[A]n enormously large group of bodhisattvas spoke to the Buddha, telling him not to worry as after his extinction, “in a frightful and evil age,” even if cursed and abused or attacked with swords and sticks they would teach the Sutra everywhere. In such an evil age, “full of dreadful things, evil spirits will take possession of others to curse, abuse, and insult us.” In order to teach this Sutra they will wear “an armor of patient endurance” and “endure all such difficult things.” “We will cherish neither our bodies nor our lives,” they say, “but care only for the unexcelled way,” protecting and upholding in ages to come “what the Buddha has entrusted to us.” Repeatedly driven out from stupas and monasteries, they will endure such troubles, going wherever there are those who seek it to teach the Dharma entrusted to them by the Buddha. We are, they say, “emissaries” of the Buddha, “facing multitudes without fear,” in order to spread the Dharma. (LS 257-60)

We do not know what circumstances in India led to this kind of anticipation of abuse and persecution of followers of the Dharma Flower Sutra, but, especially for Nichiren and his followers, these words could be seen as anticipating their own experience. They were a powerful encouragement to endure suffering and persist in teaching the Sutra to others no matter how great the difficulties.

Today, few of us have to face such extreme persecution for teaching the Lotus Sutra. But most followers of the Sutra certainly do face difficulties, especially from those who are antagonistic toward the Sutra and toward those who seek to teach it. And in most, if not all, of the world such antagonism may be directed more intensely toward women. We know that Mahaprajapati and Yashodhara had to overcome great difficulties and even hostility toward women in order to become nuns and teachers of the Dharma.

There are other kinds of difficulties as well, difficulties in understanding the Sutra, difficulties in translation and interpretation, difficulties adequately embodying the teachings in our everyday lives, difficulties in teaching or preaching it, difficulties in sharing our enthusiasm for it. Indeed, for those who want to uphold the Dharma Flower Sutra, there is no shortage of difficulties. It is all too easy to become disheartened and discouraged and want to give up.

Chapter 13, especially perhaps in the final verses, “We will cherish neither our bodies nor our lives, but care only for the unexcelled way,” can be a wonderful encouragement to continue despite such difficulties. If others have faced terrible abuse and persecution, surely we too can face difficulties and survive.