Mr. Altig’s Overview of the Wonderful Dharma of the Lotus Sutra

Learn this Buddhist classic, the Lotus Sutra

The Preciousness of Mind: An Analysis of Nichiren’s Guidance in the “Emperor Shushun” Letter

Nichiren Daishonin (1222-1282) stands as a towering figure in the history of Japanese Buddhism, primarily recognized for his unwavering devotion to the Lotus Sutra as the supreme teaching for attaining enlightenment in the Latter Day of the Law.1 His extensive body of work, collectively known as the Gosho, comprises a rich tapestry of doctrinal treatises, letters of encouragement, and records of his oral teachings, offering profound insights into Buddhist philosophy and practical guidance for his followers.4 Among these writings, the “Emperor Shushun” Letter (Sushun Tennō Gosho) holds a significant place, addressed to one of his most steadfast disciples, the samurai Shijō Kingo.7 Within this letter lies a particularly illuminating passage that underscores the paramount importance of mental purity and well-being in the pursuit of genuine happiness: “It is useless to stack up a pile of treasures in your storehouse if you are in poor health. Therefore the value of a…source This report aims to provide a comprehensive analysis of this excerpt, delving into its historical and biographical backdrop, exploring the underlying philosophical principles within Nichiren Buddhism, elucidating the meaning of key concepts, examining the specific context of its delivery to Shijō Kingo, considering scholarly interpretations, and assessing its enduring relevance in contemporary Nichiren Buddhist practices.

The Kamakura period (1185-1333) in Japan was a period marked by significant societal shifts, witnessing the ascent of the warrior class and the establishment of the Kamakura Shogunate, which effectively displaced the imperial court as the primary center of political authority.11 This era of transition and the ensuing social anxieties contributed to a fertile ground for the flourishing of new Buddhist movements that offered more direct and accessible paths to spiritual fulfillment. Alongside established schools like Tendai, new forms of Buddhism, including Zen, Pure Land, and Nichiren Buddhism, gained prominence, each addressing the spiritual needs of a populace navigating a changing world.1 The political landscape was often fraught with conflict, and the impermanence of life and worldly possessions became increasingly apparent to many.

Nichiren Daishonin’s life (1222-1282) unfolded against this backdrop. Born into humble circumstances, he embarked on an extensive and rigorous study of Buddhist teachings, immersing himself in the scriptures and doctrines of various schools, including the influential Tendai school on Mount Hiei.1 Through this dedicated pursuit, he arrived at the conviction that the Lotus Sutra represented the ultimate and complete exposition of Buddhist truth, capable of leading all people to enlightenment in their present lifetime.1 His core teachings revolved around the practice of chanting Nam-myoho-renge-kyo, the essence of the Lotus Sutra, and the profound affirmation of the inherent Buddha-nature residing within every individual.19 Nichiren’s unwavering propagation of these beliefs and his forceful critique of other Buddhist traditions led to severe persecutions from both religious and secular powers, experiences he interpreted as fulfilling the prophecies of hardship for practitioners of the Lotus Sutra in the Latter Day of the Law.2

The “Emperor Shushun” Letter was addressed to Shijō Kingo, a loyal and devoted lay disciple of Nichiren. Kingo was a samurai serving the Ema family, a branch of the ruling Hōjō clan, and was also known for his medical skills.10 The close bond between Nichiren and Kingo is evident in the numerous letters the Daishonin sent to him and his wife, Nichigen-nyo, offering detailed guidance on matters both spiritual and mundane.41 This particular letter was likely written around September 1277 52 during a period when Shijō Kingo faced significant challenges. These included the threat of losing his fief and social standing due to the animosity of his colleagues, who were jealous of his close relationship with his lord, Ema Mitsutoki, and his efforts to share Nichiren’s teachings.43 The reference to Emperor Sushun, the 32nd emperor of Japan who was eventually assassinated due to political tensions 55, might have served as a subtle reminder of the transient nature of worldly power and the importance of cultivating inner strength and security.

In Nichiren Buddhism, the principle of “Shikishin Funi” (色心不二), or the non-duality of body and mind, is a fundamental tenet, inherited from the broader Mahayana Buddhist tradition and particularly emphasized within Tiantai Buddhism.58 This principle asserts that the physical (shiki) and the mental or spiritual (shin) aspects of life, while appearing distinct, are in essence inseparable and interdependent.58 The condition of one directly influences the other; physical illness cancloud the mind, and mental distress can manifest as physical ailments.58 Nichiren’s teachings advocate for the harmonious cultivation of both body and mind through consistent Buddhist practice, most notably through the chanting of Nam-myoho-renge-kyo, which is considered the embodiment of the fundamental Law of life and the “Middle Way,” capable of vitalizing both the physical and spiritual dimensions of existence.58 While the analyzed passage places a strong emphasis on the mind, the principle of “Shikishin Funi” implies that Nichiren recognized the crucial role of physical health as a necessary foundation for sustained spiritual practice and overall well-being. A healthy body provides the capacity for dedicated effort in one’s Buddhist practice and contributes to a stable and positive mental state, allowing for deeper engagement with the “Wonderful Dharma.”

The concept of “pure mind” (junshin) in Nichiren Buddhism is deeply intertwined with the understanding of the nine consciousnesses, particularly the ninth consciousness, known as Amala-vijñāna or the “pure consciousness”.64 This ninth consciousness represents the most fundamental and pristine level of life, the inherent Buddha-nature that resides within all beings.64 A “pure mind” in this context signifies a state of being where this inherent Buddha-nature is actively manifest, free from the defilements of delusion, the accumulated negative karma from past actions, and the detrimental influence of the “three poisons”: greed (ton), anger (shin), and foolishness (chi).64 The practice of chanting Nam-myoho-renge-kyo serves as the primary means within Nichiren Buddhism to purify the various layers of consciousness, including the eighth consciousness (alaya-vijñāna), which stores karmic imprints, and to directly activate the inherent purity of the ninth consciousness. This process allows individuals to reveal their innate Buddha-nature, characterized by wisdom, compassion, and courage.30 While other Buddhist traditions, such as Theravada, also emphasize the cultivation of an “undefiled mind” through practices like mindfulness and meditation 24, the Nichiren perspective uniquely highlights the proactive awakening and manifestation of the already present Buddha-nature through faith and devotion to the “Wonderful Dharma.”

The term “Wonderful Dharma” (Myoho-renge-kyo) holds profound significance in Nichiren Buddhism. It is the Japanese translation of the title of the Lotus Sutra, which Nichiren Daishonin identified as the ultimate and complete teaching of Shakyamuni Buddha.3 He considered it to be the fundamental Law that governs all of life and the universe, the very essence of the Buddha’s enlightenment.3 The practice of embracing and chanting the “Wonderful Dharma” is believed to directly tap into this universal Law, awakening the inherent Buddha-nature within all beings and enabling them to achieve Buddhahood in their current lifetime, irrespective of their past actions or social status.19 Furthermore, the “Wonderful Dharma” is seen as possessing immense power to positively transform one’s entire being, acting as “good medicine for all ills,” capable of dispelling suffering, both physical and mental, and fostering a profound state of “limitless joy of the Law”.58

In his teachings, Nichiren Daishonin provides a clear perspective on the relationship between physical health, material possessions, and mental state in the pursuit of happiness. While acknowledging that material wealth can fulfill basic physical needs, he asserts that it is ultimately incapable of guaranteeing genuine and lasting happiness, particularly in the absence of good health.90 Moreover, he emphasizes that even physical well-being, while important, is insufficient for true contentment if the mind remains “clouded by delusion” [User Query]. According to Nichiren’s philosophy, the most valuable asset one can possess is the “treasure of the heart,” which encompasses mental purity, unwavering faith in the Lotus Sutra, the cultivation of wisdom, and a deep-seated compassion for the suffering of others.41 This inner “treasure” leads to a profound and enduring “boundless joy of the Law” that transcends the fleeting nature of worldly success and material gain. Nichiren also advocates for a life characterized by contentment (“shōyoku-chisoku”), encouraging his followers to find satisfaction in their present circumstances rather than being driven by an insatiable desire for more material possessions.89

The “Emperor Shushun” Letter was written to Shijō Kingo at a time when the disciple was facing significant personal and professional challenges, including the potential loss of his livelihood and social standing due to his Buddhist faith.43 In this context, Nichiren’s advice to “accumulate the treasure of your mind” provided Kingo with a profound source of strength and intrinsic value that remained untouched by the uncertainties of his external situation.41 The Daishonin’s guidance extended beyond mere philosophical encouragement, offering practical counsel on how Kingo should navigate his delicate circumstances, urging him to remain loyal to his lord while steadfastly upholding his faith and to conduct himself with wisdom and caution in his interactions with others.41 By emphasizing the cultivation of inner “treasure,” Nichiren equipped Kingo with an enduring foundation of resilience and spiritual fortitude to overcome his immediate difficulties and to progress on his path to enlightenment.

Scholarly interpretations of Nichiren Buddhism acknowledge the complexities inherent in analyzing his extensive writings, including questions of authenticity and the need to contextualize his teachings within the specific historical and religious landscape of 13th-century Japan.5 However, there is a general consensus on the significance of his emphasis on inner spiritual development and the power of faith in overcoming worldly challenges. Regarding the “Emperor Shushun” Letter, scholars recognize it as a prime example of Nichiren’s pastoral care for his disciples, providing not only profound philosophical insights but also practical guidance tailored to their specific circumstances.101 The letter’s focus on the relative value of mental purity and health over material possessions aligns with Nichiren’s broader teachings on finding lasting happiness through devotion to the Lotus Sutra.

The principles articulated in the “Emperor Shushun” Letter continue to hold profound relevance in contemporary society. In an era often characterized by relentless consumerism, pervasive stress, and an overwhelming emphasis on external measures of success, Nichiren’s emphasis on the cultivation of inner “treasure” offers a valuable counterpoint.26 Modern Nichiren Buddhist practices, centered around the daily chanting of Nam-myoho-renge-kyo, studying the Gosho, and actively engaging in community, provide individuals with tangible means to foster inner peace, develop resilience in the face of adversity, and cultivate a deep sense of purpose that transcends the pursuit of material wealth.20 Nichiren’s teachings on contentment offer a particularly relevant perspective in a world often driven by the relentless pursuit of material accumulation, suggesting that true fulfillment lies not in external possessions but in the richness of one’s inner life.89

In conclusion, the passage from Nichiren Daishonin’s “Emperor Shushun” Letter to Shijō Kingo encapsulates a profound and enduring message about the true nature of happiness. It underscores the ultimate value of cultivating a pure mind and maintaining good health as the most precious treasures in life, surpassing the fleeting allure of material possessions. Rooted in the historical context of a turbulent era and tailored to the specific challenges faced by his disciple, Nichiren’s guidance reflects his core philosophical teachings on the interconnectedness of mind and body, the inherent Buddha-nature, and the transformative power of the “Wonderful Dharma.” Scholarly interpretations affirm the significance of this letter as an example of Nichiren’s compassionate and practical leadership. Its emphasis on inner strength and spiritual well-being continues to resonate deeply within contemporary Nichiren Buddhist practices, offering a timeless path to a balanced, meaningful, and ultimately fulfilling life, anchored in the cultivation of the “treasure of the mind.”

Key Valuable Tables:

  1. Table: Nichiren’s Hierarchy of Values
RankMost Precious TreasureDescription
Rank 1 (Most Precious)MindMental Purity, Cultivated through Faith and Practice
Rank 2 (Important)BodyPhysical Health, Necessary Foundation for Practice and Well-being
Rank 3 (Secondary)Treasures in the StorehouseMaterial Possessions, Useful for Basic Needs but Not the Key to Happiness
  1. Table: Shijō Kingo’s Challenges and Nichiren’s Corresponding Guidance in the “Emperor Shushun” Letter
ChallengeNichiren’s Guidance
Potential loss of material wealth (fief) and social standingFocus on accumulating the “treasure of the mind,” which is indestructible.
Opposition from Lord Ema due to his faithRemain loyal but prioritize faith; act with wisdom and caution.
Threats from jealous fellow samuraiBe unobtrusive, respect others, and rely on the protection of the “Wonderful Dharma.”
Maintaining faith amidst adversity and potential dangerUphold strong faith in the “Wonderful Dharma” and trust in its protective power; view difficulties as opportunities.

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