Transforming the Three Paths Into the Three Virtues

Once we are born into this world as humans and start living our lives, we invariably encounter
various difficulties, despite our personal intentions and hopes for an easy life. We are often
tortured by these difficulties, exemplified by the four sufferings and the eight sufferings (shiku
hakku). When we experience suffering, our self-defense instinct is to escape from the situation,
regroup, and take further action. Such is human nature. However, if we fail to make wise
decisions, we risk increasing our suffering exponentially.

Our earthly desires cause us to create karma, and that karma brings about suffering. We try to
escape suffering and thus, act on our other earthly desires. The cycle continues in this way, and
we are unable to extricate ourselves from suffering. This cycle is called the three paths of earthly
desires, karma, and suffering. We are aware of this phenomenon in our own everyday
experiences, such as personal and family problems. We also see this cycle in the numerous
crimes and social issues reported in newspapers and other media. Our society today has grown
increasingly complex, and we find that the suffering of the three paths has intensified in all levels
of society in both major and minor ways. For example, issues concerning education, declining
birth rates, employment, and social welfare for the elderly are all interconnected. Karma is also
referred to as karmic cause, and it describes how various negative causes bring forth a diverse
range of negative effects.

That human society would descend into such chaotic conditions already was predicted in the
scriptures, such as the Lotus Sutra, based on the principle of the evil world stained by the five
impurities. Ours is a world in which the thoughts and lives of the people are characterized by
confusion. Society has run to waste. There are no self-imposed limits. It is like a ship with a
broker oar, moving ahead aimlessly through filth and corruption. The only means by which to
fundamentally resolve the misery of the three paths of earthly desires, karma, and suffering was
expounded solely by Nichiren Daishonin, the true Buddha of the Latter Day of the Law.

The Daishonin wrote the following in his Gosho, “On the Meaning of the True Entity of Myoho-
Renge-Kyo” (“Tōtaigi-shō”):

Those who honestly discard the expedient teachings, put faith only in the Lotus Sutra, and chant
Nam-Myoho-Renge-Kyo, will transform the three paths of earthly desires, karma, and suffering
into the three virtues of the property of the Law, wisdom, and emancipation. The threefold
contemplation and the three truths immediately will manifest in their minds, and where they
dwell will become the land of eternally tranquil light.
(Gosho, p. 694)

Here, the Daishonin teaches the fundamental means to transform the three paths. In other words,
honestly discarding the expedient teachings is a necessary pre-requisite to the practice of
believing solely in the Lotus Sutra and chanting Nam-Myoho-Renge-Kyo.

Honestly discarding the expedient teachings means that we must recognize the provisional
teachings as such and thoroughly discard any attachments we may have to them. The capacity of
our knowledge, as common mortals, is shallow, and if we try to find a resolution to our problems
with our limited capacity, we may resort to thinking that the doctrines of other religions may have
a valid point and that they may produce some benefits. Furthermore, we may become influenced
by common trends in society or superstition, such as fortune telling and feng-shui. As a result, we
may fail to recognize the true nature and the essential cause of our problem. For example,
imagine that a doctor tells us, “The medicine that you have been taking thus far is not effective.
This new one is the only medicine that can cure your illness.” At such a point we would have no
reason to maintain an attachment to our old medicine.

Thus, we must never lose sight of the fact that honestly discarding the expedient teachings is a
great and necessary requirement, in order to transform the three paths into the three virtues.

In the above Gosho passage, the Daishonin did not say that the three paths of earthly desires,
karma, and suffering would be halted and extinguished; nor did he say that we could escape them.
He stated that the three paths would be transformed. Nichikan Shonin explained the meaning of
“transformation” in his Exegesis “On the Meaning of the True Entity of Myoho-Renge-Kyo”
(“Tōtaigi shō mondan”):

“Transformation” does not indicate physical change but rather a change in one’s nature. Such is
the significance of transformation. This is what is meant by the phrase “turning poison into
medicine,” in the Treatise on the Great Sutra on the Perfection of Wisdom (Dai chido-ron).
(Gosho mondan, p. 622)

In other words, the physical body of the common mortal, who is the embodiment of the delusions
of earthly desires, karma, and suffering, does not change. However, his nature will change into
the enlightened state of the Buddha, in the form of the three virtues of the property of the Law
(hosshin; pure and powerful life of the Buddha), wisdom (hannya; Buddha’s wisdom), and
emancipation (gedatsu; freedom from the shackles of earthly desires).

This phenomenon—the transformation to a totally opposite state, from that of delusion directly to
that of enlightenment—is at a level that is completely out of reach of the common notions in
society, philosophy, and the ordinary doctrines of various religions, including those of general
Buddhism. We must have the conviction that we possess an incredibly mystic capacity, which is
beyond ordinary human knowledge, to be able to transform the poison of earthly desires into the
elixir of enlightenment. In “Offerings to the Object of Worship” (“Honzon kuyō-gosho”), the
Daishonin states:

The elixir agada turns poison into medicine. The same is true of the mystic Lotus Sutra. It turns
common mortals into Buddhas.
(Gosho, p. 1054)

Now, let us consider why turning poison into medicine is possible. A passage in the “Orally
Transmitted Teachings” (“Ongi kuden”) states:

Faith is a sharp sword that is able to sever fundamental darkness (ganpon no mumyō). Having no
doubts is to have faith (mugi wasshin). Faith is a sharp sword that severs and destroys all doubts.
(Gosho, p. 1737)

Furthermore, an excerpt from the “Recorded Lectures” (“Onko kikigaki”) reads:

We are consciously aware of numerous forms of earthly desires. However, the fundamental
darkness of life is a deep, primary function that controls all earthly desires at a profound and
unconscious level in the lives of people.
The sixty-seventh High Priest Nikken Shonin stated the following about the fundamental
darkness of life:

At the point at which our lives are truly defined by Nam-Myoho-Renge-Kyo, the fundamental
darkness of life will directly transform into fundamental enlightenment (gampon no hosshō). This
describes the attainment of Buddhahood in one’s present form (sokushin jobutsu)…. Since the
most fundamental form of earthly desires is transformed into the life of the True Buddha, the rest
of the earthly desires will completely follow suit and be transformed into the functions of the
Buddha. In other words, all earthly desires will immediately be turned into Buddhahood.
(Ken zen, vol. 2, p. 680)

Thus, when fundamental darkness—the essential source of all earthly desires—is destroyed and
our existence is purified and transformed into the life of the Buddha, all our earthly desires will
follow suit and be purified. As a result, we can achieve the mystic effect characterized by the
principle of earthly desires are in themselves enlightenment (bonnō soku bodai). The great good
medicine that is necessary to achieve this is none other than Nam-Myoho-Renge-Kyo, and it is
absolutely essential to have faith in it.

Everyone seeks to resolve hardships and suffering. The means to achieve resolution is prayer, in
which the four powers of Myoho-Renge-Kyo are united together. The four powers are: the power
of the Buddha, the power of the Law, the power of faith, and the power of practice. Nichikan
Shonin explained that “honestly discarding expedient means and believing solely in the Lotus
Sutra” signifies the power of faith, and that “chanting Nam-Myoho-Renge-Kyo” represents the
power of practice. The powers of the Buddha and the Law are already inherent in the Gohonzon.
Therefore, the four powers successfully can be activated through our power of faith—faith
without any doubts—and our power of practice—without begrudging our lives (fushaku
shinmyō). It is then possible to achieve a transformation. The world of the suffering of the three
paths can be transformed into a world of the enlightenment of the three virtues.

Furthermore, in that instant, the threefold contemplation and the three truths immediately will
manifest, and the essential cause of our suffering, which only had been partially apparent will
become entirely clear to us, based on the correct wisdom of true Buddhism.

The Gosho passage explains that, although we are common mortals, we can attain enlightenment
through the power of the mystic Law (Myōhō), freeing ourselves from suffering and confusion.
At such a time, we can grasp that the place where we reside will become the land of eternally
tranquil light, based on the principle of the oneness of life and its environment (eshō funi). In the
Gosho, “Reply to the Widow of Lord Ueno”(“Ueno dono gokeama-gohenji”), the Daishonin
wrote:

The pure land and hell are not outside us. They both exist within our own hearts. One who is
enlightened to this truth is a Buddha, and one who is confused about it is a common mortal.
(Gosho, p. 336)

In other words, the three paths and the three virtues essentially are united. They simply change
according to the karmic connections of our essential natures. It is like water that can transform
into ice, hot liquid, and vapor, depending on its external connections, while its inherent property
remains the same.

We must honestly discard all expedient teachings and uphold faith only in the Dai-Gohonzon of
the High Sanctuary of the Essential Teaching, the most superior karmic connection and life
condition. And we must chant Daimoku, empowered by the four powers. By so doing, the
Buddha nature that is inherent within us will begin to shine brilliantly and guide us toward the
life condition of enlightenment in which the three paths are in themselves the three virtues (sandō
soku santoku). Furthermore, based on the principles of the oneness of body and mind (shiki shin
funi) and the oneness of life and its environment (eshō funi), we will bring about change not only
in our own lives but also in the environment that surrounds us.

The Daishonin states the following in the Risshō ankoku-ron:

As this passage teaches, we must enable people to change their lives and resolve their problems.
This is the only means by which to bring about a fundamental resolution for not only our own
personal and family problems but also for the complex issues that we collectively face in society
today. There is no reason not to propagate the wonderful true Buddhism of Nichiren Daishonin.
Let us all stand tall as individuals and take on the challenge now to do shakubuku.

Lecture in Praise of Nichiren Daishonin