The Needle on Sumeru’s Peak: An Analysis of Rarity and Merit in Nichiren Daishonin’s Shō Hokke Daimoku-shō

I. Introduction: The Rarity of Encountering the Mystic Law

A. Presentation of the Core Passage

Within the corpus of writings attributed to the 13th-century Japanese Buddhist reformer Nichiren Daishonin, a particularly striking passage appears in his Treatise on Chanting the Great Title of the Lotus Sūtra (Shō Hokke Daimoku-shō). It presents a vivid, almost fantastical analogy to illustrate a profound spiritual point:

Suppose one sets up a needle on top of Mt. Sumeru and throws a piece of string on a windy day from another Mt. Sumeru standing too far to see. It is impossible to thread the needle set up on the first Mt. Sumeru. It is, however, even more difficult to experience the great title of the Lotus Sutra. Therefore you should realize that being able to chant the great title of this sutra is more wonderful than a blind person gaining his eyesight and seeing his parents for the first time.

Following this passage, a commentary often accompanies it, reflecting on human nature:

Those with great talents, or who have worked hard and made great accomplishments, tend to think that what they have…source or not.

B. Significance and Initial Interpretation

The primary function of Nichiren’s analogy is immediately apparent: it seeks to impress upon the reader the extraordinary, almost unimaginable fortune associated with encountering and chanting Nam-myoho-renge-kyo, the title, or Daimoku, of the Lotus Sutra. The passage employs hyperbole, rooted in the Buddhist cosmology prevalent in Nichiren’s time, to underscore the profound value and extreme rarity of what he identified as the core practice for attaining enlightenment in the current age, known as the Latter Day of the Law. The comparison elevates the spiritual act of encountering the Daimoku above even the most improbable physical feat conceivable within that cosmological framework, and declares its resulting joy to be superior to the most profound human experiences of restoration and connection. The accompanying commentary further contextualizes this by urging practitioners not to succumb to complacency or lose appreciation for this unparalleled blessing.

C. Report Objectives and Structure

This report aims to provide a comprehensive, multi-faceted analysis of this significant passage. Drawing upon Nichiren Daishonin’s life, teachings, the specific treatise in which the passage appears, the foundational importance of the Lotus Sutra, the meaning of its title Myoho Renge Kyo, the concept of Mount Sumeru within Buddhist cosmology, the nature and purpose of the analogy itself, the profound merit attributed to chanting Nam-myoho-renge-kyo, and the psychological insight offered by the commentary, this analysis seeks to illuminate the passage’s meaning, symbolism, and importance within Nichiren Buddhist thought. The subsequent sections will explore Nichiren’s biography and teachings, the context of the Shō Hokke Daimoku-shō, the significance of the Lotus Sutra and the Daimoku, the details of the Mount Sumeru analogy, the merits of chanting, the theme of gratitude, relevant interpretations, and a final synthesis of these elements.

II. Nichiren Daishonin: The Votary of the Lotus Sutra in the Latter Day

A. Biographical Sketch and Historical Milieu

Nichiren Daishonin was born on February 16, 1222, in a coastal village in Awa Province, Japan.¹ His family were commoners, earning their living through fishing, placing them among the lower social strata of 13th-century Japan.¹ This era, the Kamakura period, was marked by significant social unrest, political upheaval as power shifted to a military government (the Shogunate), frequent natural disasters (earthquakes, extreme weather, famine, epidemics), and a widespread sense among the populace that Buddhism was losing its power to alleviate suffering.¹ This context of societal turmoil and personal observation of the hardships faced by ordinary people profoundly shaped Nichiren’s life and mission.³

From a young age, Nichiren demonstrated a deep concern for human suffering and a powerful desire for wisdom. At age twelve, he began studies at the nearby Seichō-ji temple, vowing to become the wisest person in Japan in order to understand the means to overcome the fundamental sufferings of life and death and lead all people, including his parents, to genuine happiness.¹ He formally entered the priesthood at sixteen.¹ Subsequently, he embarked on extensive travels to major centers of Buddhist learning in Kamakura, Kyoto, Nara, and notably Mount Hiei, the headquarters of the influential Tendai school.¹ Through rigorous study of the sutras and commentaries of various Buddhist schools, he sought the core teaching capable of saving people in what was believed to be the Latter Day of the Law (mappō), an age of spiritual decline.¹

His studies led him to conclude that the Lotus Sutra represented the pinnacle of Shakyamuni Buddha’s teachings and contained the essential Law for universal enlightenment.¹ On April 28, 1253, at the age of 32, Nichiren returned to Seichō-ji and publicly declared Nam-myoho-renge-kyo—the title of the Lotus Sutra preceded by the Sanskrit word Namu (devotion)—to be the sole correct Buddhist teaching for the Latter Day of the Law.¹ This event marked the establishment of his distinct Buddhist school. He adopted the name Nichiren (Sun Lotus) around this time.¹

Nichiren’s propagation efforts, centered in Kamakura, involved refuting the teachings of other established Buddhist schools (like Pure Land and Zen) which he deemed erroneous or incomplete for the current age.¹ His assertive stance and sharp criticisms of both religious authorities and the government officials who supported them provoked intense hostility and led to a life of relentless persecution.¹ In 1260, following devastating natural disasters, he submitted his famous treatise, Risshō Ankoku Ron (On Establishing the Correct Teaching for the Peace of the Land), to the ruling authorities, arguing that the nation’s calamities stemmed from adherence to incorrect teachings and urging adoption of faith in the Lotus Sutra for national security.³ His calls for public debate were ignored, and he faced banishment to the Izu Peninsula (1261-1263).¹ Later, he faced further exile to Sado Island (1271-1274) and, most dramatically, an attempted execution at Tatsunokuchi in 1271, which he reportedly survived due to the appearance of a luminous object in the sky that terrified the officials.³ Nichiren interpreted these persecutions not as failures, but as fulfillments of prophecies within the Lotus Sutra concerning its votary in the Latter Day, thus validating his mission.⁴

After being pardoned from Sado exile in 1274, Nichiren made a final remonstration with the government, which was again unheeded.³ He then retreated to Mount Minobu, where he spent his remaining years writing numerous treatises and letters (including the Shō Hokke Daimoku-shō) to encourage his followers and clarify his teachings, as well as dedicating himself to fostering disciples who would carry on his work.³ The steadfast faith of his followers, even in the face of execution (as occurred in Atsuhara in 1279), convinced him that his teachings would endure.⁴ Nichiren Daishonin passed away peacefully on October 13, 1282.¹

B. Core Teachings

Several core tenets define Nichiren Daishonin’s Buddhism:

Supremacy of the Lotus Sutra: Nichiren asserted unequivocally that the Lotus Sutra contains the ultimate truth of Buddhism, the essence of Shakyamuni Buddha’s enlightenment, and is the only scripture capable of leading people to Buddhahood in the Latter Day of the Law.³ All other sutras were considered preparatory or provisional in relation to it.¹⁷
Nam-myoho-renge-kyo (Daimoku): He identified the chanting of Nam-myoho-renge-kyo as the essential practice for this age. He taught that this phrase is not merely the title but the very essence of the Lotus Sutra and the embodiment of the fundamental Law (Mystic Law) governing the universe and all life.¹ Chanting the Daimoku allows direct access to this Law.
Attaining Buddhahood in This Lifetime (Sokushin Jōbutsu): A revolutionary aspect of Nichiren’s teaching was his insistence that Buddhahood is not a distant goal achievable only after countless lifetimes of arduous practice, but an inherent potential within all beings that can be realized in one’s present form (“just as they are”) through faith in and chanting of Nam-myoho-renge-kyo.³ This message of universal potential extended explicitly to women, those deemed “evil,” and others previously excluded in some Buddhist traditions ⁶, offering profound empowerment, particularly within the rigid social structure of feudal Japan.⁴
Establishing the Correct Teaching for the Peace of the Land (Risshō Ankoku): Nichiren linked individual enlightenment and practice directly to the well-being of society. He argued that widespread faith in the “correct teaching” (the Lotus Sutra) would naturally lead to peace, stability, and prosperity for the nation, while reliance on “erroneous teachings” would invite disaster, including internal strife and foreign invasion.¹

C. Nichiren Buddhism

The school founded by Nichiren is a distinct branch of Mahayana Buddhism.¹⁰ Its practice is often characterized by the “Three Pillars”:

Faith: Trust in the Gohonzon (the object of devotion) and the power of the Mystic Law within oneself.
Practice: Primarily chanting Nam-myoho-renge-kyo (Daimoku or Shōdai) and reciting key chapters of the Lotus Sutra (Gongyo).
Study: Engaging with Nichiren’s writings (called Gosho) and the Lotus Sutra to deepen understanding and conviction.²

Central to the practice is the Gohonzon, a mandala inscribed by Nichiren, typically on paper or wood, depicting Nam-myoho-renge-kyo down the center, surrounded by figures representing the Ten Worlds (states of existence from Hell to Buddhahood) and protective Buddhist deities. It is considered the embodiment of the Mystic Law and the object through which practitioners connect with their inherent Buddha nature.³

D. Underlying Motivations and Dynamics

Nichiren’s emphasis on the accessibility of enlightenment through chanting Daimoku appears deeply connected to his own origins and the societal conditions he observed. Born a commoner in a time of widespread suffering and rigid social hierarchy ¹, his vow to find a path to happiness for all people ¹ led him away from complex contemplative practices or doctrines that might seem exclusive ²² and towards a practice that was direct, universally applicable, and empowering. The simple act of chanting Nam-myoho-renge-kyo, he taught, allowed anyone, regardless of social standing, gender, or education, to tap into the ultimate reality and attain Buddhahood ⁶, a message that directly challenged the limitations imposed by both social structures and some previous Buddhist interpretations.¹⁶

Furthermore, the severe persecutions Nichiren endured played a crucial role in shaping and validating his teachings, both for himself and his followers. Rather than viewing exile, attacks, and the threat of execution as signs of failure, Nichiren interpreted them as proof that he was the true Votary of the Lotus Sutra, fulfilling the sutra’s own predictions about the hardships its practitioner would face in the Latter Day of the Law.⁴ This reframing transformed adversity into validation. Each persecution overcome became evidence of the teaching’s power and Nichiren’s unique mission, strengthening his conviction and attracting followers drawn to his resilience and the perceived authenticity conferred by his suffering. This dynamic imbued Nichiren Buddhism with a spirit of perseverance and conviction from its inception.

III. The Shō Hokke Daimoku-shō (Treatise on Chanting the Great Title of the Lotus Sūtra): Contextualizing the Passage

A. Overview of the Treatise

The Shō Hokke Daimoku-shō stands as one of Nichiren Daishonin’s important works.¹⁸ While specific details about its composition date or intended recipient might vary across scholarly sources, its title clearly indicates its central theme: the significance and practice of chanting the Daimoku, Nam-myoho-renge-kyo. Like many of Nichiren’s writings (Gosho), it was likely composed during his later years, possibly at Mount Minobu, and served to instruct and encourage his followers, clarify doctrinal points, and reinforce the foundations of their faith and practice, often in response to questions or challenges they faced.⁴ The treatise champions the act of chanting the Daimoku as the most fundamental and efficacious way to engage with the essence of the Lotus Sutra, particularly for people living in the Latter Day of the Law.¹⁸

B. The Primacy of Chanting

A key element of Nichiren’s teaching, likely elaborated in the Shō Hokke Daimoku-shō, involves the distinction between meditative or contemplative practices focused on understanding Buddhist principles intellectually (the “way of principle,” ri) and the direct practice of chanting the Daimoku (the “way of actuality,” ji).²² Nichiren acknowledged the validity of complex contemplative methods, such as the Tendai school’s meditation on the “three thousand realms in a single thought-moment” (ichinen sanzen), which aimed to perceive the ultimate reality through profound mental discipline.²² However, he argued that such practices were exceedingly difficult, perhaps even impossible, for most people to master in the Latter Day of the Law.²²

In contrast, he presented the chanting of Nam-myoho-renge-kyo as the practice of “actuality.” This practice, he asserted, directly embodied the highest truth of the Lotus Sutra—particularly the teachings of the “Original Gate” (latter half of the sutra), which reveal the Buddha’s eternal nature.²² Crucially, Nichiren taught that even those who did not fully comprehend the profound doctrines contained within the phrase Nam-myoho-renge-kyo could still align themselves with the sutra’s intent and receive immense benefit simply by faithfully chanting the Daimoku.¹⁸ This made the path to enlightenment accessible to everyone, regardless of their intellectual capacity or level of doctrinal understanding.¹⁸

C. Context of the Needle/Sumeru Passage

The passage comparing the difficulty of encountering the Daimoku to the impossibility of threading a needle on Mount Sumeru appears precisely within this context. Its function is rhetorical and pedagogical: to dramatically underscore the immense, almost inconceivable value of the specific practice Nichiren advocated—chanting Nam-myoho-renge-kyo. By employing such a powerful hyperbole, Nichiren aimed to awaken his followers to the extraordinary nature of their opportunity. The passage serves as a potent countermeasure against any tendency to underestimate the significance of hearing and chanting the Daimoku, framing it not as a simple or commonplace religious act, but as an event of supreme rarity and profound merit.

D. Elevating the Practice and Acknowledging Past Causes

The extreme difficulty depicted in the needle/Sumeru analogy serves to justify the elevation of chanting Daimoku as the paramount practice for the age. If simply encountering the title of the Lotus Sutra is more difficult than achieving the impossible, then the act of chanting it must hold unparalleled significance. This rhetorical strategy preempts potential criticisms that the practice is “too simple” or lacks the intellectual depth of complex meditations. By focusing on the profound nature of what is being chanted—the Mystic Law itself—Nichiren imbues the act of chanting with ultimate value, rendering it sufficient and complete as the path to enlightenment in the Latter Day.¹⁸

Furthermore, the passage implicitly frames the ability to encounter and chant the Daimoku in this lifetime as the fruition of immense positive causes made in past existences. Standard Buddhist doctrine connects present circumstances, particularly opportunities for spiritual advancement, to one’s accumulated karma.¹¹ The commentary accompanying the passage makes this explicit, stating that hearing the Great Title results from “great efforts we have made in the past,” whether remembered or not. Therefore, the incredible rarity highlighted by the Sumeru analogy suggests that only beings possessing exceptionally good fortune, stemming from vast, unseen reserves of positive karma, would have the opportunity to encounter Nam-myoho-renge-kyo. This understanding adds a layer of karmic depth, reinforcing the idea that practitioners should cultivate profound gratitude for their present ability to engage with this teaching.

IV. The Lotus Sutra and ***Myoho Renge Kyo*: Foundation and Essence**

A. The Lotus Sutra in Mahayana Buddhism

The Saddharmapuṇḍarīka-sūtra, or Lotus Sutra, holds a position of paramount importance within the Mahayana tradition of Buddhism.¹³ Regarded widely as a religious classic of exceptional literary beauty and philosophical depth, it encapsulates key Mahayana doctrines.¹³ These include the ideal of the Bodhisattva, who postpones personal nirvana out of compassion to help all beings achieve enlightenment ²⁵; the concept of upaya, or skillful means, whereby the Buddha employs various teachings suited to the capacities of listeners to lead them ultimately to the one supreme vehicle ²⁶; and the profound understanding of emptiness (shunyata).²⁵

Perhaps most significantly, the Lotus Sutra radically revises the understanding of Buddhahood. It reveals the historical Shakyamuni Buddha not as having attained enlightenment for the first time under the Bodhi tree in India, but as the manifestation of an eternal Buddha who achieved perfect enlightenment countless eons ago.¹³ This eternal Buddha is ever-present, guiding beings towards liberation. Furthermore, the sutra emphatically declares the potential for all living beings, without exception, to attain this same supreme enlightenment.¹³ It is often considered the culmination of the Buddha’s teachings, revealing the ultimate purpose of his advent in the world.⁹

B. Centrality in Nichiren Buddhism

For Nichiren Daishonin, the Lotus Sutra was not merely one important scripture among many; it was the absolute quintessence of Buddhism, the highest and final teaching of Shakyamuni, uniquely suited for the spiritually degenerate age of the Latter Day of the Law (mappō).³ He believed it alone revealed the “one great reason” for the appearance of all Buddhas: to open the door to Buddhahood for all beings.⁹ Nichiren based his entire religious system on this sutra, declaring its title, Myoho Renge Kyo, to be its very essence and the fundamental Law of the universe.³ The practice he established—chanting Nam-myoho-renge-kyo—and the object of devotion he inscribed—the Gohonzon—are both direct manifestations of the Lotus Sutra’s core principles.⁶

A crucial aspect for Nichiren was the Lotus Sutra’s radical egalitarianism. It explicitly affirms that Buddhahood is attainable by everyone, regardless of gender, social standing, past actions, or perceived capacity—including women, evil people, and individuals belonging to the groups (like voice-hearers and cause-awakened ones) previously deemed incapable of reaching supreme enlightenment in some earlier teachings.⁶ This principle of universal inherent Buddhahood formed the bedrock of Nichiren’s humanistic and empowering message.⁷

C. Unpacking Nam-myoho-renge-kyo (The Daimoku)

Nichiren taught that the title of the Lotus Sutra, Myoho Renge Kyo, when preceded by Namu (devotion), encapsulates the entirety of the sutra’s profound meaning and power.¹¹ Understanding the components of this phrase is key to grasping Nichiren’s core teaching:

Namu (or Nam): Derived from the Sanskrit word namas, it signifies “devotion,” “reverential salutation,” or “to dedicate one’s life”.¹¹ In Nichiren’s interpretation, it represents the action of fusing one’s own life with the eternal truth, the Mystic Law (Myoho-renge-kyo), and dedicating oneself to the Person (the eternal Buddha) and the Law (the Lotus Sutra/Mystic Law).¹⁴ It is both a vow and an active expression of determination to manifest one’s inherent Buddha nature and help others do the same.²⁰
Myoho: This translates to “Mystic Law” or “Wonderful Law,” corresponding to the Sanskrit Saddharma (“True/Good Law”).¹¹ It comprises two characters:

Myo (妙): Meaning “mystic,” “wonderful,” “inconceivable,” or “beyond comprehension”.¹¹ It points to the profound nature of reality, which is difficult to fathom. Nichiren elaborates myo as representing the Dharma nature (enlightenment), the mystic nature of life itself, and even death.¹⁴ Furthermore, he assigns three crucial meanings to myo: “to open” (revealing inherent potential), “to be fully endowed” (perfect and complete, containing all phenomena), and “to revive” (to restore life force, even from seemingly hopeless states).²⁸
Ho (法): Meaning “Law,” “Dharma,” “principle,” or “phenomena”.¹¹ It refers to the manifest aspects of reality, the workings of the universe, and can also represent darkness or ignorance (mumyō) in contrast to myo‘s enlightenment.¹⁴
Together, Myoho signifies the fundamental, universal Law that underlies all existence.³ It expresses the essential oneness of seemingly opposite pairs: enlightenment (myo) and delusion (ho), life (ho) and death (myo), the mystic, unmanifest nature of life (myo) and its tangible manifestations (ho).¹⁴ It is the ultimate reality to which Buddhas are awakened.
Renge (蓮華): Meaning “Lotus Flower,” specifically the white lotus (puṇḍarīka in Sanskrit).¹¹ The lotus holds deep symbolic significance:

Purity in Adversity: Like the lotus flower blooming pristine and beautiful from muddy pond water, Renge symbolizes the emergence of Buddhahood (purity, enlightenment) from within the “mud” of ordinary life, with its sufferings and delusions.¹³
Simultaneity of Cause and Effect (Inga Guji): Uniquely, the lotus plant produces its flower (representing the cause, Buddhist practice) and its fruit/seed pod (representing the effect, Buddhahood) at the same time.²⁰ Nichiren uses this to illustrate a core principle: the cause (chanting Nam-myoho-renge-kyo with faith) and the effect (the manifestation of one’s inherent Buddhahood) are simultaneous. Enlightenment is not a distant result but emerges within the very act of practice.²
Kyo (経): Meaning “Sutra,” “teaching,” or “scripture”.¹¹ It refers specifically to the Lotus Sutra, the highest teaching. Nichiren expands its meaning to encompass sound, vibration, and the “words and voices of all living beings”.¹⁴ The voice chanting Daimoku carries out the Buddha’s work.¹⁴ The character also suggests the warp threads in weaving, symbolizing the fundamental, enduring truth that runs through the varied activities (weft threads) of daily life.²⁰

Taken together, Nam-myoho-renge-kyo signifies “Devotion to the Mystic Law of the Lotus Sutra”.¹¹ For Nichiren, it is far more than a title; it is the ultimate reality, the name of the fundamental Law governing life and the universe, the essence of the Buddha’s enlightenment, the seed of Buddhahood within all beings, and the direct means to achieve liberation and happiness.⁸

D. Table: Breakdown of Nam-myoho-renge-kyo

Component	Sanskrit Equivalent	Literal Meaning	Deeper Significance in Nichiren Buddhism	Key Sources
Namu	namas	Devotion, Homage, Dedicate life	Act of faith; fusing life with the Mystic Law; vow to attain Buddhahood and help others.	¹¹
Myo	sat (part of sad)	Mystic, Wonderful, Inconceivable	Enlightenment; mystic nature of life/death; potential; means “to open,” “to be fully endowed,” “to revive”; oneness of opposites (Buddha/common mortal).	¹¹
Ho	dharma	Law, Principle, Phenomena, Teaching	Manifestations of life; workings of the universe; darkness/ignorance; oneness of opposites (delusion/enlightenment).	¹¹
Renge	puṇḍarīka	Lotus Flower	Purity emerging from impurity (Buddhahood from delusion); Simultaneity of Cause (practice) and Effect (Buddhahood).	¹¹
Kyo	sūtra	Sutra, Teaching, Scripture, Sound	The Lotus Sutra; Buddha’s words; voices/vibrations of all beings; eternal truth; interconnectedness (warp threads); chanting voice performs Buddha’s work.	¹¹
Myoho	Saddharma	Mystic Law, Wonderful Law	The fundamental Law of the universe; ultimate reality; oneness of enlightenment & delusion, life & death.	³

E. Transformative Potential and Radical Immediacy

The interpretation of Myo as signifying active processes—”to open,” “to be fully endowed,” and “to revive” ²⁸—highlights the dynamic, transformative power attributed to the Mystic Law and the practice of chanting. It suggests that chanting is not merely a passive devotional act but an active engagement that unlocks latent potential, affirms one’s inherent completeness, and revitalizes life force, offering hope even in circumstances of profound suffering or apparent spiritual stagnation (the “scorched seeds of Buddhahood” ²⁸). This framing presents the practice as inherently restorative and empowering.

Furthermore, the symbolism of the lotus (Renge) embodying the simultaneity of cause and effect offers a philosophically radical perspective.² It fundamentally challenges linear conceptions of spiritual progress where enlightenment is viewed solely as a distant future attainment resulting from prolonged effort. Instead, Nichiren’s teaching, grounded in this principle, asserts that the effect—Buddhahood—is inherent and manifests in the present moment of the cause—chanting with faith. This means practitioners are not simply striving towards Buddhahood; they are actively manifesting and experiencing their innate Buddha nature, moment by moment, through their practice. This doctrine provides a powerful sense of hope and immediacy, underpinning the core tenet of attaining Buddhahood “just as they are” in this lifetime.¹⁸

V. Mount Sumeru and the Analogy of Impossibility

A. Mount Sumeru in Buddhist Cosmology

In traditional Indian and Buddhist cosmology, Mount Sumeru (or Meru) occupies the central position in the universe.³² It functions as the axis mundi, the world-pivot around which all other realms, continents, seas, and celestial bodies revolve. Descriptions depict it as a mountain of immense proportions. While figures vary slightly between texts like the Long Āgama Sutra and Vasubandhu’s Abhidharmakośabhāṣyam, it is commonly described as rising 80,000 or 84,000 yojanas (an ancient unit of distance of uncertain but vast length ³²) above the surface of the great ocean, and extending an equal distance below the water to its foundation.³²

Its shape is often conceived as resembling an hourglass or a truncated pyramid, wide at the top and base but narrower in the middle.³⁷ The mountain is said to be composed of precious substances, with its four faces made of gold (north), crystal (east), lapis lazuli (south), and ruby (west).³² Sumeru is surrounded by seven concentric rings of golden mountain ranges, each separated by a concentric sea of fresh water.³⁷ Beyond the seventh mountain range lies the vast Salt Ocean, within which are situated the four great continents in the four cardinal directions.³⁷ Our known world, Jambudvīpa, is the southern continent.³² The entire structure is encircled by a final range of iron mountains at the edge of the world.³⁸

Mount Sumeru is also the abode of various deities. The highest heaven in direct contact with the earthly realm, Trāyastriṃśa (Heaven of the Thirty-Three Gods), presided over by Śakra (Indra), is located on its flat summit.³² Below the summit, on terraced ledges halfway down the mountain, reside the Four Great Heavenly Kings, each guarding one of the four continents.³⁷ Below Sumeru, in the surrounding ocean, dwell the Asuras, often depicted as being in conflict with the gods above.³⁷ The sun and moon are described as orbiting Mount Sumeru, their passage behind the mountain causing the alternation of day and night on the different continents.³²

Symbolically, Mount Sumeru represents cosmic stability, centrality, grandeur, and the hierarchical structure of the universe, connecting the various realms of existence.³³ Its name is frequently used in Buddhist texts as a simile for immense size or unwavering stability.³³ While this cosmology was understood literally by many Buddhists for centuries, particularly in pre-modern Asia, it has long been recognized as incompatible with modern scientific understandings of the universe. Contemporary Buddhist teachers, including the Dalai Lama, often interpret this cosmology metaphorically or as a provisional teaching reflecting the worldview of ancient India, distinct from the core soteriological teachings of Buddhism.³⁶

B. Analyzing Nichiren’s Analogy

Nichiren’s analogy draws directly from this cosmological understanding. He constructs a scenario designed to represent the pinnacle of impossibility:

A needle is placed on the summit of Mount Sumeru, the colossal central mountain.
A person stands on another Mount Sumeru, so distant it is invisible.
The day is windy, adding uncontrollable variables.
From this immense, invisible distance, on a windy day, the person throws a piece of string, attempting to thread the infinitesimally small eye of the needle atop the first Sumeru.

Each element amplifies the difficulty: the vastness of Sumeru makes the target minuscule; the distance makes aiming impossible; invisibility removes any visual reference; the wind ensures the thread’s path is erratic. The combined effect is an image of utter, almost comical, absurdity – a task far beyond any conceivable human capacity.

Nichiren then delivers the crucial comparison: achieving this impossible feat of threading the needle is difficult, yes, but encountering or experiencing the great title of the Lotus Sutra, Myoho Renge Kyo, is even more difficult. The purpose of this startling claim is to shock the listener into recognizing the extraordinary value and rarity of the spiritual opportunity presented by the Daimoku. It reframes the encounter with his teaching not as an ordinary event, but as the improbable result of overcoming odds that dwarf even the most extreme physical challenges imaginable within the accepted cosmic structure of his time. The intended effect is to cultivate profound awe, gratitude, and a deep sense of the fortune involved in being able to practice his teaching.

C. Cosmological Context and Transcendence

The effectiveness of Nichiren’s analogy hinges entirely on the shared cosmological framework of his audience. For the comparison to land with its intended hyperbolic force, his listeners needed to accept the literal existence and immense scale of Mount Sumeru as the central pillar of reality.³² The analogy’s power is thus culturally and historically situated; it uses the contemporary understanding of the ultimate physical structure to symbolize the ultimate spiritual opportunity. Without this shared background belief, the analogy loses much of its impact, illustrating how religious teachings often utilize the prevailing paradigms of their time to convey meaning effectively.

By asserting that encountering the Daimoku surpasses even the impossibility of the Sumeru task, Nichiren subtly implies that the Mystic Law (Myoho Renge Kyo) operates on a plane of reality that transcends the physical or cosmological. The Sumeru scenario represents the apex of difficulty within the known universe as described by the cosmology. Placing the encounter with the Daimoku beyond that suggests the Law’s significance is of a different, higher order. It hints that the Mystic Law is not merely contained within the Sumeru-centric cosmos, but is the fundamental principle underlying and permeating that cosmos and all phenomena. The conditions and karmic fortune required to connect with this fundamental Law are thus presented as exceeding even the most extreme configurations of the physical world.

VI. The Unsurpassed Merit of Chanting Nam-myoho-renge-kyo

A. Profound Significance

In Nichiren Buddhism, the chanting of Nam-myoho-renge-kyo (the Daimoku, or Shōdai) constitutes the very heart of practice.⁸ It is understood not simply as the recitation of sacred words, but as a profound act of faith—faith in the Mystic Law embodied in the phrase, and faith in the inherent Buddhahood existing within one’s own life.⁸ Nichiren identified this practice as the direct and essential path for all people to attain enlightenment and reveal their Buddhahood within this lifetime.³ This is because the Daimoku itself is the essence of the Lotus Sutra and the fundamental Law of the universe.¹¹ Therefore, chanting it allows the practitioner to connect directly with, and manifest the power of, this ultimate reality.²¹

B. Rarity and Merit

The Sumeru analogy dramatically establishes the extreme rarity of encountering the Daimoku. Consequently, the ability to hear and chant Nam-myoho-renge-kyo is considered an event of immense merit and fortune. It is seen as evidence of significant positive karma accumulated over innumerable past lifetimes, even if those past efforts are not consciously remembered. Nichiren states that chanting the title alone is the source of “tremendous good fortune”.¹⁸ He assures followers that through this practice, “there are no blessings that fail to come to one, and no good karma that does not begin to work on one’s behalf”.²³ The passage explicitly declares that being able to chant the Daimoku is “more wonderful than a blind person gaining his eyesight and seeing his parents for the first time”, placing its spiritual value far above even the most profound and joyous physical or emotional restoration.

C. Accessibility and Transformative Power

Despite its profound nature and the rarity of encountering it, Nichiren emphasized that the practice of chanting Daimoku is fundamentally accessible. He described it as a teaching “easy to uphold and this easy to practice,” specifically expounded for the sake of all beings in the Latter Day of the Law.¹⁸ Even beginners, or those lacking deep doctrinal understanding, can naturally conform to the Lotus Sutra’s intent and derive benefit simply by chanting the five or seven characters (Myoho Renge Kyo or Nam-myoho-renge-kyo).¹⁸

The transformative power attributed to this practice is vast. Through sincere and consistent chanting, individuals are said to be able to:

Reveal their innate Buddhahood, the enlightened potential inherent within all life.¹
Overcome all forms of suffering, obstacles, and difficulties encountered in life.¹
Transform negative karma, changing past negative causes into sources of growth and benefit (“changing poison into medicine”).¹¹
Fundamentally “polish” one’s life, clearing away delusion and revealing one’s true, brilliant nature.¹⁸
Bring forth innate wisdom, courage, compassion, vitality, and limitless life force.²
Achieve “human revolution,” a profound inner transformation of one’s character and state of life.²⁹
Experience deep-seated, indestructible happiness and the “boundless joy of the Law” that transcends temporary pleasures and pains.⁹
Attain a state of harmony with the fundamental rhythm of the universe.⁴⁴
Positively influence one’s environment, based on the principle of eshō funi, the inseparability of life (subjective self) and its environment (objective world).¹⁶

D. Dynamics of Practice and Cosmic Resonance

The singular focus on chanting as the primary practice in Nichiren Buddhism creates a dynamic where the power for transformation resides fundamentally in the Law (Myoho Renge Kyo) itself. The act of chanting, performed with faith, serves as the direct conduit to access and activate this power.¹⁸ While study is encouraged to deepen faith and understanding ², the initial efficacy of the practice is not solely dependent on intellectual comprehension.¹⁸ The vibration of the voice chanting the Daimoku is itself considered potent, performing the “work of the Buddha”.¹⁴ This makes profound spiritual transformation accessible in a way that does not rely exclusively on complex meditative achievements or extensive doctrinal mastery, aligning with Nichiren’s aim for a universal path.

Furthermore, the practice is understood to have cosmic resonance. Nichiren taught that the sound of chanting Daimoku activates protective forces throughout the universe—Buddhas, bodhisattvas, and benevolent deities (like Brahma, Shakra, and the Four Heavenly Kings).⁴² This suggests that chanting is not merely an internal, personal discipline, but an act that reverberates through all realms of existence. It aligns the practitioner with the fundamental, positive rhythm of the cosmos ⁴⁴ and mobilizes universal support. This links individual transformation directly to the potential for broader harmony and the realization of Nichiren’s ideal of establishing “the correct teaching for the peace of the land”.⁴³

VII. Gratitude for the Profound: Countering Human Tendency

A. Analysis of the Commentary

The commentary provided alongside the Sumeru passage offers a keen psychological observation. It notes a common human tendency, particularly among those who achieve success or possess significant talents: they begin to perceive their accomplishments or blessings as “normal.” This normalization leads to a loss of appreciation for what they have, causing them to focus instead on perceived deficiencies or what they still lack. The commentary explicitly applies this insight to the context of Nichiren Buddhist practice, warning that practitioners might similarly overlook or undervalue the immense “treasure” they possess in the ability to chant Myoho Renge Kyo.

B. Relating Appreciation to the Daimoku’s Value

This commentary functions as a direct exhortation to cultivate conscious gratitude for the practice. It powerfully reinforces the central message conveyed by the Sumeru analogy: encountering this teaching is not a mundane occurrence but an extraordinary blessing of almost inconceivable rarity, representing the fruition of immense positive causes from the past. Appreciation, therefore, becomes an essential element of faith. It acts as a vital countermeasure to the human tendency to take profound gifts for granted once they become familiar. The importance of chanting with a spirit of appreciation and gratitude is echoed in guidance encouraging practitioners to approach the Gohonzon respectfully and chant with joy and thankfulness.⁴²

C. Psychological Insight

The commentary demonstrates an astute understanding of human psychology, anticipating the phenomenon often described as hedonic adaptation or the normalization of positive experiences. Even the most wondrous circumstances, if sustained, can lose their initial impact and become part of the expected baseline, leading to diminished gratitude and a renewed focus on unmet desires. The passage warns against this form of spiritual complacency, urging practitioners to actively maintain awareness and thankfulness for the profound opportunity afforded by their practice.

D. Gratitude as Sustaining Force and Reflection of Non-Duality

This emphasis positions gratitude not merely as a virtuous sentiment but as a functionally important aspect of sustaining an effective Buddhist practice. A lack of appreciation can lead to taking the practice for granted, potentially weakening one’s resolve, diminishing the perceived significance of the act, and ultimately hindering the realization of its benefits. Cultivating gratitude helps maintain the practitioner’s awareness of the “treasure” they engage with, reinforcing the faith, determination, and respect that are considered crucial for drawing forth the power of the Mystic Law.⁸ It combats the psychological inertia of normalization and keeps the profound value of the practice at the forefront of consciousness.

Moreover, this focus on appreciating the means of practice (chanting the Daimoku) as much as the hoped-for ends (happiness, enlightenment) resonates deeply with the doctrine of the simultaneity of cause and effect, symbolized by the lotus (Renge).² If the practice (cause) inherently and immediately manifests the state of Buddhahood (effect), then appreciating the act of chanting is, in essence, appreciating the present manifestation of the Mystic Law and one’s own enlightened potential. The call for gratitude is thus not solely focused on remembering past karma or anticipating future rewards; it is equally about recognizing and valuing the inherent enlightened nature of the present moment of practice itself. This reinforces the non-dual understanding central to Nichiren’s teaching, where the path and the goal are ultimately inseparable.

VIII. Interpretations and Philosophical Resonance

A. Scholarly and Interpretive Perspectives

While direct scholarly analyses focusing exclusively on the Sumeru/needle passage within the provided materials are limited, its interpretation flows naturally from Nichiren’s broader teachings and rhetorical style. The passage stands as a prime example of his use of vivid hyperbole and culturally resonant cosmological imagery to convey profound spiritual value. It serves to powerfully underscore the central Nichiren Buddhist tenet regarding the supreme importance, rarity, and efficacy of chanting the Daimoku.⁸ Within contemporary Nichiren Buddhist communities, such as the Soka Gakkai International (SGI), the passage is often cited as a compelling reminder of the immense fortune practitioners enjoy and the deep benefit derived from chanting Nam-myoho-renge-kyo, thereby encouraging consistent practice and profound appreciation.¹⁸

B. Connection to Broader Buddhist Concepts

The passage resonates with several fundamental Buddhist ideas:

Karma: The assertion of the extreme difficulty in encountering the Daimoku strongly implies that such an encounter requires vast reserves of positive karma accumulated over previous lifetimes. This aligns with the general Buddhist understanding that one’s present conditions, including spiritual opportunities, are shaped by past actions. Conversely, the practice of chanting Daimoku is itself presented as a powerful means to transform present and future karma.¹¹
Rarity of Human Birth and Encountering the Dharma: Buddhist teachings frequently emphasize the preciousness of human life, particularly one that affords the opportunity to encounter and practice the Dharma. The Sumeru analogy takes this concept to an extreme, elevating the specific encounter with the Daimoku of the Lotus Sutra to an unparalleled level of rarity and significance, far exceeding even the general fortune of a favorable rebirth.
Faith (Shraddha): The passage functions as a powerful call for faith. It asks the practitioner to accept, based on Nichiren’s assertion, the supreme value of the Daimoku—something intangible—as exceeding even the most concrete physical blessings (like sight) and overcoming odds greater than the most fantastic physical impossibility. Such unwavering faith in the unseen power of the Mystic Law is a cornerstone of Nichiren Buddhism.⁸
Nature of Reality (Myoho): Ultimately, the passage points towards the supreme value of connecting with the fundamental reality of life and the universe—the Mystic Law (Myoho)—through the practice of chanting. It implicitly suggests that this connection is the most profound and worthwhile achievement possible, the ultimate purpose of existence.¹⁴

C. Biographical and Perceptual Dimensions

Viewed through the lens of Nichiren’s own life, marked by intense persecution and hardship ³, the passage can be understood as reflecting his personal, deeply felt appreciation for the Lotus Sutra and the practice of chanting Daimoku, which sustained him through trials that would have broken most individuals. His unwavering conviction, forged in the crucible of adversity, likely fueled the passionate intensity of his rhetoric concerning the Sutra’s incomparable value. The passage may thus echo his lived experience of the teaching’s power to overcome seemingly insurmountable obstacles, making its worth appear truly greater than any conceivable physical challenge.

Furthermore, the comparison to the blind man gaining sight and seeing his parents for the first time does more than just emphasize value; it highlights the transformative shift in perception attributed to encountering the Mystic Law. Just as the restoration of sight reveals a world previously unknown and inaccessible, Nichiren suggests that engaging with the Daimoku opens up a fundamentally new, enlightened way of perceiving reality. This includes recognizing one’s own inherent Buddhahood, understanding the true nature of suffering and happiness, and seeing the profound interconnectedness of all things—a perceptual awakening deemed even more wondrous and life-altering than the gift of physical sight.¹⁸

IX. Synthesis: Understanding Nichiren’s Message

A. Integrating the Findings

The analysis reveals a cohesive message embedded within Nichiren Daishonin’s striking analogy. As a 13th-century Buddhist reformer navigating a period of social crisis and facing intense personal opposition, Nichiren identified the chanting of Nam-myoho-renge-kyo—the Daimoku, or title, which he equated with the essence of the Lotus Sutra and the fundamental Law of the universe—as the single most effective and universally accessible practice for attaining enlightenment in the Latter Day of the Law.

The Shō Hokke Daimoku-shō passage strategically employs the contemporary cosmological image of Mount Sumeru to construct a scenario of absolute impossibility: threading a needle on its peak with string thrown from an invisible distance on a windy day. Nichiren then declares that encountering the opportunity to hear and chant the Daimoku is an event even more difficult to achieve than this impossible feat. This hyperbole serves to underscore the supreme rarity and incalculable merit associated with this spiritual path.

This immense value, Nichiren taught, derives from the nature of the Daimoku itself as the Mystic Law, the key that unlocks the inherent Buddhahood within all beings. Chanting provides the direct means to transform negative karma, overcome suffering, access limitless life force, and achieve profound, lasting happiness in this lifetime. The commentary accompanying the passage reinforces this by warning against the human tendency to take such blessings for granted, urging conscious gratitude and reminding practitioners that their ability to engage with this teaching is the precious fruit of immense, though perhaps forgotten, efforts made in past lives.

B. Holistic Explanation of the Passage

Considered holistically, the passage from the Shō Hokke Daimoku-shō functions as a powerful piece of religious rhetoric aimed at instilling deep appreciation, unwavering faith, and diligent practice among Nichiren’s followers. It masterfully utilizes:

Cosmological Hyperbole (Sumeru Analogy): To emphasize the almost inconceivable rarity and difficulty of encountering the Daimoku, thereby highlighting its preciousness.
Human Experiential Comparison (Blind Man Seeing Parents): To convey the wonder, joy, and transformative power of the experience opened up by the Daimoku, positioning it as the ultimate source of fulfillment.

These rhetorical devices serve to anchor the practice of chanting within the core tenets of Nichiren Buddhism: the absolute supremacy of the Lotus Sutra, the all-encompassing power of the Daimoku as the Mystic Law, the radical promise of universal enlightenment attainable in this lifetime, and the crucial role of faith and consistent effort. The passage simultaneously encourages practitioners by affirming the immense value of their path, while also cautioning them against complacency through the commentary’s reflection on human nature and the necessity of gratitude.

C. The Paradox of Profundity and Accessibility

The passage vividly encapsulates a central dynamic, perhaps even a core paradox, within Nichiren Buddhism: the juxtaposition of ultimate profundity with radical accessibility. The Mystic Law (Myoho Renge Kyo) is presented as the deepest reality of the universe, and the karmic threshold for even encountering it is depicted as astronomically high (more difficult than the Sumeru task). Yet, once encountered, the path itself—the practice of chanting the Daimoku—is presented as simple, direct, and available to absolutely everyone, regardless of their background or intellectual capacity.¹⁸ This structure creates a powerful effect: the extreme difficulty of finding the path serves to magnify the sense of fortune and grace associated with its simplicity and availability once found. The rarity justifies the unwavering devotion to the seemingly simple act, highlighting the unique character of Nichiren’s teaching as a gateway to the ultimate reality made accessible to all in the Latter Day of the Law.

X. Conclusion: The Enduring Wonder

A. Recap of the Core Message

Nichiren Daishonin’s passage concerning the needle on Mount Sumeru, found within his Shō Hokke Daimoku-shō, serves as a potent and enduring declaration of the supreme value attributed to encountering and chanting Nam-myoho-renge-kyo. By comparing this spiritual opportunity to an event even more improbable than a cosmologically impossible feat, and more wondrous than the most profound human joy of restoration, Nichiren sought to instill in his followers an unshakeable appreciation for the path he revealed. The message is clear: the ability to engage with the Mystic Law through chanting the Daimoku is an unparalleled blessing, a treasure of incalculable worth, stemming from profound karmic connections across lifetimes.

B. Significance within Nichiren Buddhist Faith and Practice

For practitioners of Nichiren Buddhism across centuries and cultures, this passage continues to function as a vital reminder. It encourages steadfastness in faith and diligence in practice, urging believers never to underestimate the significance of their daily chanting. It calls for a conscious cultivation of gratitude, countering the potential for spiritual complacency and reinforcing the conviction that chanting Nam-myoho-renge-kyo is the direct cause for transforming suffering, revealing one’s inherent potential, and contributing to personal and collective happiness. The passage vividly reflects Nichiren’s own passionate commitment, forged through persecution, to propagate what he firmly believed was the single, essential teaching capable of liberating all humanity in the complex and challenging era of the Latter Day of the Law.

C. Final Reflection

Nichiren’s analogy demonstrates how enduring spiritual themes—the preciousness of the Dharma, the importance of gratitude, the potential for human transformation—can be powerfully conveyed using the specific cultural and cosmological understanding of a particular time and place. While the literal belief in Mount Sumeru has faded with scientific advancement, the core message of the passage retains its potency. Its enduring power lies in its capacity to evoke a sense of profound wonder and to inspire unwavering dedication to the path of chanting Nam-myoho-renge-kyo, which Nichiren Daishonin presented as the key to unlocking the limitless potential inherent within each individual’s life.

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