sutra’s predictions, In the closing section, therefore, he seeks to thereby indicating that he is the votary of show that he is the teacher of the Latter Day the Lotus Sutra of the Latter Day of the Law. based on “actual proof”—in terms of the real- This section, which I have already discussed ity of his own life. in detail, might be termed his explanation based on “documentary proof”—one of the three proofs.8 What remains to be answered are the fol- True Peace and Security Lie lowing questions: Why does the votary of in Struggling To Overcome the Lotus Sutra encounter persecution? And why is it that when persecution occurs, the Great Hardships heavenly deities don’t protect him? The Daishonin says that these questions are “the Now, let us turn to the section where Nichiren heart of this piece I am writing . . . [and] the demonstrates through theoretical proof that most important concern of my entire life” he is the Lotus Sutra votary of the Latter Day. (WND-1, 243). He bases his ensuing expla- He starts by raising the question of why, if he nation on reason and logic. In other words, is in fact the sutra’s votary, events that appar- he now seeks to show by means of “theoretical ently contradict the sutra are occurring. proof” that he is the votary of the Lotus Sutra He writes: “Someone may raise this ques- in the Latter Day of the Law. This will be the tion: It would surely appear that the three focus of discussion in this chapter. types of enemies are present today, but there It is also important to note that at the end is no votary of the Lotus Sutra. If one were of the second half of “The Opening of the to say that you [Nichiren] are the votary Eyes,” after having completed his argument, of the Lotus Sutra, then the following seri- Nichiren makes a declaration that opens with ous discrepancies would become apparent” the lines: “This I will state. Let the gods for- (WND-1, 278). sake me. Let all persecutions assail me. Still Six Lotus Sutra passages that would seem I will give my life for the sake of the Law” to seriously contradict the Daishonin’s earlier (WND-1, 280). This represents his great vow statements are then introduced. Their content

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can be divided into two basic assertions: that come from establishing the indomitable 1) those who spread the sutra in the Latter state of life with which to continue fighting Day will definitely be protected by the heav- dauntlessly against great persecution. enly deities and enjoy “peace and security After citing examples of votaries per- in their present existence and good circum- secuted in the past, Nichiren writes, “If we stances in future existences” (LSOC, 136); consider the second part of your question [that and 2) those who attack its practitioners will is, the heart of the matter], we must note the suffer immediate retribution without fail. following points” (WND-1, 279). He then In the preceding section, Nichiren quotes offers a three-point explanation as to why passages from “Encouraging Devotion” as Lotus Sutra votaries come under fierce attack documentary proof to assert that he is the and do not receive the heavenly deities’ protec- true votary. He argues that the persecutions tion and why the perpetrators of the attacks do he is undergoing mirror those described in not suffer immediate punishment. The three that chapter; and he says that, accordingly, all points can be summarized as follows. people should seek him out and make him First, votaries fail to receive protection their teacher. The ensuing question about from the heavenly deities when persecuted apparent discrepancies is thus presented to because they have incurred negative karma dispute the Daishonin’s claims. from slandering the Law in their previous In response, wishing to reaffirm his basic existences. Nichiren says that if the votaries do premise that a genuine Lotus Sutra votary not possess such negative karma, then those invariably encounters great persecution, he who persecute them will indeed suffer imme- first lists examples of such votaries from diate punishment (see WND-1, 279). the past. He points out, for instance, that Second, icchantikas, people of incorrigible Shakyamuni underwent nine great ordeals 9; disbelief, will suffer no immediate punish- Bodhisattva Never Disparaging10 was attacked ment even though they commit grave offenses with sticks of wood or tiles and stones; in this life, because they are already destined and such foremost practitioners as Maud­ to fall into hell in their next existence (see galyayana,11 Bodhisattva Aryadeva12 and the WND-1, 279). Venerable Aryasimha13 were murdered. Simply Third, protection from the heavenly dei- because people experience life-threatening ties is not forthcoming because they have attacks and do not receive the protection of the heavenly deities, he says, does not mean deserted the country on account of its wide- they are not votaries. spread slander of the Law (see WND-1, 280). In The Record of the Orally Transmitted Let us consider these points one at a time Teachings, the Daishonin says, “When one based on the following statements by the practices the Lotus Sutra [in the Latter Day of Daishonin: the Law], difficulties will arise, and these are to be looked on as ‘peaceful’ practices” (OTT, If we consider the second part of your 115). For a votary, in other words, peace and question, we must note the following security mean the genuine peace and security points. Those who did not commit

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the error of slandering the Lotus Next, we should note that persons Sutra in their previous existences will who are inevitably destined to fall become votaries of the Lotus Sutra into hell in their next existence, even in their present lives. If such persons though they commit grave offenses should be subjected to persecution in this life, will suffer no immedi- under a false charge of having com- ate punishment. The icchantikas are mitted worldly offenses, then those examples of this . . . who persecute them ought to suffer some kind of immediate retribu- Through these various similes we can tion. It should be like the case of the know that icchantikas of the most asuras who shoot arrows at Shakra or evil type will invariably fall into the the garuda birds that try to eat the hell of incessant suffering in their dragon of Anavatapta Lake,14 but next life. Therefore, they do not who both invariably suffer injury suffer any immediate punishment in themselves instead.15 And yet T’ien- this life. They are like the evil rulers t’ai says, “The ills and pains I suffer of ancient China, King Chieh of the at present are all due to causes in Hsia dynasty and King Chou of the the past, and the meritorious deeds Yin dynasty. During their reigns, that I do in my present life will be heaven did not display any unusual rewarded in the future.”16 Likewise, manifestations as a warning. That the Contemplation on the Mind- was because their offenses were so Ground Sutra states: “If you want to grave that their dynasties were already understand the causes that existed in destined to perish. the past, look at the results as they are manifested in the present. And if you Third, it would appear that the guard- want to understand what results will ian deities have deserted this country, be manifested in the future, look at and this is probably one reason why the causes that exist in the present.” offenders do not suffer any immediate The “Never Disparaging” chapter punishment. In an age that slanders of the Lotus Sutra says, “when his the Law, guardian deities will take offenses had been wiped out [he their leave, and the various heavenly attained the Buddha way].”17 This gods will cease to lend their protec- indicates that Bodhisattva Never tion. That is why the votaries of the Disparaging was attacked with tiles correct teaching do not receive any and stones because he had in the past sign of divine favor but, on the con- committed the offense of slandering trary, encounter severe difficulties. the Lotus Sutra. The says, “Those

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who perform good deeds day by day look at the causes that exist in the present” languish and dwindle in number.” (WND-1, 279). We are living in an evil country and Present effects are due to karmic causes an evil age. I have discussed all this from the past. But the causes we make in the in detail in my work entitled On present give rise to the effects we will experi- ence in the future. It is always the present that Establishing the Correct Teaching for the counts. While the causes we have made in Peace of the Land. (WND-1, 279–80) past lifetimes have contributed to shaping our present, what we do in the present moment decides our future. In fact, the Daishonin emphasizes that no matter what karmic causes (1) The Votary of the Lotus we have made in the past, through the causes we make in the present, we can achieve a Sutra’s Own Karma brilliant future. Here we find the true worth of Nichiren Buddhism. In explaining karma, The Daishonin explains that even though the Nichiren’s purpose is always to show that we Lotus Sutra says that those who harass the can definitely transform it. sutra’s votaries will incur immediate punish- We will delve into Nichiren’s theory of ment, it only refers to cases where the votaries karma in detail on another occasion. This have not slandered the Lotus Sutra in past discussion is simply to confirm his point that existences. If the votaries have slandered the the causes for encountering great persecu- sutra in previous lifetimes, however, they will tion need to be sought within the individual meet with persecution as retribution for that votary’s own life. This perspective is integral offense. to the concept of transforming karma. Bodhisattva Never Disparaging, too, Slandering the Lotus Sutra is actually underwent great tribulations on account of an act of fundamental evil that arises from his own past offenses. The sutra indicates people’s fundamental darkness or ignorance. that the four kinds of believers—monks, There is no greater offense a human being nuns, laymen and laywomen—who violently can commit than denying the fundamental attacked him did not receive obvious pun- Buddha nature inherent in all people’s lives, ishment18 until after “his offenses had been than slandering the Lotus Sutra—the teach- wiped out”19 (LSOC, 312). ing that enables us to manifest this Buddha The law of cause and effect is central to nature—and those who spread it. Buddhism. Nichiren thus cites the famous Fundamental darkness, the source of slan- words of the Contemplation on the Mind- der of the Law, is the root of all negative Ground Sutra: “If you want to understand karma. By winning over our fundamental the causes that existed in the past, look at darkness in this lifetime through faith in the the results as they are manifested in the Mystic Law, we can break free of the cycle of present. And if you want to understand transmigration in the evil paths and move into what results will be manifested in the future, a cycle of transmigration in the paths of good

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based on the Mystic Law. This is the principle In “Letter to Horen,” the Daishonin of transforming one’s karma. writes of such people: “They are like men On the matter of punishment, Nichiren who have already been sentenced to execu- explains that persecutors of those votaries who tion and are awaiting their turn in prison. are free of negative karma will in fact incur While they are in prison, regardless of what immediate retribution. Notably, this punish- evil acts they may commit, they will receive ment is not meted out by some external agent no further punishment other than the like a deity; rather, it is the natural outcome death sentence already passed upon them. of a person’s own actions and occurs in accord However, with regard to people who are with the law of cause and effect. The Buddhist eventually to be released, if they commit evil concept of punishment is thus retribution acts in prison, then they will receive warn- based on the Law. ings” (WND-1, 522). On the other hand, even though persecu- In “The Opening of the Eyes,” Nichiren, tors of those votaries guilty of past slander citing the Nirvana Sutra, points out that of the Law will not receive immediate pun- while even a person of considerable evil may, ishment, this doesn’t mean that they get off through various influences, have a change of scot-free. It simply means that their punish- heart and come to regret his earlier actions, in ment doesn’t manifest right away; they still the case of icchantikas, nothing of this kind incur definite inconspicuous punishment.20 takes place (see WND-1, 280). This becomes clear in connection with the Icchantikas are people whose lives are next point, regarding icchantikas. so deeply steeped in disbelief and slander of the Law that they have no regret or remorse for their actions. Of course, even icchantikas (2) Icchantikas Who Are possess the innate Buddha nature—the direct cause for attaining the state of Buddhahood. Destined To Fall Into Hell Lacking the faith necessary for manifesting it, however, they cannot break through the The Daishonin explains that icchantikas, who darkness that shrouds their highest inner are destined to fall into hell in their next potential. As a result, they behave as if they lifetime, do not experience immediate pun- did not possess the Buddha nature at all, evil ishment. He writes: “We should note that instead filling their minds and their actions. persons who are inevitably destined to fall They are like people who wander around into hell in their next existence, even though in the dark even though the sun is shining, they commit grave offenses in this life, will because their own lives are veiled in heavy suffer no immediate punishment. The icchan- clouds that block out any light. tikas are examples of this” (WND-1, 279). The benighted cannot believe that the As this indicates, when persecutors are Buddha nature exists in their own lives and already destined to fall into the hell of inces- those of others. Numb to the fact that they are sant suffering, they do not receive immediately committing slander of the Law, they advance visible retribution for their deeds. inexorably toward the abyss of hell.

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Also, while such offenders may not receive Teaching for the Peace of the Land,” where he immediate punishment, they are invariably says: “The people of today all turn their backs racked by a fundamental fear and anxiety aris- upon what is right; to a person, they give their ing from their inability to believe in their own allegiance to evil. This is the reason that the Buddha nature. The anxiety and fear gnaw at benevolent deities have abandoned the nation them, steadily destroying their lives. So even and departed together, that sages leave and where their retribution is not immediately vis- do not return. And in their stead devils and ible, such people are clearly already suffering demons come, and disasters and calamities inconspicuous punishment. Therefore, Nichi- occur” (WND-1, 7). ren declares, “People who despise the votaries The departure of the heavenly deities of the Lotus Sutra seem to be free from pun- means that they will no longer safeguard ishment at first, but eventually they are all the votaries of the Lotus Sutra and punish doomed to fall” (“On Persecutions Befalling slanderers of the Law. As a result, the latter the Sage,” WND-1, 997). do not suffer immediate retribution for their offenses.

(3) The Heavenly Deities Abandon the Land The Vow and Practice To Dedicate One’s Life to Third, we have the problem of the departure of the heavenly deities. The Daishonin writes: Propagating the Lotus Sutra “It would appear that the guardian deities have deserted this country, and this is prob- As discussed, in “The Opening of the Eyes,” ably one reason why offenders do not suffer Nichiren offers a three-point explanation as to any immediate punishment. In an age that why votaries of the Lotus Sutra encounter per- slanders the Law, guardian deities will take secution and why, moreover, those who harass their leave, and the various heavenly gods will them do not receive immediate punishment. cease to lend their protection. That is why the Again, the three points are: 1) the votary in votaries of the correct teaching do not receive question has committed the offense of slan- any sign of divine favor but, on the contrary, dering the Lotus Sutra in a past existence; encounter severe difficulties” (WND-1, 280). 2) icchantikas slander the Lotus Sutra through This passage refers to the concept of their incorrigible disbelief, an offense that benevolent deities ascending to the heavens.21 destines them to hell in their next existence; In other words, deprived of their sustenance— and 3) the heavenly deities abandon the land the “flavor of the Law”22—due to widespread when it becomes rampant with slander of the slander of the correct teaching, they aban- correct teaching. Slander of the Lotus Sutra— don the country and return to their original which is synonymous with slander of the homelands. The Daishonin also speaks of this Law or correct teaching—is thus the common principle in “On Establishing the Correct denominator of all three.

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The various evils that befall a votary of difficulties and persevere in propagating the the Lotus Sutra are all deeply related to the correct teaching can bring forth the world of fundamental evil of slander of the Law. This Buddhahood in their own lives. The votaries’ is because votaries practice the correct teach- struggle to propagate the Mystic Law is not ing or Law. Their practice, coupled with their only a struggle to transform their individual active denunciation of slander, sparks a vio- karma and attain Buddhahood in this lifetime lent reaction from the fundamental darkness but also to “establish the correct teaching for in the lives of icchantikas, who then appear as the peace of the land” in order to revive the the three powerful enemies and launch a fierce heavenly deities’ functions and bring peace assault on the votaries. and security to society. The struggle of votaries is a struggle to reform the realm of Buddhism in order to eradicate the evil of slander of the Law. That Nichiren Buddhism Forges is why votaries of the sutra are destined to suffer hardships resulting from the attacks “Fighting Spirit” that inevitably arise to hinder their efforts. Such difficulties, however, serve to forge and Both of the doubts we have been discussing— temper the votaries’ lives, enabling them to if Nichiren is a votary of the Lotus Sutra, why expiate their slander of the Lotus Sutra in don’t the heavenly deities lend him assistance? past lifetimes. Moreover, all their trials are for And why don’t his attackers suffer immediate the cause of enabling people of an evil age to punishment?—spring from a passive view of establish Buddhahood in their lives. Because Buddhist faith, where people simply implore the votaries wage such a struggle, they attain a the heavenly deities for protection and wait vast state of life in which they can view “diffi- fervently for it to arrive. culties . . . as ‘peaceful’ practices” (OTT, 115). Nichiren answers these doubts with For icchantikas, on the other hand, per- reason and logic—in other words, he offers secuting the votaries of the Lotus Sutra causes theoretical proof. He proclaims the Mystic the fundamental darkness in their lives to Law as the key to transforming karma and function even stronger. Their lives become realizing a peaceful society and therefore as utterly steeped in disbelief and slander of the force that can reactivate even the heavenly the Lotus Sutra, as a result of which they deities, who have disappeared from the land. incur inconspicuous punishment that will He expresses this toward the end of “The lead them to fall into hell. Opening of the Eyes” in his great vow that Also, the influence of icchantikas causes begins with the lines: “This I will state. Let disbelief in the correct teaching and slander of the gods forsake me. Let all persecutions assail the Law to spread throughout the entire land, me. Still I will give my life for the sake of the in turn causing the protective functions of the Law” (WND-1, 280). heavenly deities to vanish. When viewed in the light of the Daisho- Votaries of the Lotus Sutra who nev- nin’s immense state of life as the one who ertheless strive undeterred to overcome embodies the three virtues—sovereign, teacher

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and parent—of the Latter Day of the Law, of the land and construct a world where all can Nichiren Buddhism is not a teaching that live together happily and peacefully.” laments the absence of protection from the Nichiren Buddhism forges people’s fight- heavenly deities. On the contrary, it seeks to ing spirit. This could be described as the revive the powerful functions of the heavenly essence of “The Opening of the Eyes.” deities throughout the country and realize an Accordingly, on the fundamental level, ideal society by actively working to establish the doubts about persecution and the lack the correct teaching for the peace of the land. of protection can only be resolved when we In my mind, I can hear the Daishonin each stand up with a great desire and vow for calling out vigorously to his followers: “If you kosen-rufu and dedicate our lives to spread- are not going to fight now, then when will you ing the Lotus Sutra with the spirit of “not fight? My followers, stand up with courage! If begrudging one’s life” and of “unselfish devo- you fight with the heart of the lion king, you tion to the propagation of the Law.” can expiate all past offenses and transform The Daishonin’s treatise reveals the true your karma! Let us lead to enlightenment even meaning of “opening the eyes,” because it the icchantikas who persecute us, and help free awakens all people to the genuine Buddhist humankind from fundamental darkness! Let spirit and human path of living true to the us establish the correct teaching for the peace Law based on a personal vow.

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“I Will Be the Pillar of Japan”—Standing Alone and Dedicating One’s Life to the Vow for Kosen-rufu

hose who lead victorious lives, striving others. And the widespread propagation of Twith a stand-alone spirit and steadfastly the correct teaching into the eternal future of upholding the correct teaching, are free of the the Latter Day of the Law was set into motion slightest doubt or regret. Their state of mind when Nichiren Daishonin, the Buddha of the is like a clear, cloudless blue sky. Latter Day, singularly resolved to undergo any “This I will state. Let the gods forsake me. and all hardships in order to teach the people Let all persecutions assail me. Still I will give of this defiled age how to base their lives on my life for the sake of the Law” (WND-1, the supreme state of Buddhahood. 280). Whenever I read this inspiring pas- Carrying on Nichiren’s spirit in modern sage that could be called the climax of “The times, the first and second presidents of the Opening of the Eyes,” my entire life resonates Soka Gakkai, Tsunesaburo Makiguchi and with Nichiren’s sublime spirit, and I feel the Josei Toda, each single-handedly pursued reli- stirring of immense courage and joy. These gious reform and human revolution. I, too, are words I engraved deeply in my life at the as a disciple united in a spirit of the oneness time of my inauguration as third Soka Gakkai with these two great mentors, stood up alone president on May 3, 1960. to open an unprecedented path of worldwide The main theme here is the stand-alone kosen-rufu. spirit. Kosen-rufu forever depends upon When one struggles while maintaining a courageous individuals rising into action on genuine stand-alone spirit, other courageous their own. people will definitely follow. In the Soka It can be said that the history of Bud- Gakkai, many honorable, nameless, ordinary dhism commenced the moment Shakyamuni, people have stood up one after another, lead- having awakened to the supremely noble state ing to the development of our present global of life that exists within all human beings, network dedicated to the cause of good and stood up alone with the resolve to awaken the correct teaching of Nichiren Buddhism.

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Dispelling People’s not prove my teachings to be false, I will never yield! All other troubles are Deep-Seated Doubts no more to me than dust before the wind. This I will state. Let the gods forsake me. Let all persecutions assail me. I will be the pillar of Japan. I will be Still I will give my life for the sake of the eyes of Japan. I will be the great the Law. Shariputra practiced the way ship of Japan. This is my vow, and of the bodhisattva for sixty kalpas, I will never forsake it! (WND-1, but he abandoned the way because 280–81) he could not endure the ordeal of the Brahman who begged for his eye.1 Of those who received the seeds of Buddhahood in the remote past and In a sense, this section of the “The Opening those who did so from the sons of of the Eyes” could be regarded as a key source the Buddha Great Universal Wisdom of inspiration for today’s magnificent spread Excellence,2 many abandoned the of worldwide kosen-rufu. It is here that we are seeds and suffered in hell for the long presented with the conclusion that Nichiren periods of numberless major world is indeed the votary of the Lotus Sutra of the system dust particle kalpas and major Latter Day of the Law. world system dust particle kalpas, Let’s begin with a quick review of the respectively, because they followed Daishonin’s discussion leading up to this sec- evil companions. tion. First, in terms of the overall structure of “The Opening of the Eyes,” this section com- Whether tempted by good or threat- prises the conclusion to Nichiren’s lengthy ened by evil, if one casts aside the answer to people’s doubts as to how he could Lotus Sutra, one destines oneself for truly be the votary of the Lotus Sutra when he is constantly persecuted and fails to receive the hell. Here I will make a great vow. protection of the “heavenly deities” [a meta- Though I might be offered the ruler- phor in Nichiren Buddhism for the protective ship of Japan if I would only abandon functions of life and the universe]. the Lotus Sutra, accept the teachings In the course of his answer, spanning of the Meditation Sutra, and look almost forty pages (from WND-1, 243, third forward to rebirth in the Pure Land, paragraph, through first two lines of WND-1, though I might be told that my father 281), he closely scrutinizes various sutra pas- and mother will have their heads cut sages and confirms in detail that his own off if I do not recite the Nembutsu— conduct completely accords with the Lotus whatever obstacles I might encoun- Sutra. Especially in view of the twenty-line ter, so long as persons of wisdom do passage referring to the three powerful enemies

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in “Encouraging Devotion,” the 13th chapter, citing his own way of life, which is based on he concludes that because he has called forth an unshakable vow. This section is like a com- these formidable foes, he must, as described passionate lion’s roar aimed at purifying and here, be a votary of the Lotus Sutra. Fur- elevating the lives of all people. ther, he explains logically from three different Also in this section, Nichiren teaches that perspectives as to why the sutra’s votary is per- the fighting spirit with which he carries out secuted and fails to receive the protection of his vow is the very essence of a votary. Here, the heavenly deities. By offering a finely drawn he goes beyond documentary and theoreti- argument based on documentary and theoreti- cal proof. This entire passage pulses with the cal proof, he thoroughly answers the questions spirit of the votary of the Lotus Sutra that people have about him. Nichiren embodies. He does not stop there, however. This is He opens with “This I will state,” thus because the fundamental delusion that pro- signaling that although he has offered vari- duces doubts about him in the minds of the ous explanations of the persecutions faced general public and also his followers has not by the Lotus Sutra’s votary, he is now going yet been completely dispelled. This fundamen- to state the most important point. He then tal delusion boils down to ignorance about declares: “Let the gods forsake me. Let all slander of the Law, and it is the root of people’s persecutions assail me. Still I will give my life doubts about the votary of the Lotus Sutra. for the sake of the Law.” In other words: “If The votary of the Lotus Sutra in the Latter the gods are going to abandon me, then let Day is committed to battling slander of the them. If I have to encounter many persecu- Law, the fundamental evil. There are those, tions, then so be it! My sole desire is to stake however, who are ignorant of the meaning my life on this struggle.” of this struggle. Even though the Lotus Sutra In this passage, the Daishonin reveals predicts that its practitioners will encounter his immense state of life, rising high above great persecutions in the Latter Day, and even the doubts and criticisms held by the general though Nichiren clearly and logically explains populace, as well as his followers. It shows his the reasons for the failure of the heavenly dei- profound inner commitment as the votary of ties to lend their protection, people still cannot the Lotus Sutra, transcending the mundane fathom why he goes out of his way to fight desire for divine protection or freedom from slander of the Law and experience unbeliev- difficulties. As far as Nichiren is concerned, able hardships. Because of this, the Daishonin there is something more important than conveys his personal vow, thereby revealing his whether we receive the protection of the state of life as a votary of the Lotus Sutra who heavenly deities—something we must risk our battles slander of the Law. lives to accomplish, no matter how daunting Prior to this section, Nichiren addresses the obstacles. And that is the attainment of people’s doubts through explanations based Buddhahood by all people, the highest good, on documentary and theoretical proof. Here, which is the great vow Shakyamuni pro- however, he strives to break through the claimed in the Lotus Sutra. In other words, fundamental delusion in people’s hearts by it is kosen-rufu, the actualization of that vow.

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This is what Nichiren fought to achieve, an It is a “spirit of nonregression.” A vow can aspiration beyond the realm of mundane cares only be called true if we uphold it and strive and attachments that preoccupied all society, to fulfill it throughout our lives. For pre- including his followers. cisely that reason, a spirit of nonregression A votary of the Lotus Sutra is a person of is essential. This is what Nichiren teaches in fighting spirit who makes the Buddha’s great the following passage: “Shariputra practiced vow his or her own, and who strives amid all the way of the bodhisattva for sixty kalpas, manner of obstacles to accomplish that vow in but he abandoned the way because he could the evil age after the Buddha’s passing. not endure the ordeal of the Brahman who Especially in the defiled Latter Day, unless begged for his eye. Of those who received we spread Nam-myoho-renge-kyo (the Mystic the seeds of Buddhahood in the remote past Law)—the “heart of the Lotus Sutra” (“The and those who did so from the sons of the Actions of the Votary of the Lotus Sutra,” Buddha Great Universal Wisdom Excellence, WND-1, 765) and the teaching for all people many abandoned the seeds and suffered in to attain Buddhahood—we cannot accom- hell for the long periods of numberless major plish this great vow. world system dust particle kalpas and major Nam-myoho-renge-kyo is a teaching of world system dust particle kalpas, respec- life’s inner workings and essence. Slander of tively, because they followed evil companions. the Lotus Sutra, which causes disbelief in Whether tempted by good or threatened by the Mystic Law to arise in people’s hearts, evil, if one casts aside the Lotus Sutra, one functions as a negative influence that moves destines oneself for hell” (WND-1, 280). people away from attaining Buddhahood. By The most important thing in faith is a obstructing the realization of the Buddha’s spirit of nonregression. One must not regress great vow, slander functions as an enemy; and in deed, word or thought. Never losing the therefore, by necessity the votary of the Lotus spirit to keep struggling for as long as we Sutra in the Latter Day must be a person who live—this is the spirit of Nichiren Buddhism battles slander of the Law. and the heart of the Soka Gakkai. The vow for kosen-rufu is an expres- In “The Opening of the Eyes,” look- sion of the fighting spirit of practitioners of ing back on when he first established his the Lotus Sutra. That is why the Daishonin teaching, Nichiren reaffirms his unwavering elucidates his vow as the sutra’s votary in this pledge to initiate a struggle to propagate the section of “The Opening of the Eyes.” Law while fully aware of the consequences. “I vowed to summon up a powerful and unconquerable desire for the salvation of Nonregression Is the all beings and never to falter in my efforts” (WND-1, 240), he writes. Essence of Faith Today, we carry out our Buddhist practice in this impure realm of the saha world 3 “in a What, then, is the most indispensable require- muddied kalpa, in an evil age” (LSOC, 233). ment for leading a life dedicated to this vow? We live in a world rife with “evil companions,”

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or negative influences, that promote slander Hinayana practitioner focused solely on per- of the Law. We are forced to wage battle sonal salvation. with the three obstacles and four devils and Of course, this is an episode from when the three powerful enemies. To show actual Shariputra was practicing the pre-Lotus Sutra proof of faith under such circumstances, it is Mahayana teaching of carrying out bodhi­ vital that we develop the inner strength and sattva austerities over innumerable kalpas. fortitude with which to constantly fight and There’s no need for us to directly apply his win over our own inherent negativity or fun- example to our own practice. Nichiren teaches damental darkness. after all that Buddhist practice “should follow Unless we forge the spiritual strength and the time” (WND-1, 287). From one stand- purity not to be swayed by anything, to stay point, however, it could be said that we of the true to our vow without faltering, the flame Soka Gakkai regularly undergo spiritual trials of our Buddhist practice will be quickly extin- just as trying, or even more so, in the course of guished by the winds of dark, insidious forces. our propagation activities in this evil latter age. Cultivating and strengthening such a spirit is The heart of the bodhisattva’s supremely noble the key to nonregression. Without a profound practice lies in continuing exertion for others’ commitment and resolve, we cannot defeat welfare. This is carried out with a truly selfless the obstacles caused by negative influences. and even self-sacrificing dedication, despite To highlight the fearfulness of negative hostility and rejection, and despite slander and influences, the Daishonin cites the examples abuse originating from the ignorance, malice of Shariputra discarding his Mahayana prac- and perversity of people in society. tice and of two other groups of people who No matter what happens, we of the SGI abandoned the way: those who received the chant Nam-myoho-renge-kyo earnestly before seeds of Buddhahood in the remote past, and the Gohonzon with a “mind that is gentle and those who received the seeds of Buddhahood forbearing” (LSOC, 205). We sincerely chant, from the sons of Buddha Great Universal thinking: This person also has the Buddha Wisdom Excellence. nature. I will send Nam-myoho-renge-kyo to the In Shariputra’s case, the Brahman who pure reservoir of Buddhahood in his or her life, begged for his eye was in fact a demon who and heroically continue engaging in dialogue deliberately intended to cause him to aban- and taking action for others’ happiness. As a don faith. Here, Shariputra was defeated result, we can greatly expand our own state not by the Brahman’s reprehensible behav- of life. ior but rather by his own mind or inner Ultimately, what Shariputra was lacking weakness. The negativity or fundamental when he abandoned his faith was the spirit of darkness that filled Shariputra’s heart after the Lotus Sutra. If he had firmly believed that the Brahman stomped on his eye was fueled all people possess the Buddha nature, then he by the thought: Such people are too difficult could certainly have remained impervious to to be guided toward enlightenment. As a the Brahman’s insults. Shariputra should have result, Shariputra abandoned the Mahayana been an indomitable champion of the human bodhisattva way and regressed to being a spirit, while the Brahman should have been

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pitied for his lack of faith in human goodness. A fighting spirit is a nonregressing spirit. At a crucial moment, however, Shariputra’s If we do not fight energetically, we cannot fundamental problem was revealed—he could prevail over the magnetic force of negative not maintain his belief in the teaching of uni- influences. Please remember this vital prin- versal enlightenment that liberates all people ciple for victory in life. from their inner darkness and delusion. We can also surmise that the two other groups of people who abandoned the way and Living True to One’s Vow for fell into the hell of incessant 4 suffering for immeasurable kalpas were defeated by nega- Kosen-rufu Is the Noblest Path tive influences, which caused them to doubt the Lotus Sutra’s teachings. Next, Nichiren writes, “Whether tempted by The genuine teachings of Shakyamuni good or threatened by evil . . . ” Evil com- and Nichiren Buddhism are based on the panions or negative influences attack in both Lotus Sutra principle that all people can good and evil guises. Thoroughly grasping this attain Buddhahood. At the opposite extreme principle, the Daishonin continues: “Here I of this truth is fundamental darkness, a bleak, will make a great vow. Though I might be benighted condition in which one cannot offered the rulership of Japan if I would only recognize that all people equally possess the abandon the Lotus Sutra, accept the teachings supremely noble state of Buddhahood. Turn- of the Meditation Sutra, and look forward ing against the Lotus Sutra leads inexorably to rebirth in the Pure Land, though I might to the abyss of darkness. Therefore, Nichiren be told that my father and mother will have writes, “If one casts aside the Lotus Sutra, one their heads cut off if I do not recite the Nem- destines oneself for hell” (WND-1, 280). butsu—whatever obstacles I might encounter, The Lotus Sutra recognizes the dignity of so long as persons of wisdom do not prove all people’s lives. It is a teaching that enables my teachings to be false, I will never yield! All us to bring forth our Dharma nature, or other troubles are no more to me than dust inherent enlightenment. It is also a teaching before the wind. I will be the pillar of Japan. of value creation. I will be the eyes of Japan. I will be the great As the Lotus Sutra spreads, negative influ- ship of Japan. This is my vow, and I will never ences or evil companions appear without forsake it!” (WND-1, 280–81). fail in order to stop its progress and topple The Daishonin asserts that even if its practitioners from the elevated state they tempted with an offer to become the ruler of have attained. Negative influences try to pull Japan, or threatened with the execution of his us into darkness and negativity and bring us parents, he will never compromise his beliefs. under the influence of oppressive forces. Not Irrespective of whatever life-threatening hard- only mustn’t we be swayed by their work- ships he may encounter, he says, he will sweep ings, it is imperative that we wholeheartedly them away like dust before the wind. He also combat the evil of slander of the Law, which evinces a towering confidence that his teach- is an enemy of the true teaching. ings will not be proven false.

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In fact, from the time he established Buddhahood manifests in the lives of his teaching, Nichiren waged a fearless people of strong faith who make the Bud- and impassioned struggle of words while dha’s vow their own and who dedicate their overcoming four major persecutions5 and lives to its fulfillment. The Soka Gakkai has countless minor ones. By casting off his tran- realized resounding victory in every endeavor sient status and revealing his true identity because we have carried out this vow without as the Buddha of the Latter Day during the begrudging our lives. Tatsunokuchi Persecution, he proved that Our vow is central to our efforts to spread Nam-myoho-renge-kyo is the great Law for the Mystic Law in the evil Latter Day. Without the enlightenment of all living beings of the a powerful commitment to uphold and spread ten thousand years and more of the Latter the correct teaching throughout our lives, we Day. Nothing could prove the Daishonin’s cannot turn back the raging currents of this teachings false. polluted age; we cannot defeat the destructive In addition to his vow never to regress, and devilish tendencies in human life. Nichiren proclaims his long-held pledge: “I Our vow to work for kosen-rufu serves as will be the pillar of Japan. I will be the eyes a fundamental source of strength, giving us of Japan. I will be the great ship of Japan.” In the courage to remain undaunted by even the this lofty vow, we find the three virtues—sov- greatest hardships and trials. When we dedi- ereign, teacher and parent.6 cate ourselves with this vow, then no matter It would appear that this is the great what obstacles and devilish functions arise, vow Nichiren Daishonin made in his heart our lives will shine with a lofty, invincible on the day he established his teaching (April spirit. No matter what karma should assail us, 28, 1253). This treatise, “The Opening of our lives will glow with the spirit of invincible the Eyes,” was written almost twenty years champions. later. No matter what storms of obstacles and devilish forces assailed him, his spirit never As long as our commitment to this vow wavered. He suffered countless instances of remains steadfast, then absolutely no devilish slander and abuse. He had been the target of functions or karma can defeat us. Those who malicious plots and intrigues. The authorities abandoned their faith and turned against us had attempted to execute him and had exiled in the past were invariably people who grew him twice. arrogant, became obsessed with fame and But not even the most furious onslaughts fortune, and lost sight of their commitment. of the devil king of the sixth heaven7 had All of them, however, have met with igno- succeeded in extinguishing the flame of kosen- minious defeat. As Nichiren writes, “It is the rufu blazing in his heart. On the contrary, heart that is important” (“The Strategy of the they only caused that inner flame to burn all Lotus Sutra,” WND-1, 1000). He teaches that the brighter. “This is my vow, and I will never having a nonregressing spirit and remaining forsake it!” he writes, declaring that he will true to one’s vow are the essence of victory as a never for all eternity break that vow. human being.

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Pillar of the Spirit, Eyes of of the Time”: “Nichiren is the pillar and beam of Japan. Doing away with me is toppling the Wisdom, Ship of Salvation pillar of Japan!” (WND-1, 579). Also, in “The Actions of the Votary of The Daishonin declares that he will be the the Lotus Sutra,” he writes: “The essential “pillar of Japan,” the “eyes of Japan” and the message in this work [of my treatise “The “great ship of Japan.” Needless to say, the Opening of the Eyes”] is that the destiny of reference to Japan here is not indicative of Japan depends solely upon Nichiren. A house a Japan-centered worldview. Japan could be without pillars collapses, and a person with- regarded as a typical land in the Latter Day out a soul is dead. Nichiren is the soul of the of the Law where the entire country is guilty people of this country” (WND-1, 772). of slandering the Law, for it is a land symp- But no insidious workings of power or tomatic of a deeply evil age. If a teaching authority could undermine Nichiren’s com- can free from suffering a people and a land mitment to the cause of leading all people to enduring the most painful hardships in this enlightenment. Moreover, he fought unceas- trying saha world, then it can do the same for ingly for that end without begrudging his all humankind. life. Such commitment and struggle quali- In Nichiren’s day, Japan was on the verge fied him to proclaim himself the “pillar of of collapse, having lost its spiritual moorings. Japan.” It is the Soka Gakkai—and, indeed, Evil priests spreading the poison of slander of only the Soka Gakkai—that has carried on the Law filled the land, and people were left the Daishonin’s spirit. adrift in a sea of suffering. Some words by Josei Toda, spoken A house without pillars will collapse. shortly before he became second Soka Japan was a society with no spiritual founda- Gakkai president, are deeply engraved in tion, teeming with negative influences, its my heart. He said: “For me, there is only people wandering along without purpose. In kosen-rufu . . . I will stand up! No matter such a spiritual wasteland, Nichiren stood what anyone says, I will fear nothing! I’m up alone. We can interpret his resolve as him not going to let anyone hold me back! . . . I declaring: “I will become the spiritual pillar of will stand up alone!” this devastated country. I will become its eyes In any time and place, a kosen-rufu so that it can distinguish true from false amid movement always begins with the stand-alone the prevailing confusion in Buddhist thought. spirit. With that spirit, we can limitlessly I will become a great ship that can rescue activate the power of the Mystic Law. As Presi- those who are adrift.” And he held fast to his dent Toda’s disciple, I stood up alone to blaze great vow throughout his life. a path of worldwide kosen-rufu where none Even when confronted with the violent had existed before. A stand-alone spirit is the aggression of Hei no Saemon, the power- first requirement for propagating the Mystic ful government official who persecuted him Law, which never changes throughout past, and even tried to have him killed, Nichiren present and future. An unwavering commit- declared with a lion’s roar in “The Selection ment to kosen-rufu is the heart of a votary of

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the Lotus Sutra and the foundation of Nichi- kosen-rufu. With great force and energy, he ren Buddhism. outlines the essence of several key Buddhist After clarifying this foundation, Nichiren principles such as “lessening karmic retribu- goes on in “The Opening of the Eyes” to tion” and “gaining Buddhahood without explain the fundamental path of mentor and seeking it” and also the compassionate spirit disciple courageously united in the vow for of propagation.

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Lessening One’s Karmic Retribution— The Principle of Changing Karma That Frees People From Suffering

n this chapter, we will look at the section we have already discussed in detail, Nichiren Iof “The Opening of the Eyes” that outlines addresses his critics—in society and among the benefits to be obtained by the votaries his followers—who say his claim to being a or practitioners of the Lotus Sutra. These votary of the Lotus Sutra was invalidated by benefits have the power to fundamentally the persecutions he encountered. Using docu- free humankind from suffering in the defiled mentary and theoretical proof to back his case, age of the Latter Day of the Law, and it was he explains at length that genuine votaries are Nichiren Daishonin who opened the way for attacked and harassed precisely because they all people to attain them. battle slander of the Law—the fundamental The benefits described in this writing are: evil—in order to lead all people to enlighten- 1) lessening karmic retribution, or changing ment. Also, they triumph over all obstacles. one’s karma; and, 2) gaining Buddhahood When we take a stand against the fun- without seeking it1—in other words, attaining damental evil, we will inevitably encounter Buddhahood in this lifetime. These great ben- persecution. This is why our vow for kosen- efits are inherent in the practice carried out by rufu is so important and must serve as the the votaries of the Lotus Sutra. driving force behind our efforts to surmount As the sutra’s votary, Nichiren showed our hardships. proof of these benefits in his own life by tri- In the section that begins: “This I will umphing over countless daunting trials—the state. Let the gods forsake me. Let all perse- quintessence of which was his victory over the cutions assail me . . .” (WND-1, 280), the persecution at Tatsunokuchi, where he was Daishonin articulates his own unyielding nearly executed by the authorities. Similarly, vow to persevere as a votary of the Lotus anyone who practices Buddhism just as Nichi- Sutra and lead all people of the Latter Day to ren teaches can definitely realize the same enlightenment, irrespective of the difficulties kind of benefits. this may entail. This vow lies at the heart of Earlier in “The Opening of the Eyes,” as the votary’s spirit.

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What are the benefits gained by the vota- clear the causal actions committed in ries of the Lotus Sutra? They are inherent in the past. The Parinirvana Sutra states: the votaries’ actions and lives because of their “Good man, because people commit- unceasing struggle to vanquish slander of the ted countless offenses and accumu- Law, the fundamental evil. lated much evil karma in the past, In The Record of the Orally Transmitted they must expect to suffer retribution Teachings, Nichiren says, “The element ku for everything they have done. They in the word kudoku [benefits] . . . refers to may be despised, cursed with an ugly the merit achieved by wiping out evil, while the element toku or doku refers to the virtue appearance, be poorly clad and poorly one acquires by bringing about good” (OTT, fed, seek wealth in vain, be born to 148). Because we fight slander of the Law an impoverished and lowly family or both within and outside the harmonious one with erroneous views, or be perse- body of believers, striving to eradicate this cuted by their sovereign. They may be fundamental evil, the limitless power of the subjected to various other sufferings fundamental good—the Mystic Law—mani- and retributions. It is due to the bless- fests in our lives and produces immeasurable ings obtained by protecting the Law benefits. Through deep, strong faith, the that they can diminish in this lifetime infinite power of the Mystic Law is activated their suffering and retribution.” within us and the fundamental life state of Buddhahood that is Nam-myoho-renge-kyo This sutra passage and my own wells forth. experience tally exactly. By now all the doubts that I have raised earlier should be dispelled, and thousands Squarely Facing and of difficulties are nothing to me. Let Changing Karma me show you phrase by phrase how the text applies to me. “They may be Question: How can you be certain despised,” or, as the Lotus Sutra says, that the exiles and sentences of death people will “despise, hate, envy, or bear imposed on you are the result of grudges against them”—and in exactly karma created in the past? that manner I have been treated with contempt and arrogance for over Answer: A bronze mirror will reflect twenty years. “They may be cursed color and form. The First Emperor of with an ugly appearance,” “They may the Ch’in dynasty had a lie-detecting be poorly clad”—these too apply to mirror that would reveal offenses me. “They may be poorly fed”—that committed in this present life. The applies to me. “They may seek wealth mirror of the Buddha’s Law makes in vain”—that applies to me. “They

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may be born to an impoverished and He begins by explaining that, when lowly family”—that applies to me. viewed in the light of Buddhism, all the “They may be persecuted by their sov- difficulties and persecutions he has encoun- ereign”—can there be any doubt that tered—including attempted execution and an the passage applies to me? The Lotus exile tantamount to a death sentence—are the Sutra says, “Again and again we will be result of past karma. He then quotes a pas- sage from the Parinirvana Sutra3 enumerating banished,” and the passage from the eight major trials or hardships one may typi- Parinirvana Sutra says, “They may be cally suffer as retribution for karma created subjected to various other sufferings in previous existences. These are: 1) to be and retributions.” [These passages despised, 2) to be cursed with an ugly appear- also apply to me.] ance, 3) to be poorly clad, 4) to be poorly fed, 5) to seek wealth in vain, 6) to be born to an The passage also says, “It is due to impoverished and lowly family, 7) to be born the blessings obtained by protecting to a family with erroneous views and 8) to be the Law that they can diminish in persecuted by one’s sovereign.4 this lifetime their suffering and ret- Nichiren, who had been besieged by ribution.” The fifth volume of Great obstacles and persecutions for more than two Concentration and Insight has this to decades, emphasizes that all eight perfectly say on the subject: “The feeble merits describe his own situation. He writes: “This produced by a mind only half intent sutra passage and my own experience tally on the practice cannot alter [the realm exactly. By now all the doubts that I have of karma]. But if one carries out the raised earlier should be dispelled, and thou- practice of concentration and insight sands of difficulties are nothing to me. Let me show you phrase by phrase how the text so as to observe ‘health’ and ‘illness,’2 applies to me” (WND-1, 281). He then goes then one can alter the cycle of birth over the eight kinds of retribution individu- and death [in the realm of karma].” ally, confirming that each applies to him. It also says, “[As practice progresses Possessing a spiritual state of Himalayan and understanding grows], the three proportions, the Daishonin surveys all his obstacles and four devils emerge trials of karma and suffering with serene com- in confusing form, vying with one posure; he had experienced all these hardships another to interfere.” (WND-1, 281) in full measure and had triumphed over each of them. Naturally, when he points out how his sit- uation matches the sutra passages, Nichiren’s First, Nichiren discusses the benefit of lessen- words are not filled with the slightest sorrow ing karmic retribution in order to clarify the or self-pity over the harsh retribution he has significance of the hardships practitioners of incurred for offenses from his past existences. the Lotus Sutra undergo. Instead, he communicates the indomitable

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state of life with which he boldly surmounts influence of this fundamental evil remains, all negative karma. we are destined to continue accumulating Nichiren discerned the root cause of all negative karma and ultimately incur the retri- evil karma accumulated from past existences, bution of hellish suffering. That is how fearful which creates suffering and misfortune in this the offense of slandering the Law is. present lifetime. He said it stems from the On a still more essential level, disbelief grave offense of slandering the Lotus Sutra— in and slander of the Lotus Sutra arise from that is, violating and slandering the Mystic the fundamental darkness existing in human Law. Accordingly, he clearly apprehended life. All people possess the potential for Bud- that when we triumph over this fundamental dhahood; and by revealing this potential we evil in our present lifetime, we can overcome can become Buddhas just as we are. This is all manner of negative karma. This is why he the concept of attaining Buddhahood based emphasizes that he has slandered the Lotus on the “mutual possession of the Ten Worlds” Sutra innumerable times in past existences. principle. Those whose lives are dominated He writes: “From the beginningless past I have by fundamental darkness or delusion, how- been born countless times as an evil ruler who ever, not only reject this truth, but they envy, deprived the votaries of the Lotus Sutra of resent, hate and despise the Lotus Sutra’s vota- their robes and rations, their fields and crops, ries striving tirelessly to bring forth everyone’s much as the people of Japan in the present day Buddha nature. go about destroying the temples dedicated to By reflecting on slander of the Law, the the Lotus Sutra. In addition, countless times cause of the gravest negative karma, we can I cut off the heads of the votaries of the Lotus more deeply grasp the true nature of funda- Sutra” (WND-1, 281). mental darkness, the source of all evil in life. The Daishonin says he is certain to have Nichiren Buddhism opens the way to chang- committed slander of the Law throughout ing karma by enabling us to gain profound his infinite past lives. He also explains that, insight into fundamental evil and to eliminate through his present efforts to denounce such the root cause that gives rise to it. slander as the Lotus Sutra’s votary, he is calling This is a philosophy that accords with forth retribution for these past offenses. This the true teaching of Buddhism. It resonates is why he encounters persecution. with the concept of dependent origination expounded by Shakyamuni, who taught that by awakening to the fact that the sufferings “General Causality” and of aging and death stem from fundamental darkness or delusion and by breaking through “Greater Causality” that darkness, we can liberate ourselves from those sufferings. The root of all negative karma can be traced The Buddhism originally transmitted to back to disbelief in and slander of the Mystic Japan, however, brought with it a concept of Law. Those offenses set in motion a perpetual eliminating offenses based on a very passive cycle of rebirth in the evil paths. As long as the view of causality. As with the eight kinds of

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retribution found in the Parinirvana Sutra, people of Japan in the present day go it taught that one receives retribution in this about destroying the temples dedi- lifetime for past offenses, which are expiated cated to the Lotus Sutra. In addition, one at a time. Nichiren terms this the “general countless times I cut off the heads of law of cause and effect” (“Letter from Sado,” the votaries of the Lotus Sutra. Some WND-1, 305). of these grave offenses I have already The Nichiren Buddhist concept of chang- paid for, but there must be some that ing karma, however, is not based on such are not paid for yet. Even if I seem to “general causality.” As discussed earlier, the fundamental cause of negative karma is dis- have paid for them all, there are still belief in and slander of the Mystic Law. To ill effects that remain. When the time change our karma, therefore, the cause we comes for me to transcend the suffer- must make is our effort or Buddhist practice ings of birth and death, it will be only directed toward eliminating such disbelief after I have completely freed myself and slander, which brings about the effect of from these grave offenses. My merits the sun of the Mystic Law rising in our hearts are insignificant, but these offenses and the world of Buddhahood welling forth. are grave. In other words, we change our karma through the cause and effect of attaining Buddhahood. If I practiced the teachings of the In contrast to “general causality,” the fun- provisional sutras, then these retri- damental causality for attaining Buddhahood butions for my past grave offenses based on the Mystic Law could be termed would not appear. When iron is greater causality, for it supersedes all negative causes and effects, as well as subsumes all good heated, if it is not strenuously forged, causes and effects as defined by the idea of the impurities in it will not become general causality taught in the pre-Lotus Sutra apparent. Only when it is subjected teachings.5 to the tempering process again and again will the flaws appear. When pressing hemp seeds, if one does not Lessening Karmic Retribution, press very hard, one will not get much oil from them. Likewise, when I vig- Expiating Past Offenses and orously berate those throughout the Changing Karma country who slander the Law, I meet with great difficulties. It must be that From the beginningless past I have my actions in defending the Law in been born countless times as an evil this present life are calling forth ret- ruler who deprived the votaries of the ributions for the grave offenses of Lotus Sutra of their robes and rations, my past. If iron does not come into their fields and crops, much as the contact with fire, it remains black,

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but if it contacts fire, it turns red. If includes the above three aspects of changing you place a log across a swift stream, karma: “The Nirvana Sutra teaches the prin- waves will pile up like hills. If you ciple of lessening one’s karmic retribution. If disturb a sleeping lion, it will roar one’s heavy karma from the past is not expi- loudly. (WND-1, 281–82) ated within this lifetime, one must undergo the sufferings of hell in the future, but if one experiences extreme hardship in this life [because of the Lotus Sutra], the sufferings of hell will vanish instantly. And when one dies, If we delve more closely into the Nichiren one will obtain the blessings of the human Buddhist principle of changing karma based and heavenly worlds, as well as those of the on this “greater causality,” it could actually be three vehicles [the worlds of voice-hearers, said to involve three aspects: cause-awakened ones and bodhisattvas] and 1) lessening karmic retribution, the one vehicle [the world of Buddhahood]” 2) expiating past offenses and (WND-1, 199). 3) changing karma. Here, Nichiren says, “the sufferings of hell will vanish instantly.” In “The Opening “Lessening one’s karmic retribution” lit- of the Eyes,” he also speaks of “completely erally means “transforming the heavy and freeing” himself from the grave offenses he receiving it lightly.” In other words, we can has committed in the past (see WND-1, 281). receive in a lighter form and expiate the heavy What he means is the full eradication of the retribution we would normally receive over influence of his negative karma. This is the a long period of time for our grave offenses principle of changing karma from the aspect in past existences we can instead experience of expiating past offenses. in a lighter form and expiate it. This is also To give an analogy, when the sun rises in explained as the principle of changing karma the morning, the brilliance of the stars that from the aspect of the severity of the retribu- had sparkled in the night sky is subsumed in tion received. the light of the sun, and becomes invisible to “Expiating past offenses” means eradicat- our eyes on earth. In the same way, when our ing the influence of heavy negative karma deep faith causes the sun of the Mystic Law created in previous existences. to rise in our hearts and vanquish our past “Changing karma” could be described as slander of the Law, the world of Buddhahood transforming the unceasing cycle of rebirth wells forth in our lives. When that hap- in the evil paths owing to slander of the Law pens, our previous hellish sufferings instantly in past existences into a cycle of rebirth in vanish. All offenses completely disappear in the paths of good. This could be thought of the brilliant sunlight of the Mystic Law. as altering the course of our lives on the vast The sufferings of karma will definitely dimension of past, present and future. vanish! The sun of victory will rise, dispelling The following passage from Nichiren’s the darkness of misery! This is the Daishonin’s writing “Lessening One’s Karmic Retribution”6 great conviction. Indeed, Nichiren Buddhism,

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with its teaching of changing karma, is a reli- The purpose of protecting the Law is gion of hope, one that allows us to achieve a human happiness. When we protect this Law “happiness revolution.” for attaining Buddhahood inherent in the Also, Nichiren teaches that we can end lives of all people, we receive great blessings the cycle of rebirth in the evil paths, realms and benefit as a result. of delusion and suffering, and can attain In other words, in the course of striving the benefit of the worlds of human beings steadily as practitioners of the Lotus Sutra, (humanity), heavenly beings (heaven), voice- the negative impulses in our lives to disregard hearers (learning), cause-awakened ones the Law are driven out, and we can defeat our (realization), bodhisattvas and Buddhas in fundamental darkness. Specifically, this refers lifetime after lifetime. In other words, based to active efforts to combat evil and error, that on our transformation in this life, we can is, the practice of shakubuku, refuting the enter a cycle of rebirth in the paths of good. erroneous and revealing the true. Negative This is the perspective of changing one’s influences and so-called evil friends function karma. to keep people in darkness and delusion, blind Lessening karmic retribution means trans- to the enlightened Dharma nature that exists forming the karmic retribution and suffering within them. Our battle against such negative that would normally continue over countless forces is a battle to defeat our own inner dark- lifetimes and to put an end to it in this exis- ness and delusion. tence by waging a struggle against slander of In “The Opening of the Eyes,” Nichiren the Law. declares of his own struggle: “When I vigor- ously berate those throughout the country who slander the Law, I meet with great The Blessings Obtained by difficulties. It must be that my actions in defending the Law in this present life are call- Protecting the Law ing forth retributions for the grave offenses of my past” (WND-1, 282). In connection with the power that makes it Herein lies the great path of chang- possible for us to change our karma and cause ing karma in Nichiren Buddhism. Because all sufferings to vanish instantly, Nichiren Nichiren vigorously denounced slander Daishonin focuses on the Parinirvana Sutra throughout the country, he encountered harsh expression, “the blessings obtained by protect- persecution. This was simply the manifes- ing the Law” (WND-1, 281). tation of retribution for grave offenses in “Protecting the Law” means upholding past existences. Therefore, only by completely and practicing Buddhism, safeguarding the expiating these offenses in his present lifetime correct teaching. Because slander of the could he transcend the suffering-filled cycle of Law is the fundamental cause for falling birth and death (see WND-1, 281). into an endless cycle of rebirth in the evil Actively denouncing and eliminating paths, by defending the Law we can put a slander of the Law is itself the direct path to stop to that cycle. changing karma. Doing so requires courage.

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By contrast, one cannot transform the suffer- a fine sword. Worthies and sages are tested ings of life and death by waging a weak and by abuse” (WND-1, 303). And in “Letter to timid struggle. the Brothers,” he writes: “Both of you have To back up this point, Nichiren cites continued believing in the Lotus Sutra; thus two passages from T’ien-t’ai’s treatise Great you are now ridding yourselves of your grave Concentration and Insight (see WND-1, 281). offenses from the past. For example, the flaws The first passage, “The feeble merits produced in iron come to the surface when it is forged” by a mind only half intent on the practice (WND-1, 497). cannot alter [the realm of karma],” indicates A life forged through efforts to protect that if our actions in the cause of good are the Law drives out the impurities of the exceedingly weak, then we will be powerless negative karma created through slander and to change the unending sufferings of the cycle endures eternally over the three existences— of birth and death. past, present and future. From time without The second passage, on the other hand, beginning, we have repeated the cycle of points out that “the three obstacles and four birth and death. In this lifetime, however, devils [will] emerge in confusing form, vying we have had the good fortune to encounter with one another to interfere” when a person Nichiren Buddhism. Because we practice practices the correct teaching exactly as it is the correct teaching, denounce slander of taught. the Law and forge inner strength, we can change our karma and establish the eternally indestructible state of Buddhahood in our Hardships Forge and lives. This is the attainment of Buddhahood in this lifetime. Strengthen Our Lives Pure and committed practice of Nichiren Buddhism entirely changes the meaning of Consequently, great persecutions that arise hardships in our lives. We no longer view as a result of denouncing slander of the Law challenges and trials as negatives to be avoided are not so much hardships as opportunities but as things which, when overcome, bring for forging and strengthening our lives. In us closer to our attainment of Buddhahood. “The Opening of the Eyes,” Nichiren writes: Of course, it may not be easy for those in the “When iron is heated, if it is not strenuously midst of painful challenges to appreciate this forged, the impurities in it will not become fact. No one wishes to experience hardships. apparent. Only when it is subjected to the It’s human nature to prefer to avoid them. tempering process again and again will the But if we understand the ultimate, trans- flaws appear. When pressing hemp seeds, if formative teaching of the Mystic Law, we can one does not press very hard, one will not get recognize that our hardships have arisen from much oil from them” (WND-1, 281–82). our efforts to combat evil and be confident In “Letter from Sado,” he observes: “It is that by overcoming those hardships, we can impossible to fathom one’s karma. Iron, when attain the supreme life state of Buddhahood. heated in the flames and pounded, becomes With this positive approach, we can live with

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fundamental strength and resilience in the Accordingly, defeat for a Buddhist lies face of any difficulty. not in encountering difficulties but rather in Members of the Soka Gakkai understand not challenging them. Difficulties only truly this ultimate Buddhist truth in the depths of become our destiny if we run away from their lives. As proof of this, when our mem- them. We must fight as long as we live. We bers encounter hardships, they are strong and, must live and struggle tenaciously to the end. above all, upbeat. That’s because they have Nichiren’s philosophy of changing karma, already experienced in their own lives the which teaches this important essence of life, rhythm of fundamental good that accompa- is also a revolutionary teaching, in that it rep- nies the process of changing karma. Or even resents a radical departure from the way other if they haven’t yet experienced it themselves, religions tend to view difficulties. they are constantly in contact with others To practice Nichiren Buddhism is to live who have. with the unshakable conviction that the most Those who strive in faith for kosen-rufu painful and trying times are opportunities for while battling their karma embody the quint- changing karma, for carrying out our human essential Buddhist principle of “voluntarily revolution, and that no matter how difficult assuming the appropriate karma.”7 Our mem- the situation, we can ultimately, and without bers, comrades from the distant past, summon fail, transform it into something positive. forth the heart of the lion king—the spirit And it is the Soka Gakkai, an organization to bravely take on challenges, never fearing directly connected to Nichiren Daishonin, hardships or lamenting painful trials —as they that actually puts this teaching of changing struggle valiantly to transform their karma karma into practice and takes this revolution- into their mission and enact the victorious ary philosophy to the world. With this pride drama of a great human revolution. They pos- and joy, let us continue in our efforts to share sess a truly lofty state of life. Nichiren Buddhism with others.

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“I and My Disciples”—Attaining Buddhahood Through Steadfast Faith at the Crucial Moment

Although I and my disciples may the way of the Buddha. Since they encounter various difficulties, if we must part with them in any case, they do not harbor doubts in our hearts, should remain faithful to their belief we will as a matter of course attain in the Lotus Sutra and make their Buddhahood. Do not have doubts way to Eagle Peak, so that they may simply because heaven does not lend lead their wives and children there as you protection. Do not be discour- well. (WND-1, 283) aged because you do not enjoy an easy and secure existence in this life. This is what I have taught my disciples morning and evening, and yet they ifficulties make us stronger. Great hard- begin to harbor doubts and abandon Dships strengthen our faith. If we keep their faith. challenging obstacles and forging strong, invincible conviction, we can bring forth the Foolish men are likely to forget the state of Buddhahood in our lives. Those who, with the heart of a lion promises they have made when the king, continue struggling valiantly even when crucial moment comes. Some of them assailed by monumental challenges will defi- feel pity for their wives and children nitely attain Buddhahood. The essence of and grieve at the thought of parting Nichiren Buddhism is that faith leads directly from them in this life. In countless to enlightenment. births throughout many long kalpas The kind of faith indicated here is a deep they have had wives and children but confidence in the existence of the Buddha parted from them in every existence. nature in our own lives and those of others. They have done so unwillingly and This is extremely important. At the same not because of their desire to pursue time, and equally crucial, it refers to steadfast

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faith that remains unwavering no matter The Heart of the Mentor- what happens, and strong faith that will not be defeated by devilish functions. Whether Disciple Relationship we can attain Buddhahood hinges on the strength of our faith. At the beginning of this passage, the Daisho- nin addresses himself and his followers, “I and “The Opening of the Eyes” contains the my disciples . . .” (WND-1, 283). following famous passage, which explains the As we have seen so far in “The Opening profound principle that faith leads directly to of the Eyes,” the Daishonin indicates that he enlightenment: “Although I and my disciples is: (1) the true votary of the Lotus Sutra, who may encounter various difficulties, if we do battles the fundamental evil of slander of the not harbor doubts in our hearts, we will as a Law; (2) the pillar of Japan, who forestalls the matter of course attain Buddhahood. Do not loss of the correct teaching and the ruin of have doubts simply because heaven does not the nation; and (3) the Buddha of the Latter lend you protection. Do not be discouraged Day, who illuminates the darkness of the age because you do not enjoy an easy and secure long into the distant future by revealing the existence in this life. This is what I have supreme Law for the enlightenment of all taught my disciples morning and evening, and people. yet they begin to harbor doubts and abandon Ready to brave all consequences, he their faith. Foolish men are likely to forget declares his resolve: “This I will state. Let the promises they have made when the crucial the gods forsake me. Let all persecutions moment comes” (WND-1, 283). assail me. Still I will give my life for the sake No matter what painful trials we encoun- of the Law” (WND-1, 280). Then, with an ter, we must not harbor doubts in our hearts. indomitable lion’s roar, he makes the powerful Nor should we be discouraged or succumb pledge: “I will be the pillar of Japan. I will be to complaint if we don’t enjoy the protection the eyes of Japan. I will be the great ship of of the heavenly deities or an easy and secure Japan. This is my vow, and I will never forsake existence in this life. Those who maintain it!” (WND-1, 280–81). Here, he reveals the faith with such a nonregressing spirit are core of his own spirit. true winners. This is one of Nichiren’s most While these passages constitute dec- important points of guidance, illuminat- larations of his personal resolve and ing the very heart of faith; it is an eternal commitment, the intent of the passage “I guideline. and my disciples . . .” (WND-1, 283) is In this chapter, we will focus mainly on clearly to underscore the importance of the above passage and discuss the true essence having faith that responds to the spirit of of faith in Nichiren Buddhism. the mentor, the Daishonin. It is as if he were saying: “Follow my example! Cast aside your doubts and laments as befits cubs of the lion king! Don’t foolishly discard your faith at the crucial moment!”

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“I and my disciples” in this passage can also The Daishonin indicates that his true be read as a call for the emergence of ranks disciples are those who, sharing his resolve, of capable successors who will continue his stand up to struggle alongside him and work struggle. energetically for kosen-rufu. All who become genuine “disciples of Nichiren” (see “The True Aspect of All Phenomena,” WND-1, 385) by making his spirit and commitment Selfless Dedication Is their own—no matter who they are—have in the Essence of the fact already opened wide the path to attaining Buddhahood. And, as long as they follow this Mentor-Disciple Bond path to the end, they will attain Buddhahood Every time I read this passage, the expression “as a matter of course” (WND-1, 283). The ultimate teaching expounded by all “I and my disciples” stands out vividly with a Buddhas reveals that all living beings possess golden brilliance. the life state of Buddhahood. The Lotus Sutra Often, religious leaders address or direct also clearly states that Buddhas fulfill the their followers in a unilateral manner, uttering purpose of their appearance in the world by only, “My disciples . . .” But Nichiren says, “I opening for all living beings the door to the and my disciples . . .” Including himself in Buddha wisdom lying dormant in their lives, his instructions to his disciples exemplifies an showing it to them, causing them to awaken attitude imbued with the Buddhist spirit of to it and guiding them to enter its path (see unity of mentor and disciple. LSOC, 65)1—in other words, enabling all And the backbone of this relationship to attain enlightenment. The essence of this is the spirit of “not begrudging one’s life,” ultimate teaching of the Buddhas is to help or unselfish dedication. Because the mentor, everyone actualize the same great enlighten- Nichiren Daishonin, does not begrudge his ment that they have achieved. That is why own life in propagating the Law, he is quali- Buddhism is at all times concerned with fied to be a leader of the people who opens raising disciples who will exert themselves in the path of Buddhism to all. Similarly, in faith and practice with the same spirit as the order for his disciples to spread the Law in mentor. Buddhism is none other than a phi- their capacity as disciples, they must actively losophy of mentor and disciple. struggle for that cause with the same selfless And the spirit of this philosophy of dedication as their mentor. mentor and disciple truly comes to life only Nichiren teaches this in the following when the disciples’ hearts blaze with the same passage: “Some of them feel pity for their bright spiritual flame evinced by Nichiren, wives and children and grieve at the thought who proclaimed: “Let the gods forsake me. Let of parting from them in this life. In count- all persecutions assail me. Still I will give my less births throughout many long kalpas they life for the sake of the Law” (WND-1, 280). have had wives and children but parted from In that sense, the Daishonin’s focus on them in every existence. They have done so

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unwillingly and not because of their desire Gaining Buddhahood to pursue the way of the Buddha. Since they must part with them in any case, they should Without Seeking It remain faithful to their belief in the Lotus Sutra and make their way to Eagle Peak, so In the passage cited at the beginning, the that they may lead their wives and children Daishonin says that even if we face many there as well” (WND-1, 283). difficulties, as long as we persevere unde- The Daishonin made this statement feated and remain steadfast in our faith, then while undergoing life-threatening persecu- the benefit of attaining Buddhahood will tion. Looking at more recent times, during naturally come to us of itself. This is termed 3 World War II the Soka Kyoiku Gakkai gaining Buddhahood without seeking it. (Value-Creating Education Society, forerun- Why can we attain Buddhahood even if ner of the Soka Gakkai)2 suffered persecution we do not seek it? First, it is because the lives at the hands of the Japanese militarist author- of all living beings are inherently entities of ities. The Soka Gakkai’s top leaders were Myoho-renge-kyo (the Mystic Law). And arrested and imprisoned. All of them except second, it is because our strong faith causes Tsunesaburo Makiguchi and Josei Toda, the the limitless functions of Myoho-renge-kyo first and second presidents, caved in to gov- that reside within our lives to manifest with- ernment pressure and turned their backs on out impediment. When Myoho-renge-kyo the Daishonin’s admonition by abandoning comes to function freely in our lives, we attain their faith. the life state of Buddhahood. The Mystic While in prison, Mr. Toda wrote in a Law’s infinite power then operates unhindered letter to his family: “Do not doubt that the and expresses itself as various human powers heavenly deities, the Buddhas and the Bud- or capacities. These include, for example, the dhist gods will protect you. They will! Don’t courage to stand up alone, the strength to lament that you do not enjoy ease and security persevere, the wisdom to surmount adver- in this life.” His words embody the essence of sity, and concern and compassion for others. “The Opening of the Eyes.” Qualities such as these, described in the sutra How should we live out our lives as as attributes of the Buddha’s life, manifest human beings and Buddhists? Let us always in appropriate form as needed. To reiterate, remember that it is only through faith— attaining Buddhahood means being able to through dedicating ourselves to the supreme freely call forth the power of the Mystic Law Law and striving for Buddhism with a selfless, from our lives in the form of various human ungrudging spirit—that we can truly forge powers or capacities. our lives and establish the indestructible state It is important to be aware that what of Buddhahood. prevents the power of the Mystic Law from manifesting in our lives is actually the funda- mental illusion or darkness that resides within us—in other words, it means a profound ignorance of the Mystic Law. This ignorance

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causes people to be lost, deluded and ruled by through his own life struggles. For us to freely negative impulses; it is the root cause of all manifest the workings of the Law in our own unhappiness and suffering. lives, we need to chant with the same mind Accordingly, when we become awakened and attitude as the Daishonin. In other words, to the Mystic Law, this delusion or darkness our chanting of Nam-myoho-renge-kyo—the instantly vanishes. The Mystic Law, then, daimoku—must be based on faith, the spirit is like the sun, while delusion is like dark to battle fundamental darkness. The daimoku clouds obstructing it. When the dark clouds that the Daishonin spread could be described clear, bright sunshine streams down. When as “fighting daimoku.” we break through fundamental darkness, the Fundamental darkness manifests in vari- power of the Mystic Law is immediately acti- ous forms—as doubt, anxiety, earthly desires vated and manifests as various kinds of benefit and so on. The power to break through fun- and value-creative functions. Such diverse damental darkness is none other than faith benefit and value derive from the workings of or belief. The Daishonin says, “Belief means the “Law of the renge, or lotus” (“The Entity to be without doubt” (OTT, 54).4 He also of the Mystic Law,” WND-1, 425)—the prin- states, “The single word belief is the sharp ciple of the “simultaneity of cause and effect.” sword with which one confronts and over- Therefore, while it is true that all living comes fundamental darkness or ignorance” beings are entities of the Mystic Law whose (OTT, 119–20). Battling devilish functions lives are inherently endowed with the state and confronting the various difficulties of life of Buddhahood, unless we strive in earnest must essentially be an intense struggle against to dispel the obstructing clouds of funda- our illusion. We use the sharp sword of mental darkness, the world of Buddhahood belief against the devilish forces that obstruct will not actually manifest in our lives. It is kosen-rufu. not something we can hope to achieve if we If we should lose our faith or belief in are halfhearted, simply going through the the Mystic Law—that is to say, if we lose motions of chanting Nam-myoho-renge-kyo. the conviction that we can definitely become Much less will it be achieved by having priests happy and attain Buddhahood, and if we lose chant for us instead! It is up to each person the desire to accomplish kosen-rufu without who chants Nam-myoho-renge-kyo to wage fail—then we will also be defeated by hard- an individual struggle to dispel the dark- ships, obstacles and devilish functions on the ness in his or her life. Because this darkness path to kosen-rufu. arises from our inner delusion, the struggle to In “The Opening of the Eyes,” the Daisho- defeat it must be waged within. In short, this nin says we must not succumb to doubt and struggle means persevering in faith. pessimism, both of which are manifestations Based on the Lotus Sutra, which reveals of fundamental darkness. A clear illustration the Buddha’s enlightenment, the Daishonin of faith conquering illusion is provided by the discovered the workings of the fundamental Nirvana Sutra’s parable of the poor woman Law of Myoho-renge-kyo in his own life; he who gives up her life to protect her child,5 then went on to confirm and prove its power which Nichiren cites in this treatise.

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The Parable of the Poor Buddhism. Why then does the Daishonin cite this tale in “The Opening of the Eyes”? Likely, Woman in the Nirvana Sutra it’s because of the vital message contained in Shakyamuni’s concluding remarks. The Nirvana Sutra states: “She [the poor Shakyamuni guides his disciples, telling woman] has no house to live in and no one to them in effect that they must defend the aid or protect her, and in addition she is beset correct teaching as resolutely and selflessly as by illness, hunger, and thirst; she wanders this mother protected her child (see WND-1, through various places, begging for a living. 282). The message is that the path to attaining While staying at an inn, she gives birth to Buddhahood lies in faith committed to stead- a baby, but the master of the inn drives her fastly protecting the Law, no matter what—in away. Though the baby has just been born, she other words, the selfless spirit of faith of “not takes it up in her arms and sets out, hoping to begrudging one’s life” and of “caring nothing journey to another land. But along the way, for one’s own life” taught in the Lotus Sutra she encounters fierce wind and rain, and she (see LSOC, 229–33). In terms of our practice, is troubled by cold and bitten by mosqui- however, “not begrudging or caring for one’s toes, gadflies, hornets, and poisonous insects. life” does not mean throwing away our lives; Coming at length to the Ganges River, she it means thoroughly dedicating ourselves to clasps her child in her arms and begins to cross the Law. it. Although the current is very swift, she will not let go of her child, and in the end both mother and child are drowned. But through the merit that the woman gained by her loving The “Jewel” of Three tenderness, she is reborn after her death in the Thousand Realms in a Brahma heaven6 ” (WND-1, 282). The parable teaches that the poor woman Single Moment of Life could transform her state of life through her strong compassion to try to protect her child In this writing, the Daishonin succinctly even at the cost of her own life. describes the principle of attaining Buddha- To us today, the mother’s predicament hood conveyed through this parable of the and the fate of her and her child may seem poor woman as the “jewel that is the doctrine sad and tragic, especially since Buddhism of three thousand realms in a single moment exists to enable all mothers and children of life” (WND-1, 283). to become happy. Moreover, from our per- Let’s briefly go over the main points of spective as practitioners of the Mystic Law, the Daishonin’s explanation in “The Open- attaining Buddhahood and establishing a ing of the Eyes.” He sums up the essential state of absolute happiness are assured to us in message of this parable as follows: “In the this lifetime. In that sense, this Nirvana Sutra end it is nothing other than the loving kind- parable reflects several basic assumptions ness with which the woman cares for her that differ from the perspective of Nichiren child that makes the difference. Her concern

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concentrates on one thing just like the Bud- Here, on one level, the “jewel that is dhist practice of concentration. She thinks the doctrine of three thousand realms in a of nothing but her child, which is similar single moment of life” may be taken to indi- to Buddhist compassion. That must be why, cate the condition of simultaneity of cause although she created no other causes to and effect that we can realize through our bring it about, she was reborn in the Brahma concentrated prayer, or mind of faith. It is heaven” (WND-1, 283). a condition in which the other nine of the Why is the poor woman reborn in the Ten Worlds (cause) and the world of Bud- Brahma heaven without seeking it? Nichiren dhahood (effect) exist simultaneously in a offers two explanations. First, it is because single moment of life. The Daishonin likens her “concentrating on one thing” is similar such a state to a “jewel” because it embod- to the Buddhist practice of concentration. ies the mutual possession of the Ten Worlds Second, it is because her “thinking of noth- and three thousand realms and shines with ing but her child” is comparable to Buddhist beautiful gemlike brilliance. The essence of compassion. such a state of life is simply strong faith in “Concentrating on one thing” means Myoho-renge-kyo (the Mystic Law). Our focusing one’s mind on a single objective. The concentrated prayer manifests as a jewel that ultimate expression of this is the practice of contains Buddhahood. “exhausting the pains and trials of millions of In some instances, the doctrines for kalpas in a single moment of life” (see OTT, attaining Buddhahood put forward by vari- 214). When we practice with such concen- ous other sutras and advanced by different trated effort, we can manifest the limitless life schools are little more than simple ways of state of the Buddha eternally endowed with viewing the world and are limited to shal- the three bodies.7 low self-affirmations. In other instances, The Daishonin says that the doctrines they teach the importance of extinguishing for attaining Buddhahood expounded in vari- delusions but are similar to the Hinayana ous other sutras and schools—such as the teaching of eradicating earthly desires by Flower Garland doctrine of the phenomenal “reducing the body to ashes and annihilat- world as created by the mind alone, the eight ing consciousness.”9 In either case, although negations of the Three Treatises school, the they may appear similar, these doctrines are Consciousness-Only doctrine of the Dharma completely different from the “jewel that is Characteristics school and the True Word the doctrine of three thousand realms in a school’s meditation on five elements of the single moment of life.” universe—are not “jewels” but merely “yellow Nichiren concludes his discussion of stones,”8 and that one cannot attain enlight- the parable by citing once more the Nirvana enment by these means. He explains that the Sutra passage, “Although they do not seek path to Buddhahood is only the Lotus Sutra’s emancipation, emancipation will come of “jewel that is the doctrine of three thou- itself” (WND-1, 283). In other words, one sand realms in a single moment of life” (see naturally arrives at enlightenment even with- WND-1, 283). out seeking it.

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Never Forget To Challenge with the impassioned cry: “This is a chance to make great causes for attaining Buddhahood! Fundamental Darkness “at Everlasting happiness lies on the other side of the Crucial Moment” this momentous challenge!” No matter what happens, we must not As the Daishonin indicates when he says, “If give in to doubt, we must not be discouraged. we do not harbor doubts in our hearts, we Those who possess such a robust spirit will will as a matter of course attain Buddhahood” not fear anything. (WND-1, 283), we can only break through There have been many instances in the the darkness of doubt and pessimism and history of the Soka Gakkai when we have bring forth the power of Myoho-renge-kyo (the faced enormous obstacles—such as when Mystic Law) in our lives through resolute faith. President Makiguchi was imprisoned during Fundamental darkness, however, is also the war, when President Toda’s business enter- stubbornly powerful and deep-rooted. At the prises fell into dire straits in the postwar precise moment we need to battle illusion, it period, and when we were attacked by the creeps into our hearts and invades our lives. three powerful enemies embodied by the The Daishonin admonishes against the folly Nichiren Shoshu priesthood and others. Our of allowing this to happen, saying, “Foolish true worth and mettle as disciples and prac- men are likely to forget the promises they titioners of Nichiren Buddhism are revealed have made when the crucial moment comes” in what we do and how we act at such times. (WND-1, 283). We absolutely must never forget that To harbor doubt and disbelief and turn Buddhahood shines in the faith of those who away from the correct teaching at the very fight steadfastly at the crucial moment. This time we should arouse strong faith is foolish is one of the principal conclusions of “The indeed. The Daishonin’s words seem to ring Opening of the Eyes.”

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Shakubuku: A Lion’s Roar of Great Compassion To Refute Error and Spread Good

Question: You insist that the fol- disciples, they still cannot seem to lowers of the Nembutsu [Pure Land] overcome their doubts, but behave and Zen schools will fall into the hell like icchantikas, or persons of incor- of incessant suffering. This shows rigible disbelief. Therefore, I have that you have a contentious heart. quoted these passages of explanation You yourself are in danger of fall- from T’ien-t’ai, Miao-lo, and others ing into the realm of the asuras [the in order to silence their ungrounded world of anger]. Moreover, it is said criticisms. in the “Peaceful Practices” chapter of the Lotus Sutra, “He [a practitioner These two methods of shoju and of the Latter Day] should not delight shakubuku are like water and fire. in speaking of the faults of other Fire hates water, water detests fire. people or scriptures. He should not The practitioner of shoju laughs display contempt for other teachers of with scorn at shakubuku. The prac- the Law.” It is because you are going titioner of shakubuku laments at the against this passage in the sutra that thought of shoju. When the country you have been abandoned by heaven, is full of evil people without wisdom, is it not? (WND-1, 283–84) . . . then shoju is the primary method to be applied, as described in the Answer: . . . I suppose the learned “Peaceful Practices” chapter. But at a priests of the time think it is only time when there are many people of natural that one should have doubts perverse views who slander the Law, about this. Therefore, no matter how then shakubuku should come first, as I explain and try to persuade my own described in the “Never Disparaging”

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chapter. It is like using cold water to The Compassion of the Lotus cool yourself in the hot weather, or longing for a fire when the weather Sutra Combines Both Love turns cold. Grass and trees are kin- and Sternness dred to the sun—they suffer in the cold moonlight. Bodies of water In the Latter Day of the Law, an age when are followers of the moon—they evil is persistent and deep-rooted, those who lose their true nature when the hot take it upon themselves to lead people out of weather comes. darkness must be prepared to battle unceas- ing obstacles. This will be even more so in the case of the votary of the Lotus Sutra, In the Latter Day of the Law, how- whose mission it is to lead all humanity to ever, both shoju and shakubuku are enlightenment. The votary’s ability to endure to be used. This is because there are hardship and persecution derives from what two kinds of countries, the country might be called a “stern fatherly compassion,” that is passively evil, and the kind or spirit of “tough love,” to prevent people of that actively seeks to destroy the Law. the Latter Day from straying onto the path of We must consider carefully to which slander of the Law. category Japan at the present time In “The Opening of the Eyes,” Nichiren belongs. (WND-1, 285) emphasizes this “tough love” aspect of the Lotus Sutra. The Mystic Law is described as the “seed of Buddhahood of three thou- sand realms in a single moment of life”1 (see Compassion is the heart of Buddhism. It is “The Object of Devotion for Observing the not only an expression of the enlightened state Mind,” WND-1, 365). It is the only means of Buddhahood, it also lies at the foundation for freeing all people of the Latter Day of bodhisattva practice. from suffering. The Buddha’s compassion in As we have already seen earlier in “The planting this seed in people’s lives is not only Opening of the Eyes,” Nichiren Daishonin characterized by a deep caring for their hap- asserts that a true votary of the Lotus Sutra piness and welfare but also by strict rebuke is one who excels in compassion and for- of slander of the Law. This is because people bearance. He writes, “As regards my ability cannot actualize the principle of attain- to endure persecution and the wealth of my ing Buddhahood in this lifetime as long as compassion for others, I believe they [the their hearts are clouded by the darkness of Great Teachers T’ien-t’ai and Dengyo] would delusion and disbelief that causes them to hold me in awe” (WND-1, 242). denigrate the correct teaching. Earlier in this treatise, the Daishonin dis- cusses the “object of devotion of sowing”2—the Gohonzon of Nam-myoho-renge-kyo—by

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citing the Great Teacher Dengyo as saying: spreads the Mystic Law as the seed of Bud- “The sutras that the other schools are based dhahood for the enlightenment of all people upon give expression in a certain measure to of the Latter Day; it is none other than the the mother-like nature of the Buddha. But Daishonin himself. they convey only a sense of love and are lack- Let’s save a detailed examination of the ing in a sense of fatherly sternness. It is only sovereign, teacher and parent of the Bud- the Tendai Lotus school that combines a sense dhism of sowing—the Buddha of the Latter of both love and sternness”3 (WND-1, 258). Day of the Law—for later. In this chapter, The “mother-like nature of the Buddha” we’ll examine the passages relating to the sub- refers to an infinite motherly kindness. We can ject of shakubuku—a method of expounding find examples of this aspect of the Buddha’s Buddhism by refuting another’s attachment compassion in the pre-Lotus Sutra teachings, to erroneous teachings—which constitutes too. But Dengyo asserts that these other sutras the last major focus of “The Opening of the “convey only a sense of love and are lacking in Eyes” and forms the basis for the Daishonin’s a sense of fatherly sternness,” adding that the subsequent conclusion regarding sovereign, Lotus Sutra alone “combines a sense of both teacher and parent. love and sternness.” In other words, the compassion of the Lotus Sutra naturally embodies an infinite The Parable of the Poor kindness resembling a mother’s love. At the same time, since this sutra does away Woman Revisited with expedient means and clearly and pre- cisely reveals the true means for all to attain In his writings (WND-1, 282–83), Nichiren Buddhahood, it also inevitably contains an outlined the spirit necessary for votaries of the uncompromising strictness with regard to Lotus Sutra to attain Buddhahood, citing the the Law. This is an aspect of the Lotus Sutra’s Nirvana Sutra’s parable of the poor woman compassion not found in other sutras. The who gives up her life to protect her child. strictness or rigor we find here arises out of the We saw him telling his disciples that as long desire to reveal the Mystic Law as the universal as they maintain strong, doubt-free faith, no seed of Buddhahood. As such, it is strictness matter what difficulties may arise, then they to enable all people to attain enlightenment; will as a matter of course attain Buddhahood. it is also an expression of compassion to make Now, let’s turn once again to the cause the Law available to all. that enabled the poor woman to gain great In order to clarify who possesses this benefit without seeking it. We are told that compassion, which “combines both love and this benefit was due to her “concentrating sternness,” Nichiren discusses the three vir- on one thing”—namely, “thinking of noth- tues—sovereign, teacher and parent—in “The ing but her child” (see WND-1, 283). The Opening of the Eyes.” The identity of that Daishonin says that this single-minded focus person is the votary of the Lotus Sutra, who is similar to the Buddhist practice of concen- battles slander of the correct teaching and tration, while her selfless concern for her child

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resembles Buddhist compassion. In addition, Day] should not delight in speaking of the he likens the poor woman’s efforts to protect faults of other people or scriptures. He should her child through all adversity to maintaining not display contempt for other teachers of the unswerving faith in the Lotus Sutra and never Law” (LSOC, 240). succumbing to doubts in the face of obstacles. This is probably representative of the He also compares the poor woman’s rebirth in kind of criticism actually directed at the the Brahma heaven to attaining Buddhahood Daishonin. Many people no doubt felt that through persevering in faith. it was not very “Buddhist” of him to censure To have unceasing faith in all people’s and attack other schools. Such behavior also potential to attain enlightenment is itself true went against the prized Japanese virtue of compassion. And shakubuku can be seen as maintaining wa, or harmony. In this trea- the primary practical means for implement- tise, Nichiren indicates that not only did the ing or giving expression to this compassion. priests and followers of other schools rise up Put another way, the practice of shakubuku is to condemn him, but that some of his own indispensable to attaining Buddhahood. disciples also failed to understand his actions. He writes: “I suppose the learned priests of the time think it is only natural that one should Clarifying the True Spirit have doubts about this. Therefore, no matter how I explain and try to persuade my own of Shakubuku disciples, they still cannot seem to overcome their doubts” (WND-1, 285). Nichiren refuted the doctrines of the Nem- In “Letter from Sado,” the Daishonin also butsu and Zen schools of his day as slander denounces erstwhile followers who allowed of the Law for their encouraging people to themselves to be led astray by learned and discard the Lotus Sutra. He condemned them influential people of the day, saying, “They as teachings that caused people to fall into not only have forsaken the Lotus Sutra, but the hell of incessant suffering. Here in “The also actually think themselves wise enough to Opening of the Eyes,” he begins his discus- instruct me” (WND-1, 306). sion on the subject of shakubuku by asking The real underlying problem here is whether his repudiation of these other schools obviously the deep and pervasive miscon- reflects “a contentious heart” and a state of ceptions about Buddhism that existed in life verging on “the realm of the asuras”—the society. People generally viewed Buddhism as world of anger.4 a teaching that aspired to attaining a state of Further, he brings up the questioner’s perfect inner tranquillity known as nirvana.6 assertion that the heavenly deities have pre- This gave rise to a tendency to seek escape sumably abandoned him because, in his from the real world, and it became common insistence on pursuing shakubuku, he is for Buddhist practitioners to seclude them- ignoring the passage from “Peaceful Prac- selves in the mountains and yearn for a tices,”5 the 14th chapter of the Lotus Sutra, utopia or paradise far removed from this which states: “[A practitioner in the Latter world of suffering. With that perspective,

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practitioners could not appreciate the real Shoju and Shakubuku spiritual struggle that is the essence of the correct teachings of Buddhism. Rejecting the accusation that shakubuku Genuine Buddhism does not promote a involves “a contentious heart,” the Daishonin utopia existing in some imaginary realm. On first explains that Buddhist practice includes the contrary, it is a philosophy that seeks to two methods of propagation: shoju,7 or gentle enable us to transform reality and live an ideal encouragement, and shakubuku, or strict life right here in this troubled saha world. It refutation. He thus indicates that shakubuku seeks to empower us, to help us develop the is a legitimate form of Buddhist practice. spiritual strength and inner fortitude with He points out, however, that since the which to overcome all storms as we struggle two propagation methods are exact opposites, amid the reality of our daily lives. those who practice one often tend to reject The essence of Buddhism, in a sense, is the other: “The practitioner of shoju laughs not to seek the placid existence of a still pond with scorn at shakubuku. The practitioner of but to establish a towering state of happiness shakubuku laments at the thought of shoju” that not even the stormiest seas can destroy. (WND-1, 285). Here we see the fundamental Though we might wish for a humble happi- illusion of egoism at work giving rise to mis- ness where nothing untoward ever occurs, it guided attachments that lead one to resent is impossible to avoid being buffeted by life’s and negate the position of others. winds and waves when storms howl. Indeed, it Nichiren’s concludes that both shoju and is only by bringing forth our inherent strength shakubuku are legitimate ways of spread- to make our way dauntlessly through the mael- strom of fundamental darkness and karma that ing the Buddha’s teachings, and says, citing we can secure true happiness. In that respect, the Great Teacher T’ien-t’ai, “The method happiness is found only amid struggle. chosen should be that which accords with Building genuine happiness for oneself the time” (WND-1, 284). He then offers and others necessarily entails battling errone- the following guideline for deciding which ous thinking and mistaken beliefs that lead is appropriate: “When the country is full of people to misery. This is what the practice of evil people without wisdom, then shoju is the shakubuku is all about. primary method to be applied, as described in In response to the criticism that shaku- the ‘Peaceful Practices’ chapter. But at a time buku involves “a contentious heart” and leads when there are many people of perverse views to one falling into “the realm of asuras,” Nichi­ who slander the Law, then shakubuku should ren explains that shakubuku is an expression come first, as described in the ‘Never Dispar- of compassion and the will to fight evil. This aging’ chapter” (WND-1, 285). in turn is the spirit of the Buddha. Therefore, The question put to the Daishonin earlier shakubuku is a practice at one with the Bud- cited a passage from the “Peaceful Practices” dha’s heart and intent, and represents the way chapter to imply that his active refutation of bodhisattva practice for the Latter Day of of other Buddhist schools departed from the the Law. spirit of the Lotus Sutra. But this is simply

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based on a shallow, fragmentary understand- Determining the Method of ing of the sutra that does not take into account its teachings as a whole. Propagation According to The practice set forth in “Peaceful Prac- the Age tices”—in which one does not address the faults of other schools or their teachers and As we have seen, it all depends on the age followers—is to be carried out when the as to which propagation method should be country is filled with “evil people without used. What we are speaking of here is not the wisdom,”8 that is, people ignorant of Bud- historical time period but rather the prevail- dhism. In contrast, shakubuku is the preferred ing nature of the times or overall tendencies method when the country is filled with found in a particular society as shaped by its “people of perverse views who slander the dominant ideas and belief systems, its citizens’ Law.”9 attitudes and outlooks, and its existing social In the Lotus Sutra, this latter situation conditions and general environment. is illustrated through the example of Bodhi­ Let us look at the conditions of the Daisho- sattva Never Disparaging, who—in a chapter nin’s day as described in this treatise. Popular named after him—is depicted as persevering were schools such as True Word and Flower in his practice of venerating others even when Garland, which had surreptitiously appropri- attacked with “sticks of wood or tiles and ated the Lotus Sutra doctrine of three thousand stones” (LSOC, 309). realms in a single moment of life, incorporating Bodhisattva Never Disparaging’s practice the concept but failing to put it into practice. consisted of bowing to others in reverence Also enjoying wide support were schools such and greeting them with words that make up as Nembutsu and Zen, which urged people to what is known as “the twenty-four-character cast aside the Lotus Sutra. Confusion reigned Lotus Sutra,”10 a distillation of the Lotus as to which were the true and which were the Sutra’s core teaching that all people possess provisional teachings of Buddhism,11 resulting the Buddha nature. He did not waver in his in the Buddha’s teaching of enlightenment for conviction even when he encountered nega- all people being obscured. tive reactions and persecution from people of Nichiren also cites another major problem overbearing arrogance among the four kinds that existed at that time: Individuals whose of believers—monks, nuns, laymen and lay- duty it should have been to protect the correct women. His bold, unremitting efforts to teaching of the Lotus Sutra instead contrib- proclaim the truth are comparable to refut- uted to Buddhism’s denigration. He writes ing people’s misguided and erroneous beliefs. in scathing reproof, “The learned priests of Accordingly, the “Never Disparaging” chap- the Tendai and True Word schools fawn on ter of the Lotus Sutra teaches the practice of the lay supporters of the Nembutsu and Zen shakubuku. schools the way a dog wags its tail before its master or fear them the way a mouse fears a cat” (WND-1, 286).

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He further notes that the teachings these of perverse views who slander the Law” (see men preach to the ruler and other officials of WND-1, 285). the land will result in both the destruction Such circumstances compel genuine vota- of Buddhism and the ruin of the country. ries of the Lotus Sutra to stand up and fight to The widespread confusion about the correct defend the correct teaching. Not only is such teaching, he asserts, bodes ill for the country’s action vital for opening the path to enlighten- future and is also the fundamental cause of ment for all people, but it is the only way to the sufferings that afflict people throughout carry out the Buddha’s admonitions. the land. Which of the two methods of propaga- tion—shoju or shakubuku—is appropriate is determined by the time. In a time like the Wisdom That Guides People Daishonin’s, to just stand idly by and not to Happiness Is Identical to speak out and address such wrongs would signify both spiritual defeat as a Buddhist and Buddhist Wisdom spiritual death as a person of religious con- viction. The Tendai and True Word priests’ The Lotus Sutra embodies universal values. failure to defend Buddhism when it was It is a teaching that expounds the dignity and imperiled shows that they did not understand equality of all people. The sutras other than this point, and as such acted against the Bud- the Lotus also to some degree present concepts dha’s spirit. They divorced themselves from and forms of practice that indicate the inher- the real world, instead retiring to mountain ent nobility and preciousness of human beings. forests to carry out their solitary meditation When these sutras are approached based on a practices. The Daishonin declares that they firm grasp of the Lotus Sutra, we can also are destined to fall into the realm of hungry utilize their wisdom freely and appropriately. spirits, the world of hunger, in their present As seen in the doctrine of the “unification existence and, in their next, find themselves of the teachings,”12 the Lotus Sutra is an in the hell of incessant suffering. He rebukes all-encompassing scripture that brings all Bud- them for their error, asking how they can pos- dhist teachings within its fold. For that reason, sibly free themselves from the sufferings of life it continues to tower even today as an unparal- and death (see WND-1, 286). leled teaching of humanism. Thus, the Japan of Nichiren’s time was At the same time, the Lotus Sutra teaches widely populated with priests who were that if anti-humanistic influences should arise hostile to the Lotus Sutra, followers of these in the realm of Buddhism, and if they were to priests and professed practitioners of the distort the spirit of the Lotus Sutra, then its Lotus Sutra who did not challenge those practitioners should actively and thoroughly who sought to destroy the correct teaching. repudiate such error. The sutra predicts that Their combined negative influence was so those who practice and propagate the correct pervasive that it poisoned the entire land, teaching in the evil age of the Latter Day will turning it into “a country filled with people inevitably face struggles against individuals

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and groups that will persecute and attack To conduct shakubuku is to carry out the them. Various chapters warn that they will Buddha’s practice of compassion—to remove have to battle manifestations of fundamen- suffering and impart joy. Above all, shakubuku tal darkness and arrogance. For instance, is founded on a profound and embracing “Teacher of the Law,” the 10th chapter, respect for all people. Consequently, our states,“Since hatred and jealousy toward this efforts in this sphere will not be successful sutra abound even when the Thus Come One unless we have deep respect for those we seek is in the world, how much more will this be to guide toward the correct teaching, as all of so after his passing?” (LSOC, 203). And there us who have earnestly undertaken this chal- are also lengthy descriptions set forth in the lenge keenly recognize. form of the “six difficult and nine easy acts” In view of this, shakubuku is definitely in “Treasure Tower,” the 11th chapter, and not motivated by “a contentious heart” or the “three powerful enemies” in “Encouraging other aggressive, negative emotions. Because Devotion,” the 13th chapter. of this, it is not in any way exclusivist or We see the same duality in the prac- self-righteous. The heart of shakubuku is tice of shakubuku in Nichiren Buddhism. compassion; it is also the spirit to refute error On the one hand, it demands a rigorous because of the suffering it causes—a spirit that struggle against those who spread errone- transforms our compassion into the courage ous teachings that distort Buddhism and to fight against that which is wrong. cause people suffering. On the other, it When there is serious confusion regard- possesses the broad­mindedness to try to ing the Buddhist teachings in which people find commonalities between Buddhism and place their faith, with mistaken beliefs and philosophies and belief systems that likewise tenets imperiling the spiritual welfare of soci- value human beings and put their welfare ety, nothing could be farther from Buddhist first. As an example of this, in one writ- compassion than not taking action to rectify ing, Nichiren acclaims several statesmen in the situation. The schools that spread such ancient China who worked for the happi- confusion have forgotten Buddhism’s original ness of their subjects or compatriots prior spirit of working for the people’s welfare and to Buddhism’s transmission from India. He helping them gain enlightenment. If their writes: “Though these men lived before the errors were allowed to go unchallenged, it introduction of Buddhism, they helped the would only plunge people into even greater people as emissaries of Shakyamuni Buddha, suffering. Such permissiveness may seem like the lord of teachings . . . [T]he wisdom of moderation and tolerance—free of any hint such men contained at heart the wisdom of “a contentious heart”—but remaining of Buddhism” (“The Kalpa of Decrease,” passive when faced with error is actually an WND-1, 1121–22). Thus the Daishonin extremely grave offense. indicates that wisdom that guides people to happiness is identical to the wisdom of Buddhism.

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“If One Befriends Another But those who do not oust offenders are betraying the Buddha’s teach- Person But Lacks the Mercy ings.” (WND-1, 286) To Correct Him, One Is in Fact His Enemy”

In “The Opening of the Eyes,” Nichiren Question: When you berate the fol- employs the above exchange to underline the lowers of the Nembutsu and Zen enormous importance of the shakubuku spirit schools and arouse their enmity, what in addressing errors in the realm of Buddhism. merit does that bring? This section begins with the question: “When you berate the followers of the Nem- Answer: The Nirvana Sutra says: butsu and Zen schools and arouse their enmity, “If even a good monk sees someone what merit does that bring?” In response, the destroying the teaching and disre- Daishonin addresses the issue by citing a gards him, failing to reproach him, Nirvana Sutra passage in which Shakyamuni to oust him, or to punish him for his declares that any of his disciples who do not offense, then you should realize that engage in a rigorous struggle to reproach, that monk is betraying the Buddha’s oust or punish those who destroy the correct teaching. But if he ousts the destroyer teaching are enemies of Buddhism, whereas of the Law, reproaches him, or pun- those who undertake this struggle are his true ishes him, then he is my disciple and disciples and true voice-hearers who defend a true voice-hearer.” the Law. The Daishonin then further cites a passage from On the Nirvana Sutra by Chang- [The Great Teacher of China] an—a disciple of T’ien-t’ai—which states that Chang-an comments on this as fol- whoever acts as a false friend and lacks the lows: “One who destroys or brings compassion to correct those who destroy the Buddha’s teachings is in fact an enemy. confusion to the Buddha’s teachings These passages make it clear that is betraying them. If one befriends shakubuku is an act of compassion. True another person but lacks the mercy compassion means to awaken people from to correct him, one is in fact his the darkness of ignorance or illusion that enemy. But one who reprimands and destroys their lives and to fundamentally free corrects an offender is a voice-hearer them from suffering. who defends the Buddha’s teachings, Shakubuku is an irrepressible action that a true disciple of the Buddha. One arises from faith and compassion. In “The who rids the offender of evil is acting Opening of the Eyes,” Nichiren writes: “If as his parent. Those who reproach someone is about to kill your father and offenders are disciples of the Buddha. mother, shouldn’t you try to warn them? If a

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bad son who is insane with drink is threaten- to society for the benefit of all. It is a spiritual ing to kill his father and mother, shouldn’t struggle of the loftiest dimension, one that you try to stop him? If some evil person is seeks to conquer devilish functions, break about to set fire to the temples and , through darkness and delusion and actualize shouldn’t you try to stop him? If your only true, lasting happiness for humankind. And it child is gravely ill, shouldn’t you try to cure is powered by a fighting spirit that resembles him or her with moxibustion treatment?” that of a fearless lion king. (WND-1, 287). This struggle enables us to forge an Hypocrisy is the exact opposite of indestructible, diamond-like state of life. compassion—especially, the hypocrisy of Citing the Nirvana Sutra, the Daishonin knowing when wrong is being committed in notes that obtaining a “diamond-like body”13 the realm of Buddhism but doing nothing to (WND-1, 285) is the benefit of practicing address it. If such hypocrisy prevails, lies and shakubuku. pretense will become the norm and no one By embarking on this compassionate will speak the truth. This will ultimately lead struggle, we can rid our own lives of the rust to the spiritual and moral decay of society. of inertia, carelessness and cowardice—the Without a sound spiritual underpinning like dull patina that prevents our true bril- that provided by a humanistic religion, the liance from shining forth. Those who tap fabric of society will crumble. If erroneous the depths of their wisdom and persevere teachings spread to where they enslave and in their efforts to lead even one person to exploit people, they will exert a harmful happiness can break through the binding and poisonous effect on people’s hearts and chains of all kinds of preconceived ideas and minds. That is why the Daishonin stresses prejudices and defeat the alienating igno- the importance of steadfastly and resolutely rance of disbelief and disrespect. Those who battling the “enemies of the Lotus Sutra.” battle negativity and delusions can cleanse He writes: “Even those with profound faith and polish their lives with a purifying stream do not reproach the enemies of the Lotus that washes away spiritual decay; they can Sutra. However great the good causes one develop an infinitely vast and expansive may make, or even if one reads and copies state of life that desires the happiness of the entirety of the Lotus Sutra a thousand all humanity. Moreover, those who remain or ten thousand times, or attains the way of committed to this cause can create the most perceiving three thousand realms in a single wonderful and everlasting memories of their moment of life, if one fails to denounce the lives in this human world. enemies of the Lotus Sutra, it will be impos- The glory of a life dedicated to kosen-rufu sible to attain the way” (“Encouragement to is found in the midst of tireless struggle. The a Sick Person,” WND-1, 78). indestructible, diamond-like state of being Shakubuku, an act of supreme compas- we attain through winning resolutely in every sion, is a lion’s roar directed toward the goal challenge for kosen-rufu not only adorns our of reviving the goodness in people’s hearts lives in this present existence but will shine on and bringing dynamic vitality and creativity for all eternity.

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The Sovereign, Teacher and Parent of the Buddhism of Sowing of the Latter Day of the Law, Part 1

Spreading the Fragrant Compassion is the heart of Buddhism and the essence of the Lotus Sutra. Lack of Breeze of Compassion compassion totally contradicts the spirit of in a Defiled Age Buddhism. In an early Buddhist scripture, the Sutta- rom this chapter, we will finally begin an nipata, Shakyamuni, the founder of Buddhism, Fin-depth discussion of the three virtues— explains that “loving-kindness”1—namely, sovereign, teacher and parent—in terms of compassion—is proof of enlightenment. He the Buddhism of sowing of the Latter Day of says that one who is “skillful in respect of the the Law—the subject that occupies the con- [ultimate] good” and has “attained the peaceful clusion of “The Opening of the Eyes.” state”2—the enlightened state of a Buddha— With the passage, “I, Nichiren, am sov- evinces the following benevolent sentiments: ereign, teacher, and father and mother to “Let all [living beings] indeed be happy (and) all the people of Japan” (WND-1, 287), the secure; let them be happy-minded . . . Which- Daishonin declares that it is he who pos- ever are seen or unseen, whichever live far sesses all three virtues—sovereign, teacher or near, whether they already exist or are and parent of the Latter Day. This passage going to be, let all [living beings] be happy- also forms the basis for “The Opening of the minded . . . Just as a mother would protect Eyes” being designated as the writing that with her life her own son, her only son, so clarifies the object of devotion in terms of one should cultivate an unbounded mind the Person. [of loving-kindness] towards all beings, and While this is a passage of manifold loving-kindness towards all the world.”3 significance, let’s focus on the fact that com- In other words, those who have attained passionate action constitutes the essence of true enlightenment feel infinite compassion these three virtues. toward all living beings and the entire world.

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Without such a spirit, one cannot be called that their concern and compassion genuinely enlightened. True enlightenment are even greater than those of a father is the wellspring of inexhaustible compas- and mother who see their only child sion, and compassion is the proof of true inflicted with great suffering. [The enlightenment. Nembutsu priest] Honen, however, Nichiren took on the challenge of spread- shows not the least concern about ing this spirit of compassion in the Latter their compassion, but would tightly Day of the Law, a defiled age when people are shut the gates to the Lotus Sutra in indifferent to others’ suffering and succumb the Latter Day of the Law so that no easily into the life state of anger, constantly one would have access to it. Like a quarreling and fighting among themselves and growing ever more arrogant. The votary person who tricks a demented child of the Lotus Sutra assumes the noble role of a into throwing away a treasure, he courageous spiritual pioneer who, undaunted tries to induce people to discard the by adversity, spreads the fragrant breeze of Lotus Sutra, a shameless thing to do compassion in this dark and troubled age. indeed!

If someone is about to kill your father Infinite Encouragement and mother, shouldn’t you try to warn them? If a bad son who is insane with and Strict Refutation drink is threatening to kill his father and mother, shouldn’t you try to stop If we examine the “Treasure Tower” him? If some evil person is about to chapter of the Lotus Sutra, we set fire to the temples and pagodas, find Shakyamuni Buddha, Many shouldn’t you try to stop him? If your Treasures Buddha, and the Buddhas only child is gravely ill, shouldn’t you of the ten directions who are emana- try to cure him or her with moxibus- tions of Shakyamuni Buddha gather- tion treatment? To fail to do so is to ing together. And why? As the sutra act like those people who see but do itself says, “Each . . . has come to this not try to put a stop to the Zen and place on purpose to make certain the Nembutsu followers in Japan. [As Law will long endure.” Shakyamuni, Chang-an says,] “If one befriends Many Treasures, and the other another person but lacks the mercy to Buddhas intend to insure the future correct him, one is in fact his enemy.” propagation of the Lotus Sutra so that it can be made available to all I, Nichiren, am sovereign, teacher, and the children of the Buddha in times father and mother to all the people to come. We may surmise from this of Japan. But the men of the Tendai

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school [who do not refute mislead- from the Sutta-nipata, this benevolent good- ing teachings] are all great enemies of will of Buddhas is not only directed toward the people. [As Chang-an has noted,] everyone they encounter in their immedi- “One who rids the offender of evil ate environment but also to all imaginable is acting as his parent.” (WND-1, people unseen and unknown—encompassing 286–87) the whole of humankind and all sentient and insentient beings. This is the reality of the three thousand realms in a single moment of life demonstrated by Buddhas. In short, Buddhas are not simply enlight- Compassion is the hallmark of all Buddhas. ened to their own inherent power. They Awakened to the truth that the ultimate Law recognize the potential of all beings and con- of the universe exists within their own lives, tinually devote their energies to helping them Buddhas are aware that this Law also resides actualize that potential. “Unlock your true in the lives of all others. humanity! Awaken to your own potential!”— All people are inherently entities of this this is the fervent wish of Buddhas. Their fundamental Law, and as such have the poten- compassionate encouragement is an unend- tial to manifest the life state of Buddhahood. ing paean to the human being and a reverent When deluded by ignorance, however, people salute to life itself. fail to realize this. They are swayed by various This is also why Buddhas seek to van- phenomena and suffer as a result. quish ignorance and fundamental darkness, Recognizing that all human beings are and why they sternly denounce the arro- entities of the Mystic Law and individuals gance of those who denigrate others and do endowed with the potential for Buddhahood, not believe in life’s potential. All Buddhas’ Buddhas feel loving-kindness toward them benevolent and courageous actions for others similar to that of a mother toward her child. are infused with compassion and empathy; People’s suffering derives from their ignorance they are dedicated to relieving suffering and of the dignity of their own lives. Buddhas imparting joy, as well as encouraging positive grieve when they see such suffering and over- growth and rebuking error and wrongdoing. flow with a profound empathy that causes them to feel others’ pain and anguish as if it were their own. Tears of grief, smiles, sadness, joy—Bud- The Three Virtues dhas share all of these. They place absolute as Expounded in the trust in people and believe in their potential. They love them and have boundless affec- Lotus Sutra tion for them. Their compassion is entirely free of discrimination and extends to all. The Lotus Sutra, which is the essence of Accordingly, it is as broad and vast as the Shakyamuni’s Buddhism, is a teaching that universe. As we see in the quote I cited earlier elucidates the supreme compassion of the

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Buddha who strives to lead all people to OTT, 137). Here, “This, my land, remains enlightenment. Nichiren refers to the Lotus safe and tranquil” (LSOC, 272) corresponds Sutra as the “ultimate principle of compas- to the virtue of sovereign; “Constantly I have sion” (“On Reciting the Daimoku of the preached the Law, teaching [and] converting” Lotus Sutra,” WND-2, 235).4 In the Lotus (LSOC, 270) corresponds to the virtue of Sutra, this ultimate compassion of the Buddha teacher; and “I am the father of this world” is expounded as the three virtues—sovereign, (LSOC, 273) corresponds the virtue of parent. teacher and parent. As we can see, the meaning of the three “Simile and Parable,” the 3rd chapter, virtues is roughly the same in both the theo- which appears in the theoretical teaching retical and essential teachings of the Lotus (first half) of the Lotus Sutra contains the Sutra. Now, let’s examine the key points relat- well-known passage: “There is no safety in the ing to these passages. threefold world; / it is like a burning house” (LSOC, 105). This actual world in which we Virtue of Sovereign dwell is like a burning house; it is filled with “Now this threefold world / is all my suffering, pains and trials. The sutra explains domain.” (LSOC, 105) that the Buddha acts tirelessly to save the “This, my land, remains safe and tran- inhabitants of this perilous realm, and the quil.” (LSOC, 272) section that follows the above quote contains passages that clearly correlate with the three Virtue of Parent virtues. “Now this threefold world/ is all my “The living beings in it [this threefold domain” (LSOC, 105) represents the virtue of world] / are all my children.” (LSOC, 106) sovereign; “The living beings in it / are all my “I am the father of this world.” (LSOC, children” (LSOC, 106) indicates the virtue 273) of parent; and “I am the only person / who can rescue and protect others” (LSOC, 106) points to the virtue of teacher. Virtue of Teacher “Life Span,” the 16th chapter, which “I am the only person / who can rescue appears in the essential teaching (latter half) and protect others.” (LSOC, 106) of the Lotus Sutra, meanwhile, reveals that “Constantly I have preached the Law, Shakyamuni actually attained enlightenment teaching [and] converting.” (LSOC, 270) in the remote past5 and has been continuously in the world taking compassionate action to In the passages relating to the virtue of help all people become Buddhas. In a compila- sovereign, the Buddha says that the actual tion of Nichiren’s teachings on the Lotus Sutra, world of suffering is his domain and that it is The Record of the Orally Transmitted Teachings, inherently a safe and tranquil Buddha land. passages are cited from the jigage verse section6 This can be read as expressing the Buddha’s of the “Life Span” chapter that indicate the resolve to take personal responsibility for real- three virtues embodied by the Shakyamuni izing and protecting the peace and security of of original attainment in the remote past (see the land and the people living in it.

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In the passages referring to the virtue of Next is the virtue of parent. The suf- parent, the Buddha states that living beings ferings of the Latter Day arise from the are his children. This expresses, as I men- fundamental evil of slander of the Law. There- tioned earlier, the Buddha’s loving compassion fore, Nichiren’s pursuit of the shakubuku for all living beings and his profound empathy method of propagation—strict refutation of for their sufferings. slander of the Law—is a struggle to empa- In the passages corresponding to the thize with and to relieve people’s sufferings, virtue of teacher, the Buddha speaks of his and so corresponds to the virtue of parent. actual efforts to teach people about the Law, As I discussed in the last chapter, shakubuku lead them to the Buddha way, free them is not motivated by “a contentious heart” but from suffering and protect them from harm. by a fighting spirit to oppose evil. Accord- Expounding the Law and guiding people to ingly, shakubuku is not a manifestation of the enlightenment is the key to genuine salvation world of anger—or “the realm of the asuras,” in Buddhism. as Nichiren terms it—but of the world of bodhisattv­ a, characterized by the compassion- ate desire to free people from suffering. Lastly, the virtue of teacher derives from The Practice of the Votary of the fact that Nichiren revealed and left for the Lotus Sutra Embodies the all future humankind the great Law of Nam- myoho-renge-kyo, which opens the door to Three Virtues universal enlightenment. If shakubuku— refuting slander of the Law—is a struggle The passage “I, Nichiren, am sovereign, to relieve people’s suffering, then propagat- teacher, and father and mother to all the ing Nam-myoho-renge-kyo is a struggle to people of Japan” (WND-1, 287) clarifies that impart joy. the Daishonin’s practice as the votary of the In this way, Nichiren’s actions as the Lotus Sutra embodies the three virtues as an votary of the Lotus Sutra are themselves expression of the compassion of the Buddha compassionate actions embodying the three expounded in the Lotus Sutra. virtues. In terms of Nichiren’s practice, his efforts to establish the correct teaching in order to bring peace and security to the land correspond to the virtue of sovereign. All People Can Practice He may also be said to possess this virtue, Compassion which is characterized by a commitment to protect and save all humankind, because of It is vital to note that Nichiren Daishonin his far-reaching vision for the widespread did not simply manifest these three compas- propagation of the Mystic Law throughout sionate virtues and work to save all living the entire world and for the westward trans- beings in the evil age of the Latter Day, mission of Buddhism.7 he also established shakubuku and chanting

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Nam-myoho-renge-kyo as a concrete prac- previously suffered. This means that another tice so that all people could lead lives with Buddha would have to appear and once compassion for others. In other words, he not more help guide people to enlightenment. An only lived a compassionate life himself but alternative scenario is that people might put also showed the way for all people to do so. their faith in an imagined Buddha dwelling in We may interpret this as being the true reason some pure land far removed from this world Nichiren is regarded as the Buddha of the and aspire to be reborn there. If such cycles Latter Day of the Law. continue repeatedly, it will be impossible to President Toda explained the significance transform the real world of the Latter Day of of Nichiren’s appearance in the world as fol- the Law. lows: “As human beings, it’s normal that we The fundamental error here is thinking find it difficult to embark on a life of conscious that only a special Buddha can serve as a compassion. That’s where the importance of compassionate liberator of human suffering. Nichiren’s appearance comes in. The Latter To accept this belief shows a failure to grasp Day of the Law is an age when evil people the true significance of Shakyamuni Buddha abound and when acts of compassion are entrusting the Bodhisattvas of the Earth with desperately needed. The reality, however, is the mission of widespread propagation— that the world is lacking in compassion to the kosen-rufu—in the Latter Day of the Law. extreme. Even if the inherent essence of our If the idea of a fixed relationship between an lives is compassion, we cannot become truly absolute savior and practitioners who need happy as human beings unless we cultivate saving takes hold, then it will be impossible to the wisdom of the Buddha. Cultivating the create a world of mutual compassion, which is wisdom of the Buddha and living with true the goal of Buddhism. Essential to truly free- compassion is the key to all happiness. This ing people from suffering in this cold, cruel wisdom is gained only through faith. We need Latter Day is the appearance of a votary of to bear this deeply in mind.”8 the Lotus Sutra who inherits the three virtues It is far from easy for ordinary people of of the Buddha, along with countless similar the Latter Day to live with compassion. But votaries—agents and practitioners of com- unless a way can be established for them to passion—who unite their efforts around the do so, the original purpose of Buddhism will central votary. never be accomplished. In this case, leading In “The Opening of the Eyes,” imme- people to enlightenment in this polluted diately before declaring that he possesses the age could only be achieved by a Buddha virtues of sovereign, teacher and parent in the of outstanding compassion appearing from Latter Day of the Law, Nichiren indicates that time to time to save people weary from suf- shakubuku is the correct method of propaga- fering. With this kind of sporadic salvation, tion in a country like Japan that is filled with however, subsequent generations after the people of perverse views who slander the Buddha’s passing would gradually forget the Law,9 and he enjoins his followers to pursue benefit of the Buddha’s teaching and succumb the same course of practice as he. His true once more to the malaise from which they intent here is to teach that, by dedicating

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ourselves to the practice of shakubuku, each by and allow such destruction to take place. of us can come to embody compassion and The presence of the second group is the root then spread that compassion throughout cause of the ills of the Latter Day of the Law. the world. Nichiren indicates that ordinary Such irresponsible, passive bystanders create people, through the function of compassion, a climate where destroyers of the Law can can form positive connections with others. flourish. Since it should be their mission to Certainly, it’s difficult for us ordinary safeguard the correct teaching, the offense of people to readily bring forth compassion, but these people is actually greater than that of we can summon courage instead. When we those who actively seek to destroy the Law. courageously practice and spread the Law of Hence, in the closing section of “The compassion, those very efforts are equivalent Opening of the Eyes,” immediately after his to our having taken compassionate action. statement on the three virtues, the Daisho- And such efforts will naturally lead to the nin denounces the Japanese Tendai school,10 development of infinite, positive human rela- saying, “The men of the Tendai school [who tionships based on compassion, spreading do not refute misleading teachings] are all from one person to another. Our challenge great enemies of the people” (WND-1, 287). lies in infusing the realm of fundamental Because their school was originally based on darkness with the warm, life-affirming current the Lotus Sutra, they ought to have spread of compassion and working dauntlessly to that sutra’s message and ideals for the welfare create a world where people have compassion and happiness of the people and stood up to for one another based on the Buddhist teach- refute the erroneous teachings of the Nem- ing of dependent origination—the principle butsu priest Honen and others. Instead, they of the interconnection of all things. By doing chose to curry favor with those in positions so, we carry on the legacy of Buddhism that of status and authority. Nichiren reprimands originates from Shakyamuni and can further such followers of the Tendai school, call- build on it into the future. ing them “great enemies” of all the people of Japan. This refutation lies at the heart of Nichiren’s religious revolution. Safeguarding the World of In modern times, the Nichiren Shoshu priesthood should have risen into action Compassion of the Lotus Sutra to defend Nichiren Buddhism when it was threatened by the militarist authorities during The Latter Day of the Law is characterized World War II. Instead, they acquiesced to the by the appearance of evil people who func- forces of slander and even tried to oust and tion to undermine this compassionate world disassociate itself from our first Soka Gakkai of the Lotus Sutra. These evil people include president, Tsunesaburo Makiguchi, who had not only those who actively seek to destroy stood up to protect the correct teaching. Buddhism but also individuals who, though Nichiren Shoshu priests are the spiritual they ought to protect and perpetuate the cor- descendants of the “great enemies” of Nichi- rect teaching of the Lotus Sutra, stand idly ren’s time and deserve to be condemned as

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such. Those passive, self-serving bystanders people mired in the depths of suffering and gave birth to the corrupt and erroneous priest- to constructing a peaceful society in which all hood of Nichiren Shoshu that is today trying people—most especially, mothers and chil- to destroy kosen-rufu. dren—can live in peace and security. Today, By rigorously denouncing slander of the our movement has grown into a broad and Law, a genuine revolution in the realm of deep river that flows throughout the world. Buddhism can be achieved. If we undertake I am confident that President Makiguchi and such a struggle, we are sure to be attacked and President Toda would rejoice at the valiant, maligned by those seeking to block change. compassionate actions of all our devoted Our first and second presidents, Tsunesaburo members. And I have no doubt that Nichiren, Makiguchi and Josei Toda, however, regarded too, would praise the unceasing acts of com- it as an honor to be criticized by such people. passion our intrepid Bodhisattvas of the Earth As our eternal mentors, President Maki- perform daily in every land. guchi and President Toda forever hold high The Soka Gakkai organization embodies the banner of Soka. Today, as we have just the Buddha’s compassion. Taking pride in the celebrated the Soka Gakkai’s seventy-fifth fact that it is the legitimate heir to the virtues anniversary [2005], countless noble ordinary of sovereign, teacher and parent—with the people called forth by these great leaders of the mission to transform the world’s destiny in Bodhisattvas of the Earth are illuminating the these increasingly dark times—let us con- world with the brilliant light of compassion. struct a century of Soka with our sights set on We who embrace Nichiren Buddhism are the Soka Gakkai’s one hundredth anniversary dedicated to igniting hope in the hearts of in the year 2030.

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The Sovereign, Teacher and Parent of the Buddhism of Sowing of the Latter Day of the Law, Part 2

I, Nichiren, am sovereign, teacher, slander of the Law arising from ignorance, to and father and mother to all the awaken them to faith in the Mystic Law and people of Japan. (WND-1, 287) guide them toward enlightenment by reveal- ing and propagating Nam-myoho-renge-kyo. Finally, the “virtue of sovereign” can be found in the votary’s deep sense of responsibil- n the previous chapter, we discussed the ity for the peace and security of all people Ipassage above—which forms the conclu- demonstrated in his wish for the widespread sion reached by Nichiren Daishonin in “The propagation of the Law throughout the entire Opening of the Eyes”—and delved into the world—that is, for worldwide kosen-rufu— profound meaning of the three virtues—sov- and the establishment of the correct teaching ereign, teacher and parent—of the Buddhism for the peace of the land. of sowing of the Latter Day of the Law from Nichiren’s treatise “On Repaying Debts the perspective of compassion. The main of Gratitude” contains a well-known passage point of that discussion was that the three vir- that clearly expresses the three virtues embod- tues reside in the compassionate action of the ied by the votary of the Lotus Sutra in the votary of the Lotus Sutra in the Latter Day. Latter Day—the three virtues embodied by In other words, the “virtue of parent” Nichiren: “If Nichiren’s compassion is truly can be found in the efforts of the votary who, great and encompassing, Nam-myoho-renge- having empathy for people’s suffering and kyo will spread for ten thousand years and cherishing their limitless potential, actively more, for all eternity, for it has the beneficial strives to propagate the Mystic Law while power to open the blind eyes of every living enduring intense opposition and persecution. being in the country of Japan, and it blocks The “virtue of teacher” can be found in the off the road that leads to the hell of incessant votary’s struggle to bring an end to people’s suffering” (WND-1, 736).

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To save the people of Japan in his day, of sowing, which opens the path to enlighten- who had succumbed to the grave illness ment for all people into the eternal future of of slander arising from ignorance, Nichiren the Latter Day of the Law. propagated Nam-myoho-renge-kyo, the ulti- mate Law that has the power to awaken and bring forth the inherent Buddha nature of all The Transformative Power of humankind. Whether it be in revealing the ultimate the Buddhism of Sowing Law or in waging a selfless struggle to propa- gate it, Nichiren’s dedicated efforts were all Taking up the challenge of leading human- an expression of his “great and encompassing ity to enlightenment in the defiled age of the compassion” aimed at freeing people of the Latter Day of the Law, Nichiren urged people Latter Day from suffering on the most funda- to cultivate their inherent Buddha nature. By mental level. doing so, he opened the way to fundamentally “Great and encompassing compassion” transforming the times and people’s lives. corresponds to the “virtue of parent.” “Open- All suffering ultimately stems from not ing the blind eyes of all living beings”—blind being aware of the Law or from a fail- in terms of their slander of the Law aris- ure to believe in it even after encountering ing from ignorance—corresponds to the it—conditions that arise from fundamental “virtue of teacher.” And “blocking off the ignorance and delusion. The enlightenment road that leads to the hell of incessant suffer- of the Buddha transforms this ignorance ing”—in other words, protecting not only the and delusion into wisdom. This does not people of Japan of his day but all humankind mean eradicating earthly desires but rather throughout the Latter Day by propagat- conquering, by means of faith, the ignorance ing Nam-myoho-renge-kyo and cultivating or fundamental darkness that is the source people’s Buddha nature—corresponds to the of earthly desires. As a result, wisdom shines “virtue of sovereign.” forth and an inner transformation to the life Thus, the virtues of sovereign, teacher state of Buddhahood is realized. This potential and parent embodied by Nichiren may be to instantly transform ignorance into wisdom, considered virtues endowed in the struggle just like the Buddha, is our Buddha nature. to reveal and propagate Nam-myoho-renge- All life inherently possesses this nature. kyo as the seed of Buddhahood that activates Nichiren named the Buddha nature the Buddha nature in the lives of all human inherent in all life Nam-myoho-renge-kyo. beings. These are also referred to as the three And he established the means whereby all virtues of the Buddhism of sowing. people can attain Buddhahood in this life- In that sense, the passages in “The Open- time through believing in and chanting ing of the Eyes” and “On Repaying Debts of Nam-myoho-renge-kyo—a process whereby Gratitude” where Nichiren declares that he we can change darkness into light, earthly possesses the three virtues may be viewed as desires into enlightenment, and achieve an referring to the establishment of the Buddhism unsurpassed state of life overflowing with

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benefit. That is the foundation of Nichiren It is wrong, however, to interpret this to Buddhism. mean that the seed of Buddhahood does not After declaring the establishment of exist in people’s lives unless it is first planted his teaching, Nichiren made the practice of there by the Buddha. The truth is that the chanting Nam-myoho-renge-kyo the basis for Buddha nature already and eternally exists the enlightenment of people in the Latter Day in people’s lives. But since it is activated and and gave his life to pursuing the great path of nurtured into the life state of Buddhahood propagating the Mystic Law of Nam-myoho- through the teaching of the Buddha, it seems renge-kyo. as if the seed of Buddhahood is planted Something that we must not overlook is by the Buddha. Accordingly, “the seed of that manifesting the world of Buddhahood in Buddhahood” in some cases refers to the our lives entails an inner struggle to defeat, Buddha nature inherent in people’s lives, by means of faith, our fundamental ignorance and in others indicates the teaching of the of Buddhahood’s universality. That is why Buddha, which has the power to activate the Nichiren, in emphasizing the importance of Buddha nature. chanting Nam-myoho-renge-kyo, also strictly Nichiren cites the Lotus Sutra passage, warns that if we think Nam-myoho-renge-kyo “The seeds of Buddhahood sprout as a result exists outside ourselves, we are not embracing of conditions, and for this reason they [the the Mystic Law (see “On Attaining Buddha- Buddhas] preach the single vehicle” (“The hood in This Lifetime,” WND-1, 3). Properties of Rice,” WND-1, 1117; see LSOC, This inner transformation from ignorance 75). The lives of all people are originally to faith in the depths of our lives is the very endowed with the Buddha nature—the “cause” heart of Nichiren Buddhism. As we develop for attaining Buddhahood. The condition that unshakable conviction in the Mystic Law, our activates the Buddha nature is the “single inherent Buddha nature is activated and the vehicle”—the Lotus Sutra, or, in the Latter Day life state of the Buddha powerfully manifests. of the Law, Nam-myoho-renge-kyo. On the other hand, when we lack confidence and give in to disbelief, our Buddha nature falls dormant, and our lives, at that moment, become shrouded in darkness. Opening the Way to the “Sowing the seed of Buddhahood” is a Enlightenment of All People figurative expression for activating the Buddha nature. In “The Essentials for Attaining Bud- in the Latter Day dhahood,” Nichiren explains this very simply, saying, “The Lotus Sutra is like the seed, the What “sowing the seeds of Buddhahood” Buddha like the sower, and the people like the actually means is to teach people to embrace field” (WND-1, 748). After the seed has been faith in the Mystic Law, conquering ignorance planted by the sower, people can then bring and illuminating their lives with the light of forth great fruit in the field of their heart— wisdom. The profound inner transformation they themselves gain the fruit of Buddhahood. that results in the depths of people’s lives

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activates their Buddha nature, bringing forth virtues of the Buddhism of sowing in the their potential for Buddhahood from within. Latter Day—in other words, we regard him as In “On Attaining Buddhahood in This the Buddha of the Latter Day of the Law. The Lifetime,” Nichiren writes: “If the minds of Buddhism of sowing is the sole teaching that living beings are impure, their land is also enables ordinary people of the Latter Day to impure, but if their minds are pure, so is their attain Buddhahood. land. There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds. It is the same with a Buddha and an ordinary being. When The Eternity and Universality deluded, one is called an ordinary being, but of the Three Virtues of the when enlightened, one is called a Buddha” (WND-1, 4). Buddhism of Sowing When the seeds of Buddhahood are planted in this way, people’s hearts can be If Nichiren’s compassion is truly instantly transformed from delusion to enlight- great and encompassing, Nam-myoho- enment. To illustrate, as long as heavy clouds renge-kyo will spread for ten thou- block the sunlight, the land will be dark, sand years and more, for all eternity, but once the clouds clear and the sun shines for it has the beneficial power to open through, the land will be instantly illuminated. the blind eyes of every living being in The land itself has not changed. Rather, a the country of Japan, and it blocks place that had been submerged in deep dark- off the road that leads to the hell of ness is transformed into a bright land of hope. incessant suffering. (“On Repaying As Nichiren indicates when he speaks Debts of Gratitude,” WND-1, 736) of “a lantern lighting up a place that has been dark for a hundred, a thousand, or ten thousand years” (“The One Essential Phrase,” WND-1, 923), even a cave that has been pitch dark for incalculable eons can be sud- The passage above from “On Repaying Debts denly illuminated. This is analogous to the of Gratitude,” which I also cited earlier, power of sowing the seeds of Buddhahood of suggests that the three virtues embodied by the Mystic Law. Nichiren Daishonin will shine on in the eter- When we light a lamp amid the dark- nal transmission of Nam-myoho-renge-kyo. ness of ignorance, the darkness immediately The eternity of the three virtues derives disappears. It is instantly transformed. This from the universality of Nam-myoho-renge- is Nichiren Buddhism—the Buddhism of kyo, but the universality of the Law alone sowing. Nichiren is the “lord of teachings,” does not assure its eternal perpetuation. the Buddha who chants Nam-myoho-renge- Another indispensable element is people who kyo, the core doctrine of this Buddhism. We strive to propagate the Law. Through people’s therefore regard him as possessing the three tenacious, committed efforts, the universality

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of the Law shines and the Law itself spreads. The Three Virtues of Nichiren This is as Nichiren indicates when he says: “The Law does not spread by itself; because Live On in the SGI people propagate it, both the people and the Law are worthy of respect” (GZ, 856). November 2005 marked the auspicious Nichiren’s conduct naturally shines with seventy-fifth anniversary of the Soka Gakkai’s the three virtues because he waged a great founding. From the time of the first president, struggle, based on his profound compassion for Tsunesaburo Makiguchi, the Soka Gakkai has all humankind, to ensure that the Law would cherished deep conviction in the potential of be transmitted on into the eternal future. the Buddhism of sowing, translating it into In the age after Nichiren’s passing, the action and widely sharing it with others. This teaching that “both the people and the Law is nothing short of extraordinary, given that are worthy of respect” is given true meaning many of the established Buddhist schools when disciples propagate the Law with the in Japan have devolved into purveyors of spirit of faith of “not begrudging one’s life” “funeral Buddhism” and are largely preoc- exactly as Nichiren instructs. When disciples cupied with abstract theory unrelated to daily in a defiled age devote themselves to spread- life, a trend that only highlights their limita- ing the Law with the spirit of the oneness of tions and ineffectiveness. mentor and disciple, Nichiren’s three virtues President Makiguchi called on Soka Gakkai will also shine forth in their lives. At the same members to joyfully practice the correct teach- time, Nam-myoho-renge-kyo, the Law that ing of Buddhism as a guide to daily life, as a they spread, manifests its original power to principle of value creation. And he encouraged activate the Buddha nature in others’ lives. them to share it with others. He insightfully As a result, those who embrace faith in the captured the essence of the Buddhism of Mystic Law gain the immeasurable benefit of sowing in these words: “The greatest [sense attaining Buddhahood in this lifetime. of purpose] is one where, while remaining Further, when the river of kosen-rufu conscious of our own selves, we strive to base broadly expands in tandem with this propaga- our lives on faith in the Law of the universe tion in which “both the people and the Law are that spans infinite time and space and to live worthy of respect,” the power of Nam-myoho- in harmony with that Law. A life of the highest renge-kyo that activates the Buddha nature will value that is guided by this supreme sense of come to fill the land and spread throughout the purpose—in other words, a life of unsurpassed world, becoming a force that can change the happiness—is so lived that one may bask in times. In other words, when the true Law of benefit that is shared by all humankind . . . It Nam-myoho-renge-kyo is combined with the would be impossible to have this supreme sense dedicated efforts of practitioners who uphold of purpose without encountering the Lotus steadfast faith, then Nichiren’s virtues of sover- Sutra. That is perhaps what is meant by ‘open- eign, teacher and parent will bring rich benefit ing the eyes’ in Buddhism.”1 to flow throughout the ten thousand years and President Makiguchi asserted that the more of the Latter Day. purpose of the Lotus Sutra teachings is for

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us to lead lives of the highest value creation of the Buddhism of sowing. I have been shar- by fusing our lives with the Mystic Law, the ing this message through the philosophy of fundamental law of the universe. human revolution—which is based on the The second Soka Gakkai president, Josei conviction that “a great human revolution Toda, while in prison for his opposition to in just a single individual will help achieve Japanese militarism during World War II, had a change in the destiny of a nation and fur- an experience in which he realized that “the ther, will enable a change in the destiny of all Buddha is life itself” and awakened to his humankind.”2 identity as a Bodhisattva of the Earth. Advocat- Many eminent scholars I have spoken ing the idea of “human revolution,” Mr. Toda with, such as the British historian Arnold stood up to wage a fierce struggle for kosen- J. Toynbee, the French art historian René rufu, vowing to expand the Soka Gakkai’s Huyghe, and Austrian thinker and propo- membership to 750,000 households. President nent of European unification Count Richard Toda also had a profound understanding of the Coudenhove-Kalergi, have expressed deep essence of the Buddhism of sowing. concord with the idea of human revolution. Nichiren Buddhism is a teaching of ulti- Also, through our discussions, Aurélio mate humanism. I am ever more convinced Peccei, co-founder of the global think tank that this humanism—rooted in a belief in Club of Rome and fighter in the Italian people’s fundamental capacity for change, antifascist underground during World War which lies at the heart of the Buddhism of II, came to rephrase what he had previ- sowing—is exactly the kind of humanism the ously termed humanistic revolution as human world now needs. It is not going too far to revolution. He said that this revolution in the say that the movement for peace, culture and hearts and minds of human beings “alone can education that we are promoting is an expres- help us understand that . . . we must now sion of this Buddhist humanism. shoulder, for the first time, long-term global Some thirty years have passed since I responsibilities and strive to leave to coming began to earnestly engage the world’s leading generations a more livable planet and a more intellectuals in dialogue across civilizations. In governable society.”3 these discussions, it has always been my aim The age has arrived when people through- to transcend differences of culture, religion out the world yearn for Nichiren’s humanistic and ideology and to focus instead on the basic Buddhist teachings. Indeed, the time has come common denominator of the human being. I for each of us to demonstrate the illuminating have sought to deepen mutual understanding power of the three virtues of the Buddhism of by expressing the humanistic ideals of Nichi- sowing that can activate the Buddha nature of ren Buddhism through the concept of human all humankind. Our network for kosen-rufu revolution. now encompasses the entire globe, and people Everything depends on human beings. everywhere will be watching our spirited When people change for the better, thereby efforts in this endeavor, as we set our sights inspiring fresh hope, the world will also toward our next brilliant milestone, the Soka change for the better. That is the cornerstone Gakkai’s one hundredth anniversary in 2030.

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Enjoying Infi nite Benefi t Throughout Eternity—The Boundless Joy of a Life of Unceasing Challenge Based on the Mystic Law

hat is the true benefit of faith? It is to also for radically changing the orientation Wadvance on the path of indestructible of our lives across the three existences— happiness across the three existences—past, from transmigration grounded in ignorance present and future. It is to construct in this (fundamental darkness) to transmigration lifetime the correct path of life that will guide grounded in the Dharma nature (enlighten- us into eternity throughout the unending ment). Consequently, when we firmly solidify cycle of birth and death. This path is also our fighting spirit, the great hardships we the sure road to victory in the battle against encounter become a source of great joy. negativity, both within and without. Unless This chapter will examine the final section we actively challenge negative forces, we of “The Opening of the Eyes.” In the follow- cannot realize lives of eternal happiness. If ing passage, which constitutes the closing lines, we run away from this struggle, we will end Nichiren Daishonin reveals his state of infinite up wandering forever in the darkness of joy to his followers, who were themselves ignorance and illusion. If we give in to fear, undergoing bitter obstacles: “For what I have obstacles and hindrances will only increase. If done, I have been condemned to exile, but it is we are cowardly, the workings of negative and a small suffering to undergo in this present life destructive forces will eat away at our lives. and not one worth lamenting. In future lives I It is vital that our fighting spirit is fueled will enjoy immense happiness, a thought that by strong faith—or confidence—in our prac- gives me great joy” (WND-1, 287). tice of the Mystic Law so that we can break Nichiren indicates that the spiritual state through ignorance and illusion and defeat he has attained through battling unrelenting obstacles and devilish functions. Not only persecutions as the votary of the Lotus Sutra is this the driving force for changing poison is one of great joy transcending the bounds of into medicine in our present existence but life and death. In this passage, we can sense

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his fervent wish to convey this profound, three schools of the south and seven everlasting benefit to his embattled followers schools of the north, and Tokuitsu [of in Kamakura. the Dharma Characteristics school] We of the SGI have taken faith in Nichi- of Japan criticized him for using his ren Buddhism in order to become happy and three-inch tongue to try to destroy lead better lives, and we have learned about the the five-foot body of the Buddha. The importance of kosen-rufu as the way to realize Great Teacher Dengyo was dispar- happiness and peace for ourselves and others. aged by the priests of Nara, who said, Nichiren teaches that the ultimate goal of faith lies in attaining the same kind of immense “Saicho has never been to the capi- and eternally indestructible happiness that he tal of T’ang China!” But all of these himself has secured through overcoming enor- abuses were incurred because of the mous hardships and obstacles. Lotus Sutra, and they are therefore no shame to the men who suffered them. To be praised by fools—that is the Those Lacking a Desire for greatest shame. Now that I, Nichiren, have incurred the wrath of the authori- the Way Become Mired in the ties, the priests of the Tendai and True Sufferings of Birth and Death Word schools are no doubt delighted. They are strange and shameless men. I, Nichiren, am sovereign, teacher, and father and mother to all the people Shakyamuni Buddha appeared in of Japan. But the men of the Tendai the saha world, Kumarajiva jour- school [who do not refute mislead- neyed to the Ch’in dynasty in China, ing teachings] are all great enemies of and Dengyo likewise went to China the people. [As Chang-an has noted,] [all for the sake of the Lotus Sutra]. “One who rids the offender of evil is and Aryasimha sacrificed acting as his parent.” their bodies. Bodhisattva Medicine King burned his arms as an offering, One who has not conceived a desire and Prince Jogu stripped off the skin for the way can never free oneself on his hand [and copied the sutra from the sufferings of birth and on it]. Shakyamuni, when he was a death. Shakyamuni Buddha, the lord bodhisattva, sold his flesh to make of teachings, was cursed by all the offerings, and another time, when he followers of non-Buddhist teachings was a bodhisattva named the ascetic and labeled as a man of great evil. Aspiration for the Law, he used one The Great Teacher T’ien-t’ai was of his bones as a pen [to write down regarded with intense enmity by the the Buddha’s teaching].

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T’ien-t’ai has said that “the method for the Buddha way cannot hope to free chosen should be that which accords themselves from the sufferings of birth and with the time.” The propagation of death (see WND-1, 287). In other words, the Buddhist teachings should follow the priests of the Tendai school had forgotten the time. For what I have done, I the spirit to fight against evil. When the time have been condemned to exile, but came to take a stand, they failed to do so. Those who call themselves practitioners but it is a small suffering to undergo in have no seeking spirit toward Buddhism are this present life and not one worth nothing but imposters and frauds; they are lamenting. In future lives I will enjoy pseudo-Buddhists. immense happiness, a thought that The Tendai school, in whose halls of learn- gives me great joy. (WND-1, 287) ing Nichiren had also studied in his youth, could be described as the leading Buddhist school in Japan at the time. Yet, no matter how magnificent its temples or how actively it Many people questioned and criticized engaged in scholarship, religious ceremonies or Nichiren Daishonin’s insistence on practic- prayers, it could not be said to uphold the cor- ing shakubuku—the method of propagation rect teaching of Buddhism if it failed to inspire through rebuking slander of the Law, a great ordinary people to embrace faith that would affront to Buddhism—saying to the effect: lead to genuine enlightenment. “Doesn’t shakubuku only lead to harsh per- Furthermore, even though they pro- secution, without bringing any advantage?” fessed belief in the teachings of the Lotus In response, in “The Opening of the Eyes,” Sutra—the underlying spirit of which is to Nichiren explains that compassion is what enable all people to attain Buddhahood—the motivates the votary of the Lotus Sutra in practitioners of the Tendai school not only his efforts to denounce evil and refute the failed to denounce misleading teachings that error of slander, citing the words of the Great obstructed people from attaining enlighten- Teacher Chang-an of China, “One who rids ment, but some among their ranks also joined the offender of evil is acting as his parent” in ridiculing and attacking Nichiren, who was (WND-1, 287). Based on this spirit of com- doing his utmost to propagate the Lotus Sutra. passion, Nichiren declares himself to be the This is why Nichiren sternly rebukes them, sovereign, teacher and parent of the Bud- going so far as to call them “great enemies” of dhism of sowing of the Latter Day of the Law. all the people of Japan. He declares that such Nichiren castigates the priests of the individuals, bereft of any desire to seek the Tendai school of his day who, in stark contrast Buddha way, cannot possibly free themselves to his own lofty commitment to protect the from the sufferings of birth and death. Law, allowed slander of the Lotus Sutra to go In contrast, Nichiren is dedicated to unchallenged, even while supposedly basing actively refuting slander of the Law. He themselves on that teaching. He pronounces declares that the momentous persecutions he that those who have not conceived a desire is now undergoing as a result of those efforts

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are merely a minor suffering to be borne in Nichiren Daishonin as follows: “Buddhahood this life, and that he feels tremendous joy is a state of absolute happiness. A state of being in the knowledge that he will experience that at each moment is like a translucent ocean immense happiness throughout countless or a cloudless sky, utterly invincible and fear- future lifetimes. less—this is how I perceive the Daishonin’s When we come to savor this great joy in state of life during his exile on Sado.”1 the depths of our beings, the four sufferings— When we are in this state of absolute birth, aging, sickness and death—are imbued happiness, all struggles are pervaded with joy, with the fragrance of the four noble virtues— just as the sutra indicates when it says, “living eternity, happiness, true self and purity. beings enjoy themselves at ease” (LSOC, Nichiren also writes: “I do not regret 272). In fact, when we read the various let- meeting with such great persecutions as the ters Nichiren composed while on Sado, we votary of the Lotus Sutra. However many find that even when faced with such extreme times I were to repeat the cycle of birth and circumstances that he is prompted to say, death, no life could be as fortunate as this. [If “The chances are one in ten thousand that I not for these troubles,] I might have remained will survive” (“On the Buddha’s Prophecy,” in the three or four evil paths. But now, to my WND-1, 402), he repeatedly expresses his great joy, I am sure to sever the cycle of the joy at having read the sutra with his life and sufferings of birth and death, and attain the having gained the fruit of Buddhahood. fruit of Buddhahood” (“Earthly Desires Are He writes for example: “When our prayers Enlightenment,” WND-1, 317). for Buddhahood are answered and we are dwelling in the true land of Tranquil Light . . . we will experience the boundless joy of the Law” (“On Practicing the Buddha’s Teachings,” Buddhahood: A Life State in WND-1, 395); “What fortune is mine . . .! Which Struggles Themselves How delighted I am . . .!” (“On the Buddha’s Prophecy,” WND-1, 402); ”It is indeed a Are a Source of Joy matter of joy that my situation perfectly fits the sutra passage that reads, ‘Again and again Genuine, wholehearted struggles in the realm we will be banished.’ How delightful! How of faith abound with joy. Those who battle gratifying!” (“The Joy of Fulfilling the Sutra tenaciously against obstacles and negative Teachings,” WND-2, 463); “We have cause functions can polish themselves and attain to be joyful in both body and mind!” (“Reply an expansive state of life. The Nirvana Sutra to Sairen-bo,” WND-1, 312); “There can be says that those who continually exert them- none who overflow with joy as we do” (“Reply selves for the sake of Buddhism can attain a to Sairen-bo,” WND-1, 313); and “I feel “diamond-like body.” immeasurable delight” (“The True Aspect of Josei Toda, the second Soka Gakkai presi- All Phenomena,” WND-1, 386). dent, once described the state of life of the These joyous exclamations underscore Buddha of the Latter Day demonstrated by just how great is the benefit of “having

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attained the fruit of Buddhahood, the eter- This is clear from the following well- nally inherent three bodies [of the Buddha]”2 known passage in Nichiren’s writing “On (“Letter to Gijo-bo,” WND-1, 390). Attaining Buddhahood in This Lifetime”: Buddhism teaches that life is eternal, “A mind now clouded by the illusions of extending throughout the three existences— the innate darkness of life is like a tarnished past, present and future. While it may be mirror, but when polished, it is sure to possible to attain a certain degree of hap- become like a clear mirror, reflecting the piness and fulfillment in this life merely as essential nature of phenomena and the true a result of one’s fortune or good circum- aspect of reality. Arouse deep faith, and dili- stances, this alone is not enough to free gently polish your mirror day and night. How one from the sufferings of birth and death. should you polish it? Only by chanting Nam- Only a religious philosophy that truly has myoho-renge-kyo” (WND-1, 4). the power to lead people to enlightenment Any position, honor or wealth we may can serve as the means for achieving peace gain we will possess only during our present and security eternally throughout the three existence. But the unshakable state of life existences. we develop through faith in the Mystic Law Our lives are endowed with both igno- represents our greatest spiritual treasure and rance (fundamental darkness) and the manifests the eternity of Myoho-renge-kyo. Dharma nature (enlightenment) from the Through faith, we can establish an invin- beginningless past. When our lives are domi- cible state of being that enables us to fight on nated by ignorance, we are destined to wander undaunted whenever or whatever the occasion. from darkness into darkness in lifetime after Those who have forged such an imper- lifetime, ultimately falling into the three evil turbable spirit to fight continually can live paths. The greatest significance of encounter- confidently, recognizing that birth and death ing Nichiren Buddhism in this lifetime is are an innate part of life. This awareness that that it enables us to break free of the accursed our lives are eternal over the three existences chains of this negative cycle. doesn’t mean, however, we can somehow see, Chanting Nam-myoho-renge-kyo is an with telescopic vision, specific scenes or events activity whereby, through faith, we align our from our past or future existences. Those who lives with Myoho-renge-kyo—the essential continue making efforts for the sake of Bud- nature of phenomena, or Dharma nature; it is dhism are awakened in the depths of their a struggle to dispel the darkness of ignorance beings to the eternal and indestructible nature and illusion and bring forth our enlightened of their lives. Those who have valiantly carried nature. Our efforts each day to chant Nam- out the struggle of compassion to refute error myoho-renge-kyo and advance kosen-rufu and proclaim the true in this lifetime know solidify within us the fundamental struggle that they can rejoin that great struggle once to defeat negative functions and imbue our more in their next existence. lives with the Mystic Law; they are the means There is absolutely no doubt that Soka by which we forge and polish ourselves at the Gakkai members who have devoted long years deepest level. to the noble struggle for the happiness of their

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friends and fellow members and the peace that Buddhas possess. Ultimately, without an and security of society have already solidified, indomitable fighting spirit, it is not possible deep inside, their inherently enlightened state to gain this immense benefit of eternally inde- of life. They apprehend the eternity of their structible joy. lives intuitively through their own experience, The Soka Gakkai’s brilliant seventy-five- even if they cannot explain it in words. That year history has been one of enabling countless is, through chanting Nam-myoho-renge-kyo ordinary people to attain Buddhahood in come what may, they gain a powerful sense their present form. This triumphant legacy of self-reliance, a resolute stand-alone spirit. will shine forever in the annals of Buddhism. With the Gohonzon as their anchor, they are undeterred in the face of problems and summon forth the courage and wisdom to To Be Praised by Fools Is challenge their situations. With a deep sense of appreciation toward all with whom they have a the Greatest Shame connection, they excel in imparting assurance and peace of mind. Calmly surmounting the At the end of “The Opening of the Eyes,” sufferings of sickness, aging and death, and Nichiren Daishonin, from the vantage of his with a vow to be reborn in the beautiful realm towering state of life, reassures his followers of the Soka Gakkai in their next existence to that there is no reason to be troubled by work once more for kosen-rufu, they can con- the defamatory attacks of adherents of other clude their lives of mission in this world with schools. Those who practice the Lotus Sutra as great joy. I do not think I am alone in seeing it teaches will invariably be cursed and spoken the Buddha’s eternal spirit of unflagging chal- ill of (see LSOC, 232). But this is in fact the lenge in our fellow members who bring their highest possible honor. “To be praised by lives to such a magnificent close. fools—that is the greatest shame” (WND-1, These courageous Bodhisattvas of the 287), declares Nichiren. Accordingly, there is Earth, champions of kosen-rufu, have estab- no worse disgrace than being lauded by igno- lished a state of absolute freedom across past, rant people who follow every whim of public present and future, based on the Mystic Law opinion. This was a conviction shared by that permeates the life of the universe, as Tsunesaburo Makiguchi and Josei Toda, the described by the passage, “Passing through Soka Gakkai’s first and second presidents, and the round of births and deaths, one makes it is also one that I have embraced, as their one’s way on the land of the Dharma nature, successor and third president. or enlightenment, that is inherent within As Buddhists, what matters most is not oneself” (OTT, 52). This describes the truly how we are judged by society, but whether eternal life span of the Buddha. The Japa- we are actively waging a struggle to spread the nese term for life span is juryo, which the correct teaching of Buddhism in a manner Daishonin explains literally means “an overall that accords with the time. reckoning” (OTT, 123)—in other words, an In the passage from “The Opening of overall reckoning of the immeasurable benefit the Eyes” that we are studying, Nichiren

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explains the way various practitioners devoted has derived from his struggle as the votary of themselves to Buddhism at different times: the Lotus Sutra. Shakyamuni, who began expounding the Law in this strife-filled saha world; Kumarajiva,3 who traveled from Central Asia to China to translate Buddhist sutras; the Great Teacher A Movement “Opening the Dengyo of Japan, who went to China in Eyes” of People Around pursuit of the correct teaching; Bodhisattva Aryadeva and the Venerable Aryasimha, who the Globe sacrificed their lives to protect Buddhism; It is evident that Nichiren Daishonin was Bodhisattva Medicine King,4 who burned his trying to convey to his followers, who were arms as an offering; Prince Jogu (also known then facing various persecutions in Kamakura, as Prince Shotoku),5 who stripped off the skin of his hand to copy the sutra on it; Shakya- the vast and towering state of life he had muni in a previous existence as a bodhisattva,6 attained. By describing his own imperturbable who sold his own flesh to make offerings to spirit, he undoubtedly sought to encourage the sutra; and Aspiration for the Law,7 another them from the depths of his being, reassuring incarnation of Shakyamuni, who used one of them to the effect: “You don’t have anything his bones as a pen to write down the teaching to worry about! We can become eternal vic- (see WND-1, 287). tors. My disciples, follow my example!” Here While the form of practice in each of we find the true meaning of “opening the these cases is different, they are all actions eyes,” through which Nichiren sought to free that accord with the respective times in all of his followers from the darkness of igno- terms of selfless dedication to Buddhism. rance and awaken them from delusion. Their actions arise from a spiritual struggle The fighting spirit of one person who committed to steadfastly protecting and per- takes up the challenge to battle negative forces petuating the correct teaching. When these can inspire a stand-alone spirit in the heart Buddhist practitioners win in this spiritual of another and then another in an unending struggle and act to spread the teaching in a chain reaction. As the number of such cou- way most suited to the times, boundless joy rageous individuals steadily spreads, people wells forth in their lives. throughout the land will come “to open their Therefore, Nichiren says that the per- eyes.” Today, Nichiren Buddhism is “open- secutions he has encountered as a result of ing the eyes” of multitudes around the globe. confronting the devilish nature inherent in There is no greater act of compassion than life are no more than “a small suffering to conveying this spirit of unceasing challenge undergo in this present life” (WND-1, 287). to others. He also clarifies that the eternally inde- Nichiren writes, “Though we may suffer structible happiness he has attained through for a while, ultimately delight awaits us” practicing in accord with the time in the (“Protecting the Atsuhara Believers,” WND-2, Latter Day of the Law is the great benefit he 882). He felt it imperative at this juncture to

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teach his followers the fighting spirit in which through profound life-to-life ties, a global net- struggles themselves are viewed as a source work of countless courageous Bodhis­attvas of great joy. Hence we find Nichiren closing of the Earth possessing an invincible spirit of “The Opening of the Eyes” with the cry to his challenge. This network of people who have followers that now, when they are facing harsh awakened to the fighting spirit epitomized in persecution, is the very time that they can Nichiren’s own struggle truly embodies the make the cause for attaining Buddhahood. essence of “The Opening of the Eyes.” I hope While deeply engraving Nichiren’s spirit that with this great conviction, each of you will in my life, I likewise call to all our members become a sun-like presence in the place of your throughout the world, who have together mission while solidly accumulating in your life celebrated the milestone of the Soka Gakkai’s infinite benefit that is indestructible through- seventy-fifth anniversary, to do the same. At out past, present and future. this time, which represents the pioneering The time for us to challenge ourselves phase of worldwide kosen-rufu, we have forged, is now.

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Introduction: of the jungle. In “Letter from Sado,” the Daishonin writes: “It is the nature of beasts to threaten the weak and fear the strong. 1. This is noted by Nichiken of the Minobu Our contemporary scholars of the various school in a list detailing a collection of schools are just like them. They despise Nichiren Daishonin’s writings. A list by a wise man without power, but fear evil another Minobu priest, Nichii, refers to rulers” (WND-1, 302). the same text as a draft, so it is possible that it was not the final version of the 5. Tsukahara Debate: In January 1272, several treatise. The document in question was hundred priests of the Pure Land, True lost with other important writings in a fire Word and other schools from both Sado at Minobu in 1875. and Japan’s mainland gathered in the snow in front of Nichiren’s dwelling at Tsukahara 2. Ignorance: Also, illusion or darkness. In on Sado, the Sammai-do, and challenged Buddhism, ignorance about the true nature him to a debate. Nichiren refuted all their of existence. It is deemed the fundamental arguments, pointing out the contradictory cause of suffering and delusion. It prevents assertions and scriptural incompatibilities people from recognizing the true nature of contained in their doctrines. Several of their lives and taking faith in the Mystic these priests, along with their lay followers, Law, which enables all people to attain renounced their former beliefs on the spot enlightenment. and converted to Nichiren’s teachings. 3. The punishments meted out at the time, in order of increasing severity, were as follows: 6. The lunisolar calendar was used in 13th– whipping, caning, imprisonment, exile and century Japan and differs from the current execution. However, sentences of execution Gregorian calendar commonly used in the were avoided in the case of monks and West. nuns, so from a practical standpoint exile 7. Eight cold hells: Hells said to lie under the was the highest punishment imposed on continent of Jambudvipa next to the eight such persons. hot hells. Those who reside there are tor- 4. The world of animals: This means a state mented by unbearable cold. in which one is ignorant of the principle 8. Translated from Japanese. Josei Toda, Toda of causality and is completely absorbed Josei zenshu (Collected Writings of Josei Toda) in immediate events; it is the base state (Tokyo: Seikyo Shimbunsha, 1983), vol. 3, of those who live according to the law pp. 240–41.

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9. Dharma nature: The unchanging nature give rise to all other illusions. Fundamental inherent in all things and phenomena. darkness means the inability to see or recog- In Buddhism, the term dharma means nize the truth, particularly the true nature of both phenomena and the truth underly- one’s life. Nichiren interprets fundamental ing them. A Buddha is defined as one who darkness as ignorance of the ultimate Law, or is enlightened to the essential nature of ignorance of the fact that one’s life is essen- phenomena, and an ordinary person as one tially a manifestation of the Law, which he who is ignorant of this nature. Hence both identifies as Nam-myoho-renge-kyo. enlightenment and ignorance, or darkness, 16. An expression used in the Great Collection originate from one source, the essential Sutra. nature of phenomena. 17. Fivefold comparison: Five successive levels 10. Nayutas: Extremely large numerical units of comparison set forth by Nichiren in used in ancient India. “The Opening of the Eyes” to demonstrate 11. Devadatta: A cousin of Shakyamuni, who the superiority of his teaching of Nam- after Shakyamuni’s enlightenment, first fol- myoho-renge-kyo over all other teachings. lowed him as a disciple but later became his They are (1) Buddhism is superior to enemy. He was behind various schemes to non-Buddhist teachings; (2) Mahayana persecute and even kill Shakyamuni. Buddhism is superior to Hinayana Bud- 12. When Buddhism was introduced to Japan, dhism; (3) true Mahayana is superior to Mononobe no Moriya, a powerful minister, provisional Mahayana; (4) the essential opposed it. Prince Shotoku and another teaching of the Lotus Sutra is superior to minister named Soga no Umako supported the theoretical teaching of the Lotus Sutra; the new religion. The two sides fought and and (5) the Buddhism of sowing is supe- Prince Shotoku and the Soga faction won, rior to the Buddhism of the harvest. In this setting the stage for the rise of Buddhism in way, Nichir­en explains that the doctrine Japan. of the “actual three thousand realms in a 13. In the lotus, the blossom (flower) and calyx single moment of life” found in the depths (fruit or receptacle) are formed at the same of “Life Span,” the 16th chapter of the time. This is an important characteristic that Lotus Sutra, or Nam-myoho-renge-kyo, distinguishes the lotus from other flowering is the fundamental teaching that people plants. should believe and practice. 14. This simile, which appears in “King Won- 18. T’ien-t’ai (538–97): Also known as Chih-i. derful Adornment,” the 27th chapter of the The founder of the T’ien-t’ai school in China. Lotus Sutra, indicates that it is as rare for a Commonly referred to as the Great Teacher person to encounter the Mystic Law as it is T’ien-t’ai. His lectures were compiled in for a one-eyed turtle to find a floating san- such works as The Profound Meaning of dalwood log with a hollow that is just the the Lotus Sutra, The Words and Phrases of right size to hold him. the Lotus Sutra, and Great Concentration 15. Fundamental darkness: Also, fundamental and Insight. T’ien-t’ai refuted all the other ignorance or primal ignorance. The most Buddhist schools in China and spread the deeply rooted illusion inherent in life, said to Lotus Sutra.

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Dengyo (767–822): Also known as Saicho. instrumental in enhancing people’s sense of The founder of the Tendai (T’ien-t’ai) morality and in maintaining social order. school in Japan. In 804, he traveled to 4. Precepts, meditation and wisdom: These China to study T’ien-t’ai doctrine and refer to the three types of learning a practi- Buddhism generally. On his return and the tioner of Buddhism should master. They are founding of his school, he strove actively to said to encompass all aspects of Buddhist refute the doctrines of the older established doctrine and practice. schools in Japan. 5. Six non-Buddhist teachers: Influential 19. Translated from Japanese. Josei Toda, Toda thinkers in India during Shakyamuni’s life- Josei zenshu (Collected Writings of Josei time who openly broke with the old Vedic Toda) (Tokyo: Seikyo Shimbunsha, 1981), tradition and challenged Brahman author- vol. 1, p. 306. ity in the Indian social order. 20. A reference to the Buddhist concept of 6. Kalpa: (Skt) In ancient Indian cosmology, “doubt-free faith.” Volume 10 of T’ien-t’ai’s an extremely long period of time. Sutras The Words and Phrases of the Lotus Sutra and treatises differ in their definitions, but contains the passage, “Having no doubt kalpas fall into two major categories, those means faith.” of measurable and immeasurable duration. 21. Translated from Japanese. Josei Toda, Toda There are three kinds of measurable kalpas: Josei zenshu (Collected Writings of Josei small, medium and major. One explanation Toda) (Tokyo: Seikyo Shimbunsha, 1981), sets the length of a small kalpa at approxi- vol. 3, p. 179. mately 16 million years. 7. Ninety-five non-Buddhist schools: Schools said to have existed in Shakyamuni’s time. Chapter 1: Their names and particular doctrines are unknown. Another view holds that there 1. Mystery: In preceding passages in “The were ninety-six schools. Opening of the Eyes,” the Daishonin 8. Four sages: Four sages of ancient China. asserts that the writings of China’s four Yin Shou, the teacher of Emperor Yao; sages do not go beyond the three myster- Wu Ch’eng, the teacher of Emperor Shun; ies. These he defines as: (1) the mystery of T’ai-kung Wang, the teacher of King Wen; Being, (2) the mystery of Non-Being and and Lao Tzu, the teacher of Confucius (see (3) the mystery of Both Being and Non- WND-1, 220). Being. He also adds, “Mystery denotes 9. Three ascetics: Kapila, Uluka and Rishabha, darkness” (WND-1, 220). The short- religious teachers who appeared before the coming of theories limited to the three time of Shakyamuni. Kapila, founder of mysteries, he declares, is that they fail to the Samkhya school, taught that causes take into account either the past or the produce effects. Uluka, the founder of the future, and thus the causality of life. Vaesheshika school, taught that causes do 2. This is found in Lieh Tzu, an early Taoist not produce effects. And Rishabha, founder text. of , taught that causes both do and 3. Propriety and music were regarded as do not produce effects.

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10. Three categories of illusion. A classification scriptures, the Sanskrit saha is translated as established by T’ien-t’ai. They are: (1) illu- “endurance.” The term saha world suggests sions of thought and desire (the former are that the people who live in this world must distorted perceptions of the truth, while the endure suffering. It is also identified as an latter refer to base inclinations such as greed impure land, in contrast to a pure land. and anger); (2) illusions innumerable as 16. Threefold world: The world of unenlight- particles of dust and sand, which arise when ened beings who transmigrate within the bodhisattvas try to master innumerable six paths (from hell through the realm teachings in order to save others; and (3) of heavenly beings). The threefold world illusions about the true nature of existence. consists of, in ascending order, the world of 11. Six paths: Also, the six paths of existence. desire, the world of form and the world of The realms or worlds in which unenlight- formlessness. ened beings transmigrate. They are the 17. See LSOC, 94. realms of hell, hungry spirits, animals, 18. The doctrine of original cause and original asuras, human beings and heavenly beings. effect: Fundamental cause for attaining 12. Transmigration with change and advance: Buddhahood, and the actual state of life of This refers to the transmigration of Buddhahood attained thereby. voice-hearers, cause-awakened ones and 19. Six difficult and nine easy acts: Comparisons bodhisattvas. In this transmigration, they expounded in “Treasure Tower,” the 11th change, or emancipate, from the body chapter of the Lotus Sutra, to explain how subject to “transmigration of delusion with difficult it will be to embrace and propagate differences and limitations,” while gradu- the sutra in the Latter Day of the Law. The ally removing illusions leading to sufferings. six difficult acts are: (1) to propagate the 13. Transmigration with differences and limita- Lotus Sutra widely, (2) to copy it or cause tions: This refers to the transmigration of someone else to copy it, (3) to recite it even unenlightened beings through the six paths. for a short while, (4) to teach it to even In this repeating cycle of rebirth through one person, (5) to hear of and accept it and the six lower deluded worlds, living beings inquire about its meaning and (6) to main- are born with limited spans of life and in tain faith in it. different forms in accordance with their The nine easy acts are: (1) to teach karma. innumerable sutras other than the Lotus 14. Three virtues: The virtues or benevolent Sutra, (2) to take up Mount Sumeru and functions of sovereign, teacher and parent hurl it across countless Buddha lands, (3) to that a Buddha is said to possess. The virtue kick a major world system into a different of sovereign is the power to protect all living quarter with one’s toe, (4) to stand in the beings, the virtue of teacher is the wisdom Summit of Being Heaven and preach innu- to instruct them and lead them to enlight- merable sutras other than the Lotus Sutra, enment, and the virtue of parent is the (5) to grasp the sky with one’s hand and compassion to nurture and support them. travel around with it, (6) to place the earth 15. Saha world: This world, which is full of suf- on one’s toenail and ascend to the Brahma fering. In the Chinese version of Buddhist Heaven, (7) to carry dry grass on one’s back

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into the great fires occurring at the end of the own sufferings” (”On Reprimanding Hachi- kalpa without being burned, (8) to preach man,” WND-2, 934). eighty-four thousand teachings and enable “Different sufferings” means the varied one’s listeners to obtain the six transcenden- and diverse sufferings that people individu- tal powers and (9) to enable innumerable ally experience. “Shared suffering” refers people to reach the stage of and acquire to the suffering experienced by society as a the six transcendental powers. whole, the fundamental cause of which is 20. Three powerful enemies: Types of powerful slander of the Law unconsciously committed enemies who will persecute those who spread by vast numbers of people. The Daishonin is the Lotus Sutra in the evil age after Shakya- saying that he takes both of these on as his muni’s passing. Based on the twenty-line own suffering and seeks to overcome them. verse section of “Encouraging Devotion,” 23. Daimoku of faith and practice: The daimoku the 13th chapter of the Lotus Sutra, the of faith and the daimoku of practice are Great Teacher Miao-lo of China identifies two aspects of the daimoku of the essen- them as arrogant lay people, arrogant priests tial teaching (Nam-myoho-renge-kyo). In and arrogant false sages. “Letter to Horen,” the Daishonin writes, “If 21. Lessening one’s karmic retribution: This you try to practice the teachings of the sutra term, translated literally, meaning “trans- [the Lotus Sutra] without faith, it would forming the heavy and receiving it lightly,” be like trying to enter a jeweled mountain appears in the Nirvana Sutra. “Heavy” without hands [to pick up its treasures], or indicates negative karma accumulated over like trying to make a thousand-mile journey countless lifetimes in the past. The principle without feet” (WND-1, 511). Thus the of lessening karmic retribution means that daimoku of the essential teaching requires by overcoming relatively light karmic retri- both faith and practice. bution in this lifetime, we can expiate heavy 24. Translated from Japanese. Tsunesaburo karma that ordinarily would adversely affect Makiguchi, Makiguchi Tsunesaburo zenshu us not only in this lifetime, but over many (Collected Writings of Tsunesaburo Maki- lifetimes to come. guchi) (Tokyo: Daisanbunmei-sha, 1984), 22. In The Record of the Orally Transmitted vol. 8, pp. 52–53. Teachings, the Daishonin cites the Nirvana 25. Ibid., 53–54. Sutra passage, “The varied sufferings that 26. Ibid., 43. all living beings undergo—all these are the Thus Come One’s own sufferings,” and says, 27. Ibid., 407–08. “the varied sufferings that all living beings 28. Ibid., 408. undergo—all these are Nichiren’s own suf- ferings” (OTT, 138). In “Remonstration with Bodhisattva Chapter 2: Hachiman,” citing the same sutra passage, he writes: “Nichiren declares that the sufferings . 1 This refers to the two aspects of the doc- that all living beings undergo, all springing trine of “three thousand realms in a single from this one cause—all these are Nichiren’s moment of life.” That is, the “theoretical

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three thousand realms in a single moment of Law. The phrase appears in a passage in life” and the “actual three thousand realms Nagarjuna’s Treatise on the Great Perfection in a single moment of life.” The theoretical of Wisdom that states, “[The Lotus Sutra principle is based on the theoretical teaching is] like a great physician who can change (first half) of the Lotus Sutra, while its actual poison into medicine” (WND-1, 146). In embodiment is revealed in the essential teach- The Profound Meaning of the Lotus Sutra, ing (latter half) of the sutra. the Great Teacher T’ien-t’ai expands on 2. Three thousand: The number three thou- this quote, saying, “That persons of the sand here comes from the following two vehicles were given the prophecy of calculation: 10 (Ten Worlds) x 10 (Ten their enlightenment in this sutra means Worlds) [mutual possession] x 10 (ten fac- that it can change poison into medicine” tors) x 3 (three realms of existence). Life (WND-1, 631). at each moment manifests one of the Ten 5. Purification of the six sense organs: Also, Worlds. Each of these worlds possesses the purification of the six senses. The six sense potential for each of the other nine within organs or faculties of awareness are the eyes, itself, and this “mutual possession” of the ears, nose, tongue, body and mind. Their Ten Worlds is represented as one hundred purification means that they function cor- possible worlds. Each of these one hundred rectly and become pure, free of influence of worlds possesses the ten factors, making one earthly desires. thousand factors or potentials, and these 6. Text, principle and intent: Text indicates operate within each of the three realms of the literal meaning of the words of the existence (the realm of the five components, sutra. Principle means the teaching or the realm of living beings and the realm of doctrine conveyed by the literal meaning. the environment), thus making three thou- And intent refers to the fundamental or sand realms. ultimate meaning, the true purpose behind 3. Earthly desires, karma and suffering (the the principle. three paths): These are called “paths” 7. “As an expedient means I appear to enter because one leads to the other. Earthly nirvana” (LSOC, 271): This means that desires include greed, anger, foolishness, the Buddha enters nirvana as an expedient arrogance and doubt. Karma refers to evil means to arouse in people a seeking mind actions of a mental, verbal or physical for the Buddha and the Law. nature that arise due to earthly desires. The effect of this karma manifests as suffering. 8. Opening the near and revealing the dis- Suffering aggravates earthly desires, lead- tant: A revelation made in the essential ing to further misguided action, which in teaching of the Lotus Sutra that discards turn brings on more evil karma and suffer- the assumption that Shakyamuni attained ing. The three paths function to prevent a enlightenment for the first time in India person from attaining Buddhahood. and reveals that he originally gained enlight- 4. Changing poison into medicine: The prin- enment in the immeasurably distant past. ciple that earthly desires and suffering can 9. Original effect: The original enlightenment be transformed into benefit and enlight- that Shakyamuni attained countless aeons enment by virtue of the power of the before his enlightenment in India.

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10. Original cause: The practice that became the Ten Worlds are separate from one another cause for Shakyamuni to attain enlighten- in these [pre-Lotus Sutra] teachings, they ment in the remote past. The fundamental fail to move beyond the provisional,” and practice for attaining the Buddha way. “Because they teach that Shakyamuni first 11. Some quotes on the religious spirit by SGI attained enlightenment in this world, they President Ikeda: fail to discard the Buddha’s provisional status” (“The Essence of the ‘Life Span’ “The religious spirit is a kind of mental Chapter,” WND-1, 182). capacity that turns nihilism into a bright future and despair into hope. A cynic sees 2. Kalpa: An immensely long period of time everything as empty or worthless, and the described in “Parable of the Phantom soul of such a person will not create anything City,” the 7th chapter of the Lotus Sutra, of value . . . Is it not philosophy or what I to indicate how much time has passed call ‘the religious spirit’ that will brighten since Shakyamuni preached the sutra to his our inner world?” Daisaku Ikeda and Majid voice-hearer disciples as the sixteenth son Tehranian, Global Civilization: A Buddhist- of the Buddha Great Universal Wisdom Islamic Dialogue (London: British Academic Excellence. Press, 2003), pp. 52–53. 3. True aspect of all phenomena: The ultimate “Dewey does not identify a specific truth or reality that permeates all phenom- external power. For him ‘the religious’ is a ena and is in no way separate from them. generalized term for that which supports “Expedient Means,” the 2nd chapter of the and encourages people in the active pursuit Lotus Sutra, clarifies that all people are inher- of the good and the valuable. ‘The reli- ently endowed with the potential to become gious,’ as he defines it, helps those who help Buddhas, and the truth that they can tap and themselves.” Daisaku Ikeda, “Mahayana manifest this potential. Buddhism and Twenty-First-Century Civi- 4. First stage of security: The first of the ten lization,” A New Humanism: The University stages of security, which corresponds to the Addresses of Daisaku Ikeda (New York: I.B. eleventh of the fifty-two stages of bodhisattva Tauris & Co. Ltd., 2010), p. 172. practice. At this stage, one arouses the aspira- 12. Translated from Japanese. Josei Toda, Toda tion for Buddhahood. It is regarded as the Josei zenshu (Collected Writings of Josei point at which bodhisattvas no longer regress Toda) (Tokyo: Seikyo Shimbunsha, 1981), vol. in practice. 1, p. 306. 5. Four universal vows: Also, four great vows, or simply four vows. Vows that every bodhi­ sattva makes upon initially resolving to Chapter 3: embark on Buddhist practice. They are (1) to save innumerable living beings, (2) to 1. The content of the two flaws stated here is eradicate countless earthly desires, (3) to summarized from the writing of the Great master immeasurable Buddhist teachings Teacher Miao-lo of China. In The Anno- and (4) to attain supreme enlightenment. tations on “The Profound Meaning of the 6. The Mystic Law of hearing the name and Lotus Sutra,” Miao-lo writes: “Because the words of the truth in the remote past:

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The fundamental Mystic Law that the the Lotus Sutra in his treatise, The Profound Buddha of beginningless time embraced Meaning of the Lotus Sutra. “Name” signifies and attained enlightenment as an ordinary the meaning of the title of a sutra. “Essence” person at the stage of hearing the name and signifies the ultimate principle of a sutra. words of the truth of the original cause. “Quality” indicates the principal doctrines 7. Actual three thousand realms in a single of a sutra. “Function” indicates the benefit moment of life: The doctrine of three thou- and power of a sutra. And “teaching” refers sand realms in a single moment of life, which to the position and influence of a sutra with respect to other sutras. is the fundamental teaching for attaining enlightenment, is classified into: the theo- 2. In The Profound Meaning of the Lotus Sutra retical principle and the actual embodiment (vol. 1), T’ien-t’ai says, “Quality refers of this principle. These are respectively to the key point. It is represented by the termed “theoretical three thousand realms causality arising from the Buddha’s own in a single moment of life” and “actual three practice.” thousand realms in a single moment of 3. From T’ien-t’ai’s The Profound Meaning of life.” The theoretical principle is based on the Lotus Sutra, vols. 8 and 9. the theoretical teaching of the Lotus Sutra, 4. For example, Confucius, founder of Con- while the actual principle is revealed in the fucianism, said such things as, “You do not essential teaching of the Lotus Sutra. In the yet know life, how could you know death?” Latter Day of the Law, however, these are [The Analects of Confucius, translated by both theoretical; and Nam-myoho-renge- Simon Leys (New York: W. W. Norton & kyo of the Three Great Secret Laws that Company, 1997), p. 50]. Nichiren Daishonin revealed is the actual 5. Brahmanism: A system of thought that three thousand realms doctrine. developed before Buddhism, based on the 8. This letter was written at Ichinosawa on Sado Vedas and commentaries on them. Island in May 1273 to Gijo-bo, who had 6. Six schools of philosophy: The six lead- been one of Nichiren’s teachers at Seicho-ji, ing schools of Brahman philosophy in a temple in Awa Province (present-day ancient India. They are the Sanmkhya, Chiba Prefecture). Nichiren declares in this Yoga, Nyana, Vaisheshika, Mimamsa and letter that, in his capacity as the Buddha Vedanta schools. of the Latter Day of the Law, he realized 7. In “The Opening of the Eyes,” Nichiren, and embodied Nam-myoho-renge-kyo of in explaining the differences between the the Three Great Secret Laws that is hidden in Lotus Sutra and all other sutras, says: “In the depths of the “Life Span” chapter. the case of the Great Collection Sutra, the Larger Wisdom Sutra, the Golden Light Sutra, and the Amida Sutra, the Buddha, in Chapter 4: order to censure the ideal of the two vehi- cles demonstrated in the various Hinayana . 1 Five major principles —name, essence, sutras, described the pure lands of the ten quality, function and teaching: The five directions, and thereby inspired ordinary viewpoints from which T’ien-t’ai interprets people and bodhisattvas to aspire to attain

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them. Thus he caused the persons of the ensuing period, known as the Latter Day, two vehicles to feel confounded and vexed” is a time when people lose sight of the cor- (WND-1, 231). rect teaching, and when society is rife with 8. The “Expedient Means” chapter of the Lotus confusion and conflict. Sutra explains that all Buddhas appear in 2. Amida is a Buddha described in the Pure the world (1) “to open the door of Buddha Land sutras as dwelling in the Pure Land wisdom to all living beings,” (2) “to show of Perfect Bliss in the west. He is revered the Buddha wisdom to living beings,” (3) “to by the followers of the Pure Land, or cause living beings to awaken to the Buddha Nembutsu, school. Mahavairochana (Jpn wisdom” and (4) “to induce living beings to Dainichi) is described in the Mahavairo- enter the path of Buddha wisdom” (LSOC, chana Sutra, which is prized by the True 64). These are referred to as the four aspects World school; this Buddha is regarded as of Buddha wisdom. the source from which the universe springs. Both Amida and Mahavairochana are tran- 9. In “On the Mystic Principle of the True scendent beings who were expounded as Cause,” Nichiren writes: “The four types expedient means for people’s instruction. of teaching are as follows. The first is a teaching of cause and effect of disparate 3. “Encouraging Devotion,” the 13th chapter of the Lotus Sutra, states, “Evil demons will nature. These are expedient and provisional take possession of others” (LSOC, 233). teachings. The second is a teaching of cause This passage describes how demons and and effect of identical nature. This is the devils will enter the lives of various people, theoretical teaching. The third is a teaching causing them to deride and disparage those of cause and effect of eternal coexistence. who uphold the correct teaching and to This is the essential teaching. The fourth obstruct their Buddhist practice. is a teaching of cause and effect in a single moment of life. Volume five of [T’ien-t’ai’s] 4. Three pronouncements: Exhortations by Great Concentration and Insight states: ‘If Shakyamuni Buddha in “Treasure Tower,” there is the slightest bit of life, it contains the 11th chapter of the Lotus Sutra, urging all the three thousand realms.’ This is none the assembly at the Ceremony in the Air other than the transfer of the essence of the three times to propagate the Lotus Sutra after his passing. In the third pronouncement, the Lotus Sutra, the Mystic Law, the pure and Buddha expounds the difficulty of propagat- perfect teaching of the Latter Day of the ing the sutra after his death by employing Law” (GZ, 871). the teaching of the six difficult and nine easy acts. This pronouncement reads in part: “Many Treasures Thus Come One, I myself, Chapter 5: / and these emanation Buddhas who have gathered here, / surely know this is our aim 1. The Former Day of the Law is an age after . . . / [E]ach of you must consider carefully! the Buddha’s passing when people correctly / This is a difficult matter—it is proper you transmit and practice the Buddha’s teach- should make a great vow . . . / After I have ing. The Middle Day is a time when the entered extinction, / who can guard and teaching grows formalized and rigid. The uphold, / read and recite this sutra? / Now

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in the presence of the Buddha / let him Chapter 6: come forward and speak his vow!” (LSOC, 217–20). 1. In The Words and Phrases of the Lotus Sutra, 5. A bodhisattva described in “Never Dispar- T’ien-t’ai writes, “It will be much worse aging,” the 20th chapter of the Lotus Sutra. in the future because the principles [of the Never Disparaging represents Shakyamuni Lotus Sutra] are to teach” (WND-1, in a past life engaged in bodhisattva prac- 240). In his annotations on that work, tice. His practice consisted of addressing all Miao-lo explains, “‘Hatred’ refers to those he met in the following manner, irrespective who have not yet freed themselves from of the persecution he encountered: “I have impediments, and ‘jealousy,’ to those who profound reverence for you, I would never take no delight in listening to the doc- dare treat you with disparagement or arro- trine’” (WND-1, 240). The Daishonin also gance. Why? Because you will all practice cites passages from Dengyo’s treatises, A the bodhisattva way and will then be able Clarification of the Precepts and The Out- to attain Buddhahood” (LSOC, 308). The standing Principles of the Lotus Sutra, and sutra explains that through this practice lines from the Chinese T’ien-t’ai school Never Disparaging made the cause to attain priest Chih-tu’s Supplement to the Meanings Buddhahood. of the Commentaries on the Lotus Sutra. 6. Shariputra: One of Shakyamuni’s ten major 2. The fundamental darkness is said to usu- disciples, who was known as foremost in ally erupt in the lives of those who have wisdom for his understanding of the true intent of the Buddha’s preaching. overcome the first two of the three catego- ries of illusion, that is, illusions of thought 7. Eye-begging Brahman: A Brahman who and desire and illusions innumerable as begged for Shariputra’s eye when the latter particles of dust and sand. In this case, was practicing austerities in a previous exis- however, the Daishonin points out that tence. The story is found in The Treatise on quite unusually, the fundamental darkness the Great Perfection of Wisdom. In the distant has erupted in the lives of ordinary people past, Shariputra, practicing the bodhisattva caught in the first of the illusions. way, engaged in the offering of . When he had practiced almsgiving for sixty kalpas, 3. Ajatashatru: A king of in India a Brahman came to him and asked him for in the time of Shakyamuni. Incited by his eye. Shariputra gouged out one of his Devadatta, he gained the throne by kill- own eyes and gave it to him. But the Brah- ing his father, King , a follower man was so revolted by the smell of the eye of Shakyamuni. He also made attempts that he spat on it, dropped it on the ground on the lives of the Buddha and his dis- and trampled on it. Seeing this, Shariputra ciples by releasing a drunken elephant thought it too difficult to lead such persons upon them. Under Ajatashatru’s reign, to salvation and decided to seek only his own Magadha became the most powerful liberation from the sufferings of birth and kingdom in India. Later he converted to death; he withdrew from bodhisattva prac- Buddhism out of remorse for his evil acts tice, retreating into the Hinayana teachings, and supported the First Buddhist Coun- or the way of voice-hearers. cil in its compilation of Shakyamuni’s

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teachings undertaken the year following accomplished this vow by expounding the Shakyamuni’s death. Lotus Sutra, which reveals that all people 4. Voluntarily assuming the appropriate can attain Buddhahood. karma: This refers to bodhisattvas who, 5. Two places and three assemblies: The set- though qualified to receive the pure rewards tings in which Shakyamuni preached the of Buddhist practice, relinquish them and Lotus Sutra, as described in the sutra. vowing to be reborn in an impure world 6. The fundamental nature of enlightenment: in order to save living beings. They spread The original nature of the Buddha’s ulti- the Mystic Law, while undergoing the same mate enlightenment with which life is suffering as those born in the evil world due originally endowed. Corresponds to the to karma. This term derives from Miao-lo’s world of Buddhahood or the Buddha interpretation of relevant passages in “The nature. In his writing “The Treatment of Teacher of the Law,” the 10th chapter of the Illness,” the Daishonin says, “The funda- Lotus Sutra. mental nature of enlightenment manifests itself as [the Buddhist gods] Brahma and Shakra” (WND-1, 1113). Chapter 7:

1. Four great voice-hearers: Four outstand- Chapter 8: ing voice-hearers who, in the Lotus Sutra, express their joy at being able to take faith 1. According to Nichiren, the founders of the in the Mystic Law. They are Mahakashyapa, various schools respected the Lotus Sutra, Maudgalyayana,­ and Subhuti. which T’ien-t’ai and Dengyo taught them. 2. The fifth five-hundred-year period refers to Therefore, even though they were out- the “age of conflict,” when Shakyamuni’s wardly at odds with T’ien-t’ai and Dengyo, teachings become obscured and lost; it cor- they actually gave allegiance to these two responds to the beginning of the Latter Day (see WND-1, 225–26 and 260). of the Law. 2. The Lotus Sutra, which is the true Maha­ 3. “Expedient Means,” the 2nd chapter of yana teaching expounded by Shakyamuni, the Lotus Sutra, clarifies that all living is the true teaching; and the preced- beings are endowed with and can manifest ing Mahayana and Hinayana teachings, the world of Buddhahood. This indicates expounded as expedient means to intro- that the lower nine worlds, which are duce the Lotus Sutra, are the provisional states of life of illusion, and the world of teachings. The various schools that base Buddhahood, which is the state of life of themselves on these provisional teachings enlightenment, each contain the other. This set forth erroneous doctrines attacking is termed the principle of “the mutual pos- the true teaching. In response, Nichiren session of the Ten Worlds.” Daishonin waged a verbal offensive to 4. The first of the four great vows that refute these various schools. bodhisattv­ as take upon commencing 3. The work of the Thus Come One (the their Buddhist practice. Shakyamuni Buddha) to lead people to enlightenment.

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“Teacher of the Law,” the 10th chapter of 8. In “Teacher of the Law,” the 10th chapter the Lotus Sutra reads: “He or she is the of the Lotus Sutra, Shakyamuni says: “The envoy of the Thus Come One. He has been sutras I have preached number immeasur- dispatched by the Thus Come One and able thousands, ten thousands, millions. carries out the Thus Come One’s work” Among the sutras I have preached, now (LSOC, 200). preach, and will preach, this Lotus Sutra is 4. The Outstanding Principles of the Lotus the most difficult to believe and the most Sutra: A work, composed in 821, in which difficult to understand. Medicine King, this the Great Teacher Dengyo explains ten sutra is the storehouse of the secret crux of respects in which the Lotus Sutra is superior the Buddhas” (LSOC, 203). to other sutras, and refutes the erroneous 9. Ch’eng-kuan and others of the Flower Gar- teachings of the Dharma Characteristics, land school maintained: “Both the Flower Three Treatises, Flower Garland, True Word Garland Sutra and the Lotus Sutra belong and other schools. to the ‘six difficult acts’ category. Though 5. Trainer of people (Jpn jogo jobu): One of in name they are different sutras, they are the Buddha’s ten honorable titles. Refers to identical in their teachings and principles” someone who, like an outstanding trainer, (WND-1, 263). Chia-hsiang and others of skillfully instructs and guides people. The the Three Treatises school asserted, “The term jobu in Japanese also has the meaning Wisdom Sutra and the Lotus Sutra are dif- of “a person of courage.” ferent names for a single entity, two sutras 6. In “The Essence of the Lotus Sutra,” that preach one teaching” (WND-1, 263). Nichiren notes that while every sutra Tz’u-en and others of the Dharma Charac- claims to be foremost, “It is important that teristics school state: “The Profound Secrets we should clearly understand what is being Sutra and the Lotus Sutra both expound the compared when we try to decide which Consciousness-Only doctrine. They date sutras are superior and which inferior” from the third period of the Buddha’s (“Choosing the Heart of the Lotus Sutra,” teaching and belong to the ‘six difficult WND-2, 483). acts’ category” (WND-1, 263). Kobo of the Japanese True Word school said: “The 7. For example, the Golden Light Sutra Mahavairochana Sutra belongs neither to says, “This teaching is the king among the ‘six difficult [acts]’ nor to the ‘nine sutras” (WND-1, 264). The Secret Solem- easy [acts]’ category. The Mahavairochana nity Sutra says, “[This] is the greatest of all sutras” (WND-1, 264). The Flower Sutra . . . stands apart from all the sutras Garland Sutra says, “To believe in the preached by Shakyamuni Buddha, since doctrines of this sutra is difficult in the it was preached by the Thus Come One extreme” (WND-1, 266). These claims Mahavairochana, a Buddha of the Dharma simply indicate that they are the most body” (WND-1, 263). outstanding teachings among a set of 10. Mount Sumeru: In ancient Indian cosmol- teachings expounded for a particular audi- ogy, the mountain that stands at the center ence or during a particular period. of the world.

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Chapter 9: arose in his mind. And because of this evil in his mind, he fell alive into the Avichi hell.” 1. In the “Treasure Tower” chapter, which marks the start of the Ceremony in the Air, 5. Five cardinal sins: The five most serious Shakyamuni three times exhorts the assem- offenses in Buddhism. Explanations vary bly to propagate the Lotus Sutra after his according to the sutras and treatises. The passing. most common is (1) killing one’s father, (2) killing one’s mother, (3) killing an arhat, 2. Transmission section: Also, transmission. (4) injuring a Buddha and (5) causing dis- One of the three sections or divisions of unity in the Buddhist Order. It is said that a sutra employed to interpret the sutra’s those who commit any of the five cardinal teachings, the other two being the prepara- sins invariably fall into the hell of incessant tion section and the revelation section. The suffering. The last three offenses are collec- transmission section is the concluding sec- tively referred to as the three cardinal sins. tion, which explains the benefit of the sutra Devadatta is well known for committing and urges that the core teaching in the rev- these three. elation section be transmitted to the future. 6. Seven cardinal sins: Killing a monk of high 3. Icchantika (Skt): A person of incorrigible virtue and killing a teacher, in addition to disbelief. Icchantika means one who is filled the five cardinal sins (see above footnote). with desires or cravings. Originally icchan- tika meant a hedonist or one who cherishes 7. “Sweet dew” refers to , a legendary, only secular values. In Buddhism, the term ambrosia-like liquid. In ancient India, it came to mean those who neither believe was regarded as the sweet-tasting beverage in Buddhism nor aspire for enlightenment of the gods. In China, it was thought to rain and therefore have no prospect of attaining down from heaven when the world became Buddhahood. peaceful. Amrita is said to remove suffer- ings and give immortality. The word amrita 4. Sunakshatra: One of Shakyamuni’s dis- means immortality and is often translated ciples, regarded as one of his sons from as sweet dew. before becoming a monk. According to the Mahaparinirvana Sutra, Sunakshatra joined 8. Quote from Miao-lo’s commentary, The the Buddhist Order, freed himself from all Annotations on “The Words and Phrases of the ties with the world of desire and mastered Lotus Sutra.” the four stages of meditation. Influenced by 9. Dragon king’s daughter: Also, known as the evil teachers, however, he lost his mastery dragon girl. The eight-year-old daughter of of the four stages of meditation and became Sagara, one of the eight great dragon kings attached to the mistaken view that there is said to dwell in a palace at the bottom of the no Buddha, no Law and no attainment of sea. She conceives the desire for enlighten- nirvana. The same sutra also states: “At that ment upon hearing Bodhisattva time the Thus Come One and [Bodhisattva] preach the Lotus Sutra. She then appears in Kashyapa went to where Sunakshatra was. front of the assembly of the Lotus Sutra and The monk Sunakshatra saw them coming instantaneously attains Buddhahood in her from afar and immediately evil thoughts present form.

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10. Immediate attainment of Buddhahood and The Treatise on the Great Perfection of based on the doctrine of three thousand Wisdom, elevated Mahayana Buddhism realms in a single moment of life: This refers and had a major impact on Buddhism in to beings in the nine words bringing forth China and Japan. their inherent Buddhahood and attaining 15. A letter composed on February 28, 1278, enlightenment. The term is used in contrast while Nichiren was living at Minobu. to attaining Buddhahood through transfor- 16. Ten evil acts: Evils enumerated in the Bud- mation, that is, through devoting oneself dhist scriptures. They are the three physical ceaselessly to arduous Buddhist practice evils of killing, stealing and sexual miscon- over countless lifetimes until one gradually duct; the four verbal evils of lying, flattery ascends to the highest stage of supreme or indiscriminate and irresponsible speech, enlightenment. defamation and duplicity; and the three 11. True aspect of the ten factors: The “Expe- mental evils of greed, anger and foolishness dient Means” chapter of the Lotus Sutra or the holding of mistaken views. explains the Buddha’s ultimate enlighten- 17. Four grave prohibitions: Prohibitions ment in terms of the “true aspect of all against the four major offenses, which phenomena.” This true aspect is described were proscribed by monastic discipline for as consisting of the ten factors: appearance, monks and nuns and carried the penalty nature, entity, power, influence, internal of automatic expulsion from the Bud- cause, relation, latent effect, manifest effect dhist Order, i.e., the offenses of (1) killing and their consistency from beginning to end. a human being, (2) stealing, (3) having 12. The Nirvana Sutra states: “I always pro- sexual relations and (4) lying (particularly, claim that all living beings possess the lying about one’s level of insight or spiritual Buddha nature, and I likewise say that attainment). even icchantikas possess the Buddha 18. The four sufferings and the eight suf- nature. Icchantikas do not embrace the ferings: The four sufferings are the four good Dharma, but because they possess the universal sufferings of birth, aging, sickness potential for Buddhahood and goodness in and death. The eight sufferings are eight the future, icchantikas, too, all possess the kinds of universal suffering. They comprise Buddha nature.” the four fundamental sufferings, plus the 13. In “The Daimoku of the Lotus Sutra,” the sufferings of having to part from those Daishonin explains that to open means “to whom one loves, the suffering of having to reveal the Buddha’s enlightenment” (see meet with those whom one hates, the suf- WND-1, 145), that to be fully endowed fering of being unable to obtain what one means “to encompass all teachings” (see desires and the suffering arising from the WND-1, 146) and that to revive means “to five components that constitute one’s body return to life” (see WND-1, 149). and mind. 14. Nagarjuna: A Mahayana scholar of south- 19. Translated from Japanese. Tsunesaburo ern India thought to have lived between Makiguchi, Selected Quotes of Tsunesaburo the years 150 and 250. His many writings, Makiguchi, edited by Takehisa Tsuji (Tokyo: which include The Treatise on the Daisanbunmei-sha, 1979), pp. 196–97.

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20. Both Toki Jonin and his mother were fol­ on this section, Miao-lo classified those lowers of Nichiren. While she was still alive who persecute practitioners of the Lotus and despite her advanced age, the mother Sutra into three types of enemies—arrogant had made a handwoven summer robe as lay people, arrogant priests and arrogant a gift for Nichiren. After she became ill, false sages. she was nursed by Toki’s wife, who also 3. An arhat is one who has attained the high- embraced faith in Nichiren’s teaching. Toki’s est of the four stages that voice-hearers aim mother was more than ninety years old to achieve through the practice of Hina­ when she passed away in February 1276. yana teachings, that is, the highest stage of The following month, Toki himself visited Hinayana enlightenment. The term arhat Nichiren at Minobu, taking with him a means one worthy of respect. The six tran- small urn of his mother’s ashes so that scendental powers are powers that Buddhas, Nichiren might conduct a memorial service bodhisattvas and arhats are said to possess. for her. They are: (1) the power to be anywhere at will, (2) the power to see anything anywhere, (3) the power to hear any sound anywhere, Chapter 10: (4) the power to know the thoughts of all other minds, (5) the power to know past lives . 1 On September 12, 1271, powerful figures in and (6) the power to eradicate illusions and the government unjustly arrested Nichiren earthly desires. and led him off in the middle of the night to 4. Honen: (1133–1212): Also known as a place called Tatsunokuchi on the outskirts Genku. Founder of the Pure Land school of Kamakura, the capital, where they tried of . He advocated the to execute him under cover of darkness. The exclusive practice of Nembutsu, or the execution attempt failed, and approximately chanting of Amida Buddha’s name. In his one month later Nichiren was exiled to Sado work Nembutsu Chosen above All, Honen Island. At the time, exile to Sado was tanta- urges that people “discard, close, ignore mount to a death sentence. and abandon” the sutras, including the 2. The twenty-line verse section: The Lotus Sutra, and instead embrace the Pure concluding verse section of “Encouraging Land faith. In “On Establishing the Cor- Devotion,” the 13th chapter of the Lotus rect Teaching for the Peace of the Land,” Sutra, in which countless multitudes of the Daishonin strictly denounces the Nem- bodhisattvas vow to Shakyamuni to propa- butsu as the “one evil” that is the cause of gate the sutra in the evil age after his the various disasters befalling the country. passing. The Chinese translation of this 5. Shoichi (1202–80): Also known as Enni verse section consists of twenty lines and or Bennen. A priest of the of begins with the passage: “We beg you not Zen Buddhism in Japan. He studied Zen to worry. / After the Buddha has passed into in China and, after returning to Japan in extinction, / in an age of fear and evil / we 1241, propagated its teachings at court will preach far and wide” (LSOC, 232). It and obtained the patronage of the nobility, enumerates the persecutions that will occur becoming the first chief priest of Tofuku-ji, in the evil age designated in the sutra. Based a temple in Kyoto.

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. 6 Ryokan (1217–1303): Also known as other leading priests to persecute the Daisho- Ninsho. A priest of the True Word Precepts nin and his followers. school in Japan. In 1267, Ryokan became chief priest of Gokuraku-ji, a temple in Kamakura that had been established by a Chapter 11: high-ranking military government official. It became Ryokan’s permanent abode. He 1. Tung-ch’un: Another title for The Supple- undertook a number of social welfare proj- ment to the Meanings of the Commentaries ects, building hospitals, roads, etc. The on the Lotus Sutra, by Chih-tu, a T’ien-t’ai people of Kamakura revered him, and he priest of Tang-dynasty China. The work enjoyed great influence. At the govern- was called Tung-ch’un after the place where ment’s command, Ryokan often conducted the author lived. esoteric prayer rituals to bring about rain and to ward off invasion by the Mongols. 2. Gomyo (750–834) and Shuen (771–835): During the great drought of 1271, Ryokan Both priests of the Dharma Characteristics vied with the Daishonin in praying for rain school in Japan. Gyomo served as admin- and failed. After that, he contrived to have istrator of priests, while Shuen lived at accusations brought against the Daishonin, Kofuku-ji and was famed as its most learned which eventually led to the Tatsunokuchi priest. Both men protested Dengyo’s request Persecution. to construct a Mahayana ordination plat- form on Mount Hiei. 7. Nen’a (1199–1287): Another name for Ryochu or Nen’amidabutsu, the third patri- 3. Six schools of Nara: Six schools of Bud- arch of the Japanese Pure Land school, after dhism that flourished in Nara, the capital Honen and Bencho. He won the support of Japan, during the Nara period (710–94). of Hojo Tsunetoki, the fourth regent of the They are the Dharma Analysis Treasury Kamakura shogunate, and other members (Kusha), Establishment of Truth (Jojitsu), of the Hojo clan and founded Goshin-ji Three Treatises (Sanron), Precepts (Ritsu), (later renamed Renge-ji and then Komyo-ji) Dharma Characteristics (Hosso) and Flower in Kamakura in 1243. He made this temple Garland () schools. the center of propagation of the Pure Land 4. Eizon (1201–90): Also known as Eison teaching and went on to win support from and Shien. A restorer of the Precepts other shogunate authorities. school in Japan. Eizon engaged in the 8. Hei no Saemon (d. 1293): A leading official practice of both the precepts and the True of the Hojo regency, the de facto ruling Word teachings. He is regarded as the body of Japan during the founder of the True Word Precepts school. (1185–1333). He served two successive Visited Kamakura at the request of Hojo regents, Hojo Tokimune and Hojo Sadatoki, Sanetoki, presenting the precepts to Hojo and wielded tremendous influence as deputy Tokiyori and other key figures in the gov- chief of the Office of Military and Police ernment, among whom he wielded much Affairs (the chief being the regent himself). influence. He collaborated with Ryokan of Gokuraku-ji 5. Also known respectively as Doa Dokyo and temple of the True Word Precepts school and Nen’a Ryochu.

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6. “Eleven letters of remonstration”: In 1268, 6. “Encouragements of the Bodhisattva Uni- following the arrival of the Mongol emis- versal Worthy” chapter, LSOC, 360. saries and with threat of foreign invasion 7. Ibid. looming, Nichiren composed a series of let- 8. Three proofs: The three proofs are docu- ters in which he strove to clarify the errors mentary proof, theoretical proof and actual of various schools and implored people to proof. Three standards set forth by Nichi- take faith in the correct teaching of the ren Daishonin for judging the validity of Lotus Sutra. The eleven recipients included a given Buddhist teaching. Documentary central figures in government and at influ- proof means that the doctrine of a par- ential temples. ticular Buddhist school is based upon or in 7. In “Response to the Petition from Gyobin,” accord with the sutras. Theoretical proof Nichiren writes: “The petition in which means that a doctrine is compatible with the Sage Ryokan, the foremost upholder reason and logic. Actual proof means that of the precepts in present-day Japan, the content of a doctrine is borne out by and sages such as Nen’amidabutsu and actual result when put into practice (see Doamidabutsu [Nen’a and Doa], second- WND-1, 599). generation disciples of the Honorable Honen, bring action against Nichiren, 9. Nine great ordeals: Also, nine great per- says: ‘We wish to have Nichiren sum- secutions. The major hardships that moned immediately and to demolish his Shakyamuni underwent. They are listed erroneous views so that the correct doc- in The Treatise on the Great Perfection of trines can flourish.’ I say that if erroneous Wisdom by Nagarjuna and in other Bud- views were demolished so that the correct dhist works, but differ slightly according doctrines could flourish, it would be as if a to the source. They include such incidents one-eyed turtle had fit perfectly into a hole as an assassination attempt by Devadatta, in a floating log. It would be a matter of who pushed a boulder from a cliff hoping the utmost delight” (WND-2, 385). to crush Shakyamuni but succeeded only in injuring the latter’s toe; and a group of Brahmans instigating a beautiful woman Chapter 12: named to spread scandalous rumors about Shakyamuni in order to besmirch his .1 “Peaceful Practices,” the 14th chapter of reputation. the Lotus Sutra, LSOC, 249. 10. Bodhisattva Never Disparaging: A bodhi­ 2. Ibid. sattva described in “Never Disparaging,” the 20th chapter of the Lotus Sutra. This 3. “The Parable of the Medicinal Herbs,” the bodhisattva—Shakyamuni in a previous 5th chapter of the Lotus Sutra, LSOC, 134. lifetime—would bow to everyone he met 4. Arjaka: A tree that grows in India and other and say: “I have profound reverence for tropical areas. It is said that when a branch you, I would never dare treat you with of this tree falls to the ground, it splits into disparagement or arrogance. Why? Because seven pieces. you will all practice the bodhisattv­ a way and 5. “” chapter, LSOC, 348. will then be able to attain Buddhahood”

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(LSOC, 308). However, he was attacked 15. In another letter, Nichiren writes: “When by arrogant people, who beat him with an demon tried to shoot at the god sticks and staves and threw stones at him. Shakra, his arrow rebounded and pierced The sutra explains his practice of respect him in the eye. And when the garuda for others became the cause for Bodhisattva birds attempted to attack the dragon king Never Disparaging to attain Buddhahood. Anavatapta, flames erupted from their own 11. Maudgalyayana: One of Shakyamuni ten bodies and consumed them” (“Rebuking major disciples, known as foremost in Slander of the Law,” WND-1, 442). transcendental powers. Maudgalyayana 16. From T’ien-t’ai’s The Profound Meaning of died before Shakyamuni, killed by a hos- the Lotus Sutra. tile Brahman while begging for alms in 17. LSOC, 312. Rajagriha. 18. The Lotus Sutra states: “[When I, Shakya- 12. Aryadeva (n.d.): Also known as Bodhisattva muni, as Bodhisattva Never Disparaging Aryadeva. A scholar of the Madhyamika in a past life, attained supreme enlighten- school in southern India during the third ment,] the four kinds of believers, the century and the successor of Nagarjuna. monks, nuns, laymen, and laywomen, After he defeated non-Buddhist teachers because anger arose in their minds and they in a religious debate, he was killed by one treated me with disparagement and con- of their disciples. According to one biogra- tempt, were for two hundred million kalpas phy, Aryadeva displayed compassion even never able to encounter a Buddha, to hear during his last moments, telling his assail- the Law, or to see the community of monks. ant about the Buddhist teaching in order to For a thousand kalpas they underwent great lead him to enlightenment. suffering in the Avichi hell [the hell of 13. Aryasimha (n.d.): Also known as the Vener- incessant suffering]. After they had finished able Aryasimha. The last of Shakyamuni paying for their offenses, they once more Buddha’s twenty-three or twenty-four suc- encountered the bodhisattva Never Dis- cessors, who lived in central India during the paraging, who instructed them in supreme sixth century. When Aryasimha was propa- perfect enlightenment” (LSOC, 310–11). gating , he was among 19. This passage means that Bodhisattva Never the monks executed by King Mirakutsu, Disparaging expiated his past offense of who was hostile to Buddhism. Legend has slandering the Law by being subjected it that when he was decapitated milk flowed to persecutions on account of the Law. forth instead of blood—symbolic of his self- When his offenses were wiped out and less devotion to the pure Law. his life was drawing to a close, he could 14. Garudas are gigantic birds in Indian then hear the Lotus Sutra. As a result, his mythology that are said to feed on dragons. six sense organs were purified and his life Anavatapta, or Heat-Free Lake, located span extended. He also widely preached north of the Snow Mountains, contains the Lotus Sutra for others, and ultimately cool, clear water that removes all suffer- attained Buddhahood. ings. The lake is said to be inhabited by a 20. Inconspicuous punishment is karmic ret- dragon king of the same name. ribution not immediately recognizable or

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visibly manifested. This is in contrast to In a past existence, Shariputra was practic- conspicuous punishment, which is retribu- ing bodhisattv­ a austerities, engaged in the tion in a clearly recognizable form. offering of alms. When he had practiced 21. This was a common concept found in such almsgiving for sixty kalpas, a Brahman sutras as the Golden Light Sutra, the Great came to him and begged for his eye. Shari­ Collection Sutra, the Benevolent Kings putra gouged out one of his own eyes and Sutra and the Medicine Master Sutra. In gave it to him, but the Brahman was so “The Rationale for Writing ‘On Establish- revolted by its smell that he spat on it, threw it on the ground and trampled on ing the Correct Teaching for the Peace of it. Seeing this, Shariputra thought it too the Land,’” the Daishonin also asserts: “As difficult to lead such persons to salvation a result [of people’s pervasive slander of and decided to seek only his own liberation the Law], the Sun Goddess, Great Bodhi­ from the sufferings of birth and death; he sattva Hachiman, and the gods of the seven withdrew from bodhisattva practice, back- shrines of Sanno, who guard and protect sliding into the Hinayana teachings, or the Mount Hiei, as well as the other great way of voice-hearers. benevolent deities who protect the differ- ent parts of the nation, could no longer 2. The two groups respectively refer to people taste the flavor of the Law. Their power and who initially heard and embraced but failed brilliance waned, and they abandoned the to continue to practice the teaching of the country. Thus the demons gained access to Lotus Sutra taught by (1) Shakyamuni who the nation and brought about disasters and attained enlightenment in the incalculably calamities” (WND-1, 163). distant past of numberless major world system dust particle kalpas ago and (2) 22. Flavor of the Law: Refers to the exquisite Shakyamuni in his existence as the sixteenth flavor of the correct teaching. It is said to son of the Buddha Great Universal Wisdom be the only source of nourishment for the Excellence at a time major world system protective forces of the universe—the various dust particle kalpas ago. (Buddha Great Buddhas, bodhisattvas and heavenly deities Universal Wisdom Excellence is described throughout the ten directions—increasing in the “Parable of the Phantom City” chap- their majesty and strength. Likened to ghee ter of the Lotus Sutra.) The two groups in (the finest clarified butter), the highest of the turn respectively fell into the hell of inces- five flavors, the Lotus Sutra is regarded as the sant suffering for periods of numberless supreme flavor of the Law. In the Latter Day, major world system dust particle kalpas and the sole flavor of the Law that can strengthen major world system dust particle kalpas. the protective forces is Nam-myoho-renge- “The Opening of the Eyes” attributes “evil kyo of Nichiren Buddhism of sowing. companions” as the cause of their abandon- ing the way. 3. This world, which is full of suffering. Often Chapter 13: translated as the world of endurance. Saha means the earth; it derives from a root 1. This story appears in The Treatise on the meaning “to bear” or “to endure.” For this Great Perfection of Wisdom and elsewhere. reason, in the Chinese versions of Buddhist

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scriptures, saha is rendered as endurance. 7. Also, devil king or heavenly devil. The king In this context, the saha world indicates a of devils, who dwells in the highest or the world in which people must endure suffer- sixth heaven of the world of desire. He is ing. In some Buddhist scriptures, including also named Freely Enjoying Things Con- the Lotus and sutras, it is held jured by Others, the king who makes free that the saha world, this world full of dis- use of the fruits of others’ efforts for his own tress and suffering, is in itself a pure land, pleasure. Served by innumerable minions, the Land of Eternally Tranquil Light. In he obstructs Buddhist practice and delights “Life Span,” the 16th chapter of the Lotus in sapping the life force of other beings. Sutra, Shakyamuni states, “Ever since then One of the four devils. I have been constantly in this saha world, preaching the Law, teaching and convert- ing,” indicating that the place where the Chapter 14: Buddha dwells, the Buddha land, is in fact the saha world. 1. In “The Opening of the Eyes,” Nichiren 4. Also, Avichi hell. The eighth and most hor- cites the Nirvana Sutra, which describes a rible of the eight hot hells. It is so called poor woman and her profound concern for because its inhabitants are said to suffer her child: “She thinks of nothing but her without a moment’s respite. The hell of child, which is similar to Buddhist com- incessant suffering is situated at the lowest passion. That must be why, although she level of the world of desire. Those who created no other causes to bring it about, commit even one of the five cardinal sins or she was reborn in the Brahma heaven” slander the correct teaching are said to fall (WND-1, 283). Nichiren also writes, into this hell. “Although I and my disciples may encoun- 5. The four major persecutions: (1) the Matsu­ ter various difficulties, if we do not harbor bagayatsu Persecution of 1260; (2) the Izu doubts in our hearts, we will as a matter Exile of 1261; (3) the Komatsubara Perse- of course attain Buddhahood” (WND-1, cution of 1264; and (4) the Tatsunokuchi 283). In this way, he indicates that those Persecution and subsequent Sado Exile of who selflessly practice the Lotus Sutra can 1271. attain Buddhahood without fail. 6. According to a commentary on “The 2. Health and illness here refers to the ten Opening of the Eyes” by Nichikan, the objects of meditation formulated by the twenty-sixth high priest of the Nikko lin- Great Teacher T’ien-t’ai of China in his eage, the “pillar, eyes and great ship of Japan” Great Concentration and Insight. Through can be interpreted as referring to the virtue meditations on these ten objects, one aims of the teacher alone or to all three virtues— to realize the limitations of the lower nine sovereign, teacher and parent. When the worlds. latter interpretation is applied, the “pillar” 3. Parinirvana Sutra: Also known as the refers to the virtue of the sovereign, the Mahaparinirvana Sutra. A Chinese version of “eyes” to the virtue of the teacher and the the Nirvana Sutra in six volumes, translated “great ship” to the virtue of the parent. by Fa-hsien and Buddhabhadra around 417.

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4. These are also known as the “eight kinds of practice, relinquish them and make a vow sufferings.” to be reborn in an impure world in order to 5. There are two levels to the principle of save living beings. They spread the Mystic causality. The first is that of simple karmic Law, while undergoing the same suffer- retribution—receiving reward or punish- ings as those born in the evil world due to ment in accord with one’s actions. This karma. This term derives from Miao-lo’s way of thinking teaches that making good interpretation of relevant passages from causes leads to happiness, joy and ease, “The Teacher of the Law,” the 10th chapter of the Lotus Sutra. while making bad causes leads to suffer- ing, pain and misery. The second level goes beyond this former idea to reveal a still more fundamental principle of causality Chapter 15: governing all life. Buddhism teaches that when we reveal the supreme world of Bud- 1. “Expedient Means,” the 2nd chapter of dhahood inherent in our lives, we actualize the Lotus Sutra, states: “The Buddhas, the the highest good and can thereby instantly World-Honored Ones, wish to open the establish a state of unshakable happiness. In door of Buddha wisdom to all living beings, other words, it is possible for us—as living to allow them to attain purity. That is why beings of the nine worlds, bound by the they appear in the world. They wish to causality of the three paths (earthly desires, show the Buddha wisdom to living beings, karma and suffering)—to bring forth the and therefore they appear in the world. effect or fruit of enlightenment by revealing They wish to cause living beings to awaken our innate Buddhahood or Buddha nature. to the Buddha wisdom, and therefore they appear in the world. They wish to induce This deeper level of causality taught in living beings to enter the path of Buddha Buddhism differs from ordinary temporal wisdom, and therefore they appear in the cause and effect, or “general causality.” At world. Shariputra, this is the one great work here is the principle of the “simultane- reason for which the Buddhas appear in the ity of cause and effect,” which teaches that world” (LSOC, 64). through a change in the depths of our own hearts or minds, we can bring forth our 2. Soka Kyoiku Gakkai (Value-Creating Edu- inherent Buddhahood, right here and now. cation Society): An association founded by Tsunesaburo Makiguchi and Josei Toda in 6. A letter Nichiren addressed to three fol- 1930 for educators sympathetic to Mr. Maki- lowers, Ota Saemon-no-jo, the lay priest guchi’s theories of value-creating education. It Soya Kyoshin and Dharma Bridge Kimbara gradually developed into an organization ded- in Shimosa Province (present-day Chiba icated to promoting the practice and spread Prefecture) from Echi (present-day Atsugi of Nichiren Buddhism. During World War City, Kanagawa Prefecture) on October 5, II, the Japanese militarist authorities cracked 1271, immediately after the Tatsunokuchi down on the organization as part of efforts to Persecution. strengthen their ideological control over the 7. Refers to bodhisattvas who, though quali- population. Twenty-one leaders of the Soka fied to receive the pure rewards of Buddhist Kyoiku Gakkai, including Mr. Makiguchi

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and Mr. Toda, were arrested in 1943. While 6. Brahma heaven: describe the the others all eventually bowed to the existence of many different heavens, into government’s demands, Mr. Makiguchi and which people were thought to be reborn Mr. Toda refused to compromise their beliefs. depending on the good fortune they had Mr. Makiguchi died in prison in November created. The Brahma heaven is the first and 1944. Mr. Toda was released in July 1945, lowest of the four meditation heavens in the and dedicated the rest of his life to recon- world of form above Mount Sumeru. structing the organization, which he renamed 7. In The Record of the Orally Transmitted Teach- the Soka Gakkai (Value Creation Society). ings, the Daishonin states: “If in a single 3. Gaining Buddhahood without seeking it: moment of life we exhaust the pains and This comes from a passage in the “Belief trials of millions of kalpas, then instant after and Understanding,” the 4th chapter of the instant there will arise in us the three Buddha Lotus Sutra. The chapter describes how bodies with which we are eternally endowed. Mahakashyapa and the other great voice- Nam-myoho-renge-kyo is just such a ‘dili- hearers, after hearing Shakyamuni expound gent’ practice” (OTT, 214). The three bodies the replacement of the three vehicles with of the Buddha refer to the Dharma body, the the one vehicle, understand that they can reward body and the manifested body. The in fact attain Buddhahood, even though Dharma body is the fundamental truth, or they had previously been deemed incapable Law, to which a Buddha is enlightened. The of doing so. Joyfully they exclaim, “This reward body is the wisdom to perceive the cluster of unsurpassed jewels / has come to Law. And the manifested body is the com- us unsought” (LSOC, 124). passionate actions the Buddha carries out to lead people to happiness. 4. “Belief means to be without doubt”: This is a passage from T’ien-t’ai’s The Words 8. Yellow stones: This means either literally and Phrases of the Lotus Sutra. Describing yellow-colored stones, or it may refer to the mind of someone at the first stage of calcite. In either case, it indicates something faith—that is, the stage of believing in and of lesser value than gold or precious gems. understanding the Lotus Sutra even for a 9. Reducing the body to ashes and annihi- moment—it says: “Belief means to be with- lating consciousness: A reference to the out doubt. Clear comprehension is called Hinayana doctrine asserting that one can understanding.” attain nirvana, escaping from the sufferings 5. Nirvana Sutra: Any of the sutras either of endless cycle of birth and death, only recording the teachings that Shakyamuni upon extinguishing his or her body and Buddha expounded immediately before his mind, which are deemed to be the sources death or describing the events surround- of earthly desires, illusions and sufferings. ing his death, or entry into nirvana. There are both Mahayana and Hinayana Nirvana sutras in Chinese translation. The parable of Chapter 16: the poor woman that the Daishonin cites in “The Opening of the Eyes” is found in the 1. Seed of Buddhahood of three thousand Mahayana text, the Mahaparinir­ vana Sutra. realms in a single moment of life: The

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Mystic Law of three thousand realms in a correct teaching according to their capacity single moment of life, which is revealed in and without refuting their attachment to the Lotus Sutra, is the fundamental cause mistaken views. for all people to attain Buddhahood. It is, 8. Evil people without wisdom: This means therefore, called the seed of Buddhahood. people who are ignorant of Buddhism 2. Object of devotion of sowing: Enabling because they have never encountered it people to believe in and embrace the Mystic before, and who consequently commit evil Law, which is the fundamental cause for acts without realizing it. They do not actively attaining Buddhahood, is metaphorically oppose or slander the correct teaching. referred to as “planting the seed.” It is, 9. People of perverse views who slander the therefore, called the benefit of sowing. Law: This indicates people who, though Because the Gohonzon, or object of devo- aware of the correct teaching, are driven by tion, that Nichiren Daishonin revealed illusions and desires and as a result cling to actualizes this benefit, it is called “the object erroneous teachings. They try to justify and of devotion of sowing.” spread these teachings, while slandering and 3. The Outstanding Principles of the Lotus Sutra. attacking what is correct. 4. The realm [world] of asuras. The fourth 10. The “twenty-four-character Lotus Sutra” of the Ten Worlds. Also called the world refers to the sutra passage in which Bodhi­ of animosity or the world of anger. In sattva Never Disparaging says: “I have Indian mythology, asuras are arrogant profound reverence for you, I would never and belligerent demons. This condition is dare treat you with disparagement or arro- called the world of animosity because it is gance. Why? Because you will all practice characterized by persistent, though not nec- the bodhisattva way and will then be able essarily overt, aggressiveness. “The Object to attain Buddhahood” (LSOC, 308). It is of Devotion for Observing the Mind” known as the twenty-four-character Lotus states, “Perversity is the world of asuras” Sutra, because it is composed of twenty- (WND-1, 358). four Chinese characters in the Kumarajiva 5. “Peaceful Practices” chapter of the Lotus translation. Sutra: In this chapter, Shakyamuni 11. True teaching refers to the Lotus Sutra, which expounds four rules or peaceful practices explains the truth to which the Buddha to be observed by his followers in spread- became enlightened, and provisional teach- ing the correct teaching in the evil age after ings are those that Shakyamuni expounded his passing. The Great Teacher T’ien-t’ai as expedient means to help people under- of China summarized the chapter’s lengthy stand the true teaching. descriptions into the four peaceful practices 12. Unification of the teachings: Refers to the of action, word, thought and vow. unification of the provisional or expedient 6. Nirvana: A Sanskrit term indicating a state teachings within the highest teaching, the of peace and tranquillity in which all illu- Lotus Sutra. When unified in this way, sions and desires are extinguished. all the pre-Lotus Sutra teachings are put 7. Shoju: A method of expounding Buddhism in their proper place and gain their true in which one gradually leads people to the significance.

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13. The Nirvana Sutra states: “The Buddha that Shakyamuni is the eternal Buddha, replied: ‘Kashyapa, it is because I was a having originally attained the Way at a time defender of the correct teaching that I have in the infinite past known as “numberless been able to attain this diamond-like body. major world system dust particle kalpas” Kashyapa, because [in the past] I devoted (see LSOC, 265–73). myself to the correct teaching, I have been 6. Jigage verse section: This refers to the verse able to achieve this diamond-like body section of the “Life Span” chapter of the that abides forever and is never destroyed” Lotus Sutra, which is recited in the second (WND-1, 285). part of gongyo, or the SGI liturgy. It begins with the line, Ji ga toku burrai (Since I attained Buddhahood), and ends with the Chapter 17: passage, Mai ji sa ze nen, i ga ryo shujo, toku nyu mujo do, soku joju busshin (At all times 1. Loving-kindness: (Skt karuna) Altruistic I think to myself: / How can I cause living action that seeks to relieve living beings beings / to gain entry into the unsurpassed from their sufferings and give ease and way / and quickly acquire the body of a delight to them. A Buddha is revered as Buddha?) (LSOC, 273). one who shares in the torments of all living 7. Westward transmission of Buddhism: beings and strives to release all beings from Nichir­en predicted that his Buddhism of suffering and bring them happiness. the sun would flow from Japan toward the 2. The Group of Discourses (Sutta-nipata), trans- west, returning to the countries through lated by K. R. Norman (Oxford: The which Buddhism had originally been trans- Text Society, 1995), vol. 2, p. 16. Bracketed mitted and spreading throughout the entire portions of the text are based on the Japanese world. In “On the Buddha’s Prophecy,” he translation: Budda no Kotoba—Suttanipata writes: “The moon appears in the west and (Words of the Buddha—Sutta-nipata), sheds its light eastward, but the sun rises in translated by Hajime Nakamura (Tokyo: the east and casts its rays to the west. The Iwanami Shoten, 1994), p. 37. same is true of Buddhism. It spread from 3. Ibid., 17. See Budda no Kotoba — Sutta- west to east in the Former and Middle Days nipata, 37. of the Law, but will travel from east to west 4. Nichiren writes: “All the Buddhas and in the Latter Day” (WND-1, 401). bodhisattv­ as are our compassionate fathers 8. Translated from Japanese. Josei Toda, Toda and mothers. And you should understand Josei zenshu (Collected Writings of Josei that the greatest expression of compassion Toda) (Tokyo: Seikyo Shimbunsha, 1983), with which they teach and convert living vol. 3, pp. 47–48. beings is to be found in the Lotus Sutra 9. People of perverse views who slander the alone” (“On Reciting the Daimoku of the Law: This indicates people who, though Lotus Sutra,” WND-2, 223). they are aware of the correct teaching, are 5. The Buddha who actually attained enlight- driven by illusions and desires and as a enment in the remote past: “Life Span,” the result cling to erroneous teachings. They 16th chapter of the Lotus Sutra, explains try to justify and spread these teachings,

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while slandering and attacking the correct is the wisdom to perceive the Law. And teaching. the manifested body is the compassion- 10. Tendai school: The Japanese counterpart ate actions the Buddha carries out to lead of the Chinese T’ien-t’ai (Jpn Tendai) people to happiness. school, founded in the early ninth century 3. Kumarajiva (344–413): A Buddhist scholar by Dengyo, also known as Saicho. How- and translator of Buddhist scriptures into ever, because of a tolerant attitude toward Chinese. He studied Buddhism from a the erroneous teachings of other schools, young age, and later actively spread the including the True Word, Pure Land and Mahayana teachings. In 401, at the invita- Zen, by the time of Nichiren Daishonin, it tion of Yao Hsing, ruler of the Later Ch’in had lost the stance of strictly basing itself on dynasty of ancient China, Kumarajiva made the Lotus Sutra. his way to the capital Ch’ang-an, where he immersed himself in the translation of Buddhist scriptures. His prodigious body of Chapter 18: translated works includes the Lotus Sutra. 4. Bodhisattva Medicine King: A bodhisattva . 1 Translated from Japanese. Tsunesaburo appearing in the Lotus Sutra. In a previous Makiguchi, Makiguchi Tsunesaburo zenshu lifetime as a bodhisattva named Gladly Seen (Complete Writings of Tsunesaburo Maki- by All Living Beings, he burned his arms as guchi) (Tokyo: Daisanbunmei-sha, 1984), an offering to the Buddha. vol. 8, p. 45. 5. Prince Jogu (574–622): Also called Prince 2. Daisaku Ikeda, The Human Revolution, Shotoku. The second son of Japan’s thirty- abridged edition in two volumes (Santa first emperor, Yomei and the regent under the Monica, CA: World Tribune Press, 2004), Empress Suiko. He had devout faith in Bud- vol. 1, p. viii. dhism and contributed to its establishment in 3. Aurélio Peccei and Daisaku Ikeda, Before Japan. According to legend, he peeled off the It Is Too Late, ed. Richard L. Gage (Tokyo: skin of his arms to copy down a portion of the Kodansha International, 1984), pp. 121–22. Lotus Sutra. 6. According to one source, this is thought to refer to Shakyamuni in a previous lifetime Chapter 19: as a wheel-turning king who sold his flesh to make an offering of light. 1. Translated from Japanese. Josei Toda, Toda 7. Aspiration for the Law: The name of Shakya- Josei zenshu (Collected Writings of Josei muni in a past existence when he practiced Toda) (Tokyo: Seikyo Shimbunsha, 1983), bodhisattva austerities. A devil disguised as vol. 3, pp. 240–41. a Brahman appeared to him and said that 2. The three bodies of the Buddha refer to he would teach him one verse of a Buddhist the Dharma body, the reward body and teaching if he was ready to transcribe it using the manifested body. The Dharma body is his skin as paper, one of his bones as a pen the fundamental truth, or Law, to which a and his blood as ink. So great was his seeking Buddha is enlightened. The reward body mind for Buddhism that he gladly complied.

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A action, 27, 37; and Buddhist teachings, 158; both people and the Law are worthy of respect, compassionate, 167; for others’ 173 happiness, 127 Buddha(s), 10–12, 37–38, 47, 56, 73, 100, “Actions of the Votary of the Lotus Sutra, 136, 152, 157, 163, 165, 180; The,” 5–6, 8, 58, 126, 130 admonitions of, 157; having the actual practice of Nam-myoho-renge-kyo, 27 heart of the, 58; and Mystic Law, Annotations on “Great Concentration and 163; nature, 8–9, 18, 27, 89–91, Insight,” 105 117–18, 127, 143, 170–71, 173–74; Aryasimha, 115, 181 and ordinary being, 172; spirit of “Aspiration for the Buddha Land,” 6–7 the, 85, 89–90, 146, 164; wish of, Aspiration for the Law (incarnate of 78–80, 163 Shakyamuni), 181 “Buddha of limitless joy enlightened since time “attaining Buddhahood in this lifetime,” 7, 19, without beginning,” 7–8, 94, 97 20, 50, 65, 133, 140, 152, 173 Buddhahood, 6–8, 10–13, 18–22, 25–31, attainment of Buddhahood in our present 34–38, 40, 44–50, 53–54, 57–58, 65, form” (also known as “attaining 69–70, 72–76, 78, 80, 82, 88, 90–92, Buddhahood in one’s present form”), 94–95, 97, 118, 127, 129, 134, 136– 10, 85, 88, 91, 94 39, 140, 143–48, 149–50, 152, 157, awakened person, 4 161–63, 170–73, 178–79; and all people, 87, 128; and the nine worlds, 39, 41; seed of, 171; and shakubuku B practice, 154. See also Nam-myoho- beginningless Buddhahood, 38, 41 renge-kyo beginningless nine worlds, 38–41, 49 Buddha’s original attainment of Buddhahood in behavior, 91, 112 the remote past, 27, 34, 35, 36, 72, 73 benevolent deities ascending to the heavens, 119 Buddhism, 17, 19, 24, 29, 53–54, 58, 123, Bodhisattva Aryadeva, 115, 181 152, 154 –56 , 161, 179– 80; and Bodhisattva Medicine King, 181 fostering disciples, 145; and inner Bodhisattva Never Disparaging, 27, 115, 117, fortitude, 155; of the people, 13; 156 practice of, 12, 126–27, 155; salvation bodhisattva practice, 27–28, 37–40, 152, 155. in, 165; schools of, 74–75, 81–82, See also shakubuku 107, 156–57; spirit of, 158; and bodhisattvas, 70–71, 73–75, 87; spirit of, 9, spiritual strength, 155; study of, 1; 13, 18, 38, 56–58, 64, 78, 85, 89, 90, teacher of, 9–10, 43; teaching of, 10, 99; vow of, 57 20, 43, 45– 46, 55

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Buddhism of sowing, 174; and Buddhahood, destiny, power to change, 45–46 172 determination, 50, 65 Buddhists, life as, 146, 180 Devadatta, 87, 89–90; enlightenment of, 91 “Devadatta” chapter (Lotus Sutra), 20, 70, 78, C 86 –90, 95–96, 114; and Shakyamuni, casting off the transient and revealing the true, 85 7–8, 36–38 development and growth, foundation for cause and effect, 18, 44–47, 49–50, 117–18 personal, 65 Chang-an, 177; and defenders of the correct devil king, 54, 58, 61, 100; defeating, 95, 129 teaching, 159 devilish functions, 9, 54–56, 65, 98, 103; changing karma from the aspect of expiating defeating, 2, 96, 111, 129, 160, 175 past offenses. See karma, transforming Dharma Characteristics school, 81–82, 149 “changing poison into medicine,” 27, 88, dialogue, 37, 127 90–92, 94, 175. See also “mutual difficulties, 65 possession of the Ten Worlds” disbelief, defeating, 20, 22, 120, 126, 136, 152 Ch’eng-kuan, 82 Doa (priest), 107–08 Chia-hsiang, 82 Doamidabutsu. See Doa Chih-tu, 107 doubts, 68–69; breaking through, 150. See also China, teachings of, 17–18, 43, 45–46, 50; fundamental darkness T’ien-t’ai’s, 106 dragon girl, enlightenment of the, 91 Chih-tu, 60 clearly perceiving the truth in one’s heart but not teaching it to others, 30 E clergy, 53–55 earthly desires, 92; and nine worlds, 48, 50; commitment, 52, 127, 131; to kosen-rufu, 52 transforming, 170 compassion, 11–12, 20, 38, 52, 63–64, 67, “earthly desires are enlightenment,” 47 148, 152–54, 158, 161–63, 177, “Earthly Desires Are Enlightenment,” 178 179, 181; and courage, 167. See also Eizon (priest), 107 shakubuku “Encouragement to a Sick Person,” 160 compassionate spirit of propagation, 131 “Encouraging Devotion” chapter (Lotus Sutra), Condenhove-Kalergi, Richard, Count, 174 8–9, 20, 70, 78, 95–96, 99, 100–01, “Condolences on a Deceased Husband,” 108 107– 08, 111, 114–15, 125; and confidence, 13, 49, 92 persecutions, 97; and Shakyamuni, 85 Contemplation on the Mind Ground Sutra, 117 “Entity of the Mystic Law, The,” 147 “Conversations between a Sage and an “Entrustment” chapter (Lotus Sutra), 79 Unenlightened Man,” 108 “Essentials for Attaining Buddhahood, The,” 58, conviction, 83 171 courage, 52, 57, 83 evil, and Buddhahood, 87–90, 93; defeating, cowardice, 97–98 58; influences, 54, people, 47, 78 evil demon entering the body, 54 “Expedient Means” chapter (Lotus Sutra), 26, D 47, 72, 76; “true aspect of the ten “Daimoku of the Lotus Sutra, The,” 89 factors of life” in the, 89 Dengyo, 11, 61–63, 80, 83, 153, 181 expiating past offenses, 138 dependent origination, 167; expounded by, Shakyamuni, 136

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F Great Collection Sutra, The, 29 faith, 6 –7, 12, 27, 40–41, 49, 56–57, 65, 83, “greater causality,” 137. See also cause and 143 – 44, 146 – 47, 153, 170, 175–76; effect resolute, 9–10, 134, 149–50, 153; Gyobin (priest), 108 selfless spirit of, 148 fighting spirit, 97, 111, 128, 160, 180– 82; and confidence, 175; and hardships, 175 H filial devotion, in Nichiren Buddhism, 94 happiness, 12, 18, 44–47, 65, 139, 150, 160, five cardinal sins, 92 176; and humankind, 94; in Nichiren fivefold comparison, teaching of the, 43–45, Buddhism, 140– 41 50 hardships, and faith, 143; and strengthening Flower Garland school, 81–82, 149, 156 our lives, 140; and vow for kosen- focus, single-minded, 149, 153 rufu, 133 Former and Middle Days, teachers of the, 31 heavenly beings, 70, 73 foundation, Nichiren’s writings for building the, heavenly deities, 68–71, 115, 120, 124; 1–2 protective workings of the, 75–76; “Four Debts of Gratitude, The,” 110 reactivating, 120–21 four grave prohibitions, 92 Hei no Saemon, 100, 110, 130 four virtues, 178 “Hell Is the Land of Tranquil Light,” 91 four sufferings, and eight sufferings, 92; “hidden in the depths” teaching, 27 transforming the, 178 Hinayana teachings, 46, 50; and Shakyamuni, fundamental darkness, 60–61, 65, 95, 100, 53 102–03, 117, 128, 146–47, 150, Honen (priest), 104, 167 152; breaking through, 9–11, 19, honor, highest, 180 21, 27, 62, 125, 127, 139, 147, hope, 52, 57, 91, 93 160, 167, 170–72, 175, 179; and human beings, living as, 146 enlightenment, 175; manifestations of, human relationships, development of, 167 100–02, 106, 158 human revolution, 12, 91, 141, 171, 174 fundamental delusion. See fundamental humankind, 12; and happiness, 87; pillar of, 8 darkness Huyghe, René, 174 fundamental evil. See slander I G icchantikas, 88, 90, 115; and Buddhahood, 89; “gaining Buddhahood without seeking it,” 131, nature of, 118–20. See also Devadatta 133, 146 ignorance, breaking through, 7, 27, 40, 54. See “general law of cause and effect,” 137. See also also fundamental darkness cause and effect illness, attitude toward, 92–93 Gohonzon, 7, 21, 27, 40, 49, 92, 127, 152, inclusion of Buddhahood in the nine worlds, 180 26, 39 good, highest, 125; strengthening, 111 inclusion of the nine worlds in Buddhahood, gratitude, 70–71, 87–88 26, 39 “Great Battle, The,” 58, 68 inconspicuous punishment, 118–20 Great Concentration and Insight (T’ien-t’ai), India, teachings of, 17–19, 43, 45–46, 50 105–06, 140 inner strength, 57, 64–65, 127 “Izu Exile, The,” 110

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J Shakyamuni’s enlightenment, 36–37 Jogu, Prince (also know as Prince Shotoku), life state, transforming, 27, 127, 149, 179 181 lion’s roar, of Nichiren, 2, 20, 125, 130, 144; of joy, life state of, 65, 67 Shakyamuni, 85; of shakubuku, 157, “Joy of Fulfilling the Sutra Teachings, The,” 160 178 living beings, 39; and Buddhahood, 79 Lotus Sutra, 4, 9, 11, 13, 27, 29–30, 35–36, juryo, 180 39, 47–50, 53–54, 56–57, 60, 67, 70–72, 75, 78, 80, 82, 85, 87–90, K 92, 94–95, 101, 112, 121, 128, 147, 157, 161, 163–64, 171; and “Kalpa of Decrease, The,” 158 Buddhas, 145; as The Classic of karma, 48, 92; into mission, 65; root cause of Filial Piety of Buddhism, 88, 93; all negative, 136–37; transforming, enemies of the, 160; gratitude owed 20, 27, 117–18, 120–21, 129, 137– to the, 69, 72–74; heart of the, 25; 41 and other sutras, 157; perpetuation kobo (priest), 82 of the Law in the, 79; and Komatsubara Persecution, 110 persecutions, 100; practitioner of kosen-rufu, 2, 22, 52, 83, 90, 95–96, 141, the, 56, 65, 80, 101–02, 133, 139, 147, 160, 179; Nichiren Daishonin 157–58, 180; superiority of the, 80, and, 125–26; and practitioners of the 88; and the three powerful enemies, Lotus Sutra, 126; and stand-alone 111; the twenty-four-character, spirit, 123; vow for, 121 156; vow in the, 85. See also Nam- Kumarajiva, 181 myoho-renge-kyo

L M Latter Day, 29, 31, 60; Buddhist schools of Mahayana Buddhism, 4, 46–47, 50, 57, 90; the, 54–55; characteristics of the, 61, and Shakyamuni, 53 75, 101, 107, 152, 167; and society’s Makiguchi, Tsunesaburo, 12, 123, 146, 150, leaders, 62 167–68, 180; on Buddhism, 23, 173; “lessening karmic retribution,” 20, 131, 133, and Lotus Sutra teachings, 173–74; on 138–39 the principle of changing poison into “Lessening One’s Karmic Retribution,” 138 medicine, 92–93; spirit of, 22–23 “Letter from Sado,” 3, 9, 50, 137, 140, 154 Many Treasures Buddha, 85, 100; spirit of, “Letter to Gijo-bo,” 40, 179 89–90 “Letter to Horen,” 6, 28, 118 Maudgalyayana, 115 “Letter to Ryokan of Gokuraku-ji,” 108 mentor and disciple relationship, 12–13, 96, “Letter to the Brothers,” 62, 140 98, 112, 131, 144–46 life, 2; Buddhist view of, 26–27, 65; zest for, Miao-lo, 34, 60, 99; on the three powerful 87 enemies, 103, 108 life force, 97 “mutual possession of the Ten Worlds,” 10–11, “Life Span” chapter (Lotus Sutra), 10, 18, 25–29, 41, 72–73, 76, 80, 149. See 25–29, 31, 34–35, 38, 40, 72–73, also “changing poison into medicine”; 76, 80, 82–82, 164; Buddha of the, Nam-myoho-renge-kyo 74–75; and the Lotus Sutra, 89; and myo, 89

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Mystic Law, 7, 11–12, 19, 22, 25, 28–29, 31, 135–36, 175, 178, 180; on the Lotus 40, 44, 49, 52, 57, 61–63, 70–71, 73, Sutra, 35–36, 91, 128, 164; major 75–76, 79, 82, 85, 89, 91–94, 117, persecutions of, 59; and Myoho-renge- 120, 129–30, 134, 137–38, 140, kyo, 147; persecutions of, 19, 59–60, 146–47, 148–50, 152, 171, 175; and 62–64, 95, 110–11, 136, 154, 177, the votary of the Lotus Sutra, 112 181; and persecutors, 60, 119; purpose of writing, 68–70; realization of, 49; rebukes Tendai school, 167, 177; on N Ryokan, 108–09; and Shakyamuni’s Nagarjuna, 30–31; on the Lotus Sutra, 91 enlightenment, 36; spirit of, 4, 11–12, Nam-myoho-renge-kyo, 40, 44–45, 48–49, 21, 58, 114, 130, 144, 177–78, 181; 72, 83, 126–27, 129, 147, 170, 173; and spiritual triumph, 96; and the and Buddhahood, 171; chanting, three powerful enemies, 99, 106, 108; 179–80; universality of, 172–73. See three virtues embodied by, 20–22, 170; also Buddhahood; “mutual possession true identity of, 97; vow of, 4, 10, 20, of the Ten Worlds”; Mystic Law 57, 59, 70, 114, 120, 123, 126, 128– negative influences, 12, 55, 126–27; defeating, 30, 133; writing paper of, 3–4; as the 97, 128, 178–79 votary of the Lotus Sutra, 20, 69–70, Nen’a (priest), 100, 107–08 114, 165–66 “Never Disparaging” chapter (Lotus Sutra), Nichiren Shoshu priesthood, 150; and 155–56 Nichiren Buddhism, 167–68 Nichikan, 39, 43; on the “Life Span” chapter nine worlds, 37; and Buddhahood, 35, 48 (Lotus Sutra), 39–40; “threefold secret Nirvana Sutra, 60, 62, 89, 105, 108, 118, 138, teaching” of, 26 149, 159–60, 178; parable in the, Nichiren Buddhism, 4, 12, 30, 48–50, 82, 147–48, 153–54 88, 117, 121, 123, 126, 128, 136, non-Buddhist teachings, 45 138–39, 141, 143, 170–72, 174, 179, nonregression, spirit of, 126–29, 144 181; and fighting spirit, 121; and the “not begrudging one’s life,” spirit of, 5–6, 121, world, 13 145, 148, 173 Nichiren Daishonin, 3, 4–5, 7–9, 11–12, 17–18, 24–27, 29, 31, 34, 38–41, 43–46, 52, 54, 56, 61–62, 67, O 71–73, 76, 78–79, 81, 85, 89, 92, “Object of Devotion for Observing the Mind, 100, 103–04, 112, 117–18, 121, The,” 7, 152 123, 133, 135–36, 148–49, 168, object of devotion of sowing. See Gohonzon 176; admonishes Buddhist schools, obstacles, and the Mystic Law, 9, 65; winning 75, 154, 157; on Buddhahood, 91; over, 96 commitment of, 125; compassion of, “On Attaining Buddhahood in This Lifetime,” 22, 152, 162, 167, 170; confidence 171–72, 179 of, 128; and eternal happiness, 181; “On Establishing the Correct Teaching for the “fighting daimoku” of, 147; dedication Peace of the Land,” 1–3, 119 of, 177–78; on Devadatta, 88; and “On Offerings for Deceased Ancestors,” 94 disciples, 145; great vow of, 70; on the “On Persecution Befalling the Sage,” 119 dragon girl’s enlightenment, 90; on “On Practicing the Buddha’s Teachings,” 58, the “Life Span” chapter (Lotus Sutra), 78 73; life state of, 6, 19–20, 82, 125, “On Prayer,” 17

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“On Reciting the Daimoku of the Lotus people, and the Law, 173 Sutra,” 164 persecution, 11; and Buddhahood, 180–81; “On Repaying Debts of Gratitude,” 63, and protection, 121 169–70, 172 “Persecution at Tatsunokuchi, The,” 5 “On the Buddha’s Prophecy,” 54, 178 “Persecution by Sword and Staff,” 110 “On the Mystic Principle of the True Cause,” persecutors, and punishment, 118–19 49 perseverance, 57, 63–64, 67 “One Essential Phrase, The,” 172 person of courage, 81. See also Buddha(s) “Opening of the Eyes, The,” 2–3, 6–7, 9, 13, persons of the two vehicles (voice-hearers and 18–19, 31, 43, 45–46, 50, 52, 54–56, cause-awakened ones), 35, 47, 70–72 61, 64, 68–69, 76, 78–80, 90, 93, pessimism, breaking through, 150 95–97, 100–01, 103, 107, 111–12, philosophy, 43–44, 52 114, 118–21, 123, 126, 129, 133, philosophy of hope. See Lotus Sutra; Nichiren 138–40, 144, 146–48, 150, 152–54, Buddhism 159, 166–67, 169–70, 175, 177, “Place of the Cluster of Blessings, The,” 5 180, 182; and Buddhahood, 114; prayer, 27 environment under which Nichiren “preaching in accordance with his own mind,” wrote, 28–29; identity of the teacher 80 of the Latter Day in, 114; and kosen- “preaching in accordance with the minds of rufu, 124; main theme of, 10–11, 17; others,” 80 manuscript of, 3; multiple meanings of Precepts school, 107 opening the eyes in, 8–9, 12–13, 181; pre-Lotus Sutra teachings, 27, 34–37, 39, 47, and Nichiren Buddhism, 113; premise 49, 72–73, 87–89, 137, 153 to write, 4–8; recipient of, 5–6; and propagation, 20, 53–58, 64, 155–57, 173; and Shakyamuni, 85; “teacher of the Latter practitioner of the Lotus Sutra, 103. Day,” 114; and three virtues, 113 See also shakubuku; shoju optimism, 58, 93 “Properties of Rice, The,” 171 ordinary people, 49–50, 56–57; Nichiren as “Protecting the Atsuhara Believers,” 181 a model for, attaining Buddhahood, protecting the Law, 139, 148 13, 22–23, 40, 50, 55, 65, 69, 76, 80, punishment, Buddhist view of, 118 85–86, 161 The Pure Land school, 104, 107, 156. See also “original cause and original effect, the,” 26, 28, Honen 37– 41 Otta Jomyo, 4 “Outstanding Principles of the Lotus Sutra, The,” R (Dengyo), 80 rationalism, 45 Record of the Orally Transmitted Teachings, The, 65, 76, 134, 149, 164; and difficulties, P 115 “Parable of the Medicinal Herbs, The” chapter “Regarding an Unlined Robe,” 110 (Lotus Sutra), 57 “Reply to Niiama,” 68 parents, and gratitude, 87, 94 religion, 1, 29, 43–44; for all people, 4, 87; Parinirvana Sutra, 105, 135, 136–37, 139 new view of, 23–24 “Peaceful Practices” chapter (Lotus Sutra), religious spirit, 29–30 154–56 renge, 44 Peccei, Aurélio, 174 “Reply to Hakiri Saburo,” 91

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“Reply to Sairen-bo,” 82, 178 six difficult and nine easy acts, 56, 79–80, resolve, 83, 98, 111, 127. See also 82–83, 85, 158 determination Six-Volume Writings, The (Nichikan), 39 respect, for human being, 13, 57 slander, 21–22, 53–55, 76, 101, 104, 106, Ryokan, 100, 106–07; nature of, 108–09, 115, 117–20, 125, 133; defeating, 111 134, 139, 168, 177; and votary of the Lotus Sutra, 126 society, realizing a peaceful, 120–21; restoring S the spiritual health of, 62 Sado Exile, 4, 59, 68, 100, 108, 111 Soka Gakkai, 1, 126, 150, 174; and the “Selection of the Time, The,” 26, 80, 130 Buddha’s compassion, 168; and the selfless dedication, 6, 9, 52, 82, 97, 146, 181 Buddha’s vow, 129; and the Buddhism SGI, 2, 82; Buddhist practice of the, 127; of sowing, 173; members of the, 12, members of the, 2, 79, 83; and 123, 141, 168, 179–80, 182; and Nichiren Buddhism, 176; and twenty- Nichiren’s spirit, 13, 130, 141; and first century, 2 ordinary people, 180; and propagation shakubuku, 11, 139, 153–55, 157–58, 160, activities, 127 166–67, 177; and Buddha’s heart, Soka Kyoiku Gakkai (Value-Creating 155; and compassion, 155, 159; Education Society, forerunner of the spirit of, 156, 159–60, 165. See also Soka Gakkai), 146 compassion; courage sowing the seeds of Buddhahood, 171–72. See Shakyamuni, 28, 37, 39, 48, 56, 79, 83, also Buddha, nature 85, 87, 89, 100, 115, 123, 167, spirit, power of the, 52 181; Buddhism of, 128, 163; on stand-alone spirit, 123, 130, 181 compassion, 161; and defenders of the state of mind, changing our, 65 correct teaching, 159; enlightenment “Strategy of the Lotus Sutra, The,” 49, 129 of, 34–35, 40, 48–49; and the Lotus sufferings, 92, 152; transforming, 38, 65. See Sutra, 78, 81; persecution of, 62; on also hardships the sutras, 80; and the three virtues, “Supremacy of the Law, The,” 50 17–19, 21–22, 24; true identity of, Sutta-nipata (Buddhist scripture), 161, 163 27, 73; vow of, 125 sutras, and doctrine for attaining Buddhahood, Shariputra, 58, 127–28; on the dragon girl’s 149; foundation of all, 83 enlightenment, 91 Shijo Kingo, 4–5, 97 “Ship to Cross the Sea of Sufferings, A,” 65 T Sho-bo (ex-follower of Nichiren), 110 Tatsunokuchi Persecution, 4–5, 7, 59, 68, 95, Shoichi (priest), 107 97, 99–100, 108, 110–11, 129, 133 shoju, practice of, 155, 157 teaching, premise of a, 44 “Simile and Parable” chapter (Lotus Sutra), ten evil acts, 92 21–22; three virtues in the, 164 Ten Worlds, 34–35, 39 “simultaneity of cause and effect,” 147, 149, Tendai Lotus school, 153 200 “Teacher of the Law, The,” chapter (Lotus single-mindedly desiring to see the Buddha, Sutra), 158; and the Lotus Sutra, 81 40–41 T’ien-t’ai, 11, 30, 60–63, 155; Buddhism of, single vehicle, 171. See also Nam-myoho- 31, 38; The Words and Phrases of the renge-kyo Lotus Sutra (treatise) of, 38

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Toda, Josei, 123, 146, 150, 168, 180; V awakening of, 174; on the Buddha’s value creation, 128 work, 11, 30; on Buddhahood, 6; Vasubandhu, 30–31 lectures of, 1–2; on Nichiren, 13, 166, victory, 83, 129; achieving, 97 178; stand-alone spirit of, 130 voice-hearers, 71–72 Toynbee, Arnold J., 174 “voluntarily assuming the appropriate karma,” three bodies of the Buddha, 149 64–65, 67, 141 three categories of action, 92 votary of the Lotus Sutra, 60–61, 63, 67, 69, three paths, transforming the, 92 76, 78–79, 87–88, 96, 110, 112, three poisons, 92 114–15, 124–26, 130–31, 133–34, three powerful enemies, 53, 62, 95, 99, 166; and compassion, 177; mission of 100–03, 104–06, 109, 111, 120, 158 the, 120, 133, 152; protection of the, three proofs, 114 71–72; and slander, 117, 119; spirit three pronouncements, 56, 78–80, 85, 96 of the, 70, 152, 157; and the three “three thousand realms in a single moment of powerful enemies, 111–12; and the life,” 10, 19, 25–26, 29–31, 34–36, three virtues, 169; view “difficulties . . . 41, 47, 52, 73, 80, 90, 148–49, 163 as ‘peaceful’ practices,” 120; and vow, Three Treatises school, 81–82, 149 126. See also Lotus Sutra, practitioner three virtues, 17–18, 21, 31, 43, 50, 92, of the 120–21, 129, 153, 161, 165; and vow, 10–11, 52, 57–58, 67, 98, 121, 127, 129 compassion of the Buddha, 164; new approach to the, 23–24 Toki Jonin, 4, 92, 94 W “Treasure Tower” chapter (Lotus Sutra), 20, 69, way of a person of courage, the, 81, 83. See also 85, 95–96, 114 Buddha, wish of “Treatment of Illness, The,” 54 weakness, defeating, 83 “True Aspect of All Phenomena, The,” 23, 82, “What It Means to Hear the Buddha Vehicle 145, 178 for the First Time,” 94 true aspect of all phenomena, 35, 44 “Why No Protection from the Heavenly True Word school, 81–82, 107, 149, 156–57 Gods?,” 5 trust, 12–13, 57 wisdom, 37, 57, 97, 170–71, 158 truth, champions of, 63 women, Buddhahood by, 47, 87–88, 90, 93 Tung-ch’un (Chih-tu), 107 twenty-first century, 2 Tz’u-en, 82

U “Unanimous Declaration by the Buddhas, The,” 7, 22 unification of the teachings, 157 unselfish devotion to the propagation of the Law, spirit of, 121

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