The Actions of the Votary of the Lotus Sutra

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

A Struggle to Live Through Just Speech

Today, SGI members throughout Japan and the entire world, led by the youth, are engaging in a great wave of “encouraging dialogue.” The ripples of “expansion of hope” and “expansion of happiness” that open a new era are spreading widely. It is truly wonderful!

To the members of the Men’s and Women’s Divisions: Thank you so much for joining me in earnestly praying for and supporting the growth and success of our precious youth. You are all “comrades of the Mystic Law” throughout the three existences of past, present, and future. I ask for your continued support in encouraging the youth and our new members.

I myself joined the Soka Gakkai as a young man. I met President Toda and joined at the age of 19; this year marks the 65th year of my practice. With the desire to speak directly to my beloved youth, I would like to say a little bit about my early days in faith.

At that time, the seniors in the Gakkai would say: “In life, a single moment ahead is darkness. We do not know what kind of karma may strike us. There is no way to break through karma other than this faith.” “The problem of ‘death’ is something no one can avoid. The faith of the Mystic Law is what can solve this fundamental difficulty.” Furthermore, they said, “Youth should seek something higher. Let’s study together.” When I heard these words, I thought to myself, “Indeed, that makes sense.”

A Life Lived with President Toda

Even more than those words, what struck my heart when I decided to join was the fact that President Makiguchi and President Toda had stood up directly against the military authorities during the war and had fought on even while imprisoned.

Because of this, I struggled with my decision. I felt that if I were to ever backtrack or give up, it would be better not to start at all. I asked myself: “Can I uphold the Gohonzon for my entire life? Can I share the same fate as the Soka Gakkai?”

After challenging myself with chanting and propagation, I made my decision: “Alright. If my life is to be spent under President Toda, why should I begrudge this body? I will devote myself to the Gakkai. Though I am a common mortal, I will give my all for Kosen-rufu.”

Ten years after I joined, in 1957 (Showa 32)—just as President Toda’s lifelong goal of 750,000 households was about to be achieved—the “devilish nature of authority,” jealous of the new solidarity of the people, began to obstruct the Gakkai’s progress through the Yubari Coal Miners Union incident and the Osaka Incident.

I stood on the front lines, one in heart with President Toda. During the first half of that year, in both Osaka and Tokyo, President Toda poured his entire soul into lecturing on the Gosho “The Actions of the Votary of the Lotus Sutra” (Shushu Gofurumai Gosho) on numerous occasions.

This writing records the conduct and the magnificent state of life of Nichiren Daishonin as he battled the despicable, large-scale persecutions of the ruling authorities for the sake of spreading the Mystic Law.

“Nichiren Said Joyfully That This Is What He Had Long Expected”

“The Actions of the Votary of the Lotus Sutra” is believed to have been written in 1276 at Minobu, when the Daishonin was 55 years old.

The Daishonin begins the letter by noting that the “threat of foreign invasion” predicted in “On Establishing the Correct Teaching for the Peace of the Land” (Rissho Ankoku Ron) became a reality when the letter from the Mongols arrived in 1268.

He then describes, in vivid detail that makes the scenes leap off the page, his most fierce struggles: the Tatsunokuchi Persecution in 1271, the exile to Sado, the Tsukahara Debate, the writing of “The Opening of the Eyes,” and his return to Kamakura and subsequent third remonstration with the government in 1274.

What permeates this writing is the Daishonin’s vast state of life—looking down calmly upon any persecution, standing with majestic dignity, and speaking out for the justice of the Mystic Law with total sincerity. These words symbolize his spirit: “Nichiren said joyfully that this is what he had long expected.” (WND-1, p. 764)

Before this passage, the Daishonin explains that although he wrote the Rissho Ankoku Ron to save the nation and his prophecies had come true, the authorities—rather than listening to him—hated him all the more. They plotted to execute or exile him and punish his followers.

Regarding this irrational persecution from those in power, he declares: “I expected this from the start; I am truly joyful.”

Why? Because in the “beginning of the Latter Day of the Law,” the one who spreads the “five characters of the heart of the Lotus Sutra” (Nam-myoho-ren-ge-kyo) must appear and will inevitably face persecution due to his practice of shakubuku. At the same time, the evidence of “internal strife” and “foreign invasion” would appear exactly as predicted in the sutras. Thus, facing persecution proved he was the Votary of the Lotus Sutra. How encouraged the disciples of that time must have been by this noble state of life and his passion for saving the people!

Encouragement for the “Victory of the Disciples”

Around 1275–1276, because the Daishonin’s prophecies regarding the Mongol invasion had come true, his followers were rapidly increasing in number. In response, the “three obstacles and four devils” and the “three powerful enemies” began to attack the disciples as well.

The persecution at Ryusen-ji Temple (the beginning of the Atsuhara Persecution), the pressure on Shijo Kingo from his colleagues and lord, and the disowning of Ikegami Munenaka by his father all occurred around this time.

I cannot help but feel that the Daishonin’s burning desire—”I want my disciples to win no matter what!” and “I want to leave behind for future generations the true behavior and state of life of a practitioner of the Lotus Sutra”—is poured into this writing.

The Passage (Gosho Text)

Each of you who calls himself my disciple should not harbor even a trace of cowardice. Be mindful of your parents, your wives and children, and your fiefs, but do not be overly concerned about them. Since the beginningless past, you have many times given up your lives for the sake of your parents, your children, or your fiefs, but you have never once given them up for the sake of the Lotus Sutra. You may have practiced the Lotus Sutra to some extent in the past, but when you faced some minor difficulty, you surely backslid. It is like boiling water only to pour it into cold water, or like trying to strike fire but giving up before the sparks appear. Each of you should be convinced that giving up one’s life for the Lotus Sutra is like exchanging rocks for gold or dung for rice.

In the more than 2,220 years since the Buddha’s passing, not even Mahakashyapa, Ananda, Ashvaghosha, Nagarjuna, Nanyue, Tiantai, Miaolo, or Dengyo ever spread the five characters of Myoho-renge-kyo, the heart of the Lotus Sutra and the eye of all Buddhas, which is to be propagated throughout the world at the beginning of the Latter Day of the Law. I, Nichiren, have been the first to begin this task. You, my followers, should follow in my footsteps and form a second and a third wave, so as to surpass even Mahakashyapa or Ananda and even exceed Tiantai or Dengyo. If you are frightened by the threats of the sovereigns of this tiny island [of Japan], how will you ever face the judgment of King Yama? You have claimed to be messengers of the Buddha, but if you become faint-hearted now, you will be the most despicable of people. (WND-1, pp. 764-765)

Commentary

Follow the Mentor as the “Second and Third Waves”

This passage teaches the “supreme honor” of fighting as a disciple of the Daishonin and the “resolve to not begrudge one’s life” (fushaku shinmyo).

The Daishonin’s deep compassion is evident in his words, “Each of you… should not harbor even a trace of cowardice.” The “three obstacles and four devils” that try to make one abandon faith attack a person’s weakest points or the things they hold most dear: parents, children, spouse, job, or finances.

The Daishonin points out that since time immemorial, people have many times lost their lives over family or land, but “never once” for the sake of the Lotus Sutra. He strictly warns that because this is the crucial moment to attain Buddhahood, one must not retreat in the fundamental matter of faith. He is urging all his disciples to have courage.

“Not begrudging one’s life” means discarding the “small self” to obtain the “big self.” As the Daishonin says, it is “discarding the temporary and not the eternal.” It is “exchanging rocks for gold.” From the perspective of life throughout the three existences, one will be eternally embraced by immeasurable fortune and strength.

Furthermore, the Daishonin declares the “supreme honor” of his followers. He states that he, Nichiren, was the first to begin the task of spreading Nam-myoho-ren-ge-kyo—the heart of the Lotus Sutra never before spread—to the entire world. The sun of the “time of the beginning” has risen in the darkness of the Latter Day, and its light will embrace all people.

He tells us that we do not simply “follow behind” the great scholars of the past like Kashyapa or Dengyo; we are beings who “surpass and exceed” them! What an honorable existence each of us has!

President Toda emphasized in his lectures: “In reality, the Soka Gakkai is the only organization doing exactly what the Daishonin instructed.”

“One lion is better than a thousand sheep,” President Makiguchi would cry out. “One courageous person of great good is better than a thousand cowardly people of minor good for achieving a great undertaking.”

The Daishonin tells us not to be frightened by the threats of the “sovereigns of this tiny island.” Let us proceed as a majestic array of lions.

The Passage (Gosho Text)

In the final analysis, since I am saying these things for the sake of the nation, if you wish the country to be secure and at peace, you should summon those priests of the other schools and have them debate with me in your presence. If you do not do so and instead, siding with those priests, you treat me with such unreason, the country will surely have cause for regret later. If I, Nichiren, am punished by the government, it will be tantamount to rejecting the messenger of the Buddha. You will then surely incur the wrath of the gods of the sun and moon and the four heavenly kings. Within a hundred days, a year, three years, or seven years, internal strife will break out within the Hojo clan. This will be followed by an attack from all four sides, particularly from the west. At that time you will have cause for regret!” I said this to Hei no Saemon-no-jo, but he acted as though he were Taira no Kiyomori, without the slightest sign of restraint, raging like a madman. (WND-1, p. 765)

Commentary

An Unyielding and Magnificent Argument

On September 10, 1271—two days before the Tatsunokuchi Persecution—the Daishonin was summoned and interrogated by the military government. This passage describes his exchange with Hei no Saemon-no-jo Yoritsuna.

Why was he summoned? As mentioned later, in June of that year, the priest Ryokan of the Gokuraku-ji temple had failed miserably in his public ritual to pray for rain during a great drought. Nichiren had challenged him: “If it rains within seven days, I will become your disciple. If not, you must become mine.”

Not only did it not rain, but fierce winds blew. Humiliated, Ryokan ignored his promise and plotted with other priests to sue the Daishonin. When that failed, they appealed to the wives of high-ranking officials, spreading lies that Nichiren had called for temples to be burned and for the heads of famous priests to be cut off.

When Hei no Saemon-no-jo asked if he really said these things, the Daishonin replied firmly: “That is correct. However, the claim that I said the late lords of Saimyo-ji and Gokuraku-ji fell into hell is a lie. I have spoken about the sin of slandering the Law since they were still alive.”

He continued: “I say these things for the sake of the nation. If you want peace, call the other priests and let us have a public debate.”

The phrase “cut off their heads” was not the Daishonin’s true intent. Rather, he was exposing the hypocrisy of those who were debating whether to take his life. As he had already stated in the Rissho Ankoku Ron, “punishing” evil priests meant “stopping our offerings to them,” not physical execution.

His stance was always to clarify right and wrong through public, reasoned dialogue. In contrast, Ryokan and the others hid in the shadows, conspiring and never daring to face the Daishonin in public.

The Daishonin warned that punishing him—the “messenger of the Buddha”—would lead to internal strife and foreign invasion. Upon hearing this, Hei no Saemon-no-jo flew into an irrational rage. The difference in their states of life was clear: one a devilish person of power, the other a messenger of the Buddha who loved his country.

The Passage (Gosho Text)

On the twelfth day of the ninth month of the eighth year of Bun’ei (1271), I incurred the wrath of the government. The manner of my arrest was extraordinary, even beyond what the law might allow. It was more violent than the arrest of Ryoyo, who was taken after he plotted a rebellion, or the arrest of the Great Chaplain Ryoken, who was apprehended for attempting to overthrow the government. Hei no Saemon-no-jo led several hundred soldiers in armor to take me. He himself wore a padded robe and a small cap, and he glared with his eyes and spoke in a fierce voice. It was just as if Taira no Kiyomori, while holding the reins of the nation, were trying to destroy the country. This was no ordinary event. When I saw this, I thought: “I have for months and years been expecting this to happen. How fortunate that I can give my life for the Lotus Sutra! If I should lose this unworthy head for the sake of the sutra, it will be like exchanging sand for gold or trading rocks for jewels.” (WND-1, p. 766)

Commentary

“How Fortunate”: Entering the Struggle Without Begrudging Life

On the day of the Tatsunokuchi Persecution (September 12), Hei no Saemon-no-jo came to arrest the Daishonin with a massive force of hundreds of armed soldiers—more than would be used for a violent rebel.

The Daishonin described this as “beyond what the law might allow.” It was likely a “show of force” intended to intimidate the public. It was the very face of the devilish nature of authority trying to suppress an individual through overwhelming power.

Seeing this, the Daishonin again expresses the joy of “not begrudging one’s life.” He says, “I have been expecting this. How fortunate! This is like exchanging sand for gold.” This is the state of life of a King of Lions.

The ones who fought exactly according to this spirit were our founding president, Mr. Makiguchi, and my mentor, Mr. Toda. Both held “discussion meetings”—open forums for dialogue—everywhere. Because they lived the practice of “fushaku shinmyo,” they were imprisoned by the military authorities. Mr. Makiguchi died in prison; Mr. Toda was released with a body weakened to the extreme. This noble struggle of mentor and disciple is the eternal “treasure of the Gakkai spirit” and a “great source of hope” that lights the future.

Once, President Toda said of the state of life he achieved in prison: “It is like lying down in a vast space, looking up at the sky. If there is something you want, it appears. Even if you give it away, it keeps appearing. It never runs out. You all should achieve such a state of life. If you want it, try going to prison for a little bit for the sake of the Lotus Sutra and Kosen-rufu!” He then added, “Times are different now, so you don’t have to go to prison, but you must fight with all your might for Kosen-rufu.”

On a different level, Premier Zhou Enlai of China also said: “What is the best way to die? It is to die from a bullet while fighting against those who oppress the people. But if you are going to fight like that, you must do your work with your life on the line.” He lived by the phrase “dedicating one’s life until death.”

Never forget that the “path of the oneness of mentor and disciple” in Soka exists in this spirit: to spend one’s life working tirelessly for friends, comrades, and the people.

The Passage (Gosho Text)

I spoke out in a loud voice: “Behold how Hei no Saemon-no-jo has gone mad! You people are right now toppling the pillar of Japan!” When I shouted this, the people there were all taken aback. Since I had incurred the wrath of the government, I should have appeared to be cowed, but instead I became more outspoken. Thinking that I might be right after all, the soldiers were seen to change color. (WND-1, p. 766)

Commentary

The Great Conviction of Being the “Pillar of Japan”

In the face of the Daishonin’s vast state of life, the mad essence and the limits of the devilish nature of authority were exposed.

One of Hei no Saemon-no-jo’s subordinates snatched the fifth volume of the Lotus Sutra from the Daishonin’s robe and struck him in the face with it three times. Other soldiers trampled on the scrolls. In response, the Daishonin cried out in a great voice: “Behold how Hei no Saemon-no-jo has gone mad! You are toppling the pillar of Japan!”

The soldiers were the ones who were flustered. President Toda used to say, “When a Buddha remains calm and speaks like that, the resonance of his voice would make those with weak life force shrink back.”

The conviction that “Nichiren is the pillar of Japan” is found in other writings as well. In “The Selection of the Time,” he writes: “On the twelfth day of the ninth month of the eighth year of Bun’ei… I said to Hei no Saemon and several hundred others: ‘Nichiren is the pillar of Japan. If you lose Nichiren, you topple the pillar of Japan!'” (WND-1, p. 579). He also says in this Gosho: “Nichiren is the soul of the people of Japan.”

Therefore, let us proceed with the great conviction that the Soka Gakkai—especially the Soka youth—are the “pillars of Japan” and the “pillars of the world”! If the pillar is thick and strong, the building is secure. If the resolve of the youth is deep and strong, the hope for humanity’s future is great.

I will never forget when, in my youth, I asked President Toda, “Why is the faith of fushaku shinmyo so important?”

He replied: “On this earth, people kill each other in wars. In the economy, it’s a world where the strong eat the weak, and it doesn’t always make people happy. Politics, science, education, and religion all involve human karma; society is complex and full of contradictions. Nowhere is there a fundamental path to happiness for everyone. Within all that, only the Buddhism of the Daishonin shows the way for fundamental human revolution. It teaches the orbit of eternal happiness. There is no more ultimate path in life. That is why it is worth risking one’s life for.”

The Daishonin stood at the head of the battle against the devilish nature of power and taught us the essence of a life without regret. It is the Soka mentors and disciples who inherit this. It is you, my beloved youth!

The Passage (Gosho Text)

If a man cannot cross a moat one chang wide, can he cross one that is ten or twenty chang? Izumi Shikibu, a woman of loose morals, was able to make it rain by writing a poem about the Eight Abstentions. The priest Noin, though he was a breaker of the precepts, also brought down rain with a poem. How is it then that several hundred or several thousand priests who observe the two hundred and fifty precepts have all gathered together for one or two weeks to pray for rain and have brought down no rain at all, but instead have caused a great wind to blow? From this you should know that none of you will ever attain rebirth in the Pure Land!” When I pressed them in this way, Ryokan was reduced to tears, and his followers, siding with him, slandered me to the authorities. I spoke about these matters one by one, but since Hei no Saemon-no-jo and the others, who were Ryokan’s supporters, were unable to refute my arguments and were eventually silenced, I will not bother to record the details here. (WND-1, p. 766)

Commentary

Exposing the Essence of the Oppressor

This scene shows the Daishonin speaking to Hei no Saemon-no-jo and the soldiers about the errors of the various schools and the reality of Ryokan—especially his total failure in praying for rain. As the Daishonin spoke, some people laughed while others became angry. Even in this tense arena of arrest, the Daishonin used the “power of his voice” and “power of speech” to seize the initiative.

The metaphor of the “one chang moat” was the Daishonin’s way of saying to Ryokan: “If you cannot do something simple before your eyes (bring rain), how can you achieve something as great as Buddhahood?”

At the time, people revered Ryokan as a “living Buddha,” but the Daishonin saw through his ugly nature. He appeared to cherish the precepts, but in reality, he was tied to power and driven by greed. The Daishonin exposed that Ryokan accumulated wealth and charged interest on loans. His “charity” of building roads and bridges was actually a burden on the people because he collected tolls and taxes from travelers.

When the truth about the rain prayers was exposed in front of the soldiers, even Hei no Saemon-no-jo was silenced. The scene of arrest was transformed into an arena for the triumph of the Daishonin’s justice through dialogue.

The Essence of Human Revolution

President Toda taught us many times to have this spirit of a battle of just speech. “Fight like the Daishonin!” “Do not retreat a single step!”

He called out: “Let us carry out Kosen-rufu to the end, so that we can meet Nichiren Daishonin at Eagle Peak and say with pride, ‘We, the Soka Gakkai, have achieved Kosen-rufu!'”

On July 3, 1957—just as Mr. Toda’s vow was nearing completion and the battle against authority was fierce—Mr. Toda handed me a copy of his newly published novel, The Human Revolution, at Haneda Airport as I was departing for Osaka.

In the afterword, titled “The Essence of Human Revolution,” he had written: “True human revolution is yet to come. I hope that you will fight through the three powerful enemies, shatter the three obstacles and four devils, and grasp the true great benefit—the essence of human revolution.”

Now, at last, let us achieve the “essence of human revolution”! Let us embark on the genuine struggle for Kosen-rufu!

Today, I want to entrust and pass on that burning resolve I received from President Toda to all of you, my young successors!