‘I Will Be the Pillar of Japan’—Standing Alone and Dedicating One’s Life tothe Vow for Kosen-rufu

When one struggles while maintaining a genuine stand-alone spirit, other courageous people will definitely follow. In the Soka Gakkai, many honorable, nameless, ordinary people have stood up one after another, leading to the development of our present global network dedicated to the cause of good and the correct teaching of Nichiren Buddhism.

Dispelling People’s Deep-Seated Doubts

This I will state. Let the gods forsake me. Let all persecutions assail me. Still I will give my life for the sake of the Law. Shariputra practiced the way of the bodhisattva for sixty kalpas, but he abandoned the way because he could not endure the ordeal of the Brahman who begged for his eye.^[1] Of those who received the seeds of Buddhahood in the remote past and those who did so from the sons of the Buddha Great Universal Wisdom Excellence, ^[2] many abandoned the seeds and suffered in hell for the long periods of numberless major world system dust particle kalpas and major world system dust particle kalpas, respectively, because they followed evil companions.

Whether tempted by good or threatened by evil, if one casts aside the Lotus Sutra, one destines oneself for hell. Here I will make a great vow. Though I might be offered the rulership of Japan if I would only abandon the Lotus Sutra, accept the teachings of the Meditation Sutra, and look forward to rebirth in the Pure Land, though I might be told that my father and mother will have their heads cut off if I do not recite the Nembutsu—whatever obstacles I might encounter, so long as persons of wisdom do not prove my teachings to be false, I will never yield! All other troubles are no more to me than dust before the wind. 

I will be the pillar of Japan. I will be the eyes of Japan. I will be the great ship of Japan. This is my vow, and I will never forsake it! (WND-1, 280–81)

In a sense, this section of the “The Opening of the Eyes” could be regarded as a key source of inspiration for today’s magnificent spread of worldwide kosen-rufu. It is here that we are presented with the conclusion that Nichiren is indeed the votary of the Lotus Sutra of the Latter Day of the Law.

Let’s begin with a quick review of the Daishonin’s discussion leading up to this section. First, in terms of the overall structure of “The Opening of the Eyes,” this section comprises the conclusion to Nichiren’s lengthy answer to people’s doubts as
to how he could truly be the votary of the Lotus Sutra when he is constantly persecuted and fails to receive the protection of the “heavenly deities” [a metaphor in Nichiren Buddhism for the protective functions of life and the universe].

In the course of his answer, spanning almost 40 pages [from WND-1, 243, third paragraph, through first two lines of WND-1, 281], he closely scrutinizes various sutra passages and confirms in detail that his own conduct completely accords with the Lotus Sutra. Especially in view of the twenty-line passage referring to the three powerful enemies in “Encouraging Devotion,” the 13th chapter, he concludes that because he has called forth these formidable foes, he must, as described here, be a votary of the Lotus Sutra. Further, he explains logically from three different perspectives as to why the sutra’s votary is persecuted and fails to receive the protection of the heavenly deities. By offering a finely drawn argument based on documentary and theoretical proof, he thoroughly answers the questions people have about him.

He does not stop there, however. This is because the fundamental delusion that produces doubts about him in the minds of the general public and also his followers has not yet been completely dispelled. This fundamental delusion boils down to ignorance about slander of the Law, and it is the root of people’s doubts about the votary of the Lotus Sutra. 

The votary of the Lotus Sutra in the Latter Day is committed to battling slander of the Law, the fundamental evil. There are those, however, who are ignorant of the meaning of this struggle. Even though the Lotus Sutra predicts that its practitioners will encounter great persecutions in the Latter Day, and even though Nichiren clearly and logically explains the reasons for the failure of the heavenly deities to lend their protection, people still cannot fathom why he goes out of his way to fight slander of the Law and experience unbelievable hardships. Because of this, the Daishonin conveys his personal vow, thereby revealing his state of life as a votary of the Lotus Sutra who battles slander of the Law.

Prior to this section, Nichiren addresses people’s doubts through explanations based on documentary and theoretical proof. Here, however, he strives to break through the fundamental delusion in people’s hearts by citing his own way of life, which is based on an unshakable vow. This section is like a compassionate lion’s roar aimed at purifying and elevating the lives of all people.

Also in this section, Nichiren teaches that the fighting spirit with which he carries out his vow is the very essence of a votary. Here, he goes beyond documentary and theoretical proof. This entire passage pulses with the spirit of the votary of the Lotus Sutra that Nichiren embodies.

He opens with “This I will state,” thus signaling that although he has offered various explanations of the persecutions faced by the Lotus Sutra’s votary, he is now going to state the most important point. He then declares: “Let the gods forsake me. Let all persecutions assail me. Still I will give my life for the sake of the Law.” In other words: “If the gods are going to abandon me, then let them. If I have to encounter many persecutions, then so be it! My sole desire is to stake my life on this struggle.”

In this passage, the Daishonin reveals his immense state of life, rising high above the doubts and criticisms held by the general populace, as well as his followers. It shows his profound inner commitment as the votary of the Lotus Sutra, transcending the mundane desire for divine protection or freedom from difficulties. As far as Nichiren is concerned, there is something more important than whether we receive the protection of the heavenly deities—something we must risk our lives to accomplish, no matter how daunting the obstacles. And that is the attainment of Buddhahood by all people, the highest good, which is the great vow Shakyamuni proclaimed in the Lotus Sutra. In other words, it is kosen-rufu, the actualization of that vow. This is what Nichiren fought to achieve, an aspiration beyond the realm of mundane cares and attachments that preoccupied all society, including his followers.

A votary of the Lotus Sutra is a person of fighting spirit who makes the Buddha’s great vow their own, and who strives amid all manner of obstacles to accomplish that vow in the evil age after the Buddha’s passing.

Especially in the defiled Latter Day, unless we spread Nam-myoho-renge-kyo (the Mystic Law)—the “heart of the Lotus Sutra” (“The Actions of the Votary of the Lotus Sutra,” WND-1, 765) and the teaching for all people to attain Buddhahood—we cannot accomplish this great vow.

Nam-myoho-renge-kyo is a teaching of life’s inner workings and essence. Slander of the Lotus Sutra, which causes disbelief in the Mystic Law to arise in people’s hearts, functions as a negative influence that moves people away from attaining Buddhahood. By obstructing the realization of the Buddha’s great vow, slander functions as an enemy; and therefore, by necessity the votary of the Lotus Sutra in the Latter Day must be a person who battles slander of the Law.

The vow for kosen-rufu is an expression of the fighting spirit of practitioners of the Lotus Sutra. That is why the Daishonin elucidates his vow as the sutra’s votary in this section of “The Opening of the Eyes.”

Nonregression Is the Essence of Faith

What, then, is the most indispensable requirement for leading a life dedicated to this vow? It is a “spirit of nonregression.” A vow can only be called true if we uphold it and strive to fulfill it throughout our lives. For precisely that reason, a spirit of nonregression is essential. This is what Nichiren teaches in the following passage: “Shariputra practiced the way of the bodhisattva for sixty kalpas, but he abandoned the way because he could not endure the ordeal of the Brahman who begged for his eye. Of those who received the seeds of Buddhahood in the remote past and those who did so from the sons of the Buddha Great Universal Wisdom Excellence, many abandoned the seeds and suffered in hell for the long periods of numberless major world system dust particle kalpas and major world system dust particle kalpas, respectively, because they followed evil companions. Whether tempted by good or threatened by evil, if one casts aside the Lotus Sutra, one destines oneself for hell” (WND-1, 280).

The most important thing in faith is a spirit of nonregression. One must not regress in deed, word or thought. Never losing the spirit to keep struggling for as long as we live—this is the spirit of Nichiren Buddhism and the heart of the Soka Gakkai.

In “The Opening of the Eyes,” looking back on when he first established his teaching, Nichiren reaffirms his unwavering pledge to initiate a struggle to propagate the Law while fully aware of the consequences. “I vowed to summon up a powerful and unconquerable desire for the salvation of all beings and never to falter in my efforts” (WND-1, 240), he writes.

Today, we carry out our Buddhist practice in this impure realm of the saha world^[3] “in a muddied kalpa, in an evil age” (The Lotus Sutra and Its Opening and Closing Sutras, p. 233). We live in a world rife with “evil companions,” or negative influences, that promote slander of the Law. We are forced to wage a battle with the “three obstacles and four devils” and the “three powerful enemies.” To show actual proof of faith under such circumstances, it is vital that we develop the inner strength and fortitude with which to constantly fight and win over our own inherent negativity or fundamental ignorance.

Unless we forge the spiritual strength and purity not to be swayed by anything, to stay true to our vow without faltering, the flame of our Buddhist practice will be quickly extinguished by the winds of dark, insidious forces. Cultivating and strengthening such a spirit is the key to nonregression. Without a profound commitment and resolve, we cannot defeat the obstacles caused by negative influences.

To highlight the fearfulness of negative influences, the Daishonin cites the examples of Shariputra discarding his Mahayana practice and of two other groups of people who abandoned the way: those who received the seeds of Buddhahood in the remote past, and those who received the seeds of Buddhahood from the sons of Buddha Great Universal Wisdom Excellence.

In Shariputra’s case, the Brahman who begged for his eye was in fact a demon who deliberately intended to cause him to abandon faith. Here, Shariputra was defeated not by the Brahman’s reprehensible behavior but rather by his own mind or inner weakness. The negativity or fundamental ignorance that filled Shariputra’s heart after the Brahman stomped on his eye was fueled by the thought: Such people are too difficult to be guided toward enlightenment. As a result, Shariputra abandoned the Mahayana bodhisattva way and regressed to being a Hinayana practitioner focused solely on personal salvation.

Of course, this is an episode from when Shariputra was practicing the pre-Lotus Sutra Mahayana teaching of carrying out bodhisattva austerities over innumerable kalpas. There’s no need for us to directly apply his example to our own practice. Nichiren teaches after all that Buddhist practice “should follow the time” (WND-1, 287). From one standpoint, however, it could be said that we of the Soka Gakkai regularly undergo spiritual trials just as trying, or even more so, in the course of our propagation activities in this evil latter age. The heart of the bodhisattva’s supremely noble practice lies in continuing exertion for others’ welfare. This is carried out with a truly selfless and even self-sacrificing dedication, despite hostility and rejection, and despite slander and abuse originating from the ignorance, malice and perversity of people in society.

No matter what happens, we of the SGI chant Nam-myoho-renge-kyo earnestly before the Gohonzon with a “mind that is gentle and forbearing” (LSOC, 205). We sincerely chant, thinking: This person also has the Buddha nature. I will send Nam-myoho-renge-kyo to the pure reservoir of Buddhahood in their life, and heroically continue engaging in dialogue and taking action for others’ happiness. As a result, we can greatly expand our own state of life.

Ultimately, what Shariputra was lacking when he abandoned his faith was the spirit of the Lotus Sutra. If he had firmly believed that all people possess the Buddha nature, then he could certainly have remained impervious to the Brahman’s insults. Shariputra should have been an indomitable champion of the human spirit, while the Brahman should have been pitied for his lack of faith in human goodness. At a crucial moment, however, Shariputra’s fundamental problem was revealed—he could not maintain his belief in the teaching of universal enlightenment that liberates all people from their inner ignorance and delusion.

We can also surmise that the two other groups of people who abandoned the way and fell into the hell of incessant^[4] suffering for immeasurable kalpas were defeated by negative influences, which caused them to doubt the Lotus Sutra’s teachings.

The genuine teachings of Shakyamuni and Nichiren Buddhism are based on the Lotus Sutra’s principle that all people can attain Buddhahood. At the opposite extreme of this truth is fundamental ignorance, a bleak, benighted condition in which one cannot recognize that all people equally possess the supremely noble state of Buddhahood. Turning against the Lotus Sutra leads inexorably to the abyss of darkness. Therefore, Nichiren writes, “If one casts aside the Lotus Sutra, one destines oneself for hell” (WND-1, 280).

The Lotus Sutra recognizes the dignity of all people’s lives. It is a teaching that enables us to bring forth our Dharma nature, or inherent enlightenment. It is also a teaching of value creation.

As the Lotus Sutra spreads, negative influences or evil companions appear without fail in order to stop its progress and topple its practitioners from the elevated state they have attained. Negative influences try to pull us into darkness and negativity and bring us under the influence of oppressive forces. Not only mustn’t we be swayed by their workings, it is imperative that we wholeheartedly combat the evil of slander of the Law, which is an enemy of the true teaching.

A fighting spirit is a nonregressing spirit. If we do not fight energetically, we cannot prevail over the magnetic force of negative influences. Please remember this vital principle for victory in life.

Living True to One’s Vow for Kosen-rufu Is the Noblest Path

Next, Nichiren writes, “Whether tempted by good or threatened by evil … ” Evil companions or negative influences attack in both good and evil guises. Thoroughly grasping this principle, the Daishonin continues: “Here I will make a great vow. Though I might be offered the rulership of Japan if I would only abandon the Lotus Sutra, accept the teachings of the Meditation Sutra, and look forward to rebirth in the Pure Land, though I might be told that my father and mother will have their heads cut off if I do not recite the Nembutsu—whatever obstacles I might encounter, so long as persons of wisdom do not prove my teachings to be false, I will never yield! All other troubles are no more to me than dust before the wind. I will be the pillar of Japan. I will be the eyes of Japan. I will be the great ship of Japan. This is my vow, and I will never forsake it!” (WND-1, 280–81).

The Daishonin asserts that even if tempted with an offer to become the ruler of Japan, or threatened with the execution of his parents, he will never compromise his beliefs. Irrespective of whatever life-threatening hardships he may encounter, he says, he will sweep them away like dust before the wind. He also evinces a towering confidence that his teachings will not be proven false.

In fact, from the time he established his teaching, Nichiren waged a fearless and impassioned struggle of words while overcoming four major persecutions^[5] and countless minor ones. By casting off his transient status and revealing his true identity as the Buddha of the Latter Day during the Tatsunokuchi Persecution, he proved that Nam-myoho-renge-kyo is the great Law for the enlightenment of all living beings of the ten thousand years and more of the Latter Day. Nothing could prove the Daishonin’s teachings false.

In addition to his vow never to regress, Nichiren proclaims his long-held pledge: “I will be the pillar of Japan. I will be the eyes of Japan. I will be the great ship of Japan.” In this lofty vow, we find the three virtues—sovereign, teacher and parent.^[6]

It would appear that this is the great vow Nichiren Daishonin made in his heart on the day he established his teaching (April 28, 1253). This treatise, “The Opening of the Eyes,” was written almost 20 years later. No matter what storms of obstacles and devilish forces assailed him, his spirit never wavered. He suffered countless instances of slander and abuse. He had been the target of malicious plots and intrigues. The authorities had attempted to execute him and had exiled him twice.

But not even the most furious onslaughts of the devil king of the sixth heaven^[7] had succeeded in extinguishing the flame of kosen-rufu blazing in his heart. On the contrary, they only caused that inner flame to burn all the brighter. “This is my vow, and I will never forsake it!” he writes, declaring that he will never for all eternity break that vow.

Buddhahood manifests in the lives of people of strong faith who make the Buddha’s vow their own and who dedicate their lives to its fulfillment. The Soka Gakkai has realized resounding victory in every endeavor because we have carried out this vow without begrudging our lives.

Our vow is central to our efforts to spread the Mystic Law in the evil Latter Day. Without a powerful commitment to uphold and spread the correct teaching throughout our lives, we cannot turn back the raging currents of this polluted age; we cannot defeat the destructive and devilish tendencies in human life.

Our vow to work for kosen-rufu serves as a fundamental source of strength, giving us the courage to remain undaunted by even the greatest hardships and trials. When we dedicate ourselves with this vow, then no matter what obstacles and devilish functions arise, our lives will shine with a lofty, invincible spirit. No matter what karma should assail us, our lives will glow with the spirit of invincible champions.

As long as our commitment to this vow remains steadfast, then absolutely no devilish functions or karma can defeat us. Those who abandoned their faith and turned against us in the past were invariably people who grew arrogant, became obsessed with fame and fortune, and lost sight of their commitment. All of them, however, have met with ignominious defeat. As Nichiren writes, “It is the heart that is important” (“The Strategy of the Lotus Sutra,” WND-1, 1000). He teaches that having a nonregressing spirit and remaining true to one’s vow are the essence of victory as a human being.

Pillar of the Spirit, Eyes of Wisdom, Ship of Salvation

The Daishonin declares that he will be the “pillar of Japan,” the “eyes of Japan” and the “great ship of Japan.” Needless to say, the reference to Japan here is not indicative of a Japan-centered worldview. Japan could be regarded as a typical land in the Latter Day of the Law where the entire country is guilty of slandering the Law, for it is a land symptomatic of a deeply evil age. If a teaching can free from suffering a people and a land enduring the most painful hardships in this trying saha world, then it can do the same for all humankind.

In Nichiren’s day, Japan was on the verge of collapse, having lost its spiritual moorings. Evil priests spreading the poison of slander of the Law filled the land, and people were left adrift in a sea of suffering.

A house without pillars will collapse. Japan was a society with no spiritual foundation, teeming with negative influences, its people wandering along without purpose. In such a spiritual wasteland, Nichiren stood up alone. We can interpret his resolve as him declaring: “I will become the spiritual pillar of this devastated country. I will become its eyes so that it can distinguish true from false amid the prevailing confusion in Buddhist thought. I will become a great ship that can rescue those who are adrift.” And he held fast to his great vow throughout his life.

Even when confronted with the violent aggression of Hei no Saemon, the powerful government official who persecuted him and even tried to have him killed, Nichiren declared with a lion’s roar in “The Selection of the Time”: “Nichiren is the pillar and beam of Japan. Doing away with me is toppling the pillar of Japan!” (WND-1, 579).

Also, in “The Actions of the Votary of the Lotus Sutra,” he writes: “The essential message in this work [of my treatise “The Opening of the Eyes”] is that the destiny of Japan depends solely upon Nichiren. A house without pillars collapses, and a person without a soul is dead. Nichiren is the soul of the people of this country” (WND-1, 772).

But no insidious workings of power or authority could undermine Nichiren’s commitment to the cause of leading all people to enlightenment. Moreover, he fought unceasingly for that end without begrudging his life. Such commitment and struggle qualified him to proclaim himself the “pillar of Japan.” It is the Soka Gakkai—and, indeed, only the Soka Gakkai—that has carried on the Daishonin’s spirit.

Some words by Josei Toda, spoken shortly before he became second Soka Gakkai president, are deeply engraved in my heart. He said: “For me, there is only kosen-rufu … I will stand up! No matter what anyone says, I will fear nothing! I’m not going to let anyone hold me back! … I will stand up alone!”

In any time and place, a kosen-rufu movement always begins with the stand-alone spirit. With that spirit, we can limitlessly activate the power of the Mystic Law. As President Toda’s disciple, I stood up alone to blaze a path of worldwide kosen-rufu where none had existed before. A stand-alone spirit is the first requirement for propagating the Mystic Law, which never changes throughout past, present and future. An unwavering commitment to kosen-rufu is the heart of a votary of the Lotus Sutra and the foundation of Nichiren Buddhism.

After clarifying this foundation, Nichiren goes on in “The Opening of the Eyes” to explain the fundamental path of mentor and disciple courageously united in the vow for kosen-rufu. With great force and energy, he outlines the essence of several key Buddhist principles such as “lessening karmic retribution” and “gaining Buddhahood without seeking it” and also the compassionate spirit of propagation.

From the September 2025 Living Buddhism