Gosho for October 2013 - The Embankments of Faith

8/19/2019 Gosho for October 2013 - The Embankments of Faith

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18 ValueCreation

[49] The Embankments of Faith

Believe in Your Infinite Potential and StrengthenYour Faith More Than Ever!

In your letter you [the lay nun Sennichi] asked how the

retribution varies according to the degree of slander

against the correct teaching. To begin with, the Lotus Sutra

was taught to lead all living beings to the Buddha way.

Only those who have faith in it, however, attain

Buddhahood. Those who slander it fall into the great

citadel of the hell of incessant suffering. . . .

Even among those who embrace the Lotus Sutra, veryfew uphold it steadfastly both in mind and in deed. Few

are the practitioners who are able to uphold this sutra.

But those who do will not suffer serious retribution even

if they have committed minor offenses against the sutra.

Their strong faith expiates their offenses as surely as a

flood extinguishes tiny fires.

The Nirvana Sutra states: “If even a good monk sees

someone destroying the teaching and disregards him,failing to reproach him, to oust him, or to [identify his

errors], then you should realize that that monk is betraying

the Buddha’s teaching. But if he ousts the destroyer of the

Law, reproaches him, or [identifies his errors], then he is

my disciple and a true voice-hearer.”

LEARNING FROM THE WRITINGS OF NICHIREN DAISHONIN:THE TEACHINGS FOR VICTORY

VC_A_OCT_10th_ SEP_RN.indd 18 10/7/2013 2:50:18 PM



October 2013 19

This admonition urged me on, and I spoke out against

slander in spite of the various persecutions I faced,

because I would have become an enemy of the Buddha’steaching if I had not. (WND-1, 625)

♦♦♦

Strengthen your faith now more than ever. Anyone who

teaches the principles of Buddhism to others is bound to

incur hatred from men and women, priests and nuns. Let

them say what they will. Entrust yourself to the goldenteachings of the Lotus Sutra, Shakyamuni Buddha,

T’ien-t’ai, Miao-lo, Dengyo, and Chang-an. This is what

is signified by the expression, “practicing according to

the Buddha’s teachings.” The Lotus Sutra reads, “If in that

fearful age one can preach this sutra for even a moment,

[one will deserve to receive alms from all heavenly and

human beings].” This passage explains that in the evil age

of the Latter Day of the Law, when evil persons stainedby the three poisons prevail, anyone who believes in and

upholds the correct teaching, for even a short time, will

receive offerings from heavenly and human beings.

Now you should make a great vow and pray for your

next life. If you are disbelieving or slander the correct

teaching even in the slightest, you will certainly fall into

the great citadel of the hell of incessant suffering. Suppose

there is a ship that sails on the open sea. Though the ship

is stoutly built, if it is flooded by a leak, those on the ship

are sure to drown together. Though the embankment

between rice fields is firm, if there is an ant hole in it, then

surely, in the long run, it will not remain full of water. Bail

the seawater of slander and disbelief out of the ship of




20 ValueCreation

your life, and solidify the embankments of your faith. If

a believer’s offense is slight, overlook it, and lead that

person to obtain benefits. If it is serious, encourage him tostrengthen his faith so that he can expiate the [offense].

You are indeed an unusual woman since you asked

me to explain the effects of various degrees of slander.

You are every bit as praiseworthy as the dragon king’s

daughter when she said, “I unfold the doctrines of the

great vehicle to rescue living beings from suffering.” The

Lotus Sutra reads, “If one can ask about its meaning, that

will be difficult indeed!” There are very few people whoinquire about the meaning of the Lotus Sutra. Always

be determined to denounce slander against the correct

teaching to the best of your ability. It is indeed wonderful

that you should be helping me reveal my teachings.

(WND-1, 626)

On a clear California day in February 1990, I spoke with theAmerican journalist Norman Cousins (1915–90).1 I will

never forget his words on that occasion, reflecting his belief in

the importance of overcoming the feelings of powerlessness

and cynicism that can take root in the human heart: “What is the

greatest human tragedy? It is not death per se. The real tragedy

is death in life though your body survives, something important

inside you has perished.”2

That “something important inside you” to which Mr. Cousins

referred could be summed up as a solid belief in one’s own

incredible inner potential.

Mr. Cousins continued, with a heartfelt message for youth:

By virtue of our birth as a human being, we have a noble

duty that we share with all others. That is to believe in




October 2013 21

people and to trust each other. When, for example, we

are faced with an unavoidable tragedy, though in our an-

guish we may temporarily lose sight of the meaning of

life, we must never forget to believe in people, which is what it means to be a human being.

What is important is how greatly you affirm and value

the irreplaceable gift of life. You must never devalue the

lives and feelings of others. Your supreme goal must be

mutual acceptance and you must never abandon that

most noble human sentiment, trust.3

Respect for and trust in human beings

The essence of Nichiren Buddhism is respect for and trust in

human beings, along with a belief in the infinite potential and

preciousness of life. Because of our strong faith in Nichiren

Daishonin’s teachings, we can advance joyfully on the hope-

filled path of human revolution—a path of inner personal

transformation leading to change in the world around us.

All human beings embody the most noble life-state ofBuddhahood, and possess the power and wisdom to realise

happiness for themselves and others. Shutting one’s eyes to,

doubting and denying this rich inherent potential is the source

of fundamental distrust and powerlessness that cast such a dark

pall over contemporary society.

Nichiren Daishonin’s refutation of erroneous teachings that

“slandered the Law” was also a manifestation of this struggle

against the fundamental error of disbelief in the positive potential

of human beings. In this instalment, we will study the Daishonin’s

writing ‘The Embankments of Faith’ to learn about striving in

Buddhist practice with unwavering belief in the nobility of human

life.

♦♦♦




22 ValueCreation

In your letter you [the lay nun Sennichi] asked how the

retribution varies according to the degree of slander

against the correct teaching [of the Lotus Sutra]. To begin with, the Lotus Sutra was taught to lead all living beings

to the Buddha way. Only those who have faith in it,

however, attain Buddhahood. Those who slander it fall

into the great citadel of the hell of incessant suffering. . . .

Even among those who embrace the Lotus Sutra,

very few [believers] uphold it steadfastly both in mind

and in deed. Few are the practitioners who are able

to uphold this sutra. But those who do will not sufferserious retribution even if they have committed minor

offenses against the sutra. Their strong faith expiates

their offenses as surely as a flood extinguishes tiny fires.

(WND-1, 625)

The enlightenment of all people is the essential

message of the Lotus Sutra

The Daishonin composed this letter in September 1275 at Mount

Minobu 4 for the lay nun Sennichi,5 one of his followers on

Sado Island. About 18 months had passed since the Daishonin’s

pardon and return from his exile there.6 It would seem that at this

particular time, his followers on Sado were concerned about the

effects of slander of the Law.

In another letter [titled ‘What It Means to Slander the Law’],

the Daishonin offers the following definition: “To slander the

Law means to turn against the Law” (WND-2, 262). What this

encompasses, specifically, is slandering, denigrating or rejecting

the Lotus Sutra, the correct teaching of Buddhism that reveals

the Buddha’s fundamental wish for the enlightenment of all

people.




October 2013 23

The lay nun Sennichi, her husband Abutsu-bo, and most

of the Daishonin’s disciples on Sado had long been followers

of the Nembutsu (Pure Land) school of Buddhism,7 whose

teachings denigrate the Lotus Sutra [and suggest that ordinarypeople cannot attain Buddhahood in this lifetime]. As a result,

though they had encountered the Daishonin and now embraced

faith in the Lotus Sutra, many of them may still have felt some

doubt about whether they would really be able to attain

Buddhahood.

We can surmise that the Daishonin’s followers on Sado

may have been struggling with an inability to completely free

themselves from the prevailing customs and beliefs of the day.As they had only recently accepted the Daishonin’s teachings,

they may also have had differences of opinion about the precise

nature of correct practice. In addition, they may have wondered

how they could best support and encourage fellow practitioners

who were facing various problems. It is reasonable to assume

that Sennichi, in asking this question about the retribution that

will result from different degrees of slander, was not presenting

just her own doubts, but was also speaking for the Daishonin’sdisciples on Sado in general.

In response, the Daishonin first clarifies the basic premise

that the purpose of the Lotus Sutra is to teach the way by

which all people can attain enlightenment. He says: “To begin

with, the Lotus Sutra was taught to lead all living beings to the

Buddha way” (WND-1, 625).8 For all people to have the capacity

for enlightenment means that they possess the supremely

noble Buddha nature and the infinite potential it represents.

What this means, more simply, is that no matter how deep

the suffering a person may presently be experiencing, they

have within them the power to break free of that suffering

and become happy. Any discussion of slander of the Law

that overlooks this fundamental premise will be essentially

meaningless.




24 ValueCreation

The Lotus Sutra, the Daishonin points out here, teaches that

everyone has the potential for Buddhahood. It is important,

therefore, that we dispel the dark clouds of delusion and doubt,

and have faith in this basic truth. If we can, our enlightenment isguaranteed. If, however, we doubt and slander this teaching of

the Lotus Sutra, the Daishonin says, we will fall into the hell of

incessant suffering (cf. WND-1, 625).

In other words, everything starts from the essential question

of whether or not we can believe in the dignity and worth of our

own lives and that of others.

The Mystic Law is the sharp sword that severs thechains of karma

The lay nun Sennichi and Abutsu-bo risked their lives to

protect Nichiren Daishonin, the votary of the Lotus Sutra who

was “practicing according to the

Buddha’s teaching”9 (cf. LSOC21, 316

[LS21, 274]) (WND-1, 626). In this letter,

we can infer that he counts them asbeing among the rare few “[believers

who] uphold the Lotus Sutra both in

mind and in deed” or “practitioners

who are able to uphold this sutra”

(cf. WND-1, 625).

The Daishonin then asserts that

such believers or practitioners, though

they may commit a slight slander

of the Law, will not experience

severe retribution because their

faith is strong and their offences minor (cf. WND-1, 625). If their

fundamental belief in the Gohonzon is firm and unwavering,

like the sure aim of a master archer who never misses, there

is nothing to fear. In the defiled age of the Latter Day of the

Once we embrace

faith in the Mystic

Law, no matter

how we may have

slandered the correct

teaching in the past,

the negative karma

we have incurred

by doing so will

not plagueus forever




October 2013 25

Law, which is rife with slander of the Law, a person of such

strong faith will not be swayed or led astray by such negative

influences. They will be able to expiate serious offences “as

surely as a flood extinguishes tiny fires” (WND-1, 625), writes theDaishonin.

This principle applies to us as well. Once we embrace

faith in the Mystic Law, no matter how we may have slandered

the correct teaching in the past, the negative karma we have

incurred by doing so will not plague us forever, because faith

in the Mystic Law is like a mighty sword that can sever even the

heaviest chains of karma.

In Japan after World War II, there were countless peoplefilled with despair, groaning under the weight of misfortune and

bereft of all hope for the future. The members of the Soka Gakkai

leapt into the midst of these suffering people and encouraged

them. They assured them that they could overcome their karma

through practising the Daishonin’s Buddhism and walked the

path to happiness alongside them. Through embracing faith

in the Mystic Law as a result, innumerable individuals were

able to smile again and regain their hope and self-confidence.They vanquished the fundamental darkness10 of ignorance that

prevented them from believing in their infinite potential. And

they reawakened their deep belief in their own Buddhahood—a

belief that all people inherently possess in the depths of their

lives.

Strictly speaking, all of us, prior to practising the Daishonin’s

Buddhism, have probably, without even knowing it, accumulated

the karma of slandering or disbelieving the Lotus Sutra’s teaching

of the infinite dignity of human beings. But from the first moment

we embrace faith in the Mystic Law, we are able to cast off the

shackles of karma and attain a freedom comparable to soaring

unhindered into the vast skies.

♦♦♦




26 ValueCreation

The Nirvana Sutra11 states: “If even a good monk sees

someone destroying the [correct] teaching and disregards

him, failing to reproach him, to oust him, or to [identify hiserrors], then you should realize that that monk is betray-

ing the Buddha’s teaching. But if he ousts the destroyer of

the Law, reproaches him, or [identifies his errors], then he

is my disciple and a true voice-hearer.”12

This admonition urged me on, and I spoke out against

slander in spite of the various persecutions I faced, be-

cause I would have become an enemy of the Buddha’s

teaching if I had not. (WND-1, 625)

Admonishing slander of the Law

This section quotes a passage from the Nirvana Sutra that

the Daishonin frequently cites in his writings, outlining three

responses to slander of the Law: identifying errors, reproaching

and ousting. Applying this passage to his own life, the Daishoninsays that in order not to become an “enemy of the Buddha’s

teaching”, he fought and spoke out against the evil of slander

of the Law, though he knew he would be persecuted as a result

(cf. WND-1, 625).

Referring back to the idea presented at the beginning of

this letter, to address slander of the Law—which renders people

powerless and denies their infinite potential—is the essence of

the Daishonin’s spirit of refuting the erroneous and revealing the

true.

It was in this spirit that the Daishonin, spurred by his wish

to lead all people to happiness, continued his resolute struggle

against the devilish nature that casts people into misery and

misfortune. The unchanging, fundamental spirit of a true religion

of the people must be that of addressing and defeating the evil




October 2013 27

that seeks to destroy people’s positive potential and innate

goodness.

Based on this foundation, the actual practice of admonishing

slander of the Law must not be dogmatic. In this letter, theDaishonin provides the lay nun Sennichi with important

perspectives on how to deal with slander.

First, he states that there are degrees of seriousness in slander

of the Law and he offers concrete examples of ways to address

slander in a flexible manner appropriate to the situation at hand.

The Daishonin writes: “Slander can be either minor or

serious, however, and sometimes we should overlook it rather

than attack it. The True Word13 and Tendai schools14 slander theLotus Sutra [by asserting that it is inferior to the Mahavairochana

Sutra] and [they] should be severely rebuked. But without

great wisdom it is hard to differentiate correctly between their

doctrines and the teachings that Nichiren spreads. Therefore, at

times we refrain from attacking them [until a later time], just as

I did in On Establishing the Correct Teaching for the Peace of the

Land ”15 (WND-1, 625).

He then goes on to state: “When a person’s offense isminor, admonishment is sometimes called for, but at other times

it may be unnecessary, for there are those who may correct

themselves without being told. Reprove a person for slander

when necessary, so that you can forestall for both of you the

consequences of an offense. Then, you should forgive that

person” (WND-1, 626).

The wisdom taught in Nichiren Daishonin’s Buddhism is not

rigid and inflexible. In rebuking slander of the Law, the important

thing is that it arises from a spirit of compassion.

The Daishonin warns: “Our seeing, hearing, and making no

attempt to stop slander that, if we spoke out, could be avoided,

destroys our gifts of sight and hearing, and is utterly [lacking in

compassion]” (WND-1, 625). To put it another way, reproaching

slander of the Law should never be done from anger or antagonism;




28 ValueCreation

it should be motivated by a feeling of great compassion, the wish

to prevent the person from falling into a state of suffering and

misfortune.

The Daishonin further quotes two passages from The Annotations on the Nirvana Sutra by the Great Teacher Chang-an16:

“If one befriends another person but lacks the mercy to correct

him, one is in fact his enemy” (WND-1, 625); and “One who rids

the offender of evil is acting as his parent” (WND-1, 626). It is in

this spirit that the mentors and disciples of Soka, from the time

of founding president Tsunesaburo Makiguchi onward,

have fought against the evil of slander of the Law that

brings suffering to people. That is also why we of the SGI havethoroughly denounced the Nichiren Shoshu priesthood’s grave

transgressions against the Daishonin’s spirit and teachings,

transgressions that denigrate and oppress people.

Genuine repudiation of slander of the Law is the practice of

vanquishing the devilish nature that inflicts suffering on people.

By dispelling the darkness of great evil, the light of great good is

allowed to shine forth.

Our fundamental attitude in faith is the key

As this shows, there is no hard-and-fast formula when it comes to

admonishing slander of the Law. Nor is it something to which we

can apply abstract theories.

The French mathematician and philosopher Blaise Pascal

(1623–62) criticised the elaborate system of “precedents for the

conscience” that had been established by the Catholic Church

of his day. The precedents for the conscience were a set of

pre-established rules for acting in “good conscience” in every

possible situation. Pascal decried the hypocritical dogmatism

that these so-called precedents encouraged. He believed

that by shielding the individual from the process of thinking

deeply about good and evil, they prevented the development




October 2013 29

and free exercise of their conscience and inner moral compass.

As I noted when I discussed Pascal in my first lecture at Harvard

University (in 1991), self-questioning, contemplation and soul-

searching are important measures of a religion for the sake ofhumanity.17

In this letter, Nichiren Daishonin similarly says that it is

wrong to judge, even among his disciples, the nature of a

person’s faith based on external appearances alone. In this

regard, he mentions the lay priest Ichinosawa,18 another resident

of Sado (cf.WND-1, 626). Though the latter seems to have privately

accepted the Daishonin’s teachings,

he behaved outwardly as if he werea Nembutsu follower. As a result, the

Daishonin was concerned about what

would happen to this individual in his

next existence.

In ‘Letter to the Lay Priest

Ichinosawa’, addressed to the lay

priest’s wife and written in May 1275,

a few months before ‘The Embank-ments of Faith’, the Daishonin says

that he had sent “the ten volumes

of the Lotus Sutra”19 to a member

of the lay priest’s family (cf. WND-1,

530).20 He did so, it seems, because

this individual appeared to be more deeply drawn to the

sutra than the lay priest himself. The Daishonin no doubt

hoped that the latter would share the message of the sutra

with the lay priest and thereby guide him to correct faith in the

Mystic Law.

The Daishonin did not establish any formal, codified

criteria to arbitrarily determine what words or actions constitute

slander of the Law. Instead, he emphasised the importance of

examining the fundamental attitude of the particular individual,

Genuine repudiation

of slander of the

Law is the practice

of vanquishing the

devilish nature that

inflicts suffering on

people. By dispelling

the darkness of greatevil, the light of great

good is allowed to

shine forth




30 ValueCreation

discerning whether deep in their heart they violated or

upheld the Lotus Sutra’s spirit of respect for life and human

dignity.

Our innermost thoughts are not always clearly apparent inour outer appearance and behaviour. Our subtlest attitudes,

however, can have a tremendous impact on our faith over the

long term. That’s why it is so important that our fundamental

attitude be one imbued with pure and sincere faith. If we have

that, our attainment of Buddhahood is assured.

♦♦♦

Strengthen your faith now more than ever. Anyone who

teaches the principles of Buddhism to others is bound

to incur hatred from men and women, priests and nuns

[who reject the correct teaching]. Let them say what

they will. Entrust yourself to the golden teachings of the

Lotus Sutra, Shakyamuni Buddha, T’ien-t’ai,21 Miao-lo,22

Dengyo,23

and Chang-an.24

This is what is signified bythe expression, “practicing according to the Buddha’s

teachings” [cf. LSOC21, 316 (LS21, 274)]. The Lotus Sutra

reads, “If in that fearful age one can preach this sutra for

even a moment, [one will deserve to receive alms from

all heavenly and human beings]” [LSOC11, 220 (LS11, 181)].

This passage explains that in the evil age of the Latter Day

of the Law, when evil persons stained by the three poisons

[of greed, anger, and foolishness]25

prevail, anyone whobelieves in and upholds the correct teaching, for even

a short time, will receive offerings from heavenly and

human beings [i.e., will be commended and supported

by the protective forces of the universe and people in

society]. (WND-1, 626)




October 2013 31

Practising according to the Buddha’s teachings and withthe same commitment as one’s mentor

Here, the Daishonin calls on the lay nun Sennichi, who staunchlysupported and assisted him while he was exiled on Sado Island,

to strengthen her faith “more than ever” and keep exerting

herself tirelessly for the sake of Buddhism.

The noble spirit of Sennichi, who was so warmly praised by

the Daishonin, always reminds me of our dedicated pioneering

members who, while overcoming countless challenges, have

continued to work for kosen-rufu without begrudging their

lives.At the same time, since Buddhism is a struggle against

devilish functions, the Daishonin here is also warning Sennichi

not to grow careless or lax in her Buddhist practice. After the

Daishonin’s departure from Sado and return to Kamakura,

Sennichi and her husband, Abutsu-bo, remained steadfast in

faith, bravely holding aloft the banner of kosen-rufu on Sado.

It is not difficult to imagine, then, that the three powerful

enemies—arrogant lay people, arrogant priests and arrogantfalse sages26—appeared and began to harass and attack the

Daishonin’s followers there.

The Daishonin was aware of how pained his followers were

by these onslaughts. He encourages Sennichi with the words,

“Let them say what they will” (WND-1, 626), urging her to stay

confident and unperturbed by what was going on. Mr. Makiguchi

heavily underlined this particular sentence in his copy of

the Gosho.

The persecution that his followers were experiencing would

definitely enable them to lessen their karmic retribution for

negative causes they had made in the past.27 A passage from

the Nirvana Sutra that the Daishonin had read with his life says:

“It is due to the blessings obtained by protecting the Law that

they can diminish in this lifetime their suffering and retribution”




32 ValueCreation

(WND-1, 304–5).28 And, indeed, the compassion of Buddhism is

so vast and all-embracing that even those who criticised and

attacked the Daishonin’s followers would eventually be able

to attain enlightenment through their reverse or poison-drum,relationship with the correct teaching.29

We have nothing to fear or worry about. “Iron, when heated

in the flames and pounded, becomes a fine sword” (WND-1, 303),30

writes the Daishonin. In the same way, all our sufferings and

difficulties enable us to forge an indestructible, diamond-like

self, and to develop the strength to sever the chains of our karma

and lead lives of complete freedom.

To achieve that, we must “entrust ourselves to thegolden teachings” (WND-1, 626)—another passage underlined

by Mr. Makiguchi. What we need to do is completely trust in

and lead our lives in accord with the words of the Lotus Sutra

and the Daishonin. Whenever Mr. Toda read the Daishonin’s

writings, he would say: “How true, how true! How fortunate we

are to have these teachings!”

Those who completely entrust themselves to the golden

words of the teachings are practising just as instructed. TheDaishonin himself is a perfect example of this, and he calls on the

lay nun Sennichi to join him and also be a person who practises

in accord with the Buddha’s teachings throughout her life.

Crucial are the shared commitment and shared struggle of

mentor and disciple.

At the end of ‘The Emergence of the Treasure Tower’ (11th)

chapter of the Lotus Sutra, we find the words: “If in that fearful

age one can preach this sutra for even a moment, one will deserve

to receive alms from all heavenly and human beings” (LSOC11, 220

[LS11, 181]). In the evil age of the Latter Day of the Law, society is

filled with corrupt people stained by the three poisons of greed,

anger and foolishness (cf. WND-1, 626). To uphold the Mystic Law

and have the courage to share it with others; to say even just a few

words about the correct teaching of Buddhism, as an expression




October 2013 33

of one’s faith—those are truly noble actions of a bodhisattva. As

a result, the protective forces of the universe would not fail to

assist and support such individuals. That is the assurance of the

sutra passage and the Daishonin.Embracing the Daishonin’s message of “Let them say what

they will”, let’s advance boldly and bravely, with a spirit as bright

and expansive as the clear, blue sky.

In my youth, soon after meeting Mr. Toda, I composed this

poem:

Ablaze with hope,

I face the raging waves.Though I may be poorly clad,

and even should others mock

or ridicule me,

I will endure with fortitude.

Just watch me succeed!

I spur myself on:

“First work hard, with all your youthful vigour.

Though some may slight you,

always wear a smile.

Heart aflame,

advance strong and true

along your chosen path.”

Smiling brightly,serenely,

at the arduous road ahead,

today, again,

I will advance—

gazing up at the sky,

at the summit

of a hope-filled future.




34 ValueCreation

I am delighted that many young people are following after me in

this spirit.

♦♦♦

Now you should make a great vow and pray for your next

life. If you are disbelieving or slander the correct teaching

even in the slightest, you will certainly fall into the great

citadel of the hell of incessant suffering. Suppose there

is a ship that sails on the open sea. Though the ship is

stoutly built, if it is flooded by a leak, those on the shipare sure to drown together. Though the embankment

between rice fields is firm, if there is an ant hole in it, then

surely, in the long run, it will not remain full of water. Bail

the seawater of slander and disbelief out of the ship of

your life, and solidify the embankments of your faith. If

a believer’s offense is slight, overlook it, and lead that

person to obtain benefits. If it is serious, encourage him

to strengthen his faith so that he can expiate the [offense].(WND-1, 626)

Solidifying the embankments of faith

“Make a great vow” (WND-1, 626), writes the Daishonin. For his

followers at the time, that great vow was primarily directed

towards attaining Buddhahood in this lifetime. He was calling

on his disciples to practise steadfastly to the very end of their

lives in this present existence and achieve enlightenment.

But at the same time, in various writings the Daishonin

describes the great vow as not only being about achieving one’s

own enlightenment, but also about propagating the Lotus Sutra

and thereby enabling others to attain enlightenment. In The




October 2013 35

Record of the Orally Transmitted Teachings, the Daishonin states:

“The ‘great vow’ refers to the propagation of the Lotus Sutra

[Nam-myoho-renge-kyo]” (OTT, 82).

The Daishonin warns that disbelieving or slandering thecorrect teaching will prevent one from experiencing good

circumstances in one’s next lifetime. Such error results from the

fundamental darkness or ignorance shrouding one’s life. Faith is

the essential power for dispelling that darkness and bringing the

sun of the life-state of Buddhahood to rise in one’s heart.

In this section, the Daishonin notes that if a ship has

even a small leak, it will eventually sink. The reference to the

embankments between rice fields is the source of this letter’stitle. Although such embankments may be firm, if there is even

an ant hole in it, the water will in time drain out of the rice paddy

and the rice plants will die, the Daishonin says. His point is that

the smallest hole in a seemingly sturdy ship or embankment can

lead to their eventual destruction (cf. WND-1, 626).

In the realm of Buddhism, the “hole” of doubt or disbelief

is invisible. That’s what makes it so dangerous. That’s also

why we must be constantly on guard against such doubt. Itis vital that we remain steadfast in our faith as long as we

live, no matter what happens. To do that, we must continue

striving together with the SGI and never stray from the path of

mentor and disciple. We must also staunchly protect the

harmonious unity of our precious community of believers.

“Bail the seawater of slander and disbelief out of the ship of your

life, and solidify the embankments of your faith” (WND-1, 626),

urges the Daishonin.

Not advancing is regressing. That is why we need to over-

come stagnancy and inertia and continuously move forward,

day after day. As Nichiren Daishonin writes: “Strengthen

your faith day by day and month after month. Should you

slacken in your resolve even a bit, devils will take advantage”

(WND-1, 997).31




36 ValueCreation

Buddhism is a never-ending struggle against fundamental

darkness, the deeply rooted ignorance that tries to block or

shut off the infinite potential of life. When we forget

this inner struggle, we are enveloped in suffering arisingfrom this ignorance, “moving from darkness into darkness”

(WND-2, 838).32

This is the essence of the warning against disbelief and

slander of the correct teaching of Buddhism.

♦♦♦

You are indeed an unusual woman since you asked

me to explain the effects of various degrees of slander

[of the Law]. You are every bit as praiseworthy as the

dragon king’s daughter33 when she said, “I unfold the

doctrines of the great vehicle to rescue living beings

from suffering” [LSOC12, 227 (LS12, 188)]. The Lotus Sutra

reads, “If one can ask about its meaning, that will be

difficult indeed!” [cf. LSOC11, 219 (LS11, 180)]. There arevery few people who inquire about the meaning of the

Lotus Sutra. Always be determined to denounce slander

against the correct teaching to the best of your ability.

It is indeed wonderful that you should be helping me

reveal my teachings. (WND-1, 626)

The seeking spirit of a single individual can leadto the advance of many

In closing, the Daishonin commends the lay nun Sennichi

again for inquiring about the “effects of various degrees of

slander”, telling her that she is “every bit as praiseworthy as

the dragon king’s daughter”, who in the ‘Devadatta’ (12th)




October 2013 37

chapter of the Lotus Sutra opened the way to the attainment

of enlightenment for all women (cf. WND-1, 626). The dragon

king’s daughter declared: “I unfold the doctrines of the great

vehicle to rescue living beings from suffering” (LSOC12, 227[LS12, 188]). By citing this passage, the Daishonin suggests that

Sennichi asked this question not only for herself, but also so that

all of the Daishonin’s followers on Sado Island might advance

unerringly on the path of faith throughout their lives. His reply

demonstrates his profound trust and appreciation for the lay

nun who forthrightly asked a question that was troubling her

and her fellow practitioners.

My mentor, second Soka Gakkai president Josei Toda,also regularly held question-and-answer sessions and praised

members for their questions. He also often told leaders to feel

free to come to him with anything they might want to ask. No

matter how busy he was, he was always happy to receive serious

questions, and he put a great deal of thought and care into

answering them.

Questions lead to progress. When doubts are cleared away,

a refreshing certainty is established. Gaining a thoroughlysatisfying answer allows us to practise with joy and self-

confidence. It is important that our harmonious gathering of

the SGI continues to advance vibrantly based on dialogue that

responds fully to people’s seeking spirit.

Believing in one’s own life

In the concluding section of this letter, the Daishonin tells

Sennichi: “Always be determined to denounce slander against

the correct teaching to the best of your ability. It is indeed

wonderful that you should be helping me reveal my teachings”

(WND-1, 626). He compassionately expresses his appreciation

to this sincere disciple for joining him in the struggle for

kosen-rufu.




38 ValueCreation

There is nothing more joyful or wonderful than mentor and

disciple striving together to illuminate the darkness of society

with the light of truth.

A famous passage in The Record of the Orally TransmittedTeachings states: “Great joy [is what] one experiences when one

understands for the first time that one’s mind [or life] from the

very beginning has been a Buddha. Nam-myoho-renge-kyo is

the greatest of all joys” (OTT, 211–12). At the moment when one

dispels the darkness of slander and disbelief and apprehends the

truth about one’s own life, hope illuminates one’s being like the

sun. That is “the greatest of all joys”.

Our life itself is the foremost treasure, yet all too often weseek for treasures outside ourselves. Why? Because our faith in

human beings is weak. Because we don’t believe in ourselves.

That is a source of much confusion and discord in the world

today.

Believe in your own life! It is the source of unsurpassed

power!

A memorable dialogue between master and student is

recorded in the Analects of Confucius. One of the ancient

Chinese philosopher’s disciples confessed that while he enjoyed

studying the master’s way, he felt he did not have the strength to

follow it. Confucius replied that while it was true that someone

without the strength to follow the way might have to give up half

way, he, the disciple, had given up before even starting.34

Mr. Toda urged young people to believe in themselves.

We all have infinite inner potential. We are all entities of

the Mystic Law, which is the key to absolute victory in every

sphere. That being so, the youth of the SGI should rouse strong

faith, summon forth from within the boundless power of the

Buddha, the lion king, and live out their lives with joy and

exhilaration.

In February 55 years ago [in 1958, a short time before he

passed away], Mr. Toda entrusted me with his cherished wish




October 2013 39

of expanding the Soka Gakkai’s membership to 3 million

households. Inspired by the youthful vigour of the members

who had risen up to join me in that struggle, I copied into my

diary a line from the Analects of Confucius often quoted byMr. Toda: “One should regard the youth with awe.”35

I am now, once again, with that same belief, observing the

remarkable growth of our dedicated youth division members.

My young friends, demonstrate the passion and energy of

youth, allow your true inner brilliance to shine forth and, on the

stage of your mission, exert yourselves joyously and freely to lead

happy and victorious lives.

(SGI Newsletter No. 8818 dated 5 August 2013. Translated from the February

2013 issue of The Daibyakurenge, the monthly Soka Gakkai study journal)




40 ValueCreation

ENDNOTES

1. Longtime editor of the Saturday Review, Cousins also made important

contributions to peace and international cultural exchange. He and

President Ikeda met twice, the last time on 23 February 1990, in Los

Angeles. The two also published a dialogue titled Sekai Shimin no Taiwa

(Dialogue between World Citizens), which is not available in English.

2. Translated from Japanese. From an article on the February 1990 meeting

between President Ikeda and Norman Cousins, Seikyo Shimbun,

25 February 1990.

3. Ibid.

4. Mount Minobu: Located in present-day Yamanashi Prefecture. Nichiren

Daishonin lived there during the later years of his life, from May 1274

through September 1282, just prior to his death. There, he devoted

himself to educating his disciples, directing propagation efforts and

writing doctrinal treatises.

5. The lay nun Sennichi: The wife of Abutsu-bo (d. 1279) and a follower

of Nichiren Daishonin. She and her husband lived on Sado Island. Her

origins are unclear. According to one account, the lay nun Sennichi

served as an attendant to a court lady who had accompanied the

Retired Emperor Juntoku, when he was banished to Sado after the

Jokyu Disturbance of 1221. Another more likely account says that she

was a native of the island. While Nichiren was in exile on Sado Island

in late 1271, Sennichi and her husband, Abutsu-bo, converted to his

teaching. The couple frequently visited Nichiren in his forlorn dwelling

at Tsukahara on the island and supplied him with food, writing materials

and other necessities. Their support continued for more than two years

until his pardon in 1274. After Nichiren moved to Mount Minobu, the

lay nun Sennichi sent her husband to visit him there with offerings on

three or more occasions.

6. Sado Exile: The Daishonin’s exile to Sado Island from October 1271

through March 1274. When the True Word Precepts priest Ryokan of

Gokuraku-ji temple in Kamakura was defeated by the Daishonin in a




October 2013 41

contest to pray for rain, he spread false rumours about the Daishonin,

using his influence with the wives and widows of high government

officials. This led to the Daishonin’s confrontation with Hei no Saemon,

deputy chief of the Office of Military and Police Affairs, who arrested himand manoeuvred to have him executed at Tatsunokuchi in September

1271. When the execution attempt failed, the authorities the following

month sentenced the Daishonin to exile on Sado Island, which was

tantamount to a death sentence. However, when his predictions of

internal strife and foreign invasion were fulfilled, the government issued

a pardon in March 1274 and the Daishonin returned to Kamakura.

7. Nembutsu school: Also known as the Pure Land school. A generic term

for those Buddhist schools in Japan that teach that one should seek to

attain rebirth in the Pure Land by practising Nembutsu or invoking the

name of Amida Buddha, i.e., chanting the phrase Namu Amida Butsu

(“Homage to Amida Buddha” or “I take refuge in Amida Buddha”). Here,

the Pure Land refers to Amida’s Pure Land of Perfect Bliss.

8. In the ‘Expedient Means’ (2nd) chapter of the Lotus Sutra, Shakyamuni

Buddha states: “What I long ago hoped for/ has now been fulfilled. / I

have converted all living beings/ and caused them all to enter the Bud-

dha way” (LSOC2, 70 [LS2, 36]).

9. In the ‘Supernatural Powers of the Thus Come One’ (21st) chapter

of the Lotus Sutra, the Buddha states: “After the Thus Come One has

entered extinction, you must single-mindedly accept, uphold, read,

recite, explain, preach, and transcribe it [the Lotus Sutra], and practice it

as directed” (LSOC21, 316 [LS21, 274]). The phrase “practice it as directed”

is often rephrased indirectly as “practice according to the Buddha’s

teaching”, and so forth.

10. Fundamental darkness: The most deeply rooted illusion inherent in life,

said to give rise to all other illusions. The inability to see or recognise

the truth, particularly, the true nature of one’s life. In The Record of the

Orally Transmitted Teachings, Nichiren Daishonin states: “The accepting

and upholding of this original Law [Nam-myoho-renge-kyo] is expressed

in the single word ‘belief’ or ‘faith’. The single word ‘belief’ is the sharp




42 ValueCreation

sword with which one confronts and overcomes fundamental darkness

or ignorance” (OTT, 119–20).

11. Nirvana Sutra: A compilation of the teachings expounded by Shakyamuni

immediately before his death. It teaches that the Dharma body of theBuddha is eternal, that all people possess the Buddha nature and that even

icchantikas, or those of incorrigible disbelief, can attain Buddhahood.

12. Voice-hearer (Skt. shravaka): The name for a disciple of Shakyamuni

Buddha. One who hears the Buddha’s preaching and strives to attain

enlightenment.

13. True Word school: A Buddhist school in Japan established by Kobo

(774–835) that follows the esoteric doctrines and practices found in the

Mahavairochana and Diamond Crown sutras. The name true word is therendering in Chinese of the Sanskrit mantra (meaning secret word or

mystic formula). In the True Word school, this indicates the words that

Mahavairochana Buddha is said to have uttered.

14. Under its third chief priest Jikaku (794–864), who studied Esoteric

Buddhism and the T’ien-t’ai doctrine in China, the Tendai school in

Japan—which originally espoused the supremacy of the Lotus Sutra—

incorporated Esoteric Buddhism into its original doctrines. This was

called Tendai Esotericism, as distinguished from the True Word

Esotericism espoused by Kobo, the founder of the True Word school

in Japan. Jikaku embraced the Esoteric Buddhist view that the

Mahavairochana Sutra was superior to the Lotus Sutra in terms of

practice.

15. On Establishing the Correct Teaching for the Peace of the Land: A treatise of

remonstration that Nichiren Daishonin submitted to Hojo Tokiyori, the

retired regent but still the most powerful figure in Japan’s ruling clan,

on 16 July 1260. In it, he predicts that, unless the correct teaching of the

Lotus Sutra was followed, the country would in the near future suffer the

calamities of internal strife and foreign invasion—the only two calamities

among the “three calamities and seven disasters” that had not yet assailed

Japan. His predictions came true when the calamity of internal strife

occurred in the form of the so-called February Disturbance in 1272, and




October 2013 43

the calamity of foreign invasion occurred when the Mongols attacked

Japan in 1274, and then a second time in 1281.

16. Chang-an (561–632): Disciple and successor of the Great Teacher T’ien-

t’ai of China. He recorded T’ien-t’ai’s lectures and later compiled themas The Profound Meaning of the Lotus Sutra, The Words and Phrases of the

Lotus Sutra, and Great Concentration and Insight. His own works include

The Annotations on the Nirvana Sutra and The Profound Meaning of the

Nirvana Sutra.

17. Daisaku Ikeda, ‘The Age of Soft Power’, A New Humanism: The University

Addresses of Daisaku Ikeda (New York: Weatherhill, 1996), 204–5.

18. The lay priest Ichinosawa (d. 1278): A lay priest of the Pure Land

(Nembutsu) school of Buddhism. In April 1272, while still in exile on Sado,

the Daishonin was transferred from Tsukahara to the relative comfort of

Ichinosawa’s estate.

19. The ten volumes of the Lotus Sutra consist of the eight volumes of the

Lotus Sutra proper and two related sutras, the Immeasurable Meanings

Sutra and the Universal Worthy Sutra.

20. In the letter, the Daishonin expresses misgivings at entrusting a person

such as Ichinosawa, whose commitment to faith is unclear, with a copy of

the Lotus Sutra, but says that he feels bound to do so by an earlier prom-

ise. He writes to the lay priest’s wife: “I . . . [sent] a copy of the entire Lotus

Sutra in ten volumes. Since the lay priest’s grandmother seems at heart

to be more deeply drawn to the sutra than does the lay priest himself, I

entrust it to you for her sake” (WND-1, 530).

21. T’ien-t’ai (538–597): Also known as the Great Teacher T’ien-t’ai or Chih-i.

The founder of the T’ien-t’ai school in China. His lectures were compiled

in such works as The Profound Meaning of the Lotus Sutra, The Words and

Phrases of the Lotus Sutra, and Great Concentration and Insight. He spread

the Lotus Sutra in China, and established the doctrine of three thousand

realms in a single moment of life.

22. Miao-lo (711–782): Also known as the Great Teacher Miao-lo. A patriarch

of the T’ien-t’ai school in China. He is revered as the school’s restorer. His

commentaries on T’ien-t’ai’s three major works are titled The Annotations

on “The Profound Meaning of the Lotus Sutra”, The Annotations on “The




44 ValueCreation

Words and Phrases of the Lotus Sutra” and The Annotations on “Great

Concentration and Insight”.

23. Dengyo (767–822): Also known as Saicho. The founder of the Tendai (T’ien-

t’ai) school in Japan. Often referred to as the Great Teacher Dengyo. Herefuted the errors of the six schools of Nara—the established Buddhist

schools of the day—and dedicated himself to elevating the Lotus Sutra

and the establishing of a Mahayana ordination platform on Mount Hiei.

24. See under footnote 16.

25. Three poisons of greed, anger and foolishness: The fundamental evils

inherent in life that give rise to human suffering. In Nagarjuna’s Treatise

on the Great Perfection of Wisdom, the three poisons are regarded as the

source of all illusions and earthly desires. The three poisons are so called

because they pollute people’s lives and work to prevent them from

turning their hearts and minds to goodness.

26. Three powerful enemies: Three types of arrogant people who persecute

those who propagate the Lotus Sutra in the evil age after Shakyamuni

Buddha’s death, described in the concluding verse section of the

‘Encouraging Devotion’ (13th) chapter of the Lotus Sutra. The Great

Teacher Miao-lo of China summarises them as arrogant lay people,

arrogant priests and arrogant false sages.

27. Lessening one’s karmic retribution: This term, which literally means,

“transforming the heavy and receiving it lightly”, appears in the Nirvana

Sutra. “Heavy” indicates negative karma accumulated over countless

lifetimes in the past. As a benefit of protecting the correct teaching of

Buddhism, we can experience relatively light karmic retribution in this

lifetime, thereby expiating heavy karma that ordinarily would adversely

affect us not only in this lifetime, but over many lifetimes to come.

28. ‘Letter from Sado’.

29. Poison-drum relationship: A reverse relationship or a relationship

formed through rejection. A bond formed with the Lotus Sutra by

opposing or slandering it. One who opposes the Lotus Sutra when it

is preached will still form a relationship with it by virtue of opposition,

and will thereby attain Buddhahood eventually. A “poison drum” is a

mythical drum daubed with poison; this is a reference to a statement




O t b 2013 45

in the Nirvana Sutra that once the poison drum is beaten, all those who

hear it will die, even if they are not of the mind to listen to it. Similarly,

when the correct teaching is preached, both those who embrace it and

those who oppose it will equally receive the seeds of Buddhahood, andeven those who oppose it will attain Buddhahood eventually. In this

analogy, the “death” that results from hearing the correct teaching is the

death of illusion or earthly desires. This metaphor is used to illustrate the

benefit of even a reverse relationship with Buddhism.

30. Ibid.

31. ‘On Persecutions Befalling the Sage’.

32. ‘The Unanimous Declaration. . . and which upheld’.

33. Dragon king’s daughter: Also, the dragon girl. The eight-year-old

daughter of Sagara, one of the eight great dragon kings said to dwell

in a palace at the bottom of the sea. According to the ‘Devadatta’ (12th)

chapter of the Lotus Sutra, the dragon girl conceives the desire for

enlightenment upon hearing Bodhisattva Manjushri preach the Lotus

Sutra in the dragon king’s palace. She then appears in front of the

assembly of the Lotus Sutra and instantaneously attains Buddhahood

in her present form. The dragon girl’s enlightenment is a model for the

enlightenment of women and reveals the power of the Lotus Sutra to

enable all people equally to attain Buddhahood just as they are.

34. The Analects of Confucius, translated by Simon Leys (New York: W. W.

Norton and Company, 1997), 26.

35. Ibid., 42.

Gosho for October 2013 - The Embankments of Faith

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