Oko Sermon Octomber 2008
Reverend Shogu Kimura
October 12, 2008
“Letter to Niike” (“Niike gosho”)
People in the Latter Day of the Law will be arrogant, though their knowledge of Buddhism is trifling, and will show disrespect to the priest, neglect the Law and thereby fall into the evil paths. If one truly understands Buddhism, he should show this in his respect for the priest, reverence for the Law and offerings to the Buddha
(Gosho, p. 1461; MW-1, p. 260)
Nichiren Daishonin wrote this Gosho in Minobu, in the second month of the third year of Koan (1280), when he was 59 years of age. The Daishonin addressed this Gosho to Niike Saemon-no-jo. Lord Niike was a samurai warrior who was in the direct line of service to the feudal government of Kamakura, but other details about him are unknown. In the conclusion to another Gosho, “The Teaching in Accordance with the Buddha’s Own Mind” (“Niike-dono go-shosoku”), the Daishonin wrote the following:
Your journey from the province of Totomi to Mount Minobu here in the village of Hakiri in Kai Province is over three-hundred ri….What ties from past existences could have led you to pay me a visit in such a place as this? (Gosho, p. 1366; MW-7, p. 155)
Thus, it is evident that Lord Niike lived in Niike Village in the Iwata District of Totomi Province (present-day Fukuroi City in Shizuoka Prefecture). The same passage describes how Lord Niike traveled to visit Nichiren Daishonin in Minobu and presented him Gokuyo offerings. Together with his wife Niike-ama, he upheld pure faith.
Some records show that Lord Niike was introduced to true Buddhism by Nikko Shonin, and others describe how he was shakubukued by a believer named Kinbara Hokyo. The following passage is found in “The Detailed Records of Fuji Nikko Shonin” (“Fuji Nikko Shonin shoden”), written by Nichiko Shonin, the Fifty-ninth High Priest of the Head Temple:
As Nikko Shonin unfolded his propagation efforts in the lower Fuji region, he put forth a great deal of energy in Okitsu; he went to the distant areas and even visited the Niike residence in Fukuroi in Totomi Province. At the time of the Atsuhara Persecution in the fall of the second year of Koan (1279), Nikko Shonin stayed in their residence for awhile.
According to this explanation, Nikko Shonin temporarily stayed at the Niike residence. Furthermore, in the conclusion of the Gosho on which we are focusing today, the Daishonin writes:
Have the priest who is my messenger read this letter to you. Trust him as a priest with enlightened wisdom and ask him any questions you may have about Buddhism. (Gosho, p. 1461; MW-1, p. 261)
Nichiko Shonin explains that “the priest” in this excerpt refers to “none other than Nikko Shonin.” Thus, it is apparent that Lord Niike had received much instruction from Nikko Shonin.
Let us study a general overview of this Gosho by discussing eight main points:
- The Daishonin expresses his joy for being born in the Latter Day of the Law, when the Lotus Sutra must be propagated. He teaches that even if we profess faith in and recite the Lotus Sutra, if we do not believe in it, we are committing the fourteen slanders, and we will receive the corresponding karmic effects.
- He explains the enormity of the benefits we will receive for making offerings to the priest who knows the Lotus Sutra—in other words, to Nichiren Daishonin, who is the Votary of the Lotus Sutra. The Daishonin stresses the importance of upholding consistent faith, unchanging from beginning to end, as we advance in our Buddhist practice.
- He then uses the story of the Kankucho bird in the Snow Mountains to describe the changing nature of the world. He admonishes those who are lazy or seek fame and fortune.
- The Daishonin explains that the slander committed by the people throughout the nation has caused all the guardian deities (shoten zenjin) to abandon their shrines and ascend to the heavens. In their stead the land has become inhabited by evil demons that lead people onto the evil paths. But, he further declared that the guardian deities would never begrudge their lives to support the votaries who propagate the Lotus Sutra.
- The Daishonin states that the priests who promote the Hinayana and provisional Mahayana doctrines are the enemies of the Buddha, and we must never follow their heretical principles. Moreover, he instructs us not to give offerings to such priests. Conversely, he states that, if there is an individual who truly knows the teachings of the Lotus Sutra, however humble or poor he may be, we must revere him like a living Buddha and present him with offerings.
- The Daishonin indicates that, in our practice of the Lotus Sutra, it is essential not to rely on our arbitrary perspectives and not to follow the words of others; it is important to uphold our practice according to the sutra and single-mindedly chant Nam-Myoho-Renge-Kyo. As a result we will be able to attain Buddhahood. The Daishonin presents the two principles of “knowledge without faith” (uge mushin) and “faith without knowledge” (ushin muge). Those who gain knowledge of the Lotus Sutra but do not believe in it will never be able to attain Buddhahood. However, those who are unable to understand the Lotus Sutra but purely uphold strong faith in the mystic Law (Myoho) will achieve Buddhahood without fail.
- The people in the Latter Day of the Law tend to abandon their faith and hold high regard for knowledge. Therefore, when they gain a little knowledge of the sutra, they proceed to belittle the priest and disparage the Law. Ultimately, they fall into the evil paths. The Daishonin urges us to discard all regard for fame and fortune and to revere the priest as our good karmic friend (zenchishiki), as we proceed in our faith.
- The Daishonin denounces the Zen priests who are uneducated and conceited. Then, he says that, if anyone longs to see him, he should pray toward the sun. He concludes the Gosho by saying that the priest who is his messenger (Nikko Shonin) should be trusted for his enlightened wisdom. He urges Lord Niike to exert his utmost efforts in faith and practice.
In this section of the Gosho, the Daishonin warns of the pitfalls that all of us as common mortals are likely to encounter in the course of our practice.
When individuals first take faith, there are many things that they don’t know or understand. They listen intently to the person who sponsored them, to their seniors in faith, and to the priests. They attend the ceremonies at the temple and the meetings, and they try to uphold a respectful and sincere attitude in faith. After three, five, or ten years, however, most believers do gain a certain degree of understanding about faith, and they are familiar with the priest and their fellow believers. They come to understand the organizational structure of Nichiren Shoshu, the temple, and the Hokkeko. Such familiarity can lead to slackening faith. It could also cause people to formulate their own arbitrary perspectives.
In time, people under these circumstances could think that they have deeper faith than others; that they have more experience; and that they have done well by accomplishing shakubuku. They could develop an arrogant attitude as a result, and might look negatively upon the words and deeds of the chief priest and other priests. This could then lead them to belittle this practice itself. It represents a downward spiral that may cause people to descend into the evil paths.
The section of the Gosho prior to this contains the principles of “knowledge without faith” and “faith without knowledge.” Knowledge without faith describes someone who has an understanding of Buddhism but lacks sincere faith in the Gohonzon. Faith without knowledge refers to an individual who does not understand Buddhism but who sincerely believes in the Gohonzon.
Naturally, the essential point of true Buddhism is faith. This is explained in the principles of “gaining entrance through faith” (ishin tokunyu) and “substituting faith for wisdom” (ishin daie). Therefore, however brilliant one’s understanding of the Buddhist principles may be, he will never be able to attain enlightenment unless he manifests faith.
Without exception, those who belittle priests justify their behavior by saying that all is well since they believe in the Gohonzon. However, as this passage from the “Letter to Niike” explains, those who show disrespect to the priest are also neglecting the Law.
In “The Four Debts of Gratitude” (“Shion-sho”), the Daishonin writes:
As for the gratitude owed to the priesthood, both the treasure of the Buddha and the treasure of the Law are invariably perpetuated by priests. For example, without firewood, no fire generates and without earth, no plants grow. (Gosho, p. 268; MW-5, p. 11)
Thus, based on the principle of the three treasures of the Buddha, the Law and the priesthood, if a person believes in the treasures of the Buddha and the Law but refuses to believe in the treasure of the priesthood, he severs himself from the doctrine of the unity of the three treasures (sanpo ittai).
When people’s arrogance intensifies, they may develop a belittling attitude toward the priests. This may lead them to reject the High Priest, who has received the transmission of the Lifeblood Heritage of the Law to a single person from Nichiren Daishonin. This ultimately results in rendering their faith heretical. Unfortunately, this has been all too evident in recent years in the Soka Gakkai, Shoshinkai, and Kenshokai.
In the past, Daisaku Ikeda stated, “The essential point of Nichiren Shoshu is the Lifeblood Heritage of the Law that is transmitted to a single person. The correct attitude for all priests and lay believers is to follow our High Priest, who has received the transmission of the Lifeblood Heritage of the Law. If we miss this one point, everything will collapse.” (“Dialogue on Kosen-rufu and Life” [“Kofu to jinsei wo kataru”], Vol. 3) Indeed, just as he said, the Soka Gakkai missed this one point, and unfortunately, as a result, everything has collapsed. The Shoshinkai and Kenshokai voiced the same sentiment in the past.
A teacher is always indispensable in our faith and practice. In our immediate circle is our teacher priest, and fundamentally we have our High Priest. The essential point of our practice is to match our hearts with the Buddha’s heart “according to the Buddha’s own mind” (zuijii). In other words, we must advance in our faith following the spirit of Nichiren Daishonin, our High Priest, who is our current master, and our teacher priest, who is our immediate master. In the practice of the Lotus Sutra, the importance of faith supersedes knowledge. Such is the Buddhism of the sowing of Nichiren Daishonin.
However, when arrogance appears in one’s heart, one begins to belittle the teacher priest. He then denigrates our High Priest. Eventually, he will formulate a heretical, arbitrary practice that only resembles Nichiren Daishonin’s Buddhism.
Our admonition is directed at the Soka Gakkai, the Shoshinkai, and the Kenshokai, but we should also examine our own faith. Let us uphold sincere and pure faith. Let us respect the priesthood, revere the Law, and present Gokuyo offerings to the Buddha, as we strive to attain enlightenment in this lifetime and to promote kosen-rufu.
Only three months remain before the end of this year. Let us advance everyday with great devotion and without ever slackening, and accomplish our objectives for the upcoming year.