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

08/28/2026

The True Object of Worship 🙏🏽 ✨ 📿

Strong Power of Faith and Practice Grounded in Absolute Conviction in the Gohonzon

DO NOW WHAT YOU CAN DO NOW
A priest was once given an audience with Japan's Third Shogun, Tokugawa lemitsu. After eating the persimmon that he had been served, the priest stealthily hid the persimmon seed away in his robes. Iemitsu saw him do this, and asked, "What are you going
to do with that seed?" The priest replied, "I'll take it home and plant it." Imitsu laughed and responded, "Oh no, you have a lot of patience to wait that long." The priest, with a stern expression, asserted, "What are you saying? What will happen to us with a Shogun, the one who rules the nation, with such short-sighted thinking?"

There is a saying that "persimmons take eight years." So what happened next was after eight or more years had passed the priest brought in some splendid persimmon fruits. Facing the
Shogun with a smile, he said, "What do you think of these?"
lemitsu well remembered what had happened eight years before. He grunted, "Well." Then he promptly bowed his head in good sportsmanship.

There is an old Japanese proverb that speaks of "making grand plans for the long-term future." However, everyone today is so tied up in their immediate circumstances that they tend to pass
day after day just running around trying to deal with trivial concerns on a spur-of-the-moment basis. It seems that in this age, there are fewer and fewer people who, thinking seriously
about their own future, put into action today the things they can do for that future.

AWAKEN TO THE TRUTH OF CAUSE AND EFFECT
There is a basic Buddhist concept known as the "three categories of action-mental, verbal, and physical." Buddhism teaches that every thought we think, every word we say, and every action we take is a cause that will bring about reward or retribution in the future. Thus, not only our actions, but even every tiny thought that arises in our minds from moment to moment is a cause that will create good or bad effects in the future. Of course, the rewards and retribution from our past
thoughts, words, and deeds are appearing in the present in the form our lives take today. This is why Nichiren Daishonin quotes a sutra passage in "The Opening of the Eyes" to teach us
about the strictness of cause and effect:

The Shinjikan Sutra states "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." (Shinpen, p. 571; Ref.: M.W., Vol. 2, pgs. 197-8)

In other words, you will know the causes you made in the past when you look at their effects in your present. These effects are your current circumstances and lot in life. Likewise, you can know with confidence what your future situation and state of life will be
—just examine the causes you are making now. What is really wonderful, though, is that Nichiren Daishonin teaches us not to worry even if we have not accumulated any good deeds in the past to become a Buddha. If we accept and embrace the Gohonzon and strictly and earnestly carry out faith and practice, we will be granted all the Buddhist practice performed by Shakyamuni in India (cause) and all the merit of becoming a Buddha he gained through that practice (effect). This is a natural
process. In the Daishonin's words:

"The two truths of Shakyamuni's causal practices and the resulting virtues he attained are fully possessed by the five characters of Myoho-Renge-Kyo. If we accept and embrace these five characters, we will naturally be granted the meritorious deeds and resulting benefits of that cause-and effect...Without seeking it, we obtained the supreme cluster of jewels." 💎(Shinpen, p.653; MWND, Vol 1, p. 64)

STEADY, SURE FAITH AND PRACTICE
Awesomely enough, the Gohonzon manifested by Nichiren Daishonin possesses not only these causes and effects of Shakyamuni Buddha of India, but also those of all other Buddhas and Bodhisattvas.
At the commemoration ceremony for the construction of the new
Reception Hall at the Head Temple, High Priest Nikken Shonin said this about the power of the Daimoku of the Mystic Law: "It transcends the limits of our ordinary awareness and comprehension as common mortals, and is without hindrance, freely extending to everything in the realm of the ultimate reality, both the conspicuous and the inconspicuous. We must have conviction that with the profound truth of actual ichinen sanzen and the principle of spiritual communion based on that truth, it will extend universally to everything, separating suffering and gaining pleasure, transforming delusion and revealing enlightenment, arousing the mind and carrying out practice, refuting error and revealing truth, and exerting unlimited powers and mystic virtues on everything else."
(Dai-Nichiren, May 1998, p. 12)

All that's left, then, is your own ardent faith and practice in the present. Through that steady practice, you are definitely building true happiness right now, and will without doubt obtain peaceful circumstances in your next life.

Chubu Geppo, October 10, 1998 issue

08/24/2026

Becoming consciously aware of the Buddha nature in all beings is a fundamental truth in Nichiren Shoshu Buddhism. The entity of our minds, from which spring both good and evil, is in fact the entity of the Mystic Law. If you have deep faith in this truth and chant Myoho-Renge-Kyo, you are certain to attain Buddhahood in this lifetime.
Learn more about daily practice and absolute happiness. Visit our page or message us to connect with a local temple.

08/21/2026

Four Views of One Body of Water (issui shiken) How people’s perceptions differ according to their life conditions

Even the same object can vary in value and perception depending on the viewer’s position and circumstances. We don’t see things as they are, we see them as we are.

Nichiren Daishonin states in the Gosho, “Reply to Soya Nyudo,”
“Hungry spirits perceive the Ganges River as fire, human beings perceive it as water, and heavenly beings perceive it as amrita. The water itself is the same, but it appears differently according to the karmic capacity of individuals.” (Gosho, p. 794: MWND Vol 5, p.163)

Based on the principle of the four views of one body of water:
1. The heavenly beings see sweet nectar
2. Human beings see water
3. Fish see their habitat
4. Hungry spirits see raging fire

According to the karma and life condition of the observer, the same object appears differently to different people.

The Daishonin states the following in “The Izu Exile,” “The difference between delusion and enlightenment is like the four different views of the grove of sal trees.
(Gosho, p.262: MWND Vol 2, p.56)

In the sal grove where Shayamuni entered nirvana, four individuals perceived it differently based on their life condition.
The first person perceived the place to be a land of earth, sand, and stone walls overgrown with weeds. The second person perceived it to be a sacred land solemnly adorned with gold and silver. The third person perceived it to be a precious place where the Buddha conducted his practice. The fourth person is said to have perceived the mysterious life condition of the Buddha and the true Law.

The Daishonin states the following in, "Reply to Soya Nyudo":
Each character of this [Lotus] sutra is without exception a living Buddha of supreme enlightenment, but we ordinary people, viewing the sutra with the eyes of common mortals, see it as a mere succession of characters...The blind cannot see the
characters of this sutra. To the eyes of common mortals, they are but written words. People of the two vehicles perceive them as the emptiness of space. Bodhisattvas look on them as innumerable teachings. However, the Buddha recognizes each
character as a golden Lord Shakyamuni.
(Gosho, p. 794; MW-5, pp. 163-164)

He teaches that the characters of the Lotus Sutra also are perceived differently, based on the karmic effects and life conditions of common mortals, people of the two vehicles,
bodhisattvas and the Buddha. To the naked eye of common mortals, even the Gohonzon, which the Daishonin established, may seem only like characters engraved on wood.

However, the Daishonin states:
I, Nichiren, with sumi ink, have infused my life [into the Gohonzon]. So believe in it. The will of the Buddha is the Lotus Sutra, but the spirit of Nichiren is nothing other than Nam-Myoho-Renge-Kyo. (Gosho, p. 685)

Though [the Daimoku of ] this Mandala is written in but five or seven characters, it is the teacher of all Buddhas throughout the three existences and the seal that guarantees the enlightenment of all women...It is the teacher who leads all people to
Enlightenment. (Gosho, p. 689; MW-3, p. 55)

He teaches that the Dai-Gohonzon is the ultimate entity of the enlightened life of the True Buddha, himself, and it will guide all mankind to enlightenment.

The Daishonin writes in "The Five Types of Vision" ("Gogen gosho"): It is expounded that, although the votary of the Lotus Sutra possesses the physical eye, he also will manifest the divine eye, the eye of wisdom, the eye of the Law, and the eye of the Buddha. (Gosho, p. 1674)

We will be able to foresee all things correctly and be able to attain Buddhahood by chanting Daimoku sincerely to the Gohonzon with strong faith. Then, we can acquire not
only the eye of a common mortal, but also the eye of the Buddha, which includes all the other four perceptive faculties.

The five types of vision are:
1. The eye of common mortals—the ability to distinguish color and form;
2. The divine eye—the ability of a heavenly being to see beyond the physical limitations of darkness, distance, or obstruction;
3. The eye of wisdom-the ability of those in the two vehicles (learning and realization), to perceive the emptiness of all phenomena;
4. The eye of the Law, by which bodhisattvas pe*****te all teachings in order to save the people; and
5. The eye of the Buddha, which perceives the true nature of life spanning past, present, and future.

People are faced with many difficulties in life. Therefore, it is important how one deals with adversity.

In the Gosho, "On the Buddha's Behavior," the Daishonin explains:
When one looks at one's present world, one can see that it is not one's friends but one's formidable enemies who will help him grow. (Gosho, p. 1063)

Furthermore, in the "Reply to Myoshin ama," the Daishonin expounds:
Illness can motivate one to pursue the path to supreme enlightenment. (Gosho, p. 900)

When we face adversity, we should recognize that this is our great opportunity to deepen our faith and to eradicate our negative karma. If we continue with this determination,
We can always overcome our difficulties. Moreover, we should understand that unfortunate people in the world, and those who commit evil acts are suffering due to the negative karma they created in the past. And with a heart filled with compassion, we can save those people by guiding them to the Gohonzon. By carrying out a correct practice, we can acquire the eye of the Buddha, and thrive in the face of any adversity.

High Priest Nichinyo Shonin gave us the following guidance:
Very often, we see things with our own bias or emotion.... We tend to see things with distorted views and feelings. However, when we practice the Daishonin's Buddhism, these are gone, and we can acquire a clear mind, correctly seeing the truth of things.
(Kotoku yobun, p. 61)
Let's keep this guidance in mind and practice correctly with strong faith, so that we can see everything with the eye of the Buddha. Let's continue to devote ourselves to do shakubuku with compassion, and lead the people to attain Buddhahood.

Excerpted from Four Views of One Body of Water, Myokyo Jan, 2015

08/09/2026

I. The Buddhism of Sowing vs. The Buddhism of the Harvest

This distinction is fundamental to understanding the mission of Nichiren Daishonin in the Latter Day of the Law (Mappo) and is based on the capacity of the people and the timing of the Buddha’s advent.

Shakyamuni: The Buddha of the Harvest

Shakyamuni is the Buddha of the "True Effect." His teachings were intended for those who "already possess good past causes" (Hon-i-uzen). These individuals had received the seed of enlightenment from the Buddha in the remotest past (kuon) and had nurtured that seed over many lifetimes of practice. Shakyamuni’s role was to bring those seeds to maturity and harvest-the attainment of Buddhahood.

Target Audience: People of Shakyamuni’s lifetime and the Former (Shoho) and Middle (Zoho) Days of the Law.

The Doctrine: Shakyamuni attained enlightenment through the actual ex*****on of Buddhist practice. In his case, the Law is considered superior to the Person, as he was a disciple who practiced to reach the result.

Nichiren Daishonin: The Buddha of Sowing

Nichiren Daishonin is the True Buddha of the "True Cause." He made his advent in the Latter Day of the Law (Mappo) to save those "without good past causes" (Hon-mi-uzen).

The Seed: In Mappo, the people do not possess the seed of enlightenment from the past. We possess deep negative karma from countless lifetimes. The literal meaning of the Lotus Sutra has lost its ability to lead us to enlightenment. The Daishonin sows the seed of the True Cause—Nam-Myoho-Renge-Kyo—directly into our lives for the first time.

The Oneness of the Person and the Law: Unlike Shakyamuni, the Daishonin is the Original Buddha of kuon-ganjo. He embodies the Law itself; his spirit is Nam-Myoho-Renge-Kyo.

Mission: As the reincarnation of Bodhisattva Jogyo, he established the Three Great Secret Laws, centered on the Dai-Gohonzon, to provide the "supreme medicine" for the delusions of all living beings in Mappo.

The Three Phases of the Law
The Lotus Sutra outlines three phases of leading living beings to enlightenment:

Sowing: Planting the seed of Buddhahood in the hearts of the people.

Maturing: Nurturing the seed through practice to gradually ripen it.

Harvesting: Producing the fruit of Buddhahood or enlightenment.
In Mappo, the only way to reach the harvest is to first receive the seed through the Buddhism of Sowing.

II. Conspicuous and Inconspicuous Benefits
Benefit (kudoku) is the reward resulting from the purification of the six sense organs and the accumulation of virtue. Ku means to expiate evil or perform happiness, while toku means to engender good.

Conspicuous Benefit (Kenyaku)

Conspicuous benefits are visible, recognizable rewards that appear directly in the present.

Examples: Solving financial problems, curing an illness, avoiding disaster, or landing a desired job.

Role in Mappo: While important, especially for new believers to show the power of the Law, conspicuous benefits are considered "small" compared to the deep transformation of one's life condition. Conspicuous gains (like money or marriage) can occur without Buddhist practice. Without a foundation, material rewards can sometimes become the cause of later unhappiness.

Inconspicuous Benefit (Myoyaku)

Inconspicuous benefit is the primary benefit of Nichiren Daishonin’s Buddhism in the Latter Day of the Law. It is a deep, internal transformation that is not immediately perceivable.

Nature: It is the gradual building of an indestructible life condition and the eradication of negative karma.

The Result: Attaining Buddhahood in one’s present form and establishing absolute happiness that spans the three existences (past, present, and future).

Function in Mappo: Since our karma in Mappo is extremely deep (like a serious illness), ordinary medicine (provisional teachings) is ineffective. The perfect medicine of the Mystic Law provides a complete cure at the root of our suffering, rather than just treating temporary symptoms.

The Manifestation: Cultivating an indestructible life condition and a virtuous personality that is unaffected by outside influences. It is characterized by the four virtues of Buddhahood:

Jo (Eternity): An indestructible, eternal life.

Raku (Happiness): A state of absolute, unconditional happiness in living itself.

Ga (True Self): A strong, harmonious will undisturbed by outer forces.

Jo (Purity): A pure life unaffected by worldly delusions.

III. The Four Ways of Prayer and Response
Nichiren Daishonin’s Letter to Domyo Zemmon outlines how our prayers interact with the Gohonzon’s response:

Kenki Ken-o (Conspicuous Prayer & Conspicuous Response): Wholeheartedly praying for a specific target (e.g., recovering from an illness) and achieving it right before our eyes.

Kenki Myo-o (Conspicuous Prayer & Inconspicuous Response): Chanting for a specific outcome, but the prayer is answered in an unseen way. The Gohonzon does not always grant what we want, but instead gives us what we need most to cultivate long-term happiness.

Myoki Ken-o (Inconspicuous Prayer & Conspicuous Response): Accumulating fortune through consistent daily practice without a specific request, which manifests as clear, critical protection during an unforeseen disaster (e.g., narrowly escaping a tsunami due to an unexpected change in plans).

Myoki Myo-o (Inconspicuous Prayer & Inconspicuous Response): amassing fortune through continuous, daily practice without a direct goal. Over years, this results in undeniable economic, social, and spiritual growth, converting selfish tendencies into compassion.

Photo is from local Nichiren Shoshu Temple in Sakaguchishinden, Myoko City, Niigata Prefecture, Japan.

08/06/2026

Why go on a Tozan pilgrimage to the Head Temple at Taisekiji?

*worship the Dai-Gohonzon of the High Sanctuary described by Nichiren Daishonin as the ultimate purpose of his advent in this world
*express our gratitude to the Three Treasures
*eradicate our negative karma from the remotest past
*transform the three evil paths into the three virtues of the Buddha
*pray for the achievement of Kosen-rufu

Tozan (literal translation is “to climb the mountain”) is a momentous occasion for believers of Nichiren Daishonin. Tozan is the pilgrimage to Taisekiji, the Head Temple of Nichiren Shoshu at the base of Mt Fuji in Japan. When Nichiren Daishonin was alive, Tozan was a pilgrimage to visit Him. Its original meaning encompassed directly serving the Daishonin and receiving his Guidance. During His lifetime, Nichiren Daishonin was the True Master who would lead all living beings to enlightenment. Tozan after His passing has the same significance as visiting the Daishonin.

If we think of the Dai-Gohonzon of the High Sanctuary as the fundamental root, then all the other Gohonzons are branches and leaves. The Gohonzons to which we do Gongyo each day were transcribed by the High Priest from the Dai-Gohonzon of the High Sanctuary. The great benefits arising from our Gohonzons arise from the power emanating from the Dai-Gohonzon, the source.

Regarding the benefit obtained from a tozan pilgrimage, Nichiren Daishonin states in the following Gosho, Reply to Nanjo Tokimitsu (Nanjo dono gohenji):
“For those who request to have the occasion will instantly eradicate one’s negative karma accumulated from the remotest past and the three kinds of evil karma will be transformed into the three virtues of the Buddha.” (Gosho, p.1569)

The negative karma we have accumulated in the past is immeasurable. Furthermore, karma consisting of our three types of actions, physical, verbal and mental, always affects us in our daily life. When we attend the Gokaihi ceremony to worship the Dai-Gohonzon, not only can we eradicate our negative karma from the remotest past, but we also can receive the Buddha’s virtues for our daily lives.

The Daishonin also states in the following Gosho, Reply to Shijo Kingo (Shijo Kingo dono gohenji):
“As you frequently have come to see me, year after year, definitely within this lifetime you will expiate the karma you have accumulated since time without beginning. You must put forth your utmost efforts in faith more than ever.” (Gosho p. 1502)

As we live in this world, we continually accumulate karma and face hardships in our daily life. As Nichiren Daishonin encouraged his followers, making an effort to go on tozan consistently is expected of the Daishonin’s believers. We then will be able to have the great opportunity to worship the Dai-Gohonzon through the tozan pilgrimage.

The Gohonzon bestows limitless, infinite benefit, and Its unfathomable workings are vastly profound. Therefore if you chant Nam-Myoho-Renge-Kyo with faith in this Gohonzon for even a short while, there is no prayer that will not be answered, no evil that will not be eradicated, no blessing that will not be bestowed, and no reason that will not become clear.
(Yoshu, Vol 4, p.213)

Even our lives can be prolonged if we pray earnestly, always keeping in our hearts the yearning to see the Dai-Gohonzon. At any possible opportunity we should go on Tozan.

Sources: Nichiren Shoshu Basics of Practice, The Importance of Fulfilling the Objectives, Rev Hohon Takagi, Oct 6, 2002.
Photo: Mark Brachfeld with the late Jerry Farris, RIP my friend🙏 forever in our hearts ❤

07/31/2026

When we chant Daimoku, the opportunity to do shakubuku mystically arises. Practice fuels confident compassionate action to share the Mystic Law with sincerity and respect. 🙏🏽✨

07/27/2026

On the Gohonzon

In the "Reply to Kyo'o" Nichiren Daishonin states:
I, Nichiren, have inscribed my life in sumi ink. Believe in the Gohonzon with your whole heart. The will of the Buddha is the Lotus Sutra, but the spirit of Nichiren is nothing other than Nam-Myoho-Renge-Kyo. (Ref.: M.W., Vol. 1, p. 120)

In the above Gosho, the Daishonin teaches us about the Gohonzon. The Gohonzon is the body and mind of the Daishonin Himself. It is no different from a living human being. The True Buddha taught that by chanting and devoting our life to this Gohonzon, to the Daishonin, we are able to achieve the fusion of reality and wisdom (Kyochi-myogo). The great benefit of attaining enlightenment in our present form (Sokushin jobutsu) becomes possible when our eternally existing, inherent Buddha nature responds to the Gohonzon through the fusion of objective reality and subjective wisdom.

With the Tatsunokuchi persecution and the subsequent exile to Sado, Nichiren Daishonin, through his behavior, had completely fulfilled all the prophecies of the Lotus Sutra regarding the Votary of the Lotus Sutra. With these events as actual proof, he attained Buddhahood and revealed the life condition of the True Buddha. In order to lead his followers to the same enlightenment, he inscribed his life condition as the True Buddha in the form of the Gohonzon.

Down the center of the Gohonzon, written in Chinese characters, is "Nam Myoho-Renge-Kyo, Nichiren." This is the oneness of the True Buddha and the True Law that is described in our silent prayers as the fusion of the realm of the Original Infinite Law, the inherent wisdom within the Buddha of Kuon-ganjo.

Left and right of those central characters are inscribed each of the ten worlds, which exists within the Daishonin's inner life. Those ten worlds are: Shakyamuni and Taho Buddha (representing the World of Buddhahood); the four leaders of the Bodhisattvas of the Earth and Bodhisattvas Fugen and Monju (representing the World of Bodhisattva); Shariputra and Mahakashyapa (Learning, Realization); Four Heavenly Kings, the Gods of the sun and the moon and the Devil of the Sixth Heaven (Heaven or Rapture); King Ajatashatru (Humanity); King Ashura (Anger); Dragon King (Animality) the demon Kishimonjin
(Hunger) and Devadatta (Hell).

In "the Real Aspect of the Gohonzon," Nichiren Daishonin states: "Illuminated by the five characters of the Mystic Law, they display the enlightened nature they inherently possess."
(M.W., Vol. 1, p. 212)

Because of the power of "Nam-Myoho-Renge-Kyo, Nichiren," each of the ten worlds attains Buddhahood, which is inherently endowed within its life. We should understand that the Devadatta and the demon Kishimonjin who reside within the Gohonzon are no longer evil, as their evil influences are turned into beneficial ones.

When we chant Daimoku to the Gohonzon, we are able to fuse our lives with "Nam-Myoho-Renge-Kyo, Nichiren." Just like the Devadatta and the demon Kishimonjin within the Gohonzon have attained Buddhahood, we also will naturally attain enlightenment
through our daily practice. Herein lies the true significance of our practice with the Gohonzon.

Sources: On the Gohonzon; Doctrines and Practice of Nichiren Shoshu.

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