July 2007 Oko Lecture
“Two Kinds of
Faith”
(“Ueno dono gohenji”)
Gosho Passage
Today there are people who have faith in the Lotus
Sutra. The belief of some is like a fire while that of others is like water. When
the former listen to the teachings, their passion flares up like fire, but when
by themselves, they are inclined to discard their faith. To have faith like
water means to believe continuously without ever regressing. Since you pay
frequent visits to me regardless of the difficulties, your belief is comparable
to flowing water. It is worthy of great respect!
(Gosho, p. 1206; MW-2, p.
296)
1. Background of the Gosho
Nichiren Daishonin sent this Gosho,
“Two Kinds of Faith,” to Nanjo Tokimitsu. His formal name was Nanjo Hyoe
Shichiro Jiro Taira no Tokimitsu. He was born in the first year of Shogen
(1259). Tokimitsu was the second son of his father, Hyoe Shichiro, and his
mother, the daughter of Matsuno Rokuro-zaemon. His father was a retainer of the
feudal government of Kamakura. Since Tokimitsu was the steward of the Ueno
region (the area around present-day Taisekiji and Myorenji), he was referred to
as Lord Ueno. Based on Nichiren Daishonin’s letter to Hyoe Shichiro, written on
the 13th day of the 12th month of the first year of
Bun’ei (1264), it is evident that Hyoe Shichiro embraced True Buddhism shortly
prior to this date.
Nanjo Tokimitsu inherited the
position of the head of his household in the 11th year of Bun’ei
(1274), when he was approximately 16 years of age. As the lord of his clan,
Nanjo Tokimitsu sent numerous offerings to the Daishonin.
“Two Kinds of Faith,” was written by
Nichiren Daishonin when he was 57 years old. Nanjo Tokimitsu, the recipient of
this letter, was 20. This Gosho was
written on the 25th day of the second month of the fourth year of
Kenji (1278). The equivalent date according to the modern calendar is April 12th.
During this season in Japan at the time, the days were still relatively cold
and food was frequently scarce. As time passed following the autumn harvest,
the food supply grew increasingly sparse. Despite these conditions, Nanjo
Tokimitsu remained consistent in his Gokuyo offerings to the Daishonin. That
autumn, on the 12th day of the tenth month of the first year of Koan
(1278), a leap year, the Daishonin wrote the following in his letter, “Reply to
Lord Ueno” (Ueno dono gohenji):
Serious epidemics raged though the country last year
and this year.…and in the eighth and ninth months the torrential rains and high
winds caused crops to fail. As a result, all people have been experiencing a
harsh winter.
(Gosho, p. 1288)
This shows that there were major outbreaks of
epidemics and heavy rains and winds that caused crop failure. Even under such
conditions, Nanjo Tokimitsu continued to send Gokuyo offerings to Nichiren Daishonin.
2. Faith Like Fire and Faith
Like Flowing Water
In the introductory paragraph to the Gosho on which we are focusing today, the Daishonin wrote:
I have duly received your offerings of taro, skewer-dried
persimmons, baked rice, chestnuts, bamboo shoots, and bamboo containers of
vinegar.
(MW-2, p. 295)
The
Daishonin references these items, offered as Gokuyo, to teach us about faith like fire and faith like flowing water.
He goes on to say:
Today there are people who have faith in the Lotus
Sutra. The belief of some is like a fire while that of others is like water.
(MW-2,
p. 296)
In describing the first type of believers, those who
have faith like fire, the Daishonin writes:
When the former listen to the teachings, their passion flares up like fire, but when by themselves, they are inclined to discard their faith.
(ibid.)
In other words, when these people hear the doctrines, their passion for faith flares up. They feel great joy, and put forth great efforts into their Buddhist practice. However, their efforts are always short-lived and, before long, they are no longer active in their faith, just like a fire that has been extinguished. For example, a person may pray to resolve his problems and to achieve his goals. He prays sincerely and exerts his utmost efforts in faith activities. When his prayers come true and his problems are resolved, he may initially show appreciation to the Gohonzon for his benefits, but before long, as the days pass on, his sincere appreciation starts to wane. He begins to practice out of force of habit and slackens in his faith. This type of person develops an arrogant attitude and starts to believe that he achieved his successes only through his own power. Eventually, he becomes lax in doing Gongyo and chanting Daimoku. In the end, his mind becomes muddled and confused and the joyous feelings disappear. As a result, he is prone to criticize other believers and bear jealous grudges against them.
The Gosho, “The Fourteen Slanders” (Matsuno dono gohenji), contains the
following passage:
Though the baby fish are many, there are few that
grow up to be big fish. Though the flowers of the mango tree are many, there
are few that turn into fruit. In like manner, there are many people who set
their hearts on enlightenment, but only a few who continue their practice and
in fact attain the True Way. The aspiration for enlightenment in common mortals
is often hindered by evil influences and easily swayed by circumstances.
(Gosho, p. 1048; MW-3, p.
211-212)
As this passage indicates, when
people lose their spirit of appreciation, they are prone to being swayed by
negative influences. When praised, they become increasingly arrogant, and when
criticized, they feel humiliated and eventually give up their practice.
Moreover, they are unable to honestly accept constructive advice and they
frequently resent those who caution them. When these people hold a grudge in
this way, it ultimately functions to cause their own suffering. Thus, it is essential
to be mindful about constantly upholding the Gohonzon with a sense of true
appreciation. We must always center our lives on the Gohonzon regardless of
whether we are suffering or whether we are happy. Furthermore, we must uphold
faith and practice, based on the directions of our High Priest and according to
the guidance of our teacher priests.
3. The Significance of
Constantly Maintaining Pure Faith like Flowing Water
In this Gosho, the Daishonin describes faith like flowing water in the following way:
To have faith like water means to believe
continuously without ever regressing.
(MW-2,
p. 296)
River water continuously flows from high ground to low ground. Individuals with faith like flowing water constantly maintain their faith and practice with purity and strength, regardless of whether they are experiencing hardships or joy.
Since Nanjo Tokimitsu presented Gokuyo offerings despite the hardships he encountered, Nichiren Daishonin stated, “Since you pay frequent visits to me regardless of the difficulties, your belief is comparable to flowing water.” The Daishonin referred to Nanjo Tokimitsu as one who constantly maintained unshakable, unchanging faith like flowing water. The Daishonin praised him by stating that he was “worthy of great respect.” When we have a margin of comfort in our lives, we might find it easy to be genuinely concerned about the circumstances and conditions of others. However, when we, ourselves, are experiencing great difficulties and stress, it is extremely difficult to be caring and concerned about others. Nanjo Tokimitsu was experiencing tremendous stress and strain in his life; however, he was constantly concerned about the well-being of Nichiren Daishonin. This demonstrates the true depth of his faith.
The Atsuhara Persecution occurred in the second year of Koan (1279), a year after this Gosho was written. Under the guidance of Nikko Shonin, Tokimitsu actively worked to protect his fellow believers. The Atsuhara Persecution was an oppressive act by the government in which twenty believers were arrested as a result of a false claim. Three of these believers were unjustly put to death. Since Tokimitsu faced such severe pressure in his immediate environment, his life was inevitably difficult and stressful. However, he constantly worked to protect and support Nichiren Daishonin, and he continuously maintained truly unchanging faith like flowing water.
In the Gosho, “The Dragon Gate” (Ueno dono gohenji), dated the sixth day
of the 11th month of the second year of Koan (1279), Nichiren
Daishonin praised Tokimitsu for his faith. He addressed this letter to “Lord
Ueno, the Wise.” Furthermore, he applauded his efforts in the following way:
I write this letter in deep gratitude for the
encouragement you are giving to those involved in the Atsuhara Persecution.
(MW-1, p. 251)
It must have been a true honor and joy for
Tokimitsu, who was only 21 years of age at the time, to be praised by the
Daishonin as a sage.
Following the Daishonin’s passing, Nikko Shonin made the decision to depart from Minobu because of the slanderous acts committed by Hakiri Sanenaga, the steward of the Minobu area. Nanjo Tokimitsu exerted his utmost efforts and presented a Gokuyo offering to Nikko Shonin, in the form of land in the Ueno region. This land is the present day Taisekiji.
In later years, Tokimitsu became a
lay priest and took the name “Daigyo.” He passed away on the first day of the
fifth month of the second year of Genko (1332), when he was 74 years old.
During his precious lifetime, he thoroughly maintained faith like flowing
water, following the teachings of Nichiren Daishonin. His personal residence
has now been transformed into Myorenji Temple.
Even though more than 740 years have
passed since Nanjo Tokimitsu’s death, on May 1st of every year at
Head Temple Taisekiji, a grand memorial ceremony is still conducted, under the
direction of the High Priest and attended by all priests residing at the Head
Temple, to honor Tokimitsu as a truly exemplary lay believer.
4. Conclusion
Let us uphold Nanjo Tokimitsu as a
model believer and maintain faith like flowing water throughout our lives. The
essential point of our faith is the recitation of our morning and evening
Gongyo and the chanting of Daimoku. Our daily Gongyo and Daimoku are the source
of power that will enable us to eradicate our negative karma and receive
benefits. Furthermore, we must be constantly determined to do shakubuku. In
upholding the teachings of the Daishonin, we must go beyond practicing only for
ourselves. According to the doctrines of True Buddhism, we must practice
together with others so that we can all achieve happiness together. The Rissho ankoku-ron is a prime example of
a Gosho in which the Daishonin stresses this point.
We are currently engaged in a great
shakubuku campaign, as we forge ahead toward 2009, which marks the 750th
year since Nichiren Daishonin presented the Rissho
ankoku-ron to the world. Under the direction of our High Priest Nichinyo
Shonin, let’s all strive toward 2009 and do shakubuku for our personal happiness
and for peace and tranquility to reign in our country. Let us continuously
uphold pure and powerful faith like flowing water.