~RESIDENT IKEDA'S STUDY LECTURE SERIES -

-------=-:-::--=-=----_
HAPPINESS ____:====
IN THIS WORLD
-------- - (Reproduced from vc, Aug 2011, 65_78)
LEARNING FROM THE GOSHO: THE HOPE-FILLED WRITINGS OF
NICHIREN DAISHONIN
we practice faith to become truly happy

:_g_practice faith to fully enjoy life, to lead the happiest

W
~
pos~ible existence. 'Happiness in This World' explains th~
t t.eaching" that makes this possible. It is a short letter, but
it offers a complete exposition of the ultimate principles of faith.
When we deeply understand this Gosho, we have internalized the
secret of faith and of life.

There is no true happiness for human beings other than

chanting Nam-myoho-renge-kyo. The sutra reads, " ... where
living beings enjoy themselves at ease. ''1 How could this
passage mean anything but the boundless joy of the Law?
Surely you are included among the "living beings." "Where"
means Jambudvipa, and Japan lies within Jambudvipa.
Could "enjoy themselves at ease" mean anything but that
both our bodies and minds, lives and environments, are
entities of three thousand realms in a single moment of life
and Buddhas of limitless joy?2 There is no true happiness
other than upholding faith in the Lotus Sutra. This is what is
meant by "peace and security in their present existence and
good circumstances in future existences. " 3 Though worldly
troubles may arise, never let them disturb you. No one can
avoid problems, not even sages or worthies.
Drink sake only at home with your wife, and chant .
Narn-myoho-renge-kyo. suffer what there is to su~er, enJoy
What there is to enjoy. Regard both suffering and JOY as
facts of life, and continue chanting Nam-myoho-r~nge-kyo,
no matter what happens. How could this be anything other

January 2022 45
 r
than the boundless joy of the Law? Strengthen your powe
of faith more than ever.
With my deep respect,
Nichiren

The twen ty-seventh day of the sixth mont h in the second

year of Kenji {1276), cyclical sign hinoe-ne {WND-1, p. 681).

Chanting Nam -myo ho-renge-kyo - The greatest

happiness
There is no true happiness for human beings other than
chanting Nam-myoho-renge-kyo.

This
"Human beings" at the outset carries great significance.
fit all
means all humankind; the Daishonin's teaching can bene
people witho ut exception.
It is
Buddhism is a teaching that exists for all human beings.
country
not only for the Japanese or the people of one partic ular
tely,
or ethnic group. Nichiren Daishonin declares that, ultima
own,
for all peop le - whet her poor or wealthy, famous or unkn
-
powe rful individuals or ordinary citizens, artists or scientists
true
apart from chanting Nam-myoho-renge-kyo, there is no
when
happiness, no true joy or fulfill ment in life. That's because
the
_we chan t da imoku, our lives become one with the life of
gth to
_Buddha, enabling us to draw forth the inexhaustible stren
same.:
_carry out our human revolution and to help others do the
Fame, wealth, and social status alone do not guara ntee
n their
happiness. Many wealt hy individuals suffe r terrib ly withi
they
mansions. Some people may be so boun d up in vanit y that
able
can find no peace of mind. Many famous peop le feel miser
the mom ent they slip from the limel ight.
any,
Let's say there are two people who work in the same comp
rces
perfo rm identical jobs and have equiv alent mate rial resou
feels
and social standing; yet one feels happ y while the other
nothi ng but despair. It is not at all unco mmo n to find such
similar.
disparities among people whose lives are other wise quite
s,
.Ihe...d.is.p.acities arise due to dlffer_eru:es..in...people's inner state
_djfj£ Ieoces in their heart~
Nor can it be said that the advance of science or economics
feel hapµ¥.-
\J ~ . necessarily brings happiness. lo every case. whet her we
.u ~
! or unha.p.py....ultimatefy....dep.ends on us. Witb out.r bang ing 0

46 Valu e~
 ofJ.if.e,. .wa.can.fi nd-n0--tr..ue-.happ i Ress.-8.ut..wb.e.n-we-do-eha nge-our:...
JoO-eLS:t.ate.....O ur ent i.r:e-Wo ~I d-i&-tr:aRsfo r-m ed .....ttte....u I1im.a.t..e mea Os
jo!--ef{e.Ctin9--Suc;b_cba ng e-1s-cba nti ng da imok.Y..._

The sutra reads, " ... where living beings enjoy themselves
at ease."

This sutra passage is from the Jiga-ge4 section of the 'Life Span of
the Thus Come One' (16th) chapter of the Lotus Sutra. It means
that in this world people ought to live in happiness and ease. we
recite this passage every morning and evening in gongyo.
:11.f' are bQIO__itLtb.is....wodd ta enio¥J.if_e~We...ar..e.JJ.o.t barn ta -<E---
__s.uffer-Ihis is the basic premise of the Lotus Sutra on the nature of
human existence. To live happy and at ease in this world means to
enjoy our work and family life, to enjoy helping others through
Buddhist activities.lf we have a truly_high state of life, then even
~en unple.asan:t th ingS-happ.en..we__vj e.w_the.m.as making Iife...a.ll.
..tb.eJD_ore iri:rer es.tin.g,--just as a pinch of salt can actually improve
the flavour of a sweet dish. We feel true delight in life, whatever
happens.
Jh.is_s.utrap.assa.ge_assu res_us tb aLwJ~_ca n defi oiteJy_d__evelop
_s_u.ch.-a...grat IUe force_Anc:Lit-ur..ges-us to__ exerLo..urs..e.l.v_esJ.n. --<:-- v.c
_R11ddhist pr.a.ctice_to_ward that end.

How could this passage mean anything but the boundless

joy of the Law?

To experience the "joy [derived from] the Law" means to fully

_j_filLOLtbe e.temally-YrKRaA~~ng Mystic~Law, and--the._p.o.we.r_an.d..
-Wisdom-that derive from it.- In contrast to this joy, there is the
"joy derived from desires", the enjoyment that comes from
fulfilling desires of various kinds. While it might seem like genuine
happiness, such joy is only temporary and superficial. It does
not arise from the depths of our lives and it soon gives way to
unhappiness and dissatisfaction.
Faith enables us to receive the eternal joy derived from the
Law. So let us engrave in our hearts this point: We ourselves.
receive--tl:\i.s~oy-.-Bec.ause..we-r:e,e.i.v.e..it-o.LJrselves. our hap.Qin.es..s. - \J · \J - ~ ·
-do.es..no.t.de.p.e nd on otb.er-s. No one-els.e...cao. . make....u.s..b.ap_p_y_,__Qoly_
.-h}l..Our....own_efforts can..w.ehecome.ba.pp¥,-
Therefore, there is no need to feel envious of others. There is
no need to bear a grudge against someone or depend on another

January 2022 47
 person for our happiness.b.er.y.thing_~e~_dowD-1_0-0u_csta1:~
Jife.JtJs_within._o.uLpower_toJ:ake ouLl.iYes.J.n-any d1rect1on-we._1Ni b
· __Io--be-di:agged-around-by_o_ther-J)eople..or the e ~s ·
_Js....not the way-of Jif.e-tbe..lo.tus_Su.tra teaches... True happiness is
not feeling happiness one moment and misery. the next. Rathe ~
. . .rurer_c.om.ing_the_teodency_tQ...blame_QULSUfter1ngS-On otb.~
J:b.e-emti.r..onment-ena bles us .to g re.atJy_expand our stat~.
Also,..at the-mostiundamental level,..faitb is for our...sa~t
_fo_r_an}mne else's. While we of course practi..c..eJ.QLOJJrsel\l.e,s-.and
others,_aod.J:o_r_~ k.osen"'.rufu, .ultimately_we_are the--Prime
_beneficiaries .o lall our eJfor:ts_in faith. £verytb.i.ng is for QIJI
growth; evel)1:bj.ng..wntr~butes--t0-tt:le-Efevelopment of o u ~
li.f.e_aorlJ:he_estabJisbm.ent.of..BuddhahoodJn...clULlives.._Wb ~
_p_ractice_wttbJ:hjs_deteJmioatio.n,...allc..o.mplaints_y_<!_IJiSh. T~e world
of Budd ha hood that had been...ro.v.e.r.e.ci.b_y.J:ba.d.ust..o.~
begins to shine, and we can freely and fully savor the joy deriving
from the Law.

True "peace and security" is having courage to

overcome hardships

Surely you are included among the "living beings."

"Where" means Jambudvipa, and Japan lies within
Jambudvipa. Could "enjoy themselves at ease" mean
anything but that both our bodies and minds, lives and
environments, are entities of three thousand realms in a
single moment of life and Buddhas of limitless joy?

The Daishonin says that this passage, ':living beings_enjoy therus..elY..e.i.

..at.e~s about you. The sad thing.ls that no_matter.Jlo.w-muro
we read the .5!J!La...Q.LS.1Ydy_the Gosha, we stiJibave tbeJ:endency-to
jbink,_'.1hat.might..beJ:rne..fOLOthers,.. but my. situation~s..c:liffe.rellt."
facticularly, when we..are..asjgjied.hy_stoJms..otadver:sity,-wbeiHt
_s.eems as though our hearts will burst with woe, we roay_think, ~My
JYfferings .aJone-ar.e,beyood help." But.in.this passage th.e..D~DQDi.O
is telling us that this definitely_is....not the cas.e.
When this letter was written, Shijo Kingo, its recipient, had
been libelously accused of various wrongs by his colleagues and
had fallen from favor with his lord as a result. This was all due to
envy. Kingo had enjoyed the deep trust of his lord, but he also had
the straightforwardness to speak out when he felt it necessary. AS
a result, he had made many enemies.

48 Valueo<eatto/ll
 le have the tendency to b .
peop . ecome envious over the slightest
thing, which is perhaps human nature. They may try to undercut
omeone of whom they feel envious and then delight at the
~erson's misfortune. We must not be defeated by this pitiful
tendency. Io-.alJ_o_w_o_urs.~lves to become caught up_jl} or sway,ed bY-
~ p_o..a.l.S-of-~mot~_on ,_goi ng from elatioa-o.ne-.roo.ment..to -
~ p_tbe..,r.1ex-t, 1s pomtless.
As indicated by the phrase "[receiving] the boundless joy
of the Law", .thake.y_isiok\lelap such inn.er streogtb-1baLwe
~ on every_thin_ g_from...tbe_w.o.r:ld..of- Buddha.bo.od,_tbe ~ Vi
~ t eme_bappiness.And, as the Daishonin says,
steadfastly chanting daimoku enables us to do this.
Also, as the Daishonin indicates where he speaks of "both
our bodies and minds, lives and environments", Buddhism is not
abstract theory involving only the mind. Nor is it about changing
our subjective outlook irrespective of other people and our
surroundings.
J:he__g.oru:Lfortun.e_a n d benef it_we .accumulate i.n_th.e-d.epthS-
_gf our lives b_e_come manifest on the material-plane, .as we ILas.
in our e.m<lLonment. Jn..our bodie.s_and_min.ds, ourselves and our
surroundings,_it is our mind of faith, which is invisible, which
moves evezythin g_with enormous power and streng.tbj n_tbe.. besi
possible direction - toward happiness, toward the fulfillment of
all 011,:.. w~sbes.-
Someone who puts this principle into practice is a "Buddha
of absolute freedom" . Leaving aside a doctrinal discussion of this
term, .tbe..B.uddba_oi~olute freedom is_a_B_widba_wb o,_wb.iie....
reroaioing an..ou:Unar:y....per-son, .freely r:..eceives_i!oclus.esJ_irn_itJ~ss jgy_
_derived from tbe Law._
Specifically, the Buddha of absolute freedom is Nichiren
Daishonin. In a general sense, the term also refers to those striving
to achieve kosen-rufu who have a direct connection in faith to the
Daishonin.
"Absolute freedom" is interpreted by the Daishonin as
meaning "the property to freely receive and use".
Could "enjoy themselves at ease" mean anything but that
both our bodies and minds, lives and environments, are entities of
t_hree thousand realms in a single moment of life and Buddhas of
limitless joy?
. President Toda explained that the Gohonzon is an
inexhaustible store of benefit. An c:UJlcbj ka r:a.Sbonlruieclar.edr
"[1
-~1¥-¥ou t ake fait h io-tb~~-G0ReAZOR-and-cl:lant.Nam-m~..ho.:...

January 2022 49
 ....Lenge.d<.yo-ever:i-for-a-while,]_n_o_R[.a.~er will go una ns.w..ere.d,..no.
offense will remain unforgiven, all goo~d fortune -wilLbe...bes:t
- 115 ·~
__an_cLa IIJlghte.ousness..pro.YeD~
Jhe_exteoLto_wb.i.ch we can.Le.c.el'LaaDd use.the vast, _p.r._~ ~
j oy_derwecLfrom- the Law-dep ends ent ire.ly_oc..ouLfaitb._Will We
take only a small cup of water from the ocean, or will we fill u
a large swimming pool? Can we freely receive and use still mo~e">
This is determi ned entirely by faith. ·
_Jf_somew.here in ¥-O_ur heart you have d.ecided ~ Lalone-am.
Jncapah le..o.:lb..e.carniAg-happy," "Oo ly_Lcaono.t...become_a_ca?ahJ.e
_per..son.:..or,-:Onl¥-,my-sutferi ngs wi ILtor.elleLJ.e.ma in unr:es.aht.en.."
__then that one factcLof_y.our-mind-or:-det-er:mination_wiJlobs.tr:u.ct
your benefit
In this passage, therefor e, the Daishonin's intentio n is to tell
Shijo Kingo, who was experiencing great hardship, "You, too, can
definitely become happy - just as the sutra states." The Daishonin
expresses his immense compassion here.

There is no true happiness other than upholding faith

in the Lotus Sutra. This is what is meant by "peace and
security in their present existence and good circumstances
in future existences."

There is a saying, "A small heart gets used to misery and becomes
_docile, while a gre_a..t heart towers above misfortune.. " True
happiness is not the absence of suffering; you cannot have day
after day of clear skies. True happiness lies in building a self that
stands dignified and indomitable like a great palace - on all days,
even when it is raining, snowing, or stormy.
Attaining "peace and security in their present existence"
doesn't mean having a life free from all difficulties, but that
whateve r d iff iculties..a rise, witbout-bei-Ag-sl:ia ke n-in-tbe..leas:t,...yru.t
~ o n up the unflinching...LOU._[g_Q~nd_convjctL01Lto.iigtlt
against ando.veccome.th em..-T.his is t he st ate of life a~ peare-and
_securjty io their_p.resent existence".
And, as indicated by the dictum, 6 "If you want to understand
the causes that existed in the past, look at the results as they are
manifes ted in the present. And if you want to understa nd what
results will be manifested in the future, look at the causes that
exist in the present" (WND-1, p. 279), establish ing...cLgreat state
of.ha p.p.ir.less-a A c:Lse.cu rity.J.r1-:tb j.sJjfe._i.s_pr_a.of that in tb.e..future

50 Valuco<eatwtv
 ~ gerien_ce_go_o..cLcit.cumsta ru;.es; bcing born into_a..plac_e
~ 0-}{0 urJu rth eL9LOwt h.
some religions teach that people will become ha ft
"f h . . ppy a er
death even 1 _t eir present lives are filled with misery. But this is
not the teach mg of th e Lotus Sutra, which explains that we can
thoroughly enjoy both th e present and the future. That is the
essence of Buddhism.
Toward establishing such an existence, we need to develop a
strong life force by chanting daimoku and thoroughly challenging
the realities of our lives. It is through such efforts that we realize
true "peace and security in their present existence" and "good
circumstances in future existences".

Regard both suffering and joy as facts of life

Though worldly troubles may arise, never let them disturb

you. No one can avoid problems, not even sages or
worthies.

Not even saints and sages, the Daishonin says, can avoid
difficulties. In society, people tend to suppose that if someone is
vilified and persecuted, the person must be somehow bad or evil.
But from the standpoint of Buddhism, it is possible that people
may be verbally attacked and undergo difficulties even though
they are without guilt or blame. People may label or write about
a good person as evil, asserting that lies are true and depicting the
truth as a lie. This is a fact of human society.
Shijo Kingo, too, suffered on account of calumny. But the
Daishonin told him, ~ eve r let [wo ddly_tmuhlesJ_d.istu cb-¥-uu. "
Those who resort to libelous accusations are defeated as human
beings; nothing is more lowly and base.Jale..shoul.d.Jio.tJie.-s~
Jn t heJ.east_by..such d espicabl~ actio.as.Just-as_y_m 1_do not pllt
~ . . o . u .r_1ru1U1b,-¥_o.L.UDus'Ln0-1...p_ermlt ..s.uch_ruhhis.b..i.nt.a..
_y_our healt-1:he Daishonin in effect encouraged Shijo Kingo to
shut the cowardly behavior of his accusers out of his mind. The
Roman philosopher Seneca (4 BCE-65CE) says that the arrows of
slander cannot pierce a person of wisdom's heart. 7
Much human misery arises from people despairing over things
th at despairing cannot help. We--sbou l.d_n.o.t_woi:r~bout-things. ~
Jhaino_amo unt of w o.a yjng will resolve. The important thing is to
..b.uHd.agoJd etl-paJace of_j.n~ io rn,r...b.earts..that notl:t ing can..dfatur..b... ~

January 2022 51
 - a stat e of life lik~ a I blue sky abo~e the storm,. . a o ~
the_desert, a tortressJ_ooking down on hrgh waves.
What matters most is that we fight thoroughly against
injustice with a lofty, dauntless spirit. While waging a deterrni
. h' l'f · · ried
struggle against evil that nearly cost h,m 1s I e, N1ch1ren
Daishonin cried out [to Shijo Kingo, as they were being led to
the execution grounds at Tatsunokuchi], "What greater joy
could there be?" ('The Actions of the Votary of the Lotus Sutra·
WND-,, 767 ) And he wholeheartedly anticipated that his disciples'
would "form your ranks and follow me" (ibid., 765).
_E_ven_a_ti ny...sp.e.cLaLe_v i I that_ca uses peopte.io_he...u nbapJ:2¥.
shou Id no!Jle_toler.ate tl...A11~c.e_ _an.d.sec11r it~
_preseAt- exi-steArn.and good circumstances in future-existences"
_l ies_p_recise.ly_in carrying out such a stcuggie_with the faith Qf
indomitable courage.

Drink sake only at home with your wife, and chant Nam-
myoho-renge-kyo.

The moment he set foot outside his home, Shijo Kingo was in
danger of being attacked by enemies. The Daishonin cautioned
him not to act with imprudence, but to stay at-home-and cbant
daimoku And be adYjs_ec:Lthat-Shijo Kingo and his wife Pncar,rage
_one-anott:ier:~l:le taught his follower, in other words, the
lropactaoce of faith_for_buil.ding a happy, harmonious family
~ g e d_Shijo Kingo to live happily in ~ wesent,
_witbor ,t bro.o.d.ing_on__eyents oj_ tbe_p_ast pr_ needlessly troubling
.himself over what might happen in the future. Happiness does not
lie far off in the distance. It is to be found in the here and now.

Suffer what there is to suffer, enjoy what there is to enjoy.

Regard both suffering and joy as facts of life, and continue
chanting Nam-myoho-renge-kyo, no matter what happens.
How could this be anything other than the boundless joy of
the Law?

In times of suffering, chant daimoku. In times of joy, chant

daimoku. Chanting daimoku is itself happiness. In life, there are
both times of suffering and of joy. These are all irreplaceable
scenes in life's drama. Without suffering, we could not appreciate
· w·ithout tasting
Joy.
· the flavors of both suffering and joy, we cou Id
not savor life's prof undity.

52 Valuea<eatw-&
 "Suffer what there is to suffer " the O • h •
. . , a,s onm says. Su ffermg
.
is inevitable in life. Therefore, we need to b_e__p[epaLe_dJ _oL
__b..a[d5bip_a0 cibav.e-tb eJ n n er fo ttitu d ~o__ri se__a bov_e_c>.u.Lw.or:des.. _V-+--_
__an.cLaDxietles.~We have to cause the "tranquil light of the moon
of awakening" ('The Attainment of Buddha hood in Principle and
in Its Actual Aspect', WND- 2, 892) - the world of Buddhahood -
to shine in our lives. Then earthly desires are transformed into
enlightenment a nd we can use everything that happens to fuel
our happiness.
To "enjoy what there is to enjoy" means to..ca.use.-1he
:tfle-\A'ood ed1 ,Llotus..thatjs the Jn neL o.atur:.e_o_f-Lo..u r1-mind"
('On Forgetting the Copy of the Sutra', WND-2, 659) --toJ>.r.igbtly.
_blosSol'.ll-Wlth-a..sense of appr:eciatLoo_aruljo~~ Someone who can
_fiod..Jay, who can fe_elappreciation, experience_u_nowballing
.exhilaration and joy in life. Sudi_is...:tba.functio_n_ofthe--t:lear:t.
The ocean, even when waves are crashing on the surface, in
its depths is calm and unchanging. There is both suffering and joy
in life; the point is to develop a profound, indomitable self that is
not influenced by these waves. A person who does so receives the
joy deriving from the Law.
In the journey of kosen -rufu things will not always proceed
smoothly. But we are eternal comrades. People who come
together in good times but desert one another when the going
gets rough are not comrades. Turning a blind ey_e to the sutferi.ngs.
.of others on the rationale, "It has no!_h_i_og t.9 do with me," is not.
the spirit of comrades. True comrades share both suffering and joy.
We suffer together, rejoice together and bring our lives to
fruition together. We regard both suffering and joy as facts of
life and continue chanting Nam-myoho-renge-kyo, no matter
what happens. To maintain this comradeship, this single-minded
commitment to faith is the eternal guideline for us who are
advancing toward kosen-rufu. Let us ever advance with strong
unity of faith!

Strengthen your power of faith more than ever.

When Nichiren Daishonin was taken to be executed at

Tatsunokuchi, Shijo Kingo ran straight to his side. Clutching the
reins of the horse on which the Daishonin rode, he resolutely
stood at his side, vowing to kill himself and join him in death. He
Was a person of immensely strong faith who boldly ran forward
along the path of mentor and disciple.

January 2022 53
 Even to Shijo Kingo, who possessed such strong faith, the
Dal.shonin says' "Strengthen your power .
of faith more than
ever,,
--1.rs-aoLamatter....o.f-what-we~ve. doa.e..J.o...the..-past J t'S-Wl:iat--we ·
__do...fr..o m.n OW-on-tb_at ~ou nts ...stre~b-oLfaitb-is-Wl:iat-€-vei::y:t~
_c_omes down to. Ea 1tbjs__stten.gt n- lt-iS-t l:le-9 i:e-ate..st-pQwe-r:-f>e.GPle
_bav.e~
cW.e_r..e..ce.Lv_e..t he-power oLtbaBuddha and power oltb~
_embo.die.c:Lin-tbe-Gobonzoa in accordance wJth the..power..of...our
fa itb and_pr._actice. Fait h-is t he secret .ar:t fo r_thor~ugh ly~
our dailyJ_ives_witb th~Jnherent powe.r-0f-tl:le-unive.i:se.
Shijo Kingo exerted himself in faith just as the Daishonin
instructed. After his difficulties passed, he showed actual proof
by regaining the firm trust of his lord and having the size of
his lands doubled. Those colleagues who harassed him suffered
pitiful consequences.
_To_pLactice_just_as the Daishonin instructs-is the fu ndameotaJ
spirit of the..SGLWe..ace-advancing in strict accorc:LwithJ:be_
Gosh_p..3J:eac_hi.ngL As long as we remember this.poir:u:,_we...c.a.o
_d_efinitel.y_a.chie.ve...gr:eat victory in life and our efforts for knsen-
rufu~
The Gosho is truly an eternal teaching, which we should be
most grateful to have. Thanks to our having encountered this
teaching, we can lead wonderful lives of eternal victory. vi;
l,
Reprinted from the Monthly SG/ Newsletter No. 162 date d Septe mbe r 1996 and
SGI Newsletter No. 2941

ENDNOTES

1. LSOC16, 272. The full passage reads, "This, my
land, remains safe and t ranquil, constantly
filled with heavenly and human beings. The
halls and pavilions in its gardens and groves
are adorned with various kinds of gems.
Jeweled trees abound in flowers and fruit
where living beings enjoy themselves at ease."
2. "The Buddha of limitless j oy" is the eternal
Buddha who derives limitless j oy from the
Law.
3. LSOCS, 136.
4. Jiga-ge section: The verse section that
concludes the 'Life Span' (16th) chapter
of the Lot us Sutra. In Japanese, ge means
gaathaa, a Sanskrit word meaning 'verse'. The
word 'Jiga' comes from t he opening words
of this section: "Ji ga toku butsu rai" (Since I
attained Buddhahood). This section restates
the teaching of the eternity of the Buddha's
enlightened life and explains that, though .
the Buddha is always in t he world, he uses his
deat h as a means to cause people to thirst for
the Law. If they are so eager to see him that
they would willingly give t heir lives to do so,
he immediately appears and teaches them.
5. From Nichikan Shonin's Commentary on 'The
True Object of Worship'. .
6. Nichiren Daishonin quotes the Contemplation
on the Mind-Ground Sutra.
7. Seneca: Moral Essays, t rans. John W. Basore
(Cambridge, MA: Harvard University Press,
1958),vol. 1,57-59.

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