Sense of indebtedness and fellowship

Nichiren had a keen sense of thankfulness for benefits of every kind, just as he never excused those who did him wrong. We have seen how he based his ethical theory on the three relations in human life, namely, the relation of a man to his lord, his master, and his parents, and how earnestly he desired to dedicate all his merits to his parents and friends, and even to his persecutors. We have also noted how he spoke of the men and women who supported him in the worst days of his banishment as if they were reincarnations of his own parents. Similarly, the letters written during his retirement are full of expressions of affectionate gratitude toward those who sent him food or clothing. To a nun who sent him a bag of seaweed, the sight of which made him homesick for his native place, he wrote:

“When I had nearly forgotten my native place, these seaweeds you kindly sent me awakened in me yearning memories of the familiar scenes of my boyhood. The weeds are like those I used to see in the waters of my native province, the same in color, form, taste, and smell. May it be that they have been sent by my dear parents? I cannot help thinking so, foolish as it may seem.”

In short, everyone who nourishes him, the man who is living for the sake of the Truth, is father or mother, and is thus contributing to the Buddhist cause. In this way his sense of personal indebtedness was always combined with the consciousness of his high mission; there was nothing in his life that did not present itself in these two aspects – the immediate benefits, and the eternal cause; all practiced in the communion of the believers.

The close union of religion and ethics was a characteristic feature in Nichiren’s thought and life, and it appears in a harmonious combination of his human sentiments with his religious aspirations. An episode in these years of retirement may serve as an illustration of this union. As has been mentioned in connection with Nichiren’s execution, one of his warrior disciples, Shijō Kingo, was always a great favorite of Nichiren. In the sixth month of 1277, Kingo was slandered to his lord by religious opponents. Nichiren wrote to his disciple, admonishing him never to waver in his faith on account of the accusation, and composed for him a defense to be presented to his lord. The lord remained inflexible, and Kingo was finally deprived of his position and emoluments; yet the faithful warrior not only remained steadfast in his religion but continued to show admirable fidelity to the lord who had done him injustice. This fidelity made such an impression on his lord that in the following year he restored Kingo to his former position.

All Nichiren’s letters about this affair, especially the last ones, expressing his great joy at hearing of Kingo’s restoration, exhibit his affection for his disciples, as well as the way in which he counselled and encouraged them. The most touching of these letters is that which was written after Kingo’s visit at Minobu, whither he had come to express his gratitude to the spiritual father after the lord had reinstated him. Nichiren had been anxious about Kingo’s return journey to Kamakura, fearing that his enemies might attempt his life on the way through mountain-passes. News had now come of his safe arrival, and Nichiren rejoiced at the tidings, but advised continued caution.

“When you left me here to go back, my soul almost died in me; and now I hear of your return to Kamakura without any danger. What a joy and relief it is to me! I was so anxious about you that I asked everybody that came from along your route. My anxiety was relieved, step by step, when I was told that you had been seen at Yumoto, then at Kōzu, and at last at Kamakura. Hereafter, you must not come over here, unless on urgent business. If you have anything to consult me about, send a messenger! Indeed, your coming here the last time caused me too much anxiety; think of my concern about you!

“Commonly, your enemies have their eye on you when you are beginning to forget them. If you should hereafter go on a journey, never leave your horse behind you! Select your retainers and furnish them with armor! You yourself must go on horseback.

“It is said, ‘The protection of the gods is given to those who are strong and prepared.’ The Lotus of Truth is a sharp sword, but its effectiveness rests with the one who uses it. … Therefore, be strong and discipline your mind! … If your faith in the Lotus of Truth be firm and strong, all perils will vanish before it. Thus thinking, be steadfast in your faith!”

One month before this visit, when Nichiren was informed of Kingo’s restoration, he wrote him a letter of encouragement, which well shows how human sentiment and religious aspiration were connected in Nichiren’s mind.

“He who endures constant persecutions, in the beginning, in the middle, and to the end, is the messenger of the Tathāgata. I, Nichiren, am not quite the messenger of the Tathāgata, for I am a common man. Yet something like the messenger am I, who have twice been exiled on account of the hatred of the three classes of my opponents. I am something like the messenger, because my mouth utters the Sacred Title of the Lotus, although, for my person, I am just a common mortal, inflamed by the three kinds of passions. To seek a parallel in the past, I am like the Bodhisattva Sadāparibhūta; and in my present life are being fulfilled the prophecies about the one who should suffer from sticks, and swords, and stones. Can I, then, entertain any doubt about the fulfilment of the promise of being taken to the Holy Place? How, then, shall not those who are nourishing me (like you) enjoy the communion of the Land of Purity?”

Thus, all those who live in communion, united by the Adoration of the Lotus of Truth [Namu Myōhō Renge Kyō], are fellows of the universal and eternal fraternity. Within the communion, however, there are relations of parents and children, of master and disciples – the aspects of human life which remain through eternity, as in the case of the primeval Buddha and his disciples, and similarly in that of the prophet and his followers. Yet this relation does not mean mere subordination on the part of the disciples, but gratitude, and its fruit, the perpetuation of the truth transmitted and committed to them. This idea has already come out in the relations between Buddha and other beings, when we were considering Nichiren’s conception of the Supreme Being. Applied to the fellowship of believers in the Buddhist Church, the same kind of reciprocity of benefaction and gratitude, of entrusting and perpetuation, exists between Nichiren and his followers forever. Consequently, the Church is the organ for perpetuating Nichiren’s ideals through the efforts of his followers. Seen in this light, every quickening and inspiring legacy of thought left to his disciples was Nichiren’s preparation for the future establishment of the Holy See; and he believed that the approaching Mongol invasion would hasten the realization of his ideal, which was to come about through the repentance and conversion of the Japanese people.

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NICHIREN: THE BUDDHIST PROPHET

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