SGI-USA Study Curriculum
Learning from the Gosho: The Eternal Teachings of Nichiren Daishonin
by SGI President Ikeda
Lecture 6 - The
Opening of the Eyes (2)
The Buddha Illuminates the World With the Three Virtues
Justice is like the sun. A society that lacks justice is
as though shrouded in darkness. No one can stop the sun
from rising. No cloud can hide the rays of the sun indefinitely.
"Opening the eyes" means causing those whose hearts
are steeped in darkness to recognize the existence of the
sun of justice.
I, Nichiren, am sovereign, teacher, father and mother to
all the people of Japan. But the men of the Tendai sect
[who do not refute the misleading sects ] are all great
enemies of the people. As Chang-an has noted," (1)
One who rids the offender of evil is acting as his parent."
One who has not set one's mind upon the Way can never free
one self from the sufferings of birth and death. (The Major
Writings of Nichiren Daishonin, vol. 2, p. 187)
Nichiren Daishonin says that he is "sovereign, teacher,
father and mother to all the people of Japan." The
three virtues --- of sovereign, teacher and parent --- indicate
the state of life, brilliant as the sun, of a true person
of justice.
A passage of the Gosho "Repaying
Debts of Gratitude," comes immediately to mind:
If Nichiren's compassion is truly great and encompassing,
Nam-myoho-renge-kyo will spread for ten thousand years and
more, for an eternity, for it has the beneficial power to
open the blind eyes of every living being in the country
of Japan, and it blocks off the road that leads to the hell
of incessant suffering. (MW-4, 272)
Nichikan Shonin interprets this passage as referring to
the Daishonin's three virtues. "If Nichiren's compassion
is truly great and encompassing, Nam-myoho-renge-kyo will
spread for ten thousand years and more, for all eternity"
indicates his immense compassion, or virtue as the parent.
"It has the beneficial power to open the blind eyes
of every living being in the country of Japan" indicates
the power to open people's minds or inner eyes, i.e., the
teacher. And, "it blocks off the road that leads to
the hell of incessant suffering" indicates the sovereign
who struggles to ensure that the people do not slip into
misery. (2)
"The Opening of the Eyes" (3) begins: "There
are three categories of people that all human beings should
respect. They are the sovereign, the teacher and the parent"
(MW-2, 59). The purpose of this writing is to clarify the
true virtues of the sovereign, the teacher and the parent.
It is Nichiren Daishonin who perfectly possesses all three.
In a general sense, the sovereign, teacher and parent might
be thought of --- to put it in modern terms --- as the three
necessary attributes of leaders.
The virtue of the sovereign lies in protecting people;
this corresponds to an unwavering sense of responsibility.
The virtue of the teacher lies in guiding people; this is
the shining wisdom to guide people along the path of happiness.
And the virtue of the parent lies in lovingly raising people;
this is a warm, if strict, compassion.
A sense of responsibility, wisdom and compassion --- are
not these the most important qualities for leaders, and
for all people, to possess? If even a few more leaders possessed
these three attributes, it would contribute immensely to
an easing of tensions and the general happiness of humankind.
But the fact of the matter is that the tendency of all too
many leaders in society is just the opposite.
The antithesis of the virtue of the sovereign is irresponsibility.
We have leaders who carry on in a self-aggrandizing and
highhanded manner, but who avoid addressing difficult issues,
using the rationale that "someone else will take care
of it," or that "things will somehow work themselves
out." They order other people around, and then try
to shirk responsibility. Even though they may have the appearance
of leaders, they do not qualify as such. They lack the requisite
virtue.
The "Life Span of the Thus Come One" (16th) chapter
of the Lotus Sutra explains the three virtues of the essential
teaching. "This, my land, remains safe and tranquil"
(LS16, 230) indicates the virtue of the sovereign who works
resolutely to ensure the peace and tranquillity of the land
or community for which he or she is responsible.
"Constantly I have preached the Law, teaching, converting"
(LS16, 229) indicates the virtue of the teacher. As indicated
by the word constantly, meaning "without rest or interruption,"
a teacher unstintingly uses his or her voice to help others.
The virtue of the parent is indicated by the line, "I
am the father of this world" (LS16, 231). The parent
loves people because they are children of the Buddha who
will one day become Buddhas, and takes action on their behalf.
Leaders also must have the ability to provide training,
protection, guidance and instruction. When someone has a
problem, they need to provide kind guidance as well as necessary
instruction. By so doing, they can ensure that people do
not become deadlocked.
A genuine leader protects people when they are tired, and
nurtures them by providing training appropriate to their
levels of development. If people are given strict training
under circumstances that require protection instead, they
will go under. And if they are protectively coddled when
instead they need guidance, they will stop growing.
If we venture to relate these desirable leadership attributes
to the three virtues, the ability to protect corresponds
to the virtue of the sovereign, the ability to provide guidance
and instruction to the virtue of the teacher, and the ability
to provide training to the virtue of the parent. The determination,
prayer and strength to help people become happy are key
to outstanding leadership. In connection with the characterization
in "Repaying Debts of Gratitude" of the virtue
of the sovereign as "blocking off the road that leads
to the hell of incessant suffering," Nichikan Shonin
asks, "How could the opening or closing of roads be
left up to a retainer? [Matters of such importance must
be attended to by the sovereign.]" The virtue of the
sovereign lies in closing off paths of evil and opening
up paths of good.
"I want to close off the path leading to Hell."
This was the spirit with which Josei Toda, the second Soka
Gakkai president, declared his opposition to the use of
nuclear weapons: "Anyone who threatens the right to
live is a devil, a Satan and a monster." (4) To resolutely
close off the path to war and open up the path to peace-this
is the virtue of the sovereign, and the responsibility of
leaders.
The SGI, as the true inheritor of Nichiren Daishonin's
Buddhism, has opened a path of peace spanning the globe.
Twenty years ago, when China and the Soviet Union were in
conflict and the Americans and the Soviets were mired in
the Cold War, who could have imagined the state of the world
today? The Soka Gakkai, despite storms of criticism, has
bravely taken action to close off the path to confrontation
and open the path to friendship.
"There must never be World War III!" We have
prayed and taken action with a sense of responsibility to
see that such a calamity never comes to pass. Toward that
end, we have developed a movement of peace, culture and
education based on Buddhism.
Broadly speaking, creating a land of peace and tranquillity
--- as in the passage, "This, my land, remains safe
and tranquil" --- indicates the virtue of the sovereign.
Education represents the virtue of the teacher. And culture,
because it fosters people's inner lives, relates to the
virtue of the parent. We are extending this path of the
three virtues throughout the entire world.
Once a path is opened, those who come after can travel
along it with composure and ease. Nichiren Daishonin, as
the Buddha of the Latter Day possessing the three virtues
of sovereign, teacher and parent, opened a path to the enlightenment
of all people. For this we owe him our eternal gratitude.
To extend and expand the path that the mentor has graciously
opened is the mission of disciples. And the path that the
Daishonin opened now spans the entire world. Through the
struggles of our fellow members --- the wondrous Bodhisattvas
of the Earth --- the great path of happiness now runs through
128 countries. The sun of justice has begun to rise. I am
absolutely convinced that the original Buddha, Nichiren
Daishonin, accords the highest praise to those who dedicate
themselves to this noble task.
In the passage of the Gosho that we will study next the
Daishonin says that the followers of the Tendai school are
great enemies of the people. While aware that the Lotus
Sutra is the foremost teaching, they not only failed to
combat evil but took the side of those persecuting the Daishonin.
Tsunesaburo Makiguchi, the founding president of the Soka
Gakkai, said, "Of all the Nichiren schools existing
today, Nichiren Shoshu, it would seem, most closely resembles
the Tendai school of the Daishonin's time." (5)
He was exactly right. The members of the Nichiren Shoshu
priesthood, who have repeatedly obstructed kosen-rufu, a
sacred undertaking for the people's happiness, are indeed
great enemies of the people. History has now shown the concordance
of their actions with the Daishonin's assertion in "The
Opening of the Eyes."
Encountering Great Persecution Is the Highest Honor
Shakyamuni Buddha, the lord of teachings, was cursed by
all the followers of non-Buddhist teachings and labeled
as a man of great evil. The Great Teacher T'ien-t'ai was
regarded with intense enmity by the three schools of the
south and seven schools of the north, and Tokuitsu of Japan
criticized him for using his three-inch tongue to try to
denounce Shakyamuni's teachings and destroy the five-foot
body of the Buddha. (6) The Great Teacher Dengyo was disparaged
by the monks of Nara, who said, "Saicho (7) has never
been to the capital of T'ang China!" But all of these
abuses were incurred because of the Lotus Sutra, and they
are therefore no shame to the men who suffered them. To
be praised by fools --- that is the greatest shame. Now
that I have incurred the wrath of the authorities [and am
now in exile], the priests of the Tendai and Shingon sects
are no doubt delighted. They are strange and shameless men.
(MW-2, 187-8)
Justice is certain to meet with persecution, just as the
sun is sure to be obstructed by clouds. Difficulties are
the proof of justice. Encountering great persecution is
the highest honor.
Even Shakyamuni was derided as a "person of great
evil." The Great Teacher T'ien-t'ai was showered with
abuse by the 10 powerful schools of his day. And he was
still being vilified 200 years later. The priest Tokuichi
of Japan's Hosso school went so far as to say: "What
a foolish thing you have done, Chiko (T'ien-t'ai). You have
slandered Shakyamuni's lifetime teaching and brought confusion
to the world."
The Great Teacher Dengyo was reviled by the schools of
Nara. They said, "While Saicho says that he went to
China, he quickly came back without having visited the capital
after only studying a short time in the provinces."
T'ien-t'ai and Dengyo received such criticism because they
advocated the Lotus Sutra, because they issued the call
to return to the spirit of the Lotus Sutra, to the spirit
of Shakyamuni. Those who do not take action will face neither
criticism nor slander.
On the other hand, those who thought they were only criticizing
these great teachers T'ien-t'ai and Dengyo were in fact
trampling on the spirit of Shakyamuni. The more such individuals
slander the sutra's votaries, the more they are in effect
slandering the Lotus Sutra. Moreover, such individuals entirely
fail to realize this. No one is more foolish or pitiful.
Those who delighted when the Daishonin --- a person of
justice whose actions exactly matched with the Lotus Sutra
--- was sent into exile and the correct teaching was attacked
were the true fools.
"To be praised by fools --- that is the greatest shame."
President Makiguchi made this his motto. Mr. Makiguchi was
persecuted by the military powers and betrayed by the Nichiren
Shoshu priesthood. Yet he laughed this off.
Lecturing on "The Opening of the Eyes," President
Toda said:
Based on these words, Mr. Makiguchi did not regard it as
shameful to undergo criticism or persecution for the Lotus
Sutra. He died in prison for his beliefs because he propagated
Nam-myoho-renge-kyo of the Three Great Secret Laws, the
essence of the Lotus Sutra, based on the conviction that
to be praised by fools is the greatest disgrace and to be
praised by the great sage [Nichiren Daishonin] is the greatest
glory. I believe that he provides the foremost model for
all who embrace faith in the Buddhism of Nichiren Daishonin.
(8)
And he cried out to youth:
In the struggle for the Law in the polluted Latter Day,
your desire should be to win the Daishonin's praise as brilliant
young warriors. For a person of wisdom, to be praised by
fools is the greatest disgrace. To be praised by the great
sage is the greatest honor in life. (9)
The motto of President Makiguchi and President Toda is
also the motto of the Soka Gakkai. To put this golden motto
into practice is the eternal spirit of the Soka Gakkai.
Let us in the SGI advance in a manner befitting the SGI!
Let us proceed straight ahead along this path, along the
glorious path of Soka! If people want to laugh, let them
laugh. If people want to vilify us, let them go right ahead.
Can such individuals reveal a means for others to become
happy? Can listening to what they have to say bring people
relief from suffering? No, definitely not.
The Soka Gakkai is a lion --- completely fearless. It is
enough that we conduct ourselves in such a manner that we
win the praise of the original Buddha, Nichiren Daishonin.
Future generations will definitely celebrate our efforts.
Even As an Exile, the Daishonin Felt Immense Joy
Shakyamuni Buddha appeared in the saha world, Kumarajiva
journeyed to the Ch'in dynasty in China, (10) and Dengyo
likewise went to China [all for the sake of the Lotus Sutra].
Aryadeva and Aryasimha sacrificed their bodies. Bodhisattva
Yakuo burned his arms as an offering, and Prince Shotoku
stripped off the skin on his hand [and copied the sutra
on it]. (11) Shakyamuni, when he was a bodhisattva, sold
his flesh to make offerings, and another time, when he was
a bodhisattva named Gyobo, he used his bone as a pen [to
write down the Buddha's teaching].
T'ien-t'ai has said that "the method chosen should
be that which accords with the time." The propagation
of the Buddhist teachings should follow the time. For what
I have done, I have been condemned to exile, but it is a
small suffering to undergo in this present life and not
one worth lamenting. In future lives I will enjoy immense
happiness, a thought that gives me great joy. (MW-2, 188)
Shakyamuni chose to be born in the saha world, a world
fraught with suffering, to expound the Lotus Sutra. To translate
the Lotus Sutra, Kumarajiva traveled from Central Asia to
China, undergoing many hardships along the way. And in pursuit
of the essence of the Lotus Sutra, the Great Teacher Dengyo
made the journey over treacherous seas from Japan to China.
In each case, a great sense of purpose produced action.
An irrepressible spirit gives rise to action.
Bodhisattva Aryadeva and the worthy Aryasimha, who inherited
Shakyamuni's teaching, admonished evil rulers and laid down
their lives for the teaching. It is also related that Bodhisattva
Medicine King (Yakuo) burned his elbows as an offering to
the Buddha, and that Prince Shotoku of Japan peeled the
skin off his hand for use as paper on which to copy the
titles of sutras.
In a previous existence when Shakyamuni, as a bodhisattva,
was practicing to attain enlightenment, he once sold his
own flesh to make an offering to the Buddha. Another time,
as Gyobo Bonji, he is said to have used his skin as paper,
his bone as a pen and his blood as ink in order to copy
down the Buddha's teaching.
The form that Buddhist practice takes differs according
to the time. Buddhism accords with the time, but the fundamental
path and spirit does not change. The main point is to wholeheartedly
dedicate oneself to the Law and to people's happiness.
The True Law has been handed down thanks to the painstaking
efforts of such people. It has been conveyed through a relay
of individuals who have each taken action according with
the time in which they have lived. This is itself a great
achievement in Buddhist history.
But Nichiren Daishonin says that those who spread the Mystic
Law in the Latter Day are far more noble than even these
practitioners of the Former and Middle Days of the Law.
All of you are courageous and noble people of mission opening
a path where none has before existed, spreading the Daishonin's
Buddhism amid storms of obstacles and calumny. The Daishonin
cannot but praise you. Let us be confident that Shakyamuni,
Many Treasures (Taho) Buddha and all Buddhas of the 10 directions
also greatly extol our efforts to spread the Mystic Law
in a manner that accords with the Latter Day.
The Daishonin concludes "The Opening of the Eyes"
on an exultant note: "For what I have done, I have
been condemned to exile, but it is a small suffering to
undergo in this present life and not one worth lamenting.
In future lives I will enjoy immense happiness, a thought
that gives me great joy." This is his great declaration
of a spiritual victory that shines in human history.
The Daishonin was an exile, completely without freedom.
He was confined to the tiny island of Sado, a kind of natural
prison. President Toda once said, "In modern terms,
exile to Sado is comparable to being banished to the Sahara
Desert."
And yet, the Daishonin's spirit was that of a king. No
one could put his heart in chains. No sword of persecution
could make the slightest nick in his spirit.
From the vantage point of the sun of kuon ganjo, as from
high above, he surveyed with perfect composure even the
most violent storms of persecution. The pride and conviction
to thoroughly dedicate ourselves to the Mystic Law enables
us, too, to attain such greatness, to rise to the summit
of such glory. We are advancing bathed in the resplendent
golden sunlight of the Daishonin's immense spiritual struggle.
(This concludes President Ikeda's lecture
on "The Opening of the Eyes.")
Notes:
1. In his annotations on the Nirvana Sutra.
2. Ho'on Sho Mondan (Commentary on "Repaying Debts
of Gratitude"), p. 438.
3. "The Opening of the Eyes," (Gosho Zenshu,
pp. 185-327; MW-2, 59-188), written in February 1272 when
the Daishonin was 51. The Gosho text here may differ in
places from what appears in Major Writings or other previously
published translations. This is so that the wording of
the English text will accord more smoothly with the modern
Japanese translation of the original Japanese Gosho. (The
author is using a modern Japanese rendering of the classical
Japanese original as the basis of his lectures in this
series.)
4. At the Fourth Tokyo Youth Division Athletic Meet, held
at Mitsuzawa Stadium in Yokohama, in 1957.
5. At the fifth general meeting of Soka Kyoiku Gakkai
(Value Creating Education Society; the forerunner of the
Soka Gakkai) in 1942.
6. His statement appears in the Chuhen Gikyo, which is
cited in Dengyo's Shugo Kokkai Sho.
7. Saicho is another name for Dengyo.
8. Toda Josei Zenshu (Collected Works of Toda Josei),
vol. 6, pp. 459-60.
9. "Precepts for Youth" in 1951.
10. Kumarajiva accepted an invitation from Yao Hsing,
king of the Later Ch'in dynasty, and came to the capital,
Ch'ang-an, in 401. There he participated in the translation
of numerous Buddhist scriptures from Sanskrit into Chinese.
11. A similar statement is found in the Shotoku Taishi
Den Shiki, a work by the Tendai priest Kenshin (1130-92).
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