The Heritage of Faith

With my deep respect, Nichiren,

the shramana^[1] of Japan

The eleventh day of the second month in the ninth year of Bun’ei (1272), cyclical sign mizunoe-saru

Reply to the Honorable Sairen-bo

(The Writings of Nichiren Daishonin, vol. 1, p. 218)

This writing, Nichiren Daishonin’s response to Sairen-bo’s question about the transmission of the ultimate Law of life and death, clarifies that Myoho-renge-kyo is the supreme Law that can free all people of the sufferings of birth and death. In addition to outlining on several different levels what it means to embrace and uphold this Law, this letter stresses the importance of taking Nichiren—who functions as Bodhisattva Superior Practices^[2] in the Latter Day of the Law—as one’s teacher and practicing faith with the same spirit as he does in order to overcome the sufferings of birth and death. The final passage concludes by stating that the heritage of faith is the only true means by which all people can inherit the Law of Myoho-renge-kyo, the ultimate Law of life and death (see The Writings of Nichiren Daishonin, vol. 1, p. 218). 

This conclusion addresses the very heart of Buddhism. The question of life and death is a fundamental source of human suffering, and the transmission of the ultimate Law of life and death is a means for resolving that suffering. No matter how wonderful a teaching may seem, unless it explains to individuals the key to surmounting the sufferings of birth and death, it has no real substance.

The Heritage of Faith in All Its Aspects

The best and surestway to convey the supreme Law to others is through faith. The Law cannot be transmitted by such transitory and illusory phenomena as priestly authority or religious rituals and ceremonies. Faith is of foremost importance in transmitting the true, supreme Law. 

Only faith can break through the darkness of ignorance shrouding our lives and enable us to tap the infinite power of the Mystic Law we inherently possess. To share in the heritage of the Law means to bring forth within us this boundless power of the Law.

That is why in this writing Nichiren has gone to great lengths to offer a full, multidimensional explanation of the heritage of faith, which we have discussed in detail over the course of this series. In this final installment, let us reconfirm the main points.

First, correct faith is grounded in the realization that “Shakyamuni Buddha who attained enlightenment countless kalpas ago,^[3] the Lotus Sutra that leads all people to Buddhahood,^[4] and we ordinary human beings are in no way different or separate from one another” (WND-1, 216). This is a crucial point concerning the substance of faith in the Mystic Law. In this writing, Nichiren states that chanting Nam-myoho-renge-kyo with this belief is a “matter of the utmost importance” for his disciples (WND-1, 216). The core message of this statement is to believe that our present self is an entity of Myoho-renge-kyo and that we can attain Buddhahood in our present form in this lifetime.

Ikeda Sensei on Faith

We need to break through the shell of the lesser self and focus ourselves on the constant thought in the innermost depths of our lives. That is what it means to have faith in the Mystic Law. 

Ultimately, it comes down to awareness. We need to awaken to the fact that we are the Mystic Law, that we are living out our lives based on the Mystic Law over the three existences of past, present, and future.

Second Soka Gakkai President Josei Toda said: 

Our existence as ordinary common mortals is the secret and wonderful expedient; the truth is that we are Buddhas. The Gohonzon is also enshrined in our hearts. In other words, the conviction that the Gohonzon enshrined in our Buddhist altar is identical to our own life lies at the core of Nichiren Buddhism.^[5]

We experience one adversity after another. We are assailed by hardships. That is the reality of life. But each of us has the power to squarely face and overcome all these obstacles. The point is whether we believe this and can bring forth this strength. That is the key to victory.

It is precisely by challenging and overcoming difficulties as ordinary people that we can demonstrate the greatness of the Mystic Law. Our being ordinary people is an expedient means that enables us to fulfill this mission. 

To be defeated by suffering and filled with complaint is to be shackled by our karma. By squarely facing our suffering we can transform it into our mission. Everything depends on our determination. 

Opening our eyes to the Buddha within, to the Mystic Law within—that is the linchpin of faith, the foundation of Buddhism. (The World of Nichiren’s Writings, vol. 1, pp. 121–22)

Second is the aspect of striving fully in faith so that we have no regrets, based on the spirit that “now is the last moment of one’s life” (WND-1, 216), and achieving “a correct and steadfast mind at the moment of death”^[6] (see WND-1, 218). Wholeheartedly practicing faith day after day and month after month, and continuing to do so throughout our lives, assures us of attaining Buddhahood in this lifetime. Here, Nichiren explains the heritage of faith in terms of one’s own depth of faith and the continuing of one’s Buddhist practice.

Moreover, when we attain Buddhahood in this existence, the life-and-death cycle we continually undergo throughout past, present and future becomes “life and death as functions of Myoho-renge-kyo”^[7] and follows the rhythm of birth and death in the realm of Buddhahood.^[8] This present lifetime in which we have been born as human beings is an irreplaceable existence; it will determine the direction of our lives throughout the eternal cycle of birth and death.

Third is the importance of unity in faith, a commitment to the widespread propagation of the Law in the spirit of “many in body but one in mind” (WND-1, 217). The heritage of Myoho-renge-kyo is not just there for us alone. All people are entities of Myoho-renge-kyo and as such can partake in the heritage for attaining Buddhahood. Actions to help others gain access to this heritage is the way of kosen-rufu, the great wish or vow of the Buddha. And kosen-rufu is made a reality by the harmonious community of practitioners united in faith toward that shared objective. Here, Nichiren clarifies the heritage of faith in terms of kosen-rufu and the harmonious community of practitioners.

As I have summarized above, Nichiren explains the heritage of faith on different levels, addressing 1) the substance of faith; 2) the depth of faith and continuing in Buddhist practice; and 3) kosen-rufu and the harmonious community of practitioners. He thus gives us a full picture of the kind of faith needed to share in the heritage of the ultimate Law of life and death.

Sharing the Same Commitment As the Teacher Is the Key

Nichiren Daishonin references Bodhisattva Superior Practices—the teacher who embodies all of these aspects of the heritage of faith.

The multifaceted meaning of the heritage of faith has been explained in words, but if many people are to actually share in this heritage in their own lives, it is necessary to have a teacher who embodies it in its entirety. Whereas words merely explain each aspect of the heritage of faith separately, a teacher whose character and behavior embody the Law of Myoho-renge-kyo can convey and awaken people to this heritage in one stroke.

Accordingly, in this writing, Nichiren urges us to chant and practice Nam-myoho-renge-kyo, the Law transmitted by Bodhisattva Superior Practices, and he implies that his own efforts in propagating this teaching correspond to the appearance of Superior Practices as predicted in the Lotus Sutra.

After these remarks concerning the teacher, Nichiren concludes by emphasizing the importance of the heritage of faith. In other words, striving in faith with the same commitment as the teacher is the key and the ultimate path to sharing in the heritage of faith.

We can regard this entire writing as a detailed exposition of the heritage of faith.

The View of Life and Death in Nichiren Buddhism: A Wellspring of Hope for Humankind

Since my youth, I have been confident that a change in the way of looking at life and death, based on the teachings of Nichiren Buddhism, would give untold hope to humankind. I have also felt that this would form an indispensable foundation for actualizing world peace. And I have discussed this in various ways, whenever the opportunity has arisen.

In Choose Life, my dialogue with British historian Arnold J. Toynbee,^[9] the first of my many dialogues with scholars and leaders around the globe, we squarely took up and discussed this theme of life and death.

“Does life persist after death, or does it belong only to this world? If it does continue beyond death, is it eternal or finite, and in what state does it persist?”^[10] Dr. Toynbee earnestly listened to my candid questions. And he offered the restrained comments of a scholar, responding, “The possible eternal nature of life is an important question that arouses points insusceptible of actual proof.”^[11] But he also went on to say, “I believe that these questions can be answered in terms of ku [the Buddhist concept of non-substantiality] or of eternity, but not in terms of space-time.”^[12]

He inferred that the question of life and death is a fundamental issue not so much of scholarship but of religion, and he turned the question back on me, suggesting that it would fall to me as a Buddhist to provide an answer.

The insightful conclusion of this leading intellectual is that the answer lies in the domain of religion. The problem of life and death poses an eternal riddle for humankind, and at the same time is a central focus of religion. It is no exaggeration to say that this is precisely where religion’s raison d’être is found.

In his work The System of Value-Creating Education,^[13] first Soka Gakkai president Tsunesaburo Makiguchi makes the following observation: “With reference to our life activities as they relate to the universe as a whole, when we directly confront the problem of life and death—even if we are a person of great wisdom or scholarship, or a person of great heroism or enterprise—we realize how miniscule our own power is in comparison. At that time, we have to face up to the power of the universe itself, which is truly awesome in its immensity. Our activities on a religious or spiritual sphere arise from this recognition. Our life activities as they relate to society, too, can in fact be regarded as part of such activities.”^[14]

He is saying that if we wish to resolve the problem of life and death, we must acknowledge the immense power of the universe and open up our lives to the spiritual or religious impulse within. His point that our activities in society are part of our spiritual or religious activities also bears close consideration. 

As practitioners of Nichiren Buddhism, the powerful life force we develop through our activities in the spiritual realm serves as the engine that enables us to lead positive and valuable lives in society. Here, the heritage of faith is the key to a spiritual life in which we are in tune with the vast power of the universe that encompasses both life and death.

Abutsu-bo’s Seeking Spirit Toward Nichiren

Here, based on guidance Nichiren gave to his followers, I will highlight the decisive importance of the heritage of faith in overcoming the sufferings of birth and death, especially the aspect of striving with the same commitment as the mentor.

Abutsu-bo can be considered a leading representative of the followers, one who shared in the heritage of faith during Nichiren’s day and thereby overcame the sufferings of birth and death and attained Buddhahood in his lifetime. In a letter to the lay nun Sennichi about her deceased husband, Abutsu-bo, Nichiren writes: “Some may wonder where the spirit of the late Abutsu-bo may be at this moment. But by using the clear mirror of the Lotus Sutra to reflect his image, I, Nichiren, can see him among the assembly on Eagle Peak, seated within the treasure tower of Many Treasures Buddha and facing toward the east” (“The Treasure of a Filial Child,” WND-1, 1042). 

Here, Nichiren describes Abutsu-bo as “facing toward the east,” meaning he is seated directly opposite the Buddhas Shakyamuni and Many Treasures, who are seated side by side within the treasure tower at the pure land of Eagle Peak.^[15] This is certainly the correct way to view Abutsu-bo, who had risked his own life to support and aid Nichiren.

For instance, during the harsh winter on Sado Island, without a thought for his own safety, Abutsu-bo repeatedly visited Nichiren under cover of darkness at the Sammai-do, his dwelling in Tsukahara, to bring him food. And even after Nichiren’s exile and subsequent move to Mount Minobu, Abutsu-bo, despite his advanced age, made the long and arduous journey from Sado to visit him at least three times over the course of several years.

The deceased Abutsu-bo, we are told, now resides in the pure land of Eagle Peak and is facing the Buddhas inside the treasure tower with the same earnest spirit with which he sought out Nichiren during his life. We can take this to mean that disciples are certain to attain Buddhahood if they strive in faith with a seeking spirit toward the teacher who expounds and practices the Mystic Law. 

Abutsu-bo’s Seeking Spirit

Endo Tamemori changed his name to Abutsu-bo upon becoming a lay priest of the Pure Land sect (Abutsu is derived from Amida-butsu, or Amida Buddha). How he came to live on Sado is uncertain. Most likely he was a native, though there is speculation he was exiled there for political reasons. 

Nichiren Daishonin openly criticized the Pure Land teachings, earning himself numerous enemies in the process. When Nichiren came to Sado, Abutsu-bo met with him in debate, intent on disproving Nichiren’s views. But Nichiren defeated him, and Abutsu-bo and his wife, the lay nun Sennichi, moved by Nichiren’s character, immediately became his disciples.

The couple would frequently support Nichiren with food and clothing throughout the two years of the Sado exile, and they continued to do so even after Nichiren moved to the Minobu area. Abutsu-bo even made the long journey to Minobu to visit Nichiren three times. He was 91 years old when he died. 

Abutsu-bo and the lay nun Sennichi received several letters from Nichiren. Perhaps the most famous of these is “On the Treasure Tower” (The Writings of Nichiren Daishonin, vol. 1, p. 299), in which Nichiren states: “Abutsu-bo is therefore the treasure tower itself, and the treasure tower is Abutsu-bo himself. No other knowledge is purposeful,” indicating his strong confidence in Abutsu-bo’s Buddha nature.

Guidance to Nanjo Hyoe Shichiro

Next, I’ll cite a passage from “Encouragement to a Sick Person,” a letter Nichiren Daishonin wrote in 1264 to Nanjo Hyoe Shichiro,^[16] the father of Nanjo Tokimitsu^[17]—both of whom embraced faith in the Mystic Law. Shichiro had fallen ill and died the following year. This writing can be viewed as Nichiren’s heartfelt guidance to a disciple who was approaching death, clarifying the essential path for attaining Buddhahood. 

Nichiren writes: “Should you depart from this life before I do, you must report to Brahma, Shakra, the four heavenly kings, and King Yama.^[18] Declare yourself to be a disciple of the priest Nichiren, the foremost votary of the Lotus Sutra in Japan. Then they cannot possibly treat you discourteously. But if you should be of two minds, alternately chanting the Nembutsu^[19] and reciting the Lotus Sutra, and fear what others may say about you, then even though you identify yourself as Nichiren’s disciple, they will never accept your word. Do not resent me later” (WND-1, 82).  

In this letter, Nichiren teaches Shichiro the spirit and practice of the votary of the Lotus Sutra based on the five guides for propagation. Nichiren indicates elsewhere that the five guides represent the “attitude of mind that should characterize the votary of the Lotus Sutra when he strives to propagate its teachings” (“What It Means to Slander the Law,” WND-2, 246). They are five important points to which practitioners must pay attention when spreading the Mystic Law. Here, Nichiren, the teacher of kosen-rufu, is in fact describing his own spirit and actions as the votary of the Lotus Sutra.

Through this letter, he is trying to explain to Shichiro, who has fallen ill and is facing death, the importance of striving in faith with the same spirit that Nichiren has. This illustrates how practicing faith with the same commitment as the teacher who is the votary of the Lotus Sutra can assist us enormously in overcoming the sufferings of birth and death and in attaining Buddhahood in this lifetime.

Nichiren offers Shichiro advice to this effect: “If you should die, proudly tell the heavenly deities that you are a disciple of the votary of the Lotus Sutra. They are sure to protect you. But if you allow yourself to be swayed by the sufferings of sickness and death, and traces of your past belief in the Nembutsu should resurface, leaving you conflicted about faith, I can’t be held responsible for the outcome.” Nichiren poured his whole heart into these words, genuinely wishing for his disciple to attain Buddhahood. This encouragement enabled Shichiro to break through his doubts and summon strong faith in the Lotus Sutra. Nichiren later learned how the following year Shichiro had died while maintaining “a correct and steadfast mind at the moment of death.”^[20]

The Pride of Leading a Life of Unsurpassed Value

The path of mentor and disciple in the Soka Gakkai has also been characterized by a shared commitment and dedicated efforts to widely propagate Nichiren Buddhism in society. And I am confident that the valiant struggles of our members since the pioneering days of our movement are actions that carry on the humanistic legacy of the Lotus Sutra. 

On the evening of August 14, 1947, some 60 years ago, I first met second Soka Gakkai President Josei Toda at a discussion meeting in the Kojiya area of Kamata in Tokyo. The man who was to become my mentor was 47 at the time, and I was 19. When I entered the room on that fateful day, Mr. Toda was giving a lecture on Nichiren Daishonin’s treatise “On Establishing the Correct Teaching for the Peace of the Land.” He declared: “I want to rid the world of all suffering and misery. Won’t you join me?” That was the first time I heard him speak. I believe his words were also a cry heralding the dawn of a great new people’s movement. 

On that day, I asked him what was the true way of life for a human being. President Toda’s response was entirely free of any intellectual game-playing or deceit. Each of his answers shone with genuine humanity. He was truly a person grounded in the Lotus Sutra and had risen above the sufferings of birth, aging, sickness and death.

That day marked the start of my journey of shared commitment with my mentor. Mr. Toda taught me about the true nature of life and death. And as time went by, I felt it was my duty as a disciple to clarify and show actual proof of overcoming the sufferings of birth and death.

When disciples strive in a spirit of oneness with the mentor, sharing the same commitment to kosen-rufu, they can summon infinite strength. The mentor, based on a profound understanding of the fundamental question of life and death, ponders deeply and takes action to help all people manifest their innate potential and lead happy and successful lives.

I learned the way of faith in Nichiren Buddhism, the key to absolute victory, from Mr. Toda. Mr. Toda learned it from Mr. Makiguchi. And Mr. Makiguchi learned it from Nichiren and from chanting to the Gohonzon. This is the heritage of mentor and disciple in the Soka Gakkai.

When disciples unite in spirit with the mentor, they can overcome the sufferings of birth and death and, in this lifetime, attain a state in which they savor the boundless joy of the Law that continues eternally throughout past, present and future. That is the purpose of Buddhism.

Accordingly, the key to inheriting the ultimate Law of life and death lies in faith that embodies the spirit of not begrudging one’s life in striving for kosen-rufu and the happiness of others, united in spirit with the mentor.

I once dedicated the following poem to some fellow members who had joined me in pledging to wage a selfless struggle.

The oneness of mentor and disciple—
the fundamental principle of Soka
and Nichiren Buddhism,
the heritage of life
that exists within you.

The brilliant second act of worldwide kosen-rufu has now opened. An age when the heritage of the ultimate Law of life and death flows throughout the world has now arrived. We have only just begun.

There is no nobler or more valuable way of life than to enable people across the globe to share in this supreme heritage and to savor a state of being in which they can feel joy in both life and death.

The world is waiting for the advance of Soka humanism, which has the power to elevate people’s lives to a state pervaded by eternity, happiness, true self and purity. The world is closely watching the victorious achievements of mentor and disciple in the SGI.

This concludes the lecture series on “The Heritage of the Ultimate Law of Life.”

From the February 2025 Living Buddhism