Arizona Nichiren Shoshu Buddhism, Paradise Valley, AZ (2026)

The practice of True Buddhism allows one to attain enlightenment and realize a state of indestructible happiness regardless of external circumstances, change negative karma, manifest our highest life condition, wisdom and compassion.

06/08/2026

Sharing this image and description of a historic votive tablet which captures the extreme hardships and spiritual resilience of Nichiren Daishonin during his exile to Sado Island:

The Tradition of the Three Daimoku Represented on a Wooden Tablet

Today I learned something new regarding the life of the Daishonin thanks to Dr. Luigi Finocchiaro, an internationally renowned scholar concerning the life and works of Nichiren Daishonin and fellow practitioner from the time when we practiced in Italy during the 1980s. It concerns an episode linked to the exile to Sado, recounted through a painted wooden tablet called an ema. The following text contains excerpts from a Facebook post by Dr. Finocchiaro to whom all credit and my gratitude are due.
Important clarification: In the following excerpts, Nichiren Daishonin is referred to simply as “Nichiren” (without the honorific title “Daishonin”) as in the original text by Dr. Finocchiaro, not out of any lack of respect, but because this is the conventional designation used in academic, historical, and scientific literature.

“Among the numerous sacred sites associated with Nichiren’s exile to Sado Island in 1271, Kakudasan Myōkō-ji in present-day Niigata Prefecture preserves one of the most remarkable visual testimonies to the local development of Nichiren legend and pilgrimage culture. A large painted ema dated to the third month of Bunsei 13 (1830), cyclical sign kanoe-tora (庚寅), presents a composite narrative in four separate panels depicting episodes associated with Nichiren’s forced voyage to Sado. Although now considerably faded, the painting remains sufficiently preserved to allow reconstruction of its narrative program and to appreciate the role such votive paintings played in the transmission of local sacred history.

The sequence begins in the lower right panel. Here Nichiren is seated on the shore with his right hand raised while facing a samurai who kneels before him in gasshō posture. Behind them stands a vessel and several attendants apparently fleeing in alarm as a large dragon-like creature emerges from the sea. The scene is readily identifiable as the local tradition concerning the conversion of the seven-headed serpent. Although the dragon's precise form has been simplified by the painter, its appearance functions as a visual manifestation of the threatening supernatural presence subdued through Nichiren’s spiritual authority.

Above this scene appears the first of the Three Daimoku, the “Daimoku of the Shore” (岸の題目). Nichiren is shown inscribing Namu Myōhō Renge Kyō upon the shoreline while a devoted warrior kneels behind him. The vessel carrying his escorts waits offshore amid turbulent waters. The image establishes the first sacred trace left by Nichiren upon the landscape itself, transforming the shoreline into a site of memory and devotion.

The upper left panel depicts the “Daimoku of the Rock” (岩の題目). Nichiren stands before a large stone slab while attendants observe the act of inscription. Significantly, the stone represented in the painting appears to correspond to the object still preserved at Myōkō-ji today and revered as material evidence of the episode. A pine tree further anchors the scene within a recognizable sacred landscape.

The final panel portrays the most famous and visually dramatic of the three traditions: the “Daimoku of the Waves” (波題目). Nichiren stands amidst a violent storm and writes the sacred title upon the waves themselves. As commonly seen in Edo-period representations of this miracle, two protective dōji appear, signaling divine intervention and heavenly protection. The iconography is highly conventional and immediately recognizable within the broader visual tradition of Nichiren hagiography.
Among the three Daimoku traditions, the Wave Daimoku occupies a particularly important position. Unlike the Shore and Rock Daimoku, which eventually became associated with tangible objects presented as physical evidence of the event, the Wave Daimoku is inherently immaterial. No physical relic could be preserved. Yet paradoxically, it became the most widely represented and celebrated of the three. The episode appears not only in local oral traditions of Teradomari and Sado but also in a wide range of visual and literary sources.

The spectacle of Nichiren confronting the storm while inscribing the sacred title upon the sea offered a dramatic expression of the power of faith overcoming both natural and supernatural forces.
The Kakudasan ema therefore stands as more than a simple votive offering. It is a carefully constructed visual synthesis of local legend, institutional memory, pilgrimage tradition, and Nichiren devotional culture. By combining the serpent-conversion episode with the Three Daimoku narratives, it preserves a regional interpretation of Nichiren’s exile that differs in significant ways from more standardized hagiographical accounts. As such, it offers valuable evidence for understanding how local communities in the Edo period appropriated, reshaped, and visually transmitted the memory of Nichiren through the medium of sacred painting.”

06/06/2026

I would like to share a personal experience that clearly demonstrates the absolute protection of the Shoten Zenjin in our daily lives:

My husband, Mark, and I traveled to West Hollywood, California to attend a special event at Myohoji Temple. We were enjoying a gorgeous spring morning with flowers in bloom, birds singing, and clear skies. We strolled to a local cafe with another long time Hokkeko member, George Jackson, to have breakfast before attending the service at Myohoji Temple. We were seated on the patio absorbed in conversation and relishing the chance to reconnect with dear friends. The sunshine beating down on us quickly became intense, blinding and unbearable such that we requested to move to a different table. No sooner did we relocate to a shaded location when a car, driven erratically, veered out of control, jumped the curb and crashed into the exact table where we previously sat! It was extremely humbling to realize we narrowly escaped a major catastrophe. This cherished experience exemplifies that the sun and moon represent the embodiment of the Daishonin.

Although, in the Age of Mappo, inconspicuous benefit is most important, conspicuous benefits will manifest when a votary of the Lotus Sutra is in danger. These conspicuous benefits are but a small part of the benefit from the Gohonzon in comparison to inconspicuous benefits.

06/04/2026

Thanks to Rev Shiba for this concluding lecture regarding the Silent Prayers in Gongyo.

The Significance of the Silent Prayers (The Fifth Prayer)

Good morning everyone. Today, on this occasion of the monthly sermon in honor of the Daishonin, I extend my sincere appreciation to all of you for your attendance and for being able to recite the sutras and chant daimoku together with you, in our expression of gratitude to the Daishonin and the Gohonzon. I extend my heartfelt appreciation to all of you. In addition to my sincere gratitude to the Gohonzon, I have offered my heartfelt prayers for all of you present today to redouble your faith
and for you to enjoy continued good health and happiness.
In this sermon series, I have been focusing on the "Silent Prayers" that we recite when we perform gongyo. The section for today is the part of the Silent Prayers for the Fifth Prayer. I will
begin by talking about the first part of the Fifth Prayer, which reads as follows:

I pray that all my deceased relatives, all deceased Nichiren Shoshu believers, and all others who have departed this life may attain Buddhahood through the power of Myoho-Renge-Kyo.

Here, you offer your memorial prayers to your ancestors and to the members of your family who are deceased. Moreover, you offer your memorial prayers to the ancestors of those who uphold
faith in Nichiren Shoshu and those who embrace this faith in private. Nichiren Daishnin wrote in his gosho:

When I, Nichiren, and my followers offer memorial prayers to the deceased, when we recite the sutras and when we chant Nam-myoho-renge-kyo, they will all achieve enlightenment through the eternally boundless power of the daimoku. Herein lies the
source of our memorial offerings. (Shinpen gosho, p. 1724)

Even Devadatta, who opposed Shakyamuni, committed a great slander and fell into Hell, was ultimately able to attain enlightenment through the Lotus Sutra. In the same way, even if your deceased ancestors are suffering in Hell, they can achieve enlightenment through the power of the Buddha and the power of the Law that are inherent in the Gohonzon.

The life that we live today is not limited to the here and now. Moreover, our lives did not come about suddenly. Although this is a matter of course, we are alive today as a part of a continuing heritage that extends from our parents, our grandparents, our great grandparents and so on, far into the past. Therefore, when we consider our own happiness, we must also consider the happiness and enlightenment of our parents and ancestors.
Moreover, Nichiren Daishonin stated in his gosho:

By all means perform as much good as you possibly can in your
offerings for the sake of the deceased. (Shinpen, gosho p. 338)

Thus, the Daishonin taught that, even if the deceased was a person who upheld true Buddhism during his lifetime and even if you assume that he has attained enlightenment, you must still offer memorial prayers for his sake.

Nittatsu Shonin, the 66th High Priest of the Head Temple stated the following about memorial offerings to the deceased:
According to the teachings of Buddhism, 1/7 of the benefits of
offering memorial prayers to the deceased goes to the deceased,
and the remaining 6/7 comes back to us in the form of benefits in
our lives.

We pray for the deceased so that they may achieve enlightenment, but when we do so, the benefits of our action will return to us. Obviously, we do not offer our memorial prayers to the deceased only because we want to receive the benefits that come back to us. We must understand, however, that doing so is
directly connected with benefits that we can receive. We must, therefore, continue to perform the memorial prayers and offer the memorial toba tablets.

In the Fifth Prayer, we must perform sincere gongyo and pray for the enlightenment of the deceased and our ancestors. Since we are alive, we are able to chant daimoku and amass our benefits and attain enlightenment. Those who are deceased, however, are unable to chant daimoku for themselves, and
they are unable to amass benefits for themselves.

Nichiren Daishonin, in his gosho, “The Origin of Urabon” (Shijo Kingodono gosho), wrote:

Some lay believers do not pray for the repose of their parents who have fallen into the world of Hell, Hunger or Animality and are undergoing excruciating agonies. They themselves are luxuriously clad and fed, having an abundance of oxen and horses and retainers and enjoying themselves as they please. How their parents must envy and resent them!
(Shinpen gosho, p. 470)

The Daishonin explained how resentful the deceased parents and
ancestors would be if we lived a life of luxury and still did not make offerings to them and pray for their repose. Let this be a lesson to us. It is essential for us to enjoy life but, at the same time, we must perform memorial offerings to the deceased.

Needless to say, it is absolutely critical that this memorial offering is performed through true Buddhism. Even if you mean well, performing such an offering through a heretical religion would cause suffering to the deceased to whom you are presenting the offering. A correct memorial offering is only possible when it is based on the Gohonzon, which represents the true Buddhism of the Latter Day of the Law. When we face the Gohonzon and recite the prayers and chant daimoku, the power of the Buddha and the power of the Law of the Gohonzon are combined with the power of faith and the power of practice within us to form the four powers. We must understand that, only when we make an offering of the resultant benefits to the deceased are we performing a true memorial offering.

I am frequently asked when this memorial offering should be performed. Basically speaking, you should present such an offering when you would like to do so, regardless of the formalities of the specified memorial anniversaries.

At this point, though I would like to explain the formally specified days for the memorial offering. The first memorial service is performed on the 7th day of the person’s death, including the day of his or her passing. It is performed every 7 days thereafter, on the 2nd 7 days (14 days), the 3rd 7 days (21 days), the 4th 7
days (28 days), the 5th 7 days (35 days), the 6th 7 days (42 days) and the 7th 7 days (49 days). After this, a memorial service is performed at 100 days and at 1 year following the person’s death. Next comes the 3rd anniversary memorial service (which is the 2nd year after the passing of the deceased - it is called “3rd anniversary” because the year in which the person died is counted as 1 year. Thereafter, a memorial service is performed on the 7th, 13th, 17th, 23rd, 25th, 27th, 33rd and 50th anniversary of the individual’s passing.

In addition, a memorial service is performed yearly on the anniversary of an individual's passing. (This is called shotsuki meinichi.) Those who are meticulous may also perform a monthly memorial service on the anniversary date of the deceased. For example, if a loved one died on the 4th, a person may perform a memorial service on the 4th of each month. You should all follow your individual inclinations on this matter. If you like, you can also request the toba memorial tablet each month on the Okyo-bi day.

What, then, is the origin of the memorial service during the first 7th day, 49th day, one year and 3 years after the passing of the individual? These days are all presented in the sutras, which teach that, when a person dies, he travels to the world of darkness called “chu-u.” On the 7th day, he goes before King Shinko, who determines where he will be reborn, depending on the person's conduct during his lifetime. According to the sutras, a kind of trial takes place, in which it is determined whether he will plunge to Hell or whether he will achieve enlightenment. If a determination of his future course cannot be made at this point, then the person must continue his difficult journey. At the end of the 2nd 7 days (14th day), he is put on trial before King Shoko. If a judgment is not made at this point, then he must further travel to the end of the 3rd 7 days (21 days) and go before King Shutai. Thus, according to the sutras, the deceased individual
goes on trial before a specific king on each of the aforementioned anniversary days.

These kings are Buddhas and bodhisattvas and are interested in helping the individual achieve enlightenment. It is explained that “with positive support from the saha world in the form of memorial offerings, the deceased can arrive at a superior destination.” Therefore, by reciting the prayers and chanting daimoku and setting up the toba memorial tablets and offering our memorial prayers at these critical times, the deceased will be led to enlightenment.

It may seem as though such kings actually exist and as though Hell and Heaven are special tangible places outside of this world. It may also seem as though people will go before these kings for judgment concerning their future course of life. This is not true, however. Nichiren Daishonin explained in the following in his gosho:

First of all, as to the question of where exactly hell and the Buddha exist, one sutra states that hell exists underground and another sutra says that the Buddha is in the west. However, closer examination reveals that both exist in our five-foot body.
(Shinpen gosho, p. 1551, MWND-1, p. 271)

As this passage indicates, Hell and Heaven do not indicate worlds that are separate from our existence. They are all a part of our very lives. Hell and Enlightenment represent the actual manifestation of our lives. For example, when a person is asleep, he is physically in his bed sleeping, but in his dream, he may
be seeing a terrible nightmare that makes him break out in a cold sweat and writhe in discomfort. He may also see a dream that is absolutely pleasant.

In the same way, Hell and Heaven are not actual tangible places. After death, a person continues to powerfully experience in his life the negative or positive consequences of the various forms of conduct, words, and actions that he amassed during his lifetime. If, after death, a person experiences true agony, as if one is being burned in an inferno of hot lava, then he is in Hell; and if he experiences peacefulness and joy amidst a sentiment of true happiness, then he is enlightened.

Unfortunately, however intense his suffering may be, a deceased person cannot exercise subjective judgment and action. He must passively experience the condition in which he is placed. After death, a person must passively continue to experience the agony or happiness that he, himself, created in his life, through the stringent process of cause and effect. Even if he is experiencing
unbearable suffering, he cannot take action to alleviate such agony.

The only salvation that he can get is in the form of your daimoku, your memorial offerings and the tangible offering of the toba memorial tablets. In addition he can get salvation from the Silent Prayers that you sent him, as memorial offerings to your deceased ancestors and other deceased individuals.
Even a single utterance of daimoku from us will lead to tremendous benefits. Thus, in these Silent Prayers, we sincerely pray for our ancestors to achieve enlightenment.

The last part of the Silent Prayers reads as follows:

May the impartial benefits of Myoho-Renge-Kyo spread equally to the farthest reaches of the universe so that I, together with all other existence, may attain the tranquil state of enlightened life.

In this segment, the Japanese original begins with a connective phrase, “naishi,” which means “moreover” or “furthermore.” In this prayer, this phrase signifies that, in addition to praying and performing our memorial offerings, we are praying so that all people in this world - ourselves and all others - will equally
receive the benefits of the Dai-Gohonzon and so that we can all achieve a life condition of true peace and happiness.

We tend to think that we are performing gongyo for ourselves. Of course this is true, but in Nichiren Shoshu, our performance of gongyo is not limited to doing so only for our own sake. In the First Prayer, we offer nourishment to the guardian gods and pray that their protection is smoothly executed and forthcoming. In the Second Prayer, we pray that the benevolent power of the
Gohonzon increases ever more and that it brings forth fundamental peace in this world. In the Third Prayer, we offer our appreciation to the true Buddha Nichiren Daishonin and to Nichiren Daishonin, Nikko Shonin, Nichimoku Shonin and all
the successive High Priests who have carried on the true lifeblood heritage of the Law. In the Fourth Prayer, we pray for the achievement of kosenrufu, world peace and all our personal objectives. In the Fifth Prayer, we offer our prayers to
our ancestors and finally we pray that all life in this universe is enveloped in tranquility and happiness.

In society, people tend to perform only those activities that are
conspicuous. If an incident takes place, there are those who hold up large signs with slogans, such as “World Peace,” and march through the streets. There are religious leaders that constantly cry out such slogans on the television and radio shows. However, there are no religions, with the exception of Nichiren Shoshu, in
which the entire denomination, from the High Priest at the top, to the priesthood throughout the world and the entirety of the lay believers continue the precious performance of gongyo and offer their prayers every single day. From this standpoint, you can truly understand the fundamental magnificence of your performance of gongyo. I am certain that you can clearly see how this
performance of gongyo is a truly rewarding and fulfilling deed.

In essence, since gongyo represents a truly wonderful deed, the attendant benefits are also tremendous. Nichiren Daishonin, in his gosho, “Reply to Kyo’o” (Kyo=o-dono go-henji), wrote:

Misfortunes will change into fortune. Muster your faith and pray to this Gohonzon. Then what is there that cannot be achieved.
(Shinpen gosho, p. 685; MWND-1, p. 120)

Your individual prayers, of course, are all different. As you pray, your desires, hopes and hardships are specific. Nichiren Daishonin propounded that all of your prayers will come true, without fail, if you uphold correct faith and offer sincere prayers. I ask you all to pray confidently and solemnly.

It is perfectly fine to perform gongyo while you envision these various desires and prayers. However, as I have stated previously, I ask you to face the Gohonzon and offer your individual prayers, based on the ultimate objective of kosenrufu. It is absolutely essential to pray for the fulfillment of these hopes and desires, through your performance of gongyo.

If you desire to accomplish shakubuku, then you must pray for shakubuku. If you are facing hardships in the family, you can certainly focus on it as you chant sincere daimoku. Moreover, even if you have encountered a problem that you cannot discuss with anyone - not even your parents or your best friend - you
can still focus on it and chant such daimoku. If you base your prayers on the solid desire to achieve kosenrufu, you will not be praying merely for personal gain and desire. If you lose sight of kosenrufu and pray only to fulfill your personal prayers, then you will be manifesting personal greed. This would characterize the faith and practice of a beggar. It is not a desirable form of faith,
since it represents a selfish attitude in faith that shows no concern for others.

By contrast, if you perform truly sincere gongyo and if you uphold the tremendous objective of kosenrufu in your personal prayers and if, in addition, you offer your personal prayers, then, your prayers would not be selfish. They would not characterize a beggar's attitude. Under such conditions, you can offer any prayers to the Gohonzon - any prayer, any hardship, any desire, even if you cannot tell another soul about your prayer. I ask you to uphold true sincerity in your prayers and solidly perform gongyo.

Nichiren Daishonin, in his gosho, “Questions and Answers Between a Sage and a Commoner” (Seigu mondo sho), wrote:

Simply by chanting Nam-myoho-renge-kyo you can eradicate all sins, good fortune will never cease to come your way. This is the
profound truth, so believe it with all your heart.
(Shinpen gosho, p. 406)

The Daishonin taught us that the source of all benefits lies in our
performance of gongyo. I ask you all to be mindful of this and to carry through this most fundamental and most essential practice of gongyo. I ask you to sincerely pray for each of your objectives and amass tremendous benefits. Based on this, I would like to conclude my sermon for today by sincerely asking you to advance forth to create a personal life and a family life of true happiness. Thank you for your kind attention.

06/02/2026

A discussion on the Fourth Silent Prayer follows to continue our series. As Bodhisattvas of the Earth, we have a crucial mission to work diligently for kosenrufu. We are fortunate to have a means through faith and practice to start each day anew with a reset to eradicate our karma and offer prayers aligned with the will of the Daishonin.

The Significance of the Silent Prayers
(The Fourth Prayer - Part 1)

In this sermon series, I have been focusing on the Silent Prayers that we recite when we perform gongyo. The section for today presents “our prayers for the attainment of kosenrufu” and the
“eradication of our own slanders.” Due to our time restrictions, I will talk to you only about the first issue concerning “our prayers for the attainment of kosenrufu.”

The Silent Prayer of the Fourth Prayer reads as follows:

I sincerely pray for the attainment of the Great Aspiration of the True Buddha - Kosenrufu, the worldwide propagation of the Buddhism of the True Cause through the power of Myoho-renge-kyo.

Thus, we first pray for the achievement of worldwide kosenrufu.

Kosenrufu, the worldwide propagation of the Buddhism of the True Cause through the power of Myoho-Renge-Kyo.

The phrase “worldwide” is literally represented by the words: “throughout the singular heavens and the four seas.” This signifies a Buddhist phrase used in olden times, based on an ancient Indian world-view. I do not have time today to explain this world-view in great detail, but the phrase, "throughout the singular heavens and the four seas," refers to the entire world.

The True Cause

This presents the same significance as that which I explained to you in our prayer to Nichiren Daishonin, in the Silent Prayers of the Third Prayer. Shakyamuni’s Buddhism in India is referred to
as the “True Effect,” and this “True Cause” presents an opposing sense. The “True Cause” signifies the fundamental practice of true Buddhism, and the “True Effect” represents benefits that come about as a result of such practice. When we apply this notion to the Buddhas, we find that Shakyamuni, who emerged in India, is the Buddha of the True Effect. That is, he attained Buddhahood as a result of having performed various practices as a bodhisattva. By contrast, Nichiren Daishonin is the Buddha of the True Cause. He inherently possessed the life condition of the true Buddha. Thus, the Buddhism of Nichiren Daishonin is referred to as the Buddhism of the True Cause.

Kosen-rufu

You are all well aware of the meaning of kosenrufu. The propagation of Nichiren Daishonin's Buddhism throughout the world signifies kosenrufu. The word “kosenrufu” is not particular to Nichiren Shoshu. It is based on the following passage from the Yakuo (23rd) chapter of the Lotus Sutra:

After my entry into nirvana, for five hundred years and into the eternity of the Latter Day of the Law, you must widely propagate the Law throughout the Jambudvipa world by performing kosenrufu; and by so doing, you must never cause the Law to cease its flow. (Kaiketsu, p. 605)

Nichiren Daishonin wrote the following:

If Nichiren's compassion is truly great and encompassing, Nam-Myoho-Renge-Kyo will spread for ten thousand years and more, for all eternity. (Shinpen gosho, p. 605; MWND-4, p. 272)

Indeed, in the world of the Latter Day of the Law, kosenrufu represents the condition in which the true Buddhism of the Daishonin - that is, Nam-Myoho-Renge-Kyo - extensively permeates the entire world, throughout all eternity into the future. Nichiren Daishonin described the true importance
of kosenrufu in the following passage:

In that time, because all people chant Nam-Myoho-Renge-Kyo together, the wind will not beleaguer the branches or boughs, nor will the rain fall hard enough to break a clod. The world will become as it was in the ages of Fu His and Shen Nung in ancient China. Disasters will be driven from the land, and the people will be rid of misfortune. They will also learn the art of living long, fulfilling lives. Realize that the time will come when the truth will be revealed that both the Person and the Law are unaging and eternal. There cannot be the slightest doubt about the sutra’s solemn promise of a peaceful life in this world.
(Shinpen gosho, p. 671; MWND-1, p. 101-2)

In other words, the Daishonin declared that, if we achieve kosen-rufu through his true Buddhism, all man-made and natural disasters will cease to exist and we can all construct an ideal
world of peace in which all people can feel and act to their best potential in their happiness to be alive. It is a truly tremendous objective, indeed, to bring peace to society and to save the entire world, through the propagation of true Buddhism. However, from its inception, true Buddhism never expounded the salvation of merely a few individuals. It taught that the benefits of propagating true Buddhism to all people in this world and causing them to achieve enlightenment will spread throughout all lands and societies.

We frequently use the word “kosenrufu,” but when we do, we must be mindful of the fact that there are two forms of kosenrufu: the kosenrufu characterized by ceaseless flow (ru-gyo - literally, “active flow”) and that characterized by abundant brimming (ru-itsu - literally, “brimming flow”). The Daishonin's golden words of instruction concerning kosenrufu also contain both significant meanings of this “ceaseless flow” and “abundant brimming.”

First, the kosenrufu characterized by ceaseless flow describes a condition in which the Daishonin’s true Buddhism is correctly transmitted and thoroughly upheld into all eternity in the future,
like the river that never ceases to flow.

In association with this, the kosenrufu characterized by abundant brimming represents a point in time in which the true Buddhism of the Daishonin that has been correctly upheld will be extensively embraced by the people who inhabit all the societies and nations of the world, like the river that flows to the brim with abundance. It is extremely difficult to make a clear distinction between the kosenrufu characterized by ceaseless flow and that characterized by abundant brimming, since only the extensive linear condition formed by the “ceaseless flow,” in which we correctly protect and uphold the true Buddhism of Nichiren Daishonin, can give rise to the temporal and spatial condition that
marks the kosenrufu of “abundant brimming.” Moreover, even beyond the point of “abundant brimming,” kosenrufu characterized by “ceaseless flow” will continue to thrive.

66th High Priest Nittatsu Shonin instructed us in the following way:

It is a matter of course that we must perform kosenrufu; however, it would be disastrous to achieve kosenrufu based on an erroneous doctrine.

Thus, if we focus exclusively on the kosenrufu characterized by abundant brimming and lose sight of the kosenrufu characterized by ceaseless flow, which represents the pure flow, and if, under
such conditions, only the formality of kosenrufu permeated the entire world, then we would no longer be propagating - performing kosenrufu of - the true Buddhism of Nichiren Daishonin, if the true Gohonzon and the correct doctrines are lost. If this happens, we would be contaminating the pure
flow - as if poison is added to medicine - and we would ultimately cause the destruction and extinction of true Buddhism.

An organization that clearly fits this description is the current Sokagakkai. The members of the Sokagakkai ceaselessly call for “worldwide kosenrufu.” They assert the legitimacy of the Sokagakkai, based solely on their worldwide membership of several tens of thousands of followers.

The essential significance, therefore, consists of upholding the true Gohonzon and correct teachings and a pure attitude in faith that is nurtured as a result. It is absolutely essential, therefore,
to steadfastly protect and support the true teachings that have been handed down to us from Nichiren Daishonin; based on this, it is essential to advance forth in our performance of shakubuku, towards our objective of kosenrufu characterized by “ceaseless flow.”

When, then, can we expect to accomplish the kosenrufu characterized by ceaseless flow (This kosenrufu characterized by ceaseless flow represents the “kosenrufu” that all of you refer to every day.)? This is an extremely significant issue. One of the objectives of kosenrufu is to construct a condition in which true Buddhism completely fills the society and in which all decisions in society are based on true Buddhism; moreover this condition must manifest a solid form that will preserve the doctrines of true Buddhism for all eternity into the future. Such a time will, in fact, qualify as “kosenrufu characterized by abundant brimming.” The ultimate determination, however, must be made by the High Priest at the time.

Nichiren Daishonin presented the following instructions:

When the sovereign upholds this true Law, you must construct the High Sanctuary of Honmon-ji Temple on Mt. Fuji. You must wait for the appropriate time.
(Shinpen gosho, p. 1675)

The “High Sanctuary of Honmon-ji Temple” here refers to the name of the main hall that will be constructed for worship by all people at the dawn of kosenrufu. In fact, it is an alternative name for the current Fuji Taiseki-ji, where the Dai-Gohonzon of the High Sanctuary of True Buddhism of the Essential Teaching is enshrined. At the current time, we refer to it as the Head Temple Taiseki-ji, but when we accomplish kosenrufu, the name will be changed to Honmon-ji Temple.

Let me slightly digress at this point. We were all able to present our gokuyo offerings based on our faith, for the Hoan-do worship hall, which is currently under construction and where the Gohonzon of the High Sanctuary of True Buddhism of the Essential Teaching will be enshrined. It was a matter of supreme fortune that we were able to present such an offering. If we were not practicing true Buddhism at this time, we would have been unable to make this gokuyo offering at a later date. Moreover, there is no higher fortune than to have our names permanently placed under the Dai-Gohonzon of the High Sanctuary of True Buddhism of the Essential Teaching, based on the compassion of our High Priest.

The Hoan-do hall will be completed shortly. I have heard that the date of completion is scheduled for October 12th. Therefore, we will be going on our tozan pilgrimage shortly after the completion of the Hoan-do. In Japan, the tozan pilgrimage for 300,000 believers, commemorating the 750th anniversary of the establishment of true Buddhism, will take place from April 29th through September. Since the Hoan-do building will not be completed during this time, the Japanese Hokkeko believers will not be able to visit the newly completed Hoan-do. However, when we go on our tozan pilgrimage in October and November, we can receive the gokaihi ceremony in the newly completed Hoan-do.

I urge you all to try your best to go on this tozan pilgrimage during this 750th anniversary of the establishment of true Buddhism and the year the marks the completion of the Hoan-do worship hall. I am certain that there are many hardships concerning finances, time and physical aspects in going on
a tozan pilgrimage. In your manifestation of your pure faith, as you strive to put forth your utmost efforts to go on this tozan pilgrimage, you will be able to amass tremendous benefits. Let us all sincerely pray from today to be able to safely go altogether on this truly profound tozan pilgrimage.

I will now return to the main focus of my sermon. When kosenrufu is achieved, the conditions set forth in the previously quoted passage will be manifested:

When the sovereign upholds this true Law, you must construct the High Sanctuary of Honmon-ji Temple on Mt. Fuji. You must wait for the appropriate time.

At such a time, the tremendous benefits of the Dai-Gohonzon of the High Sanctuary of True Buddhism of the Essential Teaching, which was established for the sake of all people in the entire world, will brilliantly illuminate all places and cause the manifestation of nations and an entire world that is brimming with supreme happiness. The Second High Priest Nikko Shonin presented us with the following strict instructions:

Until kosenrufu is achieved, we must never begrudge our lives in our utmost efforts to propagate the Law.
(Shinpen gosho, p. 1884)

The serious and significant mission and responsibility of achieving kosenrufu rests upon our individual shoulders. Those who truly realize this and strive forth to achieve shakubuku are, indeed, the Bodhisattvas of the Earth. Nichiren Daishonin, in his gosho, the 'Heritage of the Ultimate Law of Life" (Shoji ichi daiji kechimyaku sho), wrote:

All disciples and believers of Nichiren should chant Nam-Myoho-Renge-Kyo in the spirit of many bodies but one mind, transcending all differences among themselves to become as inseparable as fish and the water in which they swim. This spiritual bond is the basis for the universal transmission of the ultimate law of life and death. Herein lies the true goal of Nichiren's propagation. When you are so united, even the great hope for kosenrufu can be fulfilled without fail.
(Shinpen gosho, p. 514; MWND-1, p. 23)

Moreover, in his gosho, “Reply to Sairen-bo” (Sairen-bo gohenji), the Daishonin wrote:

The votaries of the Lotus Sutra must never slacken in their faith. They must never tell lies or fabrications and they must never be lazy in their actions. They must completely offer their lives to the Lotus Sutra and practice according to the golden instructions set
forth therein. By so doing, they will be able to achieve tremendous benefits not only in their future lives but also in their present lives, in the form of a safe and long life, and they will be able to achieve their ultimate objective of kosenrufu.
(Shinpen gosho, p. 642)

Thus, as priests and lay believers of Nichiren Shoshu, we must maintain the unity characterized by different bodies but one mind; we must never slacken in our faith; and we must never tell lies or be lazy in our actions. We must constantly be mindful of these golden words of instruction and pray everyday for kosenrufu and put forth our greatest efforts as we advance forth in our practice for ourselves and for others.

In this way, in the first section of the Silent Prayers of the Fourth Prayer, we pray for the achievement of kosenrufu. In addition, in this prayer for kosenrufu in the Fourth Prayer, we vow to the
Gohonzon to advance forth as individuals towards kosenrufu. Although I am repeating myself, let me say that achieving kosenrufu is truly important. Our faith and practice cannot be established without this basic foundation of the achievement of kosenrufu.

Our 66th High Priest Nittatsu Shonin stated:

Whether or not your prayer comes true is based on whether or not that prayer is associated with kosenrufu. The distinction between having your prayer fulfilled and not fulfilled is entirely dependent on this point.

We pray for various things during our daily prayers to the Gohonzon. You can, indeed, pray for anything. There are no fundamental rules concerning things you must not pray for or how you must or must not pray for something. However, Nittatsu Shonin, in this passage, instructed us that whatever our prayers, they must be fundamentally associated with kosenrufu.

Let me give you a concrete example. You may have a specific prayer - to be cured of an illness, for instance. When you pray to be cured of your illness, you must state why you want to be
cured of your condition. Do you simply want to be cured for the sake of being cured? Do you want to be cured because you want to become healthy to enjoy leisure time? Or do you want to overcome the illness so that you can actively participate in the achievement of kosenrufu? As you can see, there is a great difference in the reasons, even though the intended objective of being cured of your illness is the same. This is, indeed, the decisive difference.

Under these conditions, you must pray to be cured of your illness so that you can regain your health and actively strive for the sake of kosenrufu. Your prayers cannot be a temporary promise,
however. You must not maintain a half-hearted faith in which you will forget your determination once you regain your health. You must sincerely pray to the Gohonzon that you will promise to work for kosenrufu when you regain your good health, and indeed, when you are cured, you must keep your promise and steadfastly advance forth for the sake of kosenrufu. Great benefits will emerge when you are able to uphold a sincere and solid faith in which you can truly keep your promise with the
Buddha.

The same is true for your other prayers. You may pray, “I want to live a life without financial worries because I want to work for the sake of kosenrufu.” … “I want more time in my life because I
want to be able to fully participate in activities to enhance my faith.” … “I want to establish a happy family so that we can all be an asset to the achievement of kosenrufu.” Thus, Nittatsu Shonin
instructed us that all our prayers must be based on our determination to achieve kosenrufu.

Let us consider another example. Let us assume, for instance, that your parents left behind a huge inheritance. They hoped that their fortune would be used for the good of the world. You are one of ten siblings. By law, each of the ten children has the right to receive 1/10 of the assets. One of the siblings may decide that he would quit his job and live a life of leisure when he gets his portion of the money. There might be another who plans to build a mansion that would be the object of envy of his acquaintances. Still another may purchase cars, jewelry and clothing with the inheritance. There is nothing wrong with the way in which these siblings intend to use their money, but they are in complete opposition to the basic intention of their parents. They may have the legal right to receive the inheritance, but they are utterly unqualified to do so. They manifest a self-centeredness that
completely ignores the wishes of their parents.

In the same way, Nichiren Daishonin has left us this supreme Buddhism. Without a doubt, he did so for the sake of our individual enlightenment, but he did so also for the establishment of a supremely peaceful society, through the propagation - kosenrufu - of Nichiren Daishonin's true Buddhism. This is, indeed, the true objective of Nichiren Daishonin. If we lose sight of this fact and pray only for money, social stature and fame, then we would be identical to the previously mentioned sibling who planned to live a life of leisure, once he received his parents’ inheritance. We must not live in this way. Obviously, we should have the wherewithal to enjoy such luxuries once in a while.
Life would otherwise be bland and boring. However, we must never lose sight of the fundamental spirit. I ask each one of you to offer your various individual prayers, based on the will of the Daishonin.

Please do not let your prayer for kosenrufu represent mere lip service. Please let it firmly reverberate in your perception, your speech, your spirit and your actions. When your prayers in your
lives are based on such solid faith, then they will all come true without fail. I ask you to not lose sight of this fact and to sincerely pray for kosenrufu. Thereafter, in the next section of these Silent Prayers, you must present your individual prayers.

I will cover this next section in my sermon next month. I would like to conclude my sermon for today by praying that you will all redouble your efforts to cultivate your faith, that you will amass
tremendous benefits and good fortune and that you will find increasing happiness in your family and in your individual lives. Thank you for your kind attention.

The Significance of the Silent Prayers
(The Fourth Prayer - Part 2)

In this sermon series, I have been focusing on the "Silent Prayers" that we recite when we perform gongyo. The section for today is the part of the Silent Prayers for the Fourth Prayer,
concerning "our prayers for the eradication of our own slanders." The Silent Prayer for this segment of the Fourth Prayer reads as follows:

I pray to eradicate my many past and present slanders against the Law, and to continually purify and deepen my faith and practice so that I may attain enlightenment in this and all future existences.

Here, we pray to extinguish the slanders that we have committed in our individual lives, from numerous kalpas in the past to the present time. At the same time, we pray for all our prayers to
come true from the present into the future.

I pray to eradicate my many past and present slanders against the Law

We begin by praying to eradicate the slanders that we have committed in our past and present lives. Nichiren Daishonin wrote extensively about slander in numerous gosho pieces. In his
instruction, he cited the following passage from the Hiyu chapter of the Lotus Sutra to teach us that the greatest slander of all is to slander the Lotus Sutra - that is, to slander true Buddhism. Moreover, the Daishonin further instructed us that those who opposed the Three Treasures of the Buddha, the Law and the Priest and those who were attached to the expedient provisional teachings and failed to believe in true Buddhism were all slanderers.

For those who lived during the lifetime of Shakyamuni and during the 2,000 years thereafter, in the Former and Middle Days of the Law, it was slanderous to fundamentally oppose the Lotus Sutra,
which was expounded by Shakyamuni. In the Latter Day of the Law, however, it is slanderous to turn our backs to this Gohonzon, since the Mystic Law of the Three Great Secret Laws - that is, the
Gohonzon - represents the one and only true Buddhism.

What, then, are concrete forms of slanderous behavior? This cannot be easily explained, particularly during the short amount of time that we have today. As I mentioned previously, "slander"
is an abbreviation for the “slander of true Buddhism.” Thus, it signifies the act of turning our backs to true Buddhism. Needless to say, in the Latter Day of the Law, true Buddhism constitutes none other than the Three Great Secret Laws expounded by Nichiren Daishonin. Thus, not believing in the Three Great Secret Laws is slander.

We can also determine slanderous behavior according to the following fourteen criteria:

1) Arrogance - this refers to conceited behavior in which one is overconfident, haughty and belittles Buddhism. An arrogant person is a self-important, know-it-all individual.
2) Negligence - this represents behavior in which a person does not reflect on his or her faith and practice and slackens in the performance of appropriate Buddhist practices. It signifies laziness.
3) Arbitrary, egotistical judgment - this refers to behavior in which one evaluates true Buddhism according to his or her arbitrary perspectives. Such a person distorts the
profound principles of Buddhism and passes arbitrary judgment on them. Under these conditions, an individual is completely attached to his or her own views and is unable to listen to others.
4) Shallow, self-satisfied understanding - this represents the attitude of a person who possesses only a shallow understanding of Buddhist principles, but who nonetheless passes judgment on true Buddhism from such a self-satisfied perspective.
5) Attachment to earthly desires - this signifies behavior in which a person takes advantage of Buddhism to fulfill his or her own earthly desires. It also refers to the attitude of those who are completely consumed by their desires and do not seek out
true Buddhism. It represents an attachment to fame and fortune.
6) Lack of seeking spirit - this characterizes the attitude of those who have no knowledge of the profound principles of true Buddhism but who do not seek such understanding.
7) Not believing - this represents behavior in which a person does not believe in and makes no effort to believe in true Buddhism.
8) Aversion - This signifies the act of maliciously criticizing Buddhism and those who believe in true Buddhism.
9) Deluded doubt - this refers to the act of doubting the teachings of true Buddhism and living in delusion as a result.
10) Vilification - this characterizes the act of deriding true Buddhism and chastising those who believe in this Buddhism.
11) Contempt - this refers to the act of making light of true Buddhism and belittling and mocking those who believe in true Buddhism.
12) Hatred this represents behavior in which one hates and opposes true Buddhism and hates those who believe in true Buddhism.
13) Jealousy - this represents envy. Those who are jealous are resentful of true Buddhism and those who believe in true Buddhism. When fellow Hokkeko members speak derogatorily about other, they are committing this form of slander.
14) Grudges - this signifies the act of bearing a grudge and resenting true Buddhism and those who believe in true Buddhism.

I have itemized the fourteen slanders for you. These are known as the principle of jushi-hobo, or fourteen slanders. On a different occasion, I would like to talk to you about these fourteen slanders in further detail. For the time being, I wanted to familiarize you with the principle of the fourteen slanders. Unbeknownst to us, we may be carelessly amassing these slanders. Thus, in the Silent Prayers of the Fourth Prayer, we pray to eliminate such slanders and to transform our karma. The Daishonin wrote about the transformation of our karma in the following passage from his gosho, “The Opening of the Eyes” (Kaimoku-sho):

A bronze mirror will reflect color and form. The First Emperor of the Ch’in dynasty had a lie-detecting mirror that would reveal offenses committed in his present life. And the mirror of the Buddha’s Law makes clear the causal actions committed in the past. (Gosho, p. 572; MWND-2, p. 200)

The bronze mirror that was used by people in ancient times was capable of reflecting their faces, color and form. Moreover, the mirror used by the First Emperor of the Ch'in dynasty is said to
have been capable of revealing the true thoughts of people. This is similar to the modern lie detector. As the legend goes, the First Emperor of the Ch'in dynasty possessed a mirror that was capable of detecting the thoughts of people; if a person entertained evil thoughts, he trembled when he simply
looked into the mirror.

It is difficult for us to understand exactly what is meant by our own slanders and karma from our past lifetimes. We can look into our past and future through the mirror of true Buddhism - that is,
through the teachings of the Daishonin. The Daishonin instructed us that, by focusing on our life conditions in the present and by focusing on our current situations, we can see our past karma. This is precisely what is meant by the following gosho passage:

If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at the causes that exist in the present.
(Gosho, p. 571; MWND-2, p. 197-8)

It is true that there are many incidents that take place during our lifetimes. We may encounter unexpected misfortunes. Through our life connections with people, we are constantly in close
proximity to various forms of human hardships and sufferings. Society is not to blame for these misfortunes. Other people are also not to blame. We cannot cast the blame on anyone. We must
profoundly understand that, ultimately, our individual life conditions in the present are determined by our karma from past lifetimes, which have amassed for a long, long time.

How, then, in this lifetime, can we eliminate the entirety of our past slanders? There is no way to achieve this other than through the correct teachings of true Buddhism and our true master. We
cannot rid ourselves of all our karma unless we reform our own lives by upholding the Gohonzon, the supreme object of worship in this world, by chanting sincere daimoku from the bottom of our hearts and by performing our daily Buddhist practices of faith.

The world's best doctors, ideologists, philosophers and religious scholars cannot resolve our individual karma. True resolution cannot be accomplished unless we make our own determination;
unless we individually uphold the Daishonin’s Gohonzon, which contains the benefits, power and teachings that are capable of saving all people through the three existences of the past, present and future, since the remotest past of kuon; and unless we put forth our utmost efforts to save our own lives, by fusing the reality and wisdom of the Daishonin with our own lives and chanting daimoku.

When we cultivate such a practice, the various hardships in our lives will be entirely transformed into personal benefits and fortune. Through such writings as the “Letter from Sado”
(Sado gosho) and “The Opening of the Eyes” (Kaimoku sho), the Daishonin taught us that we can turn poison into elixir without fail. Regardless of your current physical condition, daily lifestyle and life condition, there is no need at all for you to grieve your own circumstances or to cry over your karma from past lifetimes, since the Daishonin’s Buddhism and the Gohonzon are absolute. Such karma can be overcome without fail. I would like to impress upon you the fact that all matters can be successfully resolved, when you truly carry through your strong faith and practice as disciples and followers of the Daishonin.

Accordingly, as disciples and followers of the Daishonin, our foremost focus should be on upholding correct faith that follows the instructions of the Daishonin. Please be convinced that,
regardless of our life condition and our lifestyle, if we carry through such correct faith, we, as individuals, can break through the entirety of our karma in this lifetime, without fail, and reform our lives to achieve a life condition of supreme happiness.

There are some people who have misunderstood the issue of the transformation of one's karma. A few individuals have mistakenly believed that all the hardships and incidents in their lives
have taken place because they have embraced the Gohonzon. This is a tremendous misunderstanding. If there are those among you who have thought this way, I ask you to sincerely reconsider this issue. For example, when the clothes you wear get soiled, you will obviously wash them. You will use soap to perform your wash, but when you do so, the soap water remains clouded and dirty for a while. The soap and white bubbles that will form will soon take on a dirty appearance. There is no doubt that the dirty bubbles and cloudy water appear because you performed the laundry. The dirty water came about because you began the wash.

Fundamentally speaking, however, the dirt had already accumulated in the clothes as they were worn over a period of time. The dirt merely appeared in the water because the clothing was laundered. It would be a great mistake to think that the dirt and clouded water came forth for the first time simply because you soaked the clothing in water and used soap to conduct the laundry. It is just as ludicrous to complain that your hardships have come about because you embraced the Gohonzon. This is absolutely impossible.

I would also like to ask those who harbor resentment against the Daishonin's Buddhism to consider the following. In reality, they have amassed the slander from their past lifetimes, the sins of
their slander, in their minds, in their hearts, in their physical bodies, in their daily lives, in their thoughts, in their judgment and in every aspect of their lives. And now, their slanders from past
lifetimes are emerging forth, as they embrace the true Buddhism of the Daishonin, as their six senses are cleansed and reformed and as their lives are purified. These slanders from the past must be drawn out and eliminated. The same principle as that which I explained in washing your clothes applies here.

In the beginning, for a while, you will find that the water is cloudy and dirty - the soap water is dirty. What will happen, however, if you stop your laundry at that point because you did not want your soap to get dirty and you did not like the way that the water was cloudy? Your efforts to conduct the laundry would be rendered meaningless. You must continue to wash away the cloudy water and dirty soap, so that you can achieve your objective of cleaning your clothes.

Accordingly, we offer this Silent Prayer in the Fourth Prayer so that we can use this Buddhist practice to bring forth all the slanders from the long period spanning our past lives and to eliminate them all through the process of our daily practice. I ask you to be truly mindful of this fact as you offer your prayers. It would be a grave mistake, however, to think that all your slanders have been eliminated because you offered your prayers in this way. It is not sufficient merely to reflect upon the sins that you have committed and verbally express your regrets so that you can receive forgiveness. It is absolutely essential to offer your prayers and put those words into action.

We must eliminate all our peripheral attachments and uphold the Three Treasures - the true Buddha, Law and Priest. Based on the directions set forth by the Three Treasures, we must sincerely
carry through our pure faith and correctly perform shakubuku for the sake of eliminating our past slanders. When we do so, we will be able to accumulate the benefits that result from the eradication of our slanders.

Nichiren Daishonin explained the significance of performing shakubuku in his gosho, “Reply to Lord Soya” (Soya-nyudo dono go-henji). He wrote:

Seeking to attain enlightenment without addressing your slanders is like looking for water in fire or searching for fire in water. It is truly an exercise in futility. Even if you believe in the Lotus Sutra, if you retain slanders, you will fall into hell without fail.
(Gosho, p. 1040)

Thus, it is not sufficient to merely refrain from committing slanders as an individual. It is essential to denounce the slanders of other people; in other words, we must perform shakubuku. We
must do so essentially to avoid being an enabler and participating in their slanders. For example, if you were aware that a family member was planning to commit murder or theft and you did nothing to halt the performance of such a crime, you will be equally at fault if that person, in fact, commits the murder or theft.

Nichiren Daishonin wrote the following in his gosho, “Establishing the Four Bodhisattvas as the Object of Worship” (Shi-bosatsu zoryu sho):

Those who call themselves my disciples and practice the Lotus Sutra should all practice as I do. If they do so, Shakyamuni, Taho and all the Buddhas of the ten directions as well as the Ten Goddesses will protect them.
(Gosho, p. 1370; MWND-3, p. 298)

Thus, as the disciples and followers of the Daishonin, who practice true Buddhism, we must uphold our faith and practice in the same way as the Daishonin. In the Daishonin’s tradition, we must never fear the obstacles and persecutions that we may encounter and advance forth to perform shakubuku. Upholding our faith and practice is not a matter that is determined by our particular likes and dislikes. The true way of faith is to put forth our utmost efforts to maintain our practice exactly according to the instructions of the Daishonin.

Concretely speaking, what does it mean to maintain our practice exactly according to the instructions of the Daishonin? It is none other than to follow the directions of our High Priest, who has
received the singular lifeblood heritage of the Law, which is transferred solely to one person.

Following directions, however, is easier said than done. It is, indeed, difficult to follow directions if you insist on maintaining your arbitrary, egotistical perspectives. The larger the space
your arbitrary perspectives occupy in your heart, the smaller the amount of the High Priest’s directions that will enter your heart, since your strong views will function to obstruct the smooth entry
of such directions. For example, let us say that our High Priest presents us with three items of instruction. A person may think, “I can accept the first two points, but I cannot acknowledge the third issue.” Such a person is not correctly practicing true Buddhism.

Each one of us necessarily possesses an ego. It is impossible to eliminate our egos. We must realize, however, that the bigger our egos the more difficult it is to manifest the directions from
our High Priest and the guidance from the Chief Priest in our lives. It is essential, with this in mind, to try our best to reduce our egotistical perspectives and keep them in check. The foundation for the faith and practice of Nichiren Shoshu lies in the Dai-Gohonzon of the High Sanctuary of True Buddhism and the directions from our High Priest who has received the lifeblood heritage of the Law. Based on this, it is our fundamental practice to advance forth in our faith and practice, according to the direct guidance of the Chief Priests of the branch temples. Given this, arbitrary and egotistical perspectives will only function as obstacles to our faith and practice.

I ask you all never to lose sight of the fundamental elements of our faith and practice. We must uphold a sincere and solid attitude in our faith. Furthermore, we must not think light of these
prayers. I assure you that boundless benefits will await you, if you earnestly offer your prayers. I would like to conclude my sermon for today by sincerely asking all of you to solidly establish true
happiness in your individual lives and in your families, based on your faith and practice. I thank you for your kind attention.

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