SGI-USA Study Curriculum
THE ELEMENTARY-LEVEL TEXTBOOK

PART 1: Gosho Study

"LETTER TO THE BROTHERS"
- Kyodai Sho -

BACKGROUND

The Lotus Sutra is the heart.... the Lotus Sutra is then as bright as the sun.
NAM-MYOHO-RENGE-KYO: THE HEART OF ALL BUDDHIST TEACHINGS AND SOURCE OF ENLIGHTENMENT

First the Daishonin declares that of all the teachings Shakyamuni expounded in his lifetime the Lotus Sutra is foremost, because it contains the basis of enlightenment for all Buddhas. The Lotus Sutra, in other words, is "the supreme vehicle" that carries all people from suffering to unshakable happiness.

From the time of his enlightenment until his passing fifty years later, Shakyamuni preached relentlessly, leaving a vast amount of teachings. The content and format of his teachings vary. Depending on the condition of people, he would preach the importance of keeping precepts at one time, while teaching the efficacy of meditation at another. Sometimes he would employ parables and metaphors, instead of complex theories, to convey his messages to his followers. In this way, Shakyamuni preached various teachings as an expedient to expand the people's capacity so that they would openly accept his final and supreme teaching - the Lotus Sutra - which reveals the potential of enlightenment in all people and the eternal existence of life.

If Shakyamuni had preached only Hinayana teachings, encouraging people to observe numerous precepts in their practice and daily living, Buddhism would be mere moralism.

forcing certain lifestyles; and austerities upon people without the fundamental reformation of their inner spirituality. Also, Buddhism would then have been an elitist teaching only for clergy who could afford to carry out the precepts.

Indeed, without the Lotus Sutra, Shakyamuni's lifelong teachings would be of little meaning and value. If, for example, he had stopped his preaching with the provisional Mahayana teachings, women, men of the two vehicles (i.e., Learning and Realization), and evil men still would be denied enlightenment, and Buddhism would fail to reveal life as eternal and as the embodiment of the fundamental law of the universe.

All provisional teachings -both Hinayana and Mahayana - can serve their intended purposes only when viewed in light of the Lotus Sutra. This is why the Daishonin states that the Lotus Sutra is "the heart" and "the core" of all sutras. Other sutras also claim superiority, as the Daishonin states here. However, their claim is based on comparison with teachings previously expounded. Some sutras claim their own excellence compared to non-Buddhist teachings. Still others claim their advantage over the Hinayana sutras or over other provisional Mahayana sutras.

On the other hand, the Lotus Sutra's supremacy is absolute. Shakyamuni himself proclaims the Lotus Sutra's supremacy in "Hosshi" (The Teacher of the Law), the tenth chapter of the sutra. He states that of all the innumerable sutras -whether they were ones he "had preached" (all pre-Lotus Sutra teachings), "now preached" (the Sutra of Infinite Meaning, regarded as an introduction to the Lotus Sutra) or "would preach" (the Nirvana Sutra, any sutra recording the teachings said to have been expounded immediately before his death or describing events surrounding his entry into nirvana) - the Lotus Sutra is the most profound and difficult to understand.

From a deeper perspective, however, what the Daishonin refers to as "the Lotus Sutra" in this passage is Nam-myoho-renge-kyo of the Three Great Secret Laws. Nam-myoho-renge-kyo is the source of enlightenment for all Buddhas throughout time and space, including Shakyamuni himself In this regard, the Lotus Sutra is superior to all other sutras precisely because it contains Nam-myoho-renge-kyo of the Three Great Secret Laws. In "On the Three Great Secret Laws," the Daishonin states, "[The Buddha] preaches that the Lotus Sutra is the foremost purpose of the advent of all Buddhas because it contains the Three Great Secret Laws" (Gosho Zenshu, p. 1023).

More specifically, the Lotus Sutra.... to be born again as humans into lives of Tranquillity or Rapture.
THE GRAVITY OF DISCARDING FAITH IN NAM-MYOHO-RENGE-KYO 

Having described the supreme value of the Lotus Sutra in the previous section, the Daishonin here explains to the Ikegami brothers how grave is the consequence of discarding faith in Nam-myoho-renge-kyo.

The concepts of sanzen-jintengo and gohyaku-jintengo are expounded in the Lotus Sutra to explain how in the extremely distant past, Shakyamuni formed a relationship with people 'in order to lead them to enlightenment. Yet having met up with and been fooled by "bad friends" those who formed a relationship with the Lotus Sutra and thus had the seed of enlightenment sowed in their lives, later renounced their faith for lesser, deluded teachings. As a result, they experienced countless lifetimes of suffering.

Here the Daishonin describes the process by which we may backslide in faith and suffer as a result: (1) Swayed by "bad friends" we => (2) renounce faith and => (3) fall under the sway of lesser, deluded teachings thereby => (4) suffering for countless lifetimes. In "The Opening of the Eyes (II)," the Daishonin also warns us against this downward moving pattern: "Of those who received the seeds of Buddhahood in the time of gohyaku-jintengo or in the days of Daitsu Buddha (sanzen-jintengo), many in later times abandoned the seeds, fell from their high condition and remained in hell because they followed evil companions" (MW-2, 199-200).

In terms of our practice of the Daishonin's Buddhism, "the Lotus Sutra" is equivalent to the Gohonzon, and "bad friends" or "evil companions" can be considered the various functions of life and the universe that obstruct our practice. Specifically, the Daishonin stresses, such negative functions often manifest in religious authorities, such as priests and Buddhist scholars, who attempt to lure people from the ultimate truth of life down into distorted teachings.

From the viewpoint of the Daishonin's Buddhism, that people received the seeds of Buddhahood in the distant past of sanzen-jintengo and gohyaku-jintengo indicates that all people are eternally endowed with Buddhahood. Oblivious to this, we have gone through countless aeons of suffering and delusion. To break away from this vicious pattern, the Daishonin encourages us to develop the eyes of faith in order to see "evil companions" for what they are. Only through winning in a battle with negative influences from moment to moment can we awaken to our eternal Buddha nature and establish lasting happiness in our lives.

The third chapter of the Lotus Sutra states,... after staying there for one medium aeon, are born again in this world.
'THEY DWELL IN HELL SO LONG THAT THEY COME TO THINK IT AS NATURAL AS PLAYING IN A GARDEN, AND THE OTHER EVIL PATHS SEEM LIKE THEIR OWN HOME '

This passage that the Daishonin quotes from the "Hiyu" chapter of the Lotus Sutra. portrays those who, long tormented by seemingly unending, hellish suffering, have lost hope and the will to challenge their unfortunate circumstances.

As the Daishonin warns here, today people, their senses numbed by suffering, may feel "natural" playing in a "garden" of Hell and living comfortably 'in the "home" of Hunger, Animality and Anger. Ignorant of the source of true happiness within their own lives, they lack even desire for change. From the dawn of civilization, human history has been a tragic succession of war. Some believe war is inherent in human nature, an inescapable fate of humanity Others think war is not only a necessary means of solving conflict but a source of pride and profit. Flooded daily with news of armed struggle and violence worldwide - including here in the United States - people may think that war and violence are part of their everyday lives.

More than 700 years ago, the Daishonin stood up to launch an unprecedented battle to awaken humanity from such confusion, trying to set this upside-down world straight. Now we SGI members are following in the Daishonin's footsteps, encouraging people to leave behind their fancied garden of Hell and home of Hunger, Animality and Anger and helping them establish the eternal palace of Buddhahood within.

Why is it, then, that those who abandon the Lotus Sutra.... The seriousness of a sin depends on whom one harms.
DENYING NAM-MYOHO-RENGE-KYO AS BASIS FOR LIFE'S ABSOLUTE SANCTITY LEADS TO SERIOUS CONSEQUENCES

The Daishonin continues to explain what a gravely negative cause it is to discard faith in the Lotus Sutra, that is, Nam-myoho-renge-kyo. "The seriousness of a sin depends on whom one harms" says the Daishonin. He explains that those causes that go against the supreme good of Nam-myoho-renge-kyo -- the seed of enlightenment -- are great evil. The concept of good and evil is often morally subjective and varies according to the conditions of society and the times. What is good in one social context may be regarded as evil in another. What was evil yesterday may be viewed as good today. In this age of constant change, it is dangerous to adopt an unreliable standard of good and evil since so many lives have been abused in the name of good.

In this passage, the Daishonin clarifies Nam-myoho-renge-kyo as the supreme good, transcending time and space. Nam-myoho-renge-kyo can be described as the universal essence of A lives and the source of enlightenment. The Daishonin condemns as evil whoever underestimates or denies this precious potential of life.

The Daishonin here stresses the severity of discarding faith in the Lotus Sutra by comparing it to killing one's parents or killing a Buddha. At a glance, this statement may appear to place more emphasis on a Buddhist teaching than on human life itself. It should be noted, however, that the Daishonin's intention lies in pointing out how important Nam-myoho-renge-kyo is as the basis for the inviolable sanctity of life and the immensely negative effect of denying it - not in playing up religious dogma at the cost of human life.

In this regard, Nam-myoho-renge-kyo, or the Gohonzon as its manifestation, must always be clearly understood as be inseparable from our lives. Viewing them as mere religious doctrine or concepts distant from our lives, we face the imminent danger of leaving room for someone to twist the Daishonin's teachings, which exist for the sake of the people, into a mark of religious authority wielded in oppression of the people. Buddhism also calls this basis of life's sanctity "the Buddha nature. " By chanting Nam-myoho-renge-kyo, we awaken to the reality of our innate Buddhahood and draw forth infinite powers of wisdom and compassion. The Buddhist practice at the same time, enables us to see this Buddha nature in all other lives, thus creating the spiritual basis for peace and harmony.

Enlightened to this reality, the Daishonin clearly points out to the Ikegami brothers what a terrible loss it would be for them to renounce faith in his teachings because of threats from their father. From the standpoint of the Buddhist truth, the Daishonin compassionately says what needs to be said at this important juncture of their faith.

"A dog may bark at a deer and not have its skull broken, but if it barks at a lion, its intestines will rot." Here Nichiren Daishonin likens himself to a "hon" the king of all beasts, and wicked priests, slanderous government officials and ignorant people to a "dog" The Daishonin teaches that those who believe in his teaching should not shrink from groundless, malicious criticism and accusations.

In "Letter from Sado," the Daishonin also proclaims, "When an evil ruler in consort with heretical priests tries to destroy true Buddhism and banish a man of wisdom, those with the heart of a hon will surely attain Buddhahood as Nichiren did" (MW-1, 35). To attain the state of absolute happiness, one must live with "the heart of a lion," the Daishonin explains. To have the heart of a lion is to master courage, as the Daishonin states, "free from fear like the lion king" (MW-1, 120). Faced with obstacles -from health, financial or relationship problems to persecution by authority -- those of courageous practice will reap the victory of happiness and good fortune. The cowardly, however, will eventually lose and suffer.

The Lotus Sutra is the eye of every Buddha.... to dangle Mount Sumeru from the sky with a fiber from a lotus stem.
SEEKING A GOOD FRIEND IN FAITH

"The Lotus Sutra is the eye of every Buddha. It is the eternal master of Shakyamuni himself." Once again, the Daishonin explains to the Ikegami brothers the importance of his teaching of Nam-myoho-renge-kyo as the source of indestructible happiness. It constitutes the basis of the absolute sanctity of life equally shared by all humanity,

The Daishonin then admonishes the brothers against forsaking the law of Nam-myoho-renge-kyo because of harassment from their father. In the first half of this paragraph, he explains the importance of his teaching in terms of the Law.

Next the Daishonin discusses the importance of seeking those who spread the Law and live in exact accordance with it. He also points out the difficulty of encountering those who actually manifest Nam-myoho-renge-kyo in their behavior and thus can lead others to the same state of life. Specifically, "a person who teaches this sutra exactly as it reads" refers to the Daishonin himself, who manifested the law of Nam-myoho-renge-kyo in his person as the original Buddha of the Latter Day of the Law and left it in the form of the Gohonzon.

In a broader sense, "a person who teaches this sutra exactly as it reads" can be interpreted as those who practice exactly as the Daishonin teaches in the Gosho and strive most sincerely toward the accomplishment of peace and happiness for all humanity,

The Daishonin here attests to our immense fortune to have encountered good friends in faith, such as those we have met in the SGI.

The Great Teacher Tz'u-en.... to take faith in the provisional teachings.
'EVEN THOUGH HE PRAISES THE LOTUS SUTRA, HE DESTROYS ITS HEART'

Tz'u-en was a founder of the Hosso sect and Shan-wu-wei was a founder of the esoteric Shingon sect in China. Each was regarded highly by his contemporaries and followers as though he were equal to Shakyamuni Buddha.

The Daishonin, however, strictly criticizes both of them for leading people to slandering the Lotus Sutra and thus creating much confusion 'in Buddhism., They seemed to have mastered A the Buddhist doctrines and praised the Lotus Sutra, but in reality they were ignorant of the sutra's true greatness. Tz'u-en wrote the Hokke Gensan (Praise of the Profundity of the Lotus Sutra). Tz'u-en, however, valued the Lotus Sutra on the basis of the Consciousness-Only doctrine and the Jimmitsu Sutra. For this reason, the Great Teacher Dengyo refuted Tz'u-en in the Hokke Shuku, stating, "Even though he praises the Lotus Sutra, he destroys its heart.'

Shan-wu-wei appropriated the doctrine of ichinen sanzen from the Lotus Sutra and 'incorporated it into the Dainichi Sutra as though it had been contained in that esoteric sutra all along. He then declared that the Dainichi Sutra was the same as the Lotus Sutra 'in terms of theory but was superior to it in terms of practice because the Dainichi Sutra expounds esoteric practices.

At a glance, these eminent priests appear to praise the Lotus Sutra but, holding fast to their own distorted interpretations of Buddhism and ignorant of the true intent of the Lotus Sutra, placed it on the same level as or below the provisional sutras. For this reason, the Daishonin condemns them for "destroying the heart of the Lotus Sutra."

Delving a step deeper - no matter how much people may praise the Lotus Sutra. as the highest of Shakyamuni's entire teachings, if they are ignorant of the Daishonin's teaching of Nam-myoho-renge-kyo, their act amounts to destroying "the heart of the Lotus Sutra" The essence of all twenty-eight chapters of the Lotus Sutra or what the Daishonin refers to as "the heart of the Lotus Sutra" is simply the law of Nam-myoho-renge-kyo. Without realizing this, one can gain nothing from the Lotus Sutra. The Daishonin's admonition - "Even though he praises the Lotus Sutra, he destroys its heart" - also applies to those, such as believers of the erroneous Nichiren schools, who chant Nam-myoho-renge-kyo and praise the Daishonin yet fail to believe in the Gohonzon or to regard the Daishonin as the original Buddha.

Furthermore, even though some may appear to believe in the Gohonzon and respect the Daishonin, if they use the Gohonzon and the Daishonin to take advantage of others' sincere faith for their own On, their act is tantamount to destroying "the heart of the Lotus Sutra." Behavior is a way of telling whether we are destroying or protecting "the heart of the Lotus Sutra." Are we practicing in a manner befitting disciples of the Daishonin?

The Daishonin states:

Those who would distort [the Buddha's teaching] can only be possessed by devils, and will topple others along with themselves into the great citadel of the hell of incessant suffering. How foolish they are!... Those who call themselves my disciples and practice the Lotus Sutra should all practice as I do. (MW-3, 297-98)

Whether we destroy or give life to "the heart of the Lotus Sutra" depends upon whether we practice according to the Gosho. To bring "the heart" of the Daishonin's teaching to life, we must strive to practice courageously and compassionately for the people exactly as the Daishonin did. Both Tz'u-en and Shan-wu-wei were the most eminent priests of their days, regarded as though they were living Buddhas. In reality, however, they were sources of great confusion in Buddhism and profound unhappiness.

Ultimately, status and position, fame and wealth have no bearing on enlightenment. The paramount concern for Buddhist practitioners should be the teaching they uphold and practice. Regardless of status or wealth, those who believe in lesser, provisional teachings can only expect less positive, even negative results compared to those who believe in the correct teaching.

Tz'u-en and Shan-wu-wei failed to capture the true intent and greatness of the Lotus Sutra because they viewed it within the framework of provisional teachings and from their own limited perspectives. On the other hand, from the vantage point of the Daishonin's Buddhism, we can clearly see the merits and demerits of other religions and philosophies, and we can appreciate whatever value they can contribute to society.

According to the Great Teacher T'ien-t'ai,... "Lost in suffering, they fled to other countries"
'IF ONE BEFRIENDS AN EVIL PERSON, HE WILL LOSE HIS MIND'

Commenting on T'ien-t'ai's passage, the Daishonin interprets mind" as "the heart which believes in the Lotus Sutra." "The heart" signifies our faith in Nam-myoho-renge-kyo -the supreme treasure of Buddhahood we innately possess deep within.

The Gohonzon "outside" us, in a sense, serves as a mirror to reflect this treasure of Nam-myoho-renge-kyo in our own lives or the Gohonzon "within." By chanting daimoku, we polish our wisdom to perceive more clearly the image of our own Buddhahood reflected in the physical Gohonzon.

Of course, the Gohonzon is the embodiment of the Daishonin's enlightened life; but, at the same time, it is also the reflection of our innermost treasure of life. The Daishonin inscribed the Dai-Gohonzon for us to see our own treasure of Buddhahood. This is why the Gohonzon is precious and faith in it creates benefit.

So an attempt to describe the Gohonzon as a far-off entity that rules over mortals is actually tantamount to denying the reason for the existence of the Gohonzon. The Gohonzon is an embodiment of Nam-myoho-renge-kyo, which binds all of us together on the most profound level; it is a common thread within our lives that makes us all equal and precious.

In this regard, "lose his mind" in T'ien-t'ai's passage can be interpreted to indicate that people abandon faith 'in this treasure of Nam-myoho-renge-kyo within their lives, allowing evil persons to fool them into believing they should look elsewhere for the source of true happiness or beg someone of mighty religious authority for salvation. The consequence of denying our innate ability to overcome obstacles and become happy is profoundly grave; the pain and suffering of futility searching for happiness outside are endless.

When people are imbued with a teaching that denies their innate ability to create their own happiness and encourages them to look for salvation outside, it becomes extremely difficult for them to accept the existence of their innate Buddha nature. They refuse to believe in the potential of their lives, as the Daishonin describes in this Gosho passage: "Those who had lost their minds would not take the excellent medicine, even though it was given diem' " This is why the Daishonin had to be strict and straightforward with the Ikegami brothers.

Another important implication of this passage of T'ien-t'ai's lies in the word befriends. When we encounter evil people, we must not forget to battle against their negative influences. Otherwise, we would succumb to their wickedness and lose our "mind" of faith.

At times, befriending an evil person may appear to be more in accord with Buddhist compassion than strictly reproaching his errors. Yet even a slight sense of tolerance for evil will eventually lead to the destruction of one's faith, the Daishonin admonishes.

Borrowing Chang-an's words, the Daishonin explains the correct way of expressing Buddhist compassion: "If you befriend another person but lack the mercy to correct him, you are in fact his enemy... To remove a man's evil is to be like a parent to him" (MW-1, 158).

Since this is so, the believers of the Lotus Sutra .... .. The devil enters one's body."
DEVELOP FAITH AND WISDOM TO SEE THE TRUE NATURE OF THE DEVIL OF THE SIXTH HEAVEN

Here, from his profound observation of life, the Daishonin admonishes that those who believe in the Lotus Sutra (i.e., the Gohonzon) should watch vigilantly for bad friends and always guard against them. "This world is the province of the Devil of the Sixth Heaven," he writes, explaining that our environment is filled with bad friends whose evil influences originate in what Buddhism terms "the Devil of the Sixth Heaven."

Buddhist scriptures call the realm inhabited by unenlightened beings who are ruled by various desires and thus repeatedly experience the six lower states of Hell, Hunger, Animality, Anger, Tranquillity (Humanity) and Rapture (Heaven), "the world of desire" The Devil of the Sixth Heaven is said to dwell In the highest of the six-fold heavens of the world of desire and rule this entire realm. The Daishonin compares the world we live 'in to this "world of desire" ruled by the devil king.

The word devils in Buddhism is a metaphorical expression of functions arising to obstruct our attainment of enlightenment; they are innate workings of life and the universe against happiness and harmony. For example, the faster a car moves, the stronger the winds of resistance it faces. Likewise, the more we advance toward happiness, the more obstacles we experience from within and from outside. The Devil of the Sixth Heaven is also called Takejizaiten, or the devil king, who makes free use of the fruits of others' efforts and delights in controlling and manipulating others as he pleases. The Devil of the Sixth Heaven, in this regard, can be described as the dark forces of desires, especially hunger for power and authority.

The Daishonin explains that what, underlies the workings of the Devil of the Sixth Heaven can be traced to the depth of human lives. In "The Treatment of Illness," he states:

The heart of the Hokke sect is the principle of ichinen sanzen, which reveals that both good and evil are inherent even in those at the highest stage, that of myogaku or enlightenment. The fundamental nature of enlightenment manifests itself as Bonten and Taishaku, whereas the fundamental darkness manifests itself as the Devil of the Sixth Heaven. (MW-3, 279)

"Hokke sect" refers to those disciples who correctly practiced the Daishonin's teachings. "The fundamental darkness" is a fundamental delusion inherent in life, and it constantly works to prevent life from manifesting the Mystic Law. This fundamental darkness in each 'individual manifests as the Devil of the Sixth Heaven, leading to suffering and unhappiness.

In our lives, however, also exists the fundamental enlightened nature that enables us to live in concert with the dynamic rhythm of the Mystic Law. Our powers of faith and practice unleash this great potential within. if people are controlled by the fundamental darkness and allow the Devil of the Sixth Heaven to exert his full sway, they continue to be trapped in the six lower life-conditions. Thus the Daishonin states, "All of its people have been related to [the Devil of the Sixth Heaven] since time without beginning."

The Daishonin continues, "When he happens on one with a seeking mind, he acts to obstruct him." When we move forward in our Buddhist practice, the Devil of the Sixth Heaven manifests in various forms to obstruct our progress.

Sometimes this devilish nature appears in our spouses and children, using our affection for them as a leverage to force us to backslide 'in faith. At other times, this devil king manifests in our parents or employers or some authority figure in order to oppose our practice powerfully such as 'in the case of the Ikegami brothers.

The Daishonin especially cautions us against when the Devil of the Sixth Heaven manifests 'in the form of religious authority such as priests or Buddhist scholars. Eminent priests, wicked, greedy and arrogant, allow the Devil of the Sixth Heaven to hold sway over their lives, the Daishonin warns. They skillfully deceive those who believe in the Gohonzon, gradually leading them into what appears quite similar on the surface yet is entirely different in substance.

The Daishonin points out that such priests are the third of the three powerful enemies predicted in the "Kanji"(Encouraging Devotion), the thirteenth chapter of the Lotus Sutra, which states, "Evil demons will take possession of others." At other times, this dark force tries to enter our lives and distort our views through greed, anger and ignorance so that we lose sight of the correct path of faith. When our lives are dominated by the fundamental darkness, we do not even notice it. This is a fearsome aspect of life's devilish nature.

For this reason, it is most important that, by earnestly chanting daimoku and exerting ourselves for kosen-rufu, we polish our faith and wisdom to perceive the Devil of the Sixth Heaven in our lives and in our environment and strengthen our life force to defeat such devilish functions. As the Daishonin states, "Strengthen your faith day by day and month after month. Should you slacken even a bit, demons will take advantage" (MW-1, 242).

The devil of fundamental darkness.... or causes parents to hinder the faith of devoted children.
FAITH IS AN ON GOING BATTLE AGAINST OUR OWN FUNDAMENTAL DARKNESS

By the time the Ikegami brothers received this letter from Nichiren Daishonin, they had practiced the Daishonin's Buddhism for almost twenty years. Both were successful as construction officials of the Kamakura shogunate government and active as lay leaders of the Daishonin's order. When Munenaka was suddenly disinherited on account of his faith, the brothers might have wondered, "After so many years of practice, why do we have to go through this hardship?"

The Daishonin, sensing the doubt and concern growing in the hearts of the two brothers - especially the younger, Munenaga -writes: "The devil of fundamental darkness can even enter the life of a bodhisattva who has reached the highest stage of practice and prevent him from attaining the Lotus Sutra's ultimate blessing -Buddhahood itself. Thus he can easily obstruct those in any lower stage of practice."

Here, the Daishonin admonishes us never to slacken our vigilance against our own fundamental darkness. We must continue improving our faith and practice until the very last moment of our lives so we can establish lasting, absolute happiness. After all, as fundamental darkness is always part of our lives, constant efforts must be made to keep it under control. The goal of our Buddhist practice is to attain this absolute happiness, or enlightenment, in this lifetime. No matte how long we have practiced or how much we have accomplished in society or in the realm of faith, if we stop practicing, we cannot reach enlightenment.

At no point can any of us say, "I have practiced enough," or "I have just become a Buddha, so I'm going to relax from now on. " When we stop our efforts at construction, we create a cause for destruction. In this sense, we may say that Buddhas forever seek self-improvement and move forward.

Put another way, Buddhas constantly strive in their own "human revolution." In this regard, attaining enlightenment may be described as this ongoing process of self-perfection.

The Daishonin explains to the brothers that obstacles and hardships are a natural part of our practice. Enlightenment or absolute happiness is not an absence of problems. Rather, it is a state of life in which we can confidently overcome any obstacle and hardship while warmly embracing those who suffer.

"The devil of fundamental darkness" or "Devil of the Sixth Heaven" is a metaphoric expression of life's inherent nature to destroy not only itself but its environment and other lives as well. Often we are sickened at what human beings are capable of doing to each other or to their surroundings. From war, terrorism and environmental destruction on a global scale to murder, rape and child abuse 'in our everyday lives -undeniable proof of "the devil of fundamental darkness" abounds -in our present society. As the fundamental source of violence and destruction resides within our lives, any economic or political reform in our society is bound to fail if it does not change people's inner spirituality. In this sense, the powerful spiritual influence of a religion or philosophy becomes increasingly important for guiding humanity away from the destruction of lives and the environment toward the creation of value.

In the "Ongi Kuden" (Record of the Orally Transmitted Teachings), the Daishonin states, "A sharp sword to cut through the fundamental darkness is to be found in faith alone" (Gosho Zenshu, p. 75 1). Our unshakable faith 'in the fundamental nature of enlightenment or supreme humanity (Buddhahood) within our lives is a key to subduing the fundamental darkness. In other words, a key to establishing peace in society and the happiness of each individual lies 'in humanity's faith in the supreme state of Buddhahood.

Performing gongyo and chanting daimoku are acts of praising and nurturing our Buddhahood and controlling the fundamental darkness. In this sense, our practice may be described as a constant smuggle against our own fundamental darkness. Only through winning in this battle at each moment can we solidify Buddhahood as the basis of our lives.

Next the Daishonin explains that the Devil of the Sixth Heaven can manifest in our spouses, children, sovereign or parents to obstruct our practice. In other words, negative influences that hinder our practice usually appear in those whom we love dearly, those who wield powerful influence over us or those to whom we feel indebted. The Daishonin reassures the brothers that it is most important to continue in faith because through their practice, they can ultimately benefit their parents as well. In the following, the Daishonin gives examples of how Shakyamuni and Shariputra were obstructed from seeking enlightenment.

Prince Siddhartha wanted to renounce.... but mocked Kikon and also remained in hell for countless aeons.
NEVER BACKSLIDE IN FAITH NO MATTER WHAT MAY HAPPEN

The Daishonin explains that young Shakyamuni was obstructed from, seeking enlightenment by his own affection toward his son and his sense of obligation to follow the instructions of his father. The six-year delay of childbirth caused by a "devil" may be interpreted as a metaphor for the extent to which the young prince smuggled to sever his emotional attachments and solidify his resolution to seek the Law.
Here the Daishonin clearly tries to draw a parallel to the brothers' situation. The brothers were deeply tormented by their concern for the catastrophe Munenaka's disinheritance would inevitably bring upon his family and the pain of disappointing their aging father by not honoring his wish. Through many examples and parables, through a combination of tones, both strict and warm, the Daishonin patiently encourages the brothers not to forsake their faith under any circumstances.

Next the Daishonin writes of how Shariputra in a past lifetime backslid in his pursuit of enlightenment, bringing to naught all the efforts of many aeons and experiencing hellish suffering for an unimaginably long period. This story of Shariputra and the Brahman begging for his eye appears in Nagarjuna's Daichido Ron.

According to the story, 'in the distant past, Shariputra, in a previous existence, had striven single-mindedly for sixty aeons as a practicing bodhisattva and had forty more aeons to go before he would attain enlightenment.

The Devil of the Sixth Heaven, fearing Shariputra's impending enlightenment, appeared as a Brahman to obstruct Shariputra's bodhisattva practice.

At that time, Shariputra was carrying out almsgiving -the bodhisattva practice of offering people what they desire. The Brahman asked Shariputra for his eye. Shariputra kindly replied, "Instead of my eye, which is of no use to you anyway, let me give you a treasure you will find more helpful" But the Brahman insisted: "I don't want your treasure. I want your eye!" Because the Brahman insisted so strongly, Shariputra, despite almost unbearable pain, gouged out his eye and offered it.

Instead of thanking Shariputra, however, the Brahman sniffed at the eye and said, "What a foul smell!" He then threw the eye to the ground and stomped on it.

When Shariputra saw him doing this, he thought to himself, "This Brahman asked me to give him something he did not need, and when he was given it, he threw it away and trampled upon it. People like him are the most difficult to help attain enlightenment. He will be the last person on earth to be saved. Instead of practicing almsgiving for helpless, 'incorrigible people like this man, I should first think about myself and attain enlightenment for my own sake"

So thinking, Shariputra discontinued his bodhisattva practice and turned to the Hinayana practice, in which practitioners sought only their own enlightenment. In rejecting his bodhisattva practice, Shariputra gradually became attracted to lesser, more delusional teachings and eventually fell into the worst of all hells - the hell of 'incessant suffering - spending countess lifetimes 'in that state.

Why did Shariputra renounce his practice despite his longtime devotion? It was not because of the pain of taking his eye out, for he did not turn his back on his faith until after he did so. Shariputra was greatly discouraged by his sincere efforts having gone ignored and slighted. He said to himself, "People like this Brahman are most difficult to help attain enlightenment' " The reason almsgiving was thought to help others attain enlightenment is that by supporting others selflessly, bodhisattva practitioners expected to call forth the good in others' hearts, to awaken their sense of appreciation and nurture their resolve to help others as well.

When Shariputra saw that his painful effort did not 'in the least elicit good 'in this Brahman's heart, he discounted the man, s potential for attaining enlightenment, and thus he abandoned his practice to help others. Shariputra, by denying the potential of another to attain enlightenment, thereby denying the universality of all people's potential to become enlightened, proved himself to be a most difficult man to be helped attain enlightenment and denied himself his own absolute potential for Buddhahood.

As we can see from this story, the fundamental darkness in our lives manifests in the least-expected ways to obstruct our Buddhist practice. The Brahman's behavior was unreasonable. Shariputra's feelings and behavior may be understandable and can be much sympathized with. However, because of this disappointing experience, he renounced his practice for others and thus experienced hellish suffering.

Even if we experience situations where renouncing faith may appear to be an inevitable course of action, even if our reasons seem justified, we must continue with our faith and practice no matter what may happen. Whatever "good" reasons we may claim, if we give up our faith, ultimately we are the ones who will suffer as a result.

Even if our efforts to help others may sometimes appear to go wasted or unappreciated, we must continue to practice for others' happiness. Our continual efforts to recognize and praise others' innate Buddhahood are fundamental for us to see our own Buddha nature as well.

What we can learn from Shariputra's example is indeed invaluable to our bodhisattva practice. In "The Opening of the Eyes (II)," using Shariputra's story, the Daishonin strictly admonishes us never to quit practicing and abandon the Gohonzon (the Lotus Sutra). Shariputra practiced the way of the bodhisattva for sixty aeons, but he fell from that high position because he could not endure the beratings of the Brahman who begged for his eye. Of those who received the seeds of Buddhahood in the time of gohyaku-jintengo or in the days of Daitsu Buddha (sanzen-jintengo), many in later times abandoned the seeds, fell from their high condition and remained in hell because they followed evil companions.

Whether tempted by good or threatened by evil, if one casts aside the Lotus Sutra, he destines himself for hell. (MW-2, 199-200)
CORRUPT PRIESTS OF THE LATTER DAY MISLEAD BUDDHIST PRACTITIONERS

Using different examples, the Daishonin continues to admonish the brothers never to be deceived by negative influences and thus lose faith 'in the Mystic Law.

According to the Butsuzo Sutra, in the remote past, long after the death of Daishogon Buddha and during the Latter Day of his teachings, Daishogon's disciples had split into five schools headed by the priests Fuji, Kugan, Sawata, Shoko and Batsunanda. Only Priest Fuji understood and practiced the Buddha's teaching; the other four teachers fell under the influence of erroneous doctrines, destroyed the Buddha's teachings and misled 68 million believers. As a result, those four teachers and all who followed them fell into the hell of incessant suffering. After much suffering, they encountered the Buddha, yet were still unable to attain Buddhahood. The Daishonin cites another example from the Shohomugyo Sutra. In the distant past, long after Shishionno, Buddha died and during the Latter Day of his teaching, there appeared a teacher, Kikon, who carried out the bodhisattva, practice and expounded the true teaching. He was vehemently slandered by Priest Shoi and others, but he continued to uphold the true teaching and eventually attained enlightenment. Those who maliciously attacked Kikon later fell into hell.

As expounded in various Buddhist scriptures, the degeneration of Buddhist practitioners' faith is often caused by following erroneous teachers. As Ryokan was behind the ordeal facing the brothers, the Daishonin urges them to seek a good teacher and never allow themselves to be deceived by erroneous ones.

It is the same with Nichiren's disciples.... by protecting the Law that one can diminish in this lifetime his suffering and retribution!'
THOSE WHO ADVANCE IN FAITH WELL MEET WITH OBSTACLES

The Daishonin quotes two passages from the Lotus Sutra to explain that those who believe in the Lotus Sutra (the Gohonzon) and propagate it in the Latter Day of the Law will, without fail, meet obstacles.

"And since hatred and jealousy toward this sutra abound even when the [Buddha] is in the world, how much more will this be so after his passing?" This passage from "Hosshi" the tenth chapter of the Lotus Sutra, indicates that those who propagate the sutra will meet even more obstacles after Shakyamuni's passing than those who lived during his lifetime.

Although the time after Shakyamuni's passing includes the Former, Middle and Latter Days of the Law, it specifically refers to the Latter Day. As predicted in the sutra, the Daishonin experienced many severe persecutions from expounding the essence of the Lotus Sutra - Nam-myoho-renge-kyo. Here the Daishonin teaches the brothers that those who practice the Daishonin's Buddhism exactly as he taught will invariably meet obstacles.

"The Lotus Sutra is capable of causing living beings to attain comprehensive wisdom. It will face much hostility in the world and be difficult to believe." This passage from "Anrakugyo" (Peaceful Practices), the fourteenth chapter of the Lotus Sutra, predicts that it will be extremely difficult for people in the Latter Day to believe in the Lotus Sutra (the Gohonzon). Furthermore, those who spread the sutra will experience hostility from others.

The Daishonin reassures the brothers that meeting obstacles is not a sign of their slackened faith, but rather proof of their correct practice, exactly as Shakyamuni himself prophesied.

Next, citing the Nirvana and Hatsunaion sutras, the Daishonin explains the principle of lessening karmic retribution (tenju kyoju). "By suffering sudden death, torture, slander or humiliation, beatings with a whip or rod, imprisonment, starvation, adversity or other relatively minor hardships in this lifetime, he will not have to fall into hell Well, if these are "relatively minor hardships" what would "major" hardships be?

The Daishonin states previously in this, Gosho, "the believers of the Lotus Sutra should fear those who plague their practice more than they fear bandits, burglars, midnight killers, tigers, wolves or lions - even more than invasion by the Mongols" (MW-1, 135). As the Daishonin explains, the most dreadful mishap we can possibly experience in this lifetime is to have the roots of faith destroyed in our hearts, because losing faith in the Mystic Law - life's unlimited potential - is the single greatest cause of hellish suffering for countless aeons.

Thus "sudden death, torture, slander or humiliation, beatings with a whip or rod, imprisonment [and] starvation" are comparatively minor hardships.

Next the Daishonin quotes from a passage of the Hatsunaion Sutra. In "Letter from Sado," referring to this same passage, the Daishonin explains the concept of lessening karmic retribution through his own experience of meeting severe persecutions:

In the past Nichiren despised the votaries of the Lotus Sutra and ridiculed the sutra itself, sometimes with exaggerated praise and other times with contempt. He has met all eight of these terrible sufferings for such acts against the Lotus Sutra.... Usually these sufferings would torment a person over many lifetimes, appearing one at a time, but Nichiren has denounced the enemies of the Lotus Sutra so severely that A eight descended upon him at once. His situation is like that of a peasant heavily in debt to his lord and others. As long as he remains on the estate, they are likely to defer his debts from one year to the next, rather than mercilessly hounding him. But as soon as he tries to leave, everyone will rush over and demand that he repay everything at once. Thus the sutra states, "It is due to the blessings obtained by protecting the Law that one can diminish ... his suffering and retribution." (MW-1, 401)

Note: The eight sufferings mentioned above, which are expounded in the Hatsunaion Sutra, are: (1) to be slighted; (2) to possess an ugly physical form; (3) to lack clothing; (4) to lack food; (5) to seek wealth in vain; (6) to be born to a poor family; (7) to be born to a heretical family; and (8) to be persecuted by one's sovereign.

"Lessening karmic retribution" is one benefit gained through our faith and practice of the Daishonin's Buddhism. It means that those of sincere faith and practice win experience the effects of bad karma from the past to a lesser degree than they would normally have to. In the above passage from "Letter from Sado," the Daishonin explains this concept by using the metaphor of repaying a debt.

In keeping with this example, the principle of lessening karmic retribution can be explained as follows: Good karma, which Yields happiness, is likened to revenue, to making a deposit; whereas evil karma, which causes suffering, is like expenditure or the accumulation of debt. Of all types of evil karma, slander of the Mystic Law is the highest expenditure; it is like amassing a great debt. To repay one's debts means to undergo sufferings equal to the sum of the debt. However, the offense of slandering the True Law is too grave to be completely eradicated during a single lifetime.

Moreover, to slander the Mystic Law means committing various inhumane acts, because the Mystic Law is life's supreme potential, which demands absolute respect from all. In other words, the slander of the Mystic Law is slander of life's essence, which the Daishonin upheld as the highest value in the universe.

As he writes: "Life itself is the most precious of all treasures. Even the treasures of the entire universe cannot equal the value of a single human life" (MW-1, 267).

Consequently, as the Daishonin states, over an unimaginably long period of time, people must undergo each of the sufferings resulting from their slanderous acts against the Mystic Law, sufferings that harass them 'in lifetime after lifetime. It is like repaying a pile of debts in long-term installments.

On the other hand, Buddhist practice provides a way for all people to accumulate karma of supreme value and good fortune. By embracing and praising the Mystic Law, people can repay the debts of their bad karma, even that resulting from devaluing the Mystic Law.

In other words, when people undergo suffering and hardships while practicing Buddhism, they can minimize and even eradicate the vast accumulation of negative effects of causes they created not only in this lifetime but throughout the infinite past. People also can experience the effects of their bad karma to a lesser degree.

This means that we, who now believe in the True Law,- To grasp this requires a great seeking spirit.
'WE CAN CHANGE OUR KARMA TO SUFFER TERRIBLY IN THE FUTURE BY MEETING RELATIVELY MINOR SUFFERINGS IN THIS LIFE

The principle of lessening karmic retribution is based on the Buddhist view of the eternity of life and the law of cause and effect. The law of cause and effect underlies our lives and all phenomenon.

All our thoughts, words and deeds implant causes and their appropriate latent effects simultaneously 'in our lives. In the future, these latent effects will become manifest as karmic retribution - either happiness or suffering, depending upon the nature of the past causes.

No matter where we go or how much we try to put up a front, we cannot escape this strict law of causality. From an Unenlightened, ordinary person to a Buddha - absolutely no one is immune to this law. All the experiences we undergo, either positive or negative, derive from our own lives. On the contrary, we don't experience what we don't have the potential for within our lives. If we wish to change our circumstances, therefore, we must look at our lives and strive toward our own human revolution.

When faced with severe karmic retribution, people tend to either ignore the reality of their own karma. or simply resign themselves to their "fate" But the Daishonin's Buddhism teaches us how to change our karma; it points to a way to reverse the downward spiral of negative causes and in effects in which we have suffered for many lifetimes, and redirect our lives toward peace and happiness. In this sense, it is 'in changing karma that the ultimate purpose of our practice of the Daishonin's Buddhism lies.

By chanting daimoku in the present, we can break through our negative karma accumulated from past existences and implant in our lives a great cause for present and future happiness. This is why the Daishonin's Buddhism is called the Buddhism of True Cause -a teaching that enables us to make a cause for happiness now. For this reason, our resolute faith and courageous practice at this moment is most important.

When we embrace the Gohonzon and strive 'in our practice for ourselves and others, we experience obstacles. Here the Daishonin encourages us to regard these obstacles as opportunities to eradicate our negative karma and accumulate great causes for joy and happiness.

Instead of lamenting our circumstances and being swayed by them, we must realize that now is the time to change our karma and earnestly chant daimoku with hope and courage. This positive attitude in faith enables us to change any sad mishap into a cause for personal development and joy, to transform even a devastating defeat into a cause for magnificent victory in the future. Indeed, our positive ichinen of faith can change any negative situation into a positive one and make what seems impossible possible.

In "The Opening of the Eyes (II)," the Daishonin states:

When I vigorously berate those throughout the country who slander the Law, I meet with great difficulties. It must be that my actions in defending the Law in this present life are calling forth retributions; for the grave offenses of my past. (MW-2, 202)

When we meet with obstacles, we must strive even harder in our faith and practice, mustering up the same strong conviction 'in the principle of lessening karmic retribution that the Daishonin shares in this Gosho passage. For us who practice Nichiren Daishonin's Buddhism, obstacles can be considered wonderful opportunities to change our negative karma.

"If you doubt that you committed slander in the past, you will not be able to withstand the minor sufferings of this life.... To grasp this requires a great seeking spirit." Here the Daishonin encourages the brothers to look at their own karma and take responsibility for their circumstances. it might have been easier for them to blame their father for his misunderstanding of the Daishonin's Buddhism.

However, the Daishonin teaches, instead of resenting their father or simply giving in to his threat, the brothers should realize that their present hardship is due to their own karma and, they should stand up in faith to challenge their circumstances.

As long as we think that our suffering is somehow caused by others, we naturally grow bitter, resent our circumstances and blame whomever we believe responsible. No matter how much we try to escape hardship - whether of health, finances or those found within human relationships - they will nonetheless follow us, for the cause of our suffering is within us.

In this passage, the Daishonin encourages us to develop a "great seeking spirit" to face our karma and change it. A great seeking spirit is the spirit to seek lasting happiness for oneself and others; it is a sense of purpose and mission to live life for enlightenment and the establishment of kosen-rufu, despite great hardships. When we live our lives, based on such a great seeking spirit, we can muster the courage to accept responsibility for and challenge our circumstances, our karma. With a shallow sense of purpose or an easygoing attitude in faith, we would be like tiny boats tossed by raging karmic waves on a vast ocean of suffering.

Each of you has continued your faith.... The cart which overturns on the road ahead is a warning to the one behind.
FLAMES OF HARDSHIP` WILL FORGE OUR FAITH INTO PURE GOLD

Here Nichiren Daishonin teaches the brothers that their present hardship is a test of faith and an opportunity to develop their lives, They had been practicing the Daishonin's Buddhism for almost twenty years when they encountered this severe obstacle from their father. Their resolution to carry through with faith might have wavered slightly as they thought to themselves: "Why must we suffer this kind of hardship after all these years of sincere practice?"

To clarify the situation in light of Buddhism, the Daishonin explains that precisely because they had been practicing earnestly for all those years, their negative karma surfaced so that they could change it. The Daishonin reassures them that it is a great opportunity to transform their vicious karmic cycle of suffering into a path toward absolute happiness.

"For example, the flaws in iron come to the surface when it is forged" In any field of endeavor, to become an expert requires training. In the realm of faith, we develop our lives, and our training is to overcome hardships. In the course of our Buddhist practice, we often experience obstacles. But each obstacle is a precious training opportunity for developing our life-conditions. By saying, "Put into flames, a rock just turns to ashes, but gold is rendered into pure gold," the Daishonin compares those who carry through with faith in the face of obstacles to gold, and those who give into hardships and lose faith to rock.

Whether we are "rock" or "gold" will be determined by our faith, determination and perseverance. Those of strong faith like gold will elevate their life-conditions as they meet more obstacles and grow into persons of pure gold.

"This persecution more than anything else will prove your faith genuine, and the Jurasetsu. (Ten Goddesses) of the Lotus Sutra will surely protect you" The Daishonin tells the brothers that now is a crucial moment for them to summon up the powers of faith and practice and change their karma. The darker the night, the nearer the dawn. The greater the obstacle we face, the more profound a life-condition we can develop through faith.

The Daishonin states that if the brothers' faith is pure and strong, they will elicit protective forces from their environment. The Ten Goddesses are demons who are said to sap people's lives; yet they are described in the Lotus Sutra as deities who protect the sutra's practitioners.

The Daishonin then shares two stories as examples of Buddhist gods and demons testing the faith, seeking mind and compassion of practitioners. Needless to say, these Buddhist gods and demons are symbolic expressions of positive, protective functions of life and the universe. Sessen Doji, out of his strong seeking mind toward the Law, sacrificed his life for the demon. King Shibi, out of his great compassion for all living beings, also gave up his own life to save a dove from a hawk. When these Buddhist practitioners carried through with their seeking mind and compassion in the face of life-threatening obstacles, the demon, which was about to eat Sessen Doji, turned into Taishaku, and the hawk, which demanded King Shibi's flesh, turned into Bishamon.

Through these examples, the Daishonin encourages the brothers to regard their parents as if they were Buddhist gods testing the brothers' faith. This statement may seem to contradict his previous statement that the Devil of the Six Heaven is trying to obstruct the brothers' faith through their parents. From these two different perspectives, the Daishonin teaches that if the brothers are defeated by their obstacle, their parents who function as the Devil of the Sixth Heaven, but if they overcome this hardship by mustering even more resolute faith, their parents will prove to be Buddhist gods.

Here the Daishonin is trying to teach the brothers how resolute faith can change even demons into gods. In other words, he stresses the great power of faith that can change negative, destructive influences into positive, protective forces. For this reason, the Daishonin admonishes the brothers, "Any weakness will be cause for regret" Our faith is indeed a severe struggle to overcome our own weaknesses. When we win over ourselves through resolute faith and practice, we can change any negative situation into a driving force behind our personal growth.

"The cart which overturns on the road ahead is a warning to the one behind." In the course of our practice, we may experience failure or setback. Also, those with whom we practice may not only renounce their faith but try to obstruct our practice.

Yet no matter what may happen, we can powerfully transform everything into a source of further progress. This is the great power of faith in the Mystic Law. The Daishonin encourages us never to fear failure or setback and to continue our advancement based on faith, for we can always learn and benefit from our mistakes.

In an age like this.... Now more than ever, you must neither show nor feel any fear.
SEEKING RELIGION IN AN AGE OF UNCERTAINTY

In the "Rissho Ankoku Ron," the Daishonin explains that the Japanese not only cherished beliefs that ignore life's workings and undermine its absolute value but also experienced all but two disasters - internal strife and foreign invasion. As he predicted, these two disasters became reality one after another.

In 1272, three years before "Letter to the Brothers," Hojo Tokisuke, an elder half-brother of the regent, conspired to seize power, but his plot was uncovered. Two conspirators, Nagoe Tokiaki and Nagoe Noritoki, were put to death on February 11. Three days afterward, Hojo Tokisuke was beheaded. Later it was revealed that Tokiaki was not involved in the conspiracy, and the five officials who attacked him were beheaded as well.

This incident sent a great shock to the people throughout the nation. People who previously enjoyed prosperity had now perished. It was like "blossoms being lashed by a gale or like bolts of silk burning 'in an inferno."

In October 1274, a year before the writing of "Letter to the Brothers' " invaders struck "in massive numbers" 10,000 Mongols and Chinese, 5,000 Koreans, 5,000 colonials and 6,000 mariners borne aboard 300 warships, 300 swift boats and 300 water supply vessels, all constructed by the Koreans at the order of Kublai Khan. The odds overwhelmingly favored the Mongol forces, whose close-order tactics and use of gunpowder rendered the Japanese warriors, with their bows and arrows and reliance on hand-to-hand combat, almost defenseless.

At first, Japanese losses were staggering, and the Mongols seemed unstoppable. The would-be conquerors swept through the islands of Tsushima and Iki, and by the middle of the month were pressing their attack in Kyushu, the southwestern-most island of the Japanese archipelago. Hirato, Chikuzen and Imazu came under attack, but the main part of the invading force struck at the port of Hakata, the first and only barrier to the political center at Dazaifu.

The local government rushed its warriors to Hakata, but they were cut down in rapid order. When things looked the bleakest, however, a storm came to the aid of the Japanese and sank more than 200 of the Mongols' battleships. Staggered by their losses, the invaders withdrew to Koryo.

News of the attack did not reach Kamakura until November 1, and Nichiren Daishonin commented on the invasion in a letter dated November 11 and sent to Nanjo Tokimitsu:

Since I hear that the Great Mongol Empire has invaded this country, I think with regret what the situation would have been like if they had heeded what I, Nichiren, had warned. Tears do not stop flowing when I think of the destiny of the Japanese people, which will be the same as that of Iki and Tsushima, which have now been destroyed. (Gosho Zenshu, p. 1509)

The Mongols, of course, were still determined to conquer Japan, and they sent another envoy in March 1275. The Kamakura government set up coastal defenses and ordered tight security around the western perimeter of Kyushu.

When the Daishonin wrote "Letter to the Brothers" 'in April 1275, people lived with the fear of an imminent second Mongol attack as well as natural disasters, famine, inflation, epidemics and so on. As the Daishonin describes here, people were feeling "the stark reality of shura in their own lives."

With such a hopeless reality and an uncertain future, people desperately sought a spiritual basis they could rely on. The Daishonin states, "In an age like this no one can help but thirst for the true way." Unfortunately, however, fooled by religious authority, people were misled by beliefs and thoughts that disregarded life's ultimate potential of Buddhahood. Faced with uncertainty or suffering that appears out of our control, we tend to seek out and rely on the spiritual. This human tendency has been a cause for the development of many religions around the world. Unfortunately, many religious leaders have capitalized on this human weakness. To continue exploiting people, religious leaders have promoted "faith" as people's reliance on something external.

The Daishonin's Buddhism, however, is a religion that empowers people; it is a teaching that promotes a fundamental transformation for people, enabling them to live lives of self-reliance and freedom.

In today's world, where people are increasingly discouraged by violence and atrocities caused by conflicts in the realm of religion, the role of Nichiren Daishonin's Buddhism becomes increasingly important as a guide to other world religions, as it points humanity in the direction of dialogue and humanism.

"All this and the persecutions you have suffered as well can ultimately be blamed on the fact that this country's sovereign has become an enemy of the Lotus Sutra. His opposition was instigated by the slanderous priests who follow the Hinayana precepts or the Nembutsu and Shingon doctrines." Here the Daishonin warns the brothers against the powerful influence of the third of the three powerful enemies. In "Kanji," the thirteenth chapter of the Lotus Sutra, we read about the numerous bodhisattvas of the theoretical teaching who swore to propagate Buddhism in the turbulent era after Shakyamuni's death. The age would be filled with strife and conflict, and suffering would befall them. They nonetheless volunteered to spread Buddhism and vowed to stand up to all hardships.

The three powerful enemies were said to be the most difficult of the trials lying in wait for them. Having made this vow, these bodhisattvas were stunned when Shakyamuni rejected their offer and instead called on the Bodhisattvas of the Earth, entrusting them alone with the mission of propagating the Mystic Law in the future evil age.

Bodhisattvas of the Earth cannot spread Buddhism without meeting the three powerful enemies. The Daishonin personally experienced all persecutions indicated in "Kanji" and fulfilled his mission, never once yielding to any of them.

In this sense, too, he "lived" the Lotus Sutra exactly as it teaches. In meeting the three powerful enemies, he confirmed that he himself was the leader of the Bodhisattvas of the Earth. In this Gosho passage, the Daishonin encourages the brothers for having met this honorable persecution from the three powerful enemies together with him. The Daishonin also gives the brothers confidence that he will always be with them in his powerful prayer to defeat these enemies of Buddhism, saying, "Nichiren will also loudly call upon the Buddhist gods."

The three powerful enemies expounded in the Lotus Sutra are: (1) laypersons ignorant of Buddhism who denounce the votaries of the Lotus Sutra and attack them with swords and staves; (2) arrogant and cunning priests who, although still having much to learn about Buddhism, boast that they have attained the highest truth and who slander the votaries; and (3) priests revered as saints and respected by the general public who, in fear of losing fame or profit, induce the secular authorities to persecute the votaries of the Lotus Sutra.

In practical terms, the first enemy refers to ordinary people who have little knowledge of Buddhism, and the second to learned priests who believed themselves to be well versed in Buddhism. The third enemy indicates those who, having authority in the religious world as well as a fair knowledge of Buddhism, join with authorities in society and incite them to oppress believers. The third is the strongest and greatest of all enemies.

How can we overcome the three powerful enemies, especially the third and most powerful one? The Daishonin tells the brothers that the key to defeating the three powerful enemies is to develop perseverance and courage.

He states: "You must endure this trial and see for yourselves the blessings of the Lotus Sutra.... Now more than ever, you must neither show nor feel any fear."

Even though we embrace the Daishonin's Buddhism, if we give up halfway, we cannot enjoy the blessings of the Lotus Sutra (the Gohonzon).

When we face severe hardship; if we feel intimidated and try to escape from. our situation, we cannot reap the fruit of victory, either. When we sink the roots of courage and perseverance deeply into our lives, on the other hand, even great winds of obstacles cannot sway our hope and confidence. Our daily practice of gongyo and daimoku, is a source of unwavering courage and perseverance.

Women are faint-hearted.... Therefore you must never be cowardly or make yourselves the subject of ridicule.
BE A PERSON OF RESOLUTE, INDEPENDENT FAITH

Here the Daishonin encourages the brothers to strengthen their faith more than ever, even if their wives should become swayed and confused by their father-in-law's action. In the last portion of the letter, however, the Daishonin encourages the brothers' wives to deepen their faith, saying:

You two wives should have no regrets even if you are harmed by your husbands because of your faith in this teaching. If both of you unite in encouraging their faith, you will follow the path of the Dragon King's daughter and become the model for women attaining enlightenment in the evil Latter Day of the Law. (MW-1, 146)

Through his encouragement to both the husbands and wives from different perspectives, the Daishonin teaches them that what is most important is to develop the resolute faith to "stand alone" in the midst of hardship.

With out approval or support from our partners, friends or families, we may sometimes feel insecure about our practice. Or when our partners or families practice strongly we may unconsciously depend upon their practice as a crutch and, without earnestly seeking to strengthen faith independently, fall under the illusion that our practice is as great as theirs.

The Daishonin reminds us here that a single individual with unwavering faith is most important and needed in a family, just like the one sun in the sky that illuminates everything on earth. He encourages each of us to become a person of such resolute, independent faith like the sun.

The Daishonin had retreated not a single step in his battle against the dark forces of religious and government authorities. Through his own experience, the Daishonin explains to the brothers the importance of courage.

Hei no Saemon served two successive regents, Hojo Tokimune and Hojo Sadatoki, and wielded tremendous influence as deputy chief of the Office of Military and Police Affairs (the chief being the regent himself). He collaborated with Ryokan and other leading priests to persecute the Daishonin' and his followers.

In 1268, when the first envoy from the Mongol Empire arrived to demand that Japan pay tribute or prepare to be attacked, the Daishonin sent a petition to Hei no Saemon and ten other leading figures, pointing out that his prediction of foreign invasion in the "Rissho Ankoku Ron" was now on the way to fulfillment and requesting the opportunity to uphold his teachings in public debate. Hei no Saemon ignored the petition.

On September 10, I271, Hei no Saemon summoned the Daishonin to court to answer to complaints that had been made against him. The Daishonin refuted the charges and again requested a public debate, asserting that ruin would overtake the nation if the government punished him.

His words enraged the official, and on September 12, leading a company of armed men, Hei no Saemon rode to Matsubagayatsu and arrested the Daishonin. On his own authority he decided to do away with the Daishonin and took him that night to be beheaded at Tatsunokuchi. The execution attempt failed, and Nichiren Daishonin was instead exiled to Sado. On April 8, 1274, immediately after the Daishonin's return, Hei no Saemon again summoned him to ask about the impending Mongol invasion. The Daishonin repeated his warnings, which once again went unheeded.

In "On the Buddha's Behavior," the Daishonin describes the circumstances on September 12, 1272, as follows:

I said in a loud voice, "See how insanely Hei no Saemon is acting! You all have just toppled the pillar of Japan!" Hearing this, the assembled troops were taken aback. When they saw me standing before the fierce arm of the law unafraid, they must have realized that they were in the wrong, for the color drained from their faces. (MW-I, 178-79)

Through his own experience, the Daishonin tells the brothers that courage is a crucial element of faith and practice, especially when we are faced with obstacles. Yet courage is not something extraordinary - not something we can (or should) tap only when faced with life-threatening obstacles.

To turn off the TV and do evening gongyo requires courage. When we make mistakes, to acknowledge our mistakes and resolve sincerely to improve ourselves requires courage. To express our true feelings, unconcerned about what others think of us, requires courage. In fact, courage is indispensable to nuking our everyday living happy and joyful. Put another way, courage is the challenging spirit to overcome our own weaknesses one by one.

As we adopt this attitude and consistently challenge ourselves in faith and daily living, we can develop courage to face up to great hardships, as Nichiren Daishonin teaches us here.

Through examples of well-known samurai warriors, which the brothers could easily relate to, the Daishonin encourages them to fight to uphold their pride and honor as the Daishonin's disciples until the last moment of their lives.

People cherish what they hold dear and precious. Usually it is life that people treasure most because it is irreplaceable. However, as the Daishonin says, "Death comes to all, even should nothing untoward ever happen," we all will experience death sometime in the future. As each day goes by, we get ever closer to our deaths.

Deeply understanding this strict reality of life, the Daishonin points out to the brothers a supreme way of living as human beings. As samurai fought to the death to preserve their honor, the Daishonin teaches, the brothers should base their lives on the Mystic Law and break away from shallow attachment to their lesser egos. Only then can they reveal their greater selves, unswayed by the sufferings of life and death, and establish lasting, absolute happiness in their lives. Faith in the Mystic Law manifests as the courage to challenge obstacles and the power to cultivate our greater self.

The Daishonin reassures the brothers that they are on a direct path to such a supreme way of living. So he admonishes them that if they are defeated by their current obstacle, no matter how long they had embraced the Daishonin's teaching thus far, their efforts would come to nothing.

I am deeply worried about you both.... Not knowing what thoughts you may have in your hearts, I worry about you a great deal.
'ONE CARELESS WORD CAN RUIN HIM'

Relating the story of Po-i and Shu-ch'i, Nichiren Daishonin explains how these two brothers perished as a result of a momentary evil thought that occurred to the younger brother Shu-ch'i. The Daishonin states, "Even though a person acts wisely throughout his life, one careless word can ruin him."

What was the Daishonin trying to convey to the brothers through this story? First, he points out to the brothers the importance of their maintaining unity. It was the elder brother, Munenaka, who was disowned. Strong in faith, he was not swayed by this hardship in the least.

On the other hand, although the younger brother, Munenaga, felt he should continue his faith together with his brother, he was held back by his parents' emotional plea for him to renounce his faith. Furthermore, if Munenaga did renounce faith, he would gain rights to his father's estate.

Concerned about Munenaga, the Daishonin teaches that to surmount the obstacle of Munenaka's disinheritance and make their parents truly happy, the brothers should work together in unity. Otherwise they would accomplish nothing.

The importance of unity applies to us SGI members as well. We share the common goal of realizing peace and harmony in the world. We advance together in harmony toward this goal of kosen-rufu. When we see our friends feeling sad or in pain, we rush to their side, sharing their suffering and encouraging them to overcome it with faith. The SGI's tradition is the history of such beautiful humanistic relationships created among ourselves as we uphold the Daishonin's Buddhism of humanism. And our unity based on humanism will be a driving force to further develop kosen-rufu in our communities.

Also, through the story of Po-i and Shu-ch'i, the Daishonin reiterates that we must carry through with faith throughout life.

For a long time, Po-i and Shu-ch'i had lived their lives as Confucian sages; however, both perished because of Shu-ch'i's momentary delusion. Likewise, faith can be destroyed by our doubts.

Buddhism is a serious struggle to win over our own devilish nature. As we strive to strengthen our faith from yesterday to today and from today to tomorrow, we can break through our own delusions. The Daishonin admonishes us against our lax attitude and stagnation in faith.

When Shakyamuni Buddha was a prince.... This was the work of the Devil of the Sixth Heaven who took the form of his father and mother in order to oppose him.

SUPREME WAY TO APPRECIATE PARENTS

Here the Daishonin talks about a supreme way of bringing happiness to parents. Because of their practice of the Daishonin's Buddhism, the brothers were facing severe persecution from their father. Especially the elder brother, Munenaka--he was disinherited on account of his faith. To Munenaka, it was also painful to go against the will of his aging father.

In feudal thirteenth-century Japan, it was expected that A children follow the wishes of their parents. Other family members, relatives and friends must have regarded the brothers as ungrateful and rebellious. Through the examples of Shakyamuni and T'ien-t'ai, the Daishonin explains that, in any age, whenever Buddhist practitioners are about to attain enlightenment, the Devil of the Sixth Heaven appears to obstruct their practice. The Devil of the Sixth Heaven sometimes takes on the form of one who forces a believer to choose between Buddhism and social obligations or ethics. Of this quandary, the Daishonin clearly writes, "In general, it is the son's duty to obey his parents, yet on the path to Buddhahood, not following one's parents may ultimately bring them good fortune."

The Daishonin explains that just blindly following parents is not a true way of repaying the debt of gratitude one owes them. As we practice Buddhism, sometimes even against the wishes of parents or partners, we can also benefit those around us through the power of our practice.

Ethics or morals were originally derived to improve people's lives, and this goal is also consistent with the spirit of Buddhism. In this regard, the Daishonin writes, "When one knows the Lotus Sutra, he understands the meaning of all worldly affairs" (MW-I, 82).

Ethics or morals, however, sometimes become mere formalities that suppress people when the original spirit of humanism is lost. In this sense, just following formalities of ethics or morals may not be always correct from the viewpoint of humanism.

In feudal Japanese society, social order was maintained through such Confucian ethics as absolute obedience to parents. From the Buddhist perspective, however, the greatest way to express appreciation to our parents, who brought us into this world, is to help them build lasting happiness as a result of our sincere Buddhist practice.

The Daishonin is not encouraging the brothers merely to go against what was accepted as a social norm. Rather, here he tries to inject the spirit of humanism into this social obligation, thereby reviving its original intent. When ethics and morals go against humanism as expressed in Buddhism, we do not have to follow them. This powerful guidance instilled great courage in the brothers' hearts. Faithfully following the Daishonin's teachings, the brothers, after some twenty-two years of practice, converted their father to the Daishonin's Buddhism.

The Maka Shikan is the Great Teacher T'ien-t'ai's masterwork and contains the essence of all the Buddhist sutras.... They, too, are agents of hell who cause people to fall into the evil paths.
THE RISE OF OBSTACLES SIGNALS OUR ADVANCEMENT IN FAITH

In this passage, Nichiren Daishonin emphasizes that anyone who practices and propagates the true teaching of Buddhism will invariably encounter obstacles, and that the rise of such obstacles therefore serves to confirm the validity of his practice. This is a fundamental principle of Buddhism and a major point of this Gosho.

The "doctrine of ichinen sanzen" mentioned in the first sentence is the supreme philosophical achievement of the Great Teacher T'ien-t'ai (538-5 9 7) of China. It is set forth 'in the Maka Shikan (Great Concentration and Insight), a compilation of T'ien-t'ai's profound lectures recorded by his immediate disciple, Chang-an. Based on the Lotus Sutra, the doctrine of ichinen sanzen clarifies the ultimate oneness of absolute reality (Buddhahood) and the phenomenal world.

Ichinen (one mind or life-moment) is the life that is manifest at each moment within ordinary human beings, and sanzen, or three thousand, the varying aspects it assumes. T'ien-t'ai explained that one's ichinen or life-moment contains within it the ten worlds, their mutual possession (making 100 worlds), the ten factors (making one thousand factors) and the three realms (making three thousand realms). With this theory, T'ien-t'ai demonstrated that all phenomena - body and mind, self and environment, sentient and insentient, cause and effect - are integrated in the life-moment of the common mortal. One's life at each moment actually contains the whole of reality (Buddhahood) and pervades the entire universe.

However, T'ien-t'ai's ichinen sanzen refers to the lives of unenlightened people, in which Buddhahood is latent. Therefore it is called theoretical ichinen sanzen. In contrast, ichinen sanzen as set forth in the Buddhism of Nichiren Daishonin, refers to the life of the original Buddha, in which Buddhahood is fully manifest. It is therefore called actual ichinen sanzen.

The ichinen of the original Buddha was manifested within Nichiren Daishonin's life. It is also identified with the eternal law of Nam-myoho-renge-kyo and pervades all time and space. The Daishonin embodied the ichinen sanzen or enlightened reality of his life as the original Buddha in concrete form as the Gohonzon of the Three Great Secret Laws. By embracing the Gohonzon, all people can bring forth their own potential Buddhahood.

In the passage above, the Daishonin refers to "ichinen sanzen revealed in the fifth volume of the Maka Shikan" because he wishes to stress the principle of the three obstacles and four devils set forth in that same volume. However, in terms of our own practice, we should understand it as referring to Nam-myoho-renge-kyo of the Three Great Secret Laws, and not to the theoretical ichinen sanzen of T'ien-t'ai.

The Daishonin teaches here that when we practice and propagate this teaching, we can expect to meet obstacles. When we try to improve ourselves even a little, for example, by correcting a bad habit or improving, our self-discipline, we must overcome a certain resistance from within. This is all the more true when we try to elevate our fundamental state of life. Nam-myoho-renge-kyo - "the doctrine of ichinen sanzen" - is the teaching that enables ordinary, unenlightened people to become Buddhas. Therefore it is only natural that great obstacles attend its practice and propagation.

If we embrace a powerless teaching, we will not meet hindrances to our practice. But when we devote ourselves to a teaching powerful enough to purify our bad karma, dispel our innate delusion and realize the supreme state of Buddhahood, we will meet with obstacles in our practice. In this way, the Daishonin says, we can know that we are practicing the true teaching. As he mentions in the second paragraph above, many who adhere to other teachings claim to have ' mastered the Maka Shikan, but because they have never encountered the three obstacles and four devils, such claims are extremely dubious. Rather, it is the Daishonin and his disciples, who have endured one difficulty after another for the sake of the Law, who embrace the true teaching of enlightenment.

Where do obstacles originate? The Gosho teaches that they stem from the fundamental darkness (gampon no mumyo) inherent in life. This fundamental darkness is the source of all illusions and works to obscure our Buddha nature. We have within us both the nature of enlightenment and the fundamental darkness. Enlightenment and delusion have one entity; they are, so to speak, the two possible modes or expressions of life. When we dedicate perceive and tap the precious reality of our Buddha nature. When we choose illusions over the opportunity to truly and honestly examine our lives, our Buddha nature then remains hidden by the fundamental darkness.

In this sense, the words, "As practice progresses and understanding grows," in the passage from the Maka Shikan are very important. As long as we operate under the sway of illusion, we will see little reason to challenge our karma or personal flaws. In this vein, the Gosho, "On the Buddha's Behavior" quotes Miao-lo's Guketsu: "So long as a person does not try to depart from the cycle of birth and death and seek enlightenment, the devil will watch over him like a parent" (MW-I, 186). But once we resolve to struggle for the sake of our enlightenment and help others do the same, we must counter resistance from the fundamental darkness within, which manifests itself 'in the form of various hindrances both from within and without.

People who do not practice strongly do not meet this kind of obstacle. By quoting the passage from the Maka Shikan, Nichiren Daishonin's encourages Munenaka that his disinheritance actually demonstrates his strong faith, and that by persevering through this obstacle, he can change his destiny and further his enlightenment.

The various forms in which hindrances appear have been categorized as "the three obstacles and four devils" (sansho shima). They are listed in the Nirvana Sutra and the Daichido Ron. The Daishonin specifies some of them 'in the second paragraph ourselves to Buddhist practice, we can quoted above. The three obstacles are: (1) the obstacle of earthly desires (bonno-sho), which arises from the three poisons of greed, anger, stupidity and the like; (2) the obstacle of karma (go-sho), which arises from bad karma created by committing any of the five cardinal sins or ten evil acts. This obstacle is also interpreted above as opposition from one's spouse and children; and (3) the obstacle of retribution (ho-sho), which arises from the painful effects of actions in the three evil paths. As the Daishonin indicates, this category is also interpreted as obstacles posed by one's sovereign, parents or others in positions of secular authority. This interpretation was especially relevant to the brothers' situation.

The four devils are: (1) the hindrance of the five components (on-ma), or obstructions caused by one's physical and mental functions; (2) the hindrance of earthly desires (bonno-ma), or obstructions arising from the three poisons; (3) the hindrance of death (shi-ma), or obstructions to one's practice caused by the fear and suffering that death entails; and (4) the hindrance of the Devil of the Sixth Heaven (tenji-ma), traditionally said to take the form of persecution by those in power.

There is of course some overlapping among these categories. The point of this classification is not to let us pigeonhole our problems but to help us recognize the workings of obstacles and devils for what they are. Only when we fail to recognize them as functions trying to obstruct our progress in faith are we influenced or frightened by them, and only then do we allow them to come between us and the Gohonzon, and thus fall into the lower states of life.

However, once we can recognize such hindrances for what they are, we will quickly find that we have the will and the courage to challenge them, and they will no longer have power over us. Because of the importance of understanding this point, the Daishonin admonishes, "Reverently make this reaching your own and transmit it as an axiom of faith for future generations."

To sum up, as long as we are determined to attain enlightenment, we are certain to face obstacles in this lifetime. We may tend to think of visible benefits as proof that we are practicing correctly, but in light of the above passage, the rise of obstacles can also be tremendous proof of our progress in faith. What we must remember, then, is to "be neither frightened nor influenced by them" as the Gosho teaches. Once we are resolved to overcome them, hardships can be a good teacher and a good means to lead us to purer faith and a higher state of life. If we can truly grasp the message of this Gosho, then there is no confrontation we have to fear. Nichiren Daishonin's makes the same point in "The Three Obstacles and Four Devils".

There is definitely something extraordinary in the ebb and flow of the tide, the rising and setting of the moon, and the way in which summer, autumn, winter and spring give way to each other. Something uncommon also occurs when an ordinary person attains Buddhahood. At such a time, the three obstacles and four devils will invariably appear, and the wise will rejoice while the foolish will retreat. (MW-2, 288)

We should note that in interpreting the passage from the Maka Shikan, the Daishonin interprets the "paths of evil" not only as the three evil paths of Hell, Hunger and Animality but also as Tranquillity (Humanity), Rapture (Heaven) and, in fact, all the nine lower worlds. Strictly speaking, there is no true happiness for human beings apart from the path of Buddhahood. The nine worlds are all subject to delusion, and no happiness to be attained there is lasting. Thus those provisional teaching-, that do not lead to Buddhahood function as "agents of hell" when they seduce people away from the Lotus Sutra, the teaching for the attainment of Buddhahood.

Now you two brothers are.... A husband and wife should be like them.
OUR ENLIGHTENMENT DEPENDS UPON OUR OWN EFFORTS, NOT ON OTHERS

In this passage, Nichiren Daishonin urges the brothers and their wives to unite in faith to overcome their present crisis. "The hermit and his disciple" mentioned in the first sentence refers to a story from the Record of the Western Regions cited earlier in the Gosho (MW-1, 143-44).

The hermit failed 'in an attempt to master certain occult powers because his disciple lacked the courage to persevere in the necessary ritual. By referring to this story, the Daishonin particularly urges Munenaga to follow his older brother's example and maintain faith without yielding to temptation.

In saying, "your wives are your support," the Daishonin stresses the ideal unity of husband and wife. With the examples of the legendary hiyoku bird and hiboku fish, he explains the closeness that should exist within a marriage.

In the light of Buddhism, the ties between parent and child, brother and sister, or husband and wife are formed by created 'in past lifetimes. It is no accident that we belong to a particular family and are related to certain people. From this viewpoint, rather than blaming one another as the cause of difficulties, a husband and wife should help and encourage each other so that they can establish a rewarding marriage. The Daishonin is saying that if the brothers stand firm in the face of their father's opposition, and their wives support them in so doing, then the father, Yasumitsu, cannot influence anyone to his own advantage.

By following the Daishonin's guidance in this matter, the four presented a united front, and they ultimately convinced Yasumitsu to take faith.

The statement, "Women support others and thereby cause others to support them," refers specifically to the husband-and-wife relationship. The Daishonin continues: "When a husband is happy, his wife will be fulfilled. If a husband is a thief, his wife will become one, too. " Of course women have an identities apart from her husband, but the Daishonin is in no way denying this. We need to look carefully at what he is really saying. The statements are 'very similar to the one at the beginning of this passage, "If either of you gives up halfway, You will both fail to attain Buddhahood."

Fundamentally, our happiness or enlightenment depends solely on our own efforts, not the actions of others. But when you share a close relationship or a deep commitment with someone else, your life becomes linked with that person's, and in that sense you cannot be completely satisfied if he or she is unhappy. Even if a woman is happy in her own right, if the husband she loves is suffering, she will feel that the situation is unsatisfactory.

For that reason, she - will support her husband's efforts to become happy, and he in turn will support her for the sake of her happiness. And this same principle of course holds true for a husband's attitude toward his wife. The Daishonin's point is that the wives of the Ikegami brothers should take the initiative in offering moral support for their husbands' Buddhist practice, especially during this critical period.

You two wives should have no regrets.... that one should become the master of his mind rather than let his mind master him.
BE THE MASTER OF YOUR OWN MIND

In the preceding paragraph, the Daishonin addressed all four individuals involved, here he speaks specifically to the women, urging them to be independent in faith. Women (and men) who are truly independent in faith will not blame anyone else for their unhappiness. Rather, they will challenge their own bad karma and change it for the better They will understand that they can alter their external situations by bringing forth their own Buddha nature and elevating their state of life. If spouses or loved ones give up halfway in their practice, women of strong conviction will pray to the Gohonzon so that they can take faith again.

When we truly have our own strong bond with the Gohonzon, we can establish a happiness that no outward circumstances can alter. This is the way of true freedom Therefore, no matter what temporary suffering we may endure in order to continue our faith, from a long-range view, we have nothing to regret.

The Daishonin's next tells the two women to unite in encouraging their husbands in faith. This was important because, had one of them placed the desire to secure her family's wealth and status above the desire for enlightenment, she might not only have pressured her own husband 'in that direction but also influenced the other woman to do the same. However, by standing firm in faith, the Daishonin says, they would "follow the path of the Dragon King's daughter" and gain the protection of the Buddhist gods.

The Dragon king's daughter, whose story appears in "Devadatta" the twelfth chapter of the Lotus Sutra, attained supreme enlightenment in a moment through her practice of that teaching. She illustrates both the principle of attaining Buddhahood in

one's present form and the capacity of women to become Buddhas, something denied in the provisional teaching.

What the Daishonin tells the wives of the Ikegami brothers also applies to us. If we remain true to our faith without yielding to obstacles and cherish the desire for enlightenment above all, there is no reason why we cannot obtain the protection of the Buddhist gods and become Buddhas in every future existence.

The statement from the Rokuharamitsu Sutra that "one should become the master of his mind rather than let his mind master him" is often quoted. "One's mind" here indicates the mind of the unenlightened human being - all the thoughts, feelings and desires that cause us so much trouble. To be "the master of one's mind" means to base one's thoughts, words and deeds on the supreme state of Buddhahood, which we tap through our daimoku.

By chanting Nam-myoho-renge-kyo with faith in the Gohonzon, we activate the Buddha wisdom latent within, a wisdom far beyond our ordinary conception. Basing our lives on faith in the Gohonzon, the Buddha wisdom begins to work within us, enabling us to master the delusions and earthly desires that are the source of suffering, and live in an enlightened way.

Whatever trouble may occur... It should also be read to his wife and Munenaka's. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo
CHANGING EVEN THE GREATEST HARDSHIPS DEPENDS UPON OUR PERSEVERANCE

When we face a serious problem, it often seems as though it will drag on and on indefinitely. But in reality, no trouble lasts forever. Most sufferings; last not even a lifetime. Faith in the Gohonzon, on the other hand, awakens us to the part of our lives that is eternal. In saying, "Whatever trouble may occur, consider it as transitory as a dream and think only of the Lotus Sutra," the Daishonin teaches us not to be deluded by relatively minor hardships, thereby compounding our suffering or perhaps even abandoning our faith.

Suppose someone loses a loved one and, even after the normal span of grieving, remains prisoner to despair and bitterness, perhaps in an extreme case even committing suicide. In this way, that person can neither achieve happiness nor benefit the person who has died. But if the 'individual confronts his or her sorrow, overcomes it and eventually becomes happier, say even five or ten years later, then the earlier despair will seem like the memory of a bad dream. The fury of a storm exhausts itself, and similarly our troubles pass. The Daishonin teaches that when we are in the midst of adversity, we should remind ourselves that it will not last forever and "think only of the Lotus Sutra" - that is, pray to the Gohonzon, striving to muster hope and courage. Then we can change even the gravest hardship into a cause for our further development as human beings.

In his "Rissho Ankoku Ron submitted to the government in 1260, Nichiren Daishonin predicted for the first time light of the sutras that Japan would face internal strife and foreign invasion if the authorities persisted in supporting mistaken teachings. At first, most people greeted his predictions with hostility. But when these events actually happened (rebellion broke out in 1272 and the first Mongol invasion occurred in 1274), many came to regret their earlier criticism. Even many who did not take faith nevertheless began to respect the Daishonin as a man of wisdom. The Ikegami brothers and their wives had maintained pure faith and supported the Daishonin for years prior to the fulfillment of his prophecies, during the early days when his teachings were "especially difficult to believe." Thus he says, "Even if other men and women become my believers in the future, they will not replace you in my heart" We can imagine how deeply this statement must have moved the two couples.

At the same time, the Daishonin points out, there were also those who believed at first but later discarded their faith in fear of persecution or the social and economic sanctions that might be imposed upon them. Some of these people, unfortunately, to justify their defection, slandered the Daishonin even more viciously than those who had never believed 'in the first place. The "Letter to the Brothers" conveys the Daishonin's heartfelt desire that these beloved disciples not fall victim to such a fate but instead strengthen their faith to weather their difficulty and persevere in their journey of enlightenment.