The Major Writing of Nichiren Daishonin, Vol 1, pp 94-95
Because I view things this way, I feel immeasurable delight even though I am now in exile. Joy as well as sorrow brings us to tears. Tears express our feeling for both blessings and misfortune. The one thousand arhats shed tears in memory of the Buddha, and in tears Bodhisattva Monju chanted Myoho-renge-kyo. From among those one thousand arhats, the venerable Ananda replied in tears,"Thus I heard." Thereupon the tears of all the others fell, wetting their inkstones, and they wrote "Myoho-renge-kyo" followed by "Thus I heard." I, Nichiren, now feel exactly as they did. I am now in exile because I spread the teaching of Myoho-renge-kyo. I spread this teaching because I, too, "heard thus":Shakyamuni Buddha and Taho Buddha left Myoho-renge-kyo for the Japanese and all people in the future. I cannot hold back my tears when I think of the great persecution confronting me now, or when I think of the joy of attaining Buddhahood in the future. Birds cry, but never shed tears. I, Nichiren, do not cry, but my tears flow ceaselessly. I shed my tears not for worldly affairs but solely fot the sake of the Lotus Sutra. So indeed, they must be tears of amrita. The Nirvana Sutra states that while the tears one sheds throughout his many existences on the death of his parents, brothers, sisters, wives, children and followers may surpass the quantity of water in all the seas, he weeps not a drop for Buddhism. One becomes a votary of the Lotus Sutra by virtue of his practice in past existences. It is karmic relationships that determine which among so many of the same kind of trees are made into images of Buddha. It is also because of karma that some Buddhas are born as provisional ones.
In this letter, I have written my most important teachings. Grasp their meaning and make them part of your life. Believe in the Gohonzon, the supreme object of worship in the world. Forge strong faith and receive the protection of Shakyamuni, Taho and all the other Buddhas. Exert yourself in the two ways of practice and study. Without practice and study, there can be no Buddhism. You must not only persevere yourself; you must also teach others. Both practice and study arise from faith. Teach others to the best of your ability, even if only a single sentence or phrase. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.
With my deep respect,
Nichiren
The Daishonin states,"I feel immeasurable delight even though I am now an exile." At this point in time, the Daishonin was facing a situation where he could hardly sustain his life. However, even amidst such adverse conditions, the Daishonin was filled with immense joy. From this, we can understand what it means to possess the life condition of the Buddha, which is also the state of absolute happiness. In other words, this state of happiness is one that will not be swayed by circumstances. No matter how harsh and adverse the conditions, the Daishonin's state of joy remain unaffected. This is why such happiness is said to be absolute.
From one perspective, happiness depends on one's life-force. With strong life-force, one will never be defeated by the enviroment no matter how harsh it is. On the other hand, if one's life-force is weak, no matter how favourable one's circumstances, one will not be able to feel any joy. In this sense, it can be said that a Buddha is whose life is as vast as the universe. The purpose of our Buddhist practice is to tap the boundless potential that resides within our lives to the fullest and to establish an indestructible self.
After Shakyamuni Buddha's passing, his disciples assembled to confirmed and compile the teachings of Shakyamuni. The Buddhist Council was held centring around Ananda, who had long been serving Shakyamuni by his side and thus had personally heard most of his teachings. The scriptures compiled during then were not recorded as written text, yet. It was orally transmitted from person to person based on memory.
The description of how the Buddha's disciples shed tears as they compiled the teachings expresses the disciples' unsuppressable appreciation in memory of Shakyamuni's compassion. As the disciples recalled the profound compassion of the Buddha, they resolved to repay the debt of gratitude they owe their mentor by transmitting their mentor's teachings into the future. It was with such determination that they compiled his teaching. It can be said that it was this strong determination of the Buddha's disciples that enabled Shakyamuni's teachings to prevail till this very day.
"Thus I heard" is a phrase that appears at the beginning of almost every sutra. This phrase does not simply mean "This is what I heard." Rather, it encompasses the following significance: "The Buddha's teachings is absolutely correct as it is preached. There is no mistake about it. This is why I will practise in exact accordance with the teachings." In this way, the phrase embodies a sense of affirmation and determination. In other words, the Buddha's disciples did not simply heard the teachings with their ears but "heard" them with their entire being by putting the teachings into practice. In this way, the Buddhist scriptures were compiled based on the faith of the Buddha's disciples who were determined to live their lives based on the teachings of the Buddha because they cherish the Buddha's teachings from the depths of their lives.
It is also stated in the Gosho that the disciples "wrote 'Myoho-renge-kyo' followed by 'Thus I heard'". This means that the Buddha's entire teaching is derived from the ultimate fundamental Law of Nam-myoho-renge-kyo.
The Daishonin continues to say"I,Nichiren,now feel exactly as they did." This means that the Daishonin also 'heard' the Lotus Sutra as Shakyamuni's disciples did. The Daishonin stood up in response to the spirit of Shakyamuni and Taho who left the Lotus Sutra for the people in the future, and propagated the Law of Nam-myoho-renge-kyo, which is the essence of the Lotus Sutra. In this way, the phrase"Thus I heard"embodies both one's determination and practice. It is only when one practises in exact accordance to the Buddha's teachings can one truly say,"Thus I heard".
The Daishonin then states that he could hardly hold back his tears of joy for being able to read the Lotus Sutra with his life. The DAishonin's life was filled with joy and compassion even though he was in exile.
It is common for human being to shed tears for worldly affairs but seldom for the sake of Buddhism. President Ikeda said in his guidance that it is important to know what we suffer for. Suffering for worldly affairs is ultimatelypure suffering. However, suffering for the sake of Buddhism will ultimately be transformed into one's good fortune. The loftiest way to live is to be able to shed tears and suffer hardship for the sake of Buddhism and for the happiness of mankind.
We have been able to encounter the Gohonzon in this lifetime because of our karma we have accumulated in our past existences. It is because such causes exist in our lives that we are able to practice faith today. This is why anyone who embraces the Mystic Law has a mission that only he can fulfil. A life of great fulfilment can be established only amidst one's ceaseless struggle in exerting himself to fulfil his mission.
The boundless power of the Buddha and the Law of the Gohonzon can only be manifested through our power of faith and practice. No matter how great the power of the Gohonzon, it will never be manifested in reality if one lacks faith and the practice of jigyo keta (pracitce for oneself and for others). In this way, it is only through one's faith will the Gohonzon be manifested as a true object of worship. This may sound impious, but without faith, the Gohonzon will be nothing more than a scroll of paper. This is why the Daishonin encourages Sairenbo here to "forge strong faith".
No matter how great the Gohonzon, if one chants daimoku with doubt or if one does not conduct gongyo regularly, he will never be able to experience the true power and benefit of the Gohonzon.The passage,"Exert yourself in the two ways of practice and study...Teach others to the best of your ability, even if only a single sentence or phrase" is a renowned Gosho passage where the Daishonin explains the principle of faith, practice and study
Practice refer to the practice of jigyo keta (practice for oneself and for others). Practice for oneself (jigyo)refers to our practice of gongyo and daimoku while practicing for others (keta) refers to our practice of shakubuku and propagation where we introduce Buddhism to others. The wide-ranging activities in the organization are also activities in propagation and therefore, they are also included in the realm of practicing for others. As the word "practice"suggests, it is a physical act to bring ourselves closer to the state of enlightment through our actions.
"Study" refers to our study of the Daishonin's Buddhism based on the Gosho. It refers to our efforts to study and pursue Buddhism through our sense of reasoning. As the Gosho states,"Buddhism is reason" (MW3,p238), the Daishonin places great importance on universal logic and reason. In another Gosho, The Daishonin stress that the validity of a religion should be subsantianed by its teachings and not through its so-called "mystic or miraculous power".
Religions that denies "study", will end up as blind beliefs. Such teachings do not have the power to convince people nor can it lead the present age. On the other hand, religions with only "study" without "practice" will become just an abstract, theoretical teaching. It will only serve as a spiritual comfort to one but will not have the power to blaze a life of happiness in reality. Therefore, only with practice and study can a religion be rooted in the aspects of reason and reality. The same thing can be said for our faith.
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