The Actions of the Votary of the Lotus Sutra

Chapter17(Life at Mount Minobu)

Main Text

Because venison is tasty, the deer is hunted and killed; because oil can be obtained from the turtle, the turtle loses its life. If a woman is beautiful, there will be many who envy her. The ruler of a nation has much to fear from other nations, and the life of a man with great wealth is constantly in danger. One who abides by the Lotus Sutra will inevitably attain Buddhahood. Therefore, the devil king of the sixth heaven, the lord of this threefold world, will become intensely jealous of anyone who abides by the sutra. This devil king, we are told, attaches himself like a plague demon to people in a way that cannot be detected by the eye. Thereafter, like persons who gradually become drunk on fine old wine, rulers, fathers and mothers, wives and children gradually become possessed by him and are filled with jealousy toward the votary of the Lotus Sutra. And that is precisely the situation we face today in the world around us. Because I chant Nam-myoho-renge-kyo, I have for over twenty years been driven from place to place. Twice I have incurred the wrath of the authorities, and in the end I have retired to this mountain.

Here I am surrounded by four mountains, Shichimen to the west, Tenshi to the east, Minobu to the north, and Takatori to the south. Each is high enough to touch the sky, and so steep that even flying birds have trouble crossing them. In their midst are four rivers called Fuji, Haya, Oshira, and Minobu. In the middle, in a ravine some hundred yards or so across, I have built my hut. I cannot see the sun in the daytime or the moon at night. In winter there is deep snow, and in summer the grass grows thick. Because so few people come to see me, the trail is very hard to travel. This year, especially, the snow is so deep that I have no visitors at all. Knowing that my life may end at any time, I put all my trust in the Lotus Sutra. In these circumstances, your letter was particularly welcome. It seemed almost like a message from Shakyamuni Buddha or from my departed parents, and I cannot tell you how grateful I was. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

Lecture

In contrast to the misery of those who slander the Law as described in the previous chapter, this passage illustrates that the Daishonin possesses the radiant and supreme reward of attaining Buddhahood. When we reflect upon the life of Nichiren Daishonin, we find it to be a sublime existence that transcends the power of words to describe.

Reflecting on his actions during the nine-year period from the fifth year of Bunnei (1268) to the second year of Kenji (1276), the Daishonin concludes this writing by drawing an analogy to worldly matters—noting, for instance, how women of great beauty are often envied by others. Through such examples, he explains the principle that in the practice of Buddhism—the process of building an eternal happiness that can never be destroyed—there will inevitably arise powerful and demonic forces attempting to obstruct it.

Since his declaration of the establishment of his teachings on the 28th day of the fourth month in the fifth year of Kencho (1253), the Daishonin’s conduct over more than twenty years was that of the Buddha of the Latter Day of the Law, seeking to lead all people to enlightenment. It was a fierce spiritual battle against the Sixth Heavenly Devil, who sought to hinder this sacred work.

In the “The Great Battle” (Ben-dono-narabini-ana-Gozen Gosho), he writes:

“The devil king of the sixth heaven has roused the ten kinds of troops¹ and, in the midst of the sea of the sufferings of birth and death, is at war with the votary of the Lotus Sutra to stop him from taking possession of and to wrest away from him this impure land where both ordinary people and sages dwell.

It has been twenty or more years now since I found myself in that situation and began the great battle. Not once have I thought of retreat. Among my disciples and followers, however, those who are cowards have for the most part either given in or retreated at heart.

I am at a loss to say how moved I am that though you, the lay nun, have little knowledge of Buddhist doctrines and are fainthearted, until now you have never retreated.” (Ref: WND-1, 465/GZ 1224).

From these words, we can sense the intensity of his struggle. Although the Daishonin stood alone, his use of the phrase “raising a great army” reflects his magnificent conviction that the Buddha inevitably triumphs over the demonic. With the declaration, “Not once have I had a mind to retreat,” he allowed no entry for demonic forces. Even when these forces possessed those in power or priests of twisted wisdom to impose exile or the death penalty, the Daishonin viewed these persecutions as “good friends” (zen-chishiki) that would lead him to Buddhahood. Amidst such great trials, he remained in a state of absolute freedom and composure.

Ultimately, he suppressed the workings of the Sixth Heavenly Devil. His pardon from exile in Sado forced the Shogunate to partially recognize his influence. Even after retiring to Mount Minobu, the Daishonin continued to command the propagation of the Mystic Law to further suppress the stirrings of negative forces. This was done solely for the sake of the nation, for all living beings, and for the eternal preservation of the Law. We should deeply contemplate the profound fact that Japan miraculously escaped destruction despite the two Mongol invasions. We must believe and revere his conduct as that which could only be achieved by the Buddha of the Latter Day.

The Humanity of the Daishonin

The passages describing his final years in Minobu stand in beautiful contrast to his fierce battles against obstacles, revealing a deeply human and compassionate heart. To the elderly and lonely Konichi-bo, who had sent word to him, he responded with great warmth: “Are you a messenger from Shakyamuni Buddha, or from your deceased parents?” He embraced her with immense mercy.

Having received such a letter, Konichi-bo must have felt as though the Buddha himself were before her eyes. Touching the Daishonin’s great life force, she surely spent the remainder of her days filled with joy.

Our Mission Today

Today, as we study this writing, there is none among us who does not feel the profound debt of gratitude to the Daishonin, who offered his life to save the people and left the Great Gohonzon for the sake of ten thousand years of the Latter Day.

If we feel this debt and wish to repay it, our Buddhist practice in propagating the Mystic Law must not be for our own happiness alone, but must be a practice that seeks the prosperity of the nation and the peace of all humanity.

The time is ripe for the propagation of the Law across the nation; indeed, we have reached the dawn of world propagation. Across races and borders, the voices of those yearning for the Mystic Law are rising, forming a global tide. Now is the time to stand up with the great vow for the widespread propagation of the Lotus Sutra and the great mission of shakubuku, responding to the Daishonin’s heart.

The Daishonin states:

” I, Nichiren, am the first to embark on propagating, throughout Jambudvīpa, the five characters of Myoho-renge-kyo, which are the heart of the Lotus Sutra and the eye of all Buddhas. During the 2,220 or more years since the Buddha’s passing, not even Mahākāshyapa, Ānanda, Ashvaghosha, Nāgārjuna, Nan-yüeh, T’ien-t’ai, Miao-lo, or Dengyō has propagated them. My disciples, form your ranks and follow me, and surpass even Mahākāshyapa or Ānanda, T’ien-t’ai or Dengyō! ” (Ref: WND-1, 765/GZ 910).

The path of Buddhist practice is rigorous. Obstacles will surely continue to arise and compete against us. The life of Nichiren Daishonin was a constant battle against demonic forces, without a moment’s respite. It was as he said: “Those who hold to the Lotus Sutra are certain to attain Buddhahood. Therefore, the Sixth Heavenly Devil, the lord of the threefold world, intensely envies those who hold to this sutra.” He consistently suppressed the obstacles facing himself and his followers, as well as the disasters—such as the threat of foreign invasion—that menaced all people.

Because we uphold the Mystic Law, our lives are a struggle and a contest between the Buddha and the devil. By deciding that contest, overcoming obstacles, causing the life-state of Buddhahood to shine, and saving the nation, we will fulfill our attainment of Buddhahood in this lifetime. It is through this process that true “Human Revolution” and the “transformation of destiny” are achieved.