By Reverend Shoshin Kawabe, Myogyoji Temple
May 14, 1995
In "Nii-ama Gohenji" ("Reply to Nii-ama"), Nichiren Daishonin stated:
"I am worried about 0-ama asking that she be bestowed the Gohonzon... Deceitfully and foolishly, at times the Lady of the Manor (O-ama) believes, and at times she violates her faith. Because of her inconsistency, she had already discarded the Lotus Sutra when Nichiren was subjected to governmental disfavor. That is why I earlier told her whenever we met that the Lotus Sutra is "difficult to believe and difficult to understand." If I were to give her this Gohonzon because she is someone to whom Nichiren is greatly indebted, then the Ten Goddesses would definitely think that I am a master who plays favorites. If I refuse to give it to a faithless person, as it instructs in the sutra, then although Nichiren would not be playing favorites, the nun may not realize her own fault and hold a grudge against me. I have written these reasons in a letter to Suke no Ajari. Please send for the letter and show it to the nun.
"You are similar in many ways, but you have demonstrated the true colors of your faith. Since you have made frequent offerings, both while I was in the province of Sado and now in this province, and since your resolve shows no sign of weakening, will give you the Gohonzon. Even so, I am afraid about whether of not you will carry your faith through to the end, and I feel as though I am treading on thin ice or facing a large sword. I should speak in more detail. What is more, in Kamakura as well, when I fell into governmental disfavor, 999 people out of 1,000 dropped out, and now that society has eased up against me, those people seem to regret their actions. However, though she is not like those people, no matter how much I pity her, since I cannot replace flesh with bone, I cannot possibly go against the Lotus Sutra, and so I will always give the same response." (Meisei Gosho, p.765, 766)
Good morning, everyone. It is worthy of respect that all of you have made a pilgrimage of profound faith on this day, when we hold the monthly Oko lecture to repay our debt of gratitude to Nichiren Daishonin. I have humbly presented everyone's precious offerings to the Gohonzon, and have prayed for the slander and sin of each one of you to be extinguished, for your good health in body and mind, and for the realization of the Great Desire of Kosen-rufu. I would like to speak a little bit today about Gohonzon conferrals. However, the authority regarding the Gohonzon lies with the High Priest of the bestowal received by only a single person, so my explanation may be inadequate, and I ask for everyone's understanding concerning this point.
When I came to America, I learned for the first time that in the past there was outrageous propagation such as the Soka Gakkai's "street shakubuku," which cannot at all be called shakubuku. I have heard that this included forcing people with no knowledge of Buddhism and who had no faith to receive Gojukai and a Gohonzon, and that upon returning home, such people would throw the Gohonzon away. Such disrespectfulness happened often, I have heard. This applies not only to past events. It is beyond my comprehension whether such people thought it important to cause others to receive the Gohonzon, or whether they considered it important to use the Gohonzon to acquire lots of Gakkai members. I think that you can see for yourselves which is which by looking at the fact that those people are now calmly propagating a counterfeit object of worship. I wonder if, because of this past sequence of events, some of you among the Hokkeko membership may have a slight tendency to view the Gohonzon materialistically or otherwise regard the Gohonzon lightly.
The Gosho passage I read today is a reply to a female believer by the name of Nii-ama. It is said that this person was a relative of the Hojo family, the rulers of the shogunate of the time. As stated in this Gosho, this person had extremely strong faith and had often sent offerings to Nichiren Daishonin, both while he was on Sado Island and while he was at Mt. Minobu. Recognizing her faith and practice, the Daishonin bestowed upon her the Gohonzon. I think maybe O-ama (the same person the Daishonin calls "the Lady of the Manor") may have been the mother-in-law of Nii-ama. It appears that this person was the wife of Nagoe Asatoki, the eldest son of Hojo Yoshitoki, the regent of the shogunate of the time, and that she had converted to the Daishonin's Buddhism early on. Both women lived in the Tojo district of Awa Province, but it seems that they possessed land and a mansion in the Nagoe section of Kamakura.
Because of this relationship, it is thought that immediately after the Daishonin established this Buddhism, they assisted him and furnished him with a hermitage at Matsubagayatsu in a corner of the Nagoe section of Kamakura. This is my own opinion, but since the Daishonin said, "someone to whom Nichiren is greatly indebted," I think perhaps they had been acquainted from the time that the founder was a youngster and that maybe she had provided economic support for the Daishonin's study trips.
However, at the time of the Tatsunokuchi Persecution, this person was terribly frightened of that persecution, and temporarily went taiten. The details of the situation are described in detail in the Gosho. Immediately after this persecution, seven or eight fires were set in Kamakura and murders occurred frequently. These were actually the work of Nembutsu believers, but there were reports to the Shogunate that it "was the work of Nichiren's disciples," and 260 of the Daishonin's disciples and lay believers were listed as being dangerous people. As principals of those 260, tens of people were arrested and imprisoned, and those innocent people under suspicion were being considered for exile or capital punishment. In addition, some people were assassinated, some were assaulted, and some were driven from Kamakura, or had their land and possessions confiscated, or had excessive taxes levied against them, or were removed from their official positions in the government, or were discharged from their jobs. That oppression, using every means possible, was carried to heroic proportions. As the Gosho states, "in Kamakura as well, when I fell into government disfavor, 999 out of 1,000 people dropped out," many priests and lay believers, fearing the terrible oppression, went tai'ten. At that time, O-ama as well went taiten.
This is described in "Vena Dono Gohenji" ("Reply to Ueno"),
"Shou-ho, Noto-bo, Nagoe no ama and others said they were Nichiren's disciples. They were filled with greed, were cowardly and foolish, and yet they passed themselves off as wise people, so that when this event occurred, they took advantage of it to cause many people to drop out" (HG, p. 1123).
"Kyo Gyo Sho Gosho" ("Teaching, Practice and Proof") states, "Nichiren's disciples must never be cowardly" (HG, p.1109).
When persecution arose, they were cowardly, and their going taiten shows they had no faith and therefore could never attain Buddhahood. That in itself violates the precept against making reckless remarks, and they lost the fundamental trust of the Original Buddha.
Furthermore, the Lotus Sutra explains that the True Law is never transmitted to those with no faith. Therefore, the Daishonin stated that he could not bestow the Gohonzon upon O-ama, thus setting his personal feelings aside and giving her a severe reprimand. He bestowed the Gohonzon upon Nii-ama, who had pure faith, but he rebuked even her. The Daishonin told her that her faith was reliable so she could receive the Gohonzon, but that by asking the Daishonin to bestow the Gohonzon upon O-ama, on that lady's behalf, it showed a weakness of spirit on Nii-ama's part and that she must strengthen her faith. He never did bestow the Gohonzon upon O-ama. This shows how strict Gohonzon bestowals were originally.
I sometimes receive requests for a Special Okatagi Gohonzon or for an Omamori Gohonzon, but it careless and rude to say, "I want one, so I'm making a request for one." In making such requests, one must have shown firm faith and practice since becoming a believer, and has to make an absolute pledge to carry out faith and propagation throughout one's entire life. Unless one does this, there will be no benefits.
Nikko Shonin spoke in a similar manner about Gohonzon bestowals.
"Among the priests and lay believers who are Nikko's disciples, some gave up their lives, some received injuries, and some were driven from the region, but if they have faith even in the slightest, I will humbly inscribe and bestow the Gohonzon upon them" ("Fuji Isseki Monto Zonchi no Koto" [Guidelines for Believers of the Fuji School" ], HG, p.1872).
He also stated,
"I am hearing from every quarter that Gohonzons inscribed in the Daishonin's own hand are being belittled by their being carved into wood and bestowed upon those with no faith. This is being alleged of Niko, Nittcho, Nisshun and others" (Ibid.).
It is further written,
"For example, even though a person is your descendant, if you privately give the Gohonzon to them or if people buy and sell the Gohonzon, both donor and recipient receive the same punishment. Those of tremendous slander who turn their backs upon this meaning and fail to follow the teachings of the Master must henceforth never be given the Gohonzon. In addition, at times of such transgressions, appeals must be made to the feudal lord and chief magistrate" ("Yo Nichiman Ajari Gobo Sho" ["Letter of Bestowal to Nichiman Ajari"], Nichiren Shoshu Rekidai Hossu Zenshu [The Complete Writings of the Successive High Priests of Nichiren Shoshu], Vol. 1, p. 144)
The Okatagi Gohonzon all of you receive is a Gohonzon bestowed upon a new believer because that person experiences an initial awakening. He or she makes an initial vow and determination to carry out faith and practice, which is trusted by Nichiren Shoshu.
The somewhat larger Special Okatagi Gohonzon is bestowed because that person has demonstrated faith and practice up to that point, and because Nichiren Shoshu anticipates that person to further develop their faith and shakubuku. Therefore, the Chief Priest (the procedural master) has to be the one to make the decision and recommendation for the request.
The Joju Gohonzon, inscribed directly by the High Priest, is, as indicated in Nikko Shonin's teachings, bestowed upon a person who is exemplary in faith, propagation and protection of the Law, is an example of faith for others, and leads his or her family in developing their faith. This Gohonzon can never be given to someone lacking the corresponding faith.
In the days of Nichiren Daishonin and Nikko Shonin, the Gohonzon was rarely bestowed. However, it is truly a blessing that, due to the profound mercy of later High Priests, those beginning their faith can receive an Okatagi Gohonzon. Please protect it, no matter what happens, looking upon it as you would your life itself.
You've often heard this before, but many people, thinking, "I possess the Gohonzon within myself, so that's enough, I'll believe only in the Gohonzon and myself," remove themselves from Nichiren Shoshu and believe only in themselves. Such feelings are understandable, but just where in the world did that Gohonzon come from? No one can deny that it was inscribed by the hand of the High Priest and that it originated from the Head Temple.
Nichiren Daishonin indicated in "Shoji Ichidaiji Kechimyaku Sho" ("On the Lifeblood, the Most Important Matter Concerning Life and Death"),
"Without the lifeblood of faith, even if one were
to embrace the Lotus Sutra, it would be of no use"
(HG, p. 515).
The word "kechimyaku" is made up of two Chinese characters, one meaning "blood" and the other meaning "vein". "Blood" is the Gohonzon's power of the Buddha and power of the Law and their benefit. "Vein" means blood vessels and veins, and just as blood circulates throughout one's entire body through blood vessels, the Gohonzon's benefit flows throughout us. I think you understand very well that the foundation of every Gohonzon is the Dai- Gohonzon of the Precept Sanctuary (High Sanctuary) of the Essential Teachings and the High Priest to whom it is bequeathed. These correspond to the heart of the human body.
29th High Priest Nitto Shonin indicated this meaning in "Toke Hosoku Nukigaki" ("Excerpts of the Rules of This School"), stating,
"The entity of the Gohonzon resides in the current High Priest who inherits Buddhism." The blood sent from there courses through the blood vessels, and nutrition is carried through the veins and capillaries. These blood vessels and veins are the priests who are the direct disciples of the High Priest, and the branch temples, as well as the Gohonzon of the branch temple. The capillaries are the believers and the Gohonzons bestowed upon individual believers. This is what is indicated by the "lifeblood of faith".
According to the explanation of the Soka Gakkai up until now, this meaning was obscured. The thinking that "all Gohonzons are the same" is a preposterous slander. The blood that flows through the heart and the blood that flows through the blood vessels in the same human body are the same blood. Since the blood sent from the heart is no different from that in the blood vessels, there is no difference in its benefit. However, if the flow of blood stops or is halted, the blood vessels have no function. They only decay. Could a severed limb ever survive? The statement, "I believe only in myself and in the Gohonzon" is no different. "Since I've already received some blood from the heart, I don't need the heart anymore. The blood now in the vessels is enough." Could there ever be such a thing? A selfish faith which makes no effort to seek the source is the same as this. This is called "severing the lifeblood."
9th High Priest Nichiu Shonin admonished in "Kegi Sho" ("On Formalities"), "The Buddhas of the Three Existences and the lives of the successive High Priests since the Daishonin passes through the procedural masters, so set your heart firmly upon the master and believe" (Rekidai Hossu Zenshu, Vol. 1, p. 341).
"Faith, the lifeblood and the water of the Law are identical. So long as faith remains unswayed, those lineages will not vary. If they have varied, the lifeblood and the water of the Law will vary. In society, this is called the unchanging heart of a parent. In Buddhism, to not differ with the master is identical with the lifeblood and the water of the Law. If one does not diverge from the faith as it has existed since the Daishonin, our bodies and spirits will be the body and spirit of Myoho-renge-kyo. When one deviates from this faith, our bodies and spirits are those of a common mortal. Since they are those of a common mortal, we will not attain the lifeblood of sokushin jobutsu (attaining Buddhahood with this very body)" (Ibid., Vol. 1, p. 345).
By refusing to follow the Gohonzon's teachings, how could one ever obtain the benefits of the Gohonzon?
"I know Buddhism better than the High Priest."
"I know Buddhism. My ideas are the Gohonzon's ideas."
"I won't follow the Gohonzon's teachings. However, the Gohonzon has to answer my prayers."
This is not faith. No benefit exists with a severed lifeblood. However, in the end, those who follow their own way and believe only in themselves think just like the above statements. I think you'll probably meet with such people in the future. This is a little strict, but it can't be helped, so we have to speak in this way and actively re-shakubuku such people.
Shakubuku is the respectworthy practice of the Buddha. Using theory, such as is taught in schools, we will never be able to get the other person to agree. Instead, they will steadfastly oppose us, and it will only result in a rat-race. Shakubuku means to appeal to the other person's heart. First of all, do you all speak with conviction? Do you have hopes and determinations in your own lives? Most importantly, do you always think about growth and responsibility in your own actions, disregarding selfish thoughts? There is no reason to think that people who are always composed, like a great tree which sinks its roots into the earth out of sight, cannot do shakubuku. If you spend your lives with these thoughts in mind and do shakubuku, a life unknown to you up to this point will definitely open up. Also, you will definitely be successful in doing shakubuku.
The "Vena Dono Gohenji" Gosho states,
"I pray that my disciples will arouse a great desire...At any rate, death is a certainty. Since it is the same anyway, give your life for the Lotus Sutra. Think of it as dropping a dewdrop into the great ocean or burying a speck of dust in the great earth. The third chapter of the Lotus Sutra states, 'We pray that this benefit will extend widely to everyone, and that we, together with them, will attain the path of Buddhahood'" (HG, p. 1428).
Thank you very much.