Daily Gosho - Letter to Akimoto

Reminding me that when I'm chanting, it's my firm belief in Nam-Myoho-Renge-Kyo that will provide the answers, rather than a mix of lesser-self analysing and half-hearted chanting...

"And if the mind of faith is perfect, then the water of wisdom, the great impartial wisdom, will never dry up."

(Letter to Akimoto - The Writings of Nichiren Daishonin, page 1015) http://www.sgilibrary.org/view.php?page=1014 Selection Source: Kyo no Hosshin, Seikyo Shinbun, September 29th, 2012


Background
This letter was sent from Minobu to Akimoto Taro Hyoe-no-jo, who lived in Imba District of Shimosa Province. In 1260, after the Matsubagayatsu Persecution, the Daishonin had left Kamakura to stay at Toki Jonin’s residence in Katsushika District of Shimosa Province. Here the Daishonin delivered the so-called hundred-day lecture at the Lotus hall built on Toki Jonin’s estate. And it was around this time that Akimoto is believed to have converted to the Daishonin’s teachings. It is also thought that he may have been a relative of Toki Jonin. Akimoto was on friendly terms with Soya Kyoshin and Ota Jomyo, both lay believers, who lived in the same area and took faith around the same time.
The Atsuhara Persecution had taken place three months before the Daishonin wrote this letter; in addition, the Mongol forces were preparing for a second invasion of Japan, and people’s hearts were heavy with foreboding. Winter at Minobu, where the Daishonin’s hut stood, was extraordinarily cold, and there was a great scarcity of food and provisions. It was in this atmosphere of unspeakable hardship, cut off from civilization and visitors, that the Daishonin received Akimoto’s gifts.
The Daishonin begins this letter by referring to the cylindrical vessels to illustrate the importance of cultivating a perfect attitude in faith. He notes that vessels have four inherent faults— overturning, leaking, being contaminated, and having their contents mixed— that correspond to obstacles blocking a person’s path to enlightenment.
In the next section, the Daishonin clarifies the importance of rebuking slander. He asserts that his refutations of the Nembutsu and other schools have made him the most hated man in Japan, bringing upon him persecutions that have threatened his life. He points out that it is he alone who has endured this kind of unparalleled persecution.
The Daishonin next touches on three principles, regarding slanderers, the families of slanderers, and the country of slanderers, that one must understand when practicing the Lotus Sutra, and explains what one must do to avoid the consequences of inclusion in any of these three groups. He also reveals the benefits to be obtained from refuting slander and the way to ensure peace and tranquillity in one’s country.
The Daishonin introduces the story of the waterfall known as the Dragon Gate in order to illustrate the extreme difficulty of believing in the Lotus Sutra and achieving Buddhahood. He then explains the strict Buddhist principle of admonishing slanderers. It stipulates that, no matter how learned one may be, if one sees an enemy of the Lotus Sutra but fails to admonish that person out of fear, one will fall into the hell of incessant suffering. He states that because he has acted in accord with this unequivocating principle he has endured great persecution, mistreatment, and slander; and he writes that now, believing his past offenses to have been eradicated, he has settled in Mount Minobu.