When he established his teaching in 1253, Nichiren Daishonin foresaw that great difficulties and obstacles would inevitably lie ahead of him. Nevertheless, he stood up as the votary of the Lotus Sutra, vowing to summon up “a powerful and unconquerable desire for the salvation of all beings and never to falter in [his] efforts” (“The Opening of the Eyes,” The Writings of Nichiren Daishonin, vol. 1, p. 240). His ensuing struggle was—just as he predicted and as corroborated by passages in the Lotus Sutra—a battle against an unending series of persecutions. He writes: “It is already over twenty years since I began proclaiming my doctrines. Day after day, month after month, year after year I have been subjected to repeated persecutions. Minor persecutions and annoyances are too numerous even to be counted, but the major persecutions number four” (WND-1, 240).
Fierce and Relentless Persecutions Arise From Hatred and Jealousy
“The major persecutions number four,” says Nichiren. In the two decades following the establishment of his teaching, he had encountered four great persecutions that threatened not only his own life but also the continued existence of his community of believers. Needless to say, these were the Matsubagayatsu Persecution (1260), the Izu Exile (1261), the Komatsubara Persecution (1264), and the Tatsunokuchi Persecution and Sado Exile (1271).
The Tatsunokuchi Persecution and subsequent Sado Exile constituted the authorities’ greatest crackdown yet. Nichiren was dragged to the execution grounds and nearly beheaded. His followers were treated as if they were traitors. The government repression was so harsh that even those who had merely listened to his teaching were subjected to severe punishment (see WND-1, 240).
The four major persecutions clearly revealed the malice and brutality of those who schemed to do away with the Daishonin and destroy his community of believers.
With regard to the many other attacks and obstacles he encountered, Nichiren writes, “Minor persecutions and annoyances are too numerous even to be counted” (WND-1, 240). These included slander and abuse, false accusations and harassment, as well as his followers being subjected to fines or banishment. Persecutions of this kind, which the Daishonin describes as “too numerous even to be counted,” continued without cease, showing the relentlessness of his tormentors.
After the overview of his hardships to that point, the Daishonin goes on to cite various sutras and commentaries that clarify the true nature of those persecuting him.
These people are essentially driven by hatred and jealousy, a deep hostility arising from a swirling cauldron of complex negative emotions. The priests and lay followers of other Buddhist schools of the time bore strong feelings of resentment and jealousy because of Nichiren’s pure and unswerving commitment to practicing the correct teaching as the votary of the Lotus Sutra. They also openly hated him for having refuted the errors of their schools.
The Daishonin here quotes passages from the Lotus Sutra indicating that hatred and jealousy toward the sutra’s votary lie at the root of the persecution that confronts those who uphold the Law in the Latter Day (see WND-1, 240). These passages include the following:
Since hatred and jealousy toward this sutra abound even when the Thus Come One is in the world, how much more will this be so after his passing? (The Lotus Sutra and Its Opening and Closing Sutras, p. 203)
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[People will] despise, hate, envy, or bear grudges against them [those who read, recite, copy, and uphold the Lotus Sutra]. (LSOC, 110)
•••
It [the Lotus Sutra] will face much hostility in the world and be difficult to believe. (LSOC, 246)
He also refers to other Lotus Sutra and Nirvana Sutra passages detailing how insidious persecution arises from hatred and jealousy; and it manifests as slander and abuse, false accusations, banishment and exile, and other forms of direct and indirect violence aimed at alienating people from the correct teaching. To stress this point further, he quotes commentaries by T’ien-t’ai, Miao-lo, Dengyo, Chih-tu (the author of the Tung-ch’un) and others.[1]
Fierce and relentless persecutions befall the votary of the Lotus Sutra in the Latter Day of the Law because of the raging hatred and jealousy seething in the lives of the attackers.
An Age When Fundamental Ignorance Reigns
When a little boy is given moxibustion treatment, he will invariably resent his mother; when a seriously ill person is given good medicine, he will complain without fail about its bitterness. And we meet with similar complaints about the Lotus Sutra, even in the lifetime of the Buddha. How much more severe is the opposition after his passing, especially in the Middle and Latter Days of the Law and in a far-off country like Japan? As mountains pile upon mountains and waves follow waves, so do persecutions add to persecutions and criticisms augment criticisms …
It is now over two hundred years since the Latter Day of the Law began. The Buddha predicted that conditions would be much worse after his passing, and we see the portents of this in the quarrels and wranglings that go on today because unreasonable doctrines are prevalent. And as proof of the fact that we are living in a muddied age, I was not summoned for a doctrinal debate with my opponents, but instead I was sent into exile and my very life imperiled. (WND-1, 241–42)
The essence of this hatred and jealousy is fundamental ignorance—an ignorance of and disbelief in the Mystic Law.
The Latter Day is characterized by a world rampant with disbelief in the correct teaching and with slander of the Law. When the votary of the Lotus Sutra expounds the correct teaching, the fundamental ignorance in people’s lives functions as a devilish force. Society in this defiled age mirrors the description in the Lotus Sutra of evil demons entering people’s lives to persecute the sutra’s practitioners.
It is just as Nichiren Daishonin says when he writes, “The fundamental darkness manifests itself as the devil king of the sixth heaven” (“The Treatment of Illness,” WND-1, 1113). Likewise, in accord with his observation, “Evil demons hate good people” (WND-1, 1113), those whose lives have been possessed by demons, or devilish functions, harass the practitioners of the correct teaching.
The Daishonin also states: “The entire country of Japan hates me, Nichiren. … Everyone from the ruler on down to the common people seethes in anger against me such as the world has never seen. This is the first time that the fundamental darkness has erupted in the lives of ordinary people caught in the illusions of thought and desire”[2] (WND-1, 1114).
In the Latter Day, when society abounds with slander of the Law, the three obstacles and four devils appear with even greater intensity than in the Middle Day of the Law during which T’ien-t’ai and Dengyo lived. This is because the prevalence of such slander stimulates the function of fundamental darkness and intensifies the three poisons—greed, anger and foolishness. Consequently, there is great hatred and jealousy toward the votary of the Lotus Sutra who expounds and spreads the correct teaching.
The Daishonin explains this in “The Opening of the Eyes,” using the following allegory: “When a little boy is given moxibustion treatment, he will invariably resent his mother; when a seriously ill person is given good medicine, he will complain without fail about its bitterness” (WND-1, 241).
The fact that one is a practitioner of the Lotus Sutra unerringly spreading the Mystic Law stirs fierce resentment in those filled with disbelief toward it. As the Daishonin asserts, “[If devils did not arise], there would be no way of knowing that this is the correct teaching” (“Letter to the Brothers,” WND-1, 501).
Though Having Committed No Wrong, the Votary Is Assailed by Repeated
Persecution
Defamatory attacks are the means by which people of great arrogance try to discredit the just. Wishing to avoid dialogue or debate, and also seeking to preserve their own prestige, such people resort to the base means of spreading slander and lies about their enemies. They malign the just by branding them as villains.
“Encouraging Devotion,” the 13th chapter of the Lotus Sutra, describes how arrogant priests revered as sages—the third of the three powerful enemies—will make defamatory allegations against the votary of the Lotus Sutra to the ruler, ministers and other influential people in society. Also, the Nirvana Sutra depicts numerous non-Buddhists going to King Ajatashatru[3] and falsely accusing Shakyamuni—asserting, for example, that he was greedy for profit and that he employed spells and magic. Making claims that were the total opposite of the truth, they denounced the Buddha as “a man of incomparable wickedness” (WND-1, 240).
In a sound society, there will naturally be leaders who can see through such lies. The Daishonin notes that T’ien-t’ai and Dengyo initially encountered various persecutions in the Middle Day of the Law but that their rulers ultimately discerned and clarified what was true, thus putting an end to their harassment.
In the Latter Day of the Law, however, when priests of evil intent distort the Buddhist teachings, society’s leaders lose both the ability and the will to distinguish between good and evil. Hence, Nichiren writes: “Unreasonable doctrines are prevalent. And as proof of the fact that we are living in a muddied age, I was not summoned for a doctrinal debate with my opponents” (WND-1, 241–42). Here, he refers to the government’s outrageous conduct in its judicial affairs, as was evidenced by his summary sentencing to exile—which was tantamount to a death sentence—without being given a fair opportunity to defend himself against the charges brought against him.
“Rulers who cannot discern the truth” are comparable, in today’s democratic age, to societies in which people accept lies and stand by silently while others are unjustly maligned.
If lies and misrepresentations are allowed to go unchecked, people will store them in their minds as facts. A society that fails to combat such distortions is sure to suffer spiritual corruption and decline. Therefore, in advancing kosen-rufu in the Latter Day, it is absolutely vital for us to engage in energetic and insightful debate and discourse in order to ward off the fundamental ignorance in people’s lives and confront slander of the Law, which is so spiritually destructive. This is the only way we can restore society’s spiritual health.
While I have been focusing specifically on false accusations and lies used to attack the votary of the Lotus Sutra, it is no simple matter in any circumstance to speak out and proclaim the truth in a corrupt society where right and wrong, good and evil, are confused. Rather, the more one champions the truth, the fiercer the storms of persecution will grow. It is like one person standing up in ancient times to explain that earth revolves around the sun, while everyone is firmly convinced of the opposite. Those who champion the truth will encounter persistent and incomprehensible persecution. This, indeed, is a mark of their veracity and integrity.
Discussing the qualifications of a votary of the Lotus Sutra in the Latter Day of the Law, the Daishonin writes, “If persecutions greater than those that arose during the Buddha’s lifetime keep occurring again and again to someone who is not guilty of the slightest fault, then one should realize that that person is a true votary of the Lotus Sutra in the age after the Buddha’s passing” (“On Repaying Debts of Gratitude,” WND-1, 696).
Although the votary has committed no offense, he is continuously assailed by momentous persecutions. The Daishonin vividly describes this: “As mountains pile upon mountains and waves follow waves, so do persecutions add to persecutions and criticisms augment criticisms” (WND-1, 241).
Aware from the outset of the inevitability of meeting persecution, the Daishonin courageously stood up alone as the Lotus Sutra’s votary. Having already waged an unceasing 20-year struggle, he continued expounding the correct teaching with the impassioned roar of a lion in his place of exile on Sado Island.
Upholding the Law Through Perseverance and Compassion
When it comes to understanding the Lotus Sutra, I have only a minute fraction of the vast ability that T’ien-t’ai and Dengyo possessed. But as regards my ability to endure persecution and the wealth of my compassion for others, I believe they would hold me in awe. (WND-1, 242)
In the above passage, the Daishonin describes his own identity as the votary of the Lotus Sutra.
Even supposing that T’ien-t’ai and Dengyo surpassed him in depth of understanding the Lotus Sutra, the Daishonin asserts that he exceeds them in perseverance and compassion.
Naturally, to spread the Mystic Law in the Latter Day, it is important to talk to others based on a profound understanding of the Lotus Sutra—in other words, to present the sutra’s teaching and doctrines logically and coherently. So while the Daishonin may concede the higher ground to T’ien-t’ai and Dengyo in providing lucid and rational theoretical explanations, he by no means diminishes the need for such explanations.
More important, however, are perseverance (that is, the ability to endure persecution) and compassion, which are indispensable to actually spreading the Law in the evil Latter Day and to helping even those experiencing the greatest suffering attain genuine happiness.
Perseverance and compassion are like two sides of the same coin. Profound compassion based on a wish to free all people from suffering gives one incomparable strength to endure persecution and spread the Law.
To endure persecution, to persevere amid obstacles, does not mean passive acceptance. The Latter Day is an age when evil is rampant. Those aware of their mission to defeat this evil and awaken others to life’s ultimate truth must be prepared to fight continually through any obstacle or difficulty. Their actions are essentially motivated by a solemn, rigorous compassion not to let anyone in the Latter Day fall into the unfortunate trap of slandering the Law. This unwavering compassion leads directly to all people’s enlightenment in the Latter Day.
The Joy of Faith Based on the Principle of ‘Voluntarily Assuming the Appropriate Karma’
With this body of mine, I have fulfilled the prophecies of the sutra. The more the government authorities rage against me, the greater is my joy. For instance, there are certain Hinayana bodhisattvas, not yet freed from delusion, who draw evil karma to themselves by their own compassionate vow. If they see that their father and mother have fallen into hell and are suffering greatly, they will deliberately create the appropriate karma in hopes that they too may fall into hell and share in and take their suffering upon themselves. Thus suffering is a joy to them. It is the same with me [in fulfilling the prophecies]. Though at present I must face trials that I can scarcely endure, I rejoice when I think that in the future I will escape being born into the evil paths. (WND-1, 243)
Compassion is the driving force behind perseverance, while perseverance is proof of deep compassion. To explain this, Nichiren Daishonin discusses the principle of “voluntarily assuming the appropriate karma.”[4]
Here, Nichiren states that his experiencing great persecutions corresponds with the principle of bodhisattvas voluntarily assuming karma and choosing to take on suffering out of a desire to lead living beings to enlightenment. And just as bodhisattvas regard undergoing suffering on behalf of living beings as a source of joy, Nichiren says he also views experiencing pain and hardship as a result of these present persecutions as a cause for rejoicing, because it will enable him to escape falling into the evil paths in future existences.
The Daishonin’s assertion that voluntarily assuming the appropriate karma is a source of joy echoes the final lines of “The Opening of the Eyes,” where he states: “For what I have done, I have been condemned to exile, but it is a small suffering to undergo in this present life and not one worth lamenting. In future lives I will enjoy immense happiness, a thought that gives me great joy” (WND-1, 287).
The principle of “voluntarily assuming the appropriate karma” is the logical conclusion of the Buddhist concept of transforming one’s karma. Simply put, it represents a way of life in which we change karma into mission.
Everything that happens in our lives has meaning. Moreover, the Buddhist way of life is to find and discover meaning in all things. Nothing is futile or meaningless. Whatever a person’s karma may be, it definitely has some profound significance.
This is not just a matter of mere outlook. Changing the world starts by changing our fundamental state of mind, which is a key Buddhist principle. A powerful determination to transform even negative karma into mission can dramatically transform the real world. By changing our inner state of mind, we can change any suffering or hardship into a source of joy, regarding it as a means for forging and developing our lives. To turn even sorrow into a source of creativity—that is the way of life of a Buddhist.
Nichiren Daishonin teaches us this essential path through his own life and actions as the votary of the Lotus Sutra.
Having a fighting spirit is itself the direct path to happiness. Only through struggles and challenges can we develop inner strength and construct truly creative lives. Also, by maintaining unwavering faith in the correct teaching no matter what obstacles or hardships arise, we can enter the orbit of happiness for all eternity. Attaining Buddhahood in this lifetime means securing this orbit in our daily lives during our present existence.
The practitioner of the correct teaching who ceaselessly struggles to spread the Law may be interpreted as the ultimate paragon of humanity that Nichiren sets forth based on the Lotus Sutra.
Viewed from such a lofty state of life, all difficulties become the genuine foundation for our personal development and growth. Practitioners of the correct teaching who endure obstacles with the awareness, “[If devils did not arise,] there would be no way of knowing that this is the correct teaching” (“Letter to the Brothers,” WND-1, 501), come to embody the Mystic Law without fail. They attain the expansive state of life in which they can regard all difficulties as “peace and comfort” (OTT, 115), and rejoice at them with the spirit conveyed when Nichiren writes, “The greater the hardships befalling him, the greater the delight he feels, because of his strong faith” (“A Ship to Cross the Sea of Suffering,” WND-1, 33).
By clearly revealing this state of life to his followers and everyone throughout the land in “The Opening of the Eyes,” Nichiren Daishonin sought to open the eyes of all people shrouded in fundamental ignorance. He also strove to convey the quintessential joy experienced by the votary of the Lotus Sutra.
A Look Ahead
For the remainder of the year, Living Buddhism will publish portions of SGI President Ikeda’s Lecture Series: The Opening of the Eyes. Here’s a look at what’s coming up.
Jun 2025: Chapter 9: The Two Admonitions of the “Devadatta” Chapter
Jul 2025: Chapter 10: The Three Powerful Enemies, Part 1
Aug 2025: Chapter 11: The Three Powerful Enemies, Part 2
Sep 2025: Chapter 13: “I Will Be the Pillar of Japan”
Oct 2025: Chapter 15: “I and My Disciples”
Nov 2025: Chapter 16: Shakubuku: A Lion’s Roar of Great Compassion
Dec 2025: Chapter 19: Enjoying Infinite Benefit Throughout Eternity
From the May 2025 Living Buddhism
References
- In The Words and Phrases of the Lotus Sutra, T’ien-t’ai writes, “It will be much worse in the future because the principles [of the Lotus Sutra] are so hard to teach” (“The Opening of the Eyes,” The Writings of Nichiren Daishonin, vol. 1, p. 240). In his annotations on that work, Miao-lo explains, “‘Hatred’ refers to those who have not yet freed themselves from impediments, and ‘jealousy,’ to those who take no delight in listening to the doctrine’” (WND-1, 240). Nichiren Daishonin also cites passages from Dengyo’s treatises, A Clarification of the Precepts and The Outstanding Principles of the Lotus Sutra, and lines from the Chinese T’ien-t’ai school priest Chih-tu’s Supplement to the Meanings of the Commentaries on the Lotus Sutra. ↩︎
- The fundamental ignorance is said to usually erupt in the lives of those who have overcome the first two of the three categories of illusion, that is, illusions of thought and desire and illusions innumerable as particles of dust and sand. In this case, however, the Daishonin points out that quite unusually, the fundamental ignorance has erupted in the lives of ordinary people caught in the first of the illusions. ↩︎
- Ajatashatru: A king of Magadha in India in the time of Shakyamuni. Incited by Devadatta, he gained the throne by killing his father, King Bimbisara, a follower of Shakyamuni. He also made attempts on the lives of the Buddha and his disciples by releasing a drunken elephant upon them. Under Ajatashatru’s reign, Magadha became the most powerful kingdom in India. Later he converted to Buddhism out of remorse for his evil acts and supported the First Buddhist Council in its compilation of Shakyamuni’s teachings undertaken the year following Shakyamuni’s death. ↩︎
- Voluntarily assuming the appropriate karma: This refers to bodhisattvas who, though qualified to receive the pure rewards of Buddhist practice, relinquish them and vow to be reborn in an impure world to save living beings. They spread the Mystic Law, while undergoing the same suffering as those born in the evil world due to karma. This term derives from Miao-lo’s interpretation of relevant passages in “The Teacher of the Law,” the 10th chapter of the Lotus Sutra. ↩︎
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