The Actions of the Votary of the Lotus Sutra

President Ikeda’s Lecture, June Issue (From the April–June 2012 Daibyakuenge)

Stand as the “Pillars” for Kosen-rufu and the Transformation of Humanity’s Karma!

In May 1972, I visited the home of Dr. Arnold Toynbee, the greatest historian of the 20th century, in London, beginning a dialogue that would span two years. While our themes were diverse, I asked him a question related to his research: “Dr. Toynbee, what is it that you wish to do most right now?”

It may have been a sudden question, but the Doctor replied with a gentle, deep gaze:

“I would like to continue doing exactly what we are doing in this room right now. In other words, what our dialogue here represents is an effort to unite all of humanity as a single family. I believe this is of the utmost importance; for humanity to survive, we must become one single, great family.”

All of humanity as one family! Dialogue for that purpose! Dialogue to the very end! In those words, I felt I caught a glimpse of the inner fighter and the profound compassion of Dr. Toynbee, who believed so deeply in human potential.

Becoming the “Spiritual Pillar” of Humanity

Can the “world” where this great family resides truly become one “home”? What Dr. Toynbee and I confirmed was the hope that religion—specifically Mahayana Buddhism—would surely play a major role in the future of humanity.

Without a “spiritual pillar,” neither a home, nor a society, nor humanity itself can truly prosper. Nichiren Daishonin sought to build a society based on the spirit of the Lotus Sutra—the essence of Mahayana Buddhism—as its fundamental pillar. To that end, he stood up alone to awaken the rulers and save the nation through the spirit of Buddhist wisdom and compassion.

In the midst of persecution, the Daishonin cried out: “I will be the pillar of Japan” (The Opening of the Eyes, WND-1, p. 280) “Nichiren is the pillar and beam of Japan. Doing away with me is toppling the pillar of Japan!” (The Selection of the Time, WND-1, p. 579)

In The Actions of the Votary of the Lotus Sutra, the Daishonin demonstrated this soulful message through his own behavior, both for his disciples struggling against hardship and for the future of all humanity. Let us learn from the “faith of the disciple” that follows the Daishonin’s spirit of protecting the people.

The Gosho Passage (1)

The priests proceeded to cite the doctrines of Great Concentration and Insight and the True Word and the Nembutsu teachings. I responded to each, establishing the exact meaning of what had been said, then coming back with questions. However, I needed to ask only one or two at most before they were completely silenced. They were far inferior even to the True Word, Zen, Nembutsu, and Tendai priests in Kamakura, so you can imagine how the debate went. I overturned them as easily as a sharp sword cutting through a melon or a gale bending the grass. They not only were poorly versed in the Buddhist teachings but contradicted themselves. They confused sutras with treatises or commentaries with treatises.  (WND-1, p. 771)

Commentary

The Conduct of a “King”

At the Sanmai-do in Tsukahara, Sado—a place closed in by deep snow and biting winds—the Daishonin spent his days chanting Nam-myoho-ren-ge-kyo and discussing the profound meaning of the Lotus Sutra with the moon and stars. Because he possessed the vast state of life of a King of Lions who feared nothing, he made the “Law” his fundamental standard even in exile.

As we confirmed previously, the Daishonin viewed his persecutors as “good friends” (zenchishiki) who helped him prove his identity as the Votary of the Lotus Sutra. Meanwhile, hundreds of priests from other schools in Sado were in a frenzy, plotting to take his life.

Honma Rokuro Saemon-no-jo, the official in charge, restrained them, saying: “The Shogunate has sent orders not to kill him. He is no ordinary exile. If an accident happens, it is my responsibility. Challenge him with doctrine instead.”

Thus, on January 16, 1272, the “Tsukahara Debate” took place. Priests from Sado and neighboring provinces gathered in massive numbers. Their hatred was so intense it was described as “like thundering lightning”—an extraordinary scene of abuse and shouting.

However, the Daishonin remained composed. After letting them speak, he admonished them: “Be quiet. You came for a debate, did you not? Abusive language is meaningless.” Even the officials agreed and restrained the rowdy Nembutsu priests.

Once the debate began, it was a one-sided victory. The Daishonin would clarify their positions and then point out their errors. They were silenced instantly. He described it as “a sharp sword cutting a melon.” They were so ignorant they confused the basic categories of Buddhist texts. Many were so moved by his logic and dignity that they discarded their prayer beads and vowed never to chant the Nembutsu again.

Following the debate, the Daishonin asked Honma when he would return to Kamakura. When Honma replied he would go in July after the farming was done, the Daishonin told him: “A warrior should rush to his master’s side during an emergency to win fame and land. While you speak of farming, a war is about to break out.”

Honma could not understand this at the time. But the Daishonin was certain that “internal strife” (jikai hangyaku-nan) would occur. Within a month, the “February Rebellion”—an internal conflict within the ruling Hojo clan—became a reality. Stunned by the fulfillment of this prophecy, Honma became a devoted follower.

The Gosho Passage (2)

After everyone had gone, I began to put into shape a work in two volumes called The Opening of the Eyes, which I had been working on since the eleventh month of the previous year. I wanted to record the wonder of Nichiren, in case I should be beheaded. The essential message in this work is that the destiny of Japan depends solely upon Nichiren. A house without pillars collapses, and a person without a soul is dead. Nichiren is the soul of the people of this country. Hei no Saemon has already toppled the pillar of Japan, and the country grows turbulent as unfounded rumors and speculation rise up like phantoms to cause dissension in the ruling clan. Further, Japan is about to be attacked by a foreign country, as I described in my On Establishing the Correct Teaching. Having written to this effect, I entrusted the manuscript to Nakatsukasa Saburō Saemon-no-jō’s messenger. The disciples around me thought that what I had written was too provocative, but they could not stop me.

Just then a ship arrived at the island on the eighteenth day of the second month. It carried the news that fighting had broken out in Kamakura and then in Kyoto, causing indescribable suffering. Rokurō Saemon, leading his men, left on fast ships that night for Kamakura. Before departing, he humbly begged for my assistance with palms joined.

He said: “I have been doubting the truth of the words you spoke on the sixteenth day of last month, but they have come true in less than thirty days. I see now that the Mongols will surely attack us, and it is equally certain that believers in Nembutsu are doomed to the hell of incessant suffering. I will never chant the Nembutsu again.”

To this I replied: “Whatever I may say, unless the lord of Sagami heeds my words, the people of Japan will not heed them either, and in that case our country will surely be ruined. Although I myself may be insignificant, I propagate the Lotus Sutra and therefore am the envoy of Shakyamuni Buddha. The Sun Goddess and Great Bodhisattva Hachiman, who are insignificant, are treated with great respect in this country, but they are only petty gods as compared with Brahmā, Shakra, the gods of the sun and moon, and the four heavenly kings. It is said, however, that to kill someone who serves these two gods is equal to the sin of killing seven and a half ordinary persons. The grand minister of state and lay priest and the Retired Emperor of Oki perished because they did so. Thus, persecuting me is incomparably worse than molesting the servants of those two gods. As I am the envoy of Shakyamuni Buddha, the lord of teachings, the Sun Goddess and Great Bodhisattva Hachiman should bow their heads before me, press their palms together, and prostrate themselves. The votary of the Lotus Sutra is attended by Brahmā and Shakra on either side, and the gods of the sun and moon light his path before and behind. Even if my counsel is heeded, if I am not given due respect as the votary of the Lotus Sutra, then the country will perish. How ominous that the authorities have turned hundreds of persons against me and have even banished me twice! This country is surely doomed, but since I have asked the gods to withhold their punishment on our land, it has survived until now. However, that punishment has finally descended because these unreasonable actions continued. (WND-1, p. 772)

Commentary

Presenting The Opening of the Eyes to Disciples

Though he had escaped execution at Tatsunokuchi, the Daishonin remained an exile whose life could be taken at any moment. With this resolve, he authored The Opening of the Eyes (Kaimoku Sho) to record his state of life—his “casting off the transient and revealing the true” (hossaku kenpon).

The “heart of The Opening of the Eyes” is this: “Nichiren is the pillar of Japan; the soul of its people.” To persecute him was to topple the very pillar of the nation. He predicted that the “two disasters” of internal strife and foreign invasion were now inevitable.

When he sent this work to Shijo Kingo and other disciples in Kamakura, the disciples nearby were worried that his claims were too provocative. Yet, the Daishonin’s resolve was unshakable. Why did he speak so strongly? Because the “Law” of the Mystic Law is supreme. As he wrote elsewhere: “Hence, if the Law that one embraces is supreme, then the person who embraces it must accordingly be foremost among all others. And if that is so, then to speak ill of that person is to speak ill of the Law.” (Questions and Answers about Embracing the Lotus Sutra, WND-1, p. 61).

His “soul” was the “vow for Kosen-rufu”—the “heart of the Buddha.” It is the burning passion that says, “I will not let a single person be unhappy.”

Sixty years ago, President Toda published an essay titled “Humbly Reading a Passage from The Opening of the Eyes.” He wrote:

“Rather than trying to understand the words, I seek to touch the Buddha’s great compassion, his magnificent conviction, and his solemn spirit of Kosen-rufu… Every time I read the Gosho, his heart pierces mine like the midsummer sun.”

Proclaiming Kosen-rufu from the Depth of Adversity

The Daishonin’s declaration of being the “Pillar,” the “Eyes,” and the “Great Ship” of Japan was a great vow to save all people. Even in the worst adversity of exile, he loudly proclaimed the realization of Kosen-rufu in the Latter Day. This was the “soul” of the Sado period. He sought to raise all people to the state of Buddhahood and save the world.

The Gosho Passage (3)

When the former governor of Musashi heard this, he decided there was no need to report it to the regent. Instead he sent private orders that any followers of Nichiren in the province of Sado should be driven out of the province or imprisoned. He also sent official letters containing similar instructions. He did so three times. I will not attempt to describe what happened during this period—you can probably imagine. Some people were thrown into prison because they were said to have walked past my hut, others were exiled because they were reported to have given me donations, or their wives and children were taken into custody. The former governor of Musashi then reported what he had done to the regent. But quite contrary to his expectations, the regent issued a letter of pardon on the fourteenth day of the second month in the eleventh year of Bun’ei (1274), which reached Sado on the eighth day of the third month.

The Nembutsu priests held another council. “This man, the archenemy of the Buddha Amida and slanderer of the Reverend Shan-tao and the Honorable Hōnen, has incurred the wrath of the authorities and happened to be banished to this island. How can we bear to see him pardoned and allowed to return home alive!”

While they were engaged in various plots, for some reason there was an unexpected change in the weather. A favorable wind began to blow, and I was able to leave the island. The strait can be crossed in three days with a favorable wind, but not even in fifty or a hundred days when the weather is bad. I crossed over in no time at all.

Thereupon the Nembutsu priests, observers of the precepts, and True Word priests of the provincial capital of Echigo and Zenkō-ji temple in Shinano gathered from all directions to hold a meeting. “What a shame that the Sado priests should have allowed Nichiren to return alive! Whatever we do, we must not let this priest make his way past the living body of the Buddha Amida.”

But in spite of their machinations, a number of warriors from the provincial government office in Echigo were dispatched to escort me. Thus I was able to pass safely by Zenkō-ji, and the Nembutsu priests were powerless to stop me. I left the island of Sado on the thirteenth day of the third month, and arrived in Kamakura on the twenty-sixth day of the same month. (WND-1, pp. 773-774)

Commentary

 Overcoming Persecution and Returning to Kamakura

Fearing the Daishonin’s increasing influence, Nembutsu priests slandered him to Hojo Nobutoki, claiming he was cursing the government. Nobutoki issued illegal orders to persecute anyone who supported the Daishonin.

But conspiracy is the proof of evil. No despicable plot could trap the Daishonin. His disciples endured with all their might. On March 8, 1274, the pardon arrived. Despite the priests’ attempts to ambush him during his journey, the Daishonin was protected by many soldiers. On March 26, he finally returned to Kamakura. This was a “triumphant return” for the disciples who had waited so long.

The Gosho Passage (4)

On the eighth day of the fourth month, I met with Hei no Saemon. In contrast to his behavior on previous occasions, his manner was quite mild, and he treated me with courtesy. An accompanying lay priest asked me about the Nembutsu, a layman asked about the True Word school, and another person asked about Zen, while Hei no Saemon himself inquired whether it was possible to attain the way through any of the sutras preached before the Lotus Sutra. I replied to each of these questions by citing passages from the sutras.

Then Hei no Saemon, apparently acting on behalf of the regent, asked when the Mongol forces would invade Japan. I replied: “They will surely come within this year. I have already expressed my opinion on this matter, but it has not been heeded. If you try to treat someone’s illness without knowing its cause, you will only make the person sicker than before. In the same way, if the True Word priests are permitted to try to overcome the Mongols with their prayers and imprecations, they will only bring about the country’s military defeat. Under no circumstances whatever should the True Word priests, or the priests of any other schools for that matter, be allowed to offer up prayers. If each of you has a real understanding of Buddhism, you will understand this matter on hearing me explain it to you.

“Also, I notice that, although advice from others is heeded, when I offer advice, it is for some strange reason invariably ignored. Nevertheless, I would like to state certain facts here so that you may think them over later. The Retired Emperor of Oki was the sovereign of the nation, and the acting administrator [Hōjō Yoshitoki] was his subject, [and yet the latter attacked and defeated the retired emperor]. Why would the Sun Goddess permit a subject to attack a sovereign, who should be like a father to him? Why would Great Bodhisattva Hachiman allow a vassal to attack the lord with impunity? And yet, as we know, the sovereign and the courtiers supporting him were defeated by Hōjō Yoshitoki. That defeat was no mere accident. It came about because they put their faith in the misleading teachings of the Great Teacher Kōbō and the biased views of the great teachers Jikaku and Chishō, and because the priests of Mount Hiei, Tō-ji, and Onjō-ji, in their opposition to the Kamakura shogunate, offered prayers for its defeat. Thus their curses ‘rebounded upon the originator,’²⁴ and as a consequence the sovereign and his courtiers were forced to suffer defeat. The military leaders in Kamakura knew nothing of such rituals, so no prayers to subdue the enemy were offered; thus they were able to win. But if they now depend on such prayers, they will meet the same fate as the courtiers.

“The Ezo people of northern Japan have no understanding of the principles of birth and death. Andō Gorō was a pious man who knew the law of cause and effect and erected many Buddhist halls and pagodas. How could it happen, then, that the Ezo beheaded him? In view of these events, I have no doubt that, if these priests are allowed to go on offering prayers for victory, Your Lordship will meet with some untoward event. And when that happens, you must not under any circumstances say that I failed to warn you.” Such was the stern manner in which I addressed him. (WND-1, pp. 774-775)

Commentary

The Third Remonstrance with the Sovereign

This was the Daishonin’s third and final remonstrance. The Shogunate’s attitude had changed to one of courtesy, but it was merely a tactic to co-opt him. They asked for his prophecy on the Mongol invasion. The Daishonin warned that relying on the misleading prayers of the True Word priests would only lead to ruin.

Hei no Saemon offered the Daishonin a temple in an attempt to make him a state priest, but the Daishonin refused to be used for the preservation of power. He maintained his lofty spirit: “Even if it seems that, because I was born in the ruler’s domain, I follow him in my actions, I will never follow him in my heart.” (The Selection of the Time, WND-1, p. 579).

He stood by his vow to be the “Pillar of Japan,” refusing to compromise. His purpose was the happiness and peace of the people. Having remonstrated three times without being heeded, he followed the custom of the ancients and left for Mount Minobu in May. In October of that year, the first Mongol invasion (the Bun’ei Incident) occurred.

Kosen-rufu Is a Movement from One Person to the Next

While the Shogunate made the wrong choice, the Daishonin poured his life into fostering disciples at Minobu. The struggle for Kosen-rufu never ends.

“At first only Nichiren chanted Nam-myoho-renge-kyo, but then two, three, and a hundred followed, chanting and teaching others. Propagation will unfold this way in the future as well. Does this not signify “emerging from the earth?” (The True Aspect of All Phenomena, WND-1, p. 385)

When a disciple stands up with the same vow as the mentor, Kosen-rufu advances. This is the path to transforming the karma of humanity. The three presidents of Soka have taught us this through their own actions. Because of their spirit, Buddhism has spread to 192 countries and territories.

The Mentor’s Words: “Youth Are the Pillars of the Nation”

Dr. Lokesh Chandra, director of the International Academy of Indian Culture, once shared how his father, Dr. Raghu Vira, was deeply moved by the Daishonin’s words: “I will be the pillar of Japan. I will be the eyes of Japan. I will be the great ship of Japan.” He saw the Daishonin as a model of human greatness in the face of adversity.

Humanity now stands at a crossroads. Can we transform our karma? President Toda cried out: “Youth are the pillars of the nation!” Today, I call out again: “Youth are the pillars of the 21st century! Youth of the world, stand up alone!”

Kosen-rufu is an unprecedented movement where each individual, through their “behavior” as a practitioner of the Mystic Law, stands up as a “pillar” for the transformation of humanity’s karma.

Together with the youth who shoulder the glorious future of the Soka Gakkai—directly linked to the True Buddha—the time has come to let the flowers of victory bloom!