Lecture by Ikeda Sensei: “Reply to Shijo Kingo” (“The Hero of the World” Gosho)

(From the October 2010 issue of Daibyakurenge)

Introduction: The Disciple’s Victory Is the “Mentor’s Victory” and the “Victory of Buddhism”

A mentor is always waiting for reports of their disciples’ victory. Mr. Toda was the same. As his direct disciple, I always fought courageously. Nothing brought me greater joy than being able to report victories to him. The same remains true today. I can proudly report to Mr. Toda that a lineup of youth advancing worldwide kosen-rufu has been established.

When disciples fight for the mission of kosen-rufu and triumph, the actualization and expansion of kosen-rufu advance forward.

In the lifetime of Nichiren Daishonin as well, after he entered Mount Minobu, the era of full-scale struggle for his disciples began. His followers challenged the obstacles and demons before them, overcame them, and brought forth the great flowers of victory in their respective lives. To that end, the Daishonin continued to shower them with encouragement.

Shijo Kingo was one of those disciples.

In the third year of Kenji (1277), Shijo Kingo found himself in the greatest predicament of his life.

In June of that year, following the Kuwagayatsu Debate, his lord, Ema, received false accusations alleging that Kingo had formed a faction and disrupted a Buddhist lecture. Lord Ema subsequently demanded that Kingo submit a written oath (kishomon) renouncing his faith in the Lotus Sutra. Kingo was pushed to the brink: if he refused to write it, his estate would be confiscated.

Shijo Kingo reported his firm resolve to the Daishonin that he would never write such an oath. The Daishonin’s response to this was the letter Reply to Shijo Kingo (“On the Unsparing of Estates”), written in July of that same year.

In that letter, the Daishonin praised Kingo’s resolve and instructed him: “Though you may become a beggar, do not bring disgrace upon the Lotus Sutra.” Furthermore, acting on Kingo’s behalf, the Daishonin drafted “The Petition of Yorimoto,” a statement of explanation addressed to Lord Ema.

At the end of the present treatise as well, “The Petition of Yorimoto” is mentioned, conveying how Kingo was awaiting the right opportunity to submit it. Therefore, it is inferred that the writing of this letter occurred not long after “On the Unsparing of Estates” was drafted.

At any rate, from this treatise, we can feel the deep heart of the Daishonin, who repeatedly encouraged Kingo in his earnest desire to lead him to absolute victory.

There is no mentor who does not pray for the victory of their disciples. And the key crux of that mentor’s guidance is the core principle: “Buddhism primary concerns itself with victory and defeat.”

Section 1

Gosho Text

The Hero of the World

HAVING glanced through your letter, I feel as relieved as if the day had finally broken after a long night, or as if I had returned home after a long journey.

Buddhism primarily concerns itself with victory or defeat, while secular authority is based on the principle of reward and punishment. For this reason, a Buddha is looked up to as the Hero of the World, while a king is called the one who rules at his will. India is called the Land of the Moon, and our country, the Land of the Sun. Of the eighty thousand countries in the land of Jambudvīpa, India is one of the largest, and Japan, one of the smallest. When it comes to the auspiciousness of their names, however, India ranks second and Japan first. Buddhism began in the Land of the Moon; it will reside in the Land of the Sun. It is in the natural course of events that the moon appears in the west and travels eastward while the sun proceeds from east to west. This truth is as inalterable as the fact that a magnet attracts iron, or that the ivory plant is nourished by the sound of thunder. Who could possibly deny it?

Lecture: Buddhism Is the Source of Ultimate Victory

Buddhism Is the Source of Ultimate Victory

From the opening passage of this letter, we can sense that some reassuring change occurred in the circumstances of Shijo Kingo, who was confronting a great ordeal. The Daishonin states that it felt as though a long night had broken into dawn. Or perhaps, seeing that Kingo himself maintained a resolute determination despite the dire situation, the Daishonin felt a sense of relief for the time being.

Furthermore, considering that later in the text the Daishonin writes about the lord speaking softly and attempting to coax him, it is possible that an audience with Lord Ema became possible, and the lord’s attitude showed signs of softening. However, we can also see the Daishonin’s concern that Kingo might “surely be deceived by others.”

In any case, the situation remained severe, and the Daishonin likely felt that going forward, Kingo would need even more to stand upon an immovable conviction and fight with perseverance.

In the midst of Shijo Kingo’s greatest trial, the Daishonin taught him this philosophy—”Buddhism primary concerns itself with victory and defeat”—in order to win true victory.

Here, mention is made of both Buddhism and secular law (ohō). For Kingo, who was agonizing over the estate issue, his internal resolve was already set regarding whether to maintain his faith and lose his land, or abandon the Lotus Sutra and comply with his lord’s command. He was determined never to write an oath renouncing the Lotus Sutra. Nevertheless, as he suffered between his faith and his lord’s orders, “Buddhism and secular law” was undoubtedly the most pressing theme for him.

Buddhism does not deny the values of the secular world. However, if one clings to worldly values such as wealth, status, or honor, or fears the tyrannical power of secular law, thereby forgetting Buddhism—which constitutes the most fundamental value of human existence—one cannot achieve true happiness. It results in a defeat of the soul.

Therefore, one must always resolutely choose Buddhism as the fundamental standard of life. Furthermore, in daily life, a persistent fight to manifest the actual proof of final victory is essential.

To make Buddhism fundamental means to maintain an unshakeable faith that is undeterred by the rewards or punishments of secular law, or the praise and blame of worldly opinion.

The statement “Buddhism primary concerns itself with victory and defeat” represents a conviction to base oneself on the supreme, fundamental Buddhist Law no matter what happens. Consequently, it is the determination and practice to invariably demonstrate actual proof of Buddhism in results.

Why did the Daishonin cite the title of the Buddha, “Hero of the World” (Seuo)? It can be understood that he intended to show the importance of discerning what is truly valuable through the deep wisdom of Buddhism, and boldly building a life of true happiness and victory within society. “Hero of the World” refers to a brave individual who has attained the supreme wisdom among all worldly existence, conquered earthly desires, and opened an unshakeable realm of happiness.

Additionally, the king is referred to as “unrestrained” (Jizai). This primarily refers to a ruler under secular law governing people as he pleases through reward and punishment. However, the Daishonin’s deeper intent can be interpreted as reflecting the passage in the Lotus Sutra: “I am the king of the Law, free and unrestrained in the Law,” implying that the power of the Buddha—who transcends secular law and is the Hero of the World—is truly unrestrained.

In the feudal warrior society to which Kingo belonged, rewards and punishments by the lord determined the lives of samurai. The Daishonin reveals that if one makes the supreme Buddhist Law their foundation, through its unrestrained power, one can ultimately triumph over even the most formidable and tyrannical secular authority.

To make this clear, this letter cites the history of the transmission of Buddhism in Japan and China, illustrating how Buddhism was received and how people flourished when they made the Buddhist Law their foundation.

“Shakyamuni Buddha Is a Buddha Exact in Awarding Reward and Administering Punishment”

In this letter, the process of Buddhism’s transmission to Japan is detailed based on the Nihon Shoki (Chronicles of Japan). This involves the conflict between the Soga clan (pro-Buddhist) and the Mononobe clan (anti-Buddhist). Of course, from the perspective of modern history, rather than viewing the clash as a simple conflict over the acceptance of Buddhism, it is understood through various political and power dynamics. However, the crucial point is what the Daishonin was trying to convey based on the historical materials of his time.

The Daishonin introduces the historical trajectory through which Buddhism came to be revered despite numerous criticisms and persecutions, demonstrating historical examples showing that even secular power prospers when it utilizes the fundamental Buddhist Law to conduct good governance, whereas it perishes when it opposes it.

Furthermore, based on the actual proof that both during the transmission of Buddhism to China and to Japan, those who revered wooden or painted images of Shakyamuni Buddha flourished, he states: “Therefore, Shakyamuni Buddha is a Buddha who is exact in awarding reward and administering punishment.” The “reward and punishment” mentioned here refers to the strictly manifested “benefit and penalty” arising from the cause-and-effect principles of Buddhism. He reveals that whether one accords with or opposes the truth, reward and punishment strictly appear in reality.

No matter how arrogant or powerful a person may be, if they oppose the Buddhist Law, by natural principle, there is none who will not ultimately perish. Illuminated by this principle, the forces persecuting Shijo Kingo—who upholds the correct Buddhist Law—will also eventually lose their power and inevitably perish. That is why the Daishonin encourages him: though things are painful right now, “you must never be defeated.”

We can feel the profound compassion of the mentor who delves into history and expounds reason to ensure his disciple gains firm conviction for his victory.

Section 2

Gosho Text

If there are any among my followers who are weak in faith and go against what I, Nichiren, say, they will meet the same fate as did the Soga family. I will tell you the reason. It was due to the efforts of father and son, Soga no Iname and Umako, that Buddhism came to be established in Japan. They could have held the same position as Brahmā and Shakra at the time of the Thus Come One Shakyamuni’s appearance in this world. Because they had brought Mononobe no Okoshi and his son Moriya to ruin, they became the only influential clan in the country. They rose in rank and controlled the nation, and their family enjoyed high prosperity. But Umako grew so arrogant that he had Emperor Sushun assassinated and many princes killed. Moreover, his grandson, Iruka, had his retainers put twenty-three of Prince Shōtoku’s children to death. Thereupon Empress Kōgyoku, following the advice of Nakatomi no Kamako, had a statue cast of Shakyamuni Buddha and prayed to it fervently. As a result, Iruka, his father, and the entire Soga family all perished at once.

Draw your own conclusions from what I said above. Those among my followers who fail to carry through their faith to the end will incur punishment even more severe. Even so, they should not harbor a grudge against me. Remember what fate Shō-bō, Noto-bō, and others met.

Lecture: Encouragement to Maintain Unretreating Faith

Next, the Daishonin refers to the event wherein the Soga clan—formerly the pro-Buddhist faction—wielded immense authority, committed acts of extreme violence at the peak of their power, and were ultimately destroyed. He notes that the Soga clan, who had “become arrogant,” were ultimately destroyed by forces that revered Shakyamuni.

Even if one made contributions to “revering Buddhism” in the past, if arrogance later sprouts and one departs from the compassionate heart of Buddhism that guides and loves all people, one will perish.

The Daishonin warns that if anyone among his followers opposes the mentor—the Daishonin, who lives out the practice of unsparing devotion (fushaku shinmyo) to the Lotus Sutra for the Buddhahood of all people—they will become like the Soga clan.

Through this lesson, he instructs that no matter what happens, one must not be swayed by secular matters and must maintain faith to the very end. If one succumbs to one’s own weak heart, gets caught up in immediate gain, and backslides without maintaining faith, it will instead lead to personal loss. He warns them not to become like Shoyu-bo or Noto-bo, who backslid and rebelled.

It is precisely in times of adversity that the true value of faith appears. During struggles with the three obstacles and four demons, or the three powerful enemies, or during crucial battles for changing one’s karma, the most vital thing is “unretreating faith.”

Whether amidst the Sado Exile or Shijo Kingo’s great ordeal, the Daishonin constantly encouraged Kingo to maintain his faith to the end:

• “Maintain your faith in the Lotus Sutra. If you stop striking a fire midway, you cannot get a flame.”
• “To accept is easy, to continue is difficult. Therefore, attaining Buddhahood lies in continuing. One who upholds this sutra should uphold it expecting to encounter difficulties.”

Hardships forge faith. They make a human being strong. Hardships are an unavoidable wall on the path to attaining Buddhahood in this lifetime.

If you maintain an unretreating spirit and scale the wall, the crown of victory surely awaits. You must never backslide. From this passage as well, the mentor’s strict love for his disciple is communicated.

Section 3

Gosho Text

Be extremely cautious, and for the time being never submit yourself to writing a pledge, whatever it may concern. No matter how furiously a fire may rage, it burns out after a while. On the other hand, water may appear to move slowly, but its flow does not easily vanish. Since you are hot-tempered and behave like a blazing fire, you will certainly be deceived by others. If your lord coaxes you with soft words, I am sure you will be won over, just as a fire is extinguished by water. Untempered iron quickly melts in a blazing fire, like ice put in hot water. But a sword, even when exposed to a great fire, withstands the heat for a while, because it has been well forged. In admonishing you in this way, I am trying to forge your faith.

Buddhism is reason. Reason will win over your lord. No matter how dearly you may love your wife and wish never to part from her, when you die, it will be to no avail. No matter how dearly you may cherish your estate, when you die, it will only fall into the hands of others. You have been prosperous enough for all these years. You must not give your estate a second thought. As I have said before, be millions of times more careful than ever.

Lecture: Forge Your Mind and Cultivate Resolute Faith

Forge Your Mind and Cultivate Resolute Faith

The Daishonin warns Kingo here not to be controlled by emotion or act recklessly. He instructs him not to yield to severe threats, nor to lower his guard against gentle attitudes and be skillfully won over by conciliatory tactics, ultimately succumbing to his lord’s wishes and losing his faith. Out of a desire to protect Kingo at all costs, he concretely teaches him how to act with wisdom.

If your mind sways back and forth in joy and sorrow over various future events, you cannot achieve victory in the true sense. Buddhism is reason. Only when you forge your mind and deal with matters with a clear life polished by faith will the subtle workings toward victory appear in your life.

Constantly polishing and forging oneself based on faith—this path of refining life through the Mystic Law is the direct route to true victory. For us, this means morning and evening gongyo and SGI activities. Only through one’s own human revolution can the door to victory be opened.

On top of that, he clearly states the sure path to victory: “Buddhism is reason, and reason wins over a lord.” A person who lives honestly and sincerely, basing themselves on faith in the Lotus Sutra, can triumph over everything as a matter of reason.

“Winning over a lord” means that even a ruler who holds the power to control retainers through rewards and punishments can never defeat the power of Buddhist reason.

At times, it becomes necessary to risk one’s life to admonish the evil of one’s lord. Therefore, the Daishonin drafted a statement of explanation for Kingo addressed to his lord, sharply refuting Gokurakuji Ryokan, whom the lord revered. This was because Ryokan was the source of evil from the standpoint of Buddhism. Only by strictly challenging and shattering true evil can it be encompassed within good.

Hence, the Daishonin re-emphasizes that Kingo must not lose his faith out of regret over losing his estate.

This is a strict instruction that no matter what happens, one must maintain faith. He teaches a clear standard: when forced to make an ultimate choice, in the end, one must choose faith, which is fundamental. In times of great ordeal, this resolute heart is essential above all else.

However, in this case, throwing a fit of temper or despair, handing back the estate, and leaving one’s lord on one’s own initiative naturally does not constitute a true solution. While it might seem like taking action based on faith by departing from an unreasonable lord, it is ultimately a display of succumbing to one’s own weak mind.

“Winning over a lord” means maintaining faith to the very end, acting with perseverance and sincerity, and ultimately awakening the lord.

Happiness for Both Oneself and Others

The Mystic Law is the law of harmony. It is the fundamental law that embraces everything and brings out the potential in everything. The Mystic Law is the center and foundation of harmony. Elevating “misunderstanding” to “understanding,” “conflict” to “trust,” and “division” to “unity” through the power of the Mystic Law constitutes genuine victory in Buddhism. Demonstrating this harmonious power of the Mystic Law to win happiness for both oneself and others is the true image of victory that the Daishonin taught his followers.

For example, regarding the Ikegami brothers, he taught them that they should aim for the victory of family harmony through brotherly unity. The brothers, who stood up courageously for justice against their father’s unreasonable actions, did not stop at merely having their disownment revoked; they achieved a dramatic victory in which the father himself—who had opposed the faith—joined the faith. The Mystic Law believed by the brothers embraced the father and awakened his sense of justice.

In Shijo Kingo’s case as well, even when his lord actually persecuted him, the Daishonin instructed him on how great a debt of gratitude he owed to his lord: During the Tatsunokuchi Persecution and Sado Exile, when the whole of Japan hated the Daishonin and followers were having their estates confiscated or being banished, were you not protected by your lord? If you forget that debt of gratitude and harbor unreasonable resentment, the heavenly deities will cease to protect you.

In the letter following this one, he goes so far as to state that even if the lord does not currently practice, by protecting Kingo who maintains his faith, good roots will extend to the lord and he will surely flourish.

Receiving such guidance, Shijo Kingo continued to pray for his lord to come to hold faith in the Lotus Sutra. Eventually, the lord restored his trust in Kingo, and his attitude changed. Kingo then demonstrated the actual proof of a great victory by receiving additional estates. Regarding the cause of this victory, the Daishonin states: “Is this due to the depth of your resolve to make your lord believe in the Lotus Sutra?” and “This is solely due to the depth of your faith in the Lotus Sutra.”

Truly, through Shijo Kingo’s faith, the great functional power of the Mystic Law embraced his lord.

The victory of Buddhism is a victory based on the supreme reason of the Mystic Law. The expansion of the realm of harmony of the Mystic Law on the dimensions of daily life, workplace, community, and even beyond the nation constitutes the true reality of Buddhism’s great victory.

The Mystic Law possesses the value-creating power to transform any bad connection into a good one. It has the power of changing karma—turning great evil into great good. It possesses the power of justice to transform unreason into reason.

The victory of each disciple within real society is the actual proof of each individual’s human revolution. Each person prioritizes “treasures of the heart” and deepens their state of life. In terms of the philosophy of the Lotus Sutra, standing on the conviction that “all people are Buddhas,” one devotes oneself to “behavior that respects others.” The human growth of a believer as an individual promises victory itself.

Therefore, the Daishonin gives strict guidance so that the darkness of mind into which backsliders fall does not arise, stating: “Cowardly, greedy, and full of doubts…” If one distorts one’s mind and forgets faith, one can unknowingly fall into a life caught up in worldly honor or wealth, forgetting the “treasures of the heart.” The mentor shattering the disciple’s “arrogance” and “overweening pride” represents the highest compassion.

Exerting Wisdom and Acting Wisely

Shijo Kingo faithfully upheld the Daishonin’s instructions and maintained sincere actions. And just as the Daishonin taught, he won in his “mind.” That fundamentally transformed his entire environment.

Furthermore, actual victory is realized through battles where detailed wisdom is applied, remembering that “small matters are of great importance.” Because one maintains faith and demonstrates actual proof in an evil world filled with negative influences, one must not drop one’s guard. He instructs that caution “a hundred million times more” than before is necessary.

Wise wisdom is required. He also teaches that it is important to build an environment for victory oneself, making surrounding people reliable allies one by one.

He guides him to firmly resolve to win in his heart, base himself on faith, grit his teeth and endure what must be endured, and exert wisdom to navigate through when a breakthrough is needed.

When the era arrived for the disciple’s victory to open the way for kosen-rufu, the Daishonin taught Kingo the essentials of “Buddhism primary concerns itself with victory and defeat.” Let us engrave those essentials once again in our hearts:

1. First, Buddhism is fundamental above all, and one must live making faith primary.
2. Second, one must fight one’s own weakness, forge one’s mind, and remain unswayed by bad influences such as persecution or temptation. Its essence is to fight against evil.
3. Third, one must believe in the infinite power of the Mystic Law and accumulate persistent behavior rich in sincere humanity. In other words, it is to carry through a battle of reason, exerting one’s wisdom to the fullest.

The approach based on the Mystic Law—”Buddhism primary concerns itself with victory and defeat”—transcends the shifts of eras and society, serving as the source to win eternal, fundamental victory and true happiness.

Section 4

Gosho Text

Since childhood, I, Nichiren, have never prayed for the secular things of this life but have single-mindedly sought to become a Buddha. Of late, however, I have been ceaselessly praying for your sake to the Lotus Sutra, Shakyamuni Buddha, and the god of the sun, for I am convinced that you are a person who can inherit the soul of the Lotus Sutra. 

Lecture: “Those Who Inherit the Life of the Lotus Sutra”

“Those Who Inherit the Life of the Lotus Sutra”

Buddhism is victory or defeat. The victory of a single believer is the victory of Buddhism. The mentor, Nichiren Daishonin, fought strictly against obstacles and demons with the conviction that “Buddhism primary concerns itself with victory and defeat,” shattering all demonic forces. He infinitely opened the path of victory for us living in the Latter Day of the Law. Precisely through that actual proof of victory, the Great Law for saving all living beings in the Latter Day began its propagation into this real world.

The Daishonin revived the “life of the Lotus Sutra”—the mission of kosen-rufu and the relief of the populace. Who, then, inherits this life? Who will spread this path further and save the people for ten thousand years of the Latter Day? It is none other than the disciples who challenge themselves with the same spirit—”Buddhism primary concerns itself with victory and defeat”—and win through to the end.

When mentor and disciple triumph together, the history of kosen-rufu is born there, surging forth as a great current into the ten thousand years of the Latter Day.

The Daishonin states that he prays constantly and endlessly for Kingo for the sake of his disciple’s victory. This goes without saying that it is great compassion praying for the disciple’s happiness. At the same time, above all, he states it is to ensure the flow of kosen-rufu is not cut off and to pass down the power and benefit of the Lotus Sutra.

The emergence of “those who inherit the life of the Lotus Sutra” is the victory of the mentor and the victory of Buddhism.

All that remains is for the disciples to receive the mentor’s thoughts, fight with the faith of the non-duality of mentor and disciple, and win.

The Daishonin solely wished for the growth and victory of his disciples.

The disciples fought against their respective adversities, overcame their karma, and demonstrated splendid actual proof. Shijo Kingo and his wife, the Ikegami brothers and their wives, Nanjo Tokimitsu and his mother Ueno-ni, Toki Jonin and his wife, Oto-gozen and her mother, Myoichi-ni, and many others—all were the same. Receiving the mentor’s encouragement, each individual built a grand drama of victory. There, the headwaters of kosen-rufu were formed, flowing through to the ten thousand years of the Latter Day and the boundless future.

The “Bond of Mentor and Disciple” in Nichiren Buddhism

“Buddhism primary concerns itself with victory and defeat” is not a mere moral lesson. It is the soul and essence of the mentor-disciple relationship in Nichiren Buddhism.

In On Repaying Debts of Gratitude (Hoon-sho), the Daishonin states: “If Nichiren’s compassion is truly great and comprehensive, Nam-myoho-renge-kyo will spread for ten thousand years and more, for all eternity. It has the virtue of opening the eyes of all living beings in Japan and blocking the road to the hell of incessant suffering.”

The propagation for ten thousand years of the Latter Day, the power to open the eyes of all living beings, and the relief power to block the road to the hell of incessant suffering were opened precisely through the unsparing battle (fushaku) grounded in “Buddhism primary concerns itself with victory and defeat.” Therefore, it can only be inherited through the same unsparing struggle of the disciples.

The Soka Gakkai is the sole organization that has carried through the faith of “Buddhism primary concerns itself with victory and defeat” shown by the Daishonin. Rather, it is no exaggeration to say that prior to the appearance of the Gakkai, the struggle for human revolution and social transformation based on Buddhism was almost entirely forgotten.

Mr. Makiguchi stated that actual proof won through struggle with the spirit “Buddhism primary concerns itself with victory and defeat” is the very “life of religion”:

“Just as Nichiren Daishonin states, ‘Buddhism primary concerns itself with victory and defeat, while secular law concerns itself with reward and punishment,’ this is precisely what should be called the life of religion.”

Mr. Toda also stated:

“Faith is a battle against the impasses of human beings and humanity. The struggle between the Buddha and demons is faith—that is what ‘Buddhism primary concerns itself with victory and defeat’ means.”

When Mr. Toda’s business faced dire straits as well, he said:

“Daisaku, Buddhism is win or lose. Let’s fight it out like men to the very end of our lives. Life is eternal. Proof of that will surely appear in this present existence in some form.”

I fought according to those words. I produced proof. Therefore, I harbor not a single regret.

Furthermore, my mentor frequently said:

“We practice absolute victory faith. From that awareness, whether in work or anything else, winning decisively is what matters.”

“Buddhism is win or lose! Once we start a fight, we must enter it with preparation and determination to win decisively!”

And he composed in a poem:

Victory and defeat

Are common in human life,

Yet for final victory

I pray to the Buddha.

This was the final waka poem I received from my mentor.

Truly, the three generations of Soka mentors and disciples have won over everything, making “Buddhism primary concerns itself with victory and defeat” their soul.

Within every human being, there is the fundamental struggle of life—the battle between the Buddha and demonic forces. Buddhism is the Law for winning this fundamental match. Winning is justice. The correctness of Buddhism is proven through winning.

Now, friends “who inherit the life of the Lotus Sutra”—inheriting this action of “Buddhism primary concerns itself with victory and defeat”—have been born across the world. They continue to emerge in endless succession.

The disciple stands up. The disciple leaps onto the stage. The disciple triumphs. The era has arrived where the victory of Soka mentor and disciple encompasses the entire globe. The victorious smiles of all of you serve as a light source of hope illuminating humanity. The actual proof of your happiness spreads waves that move the world.

Now, a new expansion of the Soka Youth Corps has begun. I wish to firmly entrust the baton of “eternal victory” into the heart of each beloved one of you.