1. The Propagation of the Correct Law Depends on a Wise Person

No matter how great a Law may be, it cannot spread naturally on its own. This is equally true of the Mystic Law (Myoho). Without the right person to advocate for it, the Law would remain buried. Therefore, the Daishonin teaches: “The Law does not spread by itself. Because people spread it, both the person and the Law are worthy of respect” (GoshoZenshuu, p. 856), and ” All the various teachings of the Buddha are spread by persons.” (WND-1, Questions and Answers about Embracing the Lotus Sutra, p. 61).

The person who spreads the Correct Law must be a “wise person” (chijin). While the conditions for being a “wise person” can be discussed in many ways, the fundamental requirement here is to deeply and correctly understand and embody the Law that is meant to be spread in that specific era. This is why the Daishonin notes that different figures were designated for different teachings: Ananda for the Hinayana sutras, Manjushri for the Mahayana, and Bodhisattva Superior Practices (Jogyo) for the essence of the Lotus Sutra.

In the current era of the Latter Day of the Law, the “wise person” must be someone who correctly understands and embodies the Three Great Secret Laws. A practitioner of propagation must, first and foremost, be a person of wisdom who has internalized the philosophy of Buddhism. Based on this internalization, they must also be able to recognize the times, discern the capacity and thought of the people, and wisely and freely expound and implement the Law. This ability is defined by correctly discerning the “Five Guides for Propagation”: the teaching, the capacity of the people, the time, the country, and the sequence of propagation.

2. Though there be a Wise Person, How Can the Law Spread Without a Patron?

“Patron” (Danna) is translated as “almsgiver” or “benefactor”—one who supports the wise person materially and economically. Since those who preserve and propagate the Law are removed from secular production, they cannot provide for their own livelihood. Thus, they cannot survive without the support of those who respect and sustain them.

While the propagators depend on the patrons for material needs, they reciprocate by providing spiritual enrichment to society through the power of Buddhism. This is a principle of “division of labor,” a system by which not only religion but also art, politics, and science have been maintained and developed throughout history.

However, from the perspective of actively “spreading” Buddhism, the mission of the patron must be viewed more broadly. A patron who lives in secular society yet deeply understands Buddhism serves as the vital “pivot” (kaname) for reflecting and implementing Buddhist values in the real world. For Buddhism to become a Law for all people rather than the exclusive domain of monks, the patron must be an active practitioner who works for social prosperity and human happiness, rooted in the Law.

In Shakyamuni’s Buddhism, the primary practitioners were monks, while kings and wealthy donors provided “outer protection” as patrons. Most of his sutras were addressed to disciples who had renounced the world. In contrast, almost all of Nichiren Daishonin’s writings were addressed to secular laypeople. Even the Gohonzon, the purpose of his advent, was inscribed for lay practitioners as petitioners. This clearly illustrates the socially engaged nature of Nichiren Daishonin’s Buddhism.

3. The Two Misfortunes of Human Society

The Daishonin writes that the greatest disasters for humanity occur when a ruler—the decider of secular society—is an “evil king” who has failed as a human being, and when the religious leaders who define spiritual foundations are “slandering teachers” who destroy the Correct Law.

An “unfilial evil king” refers to someone who lacks even the most basic human quality: repaying debts of gratitude (ho-on) to the parents who gave them life. In a monarchical system, the ruler’s will decided the fate of society; thus, an “evil king” was the root of social suffering. In a modern democracy, this “king” corresponds to society itself.

Human beings do not live by material things alone. Our happiness is not determined solely by external factors. In fact, internal, spiritual factors carry even more weight. These internal factors are determined by one’s philosophy and religion. From the perspective of the three existences of life (past, present, and future), material and external factors are limited to this lifetime, whereas spiritual and internal factors span across the future.

This is why the Daishonin states that the meeting of an “unfilial evil king” and a “slandering teacher” constitutes the “two misfortunes of humanity.” This passage clearly presents the two essential pillars—political/social integrity and spiritual/religious truth—that are indispensable for a healthy human society.

In the previous section, it was revealed that Buddhism cannot spread without the cooperation of a “Wise Person” and a “Patron.” Building upon this, the current section provides powerful encouragement, stating that in the Latter Day of the Law, Nichiren Daishonin is that very “Wise Person,” and Shijo Kingo is the exceptional patron who assists him. Consequently, it is inconceivable that the protective heavenly deities—the guardians of Buddhism—would fail to protect Kingo.

Shijo Kingo was a prominent believer who stood at the forefront of the practitioners in Kamakura. He was a devoted follower who never ceased sending offerings to the Daishonin, both during the harsh exile to Sado Island and after the Daishonin entered Mount Minobu. The Daishonin credits Shijo Kingo for the fact that he has been able to survive to this day. He expresses his profound conviction and boundless compassion by stating that any harm befalling Shijo Kingo would be the same as ending the Daishonin’s own life.

Changing the Unchangeable: The Principle of “Fixed Karma”

“Wherever one may be, whether in the mountains, on the seas, in the skies, or in the cities, one cannot escape death. Nevertheless, a sutra explains that even one’s fixed karma can be changed.“

Fixed Karma (Jogyo) vs. Unfixed Karma (Fujogyo)

• Fixed Karma (Jogyo): This refers to karma predetermined by past causes that necessitates a specific result or retribution. Whether good or bad, it is “fixed” when the past causes were strong enough to make the resulting effect certain.

• Unfixed Karma (Fujogyo): This refers to karma where the direction is only loosely set; it is weak enough to be changed through one’s caution, attitude, and efforts in this lifetime.

The Three Causes of Fixed Karma

Fixed karma is said to be created through three types of actions:

1. Habitual Actions: Deeds repeated so often they become deeply ingrained.

2. Acts of Pure Intent: Actions performed with a sincere and profound heart.

3. Prayer to the Three Treasures: Acts related to the Buddha, the Law, and the Priest.

These causes are etched deeply into one’s life and strongly dictate the future. Once karma becomes “fixed,” it is traditionally believed that one cannot escape it, no matter where one hides—be it in the mountains, the sea, the sky, or the city.

The Principle of Changing Destiny (Shukumei Tenkan)

Conversely, the Daishonin teaches that no matter what kind of fixed karma one has created in the past, if one offers powerful prayers to the Three Treasures (the Correct Law) in the present, practices with a pure heart, and maintains the consistency of Faith, Practice, and Study, one can transform even the worst fixed karma. By doing so, one establishes the “supreme fixed karma” toward attaining Buddhahood. This is the fundamental principle of transforming one’s destiny through the correct practice of Buddhism.

This section provides meticulous instructions on how Kingo should respond to his lord, Ema. However, its significance extends far beyond mere tactics; from this passage, we must learn the fundamental attitude that a practitioner should hold toward both their faith and society.

Transcending Feudal Ethics

First, the Daishonin emphasizes that as a member of society, one must fulfill one’s social responsibilities to the very end. He clearly demonstrates that this commitment is something to be upheld even if it requires defying a lord’s unreasonable command. From this, we can discern that the ethics the Daishonin envisioned for a citizen transcended the narrow, specialized ethics of the feudal master-servant relationship.

Universal Human Morality

Second is the fundamental human concern expressed in the sentence: “Even more important to me than this, however, are the priest Nichiren and my deceased parents.“ The “matter of parents” represents universal human ethics—a moral obligation that must never be violated, even at the command of a sovereign. This concerns the very foundation of one’s existence as a human being. Such universal morality takes precedence over the circumstantial loyalty one owes to a lord.

Spiritual Freedom and the Three Existences

Furthermore, the “matter of the priest Nichiren” refers to one’s own religious convictions and the practice of the Buddhist Law. By extension, this represents the realm of spiritual freedom for a self-aware individual. This, too, takes precedence over social loyalty. While social loyalty can only influence one’s material well-being in this present life, the Buddhist Law concerns the happiness and suffering of life throughout the three existences of past, present, and future.

Therefore, while a Kamakura samurai may dedicate his physical life in this world to his lord, regarding the afterworld, the Daishonin instructs Kingo: “Say in a ringing voice, “Even if you disown me, I will devote my life to you. My next life I have entrusted to the priest Nichiren.”“