This section consists of the Daishonin’s praise for Nichigen, a scholar-monk of Jisso-ji Temple, who maintained his faith without yielding to persecution and continued to serve the Daishonin. By becoming a follower of Nichiren Daishonin, Nichigen was stripped of his estate and expelled from his temple. Yet, he did not falter; he continued to perform shakubuku (propagation) and encouraged others to make offerings to the Daishonin. In response, the Daishonin praises him for abandoning fame and fortune to seek the true Buddhist Law, practicing the spirit of “not begrudging one’s life” (ga-fu-ai-shinmyo). He describes Nichigen’s devotion as truly extraordinary.

The Daishonin further extols Nichigen by contrasting him with the countless monks and nuns of the Latter Day of the Law who, like scavenging dogs, are obsessed with personal gain. He notes that Nichigen’s sincerity—extending even to his thoughtful care for the Daishonin’s other disciples—is a rare and commendable quality.

On Nichigen, the Scholar of Jisso-ji Temple

In this chapter, the Daishonin describes Nichigen’s situation as having “abandoned his estate, been forsaken by his disciples and lay supporters, and having no place to call his own” because he joined the Daishonin’s order. At that time, Iwamoto Jisso-ji was a prestigious and ancient temple of the Tendai school in Suruga Province. It had deep ties with the Kamakura Shogunate and received generous protection. Historically, Minamoto no Yoritomo had visited the temple to pray for the defeat of the Taira clan, and Hojo Tokiyori prayed there for the prosperity of his clan. Even Yoritomo’s brother, Ano Zenjo, was closely associated with it. Thus, Jisso-ji was not merely a local temple but a major institution backed by the Shogunate, attracting a vast number of monks and visitors.

Nichigen is referred to in the text as a “scholar” (gakudo) or “student” (gakusho), suggesting he held the rank of an ordinary monk at the time. (While some records label him as the “head scholar” (gakuto), this is considered a historical error.) Despite his rank, the phrase “forsaken by his disciples and supporters” makes it clear that he held a position of responsibility. Despite being a monk at a temple with such strong pro-Shogunate ties, Nichigen chose to become a disciple of Nichiren Daishonin, who was then facing intense government persecution. Consequently, the pressure and harassment Nichigen faced from the large community of monks at Jisso-ji must have been immense.

Nichigen did not join the Daishonin’s ranks quietly. Under the leadership of Nikko Shonin, the “commander” of shakubuku and propagation, Nichigen worked alongside fellow disciples like Nichiji and Nichii to carry out a rigorous propagation campaign throughout Jisso-ji, Shijuku-in, and the Kajima estate. This intense shakubuku so unsettled the administrators of Jisso-ji and Shijuku-in that it eventually triggered a massive crackdown. As a result, Nikko Shonin’s entire group was expelled in 1278 (Kōan 1), three years after this letter was written. Detailed accounts of this can be found in the “Petition of Shijuku-in.”

The True Spirit of a Practitioner

Propagating the true Buddhist Law under such circumstances was an ordeal of extreme difficulty. In this section, Nichiren Daishonin offers his heartfelt encouragement to Nichigen, who had only recently converted.

The Daishonin observes that even among the clergy, monks of the Latter Day are consumed by a desire for fame and fortune. While they may look dignified on the outside, adorned in fine robes and acting like holy men, they are inwardly driven by a possessive greed for their parishioners. He likens such monks to “ugly beasts.” In stark contrast, he praises Nichigen, stating: “What devotion to the way! Nichigen is a sage. He is already unrivaled as a scholar of Buddhism.“

The Daishonin further lauds his ideal practice:

“Yet he has discarded all desire for fame and fortune and become my disciple. He has lived the words in the sutra, “We care nothing for our bodies or lives.” To repay his debts of gratitude to the Buddha, he has taught you and your fellow believers and inspired you, Matsuno, to make these sincere offerings. All this is truly amazing.”

By praising Nichigen as an ideal “holy monk,” the Daishonin was not merely honoring one individual. Implicitly, he was demonstrating the standard to which all monks—and by extension, all lay practitioners—of the Latter Day of the Law should aspire.

This section is Nichiren Daishonin’s response to a question posed by Lord Matsuno: “Is there a difference in the benefit of the Daimoku chanted by a sage and that chanted by a common mortal?”

In his reply, the Daishonin first clarifies that the benefit of the Daimoku is absolutely equal and without distinction. However, he provides a stern warning regarding the practitioner’s attitude: if one chants while acting in opposition to “the spirit of this sutra,” a difference in benefit will indeed arise.

The Fourteen Slanders and the Spirit of Practice

In this letter, the Daishonin lists the Fourteen Slanders, warning that they serve as causes for both laypeople and priests to fall into the evil paths. He specifically highlights the practice of Bodhisattva Never Disparaging, demonstrating that those who slander practitioners of the Lotus Sutra—regardless of whether that practitioner is truly proficient or not—will fall into hell.

Because everyone who embraces the Lotus Sutra (the Gohonzon) is fundamentally a Buddha, the Daishonin strictly forbids the final four of the fourteen slanders:

1. Contempt for fellow practitioners (Keizen).

2. Hatred toward them (Zozen).

3. Jealousy of them (Shitsuzen).

4. Resentment toward them (Konzen).

Summary of “The Spirit of This Sutra”

While the practice of the Lotus Sutra has many layers, the Daishonin summarizes the essential points for modern practitioners as follows:

• ⓐ Harmony: Never harbor resentment or jealousy toward fellow practitioners; maintain unity based on trust.

• ⓑ Seeking Spirit: Respect and seek the Law even from those of lower social status if they possess knowledge of the teachings.

• ⓒ Devotion: Seek the Way with the resolve to dedicate one’s life to faith and Kosen-rufu.

• ⓓ Diligence: Focus on study and propagation (Shakubuku) rather than being swept away by idle gossip or hedonistic trends.

• ⓔ Priority: For lay practitioners, it is vital to chant Daimoku with an undistracted mind and support the harmonious community that protects the correct Law.

The Equality of the Daimoku

“But how great is the difference between the blessings received when a sage chants the daimoku and the blessings received when we chant it?” To reply, one is in no way superior to the other. The gold that a fool possesses is no different from the gold that a wise man possesses; a fire made by a fool is the same as a fire made by a wise man.

However, there is a difference if one chants the daimoku while acting against the intent of this sutra.“

This passage emphasizes two points: first, that the benefit of chanting is equal; second, that opposing the spirit of the sutra creates a disparity.

In the pre-Lotus Sutra teachings, Shakyamuni distinguished between the Ten Worlds. Women were excluded from Buddhahood, those of the Two Vehicles were condemned, and evil people were denied salvation. It was only in the Theoretical Teaching (Shakumon) of the Lotus Sutra that their enlightenment was theoretically permitted. In the Essential Teaching (Honmon), the actual cause and effect of the Buddha’s enlightenment were revealed, proving that all beings can attain Buddhahood in reality.

The Gohonzon is the embodiment of this ultimate philosophy of equality. It bestows the light of compassion and the Great Buddha power equally upon all people, like the sun. However, if one violates the fundamental spirit of Buddhism—specifically through the four slanders of contempt, hatred, jealousy, and resentment—one cannot receive this great benefit. Slandering a fellow practitioner breaks the unity of the harmonious community and obstructs the flow of Kosen-rufu.

The Mutual Possession of the Ten Worlds

“Both the beings and the environment of the Avīchi hell exist entirely within the life of the highest sage [Buddha], and what is more, the life and the environment of Vairochana [Buddha] never transcend the lives of common mortals.“

Citing Miaole’s The Diamond Scalpel, this passage explains the profound principles of the Mutual Possession of the Ten Worlds and Three Thousand Realms in a Single Moment of Life (Ichinen Sanzen).

• Avici Hell in the Sage: The most agonizing realms of existence are inherent even within the life of a Buddha.

• Vairocana in the Commoner: The supreme enlightened state of the Buddha and the pure land where he dwells are contained within the mind of an ordinary person.

In reality, the phenomena resulting from cause and effect are diverse, and there are obvious differences between delusion and enlightenment. Pre-Lotus Sutra teachings viewed these differences as fixed. However, the Lotus Sutra teaches that all living beings are essentially the entities of Ichinen Sanzen.

Hell and Buddhahood are simply different manifestations of the same Mystic Law (Myoho). Therefore, the most important thing is to believe in the Mystic Law and realize that one’s own life is the entity of the Law itself.

This section emphasizes to Lord Matsuno the profound importance of awakening a seeking spirit (kudo-shin) and inquiring into the Buddhist teachings.

Citing passages from the “Expedient Means” (2nd), “Teacher of the Law” (10th), and “Universal Worthy” (28th) chapters of the Lotus Sutra, the Daishonin explains that the Law is difficult to hear. He teaches that hearing the Law for even a moment—or supporting a priest who teaches the Lotus Sutra—yields far greater benefit than making offerings to a Buddha for eighty billion eons. He instructs that anyone who expounds even a single phrase of the Lotus Sutra must be respected as a Buddha, regardless of their social status, and advises Matsuno to approach Sanmi-bo (sent by the Daishonin) with this same attitude of seeking the Law.

The Correct Envoy and the Buddha’s True Intent

“Unless the Buddha’s true envoy appears in this world, who is there that can expound this sutra in exact accord with the Buddha’s intent? ”

In the Latter Day of the Law, the “Buddha’s true intent” refers to Nam-myoho-renge-kyo of the Three Great Secret Laws, hidden in the depths of the “Life Span” (Juryo) chapter. Therefore, even if one reads the Lotus Sutra, its true meaning remains inaccessible and of no benefit unless viewed from this perspective.

The Great Teacher Tiantai provided an exhaustive reading of the sutra for the Middle Day of the Law, but following that literal interpretation today is insufficient. In this current age, we must return to the “Buddhism of the Depths” (buntei) to read the sutra correctly. The only one capable of this is a “correct envoy of the Buddha.” This envoy is none other than Nichiren Daishonin, the reincarnation of Bodhisattva Superior Practices (Jogyo), the leader of the Bodhisattvas of the Earth, who appeared in the Latter Day to fulfill the Buddha’s mandate.

Seeking the Law Regardless of Status

“No matter how humble a person may be, if his wisdom is the least bit greater than yours, you should ask him about the meaning of the sutra.”

The term “humble person” refers to someone of low social standing. In the On Establishing the Correct Teaching for the Peace of the Land (Rissho Ankoku Ron), there is a dialogue between a guest and a host:

“‘The guest said: You, on the other hand, a person of humble position, think nothing of spewing out offensive accusations. Your assertion goes too far and your behavior is unreasonable.

The host said: Though I may be a person of little ability, I have reverently given myself to the study of the Mahayana. A blue fly, if it clings to the tail of a thoroughbred horse, can travel ten thousand miles, and the green ivy that twines around the tall pine can grow to a thousand feet. I was born as the son of the one Buddha, Shakyamuni, and I serve the king of scriptures, the Lotus Sutra. How could I observe the decline of the Buddhist Law and not be filled with emotions of pity and distress?'” (WND-1, p. 17).

The guest represents the common view of the time: that words from a person of low status cannot be trusted. In contrast, the host uses the metaphor of the bluebottle fly on the thoroughbred’s tail to show that anyone who serves the “King of Sutras” becomes a child of the Buddha with access to the supreme philosophy.

This guidance teaches that one’s attitude toward learning Buddhism must not be influenced by social rank. If someone has stronger faith or a deeper understanding of the teachings than you, you should seek the true meaning of the Law from them. Nikko Shonin echoes this in his Twenty-six Admonitions: “Even if he is a person of low status, one should respect as a teacher anyone whose wisdom is superior to one’s own” (GoshoZenshuu, p. 1618). Regardless of profession or position, those with wisdom should be revered as teachers.

Respecting All Practitioners as Buddhas

“No matter if he is a demon or an animal, if someone proclaims even a single verse or phrase of the Lotus Sutra, you must respect him as you would the Buddha. This is what the sutra means when it says, “You should rise and greet him from afar, showing him the same respect you would a Buddha.” You should respect one another as Shakyamuni and Many Treasures did at the ceremony in the “Treasure Tower” chapter.”

As stated in the “Universal Worthy” chapter, anyone expounding the Lotus Sutra must be respected with the same reverence as a Buddha. This is exemplified by Shakyamuni and Many Treasures (Taho) Buddhas, who sat side-by-side in the Treasure Tower, supporting each other’s preaching.

The reason for this command—“showing him the same respect you would a Buddha“—is that anyone who upholds the Gohonzon of the Three Great Secret Laws possesses the “Body of the Buddha.” This is a foundational principle for anyone practicing Buddhism. If one disparages or slanders a fellow practitioner, they are essentially slandering the Buddha.

Nikko Shonin’s Admonitions also state: “Among practitioners who hold the Law heavy and their bodies light (shinkyo hoju), even if they are priests of low rank, you should show them respect in accordance with the principle that one should respect them as a Buddha” (GoshoZenshuu, p. 1618).

Regardless of wealth, status, or background, we must cherish and respect those who fight earnestly for Kosen-rufu. To forget this spirit and look down upon pure-hearted practitioners based on outward appearance is a grave slander of the Law. This entire passage serves to awaken a seeking spirit while establishing the principle that the world of Buddhism is a realm of mutual trust based on our common humanity.

This section describes the mental process through which Boy Snow Mountains (Sessen Doji) came to seek the Buddhist Law. In consideration of Matsuno Nyudo’s state of mind and the social climate of the time, Nichiren Daishonin draws upon the Hinayana (Small Vehicle) view of impermanence to attract the reader’s interest.

The essence is that no matter how much one is attached to this world, everyone must eventually die. Human beings cannot escape the logic of the impermanence of birth and death. Knowing the transience of the world, Boy Snow Mountains began his religious practice to seek the Law and find rest in the world of Tranquil Light. Through this story, the Daishonin teaches us the correct attitude toward life.

The story of Boy Snow Mountains offering his body to a demon (rakshasa) to hear the second half of the verse—“All is impermanent; this is the law of birth and death. When birth and death are extinguished, quiet extinction is joy”—is found in the seventh volume of the Nirvana Sutra. It is known as the story of “offering one’s body to hear a verse.” While this story describes the practice of Shakyamuni in a past existence, it illustrates the fundamental spirit of Buddhist practice regardless of the era: that seeking the Law without begrudging one’s life is the true way to achieve Buddhahood and attain eternal happiness.

However, we must understand that the specific actions of Buddhist practice differ according to the time. As stated in “Letter to the Sage Nichimyo” :

“The practice we should perform in order to master the correct teaching and attain Buddhahood depends upon the times. If there were no paper in Japan, then you should peel off your skin. If the Lotus Sutra had not yet been introduced to our country and a single demon were to appear who knew it, then you should offer your body to him. If there were no oil available in our country, then you should burn your arms. But of what use is it to peel off our skin when the country has an abundant supply of heavy paper?” (WND-1, p. 324).

In this Latter Day of the Law, the Dai-Gohonzon of the Three Great Secret Laws exists clearly in Japan. Yet, many people remain ignorant of the truth or falsehood of various religions. The practice of “not begrudging one’s life” (fujishaku shinmyo) suited for this age is to never abandon the Gohonzon throughout one’s life and to explain its greatness to those who do not yet understand it. One who carries out this practice for both oneself and others is a person who is in no way inferior to Boy Snow Mountains of the past.

On Impermanence

Let us examine the concept of impermanence (mujo). Boy Snow Mountains viewed the various phenomena of the world as impermanent, thinking: “When I observe the world, I see that the logic of birth and death is impermanent; those who are born must surely die.”

Impermanence is the opposite of permanence (jojo). In the conditioned world, all forms change and undergo birth and death. Everything is in a state of constant flux, circulating through birth and death without ever remaining fixed. This reality of birth, dwelling, change, and extinction is the providence of nature. This is the Hinayana view of impermanence.

Such a perspective, focusing on the constant circulation of the world, can lead to a pessimistic or world-weary outlook where life is seen as fleeting because it changes. The text says:

“This weary world is as fleeting as a flash of lightning, as the morning dew that vanishes in the sun, as a lamp easily blown out by the wind, or as the fragile leaves of the plantain that are so easily broken.

No one can escape this transience. In the end, all must take the journey to the Yellow Springs, the land of darkness.“

In alignment with Matsuno’s heart, the Daishonin intentionally emphasizes impermanence here. He uses natural metaphors like lightning, a lamp in the wind, and a banana leaf to illustrate the point. It is likely that the Daishonin used this as a precursor to teaching a life of attaining Buddhahood in this lifetime and the “four virtues” (Permanence, Joy, Self, and Purity) that span eternity.

The idea of impermanence itself is a fragment of the truth and is not “wrong.” However, it is an error to take that small fragment as the whole truth. This is called “distorted impermanence” (tendo mujo).

Indeed, the world is in flux. Hinayana teachings argue that because the world is impermanent, one cannot escape the four sufferings of birth, old age, sickness, and death. Thus, living beings can only flounder in the mud of earthly desires and must seek enlightenment by extinguishing those desires through asceticism. However, this is an escapist view that fails to face reality.

Nichiren Daishonin viewed the world of impermanence exactly as it is, but instead of escaping from it, he saw the “eternity” (honnu) that exists at the core of all transient things. He taught a way of life that is unshakable and not swayed by the changes of impermanence. This is the view of life as inherently eternal and a life of Permanence, Joy, Self, and Purity.

In this chapter, the story describes how Shakra (the heavenly deity) disguised himself as a demon to test the seeking spirit of Sessen Doji (Boy Snow Mountains). Sessen Doji’s act of offering his life to the demon for the sake of half a Buddhist verse holds several profound implications:

• 1. The Primacy of the Seeking Spirit: The most vital element in Buddhism is the seeking spirit (kyudo-shin). The Law is something to be sought; it is not something simply given to those who wait passively. While the Gohonzon is a supreme treasure that can be attained without seeking (mujyo hoju fugu jitosu), active growth and personal development require a vigorous seeking mind. Without a seeking spirit, there is no true Buddhism.

• 2. Practice of “Not Begrudging One’s Life”: Seeking the Law means practicing “not begrudging one’s life” (fujishaku shinmyo). It is not a mere intellectual curiosity. Without action and practice, the Law cannot truly be sought. Only through powerful practice can the principles of Buddhism resonate within one’s life.

• 3. Focusing on the Law, Not the Person: We are taught to fuel our seeking spirit from anyone who excels in the Buddhist way, regardless of who they are. Though represented here by a demon, this metaphor emphasizes that Buddhism must be based on the Law itself. Social status or titles are separate from one’s greatness as a human being. Buddhism places the origin of all things in this humanistic perspective.

• 4. Enlightenment in the Midst of Reality: Buddhist enlightenment does not exist in a special, detached world, but in the most familiar aspects of daily life. While Sessen Doji practiced quietly in the remote isolation of the mountains, he did not attain the Law there. Rather, he attained it when he threw himself into the social reality—symbolized by the demon—to seek the Law. Enlightenment is not static; it emerges from the great practice of “not begrudging one’s life.”

Repaying Gratitude for the Law

“In the past the boy Snow Mountains was willing to give his life to hear but half a verse. How much more thankful should we be to hear a chapter or even a volume of the Lotus Sutra! How can we ever repay such a blessing? “

Sessen Doji gave his life for half a verse. This passage asks: how can we, who have heard entire chapters of the Lotus Sutra, possibly repay that immense benefit?

Applying this to ourselves today, we have encountered the Gohonzon and entered the path of faith. We have studied Nichiren Daishonin’s philosophy, received benefits, and learned the Law for transforming our destiny (shukumei tenkan). How can we repay this debt? The Daishonin teaches that if we are poor and have no material treasures to offer, we should dedicate our lives to the Law. When the opportunity arises, we should study Buddhism with the same resolve to “not begrudge one’s life.”

In the present age, “discarding one’s life for the Law” means advancing toward the great ideal of Kosen-rufu. “Learning Buddhism with one’s life” means internalizing Buddhist philosophy through actual practice in daily life.

The core of this practice is Shakubuku (propagation). This is the act of awakening the Buddha nature hidden within others. At times, it is a compassionate act of “strict love” to correct mistaken views and lead someone to correct faith. It is the act of sharing the joy of knowing the true Law to help solve the unhappiness of others—an act that gushes forth from the very source of our humanity. Promoting this work is the ultimate way to repay our debt of gratitude for hearing the Mystic Law.

This section emphasizes the practice of “not begrudging one’s life” ($fujishakushinmyo$), teaching that we should devote our short lives to the Buddhist Law. In particular, the Daishonin denounces the corruption of priests who have lost their way, urging that a true “Teacher of the Law” (Hoshi) must fulfill their mission of propagating the Law even at the cost of their life ($shishingudo$). He warns that turning away from this admonition inevitably invites “punishment from the unseen” (myobatsu), citing the laws of nature as a parallel.

Animals Clad in the Skins of Priests

The Daishonin teaches that even those who have obtained the rare gift of human life and entered the priesthood are “animals clad in the skins of priests” if they fail to rebuke those who slander the Law and instead spend their days in idle talk and play.

• Definition of a “Teacher of the Law” (Hoshi): A priest who is well-versed in Buddhism and guides others through true teachings. They are expected to maintain their practice, expound the Law, and serve as a model for society. In a broader sense, this includes anyone in a leadership role who guides others.

• The Record of the Orally Transmitted Teachings (Ongi Kuden): Regarding the term Hoshi, the Daishonin states: “The word “Law” (hō) here stands for shohō, the various phenomena of existence. The word “teacher” (shi) indicates that all these various p.82phenomena act directly as our teacher. That is, the varied and numberless phenomena of the three thousand realms can act directly as our teacher and we can become their disciples. Now Nichiren and his followers, who chant Nam-myoho-renge-kyo, are the greatest among the teachers of the Law.“ (OTT,  p. 81).

From the perspective of “three thousand realms in a single moment of life,” all things are entities and functions of the Mystic Law; thus, all can be “teachers.” Those who protect the Gohonzon and practice for the sake of Kosen-rufu are the true leaders of society. However, if one maintains the outward appearance of a priest but forgets the mission of propagation and spends their time in hedonism, they are internally no different from a beast.

I Do Not Care for My Body or Life, But Only for the Supreme Way

The “Encouraging Devotion” (13th) chapter of the Lotus Sutra states:

“In a corrupted age and an evil world, there will be many things to fear. Evil demons will enter the bodies of others to revile, insult, and humiliate us. But we, reverently trusting the Buddha, shall put on the armor of forbearance. For the sake of preaching this sutra, we shall endure all these hardships. I do not care for my body or life, but only for the supreme way.”

The disciples of the Daishonin’s time undoubtedly felt the weight of these words as a living reality. In 1276, when this letter was written, Gyochi (the acting administrator of Ryusen-ji Temple) was persecuting the followers of Nikko Shonin. Gyochi pressured the monks Nisshu, Nichiben, and Nichizen to abandon their faith in the Lotus Sutra and chant the Nembutsu instead. Although Gyochi was a corrupt and spiritually bankrupt monk, he held his position through political ties to the Hojo clan.

Among the four main disciples targeted, Raien lacked sufficient faith and wrote a statement of apology to secure his position at the temple. He failed to uphold the Daishonin’s teachings when it mattered most. However, Nichizen refused to yield and promptly left his quarters, refusing to negotiate with such an evil person. Nisshu and Nichiben remained in their quarters, asserting that their right to stay was independent of the acting administrator.

The Daishonin uses the verse “I do not care for my body or life” to reflect the actual, life-risking struggles of his disciples who protected the “Supreme Way.” Their actions serve as a “mirror of faith” that remains for all eternity.

Not Begrudging Their Own Lives

The “Life Span” (16th) chapter of the Lotus Sutra says: “Single-mindedly desiring to see the Buddha, not begrudging their own lives.”

High Priest Nichikan explained in his Interpretations of the Commended Teachings:

“This passage clearly contains the Three Great Secret Laws… ‘Single-mindedly desiring to see the Buddha’ refers to faith. ‘Not begrudging one’s life’ refers to the practice of chanting the Daimoku. This includes practice for oneself and practice for others; both are the chanting of the Daimoku.”

This confirms that the foundation of practicing Nichiren Buddhism lies in the faith of “single-mindedly desiring to see the Buddha” and the chanting of Daimoku with the spirit of “not begrudging one’s life.”

Propagating the Law with One’s Whole Being

The Daishonin points out that the Theoretical and Essential teachings, as well as the Nirvana Sutra, all agree that the Law must be propagated by discarding one’s life. This is reflected in the principle: “The body is insignificant while the Law is supreme; one should give one’s life to spread the Law.”

Nikko Shonin echoed this in his Twenty-six Admonitions: “Until Kosen-rufu is achieved, you should propagate the Law to the best of your ability, even at the cost of your life.” (GoshoZenshuu, p. 1618).

Propagating the Lotus Sutra in the Latter Day inevitably brings great persecution. Without the resolve to value the Law over one’s own physical safety, one cannot fulfill their faith. For the Daishonin, these scriptural passages were not mere metaphors—they were the very reality of his life.

The concluding section of this letter outlines the correct attitude for faith as a lay practitioner. Nichiren Daishonin emphasizes that one should strive in chanting Daimoku, making offerings, and performing propagation (shakubuku), as these actions lead to the attainment of eternal happiness. Above all, he stresses that the foundation is faith itself, warning: “But if we are weak in faith, we will never reach that wonderful place. “

Preaching to the Best of One’s Ability

“And if we go by the words of the Lotus Sutra, you should also teach the sutra to the best of your ability. (zuiriki enzetsu).”

This passage encourages the act of propagation. The Daishonin instructs us that, in accordance with the sutra, we must share the teachings with others. The “sutra” referred to here is the “Benefits of Responding with Joy” (18th) chapter of the Lotus Sutra, which explains the concept of “preaching to the best of one’s ability” within the context of the “fifty-fold transmission” (goju ten’en).

According to this teaching, zuiriki enzetsu means that upon hearing the Lotus Sutra and being filled with joy, one conveys what they have heard to their parents, relatives, and friends to the best of their ability. Those who hear it then pass it on to others, spreading the joy until it reaches the fiftieth person.

In the present day, we have been fortunate enough to hear the “Buddhism of the Depths” (buntei). Having encountered such a sublime philosophy and felt true joy, it is only natural to share it. While the people of the past shared what they heard from the Buddha, we today share the teachings of Nichiren Daishonin. We should maximize our unique abilities and personalities, rooted in faith, to spread the Law.

As Nikko Shonin admonished: “Until kosen-rufu is achieved, you should propagate the Law to the best of your ability, even at the cost of your life” (GoshoZenshuu, p. 1618). We must internalize this will. Furthermore, “preaching” (enzetsu) here refers strictly to expounding the Mystic Law. While there are many kinds of speeches—those that incite, those that seek profit, or those that flatter—true “speech” is that which leads people to fundamental happiness. The Buddhist teachings are like a storehouse filled with these “jewels” of truth.

The Joy of the Pure Land of Eagle Peak

“you should remember that your happiness in this life is nothing but a dream within a dream, and that the only true happiness is that found in the pure land of Eagle Peak”

This passage teaches that worldly happiness is as fleeting as a dream, while the happiness of the Pure Land of Eagle Peak (Ryuzen Jodo)—the state of absolute, eternal joy—is the only reality. Eagle Peak refers to the pure land where the Buddha dwells, known as the Land of Eternally Tranquil Light. In the Latter Day of the Law, this refers to the place where the Dai-Gohonzon of the Three Great Secret Laws exists, and the state of life of one who chants Nam-myoho-renge-kyo.

Given the context of his letters to Lord Matsuno, it is likely that Matsuno was deeply concerned about the afterlife and the moment of death. During that era, the “Latter Day” thought was often linked with Pure Land (Nembutsu) escapism. Devastating natural disasters, such as the Great Earthquake of 1257 and subsequent famines and plagues described in the Rissho Ankoku Ron, had left the populace in despair. Finding no happiness in this world, many sought salvation in a distant “Western Paradise.”

In response, the Daishonin encouraged Lord Matsuno to chant the Daimoku and realize an eternal state of happiness that transcends the cycles of birth and death. The “joys of this life” are easily shattered by external changes and ultimately vanish at the moment of death. In contrast, the “joy of Eagle Peak” is the unshakable happiness found through faith in the Gohonzon.

Crucially, Eagle Peak is not a “somewhere else” as taught by the Nembutsu sect. When one embraces the Gohonzon, whatever mountain, valley, or wilderness they inhabit becomes the Land of Tranquil Light. Faith allows us to overcome adverse conditions rather than escape from them. To transcend impermanence is to stand on a view of eternal life and dominate one’s environment with a strong, resilient life force. This is what it means to enter the Pure Land and build the “palace” of one’s own life. This is the state of Buddhahood.

Ultimately, the “afterlife” is a continuation of “this life,” and the “effect” of the next life is determined by the “cause” we create now. For those who have met the Gohonzon and strive day and night in their practice, an eternal, unbreakable happiness is already guaranteed. This transformation—from being preoccupied with one’s own concerns to caring for the happiness of society—is the essence of Human Revolution.