Enjoying Infinite Benefit Through-out Eternity—The Boundless Joy of a Life of Unceasing Challenge Based on the Mystic Law

Those Lacking a Desire for the Way Become Mired in the Sufferings of Birth and Death 

I, Nichiren, am sovereign, teacher, and father and mother to all the people of Japan. But the men of the Tendai school [who do not refute misleading teachings] are all great enemies of the people. [As Chang-an has noted,] “One who rids the offender of evil is acting as his parent.” 

One who has not conceived a desire for the way can never free oneself from the sufferings of birth and death. Shakyamuni Buddha, the lord of teachings, was cursed by all the followers of non-Buddhist teachings and labeled as a man of great evil. The Great Teacher T’ien-t’ai was regarded with intense enmity by the three schools of the south and seven schools of the north, and Tokuitsu [of the Dharma Characteristics school] of Japan criticized him for using his three-inch tongue to try to destroy the five-foot body of the Buddha. The Great Teacher Dengyo was disparaged by the priests of Nara, who said, “Saicho has never been to the capital of T’ang China!” But all of these abuses were incurred because of the Lotus Sutra, and they are therefore no shame to the men who suffered them. To be praised by fools—that is the greatest shame. Now that I, Nichiren, have incurred the wrath of the authorities, the priests of the Tendai and True Word schools are no doubt delighted. They are strange and shameless men. 

Shakyamuni Buddha appeared in the saha world, Kumarajiva journeyed to the Ch’in dynasty in China, and Dengyo likewise went to China [all for the sake of the Lotus Sutra]. Aryadeva and Aryasimha sacrificed their bodies. Bodhisattva Medicine King burned his arms as an offering, and Prince Jogu stripped off the skin on his hand [and copied the sutra on it]. Shakyamuni, when he was a bodhisattva, sold his flesh to make offerings, and another time, when he was a bodhisattva named the ascetic Aspiration for the Law, he used one of his bones as a pen [to write down the Buddha’s teaching].

T’ien-t’ai has said that “the method chosen should be that which accords with the time.” The propagation of the Buddhist teachings should follow the time. For what I have done, I have been condemned to exile, but it is a small suffering to undergo in this present life and not one worth lamenting. In future lives I will enjoy immense happiness, a thought that gives me great joy. (WND-1, 287)

Many people questioned and criticized Nichiren Daishonin’s insistence on practicing shakubuku—the method of propagation through rebuking slander of the Law, a great affront to Buddhism—saying to the effect: “Doesn’t shakubuku only lead to harsh persecution, without bringing any advantage?” In response, in “The Opening of the Eyes,” Nichiren explains that compassion is what motivates the votary of the Lotus Sutra in his efforts to denounce evil and refute the error of slander, citing the words of the Great Teacher Chang-an of China, “One who rids the offender of evil is acting as his parent” (WND-1, 287). Based on this spirit of compassion, Nichiren declares himself to be the sovereign, teacher and parent of the Buddhism of sowing of the Latter Day of the Law. 

Nichiren castigates the priests of the Tendai school of his day who, in stark contrast to his own lofty commitment to protect the Law, allowed slander of the Lotus Sutra to go unchallenged, even while supposedly basing themselves on that teaching. He pronounces that those who have not conceived a desire for the Buddha way cannot hope to free themselves from the sufferings of birth and death (see WND-1, 287). In other words, the priests of the Tendai school had forgotten the spirit to fight against evil. When the time came to take a stand, they failed to do so. Those who call themselves practitioners but have no seeking spirit toward Buddhism are nothing but imposters and frauds; they are pseudo-Buddhists. 

The Tendai school, in whose halls of learning Nichiren had also studied in his youth, could be described as the leading Buddhist school in Japan at the time. Yet, no matter how magnificent its temples or how actively it engaged in scholarship, religious ceremonies or prayers, it could not be said to uphold the correct teaching of Buddhism if it failed to inspire ordinary people to embrace faith that would lead to genuine enlightenment. 

Furthermore, even though they professed belief in the teachings of the Lotus Sutra—the underlying spirit of which is to enable all people to attain Buddhahood—the practitioners of the Tendai school not only failed to denounce misleading teachings that obstructed people from attaining enlightenment, but some among their ranks also joined in ridiculing and attacking Nichiren, who was doing his utmost to propagate the Lotus Sutra. This is why Nichiren sternly rebukes them, going so far as to call them “great enemies” of all the people of Japan. He declares that such individuals, bereft of any desire to seek the Buddha way, cannot possibly free themselves from the sufferings of birth and death. 

In contrast, Nichiren is dedicated to actively refuting slander of the Law. He declares that the momentous persecutions he is now undergoing as a result of those efforts are merely a minor suffering to be borne in this life, and that he feels tremendous joy in the knowledge that he will experience immense happiness throughout countless future lifetimes. 

When we come to savor this great joy in the depths of our beings, the four sufferings—birth, aging, sickness and death—are imbued with the fragrance of the four noble virtues—eternity, happiness, true self and purity. 

Nichiren also writes: “I do not regret meeting with such great persecutions as the votary of the Lotus Sutra. However many times I were to repeat the cycle of birth and death, no life could be as fortunate as this. [If not for these troubles,] I might have remained in the three or four evil paths. But now, to my great joy, I am sure to sever the cycle of the sufferings of birth and death, and attain the fruit of Buddhahood” (“Earthly Desires Are Enlightenment,” WND-1, 317). 

Buddhahood: A Life State in Which Struggles Themselves Are a Source of Joy

Genuine, wholehearted struggles in the realm of faith abound with joy. Those who battle tenaciously against obstacles and negative functions can polish themselves and attain an expansive state of life. The Nirvana Sutra says that those who continually exert themselves for the sake of Buddhism can attain a “diamond-like body.”

Josei Toda, the second Soka Gakkai president, once described the state of life of the Buddha of the Latter Day demonstrated by Nichiren Daishonin as follows: “Buddhahood is a state of absolute happiness. A state of being that at each moment is like a translucent ocean or a cloudless sky, utterly invincible and fearless—this is how I perceive the Daishonin’s state of life during his exile on Sado.”^[1]

When we are in this state of absolute happiness, all struggles are pervaded with joy, just as the sutra indicates when it says, “living beings enjoy themselves at ease” (The Lotus Sutra and Its Opening and Closing Sutras, p. 272). In fact, when we read the various letters Nichiren composed while on Sado, we find that even when faced with such extreme circumstances that he is prompted to say, “The chances are one in ten thousand that I will survive” (“On the Buddha’s Prophecy,” WND-1, 402), he repeatedly expresses his joy at having read the sutra with his life and having gained the fruit of Buddhahood. 

He writes for example: “When our prayers for Buddhahood are answered and we are dwelling in the true land of Tranquil Light … we will experience the boundless joy of the Law” (“On Practicing the Buddha’s Teachings,” WND-1, 395); “What fortune is mine …! How delighted I am …!” (“On the Buddha’s Prophecy,” WND-1, 402); “It is indeed a matter of joy that my situation perfectly fits the sutra passage that reads, ‘Again and again we will be banished.’ How delightful! How gratifying!” (“The Joy of Fulfilling the Sutra Teachings,” WND-2, 463); “We have cause to be joyful in both body and mind!” (“Reply to Sairen-bo,” WND-1, 312); “There can be none who overflow with joy as we do” (“Reply to Sairen-bo,” WND-1, 313); and “I feel immeasurable delight” (“The True Aspect of All Phenomena,” WND-1, 386). 

These joyous exclamations underscore just how great is the benefit of “having attained the fruit of Buddhahood, the eternally inherent three bodies [of the Buddha]”^[2] (“Letter to Gijo-bo,” WND-1, 390). 

Buddhism teaches that life is eternal, extending throughout the three existences—past, present and future. While it may be possible to attain a certain degree of happiness and fulfillment in this life merely as a result of one’s fortune or good circumstances, this alone is not enough to free one from the sufferings of birth and death. Only a religious philosophy that truly has the power to lead people to enlightenment can serve as the means for achieving peace and security eternally throughout the three existences. 

Our lives are endowed with both ignorance (fundamental darkness) and the Dharma nature (enlightenment) from the beginningless past. When our lives are dominated by ignorance, we are destined to wander from darkness into darkness in lifetime after lifetime, ultimately falling into the three evil paths. The greatest significance of encountering Nichiren Buddhism in this lifetime is that it enables us to break free of the accursed chains of this negative cycle. 

Chanting Nam-myoho-renge-kyo is an activity whereby, through faith, we align our lives with Myoho-renge-kyo—the essential nature of phenomena, or Dharma nature; it is a struggle to dispel the darkness of ignorance and illusion and bring forth our enlightened nature. Our efforts each day to chant Nam-myoho-renge-kyo and advance kosen-rufu solidify within us the fundamental struggle to defeat negative functions and imbue our lives with the Mystic Law; they are the means by which we forge and polish ourselves at the deepest level.

This is clear from the following well-known passage in Nichiren’s writing “On Attaining Buddhahood in This Lifetime”: “A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo” (WND-1, 4). 

Any position, honor or wealth we may gain we will possess only during our present existence. But the unshakable state of life we develop through faith in the Mystic Law represents our greatest spiritual treasure and manifests the eternity of Myoho-renge-kyo. Through faith, we can establish an invincible state of being that enables us to fight on undaunted whenever or whatever the occasion. 

Those who have forged such an imperturbable spirit to fight continually can live confidently, recognizing that birth and death are an innate part of life. This awareness that our lives are eternal over the three existences doesn’t mean, however, we can somehow see, with telescopic vision, specific scenes or events from our past or future existences. Those who continue making efforts for the sake of Buddhism are awakened in the depths of their beings to the eternal and indestructible nature of their lives. Those who have valiantly carried out the struggle of compassion to refute error and proclaim the true in this lifetime know that they can rejoin that great struggle once more in their next existence. 

There is absolutely no doubt that Soka Gakkai members who have devoted long years to the noble struggle for the happiness of their friends and fellow members and the peace and security of society have already solidified, deep inside, their inherently enlightened state of life. They apprehend the eternity of their lives intuitively through their own experience, even if they cannot explain it in words. That is, through chanting Nam-myoho-renge-kyo come what may, they gain a powerful sense of self-reliance, a resolute stand-alone spirit. With the Gohonzon as their anchor, they are undeterred in the face of problems and summon forth the courage and wisdom to challenge their situations. With a deep sense of appreciation toward all with whom they have a connection, they excel in imparting assurance and peace of mind. Calmly surmounting the sufferings of sickness, aging and death, and with a vow to be reborn in the beautiful realm of the Soka Gakkai in their next existence to work once more for kosen-rufu, they can conclude their lives of mission in this world with great joy. I do not think I am alone in seeing the Buddha’s eternal spirit of unflagging challenge in our fellow members who bring their lives to such a magnificent close. 

These courageous Bodhisattvas of the Earth, champions of kosen-rufu, have established a state of absolute freedom across past, present and future, based on the Mystic Law that permeates the life of the universe, as described by the passage “Passing through the round of births and deaths, one makes one’s way on the land of the Dharma nature, or enlightenment, that is inherent within oneself” (The Record of the Orally Trasmitted Teachings, p. 52). This describes the truly eternal life span of the Buddha. The Japanese term for life span is juryo, which the Daishonin explains literally means “an overall reckoning” (OTT, 123)—in other words, an overall reckoning of the immeasurable benefit that Buddhas possess. Ultimately, without an indomitable fighting spirit, it is not possible to gain this immense benefit of eternally indestructible joy. 

The Soka Gakkai’s brilliant 75-year history [95 in 2025] has been one of enabling countless ordinary people to attain Buddhahood in their present form. This triumphant legacy will shine forever in the annals of Buddhism. 

To Be Praised by Fools Is the Greatest Shame

At the end of “The Opening of the Eyes,” Nichiren Daishonin, from the vantage of his towering state of life, reassures his followers that there is no reason to be troubled by the defamatory attacks of adherents of other schools. Those who practice the Lotus Sutra as it teaches will invariably be cursed and spoken ill of (see LSOC, 232). But this is in fact the highest possible honor. “To be praised by fools—that is the greatest shame” (WND-1, 287), declares Nichiren. Accordingly, there is no worse disgrace than being lauded by ignorant people who follow every whim of public opinion. This was a conviction shared by Tsunesaburo Makiguchi and Josei Toda, the Soka Gakkai’s first and second presidents, and it is also one that I have embraced, as their successor and third president. 

As Buddhists, what matters most is not how we are judged by society, but whether we are actively waging a struggle to spread the correct teaching of Buddhism in a manner that accords with the time. 

In the passage from “The Opening of the Eyes” that we are studying, Nichiren explains the way various practitioners devoted themselves to Buddhism at different times: Shakyamuni, who began expounding the Law in this strife-filled saha world; Kumarajiva,^[3] who traveled from Central Asia to China to translate Buddhist sutras; the Great Teacher Dengyo of Japan, who went to China in pursuit of the correct teaching; Bodhisattva Aryadeva and the Venerable Aryasimha, who sacrificed their lives to protect Buddhism; Bodhisattva Medicine King,^[4] who burned his arms as an offering; Prince Jogu (also known as Prince Shotoku),^[5] who stripped off the skin of his hand to copy the sutra on it; Shakyamuni in a previous existence as a bodhisattva,^[6] who sold his own flesh to make offerings to the sutra; and Aspiration for the Law,^[7] another incarnation of Shakyamuni, who used one of his bones as a pen to write down the teaching (see WND-1, 287). 

While the form of practice in each of these cases is different, they are all actions that accord with the respective times in terms of selfless dedication to Buddhism. Their actions arise from a spiritual struggle committed to steadfastly protecting and perpetuating the correct teaching. When these Buddhist practitioners win in this spiritual struggle and act to spread the teaching in a way most suited to the times, boundless joy wells forth in their lives. 

Therefore, Nichiren says that the persecutions he has encountered as a result of confronting the devilish nature inherent in life are no more than “a small suffering to undergo in this present life” (WND-1, 287). He also clarifies that the eternally indestructible happiness he has attained through practicing in accord with the time in the Latter Day of the Law is the great benefit he has derived from his struggle as the votary of the Lotus Sutra. 

A Movement ‘Opening the Eyes’ of People Around the Globe 

It is evident that Nichiren Daishonin was trying to convey to his followers, who were then facing various persecutions in Kamakura, the vast and towering state of life he had attained. By describing his own imperturbable spirit, he undoubtedly sought to encourage them from the depths of his being, reassuring them to the effect: “You don’t have anything to worry about! We can become eternal victors. My disciples, follow my example!” Here we find the true meaning of “opening the eyes,” through which Nichiren sought to free all of his followers from the darkness of ignorance and awaken them from delusion. 

The fighting spirit of one person who takes up the challenge to battle negative forces can inspire a stand-alone spirit in the heart of another and then another in an unending chain reaction. As the number of such courageous individuals steadily spreads, people throughout the land will come “to open their eyes.” Today, Nichiren Buddhism is “opening the eyes” of multitudes around the globe. There is no greater act of compassion than conveying this spirit of unceasing challenge to others. 

Nichiren writes, “Though we may suffer for a while, ultimately delight awaits us” (“Protecting the Atsuhara Believers,” WND-2, 882). He felt it imperative at this juncture to teach his followers the fighting spirit in which struggles themselves are viewed as a source of great joy. Hence we find Nichiren closing “The Opening of the Eyes” with the cry to his followers that now, when they are facing harsh persecution, is the very time that they can make the cause for attaining Buddhahood. 

While deeply engraving Nichiren’s spirit in my life, I likewise call to all our members throughout the world, who have together celebrated the milestone of the Soka Gakkai’s 75th anniversary [95th in 2025], to do the same. At this time, which represents the pioneering phase of worldwide kosen-rufu, we have forged, through profound life-to-life ties, a global network of countless courageous Bodhisattvas of the Earth possessing an invincible spirit of challenge. This network of people who have awakened to the fighting spirit epitomized in Nichiren’s own struggle truly embodies the essence of “The Opening of the Eyes.” I hope that with this great conviction, each of you will become a sun-like presence in the place of your mission while solidly accumulating in your life infinite benefit that is indestructible throughout past, present and future.

The time for us to challenge ourselves is now.

From the December Living Buddhism