“Substituting Faith for Wisdom”
(Ishin daie)
Okyobi Sermon, April, 2005
Reverend Shogu Kimura
Today, on this occasion of the Okyo-bi Ceremony for April, I have sincerely recited the sutras and chanted Daimoku together with you. I have also offered my heartfelt prayers for the peaceful repose of all the deceased individuals for whom you have requested a memorial. Moreover, I have sincerely prayed for you to eliminate your negative karma from this and past lifetimes; for you to redouble your faith; for you to enjoy a safe and long life; for peace and harmony to reign in your home; and for the ultimate continuation of the Law. I have also prayed for the further advancement of the Myoshin-ji Chapter of the Hokkeko.
The Three Types of Learning (Sangaku)
Buddhism is said to consist of the eighty-four thousand teachings. This means that all people possess eighty-four thousand earthly desires, and the Buddha expounded the same number of teachings to address each earthly desire. This figure is not intended to be taken literally. It simply indicates a large number, showing that the Buddha expounded numerous teachings to focus upon the numerous earthly desires of the people.
The existence of the teachings predicated the performance of the practices. Thus, there were countless practices corresponding to these doctrines. The teachings were divided into three general categories, which are called the Three Types of Learning. They are precepts, meditation, and wisdom.
Precepts signify the type of learning to prevent evil by avoiding negative deeds that violate good reason. They are based on the three categories of action: physical, mental, and verbal deeds. Meditation is a means to focus one’s mind to prevent confusion and to promote correct understanding. Wisdom leads one to eliminate earthly desires and to rid oneself of illusions.
These Three Types of Learning were common to all forms of Buddhism, but the actual methods of practicing them were different, depending on the Hinayana or Mahayana doctrines, on the time of propagation of the Buddhist teachings, and on the capacity of the people.
“On the Four Stages of Faith and the Five Stages of Practice”
There was a believer named Toki Jonin who lived during the lifetime of Nichiren Daishonin. He wrote a letter to Nichiren Daishonin, asking him about the ways in which he should practice Buddhism. The Daishonin’s response remains today in the form of the Gosho, “On the Four Stages of Faith and the Five Stages of Practice” (Shishin gohon sho). One of the questions Toki Jonin asked of the Daishonin was how he should practice to achieve an understanding of the Buddhist doctrines. The exchange went as follows:
Question: In the Latter Day of the Law, is it necessary for beginners in the practice of the Lotus Sutra to devote themselves to all Three Types of Learning associated with the Perfect Teaching?
Answer: This is a very important question, and so I will be referring to the text of the sutra in answering you. (Gosho, p. 1112; MW-6, p. 216)
The Daishonin addressed this essential issue by referring to the principle of substituting faith for wisdom (ishin daie). He stated:
In describing the first, second and third of the five stages of practice, the Buddha restricts those at these stages from practicing precepts and meditation, and places all emphasis upon the single factor of wisdom. And because our wisdom is inadequate, he teaches us to substitute faith, making this single word "faith" the foundation. (Gosho, p. 1112; MW-6, p. 216)
The source of this doctrine of substituting faith for wisdom (ishin daie) is contained in “The Distinction of Benefits” (Fumbetsu kudoku; seventeenth) chapter of the Lotus Sutra.
The people who possessed a bond with Shakyamuni (hon’i uzen) were able to attain enlightenment through their wisdom. However, common mortals in the Latter Day of the Law possess no previous bond with Shakyamuni (hommi uzen). Their capacity is lowly, and they are unable to perform the practices set forth for those with a greater capacity. Therefore, for the people of today, in the Latter Day of the Law, the Daishonin described the achievement of enlightenment through faith.
Wisdom
Buddhist wisdom is different than secular wisdom. In general, wisdom refers to a high capacity to deal with issues, extensive knowledge, or other examples of a sharp intellect. Indeed, people do possess wisdom. Throughout the ages, people have continued to advance and have created superior civilizations that promoted great development. However, it is also true that we are still co-existing with extremely unfortunate conditions that threaten all humanity, such as wars, hunger, epidemics, and natural disasters. Given these circumstances, we, as human beings, must humbly accept the limitations of our own wisdom.
All people desire to live happy lives and to exist in a peaceful and safe nation, country, society, and family. The precious existence of Buddhist wisdom is essential to achieve this. The source of human suffering lies in earthly desires. Wisdom functions to eradicate these earthly desires and to eliminate confusion.
Prior to the Latter Day of the Law, the function of wisdom in Buddhist practice was to develop a capacity to thoroughly recognize all aspects of one’s mind. By clearly recognizing the evil of earthly desires and the causes for suffering, a person was able to achieve the objective of his practice – the personal attainment of enlightenment.
In essence, Buddhist wisdom is the acquisition of the true karmic means to achieve enlightenment, based on a doctrine and a practice. In order to acquire this karmic means to achieve enlightenment, it was possible, prior to the Latter Day of the Law, to rely on wisdom. However, the people in the Latter Day of the Law do not possess the same capacity of wisdom, as that possessed by their predecessors. This is why the doctrine of substituting faith for wisdom (ishin daie) is significant.
Substituting Faith for Wisdom (Ishin daie)
Nichiren Daishonin wrote the following in his Gosho, “The True Object of Worship” (Kanjin no honzon sho):
Shakyamuni's practices and the virtues he consequently attained are all contained within the single phrase, Myoho-Renge-Kyo. If we believe in that phrase, we shall naturally be granted the same benefits as he was. (Gosho, p. 653; MW-1, p. 64)
Nichiren Daishonin is the Buddha from the remotest past of kuon-ganjo. His enlightenment is Myoho-Renge-Kyo, the manifestation of the practices and the virtues that he consequently attained. In the Latter Day of the Law, this is none other than the Dai-Gohonzon of the One Great Secret Law. The Daishonin explained that, by believing in and embracing this Gohonzon, people would be able to attain the same benefits of the True Buddha’s cause and effect.
Thus, Nichiren Daishonin stated in his Gosho, “On the Four Stages of Faith and the Five Stages of Practice” (Shishin gohon sho):
[The] single word “faith” [is the] foundation. (Gosho, p. 1112; MW-6, p. 216)
The Daishonin explained that the cause and effect of the Buddha are achieved through faith and not through wisdom. The cause and effect of Myoho-Renge-Kyo enable us to attain the life condition of enlightenment, through practice – that is, through the chanting of Daimoku. Moreover, the merits of the practice of wisdom are also achieved as a result. When the merits of the practice of wisdom are manifested, those of the precepts and of meditation are also manifested. Thus, it is possible to simultaneously practice the Three Types of Learning and achieve the appropriate benefits. This is the doctrine of substituting faith for wisdom.
The principle of substituting faith for wisdom explains the significance of our powers of faith and practice, in light of the Gohonzon of the True Buddha Nichiren Daishonin, who inherently possesses the powers of the Buddha and the Law. The essential point is to firmly believe in the Buddha’s wisdom. We can gain this wisdom by upholding our practice with the spirit of never begrudging our lives for the sake of the Law and by chanting Daimoku. The Ninth High Priest, Nichiu Shonin, explained the essential significance of these practices in the following way:
Wisdom and intellect do not characterize True Buddhism. Multiple individuals do not characterize True Buddhism. … The performance of true Buddhist practice and the achievement of kosen-rufu represent the single, correct practice that follows the proper teachings. (“Ushi dan sho kikigaki”, Fuji shu gaku yoshu, Vol. 2, p. 146)
We must eliminate our tendency to evaluate Buddhism, based on our own wisdom or arbitrary personal perspectives. It is essential to uphold faith that characterizes both the master and the disciple, based on the Lifeblood Heritage of the Law that is transmitted to only one person. We must thoroughly advance in our Buddhist practice and our promotion of kosen-rufu.
Our faith and our power of Daimoku will bring forth the wisdom of the Buddha, based on the process of substituting faith for wisdom (ishin daie). With strong conviction that we can overcome any difficulty, let’s forge ahead on our path with confidence that we can cultivate in our hearts the benefits of enlightenment in our present form (bonno soku bodai). Let’s advance towards 2009, which marks the 750th anniversary of the Daishonin’s revelation of the truth [in the Rissho ankoku ron].