Lecture by Ikeda Sensei: A Father Takes Faith (From the April 2011 Issue of Daibyakurenge)
Introduction: First in Unity: Creating a “Drama of Disciples’ Victory” — A “Religion of Human Revolution” Illuminating an Evil Age
Unity is power. Unity forged through faith is the most precious and beautiful thing in this world. It is an unshakeable bond of righteousness and the power of victory.
During the lifetime of Nichiren Daishonin, there was a drama that demonstrated “victory through unity.” This was the dramatic reversal won by the two Ikegami brothers and their wives, who united in faith, overcame being disowned by their father, and won a magnificent victory. The brothers’ triumphant song of overcoming adverse circumstances shines forever as a beacon of faith for the Daishonin’s followers who succeed them.
The experience of these brothers teaches us the importance of the sharp sword of faith that shatters demonic obstacles. It demonstrates just how vital unity is. Furthermore, it conveys the importance of upholding faith directly linked to the mentor, fighting exactly as guided by the Daishonin. Moreover, it serves as a model of faith for achieving “family harmony.” We must also never forget the splendid faith of the wives who supported the brothers.
The Daishonin praised them, writing, “Could there be any story more wonderful to leave for future generations?” (WND-1, p. 800) and “Even if men and women who believe in this sutra should appear later, you should not think that they are equal to you.” (WND-1, p. 802). The practice of these brothers and their wives serves as a model for future generations as a trajectory of an indomitable struggle of faith.
And it is our Soka Gakkai that has revived this “story” in the modern era, raising the banner of victory in the life of each individual. The experiences of Gakkai members feature countless human dramas of upholding faith strictly as taught in the Gosho, overcoming hardship, realizing happiness for each individual, and establishing a great path of family harmony, absolute victory, and healthy longevity. Throughout Japan, “Soka Ikegami brothers” have been born.
An individual who upholds the Buddhist Law, awakens to their mission, and stands up can open the “great potential” hidden within themselves. That single person’s transformation of life invariably spreads momentum outward, giving rise to surging waves of joy that develop human potential. The experiences of Gakkai members prove that “When I change, the world changes.”
This is a faith for each individual to win in life. Buddhist practice for that purpose lies in deepening one’s own “faith” to the ultimate extent. Today, through the footsteps of the Ikegami brothers’ victory, let us learn the posture of “faith” that breaks through adversity. We will study The Letter to Hyōe no Sakan, in which the brothers’ faith is praised upon receiving the report that their father had embraced faith.
Part 1
Gosho Text
“AS I had not heard from you in a long time, I was feeling quite anxious. Nothing could be more wonderful than this matter between Tayū no Sakan and yourself. It is indeed marvelous!”
Lecture: The Brothers’ Faith Praised as “Wondrous”
Nichiren Daishonin is the one who rejoices more than anyone else in the victory of his disciples.
The struggle of the two brothers spanned several years. Their father persistently demanded that they abandon their faith in the Lotus Sutra, and the elder brother, Rightemon no Tayū (Munenaka), was disowned twice.
The Ikegami family were samurai serving the Kamakura shogunate and were influential master craftsmen—likely leaders among artisans. For the elder brother Munenaka, being disowned by his father meant not only losing his social standing but also forfeiting his economic foundation and everything else. Nevertheless, Munenaka chose to carry through with the Daishonin’s Buddhism, confronting the situation with unretreating resolve.
On the other hand, for the younger brother (Hyōe no Sakan Munenaga), his brother’s disownment meant that the family inheritance would pass to him. Furthermore, from the perspective of filial piety, disobeying his father’s wishes on a superficial level would constitute filial impiety. To the younger brother, Hyōe no Sakan, who was in an agonizing position, the Daishonin offered encouragement and guidance time and again, teaching that true happiness and prosperity lie in maintaining faith with brotherly unity.
Eventually, the father must have realized the depth of his sons’ sincere hearts and care for him. He revoked the disownment and ultimately embraced faith in the Lotus Sutra himself. Upon receiving the report of this dramatic victory, the Daishonin expressed his delight at the opening of this letter, saying, “Nothing could be more splendid or wondrous than this.”
Here, let us confirm the essentials of faith for victory that the Daishonin demonstrated to the brothers. For us as well, this serves as an absolute formula for victory.
First, the most crucial element in practicing the Lotus Sutra is maintaining “unretreating faith.” The Daishonin exposed that what causes a person to give rise to a “mind of discarding faith” is the function of the Devil King of the Sixth Heaven—that is, fundamental darkness (ganpon no mumyō).
Fundamental darkness is, in short, ignorance of the fact that oneself is the entity of the Mystic Law. Even when taught that one possesses within oneself the noble life of the Buddha capable of overcoming all hardships, one cannot fully accept it. Consequently, anxiety and doubt cloud one’s mind, shrouding oneself in resignation and despair.
What shatters this fundamental darkness is the power of “faith.” As stated in the Gosho: “The single word “belief” is the sharp sword with which one confronts and overcomes fundamental darkness or ignorance.” (OTT, p. 119) and “To have faith is the basis of Buddhism.” (WND-1, p. 832).
In terms of Gakkai members’ experiences, when feeling “This is the end,” one opens the Gosho, studies Gakkai guidance, receives encouragement from comrades in faith, and once again rouses “faith.”
If one has conviction in the Mystic Law within one’s heart and maintains earnest chanting of Daimoku toward the Gohonzon, transformation invariably begins from within. One’s own Buddha nature is revealed, joy and conviction well up, and the courage to challenge arises. There, the Buddha’s infinite wisdom and power for absolute victory manifest.
Gakkai members who sincerely carry through with faith, practice, and study accumulate such experiences layer upon layer, overcoming hardships time and again, and building an unshakeable, indomitable self. There is nothing left to fear or dread. The conviction-filled posture of members in the Many Treasures Group is, so to speak, the “state of Buddhahood.”
In essence, the key is the “conviction of substituting faith for wisdom”—that “my life itself is originally the entity of the Mystic Law, so by making Daimoku fundamental, wisdom and courage for victory will surely manifest.” This is the essential secret to unretreating faith in Nichiren Buddhism.
Never Forget the “Battle Against Demonic Forces”
The dreadfulness of demonic forces inherent in bad influences and bad associates (akuen / akushishiki) lies in how they act through various disguises to destroy our “faith” itself.
After being forgiven his first disownment, the elder brother Munenaka was disowned a second time by his father. However, the elder brother, whose mind was set, did not retreat a single step. As the Daishonin wrote, “Uemon no Tayū Sakan, will now become one of its votaries.” (WND-1, p. 637), his resolve to maintain faith was fixed.
However, the younger brother’s mind swayed precisely due to this repeated bad influence. Predicting a second disownment, the Daishonin had warned Munenaka’s wife in advance to be cautious. On that occasion, he expressed concern regarding Munenaga, writing that his posture was ” I was apprehensive about how it would affect you” (WND-1, p. 636).
The Daishonin repeatedly taught that the essence of the matter must be viewed as a “battle against demonic forces” and a “battle against fundamental darkness.” Discerning demonic forces for what they are and building an unshakeable self unswayed by bad influences is the core of unretreating faith.
Faith is always a battle against demonic forces. The Daishonin’s consistent guidance to the brothers boils down to one point: perceive the three obstacles and four demons, and advance forward without fear. If you fear, faith is destroyed. If you retreat, you are swallowed by demonic nature. The secret of victory is: “Strengthen your faith day by day and month after month.” (WND-1, p. 997).
The Daishonin taught the brothers: “Yet you must grit your teeth and never slacken in your faith.” (WND-1, p. 498). He also urged them: “Fight without fear, just as I have fought.”
Because faith always involves a battle against demonic forces that attempt to dissolve and sway one’s mind, there is no other way than to constantly polish one’s mind and rouse courage. Therefore, the Daishonin repeatedly instructed: “Do not slacken in your resolve” and “Do not slacken in the least.” It is within the spirit of “more than ever,” advancing continuously “from yesterday to today, and today to tomorrow,” that genuine faith is refined.
What is vital in the battle against the three obstacles and four demons is an “offensive posture” to decisively shatter demonic forces.
The Daishonin repeatedly encouraged the brothers: “Do not entertain the slightest fear in your heart,” “Do not flinch in the least,” and “Do not harbor even the slightest fear.” If one becomes passive and retreats, demonic forces grow arrogant. If one launches a counteroffensive and continues to attack demonic forces, they will surely flee before that lion’s roar.
Ultimately, in the battle against demonic forces, courageous faith is indispensable. What matters is the resolve to fight demonic forces to the end—so to speak, “making up one’s mind.” Therefore, the Daishonin repeatedly instructed: “Determinedly resolve to enter the Buddha way together with your brother,” “With firm determination,” “Raise your voice all the more and attack,” and “Speak out decisively.”
Precisely through fighting demonic forces, faith is further honed and deepened. And by means of the polished “sharp sword of faith,” one can triumph over all demonic nature. That strong, earnest faith—a “strong heart”—is the state of Buddhahood itself. Through the faith of human revolution that builds an unshakeable self, indomitable experiences of faith are born that will be passed down to the future and encourage comrades around the world.
When do the three obstacles and four demons arise? The Gosho states: “When practice and understanding are cultivated…” It is precisely on the path toward attaining Buddhahood that the three obstacles and four demons appear.
The Daishonin states:
“There is definitely something extraordinary in the ebb and flow of the tide, the rising and setting of the moon, and the way in which summer, autumn, winter, and spring give way to each other. Something uncommon also occurs when an ordinary person attains Buddhahood. At such a time, the three obstacles and four devils will invariably appear, and the wise will rejoice while the foolish will retreat.” (WND-1, p. 637)
When demonic forces compete to arise, if one understands that this very moment is the turning point of one’s own revolution in life-state, a challenge born of courage and conviction will emerge to boldly confront the demons. Conversely, if one fears demonic forces and is defeated by them, one cannot help but retreat from the path of attaining Buddhahood in despair and disbelief.
The brothers won because they fought exactly as the Daishonin instructed. The Gosho, which records the trajectory of faith and victory between mentor and disciple, contains words that serve as the source of victory in life.
Part 2
Gosho Text
“We read in the sutras that it is customary that, when an age begins to decline, sages and worthies all seclude themselves from the world, and only slanderers, flatterers, smiling backstabbers, and those of crooked principles fill the land. To illustrate, when the water level drops, the pond is disturbed, and when the wind blows, the sea is never still. We also read that, when the latter age begins, and when droughts, epidemics, and great rains and winds come in succession, even the largehearted become narrow, and even those who seek the way adopt erroneous views. Consequently, the sutras say that father and mother, husband and wife, and elder and younger brothers will be at odds with each other, like hunter and deer, cat and mouse, or hawk and pheasant—to say nothing of relations with strangers.”
Lecture: “Family Harmony” Is an Eternal Guidepost
Normally, when the era reaches the Latter Day of the Law, wise and knowledgeable people disappear. Instead, in an evil age, the land is filled with slandering people, flatterers, hypocritical detractors (wazan), and perverters of truth (kyokuri).
“Slandering people” refers to those who make false accusations. “Flatterers” are those who are skillful with words, wicked in heart, adept at cunning wisdom, and sycophantic. “Hypocritical detractors” act friendly and close on the surface while twisting facts behind one’s back to speak ill of them. “Perverters of truth” means those who distort reason to push their own selfish agenda. In other words, individuals who plot to inflame mutual distrust among people rampant in an evil age. The Daishonin emphasizes that as a characteristic of this evil age, conflict intensifies not only among strangers, but among blood relatives such as parents, married couples, and siblings.
In his guidance to the brothers, the Daishonin discerned that their father was deceived by evil associates such as Gokurakuji Ryōkan, causing the function of the three obstacles and four demons to attempt to destroy their “mind” of faith.
With the penetrating eye of faith, the Daishonin fought thoroughly against the demonic schemes of Gokurakuji Ryōkan and others.
On the other hand, he instructed the Ikegami brothers to exert true filial piety toward their father—who had been deceived by false leaders—and to steadfastly guide him to Buddhahood through the functional power of the Mystic Law in the end.
The view of filial piety demonstrated by the Daishonin to the brothers is that even if one appears to disobey a parent’s words temporarily, true guidance of one’s parent is achieved only when one becomes a Buddha oneself. The Daishonin guided the brothers without ever straying from that single point: how to guide their father in the end. Citing the example of the brothers Jōzō and Jōgen time and again, he showed that just as these two guided their father, King Wonderful Adornment, they should ultimately build a harmonious family.
The Daishonin stated: “Your father is like King Wonderful Adornment, and you brothers are like Jōzō and Jōgen. Though times may change, the principle of the Lotus Sutra remains unchanged.” (WND-1, p. 493). President Toda also often encouraged youth with non-practicing family members through this story of Jōzō and Jōgen.
He taught: “The brothers Jōzō and Jōgen demonstrated the functional power of the Mystic Law in reality to persuade their father, the king. There is no need to rush to debate faith logic. It does not matter if it takes time; first, become a splendid person yourself and put your parents at ease. Truly love, cherish, and practice filial piety toward your parents.”
“Faith for family harmony” shown by President Toda is a truly vital guidepost of faith. President Toda also stated that there should be no quarreling over faith in the home. What is most important is sincerity—exerting wholehearted sincerity. Starting with oneself, being constantly cheerful, joyful, burning with hope, and wisely embracing those around you—within this pursuit of harmony lies the victory of faith and the shining wisdom of Buddhism.
If the Lotus Sutra’s philosophy that “all are Buddhas” and “every human being is a supreme existence” is restored in the Latter Day through the human revolution and family revolution of those who believe in the Mystic Law, the karmic destiny of the Latter Day—plagued by endless conflict—can be greatly transformed. Eventually, a philosophy of hope that enfolds this evil world in a warm current of compassion will spread throughout society and the world.
Part 3
Gosho Text
“Priests possessed by the heavenly devil, such as Ryōkan and the others, deceived your father, Saemon no Tayū, and tried to destroy you and your brother, but you, having a wise heart, heeded Nichiren’s admonitions. Therefore, just as two wheels support a cart, or two legs carry a person, just as two wings enable a bird to fly, or just as the sun and moon aid all living beings, the efforts of you brothers have led your father to take faith in the Lotus Sutra. It is wholly due to you, Hyōe no Sakan, that matters have worked out this way.”
Lecture: Victory Won by Fighting Exactly as the Mentor Taught
The Daishonin re-emphasizes the power of “unity” between the two brothers as the key factor in overcoming the schemes of heavenly demons. When he states here, “but you, having a wise heart, heeded Nichiren’s admonitions,” he praises the fact that they led their father to embrace faith precisely through brotherly unity, and that this was brought about entirely through the struggle of the younger brother, Munenaga.
Here is revealed a vital principle: kosen-rufu is constructed through the power of “unity.”
In reality, when Munenaga was facing dire straits, the Daishonin instructed him to clearly declare to his father: “I stand with my brother. If you disown my brother, consider me disowned as well.”
It is beyond doubt that because he maintained this resolute posture, they were able to make a great breakthrough. As long as demonic forces seek division, so long as the two brothers remain united, there is no crevice for demonic forces to enter. Conversely, if there were a rift in the brothers’ hearts, demonic forces could enter at will.
The Daishonin repeatedly instructed the brothers on the importance of unity. The anecdotes and parables presented in the second half of Letter to the Brothers all illustrate the importance of unity. In another Gosho, he also indicated that even if one abandoned one’s brother to side with the father, one could not prosper for even ten thousand years. Even after their father embraced faith and passed away, the Daishonin repeatedly instructed the Ikegami brothers to stay united and advance harmoniously. Furthermore, through the fable of the snipe and the clam, he instructed them never to fall into discord.
He wrote: “If internal dissension arises, it will become like the struggle between the snipe and the clam, benefiting only the fisherman. Repeat Nam-myoho-renge-kyo and be prudent, be prudent.”
It is famous that the Daishonin called for unity not only among the brothers, but among their respective wives as well. To the wives, he wrote: ” If both of you unite in encouraging your husbands’ faith, you will follow the path of the dragon king’s daughter and become a model for women attaining Buddhahood in the evil latter age.” (WND-1, p. 502). Responding to this heart, the wives stood up. They surely served their beloved father-in-law with sincerity as well.
Regarding the younger brother Munenaga in particular, the Daishonin warmly encouraged his wife, the laywoman Hyōe no Sakan. A married couple living for kosen-rufu are “comrades in the Mystic Law” and “comrades fighting together.” This principle remains unchanged from the Daishonin’s time to the present. The victory of the Ikegami brothers was also the victory of their wives.
Women possess the wisdom to view everything from the foundation of “respect for human beings” and the “dignity of life.” The wise wife of Munenaga also deeply respected the Daishonin from her heart as the one who illuminates the darkness of the Latter Day and opens the path to happiness for all, fighting with him as her mentor. This heart of the non-duality of mentor and disciple brought victory to the brothers and their wives.
The Unity of “Friends from the Remote Past”
Kosen-rufu is a struggle between the Buddha and demonic forces. As long as there is the unity of itai dōshin (different bodies, same mind), kosen-rufu will advance by shattering demonic forces. Unity is an eternal theme of kosen-rufu. The Daishonin also made various thoughtful arrangements so that his followers could advance harmoniously.
The “mind” of itai dōshin is the “mind” that powerfully pushes kosen-rufu forward. In that sense, people gather under the “great purpose” of kosen-rufu, which is the Buddha’s wish. In other words, the “mind” of itai dōshin means making the Buddha’s heart one’s own, and only then is it true unity.
Evil people may temporarily unite around an “anti-Lotus Sutra” axis, but it is originally not an enduring or universal purpose; it is nothing more than a transient collusion. If the forces of good are strong, it will surely collapse in the end.
When each individual who upholds the Mystic Law opens their Buddha nature based on chanting Daimoku, their vow from the remote past (kuon) is awakened, making true Bodhisattva of the Earth unity possible.
President Toda stated:
“We who resided in that bright world have now emerged together in this Sahā world once again. Looking back, that pure and joyful world of that time feels like yesterday. How could we forget that bright world of that time? How could we forget the friends with whom we played freely? And how could we forget the vow we made together at the assembly of the Lotus Sutra?
This Sahā world, too, should be a joyful, pure, bright, and harmonious world, but because the poison of greed, anger, and jealousy has been swallowed by people through provisional, Hinayana, and non-Buddhist teachings, turning them into mad children, they have forgotten kuon among themselves—is this not the height of tragedy and sorrow?”
We are comrades of itai dōshin from the remote past (kuon). Awakening our life from the time of origin (gansho), let us advance with a Bodhisattva of the Earth scrum that fulfills our vow from kuon.
Part 4
Gosho Text
“According to the teachings of the true sutra, when the latter age has begun and Buddhism has fallen into complete disorder, a great sage will appear in the world. For example, the pine tree, which withstands the frost, is called the king of trees, and the chrysanthemum, which continues to bloom after other plants have withered, is known as a sacred plant. When the world is at peace, worthies are hard to distinguish. It is when the age is in turmoil that both sages and fools come into view. How pitiful that Hei no Saemon and the lord of Sagami failed to heed me! If they had, they would surely not have beheaded the envoys from the Mongol empire who arrived a few years ago. No doubt they regret it now.”
Lecture: A “Great Sage” Transforms an Evil Age
Illuminated by the principle of the Law, it is expounded that in an evil age like the Latter Day of the Law, an era of great evil when Buddhist teachings are violently disrupted, a “great sage”—that is, the Daishonin—will appear. At the beginning of this letter, it states that in an evil age, sages and wise men go into hiding. When Buddhism falls into utter disorder, the appearance of a “great sage” to save the evil Latter Day is nothing other than the principle expounded in the sutra text.
The pine tree does not wither even when the season of frost arrives. The chrysanthemum blooms after all other plants have withered. Precisely because it is a chilly age of complete disorder in the world, the presence of a great sage who truly saves the people shines brightly. This is understood as demonstrating that Nichiren Daishonin appeared as the lord of teachings to save the corrupt Latter Day.
In an era of confusion, people’s judgment becomes distorted; they cannot look straight at a person of righteousness, a true wise person, or a true sage, and instead persecute them. However, in a turbulent age when the world reaches an impasse due to people’s mistaken judgment, as stated in “only when the age is in disorder do sages and fools become apparent,” the difference between the genuine and the counterfeit becomes crystal clear. In this letter, the Daishonin states that the correctness of the Kamakura shogunate’s judgment regarding religion would soon become clear. At that time, who was a true wise person or a fool would be brought to light.
The Ikegami brothers were disciples from the initial stage. They maintained their faith even while the Daishonin’s wisdom and compassion were misunderstood and criticized by society. For that reason, I believe their conviction grew even stronger that the time had come for the Daishonin’s righteousness to be proven in a chaotic world.
Why do wise persons and fools become clear? It is because a wise person or sage possessing a powerful philosophy appears to save a corrupt age.
Precisely because it is a turbulent age of human distrust, the true value of the Lotus Sutra—which expounds the ultimate concept of “respect for human beings”—is displayed. Pre-Lotus Sutra teachings that do not expound the mutual possession of the Ten Worlds lack the fundamental power to save the populace, just as many plants wither in the season of frost or late autumn. Therefore, the presence of a true sage who propagates this Lotus Sutra ultimately comes to shine.
This principle remains unchanged today. President Toda always said, “For a nation to reconstruct, a philosophy is indispensable.” He also noted that when material civilization reaches an impasse, a fundamental philosophy becomes necessary. Philosophy and spirituality are the driving forces that fundamentally move an era. In other words, the view of humanity, sense of purpose, and spirituality possessed by that philosophy come into question. President Makiguchi stated that if the ultimate purpose is not set, nothing is set—it is like going to a police box and asking, “Where is my destination?”
“What is needed for the present age are people of stout spirit who brush away stingy, sneaky, cowardly beggar-like natures from the human soul”—this was Beethoven’s cry. Indeed, modern society eagerly awaits the appearance of people of noble spirit who elevate human nature.
The age eagerly awaits an array of people—the Bodhisattvas of the Earth expounded in the Lotus Sutra—who discover human potential in both self and others, exert that power, and aim for “happiness for both self and others” grounded in respect for all people.
The world’s religions in the 21st century will undoubtedly turn their attention toward the inner nobility of human beings. Discovering a noble spirituality transcending the mundane within human beings themselves is the essence of the Lotus Sutra. As shown in the great conviction “a great sage will appear in the world,” if a great group of ordinary people embodying this view of humanity from the Lotus Sutra appears, there is no doubt they will become a lighthouse illuminating the darkness of the era.
A religion that gives hope to human beings.
A religion that gives meaning to human beings.
A solidarity that leads the happiness of the populace and peace on Earth.
It can be said that we have entered an era where world religions hone themselves against one another.
Within the muddy stream of the Latter Day, it was Nichiren Daishonin who established the way for all people to open human potential and awaken to inner nobility. The experiences of faith of his followers, including the Ikegami brothers, who opened the great path of happiness for self and others, prove the true value of Nichiren Buddhism in daily life and society. Now, the Soka Gakkai is also unfolding practices that prove the fundamental power of life within human beings.
The Bodhisattva of the Earth experiences of faith in Soka—inheriting the Buddha’s great vow for the development of good nature in all people in the modern age—will undoubtedly become a great hope for the populace of the Latter Day. An era is beginning to arrive where the challenges of each Gakkai member creating a “story of the future” for ten thousand years of the Latter Day will be praised by the world as “irreplaceable people.”
“The human revolution of a single individual” becomes a grand endeavor that “transforms the destiny of humanity.”
Toward the brilliant 100th anniversary, to build an era of triumphant song, let us adorn ourselves with splendid victories of Soka comrades. Standing upon the noble grand purpose of kosen-rufu, let us all advance to victory in unity and trust, with itai dōshin.
“Unity, and unity again—
This is the Soka family across the three existences.”