The Real Aspect of the Gohonzon

August 23, 1277 (the third year of Kenji), 56 years old, to Lady Nichinyo.

From the December 2011 issue of the Daibyakurenge — Ikeda Sensei’s Lecture Series

The Great Power of the Gohonzon Is Contained Only in “the Two Characters for Faith”

“The Soka Gakkai possesses faith!” This was the fiery lion’s roar of my mentor, President Josei Toda. It was a grand declaration that struck every listener like an electric shock and opened their eyes. It was a guidance given by President Toda at a headquarters general meeting in the late autumn of 1957. At that time, many youth were dynamically active, and established forces backlashed with criticism and slander against the Soka Gakkai’s unstoppable momentum and great progress. Media outlets were also filled with speculative commentary and criticism regarding the reasons for the Gakkai’s development. Brushing aside those shallow views with a laugh, President Toda confidently declared: “The Gakkai has faith! We have the Gohonzon! Hasn’t everything come from the benefit of this Gohonzon?” “Just focus completely on faith! We do it through faith. Once you deeply internalize this, no matter what anyone writes or says, you will absolutely never be shaken!”

Faith Is the Source of All Victory

The reason for the Gakkai’s great development—one could explain it through various social, historical, and objective conditions. Naturally, President Toda was well aware of these. However, did it develop simply because external conditions were met? By no means. Today’s Gakkai would not exist without President Toda’s faith of practicing at the risk of his life (shishin gubo), rising up resolutely alone for kosen-rufu, and without the faith of the oneness of mentor and disciple that runs through the three generations of Soka. Indeed, because the Soka Gakkai has taken “the two characters for faith” as its foundation, it has experienced such magnificent and grand development. Faith is the source of all victory. Faith is the core of our practice for ourselves and others (jigokeita). It is also the source of human revolution and changing karma (shukumei tenkan), a sharp sword for defeating devilish functions, and the driving force for establishing the correct teaching for the peace of the land (rissho ankoku) and kosen-rufu. This will never change, no matter the era. No, it must not change. It is the fundamental spirit of the Soka Gakkai that must never be lost. Therefore, the expansion of the new “Youthful Soka Gakkai” also begins with strong and fresh faith. This time, by studying The Real Aspect of the Gohonzon, let us learn together the essence of this “faith based strictly on the Gohonzon.”

Gosho Passage 1

“To begin with, this Gohonzon was revealed in the last eight years of the fifty that the Buddha preached in this world, and in this period of eight years, in eight chapters [of the Lotus Sutra], from the “Emerging from the Earth” chapter through the “Entrustment” chapter. Now, during the three periods following the Buddha’s passing, in the two thousand years of the Former and Middle Days of the Law, not even the term “object of devotion of the essential teaching” yet existed. How then could the object of devotion have been revealed? Moreover, there was no one who was able to give it expression.” (WND-1, p. 831)

Gosho Passage 2

“How wondrous it is that, around two hundred years and more into the Latter Day of the Law, I was the first to reveal as the banner of propagation of the Lotus Sutra this great mandala that even those such as Nāgārjuna and Vasubandhu, T’ien-t’ai and Miao-lo were unable to express. This mandala is in no way my invention. It is the object of devotion that depicts Shakyamuni Buddha, the World-Honored One, seated in the treasure tower of Many Treasures Buddha, and the Buddhas who were Shakyamuni’s emanations as perfectly as a print matches its woodblock.”(WND-1, p. 831)

Lecture

The Gohonzon That Saves All People in the Latter Day of the Law

This is the great Gohonzon for saving all humanity. It is the Gohonzon to ensure the happiness of all living beings throughout the ten thousand years of the Latter Day of the Law and into the eternal future. To enable all people to attain the same state of Buddhahood as oneself—this is the vow of Shakyamuni and the desire of all Buddhas of the three existences. Nichiren Daishonin was the first to reveal the Gohonzon as a great mandala to fulfill this Buddha’s intent. How immeasurable must be the good fortune of the woman who made offerings to this “unprecedented great mandala”! This letter, The Real Aspect of the Gohonzon, is an encouraging letter to his disciple, leveraging the boundless benefit of the Gohonzon.

This letter was written in August of the third year of Kenji (1277) as a reply to Lady Nichinyo, a female follower, who had sent various offerings to the Gohonzon. Although precise details about Lady Nichinyo are not known, it is evident that she was a woman of deep faith and high refinement. In this treatise, the Daishonin explains with great care and in easily understandable terms the profound significance and benefit of the Gohonzon he bestowed upon Lady Nichinyo, encouraging her to have strong faith in the Gohonzon.

First, the Daishonin states that the Gohonzon she made offerings to was revealed in the Lotus Sutra, which was taught during the last eight years of Shakyamuni’s fifty years of preachings, and specifically within the “eight chapters” of the essential teaching (honmon), from the “Emerging from the Earth” (Yushutsu) chapter 15 to the “Entrustment” (Zokurui) chapter 22. The mention of the “eight chapters” holds profound significance. Needless to say, the core of this lies in the existence of the Bodhasattvas of the Earth. This is because the Bodhisattvas of the Earth appear only within these eight chapters of the Lotus Sutra, let alone any other Buddhist sutras. In other words, the central theme of the Lotus Sutra is to clarify the core practitioners of propagation after Shakyamuni’s passing. Specifically, it is the entrustment from Shakyamuni to the Bodhisattvas of the Earth, particularly to Bodhisattva Superior Practices (Jogyo). In the “Emerging from the Earth” chapter 15, the Bodhisattvas of the Earth are summoned, and in the “Life Span” chapter 16, Shakyamuni’s original attainment of enlightenment in the remote past (kuon) is revealed. Then, in the “Supernatural Powers” chapter 21, the entrustment to the Bodhisattvas of the Earth takes place, and in the “Entrustment” chapter 22, the ceremony in the air (kukue) concludes, and the Bodhisattvas of the Earth disappear once again.

Furthermore, the Daishonin teaches that this “object of devotion of the essential teaching,” revealed as the ceremony in the air, was never manifested during the two thousand years of the Former and Middle Days of the Law after Shakyamuni’s passing, and there was no one capable of revealing it. He then shows that Nichiren Daishonin himself was the first to reveal this Gohonzon in the Latter Day of the Law, more than two hundred years into the era, as the “banner of propagation of the Lotus Sutra.”

Nichiren Daishonin’s Buddhism is a teaching aimed at bringing about a world in the Latter Day where all living things harmonize and prosper eternally through the Mystic Law. The Gohonzon is nothing less than the locus of philosophy, conviction, and practice for achieving this realization. Regarding the world of time immemorial (kuon ganjo) inherently possessed by life, woven by those who live based on the Mystic Law, President Toda once described it as a “bright, cheerful world where people play freely and effortlessly with no hardships, purely and joyfully, and the people of that time were all beautiful, like-minded companions.” He also taught us: “We emerged at the assembly of the Lotus Sutra, and we are the Bodhisattvas of the Earth who appeared in the Latter Day of the Law, vowing to build this radiant world within this endurance (saba) world.”

Embracing the Gohonzon revealed by Nichiren Daishonin, we are the Bodhisattvas of the Earth who have courageously appeared in this endurance world—full of suffering and conflict—to realize the happiness of all people and build a peaceful land, raising the banners of Rissho Ankoku and kosen-rufu. The Gohonzon revealed by Nichiren Daishonin, who engaged in a great struggle at the risk of his life (fushaku shinmyo) as the vanguard, is a “Gohonzon for kosen-rufu” that awakens this noble mission within us. The Daishonin teaches Lady Nichinyo that this Gohonzon is the “unprecedented great mandala” that enables all people to attain Buddhahood. We can understand that the purpose of the first half of this treatise is to foster a unique, absolute faith by demonstrating the profound meaning of the Gohonzon.

“The Banner of Propagation of the Lotus Sutra”

What we should pay attention to here once again is the Daishonin’s statement that he revealed the Gohonzon as “the banner of propagation of the Lotus Sutra.” Crucially, Nichiren Daishonin revealed the Gohonzon for “the propagation of the Lotus Sutra,” which means kosen-rufu. The reason the Daishonin inscribed the Gohonzon at the risk of his life is for the attainment of Buddhahood by all people throughout the ten thousand years of the Latter Day. It is a Gohonzon meant for as many people as possible to look upon and receive its benefit, and for as many people as possible to propagate it. It is truly the banner of propagation. In our practice, this means passing the banner of human revolution and changing karma from one person to the next. Establishing the banner of the Mystic Law in this land and that land is precisely what kosen-rufu means. The Gohonzon is this radiant, proud “banner.”

When President Toda stood up as the second president, he declared, “Now is the time for the widespread propagation of the object of devotion,” and commenced a great campaign of shakubuku. It was a decisive action based on a precise perception of what kind of “time” it was. There is no doubt that through this resolute “faith,” the path to worldwide kosen-rufu today was opened. We cannot help but deeply realize this profound mission from the Buddha.

Illuminating All Living Beings of the Ten Worlds

Furthermore, the Daishonin firmly declares that this Gohonzon is “in no way Nichiren’s own invention.” He states that it is the object of devotion in which Shakyamuni Buddha and all the other emanated Buddhas within the treasure tower of Many Treasures Tathagata together manifested the five characters of Myoho-renge-kyo, the Law through which they attained Buddhahood themselves. In other words, it is the object of devotion that directly expresses the significance of the true aspect of all phenomena (shoho jissho), the mutual possession of the Ten Worlds (jikkai gogu), and three thousand realms in a single moment of life (ichinen sanzen), as shown in the Ceremony in the Air (kukue) of the Lotus Sutra.

When we reverently view the aspect of the Gohonzon, we see “the five characters of the title”—namely, Nam-myoho-renge-kyo—in the center, surrounded by all the living beings of the Ten Worlds. This is exactly in accordance with the sutra passage, “gathering the great assembly, all were in the air,” where the Buddhas, bodhisattvas, and all living beings of the Ten Worlds are contained within the Gohonzon “without a single exception.” The Gohonzon revealed by Nichiren Daishonin is the Gohonzon perfectly endowed with the Ten Worlds, where all living beings of the Ten Worlds are illuminated by the light of the Mystic Law and assume their “originally inherent noble form” (hon’u no songyo). In other words, all the functions of the Ten Worlds inherent in our lives are embraced by the light of the Buddha’s wisdom and compassion, enabling us to exert ultimate good and create value.

It also means that each unique individual shines as the embodiment of the Mystic Law, allowing everyone to manifest the originally inherent, noble dignity of life just as it is. It is the Gohonzon for building a world that President Toda often described as “a world of companions who are all close, joyful, pure, and bright.” Therefore, no matter what circumstances one is in, or where one stands on the path of changing karma, every single person can shine as their “originally inherent noble form.”

For instance, hell becomes the hell contained within the world of Buddhahood. Even if we experience suffering, it will never be a suffering where we plunge from darkness into deeper darkness. Instead, courage wells up to face difficult realities head-on, wisdom is exerted to overcome the stubborn walls of one’s environment, and a resilient life force surges to make a new leap forward. Suffering becomes a trial for self-reformation and growth, a springboard for taking flight. Illuminated by the light of the Mystic Law, the supremely noble life of the Mystic Law is activated even within hell, completely transforming the meaning of hell’s suffering by 180 degrees.

While in prison, President Makiguchi serenely wrote in his letters, “My current job is to focus entirely on faith. As long as I do this, I have no anxiety whatsoever,” and “Depending on one’s mind, there is joy even in hell.” President Toda also taught us that if we base ourselves on the Gohonzon, we can attain a state of life where wherever we go, it is so joyful we cannot help it.

In any case, every life is the embodiment of the originally inherent mutual possession of the Ten Worlds and three thousand realms in a single moment of life. Originally, there is no waste to be carved away, nor any deficiency to be added. There is no life without joy, anger, grief, and pleasure, and the inherent sufferings of life—birth, aging, sickness, and death—cannot be avoided no matter how much one dislikes them. The mutual possession of the Ten Worlds is the original state of life, and all of the Ten Worlds are expressions of the life of the Mystic Law. The Gohonzon exists to establish the mechanism to draw forth this fundamental life, and faith is the means to draw it forth.

Indeed, the aspect of the Gohonzon is based on the principle of the true aspect of all phenomena from the Lotus Sutra, teaching us that common mortals can open and reveal the magnificent life of the Buddha just as they are. Such a Gohonzon had never been seen in Buddhism until then. Although there were statues or paintings of majestic Buddhas and bodhisattvas, there was no mandala of the mutual possession of the Ten Worlds that realized the attainment of Buddhahood by common mortals. Nichiren Daishonin inscribed and revealed the Gohonzon that illuminates all people as their “originally inherent noble form”—namely, “the Gohonzon for all people.” It is nothing less than the “unprecedented great mandala” that exhibits the realm of “religion for the sake of human beings.”

Distance Yourself from Slander and Evil Companions

Next, the Daishonin explains that because Lady Nichinyo made offerings to this unprecedented, magnificent Gohonzon, her benefit is immense throughout the present and future existences. In other words, he promises happiness in this lifetime and guarantees protection after death. Embraced by the great compassion of the Buddha, who conveys, “This unprecedented, magnificent Gohonzon exists for you,” Lady Nichinyo’s anxieties and worries about living in the evil Latter Day of the Law must have been wiped away, bringing her immeasurable relief.

What is crucial to bask in this great benefit is the “faith” to consistently seek and revere this Gohonzon. For this reason, the Daishonin admonishes us to strictly discard slander of the Law and evil companions that destroy the “mind” of faith, stating, “This is what is meant by the statement that one should discard evil companions and associate with good friends.”

Gosho Passage 3

“Never seek this Gohonzon outside yourself. The Gohonzon exists only within the mortal flesh of us ordinary people who embrace the Lotus Sutra and chant Nam-myoho-renge-kyo. The body is the palace of the ninth consciousness, the unchanging reality that reigns over all of life’s functions. To be endowed with the Ten Worlds means that all ten, without a single exception, exist in one world. Because of this it is called a mandala. Mandala is a Sanskrit word that is translated as “perfectly endowed” or “a cluster of blessings.” This Gohonzon also is found only in the two characters for faith. This is what the sutra means when it states that one can “gain entrance through faith alone.”” (WND-1, p. 832)

Lecture

“The Gohonzon Is Within Your Breast”

How thrilled Lady Nichinyo must have been to learn that the Gohonzon she received from the Daishonin was an unprecedented object of devotion revealed for the first time in the Latter Day of the Law! Yet, the Daishonin goes on to reveal an even more astonishing truth. Namely, “Never seek this Gohonzon outside yourself. This Gohonzon is found only within the fleshy heart within the breast of us common mortals who embrace the Lotus Sutra and chant Nam-myoho-renge-kyo.”

The Daishonin states that the Gohonzon is not outside, but within one’s own breast as one chants daimoku. From the outside to the inside. Into the “fleshy heart within the breast.” What a dramatic transformation! At that time, and even today, the following way of thinking is deeply entrenched: “Real human beings are trivial, insignificant existences. In contrast, ultimate reality and eternal value exist outside of oneself, somewhere far away.” Such thinking is directly connected to a faith that depends on a transcendent power existing in an external world.

Nichiren Buddhism shatters this fixed concept. It perceives the truth of life, where the eternal and ultimate Law manifests right within the body of a common mortal living here and now. To begin with, the word “Buddha” meant “an awakened person.” What did he awaken to? The very thing he should truly rely upon—namely, the Law—and his true self. He awakened to the universal Law that is inherent in all phenomena of the universe, which had been obscured by fundamental darkness (muryo), and to the greatness of his own self that exists alongside that Law.

Reverently grasping the original intent of the statement “the Gohonzon is found within the fleshy heart within the breast,” the Gohonzon inscribed by the Daishonin is, in truth, an object of devotion meant to help us awaken to the Gohonzon within our own breasts and to call forth and manifest that internal Gohonzon. While we are reverently praying to the Gohonzon outside of ourselves, the exact same Gohonzon exists within our own breasts. It vividly manifests within our lives as we chant daimoku for ourselves and others.

In a letter sent to Lady Nichinyo the following year, the Daishonin also writes regarding the location of the Treasure Tower: “I, Nichiren, see that the treasure tower exists within the breast of Lady Nichinyo, within the eight-petaled lotus of her heart” (The Treasure Tower, WND-1, p. 848). Lady Nichinyo must have recalled the passage from this letter stating that the Gohonzon is within the “fleshy heart within the breast.” The “fleshy heart within the breast” is none other than “the eight-petaled lotus of the heart within the breast.”

This “fleshy heart within the breast” where the Gohonzon resides is, in other words, “the capital of the true aspect of reality, the mind-king of the ninth consciousness.” The ninth consciousness is also called the amala-consciousness or the fundamentally pure consciousness, and this is established as the “mind-king.” “True aspect of reality” (shinnyo) means the undistorted reality just as it is, free from illusion. Because it is the dwelling place of the “king” of the mind, our living physical body is called the “capital.”

The Gohonzon is the manifestation of the Buddha’s life achieved by the Daishonin as the practitioner of the Lotus Sutra. The Daishonin revealed his own life—which is one with the true aspect of reality, namely “the soul of Nichiren”—as the Gohonzon. Moreover, the Gohonzon takes the form of a “mandala.” Mandala is a phonetic transcription of the Sanskrit word “mandala.” It is translated as “perfectly endowed” (rin’en guzoku) and “a cluster of blessings” (kudoku ju). It is a “cluster of blessings,” meaning a gathering of immeasurable benefits. We can freely draw forth and savor those benefits.

President Toda once said, “Since Nichiren Daishonin’s life is Nam-myoho-renge-kyo, our lives as his disciples must also be Nam-myoho-renge-kyo,” and confidently asserted: “When we practice faith, the fundamental power possessed by Nichiren Daishonin communicates with our lives and wells up within us. We, too, transform into our true selves of eternal reality just as we are.”

Drawing Forth Immeasurable Power Through “Gaining Entrance Through Faith Alone”

The Daishonin then states, “This Gohonzon too is found only in the two characters for faith. This is what the sutra means when it says that one can gain entrance through faith alone (ishin tokunyu).” The fundamental path to attaining Buddhahood is none other than “the two characters for faith.” Even Shariputra, who was foremost in wisdom, entered the ultimate principle of the Lotus Sutra through “faith.” This is “gaining entrance through faith alone.”

When the common mortals of the Latter Day revere the Gohonzon, which directly manifests the Buddha’s great state of life, they can enter the radiant world of the Gohonzon of time immemorial through deeper and stronger faith. The Daishonin refers to it as the “Gohonzon for observing the mind” (kanjin no honzon). Observing the mind means observing and awakening to the world of Buddhahood within one’s own mind. However, that observation of the mind is not a practice of silent meditation or abstract contemplation. Faith consistently serves as the foundation. For this reason, he states, “This Gohonzon too is found only in the two characters for faith,” meaning that the “Gohonzon for observing the mind” is the “Gohonzon of faith.”

Where strong faith exists, the Gohonzon emerges within that life. Conversely, without faith, no matter how much one holds the Gohonzon, there is no benefit. Through faith, the Gohonzon as a “cluster of blessings” manifests within one’s breast. Therefore, as long as our faith is unbroken, the cluster of blessings will never disappear. Even if, by some rare chance, one loses the physical Gohonzon due to an accident or disaster, as long as there is faith, the Gohonzon within the breast is eternally inherent. Moreover, one can continue to manifest and arouse its power as much as one desires. The beneficial power of the Gohonzon appears only when we arouse faith. Truly, the Gohonzon is contained within our “two characters for faith.” In the next section, he repeatedly emphasizes the importance of this “faith.”

Gosho Passage 4

“Since Nichiren’s disciples and lay supporters believe solely in the Lotus Sutra, honestly discarding expedient means and not accepting even a single verse of the other sutras, exactly as the Lotus teaches, they can enter the treasure tower of the Gohonzon. How reassuring! Make every possible effort for the sake of your next life. What is most important is that, by chanting Nam-myoho-renge-kyo alone, you can attain Buddhahood. It will no doubt depend on the strength of your faith. To have faith is the basis of Buddhism.” (WND-1, p. 832)

Gosho Passage 5

“The commentaries of T’ien-t’ai and Miao-lo make it perfectly clear that faith is the cornerstone. Because the Han emperor believed completely in his retainer’s words, the river froze over. And Li Kuang was able to pierce a rock with his arrow because he fully believed it to be the tiger that had killed his father. How much more so is this true in Buddhism!” (WND-1, p. 833)

Lecture

A “Single-Minded” Attitude Is Fundamental

The Daishonin addresses “Nichiren’s disciples and lay supporters,” encompassing all disciples and followers, including Lady Nichinyo. Because you all maintain a single-minded faith, strictly in accordance with the sutra passages “honestly discarding expedient means” and “not accepting even a single verse of the other sutras,” you are certain to enter the treasure tower of this Gohonzon.

The Gohonzon is the single-minded Law itself that manifests the world of time immemorial illuminated by the light of the Mystic Law, and faith in the Gohonzon is the sole path to adorning our lives as the capital of the true aspect of reality, the mind-king of the ninth consciousness. Therefore, we must revere the Gohonzon with a “single-minded” attitude of faith. With that single-minded faith, the Gohonzon is contained within that faith during this lifetime, the Gohonzon is contained within our lives, and the wondrous function of the Gohonzon is manifested in our lives. Then, in the future existence, as stated in the passage “enter the treasure tower of this Gohonzon,” we can enter the treasure tower of the Ceremony in the Air, which is the world of Buddhahood of the great universe. As admonished by “do your best to prepare for the life to come,” we can immensely enjoy the world of Buddhahood even after death. This passage can be revered as showing the great benefit across the present and future existences.

Through single-minded faith, one can achieve the absolute happiness of the oneness of life and death (shoji funi), where “both life and death are joy.” Therefore, he states, “What is most important is that you chant Nam-myoho-renge-kyo and attain Buddhahood.” The fundamental purpose of Buddhist practice is to chant the daimoku of Nam-myoho-renge-kyo to the Gohonzon, so that the body of a common mortal can “attain Buddhahood” just as it is. He then repeatedly shows the essential key to attaining Buddhahood as: “All depends on whether or not you have faith.”

In another letter, he states: “Whether or not your prayers are answered depends upon your faith; it is not at all Nichiren’s fault” (The Bow and Arrow, WND-1, p. 923). Consistently, when our own strong power of faith (shinriki) and power of practice (gyoriki) correspond with the Buddha’s power (butsuriki) and the Law’s power (horiki) of the Gohonzon, benefit strictly and surely manifests. The foundation is faith, and the engine for action and practice is that burning faith.

High Priest Nichikan stated: “If you believe in this object of devotion and chant Nam-myoho-renge-kyo even for a moment, then there is no prayer that will go unanswered, no sin that will not be erased, no good fortune that will not arrive, and no principle that will not be clarified.” Since the pioneering days, many comrades have recalled this passage to stir up their faith in the Gohonzon. They have awakened the Gohonzon within their own breasts and drawn forth the ultimate strength of life to absolutely never be defeated by any hardship. It is a “Gohonzon through which no prayer goes unanswered.” Indeed, the Gakkai was victorious because it possessed faith.

The Power of Faith and Harmonizing with the Rhythm of the Great Universe

In another letter where he similarly cites the sutra passages “honestly discarding expedient means” and “not accepting even a single verse of the other sutras,” the Daishonin uses a metaphor to teach the attitude of faith, stating, “like a child who cannot separate from its mother.” Indeed, an infant completely entrusts itself to its mother. Believing implicitly in the mother’s love, it does not doubt even a hair’s breadth. “In the beginning, there is faith.” A child’s language acquisition also begins by believing and accepting the words used by the family exactly as they are, and mimicking them falteringly. A human being starts life by “believing and accepting” (shinju) the world into which they are born.

The American thinker Mr. Norman Cousins, with whom I engaged in dialogue, also placed great emphasis on this power of “belief” (faith). This conviction was backed by numerous actual examples, including his own experiences of overcoming severe illnesses multiple times. It was a firm belief that the power to cure illness lies within life itself. Mr. Cousins says: “Nothing is more wondrous than the power of the 15 billion neurons in the human brain to convert thoughts, hopes, and attitudes into chemical substances. Therefore, it can be said that everything begins with belief. What we believe is, above all, the most powerful choice.” “Those who win battles are those who are convinced they will win,” “To become happy, one must believe in the possibility of happiness.”

“Faith” (belief) is an indispensable foundation for human beings to live, and its strength or weakness dictates life. This treatise cites examples from Chinese history. One is about the King of Han, when he was a military commander. He believed his trusted minister’s report that “the river is frozen and we can cross.” When they advanced, the river, which had not actually been frozen, froze over just as he believed, allowing them to cross. The other is the anecdote of General Li Kuang of the Former Han, who was pursuing the tiger that killed his parent. When he shot an arrow at what appeared to be a tiger in the grass, it turned out to be a rock, but because of the intensity of his single-minded belief that it was his father’s enemy, the arrow pierced the rock.

The Daishonin confidently asserts: “How much more true must this be in the case of Buddhism!” A deep, straight, and absolute faith toward the Gohonzon can freeze a river of life and death that flows like a torrent, and can pierce a great rock of fundamental darkness that is as hard as bedrock.

President Makiguchi stated that by believing in the Gohonzon, any person can achieve the attainment of Buddhahood in this lifetime (sokushin jobutsu). He also remarked: “When we align and harmonize the rhythm of our own life activities with the foundational rhythm of the vast and powerful universe, even a single small human life can evoke an unceasing rhythm of life force—that is, a deep and immense wisdom. This is what is called the fusion of reality and wisdom (kyochi myogo). Furthermore, simply thinking about the Law of the universe in an abstract manner achieves nothing. Therefore, Nichiren Daishonin established a practical method that all people can perform. Namely, he epitomized and revealed the body of all laws, which is the root life, as the Gohonzon of Nam-myoho-renge-kyo. Therefore, when we practice faith with the Gohonzon as our object (taikyo), we directly align our respiration with the life of the great universe.”

By establishing “faith” in the Gohonzon, we can connect with the Buddha’s state of reality and wisdom, which awakened to the source of the universe and life. Through believing, we can enter the vast world of the Buddha’s wisdom. Buddhist practice means tracing the path enlightened by the Buddha. It also means walking the path walked by the enlightened Buddha, and further, opening the path that the Buddha would have envisioned. If we walk with “faith,” anyone can become a Buddha. We can support, protect, and lead people through our behavior as Buddhas. This is the Gohonzon for achieving this Buddhist path. How truly grateful we should be!

It was President Makiguchi and President Toda who taught us this faith based strictly on “the Gohonzon as the foundation.” The faith and practice based on “the Gohonzon as the foundation” were strictly and firmly established through the appearance of the Soka Gakkai. Therefore, the Soka Gakkai has been able to draw forth the boundless beneficial power of the Gohonzon. The faith based on the Gohonzon as the foundation exactly in line with the Daishonin’s teachings exists only within the Soka Gakkai. That is why worldwide kosen-rufu has become a reality. Let us advance consistently with faith based on “the Gohonzon as the foundation,” and through the practice of “direct connection to the Daishonin,” “chanting daimoku as the foundation,” and “the Gosho as the foundation.”

Let Us Together Build the Youthful Soka Gakkai

In November 1950, amid the harsh autumn chill when President Toda resigned as general director and the Soka Gakkai faced a literal crisis of survival, I fiercely stood up through “faith.” As a direct disciple, as a single youth, believing in the magnificent power of the Gohonzon, I initiated a struggle. “I deeply awaken to a courageous faith. In the final analysis, it all comes down to the power of faith and the power of practice. In the Gohonzon, the Buddha’s power and the Law’s power are manifested. To demonstrate, practice, and experience the power of this great law of the Gohonzon, there is nothing other than one’s own faith.” It was on November 17, the day before the 20th anniversary of the founding of the Soka Gakkai, that I quietly wrote this in my diary. At that time, I was 22 years old.

Since then, for more than 60 years, I have fully demonstrated the power of this “faith based strictly on the Gohonzon” to the entire world. We won through the power of youth. We won through the power of mentor and disciple. We won through the power of faith.

President Toda was constantly crying out: “Always focus on faith! There is no power as strong and magnificent as faith.”

Now, let us make a new advance with a fiercely burning faith. With the fresh life force of youth, let us achieve the expansion of our own state of life! The expansion of victory! The expansion of happiness! The expansion of justice! Toward a new century of humanism, toward the further building of the Soka Gakkai, let us once again raise the proud “banner of kosen-rufu” together with me.