“Letter to Niike”
(“Niike Gosho”)
“Knowledge without faith” describes those who may be knowledgeable about the Lotus Sutra but do not believe in it. These people will never attain Buddhahood. Those of “faith without knowledge” may lack knowledge but believe, and can attain Buddhahood.
(Gosho, p. 1461; MW-1, p.
260)
This Gosho, “Letter to Niike” (“Niike Gosho”), was written by Nichiren
Daishonin in the 12th month of the third year of Koan (1280), when
he was 59 years of age. It was addressed to Niike Saemon-no-jo. Lord Niike
lived in Totomi Province (present day Fukuroi City in Shizuoka Prefecture).
Records show that he was a samurai warrior who directly served the feudal
government of Kamakura.
The Daishonin wrote the following in another Gosho
addressed to him, “The Teaching in Accordance with the Buddha’s Own Mind” (“Niike-dono go-shosoku”):
Your journey from the province of Totomi to Mount
Minobu here in the village of Hakiri in Kai Province is over three-hundred ri, and the lodgings along the way must
have been wretched.
(Gosho, p. 1366; MW-7, p.
155)
We
learn from this that Lord Niike was an individual who went on tozan pilgrimages
to visit Nichiren Daishonin in Minobu and that he upheld pure and sincere faith
and practice. Nichiren Daishonin wrote:
“Knowledge without faith” describes those who may be
knowledgeable about the Lotus Sutra but do not believe in it. These people will
never attain Buddhahood. Those of “faith without knowledge” may lack knowledge
but believe, and can attain Buddhahood.
(Gosho, p. 1461; MW-1, p.
260)
This means that those who have knowledge but
who do not have faith may have an excellent understanding of the Buddhist
teachings, but it is merely information. Since they do not have fundamental
faith, they are unable to attain enlightenment. Conversely, those who have
solid faith, even if they do not have any understanding of the Buddhist
doctrines, are able to attain enlightenment.
In this passage, Nichiren Daishonin
warns us that mere scholarly understanding—knowledge and intellectual
understanding about Buddhism—will not enable anyone to attain Buddhahood. In
other words, even if a person understood the teachings of Nichiren Daishonin,
if he did not possess the heart to fundamentally believe in the Gohonzon and
Nichiren Daishonin, he would never be able to attain enlightenment.
In Shakyamuni’s time, Shariputra, one
of the ten major disciples, was known to be foremost in wisdom. He was,
however, unable to attain enlightenment from the powers of his own wisdom. He
was only able to achieve Buddhahood when he based his life on sincere faith.
This passage also explains how
knowledge and intellectual understanding about Buddhism could cause a person to
become arrogant and fall into the evil paths. Particularly in the Latter Day of
the Law, people who gain even a slight understanding of the teachings of true
Buddhism may develop an arrogant attitude and proceed to scorn the priests and
belittle Buddhism.
If an individual—in body and soul—gained a true and sincere
understanding of the teachings expounded by Nichiren Daishonin, he would
respect the priests, revere true Buddhism, and offer Gokuyo to the Gohonzon as
a natural expression of his sincere faith.
Nichiren Daishonin wrote:
How can we, of little knowledge, dare to dream that
we may attain Buddhahood if we do not have faith?
(ibid.)
Thus, when we gain some knowledge of the Daishonin’s
Buddhism, we must not become arrogant. It is important for us to redouble our
faith and proceed with great devotion.
Next, let us focus on “faith
without knowledge.” Nichiren Daishonin wrote the following in his Gosho, “The
Daimoku of the Lotus Sutra” (“Hokke
Daimoku-sho”):
The brothers Shuddhipanthaka are known to be foremost
in stupidity. They lacked knowledge and intellectual understanding. However,
they upheld single-minded faith and attained Buddhahood as the Buddhas of
“Universal Brightness.”
(Gosho,
p. 354; MW-3, p. 5)
Among Shakyamuni’s disciples, the brothers Shuddhipanthaka
(Suri Handoku) were stupid and
possessed no intellect. However, as a result of their pure faith and sincere
practice, they were able to be reborn as the Buddhas of “Universal Brightness”
(Fumyo nyorai). Indeed, this story
truly exemplifies the principle of “faith without knowledge” (ushin muge).
Thus, there is no reason to be
ashamed, even if you do not have a deep understanding of the teachings of true
Buddhism and even if you do not excel in the study of Buddhist principles. If
you sincerely believe in the Gohonzon and honestly put forth effort in your
Buddhist practice based on the directions from our High Priest Nichinyo Shonin,
you will attain enlightenment without fail.
However, the fact that we applaud
“faith without knowledge” does not mean that the study of Buddhist doctrines
and principles is unnecessary. As in all other matters in life, it is essential
to have the spirit to constantly seek improvement in our faith and practice and
exert our utmost efforts, one step at a time. We must strive to improve
ourselves from the condition of “faith without knowledge” to “faith with
knowledge.” A Training Course for Overseas Believers is held every summer at
the Head Temple to help us learn about the doctrines of true Buddhism. It is
important to participate in such activities to improve our knowledge of
Buddhism.
Nichiren Daishonin taught us the
following:
No matter what, be close to the priest who knows the
heart of the Lotus Sutra, keep learning from him the truth of Buddhism and
continue your journey of faith.
(Gosho, p. 1457; MW-1, p.
255)
We must go on tozan pilgrimages to Head Temple
Taisekiji and embrace the guidance given by our High Priest Nichinyo Shonin. We
must also attend the ceremonies at our local temples, listen to the lectures,
strive to uphold correct faith, and never slander the true Law. In essence, we
must exert our best efforts to achieve “faith with knowledge” (ushin uge).
High Priest Nichinyo Shonin presented
us the following directions:
From here into the future, what kind of attitude
should we foster in our daily practice? We must focus on faith, practice, and
study. The first of these—faith—is particularly difficult. There is a technical
Buddhist phrase, “having no
doubt is called belief” (mugi wasshin). In other words,
having no doubts is the same as having faith. In essence, this means upholding
absolute faith in the Dai-Gohonzon. “Practice” signifies correctly and
straight-forwardly practicing the teaching of the Daishonin. Finally, “study”
means to correctly understand the doctrines of the Daishonin.
(Collection of Guidance [Go-shinan shu], Vol. 2, p. 75)
We
must chant Daimoku and do shakubuku, based on our absolute faith in the
Dai-Gohonzon. Moreover, it is important for us to achieve a correct
understanding of the teachings of Nichiren Daishonin and strive to study the
doctrines of true Buddhism, so that we can improve our faith and practice.
In the conclusion of the Gosho on which we are focused
today, the Daishonin states the following:
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. If you do not question and resolve your doubts,
you cannot dispel the dark clouds of illusion, any more than you could travel a
thousand miles without legs.
(Gosho, p.1461-2; MW-1, p.
261)
In this passage, “enlightened wisdom” here refers to
the good friends in Buddhism (zenchishiki),
who enable us to understand the true Buddhist principles. The essential source
is none other than the True Buddha Nichiren Daishonin. Furthermore, this
passage refers to the treasure of the priest, the successive High Priests who
have inherited the transmission of the Lifeblood Heritage of the Law. By
extension, it refers to all the Nichiren Shoshu priests who directly provide
instruction and guidance to Hokkeko believers in the local temples, as the
designated representatives of our High Priest.
The Daishonin teaches that, regardless
of circumstances, we must seek out the directions of our High Priest. He
further instructs us to get as close as possible to Nichiren Shoshu priests and
deepen our faith. Currently in Nichiren Shoshu, under the leadership of our
High Priest Nichinyo Shonin, the priests and lay believers have formed a solid
unity and are putting forth their utmost efforts in doing shakubuku, as they
advance toward the objectives set for next year, 2009, of doubling the number
of the Bodhisattvas of the Earth and gathering at the Great Assembly at the
General Tozan, commemorating the 750th Anniversary of Revealing the
Truth and Upholding Justice through the Submission of the Rissho ankoku-ron.
At four locations in Japan, kick-off
meetings were held to promote the doubling of the number of the Bodhisattvas of
the Earth at the Great Assembly. Each meeting was a great success, and
shakubuku efforts are ever
intensifying.
High Priest Nichinyo Shonin presented
the following guidance about the significance of doing shakubuku:
It is certain
that faith must go together with practice. If one has faith but does not practice
it, this is far from being solid faith. One who depends on faith without
practice will be unable to resist evil influences…Likewise, shakubuku must be
performed with real action. Otherwise, it cannot be considered to be shakubuku.
Shakubuku is not just verbal. By performing, experiencing, and actualizing
shakubuku, we can, for the first time, be blessed with boundless benefit from
the Dai-Gohonzon.
(Dai Nichiren, Vol. 748, p.
32-34)
As we advance toward next year, 2009,
and toward the objectives of doubling the number of the Bodhisattvas of the
Earth and achieving success at the General Tozan commemorating the 750th Anniversary of Revealing the
Truth and Upholding Justice through the Submission of the Rissho ankoku-ron, let us strive, as priests and lay believers from
the various countries around the world, to achieve faith and practice
characterized by “faith with knowledge,” based on the guidance from our High
Priest Nichinyo Shonin. Let us advance with ever more devotion.