The Daishonin asserts that his struggle is the root and source of the movement to lead people to happiness over the ten thousand years of the Latter Day. Indeed, he caused the tide of kosen-rufu to well forth from the most fundamental level of the Buddha nature inherent in life. Kosen-rufu will only unfold by realizing victory over the fundamental darkness that is at the center of all conflict and discord through strong faith in the Mystic Law. Throughout his writings, the Daishonin emphasizes that the flow of kosen-rufu has its origin in the “great desire for widespread propagation” (“The Heritage of the Ultimate Law of Life,” WND, 217).
This guidance is an abstract from 'The World of Nichiren Daishonin Writings' with universal value and application
The Latter Day of the Law is an age of conflict; it is a time when all and sundry are in strife. The strength to resist this torrent comes from firm conviction in the existence of the Buddha nature in oneself and others. Carrying out the practice of revering others comes down to taking action based on this conviction. Kosen-rufu is nothing other than the expansion of the network of those who share this conviction and who advance accordingly. It was the Daishonin who set in motion the current of kosen-rufu to turn back the torrent of this age of conflict.
The Daishonin calls this practice of revering others “the heart of the practice of the Lotus Sutra” and “the purpose of the appearance in this world of Shakyamuni Buddha.” He states that the essence of Buddhism lies in the practice of revering others. This is extremely significant. Though Bodhisattva Never Disparaging was himself vilified and persecuted, he nevertheless continued his practice of revering others. The Daishonin did the same. His conclusion is that the only way to lead people to happiness in the Latter Day of the Law is to cultivate the Buddha nature in oneself and enable others to do so.
In his writings, the Daishonin repeatedly emphasizes the importance of the heart in Buddhist practice. While on the one hand he teaches that faith and courage are the powers and functions of the heart that enable us to open the world of Buddhahood in our lives, he also cautions against negative functions of the heart such as disbelief and cowardice, which close us off to our potential for Buddhahood. His writings are really a teaching about the heart.
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