The Real Aspect of the Gohonzon
Background
In this reply to Nichinyo, Nichiren Daishonin expresses his gratitude for her offerings to the Gohonzon and explains the significance of the object of devotion. The exact identity of Nichinyo is unclear. She is thought to have been either the wife of Ikegami Munenaka, the older of the Ikegami brothers, or a daughter of the lay priest Matsuno Rokurō Saemon, an earnest believer in Suruga Province. Judging from two letters the Daishonin sent her, she seems to have been a woman of good education and considerable affluence. Moreover, as the recipient of a Gohonzon, or object of devotion, she was evidently a sincere believer. This letter contains a description of the Gohonzon that details the figures represented therein and their significance. The Daishonin also underscores the importance of faith in the Gohonzon.
In the first half of the letter, the Daishonin points out the rarity and importance of the Gohonzon. He cites the Lotus Sutra and other works to show that the Gohonzon is the embodiment of “the true aspect of all phenomena” and “the three thousand realms in a single moment of life.”
In the second half, describing the great benefit of faith in the Gohonzon, the Daishonin declares, “Never seek this Gohonzon outside yourself,” adding that the Gohonzon is also found only in faith. Sharing two examples from secular tradition, the Daishonin reminds Nichinyo that faith is by far the most important element in manifesting “the Gohonzon” in one’s life. He concludes by stressing that chanting Nam-myoho-renge-kyo with faith is the most complete form of Buddhist practice.
Introduction
About Lady Nichinyo
Regarding the identity of Lady Nichinyo, there are two main theories: one states that she was the daughter of Hiraga Tadaharu of Shimosa Province and the wife of Ikegami Uemon-no-tayu Munenaka (the older of the Ikegami brothers); the other suggests she was the daughter of the nun Jimyo of Kubo, who was the widow of Lord Matsuno. It remains unclear which of these is correct.
There are two extant letters (Gosho) addressed to Lady Nichinyo from Nichiren Daishonin: one written in August 1277 when the Daishonin was fifty-six years old, and the other written in June 1278 when he was fifty-seven.
Inferring from the content of these letters, she appears to have been a woman of advanced years, high social standing, and considerable affluence. Furthermore, she was likely highly educated, deeply cultured, and possessed a remarkably strong and earnest faith.
The letter written in 1277 (the third year of Kenji) explains the significance of the Gohonzon by citing various sutras and commentaries. Ultimately, it expounds the profound meaning of faith in Buddhism, demonstrating that the Gohonzon exists within the mortal flesh of one’s own heart.
In the letter written in 1278 (the first year of Koan), because Lady Nichinyo had made sincere offerings for each of the twenty-eight chapters of the Lotus Sutra, the Daishonin explains the general meaning of the chapters ranging from the “Entrustment” (Zokurui) chapter to the “Encouragements of the Bodhisattva Universal Worthy” (Kanbotsu) chapter. This fact clearly indicates that she was a deeply dedicated seeker of the way in both practice and study.
Historical Background
Although the specific content of these two letters does not directly relate to the historical events of the era, reviewing the background of this period provides valuable context for understanding Lady Nichinyo’s character and the depth of her faith.
The year 1277, when these letters were written, was a tumultuous time for Japan as the nation was in a state of high anxiety, preparing for a second Mongol invasion. Three years prior, in the autumn of 1274, the first invasion (the Bunei Incident) had taken place. While Japan was narrowly saved when a great wind dispersed the enemy fleet, Mongol envoys arrived again the following year.
The regent, Hojo Tokimune, demonstrated a resolute stance by executing the Mongol envoys and began mobilizing the nation’s entire resources to prepare for the inevitable second onslaught. Consequently, the ordinary people bore a heavy economic burden, and having already witnessed the overwhelming might of the Mongol military, their fear regarding a reinvasion must have been beyond description.
Amidst these turbulent circumstances, Nichiren Daishonin had entered Mount Minobu in May 1274. Following the ancient adage, “If one remonstrates three times and is not heeded, one should leave the state,” he had effectively stepped back from propagating the Law on the frontlines of society. Entrusting the ongoing propagation in society to his disciples, led by Nikko Shonin, the Daishonin dedicated himself to fostering a new generation of successors and systematizing his doctrines to ensure the eternal perpetuation of the Law (lebo-kuju).
As if mirroring these massive internal and external upheavals, key disciples such as Shijo Kingo and the Ikegami brothers were confronting severe hardships in their faith during this exact period. It is highly probable that other disciples and lay followers were also encountering various forms of persecution.
When we consider Lady Nichinyo’s generous offerings and the Daishonin’s profound guidance on the Gohonzon—the ultimate truth of Buddhism—in the midst of such a chaotic era, we can clearly perceive the nature of her faith: a faith as clear as pure water, flowing steadily and serenely.