(“Kyodai-sho”)
If you propagate [this doctrine], devils will arise
without fail. Were it not for these, there would be no way of knowing that this
is the true teaching. One passage from [the fifth volume of the Maka shikan] reads, “As practice
progresses and understanding grows, the Three Obstacles and Four Devils emerge,
vying with one another to interfere … You should be neither influenced nor
frightened by them. If you fall under their influence, you will be led into the
paths of evil. If you are frightened by them, you will be prevented from
practicing True Buddhism.” This quotation not only applies to Nichiren but also
is the guide for his disciples. Reverently make this teaching your own and
transmit it as an axiom of faith for future generations.
(Gosho, p. 986; MW-1, p.
145)
Background of Gosho
Nichiren Daishonin wrote the “Letter
to the Brothers” (“Kyodai-sho”) in
Minobu, on the 16th day of the fourth month of the second year of
Kenji (1276), when he was 55 years of age. It was addressed to the Ikegami
brothers. The older brother was Ikegami Uemon-no-tayu Munenaka, and the younger was Ikegami
Hyoe-no-sakan Munenaga. Their father, Ikegami Saemon-no-tayu Yasumitsu, was an
influential samurai warrior, who worked as the director of the Office of
Construction and Repairs for the feudal government of Kamakura.
The brothers reportedly became
followers of the Daishonin in or around the eighth year of Kencho (1256). Together
with Shijo Kingo, they were the most senior of the Daishonin’s supporters in
Kamakura. However, their father Yasumitsu was a devout follower of Ryokan of
Gokurakuji, a temple of the Ritsu sect. The Daishonin constantly denounced the
Ritsu doctrines as being traitorous to the nation and declared that Ryokan was
a bogus impersonator who pretended to be a sage. Thus, Yasumitsu developed
hatred towards Nichiren Daishonin. He strenuously opposed the practice upheld
by his sons, who followed the Daishonin.
Early in the second year of Kenji
(1276), an incident occurred in which the father Yasumitsu disowned his older
son Munenaka, as a result of the conniving instigation of Ryokan. Yasumitsu
informed his second son Munenaga that he would inherit the entire clan if he
agreed to renounce his faith.
In those days, disownment was much
more severe than simply severing the bond between parent and child. It meant
that the disowned child lost all financial security and forfeited all rights
and social advantages associated with the family. Furthermore, in this period,
the eldest son inherited rights and privileges that were disproportionately
greater than those of his siblings. Thus, for the younger son Munenaga, the
deal he was offered was an enticing one, since agreeing to inherit the
household meant that he alone would receive the wealth, class, and personal
standing of his family. The disownment was essentially designed to destroy the
friendly relationship between the two brothers.
When the Daishonin received this
news, he was concerned that the younger brother would falter and renounce his
faith, having been offered this enticing deal. The Daishonin immediately wrote
this letter – “Letter to the Brothers”– to caution them.
The Significance of the
Gosho
In this Gosho, the Daishonin first
reveals that the Lotus Sutra is the one and only correct teaching that is
superior to all other sutras. He goes on to explain that there is no sin
greater than abandoning this precious Lotus Sutra. He states that doing so would
cause people to descend into the Hell of Incessant Suffering for an eternity.
He instructs that those who uphold the Lotus Sutra must be most wary of the
workings of devilish functions, intent on distracting people from practicing
the Lotus Sutra. The Daishonin teaches that even when people encounter
tremendous hardships, they must understand that, through the benefits of their
practice, they are experiencing much lighter effects than they would have
otherwise undergone from having committed serious slander in the past. He
encourages people to uphold the spirit of the Great Way and endure their
difficulties in order to attain Buddhahood.
Next, the Daishonin refers to
ancient stories and legends, such as those of Po-i and Shu-ch’i and also of the
hermit and the man of integrity. He uses these stories to provide instruction
on the correct attitude of faith that the Ikegami brothers must
uphold. He also cites the introductory paragraph to the fifth volume of the Great Concentration and Insight (Maka
shikan) to warn the brothers against following or fearing the workings of the
devil and being defeated. In particular, he repeatedly encourages the younger
brother Munenaga.
The Essential Issues
Presented in the Passage
The Daishonin uses the excerpt from
the fifth volume of the Great
Concentration and Insight to explain that this current disownment is being
caused by the devil, in reaction to the brothers’ practice of True Buddhism.
The Three Obstacles and Four Devils (sansho
shima) are manifesting themselves one after another because of the
increasing strength and sincerity of the brothers’ faith. He instructs them
that now is the time to discern the true nature of this devilish function,
since it takes the form of their parents and sovereign. He encourages them to
brace themselves and practice ever more sincerely.
The Three Obstacles and Four Devils
(sansho shima) refer to the three
impediments and four hindrances that function to obstruct people from carrying
out their Buddhist practice and harm people who perform good deeds. The Three
Obstacles are the obstacles of Earthly Desires (bonno sho), karma (go sho),
and retribution (ho sho). The
obstacle of Earthly Desires arises from greed (ton), anger (jin),
and stupidity (chi); the obstacle of
karma stems from negative causes based on the Five Cardinal Sins or Ten Evil
Acts; and the obstacle of retribution is harsh obstruction from one’s
slanderous sovereign or parents.
The first of the Four Devils is the
hindrance of Earthly Desires (bonno ma)
in which desires, such as greed, anger, and stupidity affect the body and mind.
The second is the hindrance of the Five Components (on ma), causing various hardships in people’s lives through the
Five Components of form, perception, conception, volition, and consciousness.
The third type of devil is the hindrance of death (shi ma), since being deprived of life prevents people from pursuing
their Buddhist practice. Finally, the fourth is the hindrance of the Devil of
the Sixth Heaven (tenji ma), in which
the devil uses the guise of various persona and different means to obstruct
people from attaining Buddhahood.
The Three Obstacles and Four Devils
had brought forth a challenge to the Ikegami brothers. They faced the
tremendous dilemma of whether they would continue to uphold their faith in the
Lotus Sutra or whether they would obey the orders of their parents. In the
society of their time, ruled by the warrior class of the samurai, the master of
the household held absolute power. The children of a family were strictly
forbidden to oppose the wishes of their father. The Daishonin understood the
dilemma faced by the two brothers and stated:
In general, it is the son’s duty to obey his
parents, yet on the path to Buddhahood, not
following one’s parents may ultimately bring them good fortune.
(Gosho, p. 983; MW-1, p.
141)
Here,
the Daishonin teaches that saving our parents and truly repaying our debt of
gratitude to them is possible only through performing Buddhist practice and
attaining Buddhahood. He provides anecdotal examples of the brothers Jozo (Skt.
Vimalagarbha) and Jogen (Skt. Vimalanetra) and the hermit and the man of
integrity to explain that two brothers are like the two wings of a bird or like
the pair of eyes on a person’s face. If either one is missing, great things cannot
be accomplished. Thus, the Daishonin emphasized the significance of unity
between the brothers based on different bodies but one mind (itai doshin). In addition, the Daishonin
encouraged the men’s wives to further strengthen their faith.
As a result, in the first year of
Koan (1278), they were able to reverse the older brother’s disownment.
Moreover, they enabled their father Yasumitsu – who had strenuously opposed
them – to become a follower of the Daishonin.
A Guide for the Disciples
For practitioners of True Buddhism, it is a serious concern if our parents, siblings, spouses, and others close to us in our lives do not embrace faith. The same is true if our friends and co-workers also do not practice True Buddhism. As priests and lay believers of Nichiren Shoshu, we all possess the desire and aspiration to shakubuku these people, specifically because they are dear to us. There is a common saying, “Honest advice is often unpleasant to the ears.” Since we offer tremendously great advice when we do shakubuku, the reaction is frequently negative. There are those who resent us in return and try to force us to renounce our faith by attacking or persecuting us.
If we encounter such circumstances,
what kind of attitude in faith should we uphold? Furthermore, what words of
support and encouragement should we offer to those who face such situations? In
this Gosho, the Daishonin gives us instructions on these issues, and the
Ikegami brothers demonstrated the attitude in faith we can emulate. Let us
focus on the essential points:
1. Cultivate pure faith in
which we thoroughly manifest our devotion and follow the Daishonin
The father Yasumitsu, influenced by
the cunning schemes and suggestions of the evil priest Ryokan of Gokurakuji
Temple, tempted the younger brother Munenaga by enticing him with the prospect
of giving him the entire inheritance of his household. Furthermore, he tried to
defeat the older brother Munenaka, who upheld strong faith, into submission.
There were some occasions in which the younger brother Munenaga seemed to
falter, but he ultimately upheld complete devotion to the Daishonin’s
directions and did not renounce his faith. The Daishonin praised Munenaga’s
faith in the following way:
His determination was solid, and he heeded
Nichiren’s advice. … The powerful devotion of the brothers enabled their father
to embrace the Lotus Sutra. It is entirely to their credit.
(“Letter to Hyoe Sakan,” Gosho, p. 1270)
No matter what difficulties we may
face, we must thoroughly follow the Daishonin’s teachings and heed the
directions of our High Priest. We must advance forth with devotion, following
the guidance of the Chief Priest. This is the key to overcoming all of our
difficulties.
2. Overcoming obstacles
through the benefits of chanting
At a later time, the Daishonin wrote
the following to the older brother Munenaka:
You, too, are surely assisting Bodhisattva Jogyo's
efforts of propagation.
(Gosho, p. 1435; MW-6, p. 285)
Needless
to say, Munenaka’s continuously unwavering practice of chanting Daimoku enabled
him to achieve the life condition of one who shares a karmic bond with the
Bodhisattvas of the Earth. Even though the brothers Munenaka and Munenaga
encountered tremendous difficulties, they followed the instructions of the
Daishonin. They formed a solid unity and encouraged each other, as they
assiduously chanted Daimoku. Through their unwavering faith, they were able to
manifest the great benefits of embracing True Buddhism.
3. Proceeding with the
determination and courage to do shakubuku, to endure difficulties, and to propagate the Law
The Gosho passage states that, “If
you propagate [this doctrine], devils will arise without fail.” (“Letter to the
Brothers,” Gosho, p. 986; MW-1, p. 145) There is no doubt,
therefore, that the Three Obstacles and Four Devils will come forth one after
another, when we do shakubuku. If we follow them or fear them, we will
eventually renounce our faith and fall into the evil paths. However, the
Ikegami brothers followed the instructions of the Daishonin and braced
themselves to endure difficulties and to propagate the Law. They carried
through their courageous shakubuku activities.
Ultimately, they were able to shakubuku their father, who had continued to
oppose them for twenty years and who had been trapped in the evil clutches of
the priest Ryokan during that time. They enabled their father to become a
follower of the Daishonin.
The faith manifested by the Ikegami brothers is a superb illustration of those who brace themselves and determine never to renounce their faith, regardless of what difficulties they encounter. By carrying through solid faith, the brothers were able to reverse a seemingly impossible situation and successfully achieve their objective. We, too, must emulate and uphold this attitude in faith. We must acknowledge that the obstacles are natural occurrences that manifest themselves as we advance toward Kosen-rufu. Thus, we must sincerely devote ourselves to shakubuku activities regardless of our situation.
4. Establishing faith based
on itai doshin
We sometimes hear of stories in
which siblings who have gotten along well suddenly turn on each other when
issues of assets and inheritance arise. The Daishonin stated the following to
Munenaga:
Even if you abandon your brother and take his place
in your father’s favor, you will never prosper in ten million years.
(Gosho, p. 291, MW-2, p.
291)
The
Daishonin warned Munenaga that even if things proceeded well for a short while,
he would come to regret his decision forever thereafter. Based on strong faith,
Munenaga embraced these words of strict admonition. The older brother
Munenaka’s unshakable confidence in the younger brother Munenaga’s wise faith
formed a great solidarity. In addition to the brothers, their wives also united
with them in faith, thus forming a strong unity characterized by different
bodies but one mind. As a result, they were all able to successfully achieve
their objective.
The same process holds true for
situations in the family as well as in the Hokkeko organization. We must all
unite in spirit, upholding the Daishonin’s teachings and the directions set
forth by our High Priest. We must encourage and cooperate with one another, as
we progress in our devotion and faith. By so doing, our aspirations will come
true, and we will be able to achieve our great objective of Kosen-rufu.
Each of the four essential points
discussed above is a basic element of faith that we are all aware of in our
practice. The Ikegami brothers faithfully practiced these points and emerged
victorious against the devilish functions they encountered. Through this
experience, they manifested actual proof of the correct way to uphold Buddhist
practice.
Conclusion
As priests and lay believers of
Nichiren Shoshu, we believe in the Dai-Gohonzon of the High Sanctuary of True
Buddhism, the true purpose of the advent of the True Buddha Nichiren Daishonin.
Moreover, we revere and uphold the transmission of the Lifeblood Heritage of
the Law to a single person. As we advance toward the goal of doubling the
number of the Bodhisattvas of the Earth, we are certain to repeatedly encounter
tremendous obstacles, which will try to impede our progress and destroy our
faith. As members of the Hokkeko, we must understand that now is the time to
bring forth our great spirit of devotion and courageously overcome all devilish
functions, without ever retreating. Let us boldly advance to achieve our great
objective of Kosen-rufu.