Yesterday I offered my view of the concluding paragraph of Nichiren’s Shōho Jissō Shō, which I have memorized and recite daily before chanting Daimoku. But that’s not the only translation of that paragraph or even the only interpretation.

Ryusho Jeffus Shonin preferred this translation:

Have faith in the Great Mandala Gohonzon, the Most Venerable One in the world.
Endeavor! Endeavor to strengthen your faith, so that you may be blessed with the protective powers of all the Buddhas. Pursue the two-fold path of practice and study. Without practicing and studying there is no Buddhism. Follow these yourself and influence others to do the same. Study and practice come from faith. Even if it is only a word or a phrase, please spread it to others.

Ryusho was adamant that this was the better translation. The difference is subtle. If anything, this translation best emphasizes that study and practice are linked to faith. But it is also true that faith is linked to practice and study. That’s something Rev. Ryuei McCormick has explained: “Faith inspires practice and study. Study informs faith and practice. Practice actualizes faith and study.” Faith, practice and study are the three legs of the stool upon which I sit before my altar.

There’s another aspect of this quote from Nichiren that I wish to comment upon. That’s the idea that faith in the Lotus Sutra encourages divine protection.

The Daily Dharma published here on Oct. 8, 2021, offered this:

Have faith in the great Mandala Gohonzon, the most superlative in the world. Endeavor! Endeavor to strengthen your faith, so that you may be blessed with the protective powers of all Buddhas.

Nichiren wrote this as part of his letter to monk Sairen-bō in his Treatise on All Phenomena as Ultimate Reality (Shohō-Jissō Shō). One way of reading this passage is that as we develop our faith in the Omandala Gohonzon, the Buddhas will provide more protection for us. Another way to read it is that as our faith develops, so does the power we have to protect others, free them from suffering and help them to awaken their Buddha nature. Either way, Nichiren shows us the practical results of our faith.

I understand that modern Buddhists might wish to downplay divine protection and instead emphasize the Buddhist law of dependent origination and personal responsibility, but I’m happy to accept all the help I can get. Clearly, that’s what Nichiren felt.

In Hokke Shoshin Jobutsu Sho, a letter written by Nichiren in 1277, he says:

A singing bird in a cage attracts uncaged birds, and the sight of these uncaged birds will make the caged bird want to be free. Likewise, the chanting of Odaimoku will bring out the Buddha-nature within ourselves. The Buddha-nature of Bonten and Taishaku will be summoned by the chanting and will protect the chanter. The Buddha-nature of Buddhas and Bodhisattvas will be pleased to be summoned.

For me, this is an example of the interconnectedness of everything – Ichinen Sanzen.

My ideas about faith and what faith entails are best illustrated in the concluding paragraph of Shōho Jissō Shō, Nichiren’s “Treatise on All Phenomena as Ultimate Reality” [Writings of Nichiren Shōnin, Volume 4, Page 79-80]. This is the lone writing of Nichiren’s that I have memorized.

Seated before my altar, I look at the top row of the Mandala Gohonzon with Śākyamuni and Many Treasures Buddhas flanking the Daimoku, with the four great bodhisattvas on either side and all within the protection of Bishamon and Jikoku, the guardian kings of the North and East. Focused on the Mandala Gohonzon I say:

“Have faith in the Great Mandala Gohonzon, the most venerable one in the entire world.

I imagine picking up the medicine left behind by the wise physician.

Looking at the row below, which in my mind looks like the strong shoulders of the Mandala Gohonzon, I say:

“Earnestly endeavor to strengthen your faith”

It is the striving that strengthens faith.

Looking now at the stupa statue in front of the Mandala Gohonzon, I say:

“So that you may be blessed with the protective powers of Śākyamuni Buddha, the Buddha of Many Treasures, and Buddhas in manifestation throughout the Universe.”

I welcome this help.

Looking now at the statue of Nichiren, I say:

“Strive to carry out the two ways of practice and learning.”

For me, Nichiren epitomizes practice and learning.

Looking now at the small Mandala Gohonzon amulet made for me by Ryusho Jeffus Shonin, I say:

“Without practice and learning, Buddhism will cease to exist.”

I remember Ryusho stressing that actualizing our practice in our daily lives brings Buddhism to life.

Looking at the left side of the altar, first at the Kishimojin amulet and the painting, both created by Ryusho, and then up at the Kishimojin Fuda I received from Shoda Kanai Shonin in Las Vegas, I say:

“Endeavor yourself”

I seek to secure the protection Kishimojin and the 10 rākṣasas daughters promised to the person who keeps, reads and recites this sūtra.

Looking beneath the statue of Nichiren at the Seven Happy Gods I say:

“and cause others to practice these two ways of practice and learning, which stem from faith.”

The more I recite sutras, the more daimoku I chant, the more I feed these protective deities and the more their influence grows.

Finally looking at the three memorial tablets, I say:

“If possible, please spread even a word or a phrase of the sūtra to others.”

Each time I consider Nichiren’s words:

The great virtue of Venerable Maudgalyāyana having faith in the Lotus Sūtra not only made himself a Buddha but also his parents Buddhas. Moreover, all the parents in seven generations above and below, and all the parents in the limitless generations above and below became Buddhas unexpectedly. In addition, sons, husbands and wives, their retainers, devotees, and an incalculable number of people all were emancipated from the three evil realms. [Writings of Nichiren Shōnin, Volume 4, Page 175]