Supplementary Resources for Leaders Sharing the Discussion Meeting Gosho (Nov)
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The Eight Winds
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(A) Background and Overview
Date Written: 1276 or 1277
Written By: Nichiren Daishonin when he was in Mount Minobu
Written To: Shijo Kingo, a leading disciple of Kamakura<slide3>
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Outline of Gosho
•This letter, “The Eight Winds”, is the Daishonin’s response upon learning of Shijo Kingo’s situation.
•The Daishonin thoroughly grasped the situation Shijo Kingo was in and offered guidance on the course of action Shijo Kingo should take, providing suggestions that are clearly on target. In addition, he advised Kingo not to abase himself but to behave with dignity and self-respect as a Buddhist, giving Kingo concrete and specific guidance in response to his circumstances.
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The Eight Winds
Worthy persons deserve to be called so because they are not carried away by the eight winds: prosperity, decline, disgrace, honour, praise, censure, suffering, and pleasure. They are neither elated by prosperity nor grieved by decline. The heavenly gods will surely protect one who is unbending before the eight winds. But if you nurse an unreasonable grudge against your lord, they will not protect you, not for all your prayers.
(The Writings of Nichiren Daishonin Vol 1, p. 794)
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(B) Key Points for Sharing
Key Learning Points of the Gosho Passage:
1. Forging a solid self that is impervious to short-term gains or reputation
2. The way of a wise person is to continue chanting the Mystic Law and keep pressing forward both in times of suffering and in times of joy
3. A disciple is one who prays and forges ahead by always asking oneself what one's mentor would do
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1. Forging a solid self that is impervious to short-term gains or reputation
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In his study lecture, Ikeda Sensei explains the "eight winds" in this manner:
The "eight winds" are conditions that obstruct the practice of Buddhism, consisting of the "four favourable winds" of prosperity, honour, praise, and pleasure, and the "four adverse winds" of decline, disgrace, censure, and suffering.
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These are defined as follows:
Prosperity. Prospering through gain or advantage.
Honour. Being honoured or acclaimed by the public.
Praise. Being praised by those around one.
Pleasure. Experiencing enjoyment, physically or mentally.
Decline. Suffering various kinds of loss or disadvantage.
Disgrace. Being scorned by the public.
Censure. Being slandered by those around one.
Suffering. Experiencing suffering, physically or mentally.
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Generally, people welcome the "four favourable winds" and seek to avoid the "four adverse winds", but even the four favourable winds represent only temporary, relative forms of happiness.
If we allow our behavior to be ruled by considerations of short-term gain or loss or the reaction of public opinion—if we become obsessed with what others think of us, focus only on superficial appearances and form, and overlook what's really important—we won't stand a chance when confronted with turbulent times of momentous change. It is crucial that we forge a solid self that is impervious to all of the eight winds. (From President Ikeda's Study Lecture Series:
"Learning from the Writings of Nichiren Daishonin: The Teachings for Victory")
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Happiness and pleasure derived from the four favourable winds of prosperity, honour, praise are temporary forms of happiness. Such pleasure is illusive and not lasting as it fades away eventually. It is not possible for us to enjoy such momentary pleasure or wealth or reputation forever.
What is crucial is that we do not allow ourselves to be ruled by considerations of short-term gain or loss or the reaction of public opinion by forging a solid self that is impervious to any adversities that might happen in life. And it is for this purpose that we exert ourselves in our daily practice of faith as Soka Gakkai members.
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2. The way of a wise person is to continue chanting the Mystic Law and keep pressing forward both in times of suffering and in times of joy
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In 1274, after Nichiren Daishonin was pardoned from exile on Sado Island, Shijo Kingo introduced the Daishonin's teachings to his feudal lord, the head of the Ema family. But his attempts to share the Mystic Law with Ema, a devoted follower of Ryokan, the chief priest of Gokuraku-ji temple, gradually alienated him from his lord.
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In addition, as a result of false accusations from his resentful fellow retainers, Kingo was reassigned an estate in a distant land and his salary was reduced.
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Seeking to prove his innocence, Kingo contemplated taking the matter of the estate transfer to court. This letter, "The Eight Winds", is the Daishonin's response upon learning of the situation, in which he teaches Kingo that wise persons are those who are not carried away by the eight winds that seek to sway people's hearts.
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To Kingo, Lord Ema was a great benefactor to whom he is deeply indebted. Whereas many of the Daishonin's other followers had been persecuted for their faith during his exile on Sado, Shijo Kingo had been protected by his lord.
Reminding Kingo of this point, the Daishonin sought to teach Kingo that, in terms of both Buddhism and reason, faithfully serving his lord and benefactor, Ema, was the right thing to do and the correct way to behave as a human being. The Daishonin taught him that such an individual will certainly receive protection from the heavenly deities (protective forces of the universe).
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Shijo Kingo deeply etched his mentor's encouragement in his heart and put them into practice. He waited patiently and persevered in his efforts to serve Ema with sincerity. Eventually, Kingo won back Ema's trust and received a new estate as well as a raise in his salary. In this way, by walking the path of a wise person by striving to conduct oneself properly as a human being, one can demonstrate brilliant proofs of victory in life.
With regard to this point, Ikeda Sensei explains as follows:
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The Daishonin writes to Shijo Kingo: "Suffer what there is to suffer, enjoy what there is to enjoy. Regard both suffering and joy as facts of life, and continue chanting Nam-myoho-renge-kyo, no matter what happens." (WND, p 681) These words have enormous meaning. Both in times of suffering and in times of joy, we should chant the Mystic Law and keep pressing forward. This is the way of a master of life. By living with this spirit, we can dispel all suffering.
(From President Ikeda's Discussion Series,
"The World of Nichiren Daishonin's Writings")
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3. A disciple is one who prays and forges ahead by always asking oneself what one's mentor would do
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How do we forge a solid self that remains unswayed by the eight winds?
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In the paragraph that follows the passage we are studying this month, Nichiren Daishonin writes, "If lay believers and their teacher pray with differing minds, their prayers will be as futile as trying to kindle a fire on water." (WND-1, p 795)
Advancing kosen-rufu while praying with a strong seeking spirit, always asking ourselves what our mentor would do, is the essence of Nichiren Buddhism.
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In today's world characterized by constant, rapid changes, it is natural to be affected by the short-term changes that one see before one's eyes. One is happy at one moment and sad the next, swaying from one emotion to another according to the changing circumstances. When we are swept away by emotions in this manner, we lose sight of the correct path in life. For this reason, the Daishonin emphasizes the importance of aligning one's heart with that of the mentor, who serves as a "role model" in life for us to emulate.
In his guidance, Ikeda Sensei says:
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The oneness of mentor and disciple is a fundamental principle and cornerstone of Nichiren Buddhism. As disciples, it is important for us, in our prayers and efforts, to be united with our mentor's heart and commitment for kosen-rufu, and to keep advancing with absolute certainty that our prayers will be answered.
To unite with and be in rhythm with our mentor means to have the same spirit as our mentor in making our own vow for kosen-rufu, chanting with unity of purpose alongside our fellow members, and taking action to wholeheartedly encourage each individual.
By always asking ourselves how our mentor would pray, think, and act and exerting ourselves for kosen-rufu with our mentor's guidance in our hearts, we will come to be acting in complete harmony with our mentor.
(From President Ikeda's Study Lecture Series:
"Learning from the Writings of Nichiren Daishonin: The Teachings for Victory")
As long as our faith is based on the spirit of the oneness of mentor and disciple, we can break through any walls, no matter how thick! With great pride as the direct disciples of Ikeda Sensei, let us create a victorious history through the hands of true disciples.
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Let's recap the Key Learning Points of the Gosho Passage:
1. Forging a solid self that is impervious to short-term gains or reputation
2. The way of a wise person is to continue chanting the Mystic Law and keep pressing forward both in times of suffering and in times of joy
3. A disciple is one who prays and forges ahead by always asking oneself what one's mentor would do
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Thank you for your kind attention.
< end of supplementary resources >
Prepared by SGS Study Department
