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Wrestling with the Third Powerful Enemy

(Unofficial Notes from November 12th lecture by Greg Martin)

The Three Powerful Enemies are three groups of people who persecute practitioners of True Buddhism. They are: (1) lay people ignorant of Buddhism who denounces the votaries and attack them with swords and staves; (2) arrogant and cunning priests who think they have attained What they have not yet attained and slander the votaries; and third and most powerful of these enemies is (3) priests revered as saints and respected by the general public who, in fear of losing fame and profit, induce the secular, authorities to persecute the votaries of the Lotus Sutra.

What causes these enemies to appear? The answer is stated clearly in the Gosho. In the Gosho, "The Teaching, Capacity, Time and Country," Nichiren Daishonin states, When I examine these passages, I know that if I do not call forth these three enemies of the Lotus Sutra, then I will not be a true votary of the Lotus Sutra. Only by making them appear can I be a true votary." (MW4, p. 20)

These powerful enemies do not appear at times when no advance of kosen-rufu is taking place. They only appear when votaries of the Lotus Sutra have emerged and are advancing kosen-rufu. They appear to interfere with those efforts. The appearance of these enemies is actual proof, that kosen-rufu is indeed being advanced. There is no other action, which can call forth such powerful enemies. Nichiren Daishonin also states:

"Neither non-Buddhists nor the enemies of Buddhism can destroy the Buddha's True Law, but the Buddha's disciples definitely can. As the sutra says, a parasite in the lion's bowels will devour the lion. A man of great fortune cannot be ruined by his enemies but only by those close to him." (MW1, p. 35)

These passages from the sutras speak of powerful enemies of the True Law. And such enemies are to be found not so much among evil rulers and evil ministers or among non-Buddhists and devil kings, or among monks who disobey the precepts. Rather there are those great slanderers of the Law who are to be found among eminent monks who appear to be upholders of the precepts and men of wisdom. (MW 3, p.183)

Hence the Daishonin predicted that as kosen-rufu advances, the third powerful enemy of the Buddha, Sensho Zojoman, would appear without fail. He stated that priests revered as saints and respected by the general public would induce the secular authorities to persecute the votaries of the Lotus Sutra.

In light of these passages in the Gosho, it is clear that the Third Powerful Enemy has indeed appeared in the form of Nikken, the high priest of the head temple, in order to destroy the path of kosen-rufu. Working-in cooperation with government authorities, he conspires to destroy the True Law. He is the third of the Three Powerful Enemies. The recent efforts by the LDP party in Japan to revise the religious laws in an attempt to obstruct the religious activities of the Soka Gakkai is living proof that everything the Daishonin warned us about has come to pass. Those advocating this revision have publicly declared that it is intended to destroy the Soka Gakkai and that they are motivated by the desire, to retain political power. It is also now known that these individuals are working closely with the April Alliance which has Nichiren Shoshu priests as active participants. It is also widely understood that behind the scenes Nikken is working closely with this group. Power, fame, and fortune are the motivating factors. It is very clear that Nikken is the Third Powerful Enemy that the Daishonin warned us about.

Recognizing this powerful enemy

Nichiren Daishonin teaches us:

"If one has eyes, one should examine the sutra texts and compare one's behavior with them." (MW2, p. 189).

"It is the priests with twisted understanding who are the Buddha's worst enemies.

There are two kinds of understanding, true and perverted. No matter how learned a person may appear, if his ideas are warped you should not follow him. Nor should you follow priests merely because they are venerable or of high rank."(MW1 p. 256)

In other words, we must examine one's teachings and compare them with the Gosho. Those whose words are contrary to the Daishonin's teachings, which pervert his intent, are the enemies of the Buddha.

How can we be so sure that Nikken has become this powerful enemy? What is the basic difference between Soka Gakkai's practice and Nikken sect's practice since we both pray to the same Gohonzon, chant the same daimoku? What doctrinal errors has Nikken made? All embrace Gohonzon inscribed by Nichiren Daishonin, recite the sutras, chant daimoku and read the same Gosho. The difference is whether their practice is based on correct faith or not. In the Heritage of the Ultimate Law of Life, Nichiren Daishonin stated as follows:

"Without the lifeblood of faith, it is useless to embrace the Lotus Sutra" (MW 1, p.25)

The lifeblood of faith means to inherit faith correctly. This passage is clarifying that without correct faith, no matter how much you chant to the Gohonzon there will be no benefit.

What then is correct faith? Correct faith is faith based on Nichiren Daishonin's teachings. It is faith in Nichiren Daishonin as the True Buddha of the Latter Day of the Law, the Gohonzon and in his Gosho. It is faith based on Daishonin's will to advance kosen-rufu. For this reason the Gohonzon benefit will dearly appear only in the lives of those people. Who maintain faith in the Daishonin and the Gohonzon, who adhere to the Gosho and who dedicate themselves to promoting kosen-rufu. In a similar manner to that of the Nichiren Shu sect, Nichiren Shoshu has lost correct faith in the Daishonin's Buddhism.

Nikken is the Third Powerful Enemy

What is the basis for saying that the Nichiren Shoshu has lost correct faith? Let me illustrate one of the many fundamental ways in which the Nikken sect has now become as false as Nichiren Shu. After the Daishonin's death, Nichiren Shu lost faith in the Daishonin as the True Buddha of the Latter Day of the Law. They demoted him to a provisional status and elevated Shakyamuni Buddha to the status of True Buddha. They lost faith in the true identity of Nichiren Daishonin. Having made this fundamental error, they then naturally misinterpret his Gosho and cannot offer daimoku to the Gohonzon with pure and correct faith. As a result those who practice in Nichiren Shu cannot receive benefit. Although they may be very sincerely chanting daimoku their faith has a fundamental flaw.

Similarly, the Nikken sect lost faith in the Daishonin as the True Buddha of the Law. Let me illustrate. In the publications Nikken prints the following:

Correct faith lies in absolute, faith in and strict obedience to the High Priest [Dai-Nichiren (Special Edition);p.13]
Nikken possesses the entity and function of the Dai-Gohonzon. [Letter from senior priests to top Gakkai leaders, Se-pt 6, 1991]
In the past the Buddha and the Law were in the forefront and the priest, Nikko was in the background. But, since the Daishonin has passed away the high priest should be in the forefront and the Buddha and the Law in the background. [Letter from senior prints to top Gakkai leaders, Sept. 6, 1991]
One should never worship anything as a Gohonzon that has not been authorized as such by the High Priest who has inherited the Heritage of the Law, even if it was inscribed by Nichiren Daishonin himself... ["Soka Gakkai Counterfeits the Gohonzon" Document].

They no longer view Nichiren Daishonin as the True Buddha, but rather as a provisional one for 700 years ago who has been replaced by the High Priest who is now the Daishonin of Modem Times and who now must be called His Holiness.

They have turned the concept of the True Buddha upside down, completely misunderstanding the meaning and significance of the Daishonin's existence. Because of this fundamental error they misread the Gosho and postulate such erroneous doctrines as priests are superior to mere lay believers and the High Priest is infallible.

Without doubt Nichiren Shoshu, once the true Buddhism of Nichiren, has degenerated into another heretical Nichiren sect which has betrayed the Daishonin's intent. Although our former fellow members who follow him practice the same as they did with us, little by little the pure faith in Nichiren which they learned from President Ikeda and the SGI is overturned and polluted as they turn toward faith in the High Priest. Once this poison penetrates their lives, their faith is poisoned and they cannot produce benefit. This poisoning of their faith occurs gradually without their awareness.

The Daishonin's Buddhism, due to the tenacious and painstaking efforts of the members under President Ikeda's leadership, has spread throughout the world. In contrast to this, Nikken is preaching that the basis of practice must be the high priest instead of the Gosho and the Gohonzon. Only by looking at one reality it is crystal clear that Soka Gakkai is the only organization of correct faith where members can enjoy true benefits. The Nikken sect, having deviated from the path of correct faith -- the path of kosen-rufu -- is in other words practicing heretical teachings (faith). Thus, there will naturally be real benefits even though they chant to the same Gohonzon.

Since the fundamental premise of their faith is flawed, their practice can never work out in the end. (Example of buttoning shirt) Most of them don't even know it is happening having never read nor thought about the substance of the temple's teachings. Blindly trusting the priests, they go merrily on their way oblivious to the destructive path they are on. This is very sad.

Facing the Third Powerful Enemy is what it means to be a Bodhisattva of the Earth

Couldn't this problem have somehow been avoided? Maybe if we had chanted more daimoku or treated the priests better or been more cooperative - couldn't the Soka Gakkai have done something to avert this difficulty?

This question arises when one looks upon this priesthood issue as a sad. or unfortunate' incident. The revelation of Nikken as a devilish function could not have been avoided. It was predicted in the Gosho. As we advance kosen-rufu, a saintly priest will appear as a powerful enemy of Sensho Zojoman. It is as certain that such an enemy will appear as one plus one equals two. As long as kosen-rufu advances devilish forces will appear. This will not be the only time such things wiI1 happen.

The members in Japan have faced powerful enemies on a number of other occasions. This probably explains why they are not nearly as swayed by this problem as we are. For us this is our first experience facing a powerful enemy, and we got the most powerful first. It knocked us down a few times to be sure. We must defeat this enemy. We are like lion cubs in our first fight.

The same thing happened in Nichiren Daishonin's time; the five senior priests appeared after his death to oppose Nikko Shonin, betraying the Daishonin's original intent despite the fact that he had personally trained each of them. Why didn't Nichiren Daishonin do more to make 'sure that it didn't happen? Couldn't Nikko Shonin have done something to avoid this? No, because Nikko Shonin cannot avoid the appearance of this devilish function as long as he advanced kosen-rufu. Nikko faced five powerful enemies at once thus proving that he had fully inherited the Daishonin's spirit. Only by facing and defeating this powerful enemy can we also inherit the Daishonin's will and carry the torch of kosen-rufu into the 21st century and throughout the world. Defeating this enemy is to step forward and accept our mission. There is no other way.

Therefore in light of these teachings, the priesthood issue was due to occur. It could not have been avoided. The teachings of Nichiren Daishonin make it clear that it must happen in order for kosen-rufu to be achieved. At the same time, the outbreak of this priesthood issue clearly proved the validity of Soka Gakkai as votaries of the Lotus Sutra, the forces of the Buddha directly connected with the Daishonin. We are the Bodhisattvas of the Earth who emerged to achieve kosen-rufu together.

Let us, stand up and fight in this drama of kosen-rufu. I feel so much gratitude to be able to be involved and to participate in this way. Aren't we fortunate to be able to be born in this time? This is exactly as it is supposed to be.

The only way to avoid this problem would be for us to abandon our intention and pledge to achieve kosen-rufu as votaries of the Lotus Sutra-and Bodhisattvas of the Earth. In other words, the only way to avoid this powerful enemy is to retreat from our mission. This we must never do.

Obviously those who have joined the temple have come under the influence of this powerful enemy leading them to abandon correct faith. But what about those who have not joined the temple? Are we protected from this influence? Some are, some are not. It is not enough to simply not join the temple. The Rissho Ankoku Ron states:

The Daijuku sutra says: "Though the ruler of a state may have for countless instances in the past practiced the giving of aims, observed the precepts and abided by the principles of wisdom, if he sees that my Law, the Dharma of the Buddha, is in danger of perishing and stands idly by without doing anything to protect it, then all of the inestimable store of good causes that he has accumulated through the practices just mentioned will be entirely wiped out..." (MW2 p. 12).

This explains that among those who have not joined the temple there are those who are unable to stand up and face this issue, thinking it is not their concern. Thus, backing away from their pledge to propagate the Law in the face of persecution they will find themselves losing benefit even if they do not join the temple. The workings of this enemy are this subtle and this powerful. This is true because one can only stand by if one has lost their sense of mission as a Bodhisattva of the Earth--in a sense have forgotten the promise they made. As the Kaimoku Sho passage we memorized so many years ago states: "At the crucial moment the foolish will often forget the promise they made."

Basing our awareness of our identity as Bodhisattvas of the Earth who have pledged to live by and propagate the Mystic Law in the Latter Day of the Law is one of the effects of not taking a stand when the Law is in danger. As President Ikeda describes in his lecture on the True Entity of Life (Selected Lectures on the Gosho. vol.1, p. 33). when we forget our mission as Bodhisattvas of the Earth:

"We would become too involved in the pursuit of fame or power, lose control of ourselves in daily life, and finally fall into 'the four evil paths (Hell, Hunger, Animality and Anger).

Those who devote themselves to kosen-rufu, be they students, housewives, scholars or working men, are all Bodhisattvas of the Earth, which is what we must all strive to become. If a housewife or a student thinks of faith only as something to help in overcoming personal troubles, that person will be lost in a very shallow view of his or her mission."

This will cause one's power of faith and prayer to decrease and our ability to manifest the powers of the Buddha and the Law from within our lives in order to create benefit will also decrease. One will lose their benefit. This is not intended as a threat, but rather the Daishonin intends it as a warning. When the Third Powerful Enemy appears, do not stand idly by-doing so would be an act of renouncing our mission as a Bodhisattva of the Earth. Apathy-not caring-is our greatest enemy of the Buddha.

The Power and Influence of the Third Powerful Enemy

Why is this enemy so powerful? What are the symptoms of this powerful enemy's influence? Buddhism teaches us that we possess a fundamental enlightened nature within us called the Buddha nature, which has the functions of wisdom and action to leading us to happiness.

Buddhism also teaches us that we possess a fundamental darkness as well, a devilish function, characterized by the three poisons of greed, anger and stupidity which leads us along the path of unhappiness and ruin. Life is a constant inner battle between these forces.

The internal devilish function arises in response to an external stimulus. In this case the appearance of the Third Powerful Enemy activates our fundamental darkness causing the three poisons to gush forth from within. Sansho Shima, the Three Obstacles and Four Devils include the Devil of the Sixth Heaven-arising from within because of oppression by men of power. In other words, the appearance of the Third Powerful Enemy, persecution by saintly priests in cooperation with secular authority, functions to activate the Devil of the Sixth Heaven within us. This is a double punch that can greatly disrupt our faith.

Ma of Sansho Shima refers to the workings of doubt and confusion within us which acts to destroy confidence, mission, wisdom and faith. This is why the Third Powerful Enemy is so powerful. It awakens our most powerful inner devilish nature and strikes directly at the root of our faith.

How can we recognize the workings of this enemy within our own lives? How do we know when we are being influenced? One of the reasons this enemy is so powerful is because its influence is not immediately obvious. But there are signs. For example, when there is a. strong atmosphere within the organization where members no longer wanted to hear about the priesthood issue. As a result, the organization reaches an impasse unable to take any concrete action. This is evidence of its influence.

The devil does not exist outside but is constantly confusing us from within our own lives. The internal devilish function, which appears in response to the external function, be characterized by a feeling of heaviness, of inactivity and indifference or apathy, of not feeling like fighting evil, and of not feeling the crucial need to stand up and take action. Herein lies a dangerous trap to be feared. This internal confusion creates confusion and conflict between people within the organization, disrupting our unity. Instead of fighting the enemies of the Law, We end up fighting amongst ourselves. We should dearly realize that is the result of the influence, it is the working of the devil within us. This is why this enemy is so powerful. It behaves like a virus weakening our immune system of faith exposing us to the infection of doubt and confusion.

Buddhism teaches the concept of the Devil of Mercy. The function of this devil is to enter the mind of half-hearted mercy and sympathy within us to distort our thinking and confuse our sense of judgment to distinguish between good and evil. SGI members are naturally people with deep mercy and compassion and thus the devilish function is taking advantage of that. As a result some members will say, Why should we be so harsh against, the high priest? I feel sorry, for him. Shouldn't we feel more compassion for him? Consequently, these people will overlook the true nature of evil and fail to stand up and fight. Please be careful, there is much to fear here.

What about fixing our own organization? What about removing authoritarianism from within the SGI-USA? It is imperative that we continue to work together toward the necessary improvements to make SGI-USA into a model of kosen-rufu. We must work together on this project. Doing so without removing the influence of the Third Powerful enemy from within will tend to lead us to conflict, confusion and deadlock, however. In other words, we must begin with facing this enemy together. Having defeated this enemy together we can then turn our attention to the much needed work we must continue. Working together to solve problems is much different from in-fighting, bickering and strife. We must be able to see the difference.

Let me add a warning here as well. We have a tendency to use Buddhist concepts as weapons against members in order to squelch criticism, to silence voices of concern, to avoid person, to avoid personal responsibility.

This is a pitfall of leadership. When problems occur we have had a tendency to avoid self-reflection as individuals or as an organization saying for example:

"It's your karma", or "don't blame your environment" or "your breaking unity." The tendency to blame or judge others must be avoided here as well. We must be careful now start going around saying: "Your influenced" as a means to avoid personal responsibility or constructive criticism. Guided by compassion we can freely encourage each other." Guided by our ego and judgmental attitude we will only discourage others. This we must be careful about.

Defeating the devilish influence of the Third Powerful Enemy

The Daishonin states, "When truth and error stand shoulder to should and when Mahayana and Hinayana dispute which is superior. At such a time, one must set aside all other affairs and devote one's entire attention to rebuking slander of the Law. This is the practice of shakubuku." [MW 5, p. 103]

"However, if there is one who can cause others to awaken to and take faith in a teaching such as [the Lotus Sutra], then he is their father and mother, and also their good friend. This man is a person of wisdom". [MWS, p. 167]

When the great slander of the Nikken sect and the justice of the Soka Gakkai stand shoulder to shoulder in dispute, at such a time, as the Daishonin states, those who set aside every thing and devote their entire attention to rebuke the slander of the Law will receive the great benefit of enlightenment. In this light, if we are to consider ourselves to be Daishonin's disciples, then this battle against Nikken is not unrelated to us. We must consider it as our own struggle, our own direct problem concerning our own enlightenment.

To begin that process we must fight the influence of this devilish function within our own lives. Defeating this internal devil will open our eyes to clearly perceive the truth about good and evil and our passion to fight will rise. Most important is to begin with one simple question: Am I under the influence of this powerful enemy? Like any illness the way to know is to see if you have the symptoms. Do I not want to hear what the Daishonin says about this issue? Are my eyes and ears closed (don't want to read about it in the World Tribune and don't want to hear about it at meetings)? Have I lost my passion and sense of mission for kosen-rufu? Do I find myself dominated by confusion, doubt and anger? Have I lost myself in my daily life searching for fame and power or have I fallen into the lower worlds of Hell, Hunger, Anger and Animality? Do I have a shallow view of my mission thinking this practice is only for solving my personal problems? Am I overcome with apathy -- standing idly by and unable to take a stand? If so, then it is very likely that you are being defeated by the influence of the third powerful enemy.

Once your eyes are opened to this influence you can easily defeat it by chanting abundant daimoku to break the workings of the devil within yourself and within our organization. Every moment is a battle between the Buddha and the Devil within, our own lives. Please solidify your conviction. It is no mere coincidence that President Ikeda is constantly rebuking the slander of the priesthood. It is to remind you and inject conviction in you. Anything that hinders you from this Buddhist practice and your passion for kosen-rufu is a working of the devil within.

Even as you wage this battle yourself look around you in your organization ask yourself: Do I see evidence of this influence in the lives of my members? Are my members struggling with the issues of doubt and confusion mentioned above? If so then please help them overcome this devilish influence as well so that they can stand up to fight in this historic battle against the slander of the Law. Although there may be few actual danto members, when we look at how many people in our organization are influenced by the evil function of Nikken -- unwilling to hear about it, unable to fight against it or squabbling amongst the membership-- we may find that the influence of Nikken is more pervasive throughout our membership than we think. We have a big battle to fight to overcome this influence.

The Buddha and devil always coexist within you. When one chants daimoku with passion for kosen-rufu the Buddha within will arise and the devil within will shrink. These forces are in constant battle within you. It is an eternal battle, which we must fight. When you start to lose conviction and your passion for kosen-rufu wanes, the devilish functions wiI1 rise within you and your Buddha nature will weaken. Nichiren Daishonin stated that even if you slacken a bit demons will take advantage. The devil we must fight does not exist outside of you. We must battle the devil within and help our members do so as well.

For those who have a Gohonzon inscribed by Nikken, exchanging it is an important act of defeating this influence. Although the Gohonzon itself is fine, our attachment to the Gohonzon leaves us open to this influence. This has been proven by member's experiences over and over again. Its influence is very subtle and insidious. One should neither under estimate its power nor over estimate our ability to resist its influence.

The Daishonin did not warn us to be wary of this enemy lightly. He was very concerned that we would not recognize it or its influence when it arose. We should take his warnings very seriously. This is why we encourage members to exchange their Gohonzon. The final choice is, of course, theirs to make. One must choose to take a stand. One must choose his or her mission. One must choose to accept one's identity as a Bodhisattva of the earth. But the influence is very real and it is not easy to recognize when you come under its influence. In experience after experience the act of exchanging the Gohonzon has proven to be a significant act of defeating this influence. Explaining this to our members is the compassionate act of shakubuku. We would be an organization totally void of compassion and mercy if we failed to warn our members of this influence and failed to guide them toward the path of correct faith.

What else can we do? There are several things you can do.

Raising correct understanding and awareness among members who joined the temple --shakubuku our friends at the temple.

This is an ultimate act of Buddhist compassion - shakubuku in the true sense of the word. Shakubuku -- true Buddhism versus heretical Buddhism - that we have never engaged in before. For those members who have no direct contact with danto members ask them to awaken to the desire to fight this influence and to support those who are actively engaging in dialogue to save the temple members by praying to the Gohonzon. Each member's sincere daimoku can ensure the success of this movement. It is our wisdom based on such daimoku that will lead us to victory. Hence even if you cannot directly engage in dialogue with the temple members, you can contribute so much with your daimoku for kosen-rufu and the people's happiness.

Solidify and strengthen the members in your organization; reach out to your members who may be confused. It is also important to have dialogue with those members within SGI who still feel unsure about the essence of this issue, whose understanding of this issue is not too clear. Please reach out to these members. They must be protected as well. This is also shakubuku. It is important to solidify the organization along the path of correct faith from within by reaching out to every individual. Our challenge is to make sure everyone without exception clearly understands what this issue is all about beginning with heart-to-heart dialogue. Through these efforts we can solidify the inner state of each member and in our organization. It is a golden opportunity for everyone to deepen their faith and understand what it means to practice correct faith. Please go to the front lines, home visit as many members as possible and awaken people to the significance of this religious reformation of the 21st century that we are trying to accomplish. Through this fight, we will understand the Daishonin's heart and spirit.

The very fact that many of our members are not well connected, that many leaders do not feel concerned about taking care of them, or that we see nothing wrong with leaving them to their own means indicates how much we have forgotten about them ---how apathetic and self-absorbed we have become. It shows how lacking in compassion we have become. It is further evidence that we have lost our sense of mission to care for them. This is how this devilish function gradually erodes the mind' of faith and destroys the fortress of kosen-rufu, the castle of capable people. Strengthening our districts, taking good care of our members again, reaching out to reconnect to those we have forgotten - these are important efforts that must be taken. Parts of our organization are under a dark cloud of influence. Daimoku and compassion are what will break that cloud and allow the sun of jiyu that Sensei talked about shine through again.

Advance Kosen-rufu; Expand the forces of the Buddha Negative functions hate it when others are happy. That's why Nikken detests any progress of kosen-rufu made by SGI members and will do anything to obstruct our advancement. Hence, every effort we make for the further advancement of kosen-rufu and the expansion of the forces of the Buddha is a damaging blow to this negative influence.

Let us further promote our movement of kosen-rufu and increase the friends of SGI. Let us develop and raise friends who will become genuine supporters, who will want to read our publications, eventually participate in our meetings and want to become members. Let us expand and increase new members who will practice in the SGI with joy.

Those who cannot contact danto members can contribute to this campaign by supporters of SGI equals increasing the forces of the Buddha. Expanding our circle of joyful faith is the best thing we can do and something all of us can do. Let us expand the understanding of Buddhism through dialogues with our friends. Introduce your friends to the greatness of this Buddhism. In various ways, shakubuku will ultimately defeat the influence of this powerful enemy.

This includes increasing the readership of the World Tribune. Many people say they have stopped subscribing to and reading the World Tribune because they don't want to hear about the temple issue. Such people are influenced. Increasing readership of the World Tribune will reconnect our members to the "sun" of this Buddhism. It will also contribute to dispersing the dark clouds hanging over our organization.

Restoring the Harmonious Unity Disrupted by the Third Powerful Enemy

The greatest negative influence of this powerful enemy is that it disrupts the harmonious unity of believers. We seem to have lost the unity we once seemed to easily enjoy; Interestingly the temple issue seems to have aggravated our differences and we are looking at each other instead of looking forward together. How can we transcend our differences in this atmosphere? How can we overcome our disunity? Certain basic points need to be understood in creating unity from diversity. We must return to the basics:

Gongyo and daimoku can be done by anybody and everybody. Any organization, whether it's a chapter or a district, can get together and chant to realize how to promote kosen-rufu, discussing various ideas among yourselves. In front of the Gohonzon we are all equal. First, begin to chant together.

Everyone can cooperate and unite to see the successful of each discussion meeting. The discussion meeting is the basic activity of our organization. In the discussion meeting, the members give experiences about their practice to the Gohonzon. You will see the meeting place overflowing with joy when the members see people experiencing the benefits of practice. That joy unites everyone because it exits in every human being. The benefit and joy of faith transcends language, national background other differences. If this can be experienced, problems will disintegrate. Sharing the common joy of faith through sharing experiences of the power of faith in the Gohonzon brings the members together in one heart.

Have a seeking spirit to study the Gosho and President Ikeda's guidance. With this positive forward-looking spirit the organization will not become awkward or problematic. If we bring everyone together to read, study and discuss together the Gosho and President Ikeda's guidance you'll be able to bring forth the best or the good from these differences.

We need meticulous care by the leaders, of this organization. For example, leaders might consider what can be done to overcome barriers. If that thoughtfulness is present in the leaders of an organization, then that organization will always prosper.

Finally, if the organization is growing, full of seeking spirit, and everyone wants to better the organization, the natural course of the organization will be one of growth and prosperity. On the contrary, if the organization has no intention of growing, it will come to a deadlock. Then our differences may overwhelm us. It is really true what the Daishonin states: If you slacken even a bit devils will take advantage. We must move forward. Whether as an individual, a district, a chapter, or joint territory, when we cherish a mutual goal to advance kosen-rufu together with fellow believers we have taken the best step toward defeating the Third Powerful Enemy. In the end, we must begin to move forward again. Let's remember who we are and practice together with awareness of our mission as Bodhisattvas of the Earth dedicated to propagating the Mystic Law. When we remember that we will have defeated the powerful enemy indeed.

The Vow of the Bodhisattvas of Earth in the "Encouraging Devotion" Chapter of the Lotus Sutra

We beg you not to worry.
After the Buddha has passed into extinction,
in an age of fear and evil
we will preach far and wide.
There will be many ignorant people who will curse and speak ill of us and will attack us with
swords and staves,
but we will endure all these things.

In that evil age there will be monks
with perverse wisdom and hearts that are fawning and crooked
who will suppose they have attained what they have not attained,
being proud and boastful in heart.
Or there will be forest-dwelling monks
wearing clothing of patched rags and living in retirement,
who will claim they are practicing the true way,
despising and looking down on all humankind.

Greedy for profit and support,
they will preach the Law to white-robed laymen
and will be respected and revered by the world
as though they were arhats who possess the six
transcendental powers.

These men with evil in their hearts,
constantly thinking of worldly affairs,
will borrow the name of forest-dwelling monks
and take delight in proclaiming our faults, saying things like this:
These [Bodhisattvas of the Earth] are greedy for profit and
support and therefore they preach non-Buddhist doctrines
and fabricate their own scriptures to delude the people of the world.

Because they hope to gain fame and renown thereby
they make distinctions when preaching this sutra."
Because in the midst of the great assembly
they constantly try to defame us,
they will address rulers, high ministers,
Brahmans and householders,
as well as other monks,
slandering and speaking evil of us,
saying, "These [Bodhisattvas of the
Earth] are men of perverted views
who preach non-Buddhist doctrines!"
But because we revere the Buddha
we will bear all these evils.
Though they treat us with contempt, saying,
"You are all no doubt Buddhas!"

All such words of arrogance and contempt we will endure and accept.

In a muddied kalpa, in an evil age there will be many things to fear.

Evil demons will take possession of others and through them curse, revile and heap shame on us.

But we, reverently trusting in the Buddha,
will put on the armor of perseverance
In order to preach this sutra
we will bear these difficult things.
We care nothing for our bodies or lives
but are anxious only for the unsurpassed way.
In ages to come we will protect and uphold
what the Buddha has entrusted to us.
This the World-Honored One must know.

The evil monks of that muddied age,
failing to understand the Buddha's expedient means,
how he preaches the Law in accordance with what is appropriate,
will confront us with foul language and angry frowns;
again and again we will be banished
to a place far removed from towers and temples.

All these various evils,
because we keep in mind the Buddha's orders,
we will endure.
If in settlements and towns
there are those who seek the Law,
we will go to where they are
and preach the Law entrusted to us by the Buddha.
We will preach the Law with skill,
for we desire the Buddha to rest in tranquility.

In the presence of the World-Honored One and of the Buddhas who have gathered from the ten directions
we proclaim this vow.
The Buddha must know what is in our hearts.

Suggested Further Reading:
(1) Letter to Niike, MW1, and p. 255-262
(2) Risotto Kankaku Ron, MW2,p. 3-52
(3) The Opening of the Eyes, Part Two ,MW2, p. 140-22I
(4 The Selection of the Time, MW3, p. 79-192
(5) The Fourteen Slanders, MW3, p. 205-218
(6) The Teaching, Capacity, Time and Country, MW4, p. 7-26
(7) Repaying Debts of Gratitude, MW4, p. 171-280.
(8) Conversations between a Sage and an Unenlightened Man, Part Two, MW5, p. 81-122
(9) The Problem to be pondered Night and Day, MW5, p. 167- 176
(10) The Mongol Envoys, MWS, p. 179-I84
(11) Letter of Petition from Yorimoto, MW5, and p. 207-236
(12) How Those Initially Aspiring to the Way Can Attain
Buddhahood through the Lotus Sutra, MW6, p. 175-210