“Winter Always Turns to Spring”

(Myoichi-ama gozen goshosoku)

Gosho Passage

Those who believe in the Lotus Sutra are as if in winter, which never fails to turn into spring. Never have I seen or heard of winter turning into autumn. Nor have I ever heard of any believer in the Lotus Sutra who remained a common mortal. A passage from the sutra reads, “Among those who hear of this Law, there is not one who shall not attain Buddhahood.”

(Gosho, p. 832; MW-1, p. 150)

1. Background of the Gosho

This Gosho is a letter written by Nichiren Daishonin in Minobu, in the fifth month of the first year of Kenji (1275), when he was 54 years of age. He addressed it to Myoichi-ama, who lived in Kamakura. Little information remains today about Myoichi-ama. She was also known as “Sajiki Myoichi-ama.” Since there is a letter in which the Daishonin gave instructions concerning her to Ben Ajari Nissho, we assume that she lived in Kamakura and was related to Nissho.

The important events that we must keep in mind as we study this Gosho are the Tatsunokuchi Persecution, which occurred approximately four years prior to this writing, in the eighth year of Bun’ei (1271), and the subsequent exile to Sado.

In 1271, the feudal government, faced with the dire conditions of a severe drought, ordered Ryokan of Gokurakuji Temple to perform a ceremonial prayer for rain. The outcome of a challenge to see who would be able to successfully pray for rain was a trivial matter compared to the essential issue of Buddhism—whether or not mankind would be able to attain enlightenment. Nonetheless, Nichiren Daishonin decided to use this occasion to clearly demonstrate the distinction between True Buddhism and heresy. Therefore, he and Ryokan agreed that whoever was unsuccessful in praying for rain would become the other’s disciple.

Ryokan was completely defeated, but he was not about to honor the promise that he had made. In fact, he conspired with his cronies and took the outrageous action of reporting false charges against Nichiren Daishonin to the government. As a result, the Daishonin suffered the severe consequences of the Tatsunokuchi Persecution and the subsequent exile to Sado. At the time of the Tatsunokuchi Persecution, the Daishonin valiantly performed his second remonstration against the nation, as he warned Hei no Saemon-no-jo, that “if he turned his back to the Lotus Sutra and persecuted Nichiren, he would incur the wrath of the heavenly deities and would bring upon the nation the two disasters of rebellion from within and invasion from a foreign country.”

Through the observation of Nichiren Daishonin’s character, his conduct, and his directions, Myoichi-ama and her children were confident that the Daishonin was, indeed, an extremely significant individual who would bring salvation to their country and the people. They did not entertain any misgivings about the ultimate propagation (Kosen-rufu) of the Lotus Sutra. Even though Nichiren Daishonin was sentenced to exile and death, as a result of the slanderous schemes of heretical monks, Myoichi-ama and her children always put forth their utmost efforts to protect the Daishonin and were unconcerned about their own safety.

Less than six months after Nichiren Daishonin’s exile to Sado, the prediction of rebellion from within the nation became a reality. Moreover, Mongolia had begun to send frequent messengers, thus foreboding the real threat of an imminent foreign invasion. The leaders of the feudal government were unable to respond with effective countermeasures, and they were terribly distressed. They called back Nichiren Daishonin from exile and sought his ideas. He responded by stating:

The sacred scriptures do not indicate the time. But the signs show that Heaven is more than a little angry. It would appear that the attack is imminent and will probably occur before this year has ended!

(Gosho, p. 867; MW-3, p. 172)

He declared that the cause of the foreign invasion is none other than the slander committed by the entire nation. This was his third remonstration with the nation. He warned the leaders that the only solution was to instruct the entire population to eliminate slander and encourage all the people to uphold the Lotus Sutra. Seeing that the feudal government was unable to make a decisive commitment, the Daishonin stated:

If a wise man makes three attempts to warn the leaders of the nation and they still refuse to heed his advice, then he should retire to a mountain forest.

(Gosho, p. 1030; MW-4, p. 257)

Thus, the Daishonin followed the ancient advice of the sages and left Kamakura in the fifth month. Through the efforts of Nikko Shonin, the Daishonin settled in Minobu. Approximately five months later, in the tenth month, the invasion of the Mongols became a reality. It is not difficult to imagine the people’s tremendous apprehension and confusion. Myoichi-ama was concerned about Nichiren Daishonin under these conditions. She sent him an offering of clothes and a servant to assist him.

2. The Essential Significance of the Gosho

Nichiren Daishonin had just learned that, while he was in exile in Sado, Myochi-ama’s young son had died. He expressed great surprise and sorrow. He sympathized with the deceased son and stated how difficult it must have been to leave behind his elderly mother, Myoichi-ama, and his children who were young and ill. He was mindful of the devastating pain felt by a mother whose young son had preceded her in death. He used the story of Shakyamuni and King Ajatashatru to express the deep regret and concern felt by a parent who must leave behind his precious family – particularly a sickly child.

At the time of the Tatsunokuchi Persecution, the son experienced devastation when his domain was confiscated by the authorities. Even under such conditions, he did not renounce his faith. The Daishonin referenced passages from the Lotus Sutra to explain how the son would attain enlightenment without fail, since he risked his life for the sake of the Lotus Sutra and upheld strong faith. He also indicated how pleased Myoichi-ama’s son would have been if he were alive to witness Nichiren Daishonin’s safe return from Sado and to learn that his predictions had come true and that the feudal authorities had sought his advice on how to deal with the national crises. He looked back upon fond memories of Myoichi-ama’s son. The Daishonin encouraged Myoichi-ama by praising her deceased son and explaining to her that, through the benefits that the son had amassed, he would be watching over and protecting the family he left behind.

As the Daishonin concluded his letter, he said that he had been thinking about visiting Myoichi-ama when the unexpected offerings arrived from her. He expressed his profound appreciation to her for the gifts of clothing and a servant to assist him. The Daishonin further stated that he, too, would keep a watchful eye over the children who were left behind by Myoichi-ama’s son.

3. Issues

In the Gosho, “Winter Always Turns to Spring,” Nichiren Daishonin wrote the following:

(Gosho, p. 832; MW-1, p. 150)

In his explanation, the Daishonin compared the definitive principles of faith with the certainty of the changing of the seasons. Thus, just as winter turns to spring without fail, those who uphold faith in the Lotus Sutra will attain enlightenment without fail, even though they will definitely encounter obstacles. Such certainty is based on the fact that the Lotus Sutra is a true doctrine and not an expedient one. Only expedient benefits could result from embracing expedient teachings; however, true benefits are achieved through upholding the True Teaching.

Why, then, do those who practice the Lotus Sutra encounter persecution? There are various reasons. One such reason is that the people in the Latter Day of the Law have never received the original seed of Buddhism in their past existences (hommi uzen). The land and society are tainted by the Five Impurities. Another reason is that, while we are individuals living under such conditions, we are also persons who have deliberately amassed negative karma to be born into this evil world to propagate True Buddhism (ganken ogo).

Even if we seek happiness outside ourselves, we will find that a realm based on the karmic suffering of Earthly Desires is a hollow world. This is illustrated by the parable of the wealthy man and his poor son, which appears in the Belief and Understanding (Shinge; fourth) chapter of the Lotus Sutra. True happiness does not exist in that outside realm. In fact, our world is doubly difficult for those who are honest. Thus, if people realize that true happiness can only be achieved when their lives are based on True Buddhism and if they do shakubuku to lead others to True Buddhism, they will not only encounter opposition from powerful authorities—they will also face persecution without fail.

However, all people are seeking true happiness in the depths of their lives. If, through a karmic bond, they are able to hear about True Buddhism, one person at a time, they will eventually realize the contradictions that are obvious in the world. Like the thawing of ice, the karmic sins will be eliminated, and people will be able to transform the entire saha world into a realm of Eternally Tranquil Light. This land of Eternally Tranquil Light does not suddenly appear by itself. It is actually a realm that we must gradually construct through our systematic and devoted action in faith. For all of us in the Latter Day of the Law, we cannot encounter the true happiness exemplified by spring, without first undergoing the rigorous process of expiating our karmic sins – a wintry period in our lives.

Sages of ancient times have embraced the spirit illustrated by the “pine, bamboo, and plum,” in their description of the harsh, wintry process that everyone endures. They have managed to identify an aspect of Buddhism through the observation of nature. There are intrinsic properties that we can recognize in the pine, bamboo, and plum. First, the pine endures the severest winters and remains green. This characteristic in humans describes a person who would never compromise his integrity in the face of the greatest adversities. Next, the bamboo possesses the flexibility and strength to spring back, even when it is weighted down with heavy snow. Moreover, it carefully nourishes each segment, as the stalk grows. The spirit of the bamboo can be described as an inner strength in faith and the nurturing of order, courtesy, and propriety. Finally, the plum is the first flower to blossom in spring. Its rich fragrance announces the coming of spring. When applied to our lives, these properties compel us to uphold our conviction as individuals who share a karmic bond with the Bodhisattvas of the Earth and who must forge ahead as forerunners to achieve worldwide Kosen-rufu.

Nichiren Shoshu is advancing toward 2009, the 750^th Anniversary of Revealing the Truth and Upholding Justice through the Submission of the Rissho ankoku-ron. We are striving to embrace and emulate Nichiren Daishonin’s essential spirit, by doubling the number of the Bodhisattvas of the Earth and by promoting the achievement of the Great Assembly to worship the Dai-Gohonzon at the Head Temple Taisekiji. Nichiren Daishonin wrote the following in his Gosho, “The Property of Rice” (Beikoku gosho):

I entrust you with the propagation of Buddhism in your province. Because the seeds of Buddhahood sprout in response to the proper influence, one expounds the teaching of the One Vehicle.

(Gosho, p. 1242; MW-5, p. 151)

We must be firmly convinced that our current location is, indeed, the place that Nichiren Daishonin has designated for us to achieve Kosen-rufu. Based on the Daishonin’s Buddhism, we must strive in our faith, with great honesty, diligence, high spirits, and optimism within our individual realms. Furthermore, it is absolutely essential to exert our utmost energy and effort in our daily lives and work, as we devote ourselves to achieve Kosen-rufu and to support and protect True Buddhism. Let us forge ahead in our faith and practice for ourselves and for others, as we proceed toward our objective two years from now – the 750^th Anniversary of Revealing the Truth and Upholding Justice through the Submission of the Rissho ankoku-ron.