SGI-USA Study Curriculum
Learning from the Gosho: The Eternal Teachings of Nichiren Daishonin
by SGI President Ikeda
Lecture 2 - Gift of an Unlined Robe (2)
The fourth volume of the Lotus Sutra states, "hatred
and jealousy toward this sutra abound even when the Thus
Come One is in the world" (Lotus Sutra 10, 164). The
fifth volume explains that the Lotus Sutra "will face
much hostility in the world and be difficult to believe"
(LS14, 207). It may be that the Great Teacher T'ien-t'ai
never read these passages with his life. That's because
the Lotus Sutra was universally believed and accepted by
the people of his day. Nor in all likelihood was the Great
Teacher Dengyo capable of living these words, because the
conditions of the time in which he lived did not match those
described by the passage "[since hatred and jealousy
toward this sutra abound even when the Thus Come One is
in the world] how much more will this be so after his passing?"
(LS10, 164).
If Nichiren had not appeared in the country of Japan, these
golden words of the Buddha would have been in vain. The
testimony of Many Treasures (Taho) Buddha would not have
amounted to anything. And the words of all Buddhas of the
ten directions would have become lies. In the more than
2,220 years since the Buddha passed away, never before in
India, China or Japan has there been someone to whom the
words of the sutra, "It will face much hostility in
the world and be difficult to believe," have applied.
If Nichiren had not appeared, the Buddha's words would have
withered. (Gosho Zenshu, p. 1514)
"Buddhism exists because I exist" --- this is
the Daishonin's immense conviction. The Buddha's words,
in a sense, became true precisely because the Daishonin
single-handedly underwent great persecution.
To prove the proposition "Buddhism is true,"
the Daishonin deliberately drew out negative forces and
challenged them. Without such a great struggle, even the
most outstanding scripture would in the end be no more than
a book. Even the most profound sutra would be merely words.
The sutra's words only become Buddhism, only become a genuine
religion, when they are put to the test in life.
This year, once again, we have commemorated April 2 [the
anniversary of the passing of the second Soka Gakkai president,
Josei Toda]. My mentor, President Toda, whom I will remember
for all eternity, dedicated his entire life to proving the
truth of Nichiren Daishonin's words. Through his life, in
the real world, he proved kosen-rufu, which had for 700
years been only theory.
The Daishonin says, "If Nichiren had not appeared,
the Buddha's words would have withered." The spirit
to not allow the words of the original Buddha, Nichiren
Daishonin, to have been in vain is the fundamental spirit
of the Soka Gakkai. This was the spirit of founding president
Tsunesaburo Makiguchi and of Josei Toda. And this is the
spirit of a disciple.
President Makiguchi deeply lamented the state of the priesthood.
Solely concerned with defending its own interests, it had
bowed before the military authorities and become mired in
slander. "Isn't this the time when we should remonstrate
with the state?" he cried. "What are you afraid
of?" And he went on to become a martyr for the Daishonin's
teachings.
President Toda once reminisced about his mentor, saying:
The last time I saw President Makiguchi alive was in 1943.
It was on the second floor of the Metropolitan Police Station.
President Makiguchi was about to be taken to Tokyo Prison
in Sugamo, and I was to follow later. I told the department
officer that I wanted to bid him farewell and I went to
where he was.
When I met him there, I just looked at his face and wept.
I could not speak. The last words I said to him were, "Please
take care."
Later, I was unaware that President Makiguchi had died.
I shall never forget the day --- Jan. 8, 1945 --- when I
was summoned before the preliminary judge for the very first
time and told bluntly, "Makiguchi's dead." I just
stood there stunned, unable even to weep. When I returned
to my cell, I cried my heart out.
I had never experienced such grief as I felt at that moment.
Then and there, I resolved: "I will show the world.
I will prove beyond a doubt the righteousness of my mentor!
If I were to adopt a pseudonym, I'd use the 'Count of Monte
Cristo' [the hero of Alexandre Dumas' novel, who was unjustly
incarcerated]. With such resolve, I will achieve something
great to repay him."
President Makiguchi has not received the recognition that
is his due. And I am determined to dedicate the rest of
my life to proving the righteousness of my mentor's actions.(1)
Every year when April 2 comes around, my heart is filled
with exactly the same feelings toward my mentor, President
Toda.
Today Mr. Makiguchi's name is known throughout the world.
A suburb of Sao Paulo, Brazil, for example, has opened a
Professor Tsunesaburo Makiguchi Highway. And the Brazilian
city of Curitiba is building a Tsunesaburo Makiguchi Park
and also a Josei Toda Boulevard.
How it must delight President Toda for his mentor to be
so honored. It almost seems to me as though I can see his
smiling face in the blue skies of spring.
Under these circumstances, I maintain my life with snow
for food as did Su Wu (2) when he was imprisoned. And I
pass my time clad in a straw raincoat like Li Ling (3).
At times when there are no fruits or berries available in
the trees of these mountains where I reside, I may go two
or three days without eating. And once when my deerskin
garment was torn, I went unclad for three or four months.
You have for some reason taken pity on such a person and,
even though we have not yet met, sent a robe with which
I might clothe myself For this l am infinitely grateful.
(Gosho Zenshu, pp. 1514-15)
More than a year had passed since the Daishonin took up
residence deep in the recesses of Mount Minobu. These were
the conditions under which he was living. Su Wu and Li Ling
were Chinese generals of antiquity who, though they exerted
themselves on behalf of the country, were captured by enemies
and wound up leading highly constricted lives.
While eating snow, wearing crude garments made of straw
and living in a small hut, the Daishonin was leading the
movement for the widespread propagation of the Mystic Law.
Living with him were his disciples, and they had occasional
"visits" by birds and deer.
In winter, it was extremely cold --- so cold that they
had trouble sleeping. They lacked sufficient food, and had
neither miso nor salt in ample supply. It is said that the
Daishonin gathered nuts and parsley and collected firewood
to prepare food for himself and his disciples. It is also
said that for clothing the Daishonin wore the skin of a
deer that had died of natural causes.
By rights, the Daishonin ought to have been accorded the
treatment due a teacher of the entire nation. But Japan
repaid him only with persecution, so that he lived in want
of even clothing and food.
Copious tears always welled up in President Toda's eyes
when he read in the Gosho of the Daishonin's life under
such circumstances. He would often remark: "The original
Buddha suffered so much. No matter what happens, we who
are his followers have to persevere. We have to make the
Daishonin's immense compassion known to the world."
Moreover, the Daishonin, while living under such conditions,
continued to raise and encourage his followers, leaving
them Gohonzon and Gosho. He thus resolutely devoted himself
to establishing the path for kosen-rufu in the Latter Day
of the Law. His compassion truly knew no bounds! How fortunate
we are to be his followers!
The Daishonin described his daily existence in the frankest
terms. If it was cold, he would say it was cold. And if
he was suffering from hunger, he would indicate it. A Buddha
is not some special being. A Buddha is human through and
through. President Toda often used the term a "great
common mortal." And he hated being referred to, with
bated breath, as "the founder." Buddhism is not
a religion that produces so-called living Buddhas. Rather,
it enables ordinary people, just as they are, to manifest
the light of supreme humanity.
Nichiren Daishonin, though experiencing extreme hardship
in his life, offered this unknown couple (to whom he addressed
this Gosho) such sincere and warm encouragement. He did
the same while in Izu and Sado. Though an exile, he was
more concerned about the plight of others than about his
own troubles.
Once when some of the Daishonin's followers visited him
on Sado Island, a profoundly moving drama unfolded. They
had made a long journey to inquire after the Daishonin's
well-being, but the Daishonin was concerned about their
expenses for the return trip and even went so far as to
borrow money from someone to give to them. Even facing the
most difficult of circumstances, the Daishonin possessed
the magnanimity and broad-mindedness to be most concerned
about the welfare of others. In his conduct, we find true
human strength and beauty.
A Sincere Offering Confers Immeasurable
Benefit
When I put on this robe and recite the Lotus Sutra before
the Buddha, while the robe is only one, it clothes 69,384
Buddhas. This is because there are 69,384 characters in
the Lotus Sutra. And each character is a golden Buddha.
Therefore, these Buddhas will surely visit the two of you,
husband and wife, who presented me with this robe and protect
you as their followers.
In this life, your sincere offering becomes a prayer for
the fulfillment of your every desire and a treasure. At
the time of your deaths it will become the moon, the sun,
a path, a bridge, a father, a mother, an ox or a horse,
a litter, a cart, a lotus flower, and a mountain, and will
usher you into the pure land of Eagle Peak. Nam-myoho-renge-kyo,
Nam-myoho-renge-kyo.
Nichiren
The eighth month of the first year of Kenji (1275).
You should always meet with the wife of Toshiro and read
this letter together. (Gosho Zenshu, p. 1515)
What a welcome promise the Daishonin makes! He says that
the couple who has made this offering to the Lotus Sutra's
votary will be protected by 69,384 Buddhas. Such a grand
spectacle defies the imagination. With such protection over
the three existences, what could they possibly have to fear?
Elsewhere he says, "The heart alone is what really
matters." As the story of the boy who makes an offering
of a mudpie to Shakyamuni and is later reborn as King Ashoka
illustrates, the heart is indeed mysterious and inscrutable.
The Mystic Law elucidates the inscrutable workings of the
heart. The doctrine of a life-moment possesses 3,000 realms
explains the immense power of the heart. A Buddha is someone
who understands, on the most profound level, the inscrutable
workings and the power of the heart.
As stated in the passage of the Lotus Sutra, "they
will enjoy peace and security in their present existence
and good circumstances in future existences" (LS5,
99), the Daishonin assures the couple that they have absolutely
nothing to fear in their present and future existences.
First, he says that in their present lives their offering
will become a "prayer" and a "treasure."
He thus indicates that, through the protective functions
of all Buddhas, their sincere faith in offering a robe will
become a cause for the fulfillment of all their desires
and the accumulation of immense benefit.
Then, regarding the journey after death, he says that they
will be protected by all Buddhas and need have no fear.
Their faith in making this offering will become a "sun"
and "moon" brightly illuminating their journey,
as well as a "great path" and a "bridge"
over which to make their way.
They will be gently-led by the hand by a loving "mother"
and "father." They can ride with composure on
either an "ox" or a "horse," a "litter"
or a "cart." And finally, they will board the
"lotus flower" for Buddhas and bodhisattvas, and
arrive at the "treasure mountain" --- the pure
land of Eagle Peak where the Buddha dwells.
For an offering of but a single unlined robe, the Daishonin
promises eternal good fortune and benefit. This is because
he perceives the sincerity with which the robe is imbued.
The unlined robe the couple sent was woven through and
through with their sincerity. No doubt the Daishonin could
sense this in its warmth and feel. How truly noble and pure
were the hearts of this couple, who believed in and devoted
themselves to the Daishonin at a time when the entire country
was desperately trying to persecute him.
A person who has crossed the precipice of life and death
many times understands true human worth. Neither power nor
fame makes someone great. The light of true human greatness
shines vividly among ordinary people who live straight and
true, neither seeking honor nor craving wealth. One can
well imagine the joy of the couple who received this letter.
Incidentally, the person mentioned in the postscript, "the
wife of Toshiro," was a friend of the Shijo Kingo's
family.
The Daishonin concludes by urging the couple to gather
with other followers and read this letter together. In modern
terms, he is telling them to hold discussion meetings. As
long as we continue to study the Gosho and discuss faith
with our fellow members, there is no danger of our deviating
from the correct path.
In just this brief postscript, the Daishonin touches on
the vital point of carrying through with faith in unity
with other believers in the Mystic Law. Such detailed consideration
is characteristic of the Daishonin --- it is the spirit
of the original Buddha.
We need to treasure each person thoroughly. This is the
spirit of the Gosho and of the SGI.
The Gosho is the jewel of humankind that crystallizes with
diamond-like clarity the humanism of Nichiren Daishonin.
Because this is an age of spiritual malaise, it is all the
more important that we study the Gosho and return to the
humanism of Nichiren Daishonin.
Notes:
1. From Josei Toda's remarks at the 11th memorial service
for President Makiguchi ( 1954).
2. Su Wu (14040 BC.): A minister of Emperor Wu of the
Former Han dynasty. In 100 BC., the emperor sent Su Wu
to demand that a northern tribe acknowledge fealty. Their
chief had Su Wu seized and imprisoned in a cave, where
he was forced to survive by eating snow.
3. Li Ling (d. 74 BC.): A military commander during the
Former Han dynasty. During battle, he was captured by
barbarians and imprisoned. Emperor Wu mistakenly believed
that he had revolted against the Han dynasty, and had
his family killed.
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