The Correct Teaching for Peace of the Land

From 1256 to 1257 Japan was facing some of the worst natural disasters and epidemics in its history.  Like most politicians, religious leaders and scholars across Japan, Nichiren was concerned and wanted to find a solution to the problem, and he believed the answers would be found in the Buddhist scriptures. 

At the beginning of 1258, Nichiren went to Jisso-ji temple (a Tendai temple with an extensive library of sutra) and embarked on 18 months of research, during which more and more disasters and epidemics continued to batter Japan and Kamakura.   Nichiren realized, based on his findings in the Buddha’s teachings, that these disasters were a result of the nation turning their back on the correct school of Buddhism and he wrote a treatise in the form of a dialogue between a host (Nichiren) and a guest (Hōjō Tokiyori) about the causes of Japan’s troubles, his predictions of what events would occur next and the way to put an end to this series of disasters and overcome them.

On 16^th July 1260 he submitted this treaty “On Establishing the Correct Teaching for the Peace of the Land”  (“Rissho Ankoku-Ron”) to Hōjō Tokiyori, one of the most influential men in Japan at that time.

It’s important to remember that these were disasters of biblical proportions and one of the key historical sources that attest to their intensity is the fact that the era name changed so many times during this period.  Traditionally the name of an era only changes with the accession of a new emperor, but it will also be changed to try and change the “bad luck” of a period as well.  The fact that some eras only lasted a year, shows just how extreme these conditions were and how devastating the rulers of Japan believed they were as well.

Below is a table showing the key disasters and events in Nichiren’s life, during these FOUR eras that Emperor Go-Fukakusa presided over, and the THREE eras his successor Emperor Kameyama presided over. 

Emperor Go-Fukakusa (1246–1260)	KENCHO ERA Mar. 1249 – Oct. 1256	On 28th April 1253, Nichiren Daishonin established his teaching of Nam-myoho-renge-kyo.  Due to risks on his life and for propagation, he moved to a small cottage in Kamakura. 1252-54  was a time of great prosperity in Kamakura and as well as many new temples being built, the Great Buddha statue in honour of Amida Buddha of the Pure Land School was completed at Kamakura. On 6th August 1256, torrential rainstorms caused floods and landslides, destroying crops and devastating Kamakura, and in Sept. 1256, an epidemic claimed many lives in the city.
	KOGEN ERA Oct. 1256 - Mar. 1257	Just before the start of this new era on September 1st, the leading politician in Kamakura – the 4th Shogun Kujo Yoritsune (also known as Fujiwara Yoritsune) - died at the age of 39.  Six weeks later on October 14th his son and successor (now the 5th Shogun) also died at the age of 18.
	SHOKA ERA Mar. 1257 - Mar. 1259	Many violent earthquakes hit Kamakura in May and November of 1257, including one of the biggest ever to hit the city on 23rd August.  There was also a severe drought in June and July. At the beginning of 1258 Nichiren went to Jissō-ji temple and began research to find a solution to the disasters facing Japan.  1258 was no better, and August saw storms destroying crops across the country and floods in Kamakura that killed many people.  Heavy rain in October led to more floods in the city.
	SHOGEN ERA Mar. 1259 - Apr. 1260	1259 saw epidemics and famine throughout Japan and yet another violent storm that wiped out that year’s crops. In 1259 Nichiren writes “On the Protection of the Nation” and in early 1260 “The Causes of Misfortunes” which are seen as preparatory treatises on the nation’s ongoing disasters.
Emperor Kameyama (1260–1274)	BUNNO ERA Apr. 1260 - Feb. 1261	More crop failures in 1260 bring widespread starvation and in June all temples are ordered to pray for an end to epidemics. 16th July 1260 Nichiren submits “On Establishing the Correct Teaching for the Peace of the Land” to Hōjō Tokiyori Annoyed by his findings, on 27th August 1260, Nembutsu believers attack Nichiren’s home but he escapes unharmed. Piracy was also increasing and becoming a serious problem.
	KOCHO ERA Feb. 1261 - Feb. 1264	Nichiren returned to Kamakura in Spring 1261, but after a serious of unfounded charges of defamation, the government sentenced him to exile on Izu on May 12th.  In February 1263 he was pardoned and returned to Kamakura. The Kamakura Rebellion saw many conflicts in 1263 which included Imperial Prince Munetaka - the 6th Kamakura Shogun – being deposed and replaced by his 2 year old son!!!
	BUNNEI ERA Feb. 1264 - Apr. 1275	On 11th November 1264 Nichiren was attacked by sword and stave at Komatsubara. In January 1268 the Mongols sent a letter threatening invasion of Japan.  When this was ignored an attack was made on the island of Tsushima (1269) and more envoys were sent in 1271 In 1268,  Nichiren returned to Kamikura and wrote to religious and political leaders calling for a debate on Buddhist teachings now that his predictions regarding civil war and invasion were coming true. Late spring and early summer of 1271 saw another drought, during the rainy season, with the threat of more failed crops.  The government asked Ryokan, a priest of the True-Word Precepts School to pray for rain, and he promised it would rain within a week.  When it didn’t, Nichiren promised to become a disciple of Ryokan if Ryokan could make it rain within the next seven days.  This event led to false allegations against him, his near execution on Tatsunokuchi Beach (12th Sept. 1271) and his subsequent exile to Sado Island from October 1271. There was a civil war in Feb. 1272 and another in Feb. 1274 involving the Regent of Kamikura and his brother.  Also in Feb. 1274, the Regent gave Nichiren permission to leave Sado Island, and Hei no Saemon wanted to see him to learn more about predictions for a Mongol invasion.  The government wanted Nichiren to pray for Japan, but they still refused to listen to his solution of embracing the Buddhism of the Lotus Sutra, so in accordance with the Chinese custom of being rejected three times, Nichiren retired to Mount Minobu, where he continued to write, lecture and encourage his disciples. Nine months later (19 Nov, 1274) the Mongol forces landed at Hakata Bay near Fukuoka.  After some armed skirmishes and looting, the invaders withdrew to spend the night on their ships.  That night, a storm sank several ships, and the fleet retreated to Korea.   (The Mongols would return again in May 1281)

Nichiren on Sado Island

After being saved from execution at Tatsunokuchi Beach, Nichiren was held at Echi, near the Teradomari harbour, where he would set sail for Sado Island.  It took more than a week before the sea was calm enough to cross, but it was still a dangerous journey.  In the picture below you can see Nichiren calming the sea by chanting daimoku.

Nichiren was nearly fifty when he was exiled to Sado Island and on the 1^st November 1271, three days after arriving on the island, Nichiren was taken to an abandoned field that was used as a graveyard and given a small dilapidated hut.  He writes:

“The chances are one in ten thousand that I will survive the year or even the month.”  (WND-1. P402)

“Among those sent to Sado, most die; few live. And after I had finally managed to reach my place of exile, I was looked upon as someone who had committed a crime worse than murder or treason.”(WND1, p519)   

“The hearts of the people are like those of birds and beasts; they recognize neither sovereign, teacher, nor parent. Even less do they distinguish between correct and incorrect in Buddhism, or good and evil in their teachers.”  (WND1, p213)

“There, true to the nature of that northern land, I found the wind particularly strong in winter, the snows deep, the clothing thin, and the food scarce.”  (WND1, p519)

“I lived in a graveyard called Tsukahara, at a place between the meadows and the mountains that was far removed from human habitation. I lived in a small hut [Sammai-dō] built with four posts. The roof boards did not shut out the sky, and the walls were crumbling. Rain came in as though there were no roof at all, and the snow piled up inside.”  (WND2, p773-774)

“[T]he walls did not keep out the wind. Day and night the only sound reaching my ears was the sighing of the wind by my pillow; each morning the sight that met my eyes was the snow that buried the roads far and near. I felt as though I had passed through the realm of hungry spirits and fallen alive into one of the cold hells.    (WND1, p519)

“There was no image of the Buddha, and no trace of matting or other floor covering. But I set up the figure of Shakyamuni, the lord of teachings, that I have carried with me from times past, and held the Lotus Sutra in my hand, and with a straw coat around me and a straw hat on my head, I managed to live there.”  (WND2, p774)

“I am sending back some of the young priests. You can ask them what this province is like and about the circumstances in which I live. It is impossible to describe these matters in writing.”  (WND1, p214)

“Please tell the young priests that they should not neglect their studies. You absolutely must not lament over my exile.”   (WND1, p214)

Nichiren always stressed to his followers that “from the very day you listen to [and take faith in] this sutra, you should be fully prepared to face the great persecutions of the three types of enemies" (WND1.p391) but wrote “although my disciples had already heard this, when both great and small persecutions confronted us, some were so astounded and terrified that they even forsook their faith. (ibid.)  

Even worse though, were that some disciples tried to persuade other followers to reject the Daishonin:  “When persecutions befell me, [Shō-bō, Noto-bō, and the lay nun of Nagoe] took advantage of these to convince many of my followers to drop out.”  (WND1, p800)

Nichiren also wrote about the journey from Kamakura to Sado Island being “more than a thousand ri  [450km / 280 miles]  over treacherous mountains and raging seas. There are sudden onslaughts of wind and rain, bandits lurk in the mountains, and pirates lie in wait on the sea. The people at every stage and every post town are as bestial as dogs or tigers” (WND1, p325)

This is the route that his closest disciples would have had to follow to deliver food, paper and religious texts to him, and then they would return back the same way with his letters of encouragement and guidance for other disciples.  This really shows the depth of commitment that Nichiren Daishonin and his early disciples had to ensure the continued flow of Nichiren Buddhism. 

In this modern age of e-mails it can be difficult enough to reflect on the good old days of writing letters, buying stamps and finding a post-box, let alone the physical and emotional hardships of delivering food and communication between the capital city and an inhospitable island via a dangerous and demanding trip over “treacherous mountains and raging seas”.

Happy New Year 2015

While there are many special days throughout the year - religious, secular, birthdays and personal anniversaries – which we may attach significance to as new beginnings, most people have universally accepted that New Year’s Day is a day of fresh starts, renewals and making fresh determinations in their lives.  

In his New Year Gosho, Nichiren writes “New Year’s Day marks the first day, the first month, the beginning of the year, and the start of spring.”  (WND-1, p1137)  and we can see from this that New Year’s Day is actually a day of four beginnings – a new day, a new month, a new year, and, according to the old lunar calendar in Japan, a new season.

I’m sure an examination of Nichiren’s life would reveal a lifetime of new beginnings and fresh departures, but as a brief overview we can see four key firsts:

(i)       He may have claimed “I, Nichiren, am not the founder of any school” (WND-1. p669), but through his studies, teachings, treaties and letters, he did lead the way in re-focusing attention on the heart of Shakyamuni’s teachings and devotion to the Lotus Sutra - a journey which led to the start of Nichiren Buddhism in Japan.

(ii)     He introduced the practice of daimoku to Japan and wrote “In the entire country of Japan, I am the only one who has been chanting Nam-myoho-renge-kyo”  (WND-1, p672)

(iii)   He was the first to inscribe the Gohonzon, a mandala based on the “Ceremony in the Air” from the Lotus Sutra and writes “I was the first to reveal as the banner of propagation of the Lotus Sutra this great mandala that even those such as Nāgārjuna and Vasubandhu, T’ien-t’ai and Miao-lo were unable to express.”  (WND-1, p831)

(iv)  Finally, Nichiren led the way when it came to propagating the Lotus Sutra and ensuring that the Mystic Law of the Lotus Sutra would spread far and wide, writing “At first only Nichiren chanted Nam-myoho-renge-kyo, but then two, three, and a hundred followed, chanting and teaching others.”  (WND-1, p385)

Later in the New Year Gosho, the Daishonin writes:

“The sincerity of making offerings to the Lotus Sutra at the beginning of the New Year is like cherry blossoms blooming from trees, a lotus unfolding in a pond, sandalwood leaves unfurling on the Snow Mountains, or the moon beginning to rise.” (WND-1, p1137)

So what new departures can we initiate on this day of new beginnings, and how can we make sincere offerings to the Lotus Sutra? 

In most things the greatest offering we can make is not necessarily financial, but the commitment of ourselves.  And, when it comes to the Lotus Sutra, I think the greatest offering we can make is the commitment of our time, our energy, our hearts and our lives.  

In his message for the 5^th Soka Gakkai HQ Leader’s Meeting in 2014, Daisaku Ikeda recalled a 1954 meeting saying “At that time, President Toda declared that the essence of the Soka Gakkai spirit is “to return to the time of the Daishonin”.  What he meant by this, he said, is for each of us to take the Daishonin’s spirit as our own and strive to help others embrace faith in the Mystic Law and realize genuine happiness.”  President Ikeda then went on to say that we should ensure that this vow – “embodying the Soka Gakkai spirit and directly connected to the spirit of the Daishonin is transmitted to the future and endures for all eternity” (Newsletter 8982)

Today – New Year’s Day 2015 - is an excellent opportunity for us to do just that and we can make sincere offerings to the Lotus Sutra by renewing our vow to “dedicate our lives to the great vow of kosen-rufu, just like the Daishonin” (Newsletter 8538), making a determination to commit time each day to study the Daishonin’s writings, and chanting with renewed energy to feel the power of our daimoku within our own lives and within our communities throughout 2015.  

See Also:

"The Same As Last Year" (from 1st January 2014)

"New Year Resolutions"  (from 1st January 2013)

"Ready, Willing & Able"  (from May 2012)

The Fourteen Slanders

In reply to a letter from one of his followers about whether ordinary people can receive the same benefits as a priest by chanting daimoku, Nichiren Daishonin replies that they can, and that the only way you would reduce any benefit from chanting (as a priest or an ordinary person) would be if you acted against the intent of the Lotus Sutra.  He then lists the fourteen ways that people do this (through our attitude to ourselves and the Lotus Sutra - causes 1 to 10 - and through our attitude towards people who follow the Lotus Sutra - causes 11 to 14:

“There are fourteen evil causes: (1) arrogance, (2) negligence, (3) wrong views of the self, (4) shallow understanding, (5) attachment to earthly desires, (6) not understanding, (7) not believing, (8) scowling with knitted brows, (9) harboring doubts, (10) slandering [the Law], (11) despising, (12) hating, (13) envying, and (14) bearing grudges.” (The Fourteen Slanders, WND-1, p756)

In Chapter 28 of the Lotus Sutra (“Bodhisattva Universal Worthy”), it says that anyone who tries to expose the faults or evils of someone who accepts and upholds the Lotus Sutra, whether what they are saying is true or not, will suffer themselves!!!  So how can we deal with people that have these “faults or evils”? 

Satoru Izumi, a former vice-president of the Soka Gakkai, asked Mr. Makiguchi about this and he explained  “It all comes down to whether or not you have compassion.  If you point out another member’s errors out of a genuine desire to help him correct them, you are doing good.  On the other hand, if you do so only to criticize or disparage him, then even if what you say is true, you are doing wrong.” (Guidelines of Faith, p66)

“Take these teachings to heart, and always remember that believers in the Lotus Sutra should absolutely be the last to abuse one another."  (WND-1, p756)

For the Sake of Peace

In the Gosho, “On Establishing the Correct Teaching for the Peace of the Land”, Nichiren Daishonin advises us: “If you care anything about your personal security, you should first of all pray for order and tranquillity throughout the four quarters of the land, should you not?”  (WND-1, p24)

Life in thirteenth century Japan was a time of great social and political turmoil and after seeing the suffering of the nation, Nichiren Daishonin believed that it was due to the ruling government following an incorrect religion.  He dedicated himself to studying with the various schools of Buddhism and realized that the Lotus Sutra held the key to not just personal transformation and enlightenment, but also had the potential to transform society. 

From that moment on, he devoted his life to spreading the Mystic Law of the Lotus Sutra, encouraging his followers and trying to persuade influential figures in the government to change their faith and offering them solutions to Japan’s problems based on Shakyamuni’s most profound teaching.

Times have changed, as have political and economic structures, but the SGI has continued this spirit of trying to overcome the problems facing the world through Buddhist wisdom.

On 17^th February 1952, at a panel discussion of the youth division, Toda stated “I am not on the side of communism or “Americanism”.  I uphold the idea of ‘global nationalism’ (The Human Revolution: Vol. 5, p224).  He used the phrase chikyu minzokushugi (‘global nationalism’) in a context which might more naturally be called “global citizenship” today.  President Ikeda explains this ideal, stating “[W]e must create through kosen-rufu an era when, as Josei Toda put it, the conventional views of the state will be replaced by global nationalism – the realization of all mankind sharing in a common destiny.”  (The Human Revolution: Vol. 5, p227)

A few years later on 8^th September 1957, President Toda gave a speech at another youth event in which he made a declaration for the abolition of nuclear weapons.  This declaration became the foundation for the future direction of the Soka Gakkai, as a Nichiren Buddhist peace movement committed to respecting the dignity of human life through faith and humanistic principles.   

The SGI continues to raise awareness on a range of issues through petitions, exhibitions such as “From A Culture of Violence to a Culture of Peace” (which can be seen here) and various publications and DVDs.  Between 1974 and 1985, Youth Division members collected together, and published, over 3,000 World War 2 experiences from victims of the war and the atomic bombs, and in 2005 the Women’s Peace Committee of the SGI made a DVD including the accounts of 31 female war survivors.

In addition, President Ikeda has maintained the momentum of this declaration through his annual peace proposals, dialogues with various world leaders, academics and philosophers, and other initiatives and sister organisations, such as the Toda Institute for Global Peace and Policy Research (see http://www.toda.org/).
 

Some of the early world issues that President Ikeda spoke out about were the immediate ceasefire in the Vietnam War (in 1966) and for improved diplomatic relations between Japan and China in 1968, but it wasn’t until 1983 that he started to write his annual Peace Proposals which are distributed to UN officials and NGOs (non-governmental organisations).  There have now been 31 of theses yearly proposals and in an article in The Seikyo Shimbun on 30 January 2007, Majid Tehranian, a former director of the Toda Institute for Global Peace and Policy Research, wrote:

“Each proposal which Daisaku Ikeda has sent to the world since 1983 has been impressive.  These proposals clearly express Mr. Ikeda’s passion for peace, reconciliation and co-operation in the world.  They arise from Buddhist humanism.  From that starting point, the vision for world peace calls for commitment from us as global citizens.  The proposals fall in the fields of disarmament, security and global governance.  Mr. Ikeda has conducted dialogue on a global scale.”

But have President Ikeda’s peace proposals made a difference, or do they just find their way into the nearest wastebasket?   The following table (taken from an article in The Art of Living in January 2008) lists just some of the initiatives recommended by President Ikeda and the subsequent responses.

YEAR	PROPOSAL	RESPONSE
1985	Comprehensive Nuclear Test Ban Treaty	Adopted in 1996
1988	Global Citizens Charter	Earth Charter finalized in 2000
1993	Control on Arms Exports	Will start discussion in 2006
1994	NE Asia Peace Conference involving Six Countries	First Six-Party talks held in 2003
1995	International Criminal Court	Created in 2003
1997	Landmine Ban Treaty	Came into effect in 1999
1999	Ban the Use of Child Soldiers	Protocol came into effect in 2002
2000	World Solidarity Foundation to fight poverty	Agreement to establish in 2002
2002	Treaty to Deal with Nuclear Terrorism	Adopted in 2005
2004	UN Peace Building Committee	First meeting in 2006

 

In 1987 President Ikeda also made a proposal for a “UN Decade of Education for Global Citizenship” especially stressing the need for education in the fields of environment, development, peace and human rights.  Since then the UN has instituted the UN Decade for Human Rights Education (1995 to 2004), the International Decade for a Culture of Peace and Non-Violence for the Children of the World (2001 to 2010) and the UN Decade of Education for Sustainable Development (2005 to 2014).

At the heart of all of these proposals is the need to establish dialogue between people and nations to encourage peaceful cooperation.  President Ikeda is now in his eighties but he continues to work at establishing “tranquillity throughout the four quarters of the [world]” and contributing to the happiness of humanity through his thoughts, words and deeds.

"Bridges towards an indestructible peace for humankind can only be built by fostering people and by forging strong ties between them, their hearts and minds. And that process is, by its very nature, a gradual, grassroots effort. We cannot expect quick results. We must be committed to it for the long term."   (Daisaku Ikeda)

Check out this year’s proposal (and previous ones) at http://www.sgi.org/sgi-president/proposals.html

GR - ATTITUDE

One of the greatest attitudes we can have as Nichiren Buddhists is gratitude:  gratitude to Nichiren Daishonin, gratitude to the Gohonzon, gratitude to our practice and "Gratitude no matter what!".

Enjoy What There Is To Enjoy

Many people give praise to the Gohonzon if they are involved in a serious accident and only sustain slight injuries, but if they return home from an uneventful day at work safe and sound will complain “Nothing good happened today”.  Similarly, a quick recovery from an illness is seen as a benefit, whereas a long period of good health is barely noticed. 

It seems that some of us only thank the Gohonzon if we are involved in an accident, become sick or overcome another difficulty, when surely the greater benefit, and the thing we should be most grateful for, is to not encounter any of these misfortunes at all.

Suffer What There Is To Suffer

In the postscript to the Gosho “On Polished Wheat”, Nichiren encourages Nanjo Tokimitsu to have a positive attitude to his troubles: “Whatever happens… you must not despair. … If things should not go as you wish … then determine to be more contented than ever.”  (WND-2, p576) 

Can we really be grateful if the worst happens?  I think we can.  Rather than blaming ourselves or others if things don’t turn out as we’d like or if we face obstacles, we should embrace the situation and focus on “What can I do to make the most of this opportunity?” or “How can I turn this poison into medicine?”  We don’t necessarily need to have the answer at that moment.  We just need to chant "Nam-myoho-renge-kyo" as “earnestly as though to produce fire from damp wood” (WND-1, p444) and take action based on our Buddha wisdom.

Winning in our lives, through our faith in Nichiren Buddhism, is not the absence of problems, but being happy and hopeful despite them.  If we can engrave an attitude of “Gratitude no matter what” in our hearts, and chant with a determination to find the benefit in any situation, we can achieve the same high life state, and enjoy the same absolute happiness, that Nichiren Daishonin did.

How To Read the Gosho

Where should I start?

In “The Writings of Nichiren Daishonin” the letters and essays are arranged in chronological order, so you could start at the beginning and work your way through.  Or, you could jump to the ten letters that Nikko Shonin, his successor, felt contained the core teachings and wisdom of Nichiren’s writings.  (see http://nichirenbuddhist.blogspot.co.uk/2012/04/ten-major-writings.html)

 

Also, if you don’t have a copy of the Gosho yourself, you can read it online here: 

http://www.sgilibrary.org/writings.php

 

Read It! 

At the back of each Gosho is some background information to get a flavour of when it was written and who it was written to.  Read this to set the tone of the letter.  If you need further information on the person it was written to, look them up in the dictionary of Buddhism:  http://www.sgilibrary.org/dict.html

·         Enjoy reading through the Gosho (or a section of the Gosho)

·         Check the footnotes for explanations of unfamiliar terms.

Look for the following:

·         What is the theme of this Gosho?

·         What are the key points of the Gosho?

·         What lessons instantly jump out at you?

·         Is it offering guidance, support, a warning?

 

Understand It!

“The Opening of the Eyes” was written during his exile on Sado Island under hostile weather conditions and with limited supplies, Nichiren managed to write a 158 page letter!  He must have really wanted to pass on these words to his followers.

·         Re-read the background information. 

·         What was going on in Nichiren’s life at that time? 

·         Where was he? 

·         Who is he writing to? 

·         What’s going on in their lives?

 

Imagine Nichiren writing the Gosho as you read it again.

·         What is he trying to say to the reader?

·         What would the recipient be feeling as they read through it? 

·         What does Nichiren want you to learn from this letter?

·         Look for the heart of the letter.

·         How does this letter support other letters you’ve read? 

 

But also think about each paragraph as you read it.  Paper and other resources would have been difficult to get and expensive so Nichiren would have thought very carefully about every paragraph he included. 

·         Think carefully about each paragraph? 

·         What does he want to say to you in this paragraph?

 

Many of the Gosho contain imagery and analogies to explain difficult concepts.  i.e. In the Gosho “A Ship to Cross the Sea of Suffering” Nichiren writes “Listen with the ears of Shih K’uang and observe with the eyes of Li Lou” (WND-1, p33).  The footnote explains these are two characters from Chinese legends with unbelievable hearing and sight. 

·         When you come across these images and analogies, think about why Nichiren is using this example?

 

If you are struggling to understand the text or want further information:

·         Study it with other members

·         Read President Ikeda’s lecture on that Gosho (if there is one).

 

Use It!

These letters to his disciples or government leaders were written for a reason.  Nichiren wants us to learn something.  To deepen our understanding of something.  To do something.  To raise our awareness of something.  To warn us about something. 

·         How would I feel if this letter was personally addressed to me?

·         As a result of reading it, how will I improve my faith and practise?

·         What should I be doing?  How can I improve my behaviour?

·         What should I be thinking?  How will I improve my attitude?

·         What should I be aware of?  How should I protect myself?

 

Engrave It!

·         If there are parts of a Gosho that really stand out to you as important, read them out loud and really connect with these golden words.

·         Underline, highlight or write down some of these key phrases that inspire you.

·         Memorize these quotes. 

·         Engrave them in your heart. 

·         Make them available to be instantly recalled whenever you are facing obstacles or struggling in your practise, and need a boost. 

 

Live It!

The Gosho gives us an opportunity to learn about Nichiren Buddhism directly from Nichiren Daishonin.  As we read his writings, we can connect with his wisdom, his compassion and his Buddha nature.

BUT there is a big difference between reading the Gosho, and applying it to your life. 

Don’t just enjoy the philosophy and stories, but really connect with them.  Use the guidance of Nichiren Daishonin and apply it to your own life, deepening your faith, and advancing on a path of absolute happiness in this world. 

Don’t settle for a theory of life.  Nichiren Buddhism is daily life.  LIVE IT!